سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 194
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ ٱلْقِيَـٰمَةِ ۗ إِنَّكَ لَا تُخْلِفُ ٱلْمِيعَادَ ﴿194﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise."
Word by Word — Arabic, Transliteration & Meaning
رَبَّنَا
rabbanā
Our Lord
وَءَاتِنَا
waātinā
grant us
مَا
mā
what
وَعَدتَّنَا
waʿadttanā
You promised us
عَلَىٰ
ʿalā
through
رُسُلِكَ
rusulika
Your Messengers
وَلَا
walā
and (do) not
تُخْزِنَا
tukh'zinā
disgrace us
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ ۗ
l-qiyāmati
(of) [the] Resurrection
إِنَّكَ
innaka
Indeed, You
لَا
lā
(do) not
تُخْلِفُ
tukh'lifu
break
ٱلْمِيعَادَ
l-mīʿāda
the promise
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 194) ➊ {رَبَّنَا وَ اٰتِنَا مَا وَعَدْتَّنَا :} That is, grant us what You have promised us through Your messengers regarding the help and reward in this world and the Hereafter for confirming and following them.
➋ {اِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ:} That is, we do not fear that You will break Your promise, rather, we fear our own deeds, that they are not good, lest they become a cause of our disgrace. If You, out of Your mercy, generosity, and forgiveness, pardon our shortcomings and save us from disgrace, that would be our true honor and Your favor upon Your servant. Thus, the phrase « اِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ» is meant to express humility, submission, and servitude, not to demand it, because breaking a promise is impossible for Allah, so how can a believer even imagine it. (Razi) This promise of prayer and its acceptance is based on faith and righteous deeds; one can also present this as a means in prayer, as the three men trapped in the cave did. However, to make a pious person a means for the acceptance of prayer, such as saying, "O Allah! For the sake of so-and-so, solve my problem," is against the prayers mentioned in the Quran and Hadith. Yes, it is permissible to ask a living person to pray for you, and this is proven from the Sunnah.
➋ {اِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ:} That is, we do not fear that You will break Your promise, rather, we fear our own deeds, that they are not good, lest they become a cause of our disgrace. If You, out of Your mercy, generosity, and forgiveness, pardon our shortcomings and save us from disgrace, that would be our true honor and Your favor upon Your servant. Thus, the phrase « اِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ» is meant to express humility, submission, and servitude, not to demand it, because breaking a promise is impossible for Allah, so how can a believer even imagine it. (Razi) This promise of prayer and its acceptance is based on faith and righteous deeds; one can also present this as a means in prayer, as the three men trapped in the cave did. However, to make a pious person a means for the acceptance of prayer, such as saying, "O Allah! For the sake of so-and-so, solve my problem," is against the prayers mentioned in the Quran and Hadith. Yes, it is permissible to ask a living person to pray for you, and this is proven from the Sunnah.
