Surah Al-Furqaan (25) — Ayah 74

(Ayah 74) ➊ { وَ الَّذِيْنَ يَقُوْلُوْنَ رَبَّنَا هَبْ لَنَا …:} During the Makkan period, the lives of Muslims were such that if the father was a Muslim, the children were disbelievers, and if the children were Muslims, the parents were disbelievers; if the husband was a Muslim, the wife was a disbeliever, and if the wife was a Muslim, the husband was a disbeliever. This situation was a source of great sorrow and anxiety for the Muslims; when they saw their loved ones becoming fuel for Hell with their own eyes, they became extremely distressed. Therefore, among the attributes of the servants of the Most Merciful, one attribute mentioned is that they keep praying: grant our spouses and children the blessing of faith as well, so that seeing them may cool our eyes. It should be clear that if men make this supplication, their spouses will be their wives, and if women make this supplication, their spouses will be their husbands. Included in the meaning of this supplication is also: O Lord! Grant us such spouses and children who are obedient to You and a source of comfort for our eyes and happiness for our hearts.

➋ {وَ اجْعَلْنَا لِلْمُتَّقِيْنَ اِمَامًا :} This has two meanings: one is that every person is an imam and has some followers, as is in Sahih Bukhari (5200): [ كُلُّكُمْ رَاعٍ وَ كُلُّكُمْ مَسْؤلٌ عَنْ رَّعِيَّتِهِ ] "All of you are shepherds and all of you are responsible for your flock." The meaning is: O Lord! Those people for whom we are imams, such as our family and those under our supervision, make them righteous, so that we may be imams of the righteous, not imams of the wicked. The second meaning is: make us so righteous that we become imams and leaders of the righteous. Tabari has narrated with an authentic chain the statement of Ibn Abbas (may Allah be pleased with them both): make us imams of guidance so that people obtain guidance from us, and do not make us imams of misguidance, because Allah Almighty has said about the people of happiness: «{ وَ جَعَلْنٰهُمْ اَىِٕمَّةً يَّهْدُوْنَ بِاَمْرِنَا وَ اَوْحَيْنَاۤ اِلَيْهِمْ فِعْلَ الْخَيْرٰتِ وَ اِقَامَ الصَّلٰوةِ وَ اِيْتَآءَ الزَّكٰوةِ وَ كَانُوْا لَنَا عٰبِدِيْنَ }» [الأنبیاء : ۷۳ ] "And We made them leaders guiding by Our command, and We inspired them to do good deeds, establish prayer, and give zakah, and they were worshippers of Us alone." And about the people of wretchedness He said: «{ وَ جَعَلْنٰهُمْ اَىِٕمَّةً يَّدْعُوْنَ اِلَى النَّارِ }» [ القصص : ۴۱ ] "And We made them leaders inviting to the Fire." In summary, they made two supplications: one for their children and spouses, that they remain steadfast on monotheism and obedience to Allah and become a comfort for their eyes in this world and the Hereafter; the second for themselves, that they be granted such ability of piety that they become imams of the righteous and invite people to guidance and piety.

74-1 That is, make them obedient to us as well and obedient to You, so that our eyes may be cooled by them. 74.-1 That is, such a good example that they follow us in goodness.

74. And those who pray, "Our Lord! Grant us comfort for our eyes from our wives and our children [92], and make us leaders of the righteous."

[92]
Conditional Desire for Leadership and the Interpretation of Political Leaders:

This is also the next part of the supplication. That is, make our wives and children righteous and pious, and then make us even more pious than them so that we ourselves become their imams and leaders. Then, this supplication is not limited only to wives and children. Rather, make us so righteous and pious that we become guides and examples for other pious people as well. From this, it is understood that one of the qualities of Allah’s servants is that they desire to surpass one another in the field of goodness and piety and pray for it. To the extent that for this purpose, and in this field, to desire or supplicate for leadership or authority is not only permissible but necessary. Whereas seeking leadership out of love for wealth or status is, according to numerous authentic ahadith, prohibited. However, some political leaders of the present democratic era use this verse to argue for the permissibility of seeking leadership. What they actually want is that the pious people become their subjects, and these political leaders—regardless of their own character—become their rulers. Such crooked thinking can only be the result of the mind of a thorough worldling.