(Our Lord, do not cause our hearts to deviate after You have guided us)

It is possible that this is a continuation of the statement of those who are firmly rooted in knowledge, and it is also possible that it is by way of instruction; meaning: Say, "Our Lord, do not cause our hearts to deviate" from the path of truth towards following the ambiguous (scripture) by way of an interpretation that You do not approve of, "after You have guided us" to the landmarks of truth, which involves either deferring the meaning of the ambiguous, belief in both categories (the clear and the ambiguous), or correct interpretation.

The meaning results in: Do not lead us astray after guidance, for the deviation of hearts is the opposite of guidance, and the opposite of guidance is being led astray. The validity of attributing this to Allah Almighty, according to the doctrine of the Sunnis regarding the actions of servants, is apparent. The Mu'tazilah interpret this in a manner such as: "Do not test us with trials by which our hearts would deviate, and do not withhold Your grace from us after You have granted it to us."

They made this supplication—or were commanded to make it—because hearts do not remain constant. In the authentic tradition, it is narrated from Aisha (may Allah be pleased with her) that she said: The Messenger of Allah (peace and blessings of Allah be upon him) used to frequently supplicate, "O Turner of hearts, keep my heart firm upon Your religion." I said: "O Messenger of Allah, why do you frequently make this supplication?" He replied: "There is no heart but that it is between two fingers of the fingers of the All-Merciful; if He wills to straighten it, He straightens it, and if He wills to cause it to deviate, He causes it to deviate."

Al-Hakim al-Tirmidhi narrated through the path of Utbah ibn Abdullah ibn Khalid ibn Ma'dan, from his father, from his grandfather, that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Faith is like a garment; you put it on at one time and take it off at another." Narrations with this meaning are numerous, and they indicate the possibility of disbelief occurring after faith, for example, by way of doubt—may Allah protect us from that.

In the speech of the Companions (may Allah be pleased with them) there is also that which indicates this. Ibn Sa’d narrated from Abu Ataf that Abu Hurairah used to say: "O my Lord, may I not commit adultery; O my Lord, may I not steal; O my Lord, may I not disbelieve." It was said to him: "Do you fear that?" He replied: "I believe in the Turner of hearts," three times. Al-Hakim al-Tirmidhi narrated from Abu al-Darda' that he said: "Abdullah ibn Rawahah used to meet me and say: 'Sit, O ‘Uwaymir, so that we may have faith for an hour.' So we would sit and remember Allah Almighty as He wills. Then he would say: 'O ‘Uwaymir, these are the sittings of faith. The likeness of faith and your likeness is as your garment; while you have taken it off, you put it on, and while you have put it on, you take it off. O ‘Uwaymir, the heart is quicker to fluctuate than a pot when it is brought to a boil.'" And from Abu Ayyub al-Ansari: "There will come upon a man times when there is not a needle's breadth of hypocrisy on his skin, and there will come upon him times when there is not a needle's breadth of faith on his skin."

Some have claimed that this relates to incomplete faith, and that no one who turns back does so except from the path. As for after the attainment of complete faith, certain conviction, and established, corresponding knowledge, a return (to disbelief) is not conceivable at all, lest it entail the reversal of knowledge into ignorance, which is impossible. They committed themselves to interpreting everything that suggests otherwise. It is not hidden that this statement is one that almost leads to security from the Plan of Allah, and committing oneself to interpreting texts for a suspicion that has fluttered in the chest—which is (even weaker) than a spider's web in investigation—is something that no one with the slightest grasp (of intellect) would venture toward, as is not hidden. So reflect.

"After" (Ba'da) is in the accusative case as an adverb of time, and the one governing it is "deviate" (tuzigh). "When" (Idh) is a genitive of addition (mudaf ilayh), and it is declinable (mutasarrifah), as mentioned by the eminent grammarians. As for the claim that it has the meaning of the infinitive "an" (that) with a fatha on the hamza, and that the meaning is "after our guidance," this is what Al-Hufi mentioned in I'rab al-Qur'an, and he was not followed in it by anyone else. What is mentioned in grammar is that it can be a particle of causality (ta'lil), so it is interpreted with what follows it as an infinitive, such as: "And it will not benefit you today, when you have wronged" (i.e., for your wrongdoing). If it was taken from this, then it is as you see. It has been recited as la tuzigh (active voice) with a 'ya' or a 'ta', and with the nominative of al-qulub (the hearts).

(Grant us from Yourself mercy) Both prepositional phrases are connected to "grant" (hab). The presentation of the first is out of concern for it and to create longing for the second. It is possible for the second to be connected to a deleted element acting as a state (hal) for the object, meaning: "existing from Yourself." "Min" (from) is for the beginning of the metaphorical extremity. Ladun is an adverb, and it is not synonymous with "at" (‘inda); rather, it may have its meaning, and some restrict it to the adverb of place. It is inseparable from genitive addition, so it is never without it in any state; sometimes it is added to a single word, and sometimes to a nominal or verbal sentence. It is rarely without "min" (from).

There are two dialects regarding it: declension, which is the dialect of Qays, and indeclinability, which is the famous dialect. The cause for this is its resemblance to a particle in the necessity of a single usage, and the impossibility of predicating with it, unlike "‘inda" (at) and "lada" (with), for they do not require a single usage, as they can be both supplementary and essential, and can denote an extremity or not. It is said: Because of the strength of this resemblance, it does not become definite when added, in the common view. The two mentioned dialects of declension and indeclinability are specific to ladun with a fatha on the lam, a damma on the dal, and ending with a nun. As for its other dialects, it is indeclinable in all of them according to all Arabs. There are many dialects, the most famous of which is what preceded, along with ladun, ladun (with a fatha and kasra on the dal), ladun and ladun (with a fatha and damma on the lam with a sukun on the dal), ladun (with a fatha on the lam and a damma on the dal), and replacing the dal with a ta' (latun). Whenever it is added to a pronoun, the deleted nun must be restored.

"Mercy" (rahmah) is the object of "grant," and its indefinite state is for glorification. What is meant by mercy is absolute benevolence and blessing. It is also said that it refers to specific blessing, which is success in remaining firm upon the truth. Asking for this by saying "from Yourself" is an indication that it is a pure favor from Him, without any shade of obligation upon Him—Exalted is His Majesty. The delaying of the direct object is for the sake of creating longing.

(Indeed, You are the Bestower) This is a justification for the request or for the giving. "You" (Anta) is either a subject (mubtada'), a separator (fasl), or an emphasis for the pronoun of "Inna." The object is deleted to indicate generality, as in their saying: "So-and-so gives." Choosing the intensive form (al-wahhab) over the agent noun (wahib) is said to be for the suitability of the verse endings.