Surah Ale-Imran (The Family Of Imran ) 3 : 8

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

A believer’s heart appreciates the value of having guidance after being misguided, the value of clarity after impaired vision, the value of following a straight road after confusion, the value of reassurance after being at a loss, the value of liberation from subjugation to other people, through submission to God alone, the value of having high concerns after being preoccupied with pettiness. It appreciates that God has given him all that through faith. Hence, the believer fears to return to error as much as a person who follows a bright, clear way fears to return to a dark, endless labyrinth, or a person who has enjoyed the cool shade fears to return to the burning sun of the desert. Only a person who has experienced the bitter misery of unbelief can appreciate the sweetness and happiness of faith, and only a person who has tasted the bitterness of deviation and error can enjoy the reassurance of faith.
 
Hence, the believers address their Lord with this prayer which reflects their sincere devotion: “Our Lord, let not our hearts swerve from the truth after You have guided us.” They pray for more of God’s mercy which has saved them from error, provided them with guidance, and given them what they could not have from any other source: “... and bestow on us mercy from Yourself You are indeed the great Giver”
 
Their faith tells them that they cannot attain anything except through God’s mercy and grace. They do not even have control-over their own hearts; for they are in God’s hand.

  • فلله رحمة قد عمت الخلق؛ برهم، وفاجرهم، سعيدهم، وشقيهم، ثم له رحمة خص بها المؤمنين خاصة؛ وهي رحمة الإيمان، ثم له رحمة خص بها المتقين؛ وهي رحمة الطاعة لله تعالى، ولله رحمة خص بها الأولياء نالوا بها الولاية، وله رحمة خص بها الأنبياء نالوا بها النبوة، وقال الراسخون في العلم: (وهب لنا من لدنك رحمة). ابن تيمية: 2/34 [Be the first to translate this....]

Practical Implication

  • أكثر اليوم من سؤال الله الثبات على الهداية والحق، ﴿ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ  [Be the first to translate this....]

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“This Surah consists of four discourses:

  • The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
  • The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
  • The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
  • The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]

8. Reasons for Revelation

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1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.

2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.

3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.

4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

9. Relevant Hadith

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