指引我走向真理，并助我依其而行。完整而有益的指引，是真主在仆人身上同时赋予知识与实践。没有实践的指引并无真正益处，甚至有害，因为如果一个人不依其所知而行，他的知识便会成为对他不利的证据。

Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete, beneficial guidance is that in which Allaah combines for a servant in both knowledge and action. Guidance without action is of no real benefit; rather it is even harmful because if a person does not act in accordance with what he knows, his knowledge then becomes evidence against him.

一个只有知识而没有行动的引导的例子，是安拉的经文："至于赛莫德人，我已引导他们，但他们宁愿盲目而不愿遵循正道。"[《奉绥莱特章》41:17]其含义是：我已为他们阐明了道路，并将知识传授给了他们。

An example of guidance in the form of knowledge yet with no action is the verse of Allaah “As for Thamood, We guided them, but they preferred blindness over guidance.” [Soorah Fussilat, 41:17] Meaning: We clarified the path to them and We conveyed the knowledge to them.

然而,他们宁愿选择盲目而不愿接受引导,我们向安拉寻求庇护。

However, they preferred blindness over guidance, and from this we seek refuge with Allaah.

此外,属于这种指引(即知识与阐明真理)的,是安拉()对先知()所说的:“你确是在引导人走上正道。”[《协商》章,42:52] 其意是:你引导众人走上正道,并教导他们认识正道。至于另一种指引,即赐予成功(引导人行善的能力),其例证是这节经文:“你不能引导你所喜爱的人。”[《故事》章,28:56] 这便是赐予人在行为上获得成功的指引。在这种情况下,使者()……

Also from this type of guidance, which is knowledge and clarifying the truth, is the statement of Allaah () to the Prophet (
), “And indeed, you guide to the straight path.” [Soorah ash-Shooraa, 42:52] Meaning: You direct the people to the straight path and teach them about it. As for the other type of guidance which is the granting of success, an example of this type is the verse, “Indeed, you do not guide whoever you like.” [Soorah al-Qasas, 28:56] This is the guidance of granting one success in their deeds. In this case, the Messenger (
)

……从来不能使人的善行获得成功，因为这种引导只属于安拉独有。如果先知（ﷺ）能够做到这种引导，他就会引导他的叔叔艾布·塔利卜。他曾经尝试过这样做，甚至在艾布·塔利卜即将去世时，先知（ﷺ）对他说：“叔叔啊，你宣告：‘除安拉外，别无应受崇拜者’——我将凭这句话在安拉面前为你作证。”但安拉（SWT）的前定早已注定他将成为火狱的居民，我们向安拉寻求庇护。因此，他既没有作证，也没有相信除安拉外别无应受崇拜者。艾布·塔利卜临终前所说的最后一句话，是他将坚守“阿卜杜勒-穆塔利卜”的宗教。尽管如此，安拉（SWT）仍允许祂的使者（ﷺ）为他说情，这不仅因为他是先知的叔叔，更因为艾布·塔利卜一直不断地维护先知（ﷺ）和伊斯兰教（尽管他本人并未接受伊斯兰教）。因此，先知（ﷺ）……

is never able to grant someone the success of their good actions as this type of guidance is specific to Allaah alone. If the Prophet (
) were capable of that type of guidance, he would have guided his uncle, Aboo Taalib. He tried this with him and even when he (Aboo Taalib) was about to die, the Prophet (
) said to him, “O uncle, declare, ‘There is nothing worthy of worship except Allaah,’ – a statement by which I will testify on your behalf before Allaah.” But the decree of Allaah () had already passed that he would be from the inhabitants of the Fire, and from this we seek refuge with Allaah. So he neither testified nor believed that nothing has the right to be worshipped except Allaah. The last thing Aboo Taalib said before dying was that he would remain upon the religion of ‘Abdul-Muttalib.5 Despite this, Allaah () permitted His messenger (
) to intercede for him, not just because he was the Prophet’s uncle, but because Aboo Taalib used to continually defend the Prophet (
) and Islaam (even though he did not personally accept Islaam). Therefore, the Prophet (
)

他为阿布·塔利卜说情，由于这番说情，他ﷺ谈到自己的叔叔时说："他在火狱的最底层，如果不是因为我，他本会在火狱最底层、最深处。"6

interceded for Aboo Taalib and because of this intercession, he (
) said about his uncle, “He is in the lowest part of the Fire, and if it were not for me, he would have been in the lowest, deepest part of the Fire.”6

此外,先知(ﷺ)说:“也许我的代求会在复活日使他受益,让他被置于火狱最浅的地方,火只到他的脚踝,但他的脑子会因此沸腾。”因此,当我们在呼唤(口头)的敦促词“Qunoot”中说“引导我们走向你所引导的人”时,我们是在向安拉祈求两种引导——知识的引导和行动的引导。这样,下面这节经文也包含了这两种引导:“引导我们走上正路。”[《法collage》章,1:6] 因此,人在念这段祈祷词时,应当心怀专注,想到自己所求的是两种引导——正确知识的引导,以及依照这知识行动的引导。

In addition, the Prophet (
) said, “Perhaps my intercession will benefit him on the Day of Resurrection so that he will be put into the lowest part of the Fire, it reaching only to his ankles, yet from which, his brain will boil.” So when we say in the Du’aa of Qunoot, “Guide us with those You have guided,” we are asking Allaah for both types of guidance – the guidance of knowledge and the guidance of action. In this way, the following verse includes both of these types of guidance, “Guide us to the straight path.” [Soorah al-Faatihah, 1:6] So when one says this Du’aa, he should, with his heart present, call to mind that he is asking for both types of guidance – the guidance of the correct knowledge and the guidance of acting in accordance with it.

关于“……愿你所引导的人”这句话，这是一种借提及主的恩典来进行的“tawassul”（求近于真主），即提及真主引导他人这一恩典。因此，我们也请求祂将同样的恩典赐予我们，引导我们。换言之，我们向你（真主）祈求指引，因为那只是出于你的怜悯、智慧，以及你此前引导他人的恩典。

As for the wording, “…with those You have guided,” this is a way of at-Tawassul (seeking nearness to Allaah) by mentioning His favors on others in that He guided them. So we therefore also ask Him to bestow the same favor upon us and guide us. In other words, we ask You (Allaah) for guidance, for that is only by virtue of Your mercy and wisdom and your past favors as You have guided others.