سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 74
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿74﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn(the pious. See V.2:2)."
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
يَقُولُونَ
yaqūlūna
say
رَبَّنَا
rabbanā
Our Lord
هَبْ
hab
Grant
لَنَا
lanā
to us
مِنْ
min
from
أَزْوَٰجِنَا
azwājinā
our spouses
وَذُرِّيَّـٰتِنَا
wadhurriyyātinā
and our offspring
قُرَّةَ
qurrata
comfort
أَعْيُنٍۢ
aʿyunin
(to) our eyes
وَٱجْعَلْنَا
wa-ij'ʿalnā
and make us
لِلْمُتَّقِينَ
lil'muttaqīna
for the righteous
إِمَامًا
imāman
a leader
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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.
[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.
