Al-Furqan: (74) And those who say, "Our Lord...

There are several issues concerning this verse:

Issue 1: Recitation of {ذرياتنا} (Our Descendants)

Nafi', Ibn Kathir, Ibn 'Amir, and Hafs from 'Asim recited it with the plural form including the alif (ذرياتنا). The rest omitted the alif, using the singular form (ذريتنا). The word dhurriyyah (offspring/descendants) can be used for both singular and plural.

Issue 2: The Meaning of "Coolness of the Eyes" (قرة أعين)

It is undeniable that what is intended is that the spouses and offspring be a source of delight for them in matters of religion, not in worldly matters like wealth or beauty. Two interpretations are mentioned regarding this:

1. They asked for spouses and offspring in this world with whom they could share life, and they wished that these family members would join them in adhering to God's obedience. This strengthens their hope of being together in Paradise, thus completing their joy in this world through this hope, and in the Hereafter upon receiving the reward.
2. They asked that God join their spouses and offspring with them in Paradise so that their joy in them would be complete.

Issue 3: The Function of the Word {من} (from) in {لنا من أزواجنا} (for us from our spouses)

The word min (from) has two possible functions:

1. Explanatory (Bayaniyyah): It is as if they said, "Grant us coolness of the eyes," and then the coolness was explained and specified by saying, "from our spouses." This is like the saying, "I saw from you a lion," meaning, "You are a lion."
2. Initial (Ibtidā'iyyah): It means, "Grant us, on their behalf, that which cools our eyes, such as obedience and righteousness."

If it is asked: Why was the term قرة أعين (coolness of eyes) indefinite and singular (in number)?

• Indefiniteness: This is due to the indefiniteness of the qurrah (coolness) itself, as the noun governed by a possessive cannot be indefinite unless the possessed noun is also indefinite. It is as if they said, "Grant us from them joy and delight."
• Singular (Eyes): They said a'yun (eyes) instead of uyūn (many eyes) because they intended the eyes of the pious, which are few compared to the eyes of others. This aligns with the verse: {And few of My servants are grateful} (Saba: 13).

Issue 4: The Meaning of "Coolness of the Eye" (قرة العين)

Al-Zajjaj said: "May God cool your eye" means, "May your heart encounter what it loves." Al-Mufaddal mentioned three interpretations for qurrat al-'ayn:

1. It refers to the cessation of tears, which happens with laughter and joy (as the tear of sorrow is hot).
2. It refers to sleep, as sleep occurs when sorrow and pain depart.
3. It refers to the presence of contentment/satisfaction.

Issue 5: The Request {واجعلنا للمتقين إماما} (And make us an Imam for the righteous)

The closest meaning is that they asked God Almighty to elevate them in obedience to a level where they would be pointed to and followed as an example. Some scholars noted that this verse indicates that leadership in religion should be sought and desired, citing the example of the Prophet Abraham: {And grant me a legacy of truth among later generations} (Ash-Shu'ara: 84). It is also said that these verses were revealed concerning the Ten Promised Paradise.

Issue 6: Theological Implication (Divine Decree)

Our scholars used this verse as evidence that the actions of a servant are created by God Almighty. They argue that leadership in religion requires knowledge and action; therefore, this proves that knowledge and action are only achieved through God's granting and creation.

Al-Qadi argued that what is meant by the request is the subtle supports (alṭāf) which, when abundant, make them choose these things and thus become Imams.

The response to this is that those subtle supports are necessarily created by God, so asking for them would be futile.

Issue 7: The Use of the Singular {إماما} (Imam)

Al-Farra' noted that they said Imāman (singular) and not A'immah (plural), unlike when addressing two people, as in {I am a messenger from your Lord} (Az-Zukhruf: 46).

It is possible that the meaning is: "Make each one of us an Imam," similar to {He brings you out as a child} (Ghafir: 67).

Al-Akhfash said that Imām is a plural whose singular is Ām, like ṣā'im (fasting person) and ṣiyām (fasts).

Al-Qaffal stated his view: When Imām is taken as a noun in its primary sense, it is as if they said, "Make us a proof (ḥujjah) for the righteous." Similar to this is bayyinah (proof); one says, "These are the bayyinah of so-and-so."

Know that after the Almighty enumerated the characteristics of the sincere pious ones, He then clarified the types of His benevolence towards them, which are summarized in two matters: Benefits and Exaltation.

7 < {Those will be recompensed with the highest chamber [of Paradise] because they were patient, and they will be received therein with greetings and peace.} > 7

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