Rabbana La Tuzigh Quloobana Full Dua Meaning and Arabic

Rabbana la tuzigh quloobana is a dua from Quran to keep your heart firm on the Deen. It is one of the Rabbana duas and is found in Surah Al Imran ayat 8. The dua asks Allah to grant us mercy, for him to guide us and not let our hearts go astray.

Rabbana La Tuzigh Quloobana Dua Meaning in English

Rabbana la tuzigh qulubana means “Our Lord, do not let our hearts deviate after that You have guided us, and bestow upon us mercy from Your own You, are The One Who is The Superb Bestower”.

Rabbana La Tuzigh Quloobana Full Dua in Arabic Text

The dua is written in Arabic as:

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

Transliteration

The dua is written as Rabbana la tuzigh quloobana ba’da idh hadaytana wahab lana min ladunka rahmah innaka antal wahhab.

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Explanation of the Dua

Shaykh ‘Abdur-Razzaq al-Badr explains: From among the supplications of the believers which are mentioned in the Qur’an, is that which is found in the statement of Allah, the Most High in Surah Al Imran.

Allah, the Most High, has informed us in these verses that the Rāsikhoona (those firmly grounded) in knowledge supplicate to their Rabb (Lord, Creator), saying:

“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are al-Wahhab (the One Who Gives Freely).” [Soorah Ali Imran, 3:8]

al-Imam at-Tabaree (Rahimahullah) said: He, Majestic is His Mention, means by this: that the Rāsikhoona (those firmly grounded) in knowledge are saying,

We have believed in the verses of the Book of Allah (al-Qur’an) which are Mutashābih (not entirely clear), and that these verses (which are not entirely clear) and those which are Muhkam (entirely clear) are (all) from among the verses which have been sent down from our Rabb (Lord, Creator) and from His Wahy (revelation).

They (i.e., the Rāsikoona) are also saying: “Our Lord! Let not our hearts deviate (from the truth) after You have guided us” – meaning: they are desirous of their Rabb (Lord, Creator) turning away from them the test/trial of those whose hearts deviated,

due to following the Mutashabih (verses which are not entirely clear) of the Qur’an, and due to their seeking al-Fitnah (to misguide others), and seeking an interpretation [suitable to them]; but no one knows its true interpretaion except Allah.

So, the Rāsikhoona (those firmly grounded) in knowledge are saying: O our Rabb (Lord, Creator), do not make us like those whose hearts deviated from al-Haqq (the Truth), and as a result they turned others away from Your Sabeel (Path).

“Let not our hearts deviate (from the truth)” – meaning: Do not cause (our hearts) to deviate and thus cause (our hearts) to turn away from Your Huda (Right Guidance).

“After You have guided us,” – meaning. After You have guided us to it (i.e., the Truth), give us success in achieving Emān (True Faith) in the Muhkam (verses which are entirely clear) of Your Book (al-Qur’an) and the Mutashabih (verses which are not entirely clear).

“And grant us – O our Rabb (Lord, Creator) – mercy from You” – meaning: Mercy from Yourself. And they mean by this: Grant us, from Yourself, Taufeeq (success) and Thabāt (firmness) in that which we are upon of confirming the Muhkam (verses which are entirely clear) of Your Book (al-Qur’an) as well as the Mutashabih (verses which are not entirely clear).

“Truly, You are al-Wahhab (the One Who Gives Freely)” – meaning: Indeed, You are al-Mu’tee (the Giver) Who gives Your ’Ibad (worshippers) at-Taufeeq (success) and as-Sadād (correctness) to remain firm upon Your Deen (Islam), and to confirm the truthfulness of Your Book (al-Qur’an) and Your Rusul (Messengers). [Tafseer at Tabaree, 5/227-228]

And indeed, these are magnificent, blessed supplications!

In the Hadeeth of Umm Salamah, the Mother of the Believers (رضى الله عنها): That the Messenger of Allah (ﷺ) used to frequently say in his supplications:

اللَّهُمَّ مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Allah, the One Who Turns the hearts [over or up and down], make my heart firm upon Your Deen.

She said: I said, O Messenger of Allah (ﷺ), Do the hearts, indeed, turn over or up and down? He (ﷺ) said:

Yes, Allah has not created any human being – from the children of Adam – except that his heart is between two of the fingers of Allah.

Hence, if Allah, the Mighty the Majestic, Wills, He causes it to be upright, and if He Wills, He causes it to go astray.

[Reported by Ahmad, 6/302; at-Tirmidhi, no. 3522]

So, we ask Allah, our Rabb (Lord, Creator), that He not cause our hearts to deviate after He has guided us, and we ask Him to grant us mercy from Himself. Truly, He is al-Wahhab (the One Who Gives Freely)!

On the authority of ‘Abdullah ibn ‘Amr ibn al-‘As (ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻢ) that he heard the Messenger of Allah (ﷺ) saying:

“Verily, the hearts of the children of Adam (i.e., every human being) are between two fingers of the fingers of ar-Rahman (the Most Merciful), just like one heart.

He directs them however He Wills. Then, the Messenger of Allah (ﷺ) said: O Allah! The One Who directs the hearts, direct our hearts towards Your obedience.”

[Reported by Muslim, no. 2655]

Al-‘Allamah ‘Abdur-Rahman as-Sa’dee (Rahimahullah) said: Indeed, Allah, the Most High, has praised the Rāsikhoona (those firmly grounded) in knowledge with seven (7) characteristics or qualities which are the indication of Sa’ādah (the happiness and success) of the worshipper:

The First: Knowledge which is the path that leads to Allah and makes clear His Ahkām (Rulings) and His Sharee’ah (Divine Laws).

The Second: Being firmly grounded in knowledge. And this indicates an amount which is more than simply having knowledge.

Indeed, the Rasikh (one firmly grounded) in knowledge requires that one be an ‘Ālim Muhaqqiq (one who is meticulous in his scholarship) and an ‘Ārif Mudaqqiq (one who is precise in his expertise); one who Allah has taught the outer surface knowledge and its inner aspects.

Hence, his feet are firmly established (i.e., he is grounded in knowledge) upon the Asrār [secrets, i.e., the wisdom and purpose] of the Sharee’ah (divine laws) as it pertains to one’s knowledge, condition/state (of being), and actions.

The Third: That Allah has described them as having Emān (True Faith) in the entirety of His Book (al-Qur’an), and [further described them] with referring its Mutashabih (verses which are not entirely clear) back to its Muhkam (verses which are entirely clear), with His statement:

They say: “We believe in it; the whole of it (clear and unclear verses) is from our Rabb (Lord, Creator).”

The Fourth: That they asked Allah for al-‘Afwu (pardon) and al-‘Afiyah (well-being and protection) from that which those who deviated and strayed were tested/tried with.

The Fifth: Their confession and acknowledgment of the favor of Allah upon them of His Hidayah (Right Guidance), in the statement: “Our Lord! Let not our hearts deviate (from the truth) after You have guided us.”

The Sixth: That along with all of this, they asked Him for His Rahmah (Mercy), which entails the achievement of every Khair (goodness) and the repulsion of every Sharr (evil), in addition to them seeking nearness to Him by His Name al-Wahhāb (The One Who Gives Freely)!

The Seventh: That He has informed us about their Emān (True Faith) and their Yaqeen (Certainty) of the Day of Resurrection and their Khauf (Fear) of it. And this is what necessitates al-‘Amal (i.e., the doing of good deeds) and that which deters one from az-Zalal (slipping into sin). [Tafseer as-Sa’dee, page 127]

Hence, a people whom this is their Hilyah (adornment) and their Nu’oot (qualities, characteristics) – it is befitting of every person to whom Allah has given success, that he diligently seeks to adorn himself with it (i.e., these beautiful qualities and characteristics), and that he supplicates (to Allah) with these blessed supplications and magnificent requests!

[Excerpt taken from ‘Supplications Of The Believers Which Are Mentioned In The Qur’an’ Taken from Fiqh al-Ad’iyah wal-Adhkar by Shaykh ‘Abdur-Razzaq ibn ‘Abdul-Muhsin al-Badr. Translated by Abu Mohammad Abdur-Rauf Shākir]