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Qur'an 25:74
Verse's Information
Suraal-Furqan (Qur'an 25)
Verse74
Juz'19
Content Information
Place of
Revelation		Mecca
TopicPrayer of 'Ibad al-Rahman for their spouses and children


Qur'an 25:74 points to two prayers of the special servants of God.[1] First, they ask God to make their spouses and children the comfort of their eyes.[2] Exegetes have interpreted "comfort of the eyes" as success in divine obedience and distancing from sin.[3] In the second prayer, they request God to make them pioneers in good deeds and the leaders of the pious.[4] It is said that in this part, one of the most important characteristics of the sincere servants is stated; because in addition to their own righteousness, they also desire the guidance and salvation of others.[5]

According to some traditions, this verse was revealed concerning the Ahl al-Bayt (a).[6] Based on a tradition mentioned in Tafsir al-Qummi, "azwaj" (spouses) is applied to Lady Khadija (a), "dhurriyyat" (offspring) to Lady Fatima al-Zahra (a), and "qurrat a'yun" (comfort of the eyes) to Imam al-Hasan (a) and Imam al-Husayn (a).[7] However, some exegetes consider the Ahl al-Bayt (a) to be the clearest instance of the verse and also consider it applicable to other believers.[8]

The first prayer of the verse has been considered as showing the attention of 'Ibad al-Rahman to the upbringing of children, the solidity of the family, and the feeling of responsibility towards them.[9] This verse has appeared in some prayers narrated from the Imams (a)[10] and reciting it is recommended after the night prayer[11] and also in the qunut of prayers.[12] It is also narrated that Imam 'Ali (a) recited this prayer a lot.[13] It is also narrated from Muhammad Taqi Bahjat (d. 2009) that he recommended reciting this verse to resolve the problem of marriage.[14]

Exegetes have considered the word "qurrat a'yun" as an allusion to joy and happiness.[15] Concerning it, several possibilities have been mentioned; one is that the eyes become cool and the heat of their pain subsides. Second is that they become cool with tears of joy and happiness, and third is that the eyes find peace and tranquility and do not look at the hands of others.[16] Exegetes have also pointed to some of these meanings.[17]

In explaining the phrase "wa-j'alna li-l-muttaqina imaman" (and make us imams of the pious), several views are proposed:

  1. The request of special servants to surpass other pious people.[18]
  2. Imam means "the one who intends"; meaning the request to intend the pious and follow them.[19] Confirming this theory, there are traditions[20] that have recited this phrase as "wa-j'al lana min al-muttaqina imaman" (make for us an imam from among the pious).[21]
  3. Some have said that the use of the word "imam" instead of "a'imma" (imams) implies that leadership in the Islamic society must be the responsibility of one person.[22]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 sh, vol. 15, p. 167.
  2. ↑ Al-Ṭabarsī, Majmaʿ al-bayān, 1372 sh, vol. 7, p. 284; Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 244.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 244.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 245.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 sh, vol. 15, p. 168.
  6. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 q, vol. 2, p. 117; Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 q, vol. 1, p. 24-25.
  7. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 q, vol. 2, p. 117.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 sh, vol. 15, p. 169.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 sh, vol. 15, p. 167.
  10. ↑ Sayyid Ibn Ṭāwūs, al-Iqbāl bi-l-aʿmāl al-ḥasana, 1415 q, vol. 1, p. 403; Al-Kafʿamī, al-Balad al-amīn, 1418 q, p. 351.
  11. ↑ Majlisī, Biḥār al-anwār, 1410 q, vol. 84, p. 241.
  12. ↑ Imām Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, p. 183.
  13. ↑ Ibn Shahrāshūb, al-Manāqib, 1379 q, vol. 3, p. 380.
  14. ↑ Markaz-i Tanẓīm wa Nashr-i Āthār-i Ḥaḍrat Āyatullāh al-ʿUẓmā Bahjat, Bahjat al-duʿāʾ, 1401 sh, p. 401.
  15. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 244.
  16. ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, 1412 q, p. 663.
  17. ↑ Al-Ṭabarsī, Majmaʿ al-bayān, 1372 sh, vol. 7, p. 282; Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 244; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 sh, vol. 15, p. 167.
  18. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 245.
  19. ↑ Al-Ṭabarsī, Majmaʿ al-bayān, 1372 sh, vol. 7, p. 282, 284.
  20. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 q, vol. 1, p. 10 and vol. 2, p. 117.
  21. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 q, vol. 15, p. 245.
  22. ↑ Qarāʾatī, Tafsīr-i Nūr, 1383 sh, vol. 8, p. 286.

References

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  • Ibn Shahrāshūb, Muḥammad b. ʿAlī. al-Manāqib. Qom, Nashr-i ʿAllāma, 1379 q.
  • Imām Khumaynī, Sayyid Rūḥ Allāh. Taḥrīr al-wasīla. Qom, Dār al-ʿIlm, n.d.
  • Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad. Mufradāt alfāẓ al-Qurʾān. Lebanon and Syria, Dār al-ʿIlm, al-Dār al-Shāmiyya, 1412 q.
  • Sayyid Ibn Ṭāwūs, ʿAlī b. Mūsā. al-Iqbāl bi-l-aʿmāl al-ḥasana fī-mā yuʿmal marra fī l-sana. Qom, Intishārāt-i Daftar-i Tablīghāt-i Ḥawza-yi ʿIlmiyya-yi Qom, 1415 q.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Qom, Daftar-i Intishārāt-i Islāmī wābasta bi Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmiyya-yi Qom, 1417 q.
  • Al-Ṭabarsī, Faḍl b. Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nāṣir Khusraw, 1372 sh.
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  • Majlisī, Muḥammad Bāqir. Biḥār al-anwār. Beirut, Muʾassasat al-Ṭabʿ wa l-Nashr, 1410 q.
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