Surah Furqan Ayat 54, 74 In Arabic
وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا ﴿54﴾
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿74﴾
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Surah Furqan Ayat 54, 74 Transliteration
(54) Wa Huwal lazee khalaqa minal maaa’i basharan fa ja’alahoo nasaban wa sihraa; wa kaana Rabbuka Qadeeraa
(74) Wallazeena yaqooloona Rabbanaa hab lanaa min azwaajinaa wa zurriyaatinaa qurrata a’yuninw waj ‘alnaa lilmuttaqeena Imaamaa
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Surah Furqan Ayat 54, 74 Translation
(54) And He it is Who hath created man from water, and hath appointed for him kindred by blood and kindred by marriage; for thy Lord is ever Powerful.
And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil).
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Surah Furqan Ayat 54 Explanation
وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا (And He is the One who created man from water then made of him kinship of blood and kinship of in-laws. 25:54) نَسَب (nasab, translated above as ‘kinship of blood’ ) is that relationship which emanates from either parent, and صِهْر (sihr, translated above as ‘kinship of in-laws’ ) is that kinship which is drawn from the wife’s side and is called in – laws. All these relations and bonds are Allah’s graces given to mankind for a pleasant and tranquil life. If these relations are taken away from someone’s life it will be impossible for him to live by himself.
Surah Furqan Ayat 74 Explanation
The Thirteenth Characteristic
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who say, “Our Lord, Give us, from our spouses and our children, coolness of eyes and make us heads of the God-fearing. (25:74)
This verse contains a prayer for one’s spouses and children. According to the explanation put forward by Hasan al-Basri (رح) one can draw solace from his dear ones (wife and children) if they submit to the way of Allah. That is the true bliss for a man, and if the good health and well being of the wife and children is also added to this, it is also in order.
What is alluded here is that the righteous servants of God do not care about correcting themselves only, but also take care of the virtuous actions of their children and spouse, and keep trying for their improvement, and it is a part of their efforts that they pray Allah to make them take the right path. The second sentence of this verse says وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا (and make us heads of the God-fearing – 25:74) Apparently this is a prayer for getting a high status and a source of pride, which is forbidden by other injunctions of the Holy Qur’an. The Qur’ an says at another place” تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا that is “As for that ultimate Abode (the Hereafter), We assign it to those who intend neither haughtiness on earth nor mischief (28:83).
And the (best) end is for the God-fearing – 28:83″. Hence, some scholars have commented about this sentence of the verse that everyone is the head or Imam of his family. Thus, if his family members become God fearing, he will automatically be their head or Imam. Therefore, the final outcome is that prayer was not meant for personal aggrandizement, but for the family members to follow the right path. Ibrahim Nakha` i (رح) has also explained about this verse that the prayer contained in it is not meant for a high position or authority for oneself but to request the grant of such a disposition that people try to emulate it in religious deeds and actions, and that it be of benefit to others and thus might fetch the praying people some of its reward. And Sayyidna Makhul Shami (رح) has elucidated that the purpose of the prayer is to implore an exalted status of God consciousness that even the God fearing people may also draw inspiration to follow that.
Qurtubi has narrated both these explanations and then commented that the net outcome of both is the same, that the desire for an elated position or high office in religious affairs for attaining reward in the Hereafter is not improper; rather it is allowed. On the other hand in verse لَا يُرِيدُونَ عُلُوًّا (who intend neither haughtiness – 28:83) the desire and search for worldly exaltation and authority has been condemned. Here the description about the main traits of ` Ibad-ur-Rahman or the perfect believers has been completed. Now their rewards and degrees of exaltation in the Hereafter are related.
[From Ma’ariful Quran English by Mufti Taqi Uthmani]
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