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Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa

Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have TaqwaRabbanaa hab lanaa min azwaajinaa wa thurriyyaatinaa qurrata a’ayun waj’alnaa lilmuttaqeena imaama

Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa (25:74)

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Those Who Supplicate For Their Families And Offspring

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا (٧٤)

<<And  those who say: O our Lord ,grant us from our wives and offspring comfort to our eyes, and make us leaders who followed upon good by those dutiful Allaah.>> (25:74)

Shaikh ‘Abdur-Rahmaan Ibn Naasir as –Sa’dee raimahullaah said that,

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا

<< And those who say : O our Lord ,grant us from our wives..>>

Means ‘Our friends, our companions and wives’

وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬

<<…and our offspring comfort to our eyes,>> means that they bring joy to our eyes.

If we study the condition and attributes of the slave of Most Merciful, we will know from their concern and from their high standing that joy would not be brought to their eyes unless they saw that they were people who are obedient to their Lord, upon knowledge and action.

Just as this is a supplication for the rectification of their wives and offspring, it is also a supplication for themselves, since its benefit returns to them. It is this reason that they take it to be a gift granted to them and therefore say,

هَبۡ لَنَا

<<…grant us (as a gift).>> Indeed their supplication brings benefit to the Muslims in general, since the rectification of those mentioned is a means of rectifying many other people who have a connection to them, and so benefit from them.

وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ

<<… and make us leaders who are followed upon good by those dutiful to Allaah,>> Then meaning of this is ‘O Lord, cause us to reach this high level’- the level of Siddeeqoon (the true and sincere followers of the Messengers, who attest to the truth) and the most complete of the righteous slaves of Allaah, which is the level of leadership in the Religion. They ask that, in their sayings and their actions, they should be made an example for those dutiful to Allaah, that their actions should be followed, that the people have confidence in their sayings, and that the people of good follow on behind then so that they, themselves are upon the guidance and give guidance to others.

As is known a supplication to attain something is also a supplication to whatever is essential to achieve its attainment. This level of leadership in religion cannot be achieved except by means of patient perseverance (sabr) and certain faith (Yaqeen, as He, The Most High, said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ (٢٤

<<And we made from them leaders who were followed upon good, when they had patience and certain Faith in Our Signs>>[Sooratus-Sajdah(32):24]

This supplication therefore necessitates deeds , and patience upon obedience to Allaah; upon avoiding disobedience to Him; upon that which He has decreed to occur that is painful and upon complete knowledge which leads the person to the level of certain Faith(Yaqeen).Thus it results in the bountiful good and abundant award that they should be upon a level which, after then Messengers, is the highest possible level for the creation. Therefore, He will reward them with the highest levels.

Extracted from The book : The Characteristics of The Slave of The Merciful.
Translated By Aboo Talhah Dawood Ibn Ronald Burbank Rahimahullaah

Tafseer Ibn Kathir

(74. 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 those who have Taqwa.”)

His saying:

(And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…”) means those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him. Ibn `Abbas said, “This means (offspring) who will strive to obey Allah and bring them joy in this world and the Hereafter.”

Imam Ahmad recorded that Jubayr bin Nufayr said: “We sat with Al-Miqdad bin Al-Aswad one day, and a man passed by and said, “How blessed are these two eyes which saw the Messenger of Allah ! Would that we had seen what you saw and witnessed what you witnessed.” Al-Miqdad got angry, and I was surprised, because the man had not said anything but good. Then he turned to him and said, “What makes a man wish to be present when Allah had caused him to be absent, and he does not know how he would have behaved if he had been there By Allah, there are people who saw the Messenger of Allah , and Allah will throw them on their faces in Hell because they did not accept him or believe in him. Are you not grateful that Allah brought you forth from your mothers’ wombs believing in your Lord and in what your Prophet brought, and that the test went to others and not to you Allah sent His Prophet during the most difficult time that any Prophet was ever sent, after a long period of ignorance, when the people could see no better religion than the worship of idols, and he brought the Criterion which distinguishes truth from falsehood and which would separate a father from his son. A man would realize that his father, son or brother was a disbeliever, and since Allah had opened his heart to Faith, he knew that if his relative died he would go to Hell, so he could not rest knowing that his loved one was in the Fire. This is what Allah referred to in the Ayah,

(And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…”) Its chain of narrators is Sahih, although they did not report it.

(and make us leaders of those who have Taqwa.) Ibn `Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi` bin Anas said: “Leaders who would be taken as examples in good.” Others said: “Guides who would call others to goodness.” They wanted their worship to be connected to the worship of their children and offspring, and their guidance to go beyond themselves and benefit others. This would be more rewarding and a better end, as it was recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said:

(When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity.)

.Checked OK · Dunya · Hellfire (Jahannam) · Jannah (Paradise) · Qur'anic Supplications · [Audio]

“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”

"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"

“Rabbanaa ‘aatinaa fid-dunyaa hasanatan wa fil-‘aakhirati hasanatan
wa qinaa ‘athaaban-naar.”
(2:201)
“Our Lord! Give us in this world that which is good and in the Hereafter that which is good,and save us from the torment of the Fire!”

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Tafseer Ibn Kathir : Surah Al Baqarah Ayah 201

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter

(200. So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) (201. And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”) (202. For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Allah commands that He be remembered after the rituals are performed.
(…as you remember your forefathers)

Sa`id bin Jubayr said that Ibn `Abbas said, “During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, `My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),’ and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad :

(Remember Allah as you remember your forefathers or with far more remembrance.)

Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used “or” in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat:

(…as stones or even worse in hardness) (2:74) and,
(. ..fear men as they fear Allah or even more) (4:77) and,
(And We sent him to a hundred thousand (people) or even more) (37:147) and,
(And was at a distance of two bows’ length or (even) nearer.) (53:9)

Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said:

(But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) qmeaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.

Sa`id bin Jubayr said that Ibn `Abbas said, “Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.’ They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them:

(But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.)

The believers who came after them used to say:
(Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)

Next, Allah revealed:
(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said:
(And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)

The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.

As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.

Al-Qasim bin `Abdur-Rahman said,

“Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.”

This is why the Sunnah encourages reciting this Du`a’ (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say:

(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)

Imam Ahmad reported that Anas said,

“Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said:

((All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!))

The man began reciting this Du`a and he was cured.” Muslim also recorded it.

Al-Hakim reported that Sa`id bin Jubayr said, “A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable’ Ibn `Abbas said, `You are among those whom Allah described:

(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Al-Hakim then commented; “This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it.”