# Du’a for Marriage and Children | Servants of the Most Merciful Ep. 10

**Author:** Dr. Omar Suleiman
**Series:** Servants of the Most Merciful
**Published:** 2026-02-10
**YouTube:** https://youtu.be/v_FHE8HNSeM
**URL:** https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/servants-of-the-most-merciful-episode-10-dua-for-marriage-and-children
**Topics:** Acts of Worship, Sharia

## Summary
This lecture is the final episode of a series on Ibadur Rahman (Servants of the Most Merciful), focusing on the du'a found in Surah Al-Furqan [25:74]: 'Our Lord, grant us from among our spouses and offspring comfort to our eyes and make us an example for the righteous.' The speaker explores this verse across multiple life circumstances — as a child, as someone single, as a new Muslim with a non-Muslim spouse, and as a married person with righteous family — demonstrating how the du'a applies universally. Drawing on the historical context of early Mecca, the speaker references the narration of Al-Miqdad ibn Al-Aswad, who rebuked those who romanticized the companionship of the Prophet (ﷺ), reminding them of the immense pain the early Muslims endured seeing their loved ones reject Islam. The term 'qurrat al-ayn' (coolness of the eyes) is analyzed linguistically, revealing two meanings: istiqrar (something that captivates and settles the gaze) and al-bard (the coolness associated with tears of joy). The speaker connects this to the Prophet's (ﷺ) hadith that the true coolness of his eyes was in salah, and to Imam Hasan al-Basri's commentary that the greatest joy for a parent is seeing their children in the worship of Allah. The verse's second part, 'make us leaders of the pious,' is explained as a du'a to be followed in righteousness and to leave a legacy of guidance, not fame. The lecture concludes with the subsequent verses of Surah Al-Furqan, which promise the righteous lofty palaces (al-ghurfa) in paradise as a reward for their patience (sabr), greetings of peace from the angels, and eternal residence in the best of abodes — a direct divine response to their earlier plea to be saved from hellfire.

## Key Points
- The du'a in Surah Al-Furqan [25:74] — 'Our Lord, grant us from our spouses and offspring the coolness of our eyes and make us leaders of the pious' — applies to every life circumstance: children, singles, new Muslims with non-Muslim families, and those already blessed with righteous families.
- The historical context of this verse is early Mecca, where the first Muslims desperately begged Allah to guide their non-Muslim spouses, parents, and children to Islam, as illustrated by the narration of Al-Miqdad ibn Al-Aswad.
- The term 'qurrat al-ayn' has two linguistic meanings: istiqrar (something that captivates and settles the eyes due to an internal signal from the heart) and al-bard (the coolness of tears of joy, as opposed to the hot tears of grief and anxiety).
- The Prophet (ﷺ) said the true coolness of his eyes was in salah, and Imam Hasan al-Basri explained that the greatest qurrat al-ayn for a parent is seeing their children engaged in the worship of Allah.
- The du'a for righteous offspring carries a profound reward: according to Ibn Abbas, Allah elevates the offspring of believers to join them at their level in paradise, incentivizing parents to want their children to surpass them in righteousness.
- The verse 'make us leaders of the pious' is a du'a to be followed in righteousness and to leave a legacy of guidance, not a request for fame or worldly recognition, connecting to the hadith about sadaqah jariyah and a righteous child who supplicates for their parent.
- The qualities of Ibadur Rahman all require sabr (patience) — with strangers, enemies, desires, and family — and Allah promises them al-ghurfa (lofty palaces in the highest levels of paradise) as a reward for that patience.
- The closing verses of Surah Al-Furqan form a complete circle: the believers feared hellfire (described as 'an evil abode') and Allah responds by granting them paradise (described as 'how good an abode'), and they gave salam to those who mocked them and now receive greetings from the angels in paradise.
- Romanticizing the suffering of others — whether the early companions or the people of Gaza — without taking personal responsibility is warned against; their hardship was real and should inspire action, not passive admiration.
- The challenge issued to attendees is to memorize the final verses of Surah Al-Furqan about Ibadur Rahman before Ramadan and to use Ramadan as a month of transformation by actively embodying each quality.

## Chapters
- 0:00 A challenge to memorize these verses before Ramadan
- 2:47 Can you be the coolness of the Prophet ﷺ’s eyes?
- 6:32 What to look for in a potential spouse
- 10:05 The early Sahabah asking Allah to guide their family
- 17:45 Another du’a for parents and children
- 20:54 What “coolness of the eyes” really means
- 29:17 Your tears of joy for your righteous children
- 35:45 The coolness of your eyes in the next life
- 43:29 The reward of patience with your family
- 53:17 Conclusion

## Transcript
**[0:00]** Firstly, I want to say JazakumAllahu Khayran to the team here at Minaretain for hosting

**[0:18]** Alhamdulillah this lecture series. We are in the final halaqa, may Allah Azawajal accept it and make us from Ibadur Rahman, Allahumma Ameen. Secondly, I want to thank all of you for attending. SubhanAllah, it was remarkably consistent attendance for a Monday night to

**[0:34]** have all of you consistently show up. May Allah Azawajal reward you for your sacrifice. May Allah Subhanahu Wa Ta'ala allow you to manifest and embed these verses in your own lives especially as we come into the blessed month of Ramadan. Allahumma Ameen. InshaAllah Ta'ala as it is the last one before Ramadan, I want to remind you all bi'idhnillah that we

**[0:54]** will have our two Ramadan series running concurrently inshaAllah Ta'ala. We will have the Ramadan series in the morning which will be the central Ramadan series bi'idhnillah Ta'ala. Because it embeds Gaza into the storyline, we are expecting instantaneous shadow banning

**[1:11]** efforts so I want to take a commitment from all of you to watch every episode even if you don't actually listen to it. Just put it on for two minutes inshaAllah and share it with as many people as possible so that we can organically beat the shadow ban. Bi'idhnillah Ta'ala this Ramadan series will merge the story of Gaza with how we know Allah Subhanahu

**[1:28]** Wa Ta'ala on a very personal way. So it will take this classical idea of Allah's names and attributes but merged with the story of Gaza bi'idhnillah Ta'ala and how we know Allah Azawajal through the story of Gaza. So I pray that all of you bi'idhnillah Ta'ala will find it beneficial with your families and will participate in it inshaAllah Ta'ala. Of course

**[1:45]** we'll have Quran 30 for 30 as well bi'idhnillah Ta'ala where we will be pondering upon the verses of Allah Azawajal, how Allah talks about himself in every juz with a different guest every night bi'idhnillah. So I look forward to having you all participate in that. And

**[2:02]** as we come to the end of Ibadur Rahman, my challenge to you stands. Every single person in here memorizes these last verses of Surah Al-Furqan about Ibadur Rahman before Ramadan starts. So we've done a deep dive of every single one of these qualities. Now it's on

**[2:22]** you. It's not that much to memorize. Memorize it inshaAllah Ta'ala. Recite it in your prayers and then challenge yourself in Ramadan to go back through your notes and to say okay how can I live up to this quality and this quality and this quality because Ramadan is a month not just of forgiveness but a month of transformation bi'idhnillah Ta'ala. So that's

**[2:41]** the challenge inshaAllah Ta'ala. I hope all of you will take it upon yourselves to do so. And so we come to this final verse which is very different from all of the other verses but once you situate it in context it makes so much sense why it's here. Where Allah Subhanahu

**[3:00]** Wa Ta'ala says, وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا Our Lord grant us of our spouses and children the coolness of our eyes and make us leaders

**[3:17]** of the pious. Now the beauty of all of these verses of Ibadur Rahman as we said in the very beginning is that they transcend time, space and circumstance. So you don't have to situate it in the original context to fully appreciate it but doing so gives you

**[3:34]** another lens. But I want you to read this verse from various circumstances in regards to marital status. Alright? So number one, do you start making this du'a once you hit a certain age in life when you're looking to get married or do you make this du'a even

**[3:53]** as a child? You make it even as a child. You're already asking Allah subhanahu wa ta'ala for righteous spouses and children before the thought of marriage is anywhere near your current life circumstance. And there are two effects of this. Number one, how can I be the qurra

**[4:12]** tu'ayn of my parents? How can I be the qurra tu'ayn of my forefathers? Because remember you have parents in the physical sense, in the sense of lineage. Your parents, maybe your grandparents that came before you who received your news in the barzakh, your ancestors,

**[4:28]** the Prophet salallahu alayhi wasalam who says, innama ana lakum bimanzilatil walid, I am to you like a father, u'allimukum, I teach you. The mothers of the believers, not just your own mother, your own biological mother, you have all those that came before you. How can

**[4:44]** I be their qurra tu'ayn? How can I be the qurra tu'ayn of the Prophet salallahu alayhi wasalam? That when he looked out to this ummah on the night of al-isra' wal-mi'raj, or when Allah showed him what he showed him through his various visions and he said, hum ahbabi, hum ikhwani, they're my loved ones, they're my brothers, they're my sisters. How

**[5:03]** do I be the qurra tu'ayn of the Prophet salallahu alayhi wasalam? And then all of the righteous ancestors and then my own parents, how do I be their qurra tu'ayn? How do I be the qurra tu'ayn of the leaders of the pious that came before me with the intention that I too one

**[5:20]** day will live up to that badge? And so you have that element as a child, even growing up, where how can I be the qurra tu'ayn of my parents? Because there is no deed in Islam more rewardable than birr al-walidayn, right? In terms of our social interactions, the honoring

**[5:40]** of the parents, the righteousness towards the parents. So how can I be the qurra tu'ayn of my parents? That's one dimension of this. Another dimension of this is implanting or embedding in the thoughts even of our children that one day you will be the continuation

**[5:59]** of the story, that we're all part of this ongoing story of the Ummah of Muhammad salallahu alayhi wasalam. And that the calculus by which you determine who should be your friends and who should eventually be your chosen family should be what is pleasing to Allah subhanahu

**[6:17]** wa ta'ala. That that is the moral calculus that I use in my life for choosing my friends today and for one day choosing the family bi-idhnillahi ta'ala that will come afterwards. So it hits even for children. Alright, then you have single, not looking to get married.

**[6:36]** How many people look for all of the wrong things in a spouse and then try to make it all right after they get past the honeymoon phase? Your calculus for who you get married to. Who are you trying to choose to be your spouse? Because that person is going to have

**[6:57]** a dramatic impact on your religiosity and is one day presumably going to be the father or mother of your children. And so when the Prophet salallahu alayhi wasalam says that a person can be married for multiple things, wealth, beauty, status or deen.

**[7:16]** Choose the religion, may your hands be covered in dust. That society is covered in corruption, when people who should be getting married are not getting married. When people who should be sought are not being sought. Because when the standards change of society, then corruption

**[7:35]** overtakes that society. So if someone comes to you, someone comes to you and has good religion and good character, marry that person. If you don't do so, then the Prophet salallahu

**[7:50]** alayhi wasalam says that the earth will be filled with corruption. You're like, what is the earth being filled with corruption have to do with the person I want to get married to? Because you're part of a greater story. You're part of a greater story. You're part of the story of the Ummah of Muhammad salallahu alayhi wasalam. So the standards, the calculus that you have, when you get married, before you even get married should be righteousness,

**[8:11]** not righteousness somewhere on the criteria, righteousness being the very first criterion. And if it's not, then you need to shift your calculus. Okay, now let's take it a step further. Someone who is married and becomes Muslim later on, this gets tough now, gets tricky.

**[8:33]** What was my sin? I didn't know Islam when I found my partner. Now I got married and my partner is not yet there. Can you imagine the desperation of that person when they beg Allah subhanahu wa ta'ala to guide their spouse? It's desperation. Or I just made tawbah later

**[8:50]** on in life. I wasn't the same person back then. And now I am. So how do I climb out of this? Well, that means you need to be very patient. Because your wife, your husband didn't marry this version of you. So you need to take your time. Be patient in conveying who

**[9:06]** you are now and why you want them to be there, if not better. But it's a very difficult circumstance. It fits the one who is married to a righteous person and has righteous children because of the beauty of the term, one of the rules of language is that you ask Allah subhanahu

**[9:28]** wa ta'ala for things that you already have, by the meaning of preservation. So if you say, and they already are the coolness of your eyes, then the meaning becomes, let them stay upon that. Oh Allah, stay upon that, and increase them upon that. So the du'a carries

**[9:50]** all of those meanings. So it fits all of these different life circumstances. No matter where you are right now with your spouse and your children, or if you yourself are just a child right now. It fits everyone's circumstance. But here's the thing. Let's go back now to

**[10:06]** the original context. Abdul Rahman Ibn Zayd Ibn Aslam, he says, يَعْنِي يَسْأَلُونَ اللَّهَ لِأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ أَن يَهْدِيَهُمْ لِلْإِسْلَامِ They are asking Allah to guide their spouses and their children to Islam. Remember, this

**[10:25]** is early Makkah. You became Muslim, your wife didn't. You became Muslim, your husband didn't. You became Muslim, your parents didn't. You became Muslim, your kids didn't. And you have now opened your eyes to this reality and you so desperately want them to become Muslim

**[10:46]** so they can be spared from the punishment and rewarded with the reward that you seek. You so desperately want salvation. This is who Ibadur Rahman is primarily referring to people of that circumstance. And that's why the long narration that comes in the classical

**[11:04]** tafasir under this verse is a narration of Jubayr Ibn Nufayr who is a tabi'i, he says, جَلَسْنَا إِلَى الْمِقْدَادِ بْنِ الْأَسْوَدِ يَوْمًا that we once sat with Al-Miqdad (رضي الله تعالى عنه), one of the early sabiqoon al-awwaloon.

**[11:21]** And as we were sitting with him, مَرَّ بِهِ رَجُلٌ a man walked by and he realized he was in the presence of a sahabi. Miqdad is one of the people who was Muslim when these verses were revealed. Miqdad is one of the early Muslims of Mecca. One of the earliest

**[11:36]** Muslims right? And so you can imagine sahabi, oh mashallah Miqdad Ibn Al-Aswad and a tabi'i walks by, someone who never met the Prophet (ﷺ) and he said, طُوبَى لِهَاتَيْنِ الْعَيْنَيْنِ اللَّتَيْنِ رَأَتَا رَسُولَ اللهِ (ﷺ) لَوَدِدْنَا

**[11:56]** أَنَّا رَأَيْنَا مَا رَأَيْتَ وَشَهِدْنَا مَا شَهِدْتَ He said glad tidings, how blessed are those two eyes that got to see the Prophet (ﷺ). We wished we could have seen what you saw and witnessed what you witnessed. Seems innocent,

**[12:17]** beautiful. Who doesn't wish to have been a companion of the Prophet (ﷺ) and seen the Prophet (ﷺ) with their two eyes? Who doesn't wish that? Right? Al-Miqdad, غَضِبَ, he got angry and he stood up and he says,

**[12:33]** مَا يَحْمِلُ الرَّجُلَ عَلَىٰ أَن يَتَمَنَّى مَشْهَدًا غَيَّبَهُ اللَّهُ عَنْهُ لَا يَدْرِي لَوْ شَهِدَهُ كَيْفَ كَانَ يَكُونُ فِيهِ What is it with people that wish that they could have witnessed a scene that Allah (ﷻ)

**[12:51]** protected them from and they don't know, had they witnessed it, how they would have acted if they were in it? What is it with you people? You don't get it. And it's a very long narration where he starts to say, وَاللَّهِ لَقَدْ حَضَرَ رَسُولَ اللَّهِ (ﷺ) أَقْوَامٌ أَكَبَّهُمُ اللَّهُ

**[13:10]** عَلَىٰ مَنَاخِرِهِمْ فِي جَهَنَّمَ That there are people that witnessed the Prophet (ﷺ), I swear by Allah, who were thrown into hellfire on their faces, thrown face first into the hellfire. لَمْ يُصَدِّقُوهُ وَلَمْ يُجِيبُوهُ

**[13:25]** They did not believe in him. They did not answer his call. And he starts to go on and he says, وَاللَّهِ لَقَدْ بُعِثَ النَّبِيُّ (ﷺ) عَلَىٰ أَشَدِّ حَالٍ بُعِثَ عَلَيْهَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ I swear by Allah that the Prophet (ﷺ) was sent in the most difficult of circumstances of any prophet that came before him.

**[13:46]** And he starts to go through these scenes where he says, We were afraid for our Iman. It wasn't easy. And then at the end of it, as he starts to go through like, What do you think Uhud was like? What do you think Badr was like? What do you think Khandaq was like?

**[14:01]** What do you think it was like when the Prophet (ﷺ) would call out and we were starving for 40 days and say, who's gonna go do this and who's gonna go do that? What do you think it was like when there were 10,000 against 1,000? What do you think it was like? We live through a genocide.

**[14:16]** Don't romanticize it. It sounds familiar. And by the way, when we talk about the people of Gaza, stop romanticizing their pain. Yes, they're heroes, but they're human. Stop using their steadfastness to escape your own responsibility towards them and say, MashaAllah ala Ahl al-Gaza. Yes, MashaAllah ala Ahl al-Gaza.

**[14:33]** What about us? So stop romanticizing. These very difficult moments we had with the Prophet (ﷺ), they were not easy and most people failed the test. But then he goes on to say, that it reached to a point,

**[14:48]** فَجَاءَ بِفُرْقَانٍ فَرَّقَ بِهِ بَيْنَ الْحَقِّ وَالْبَاطِلِ وَفَرَّقَ بَيْنَ الْوَالِدِ وَوَلَدِهِ Allah Azawajal sent with him a Furqan, criterion, by which Allah Subhanahu Wa Ta'ala distinguished truth from falsehood

**[15:04]** and separated between a parent and their child. حَتَّىٰ إِنَّ الرَّجُلَ لَيَرَىٰ وَالِدَهُ أَوْ وَلَدَهُ أَوْ أَخَاهُ كَافِرًا Until we had to live with the pain of seeing our fathers or our brothers or our children as kuffar, as disbelievers.

**[15:22]** And he said, وَقَدْ فَتَحَ اللَّهُ قُفْلَ قَلْبِهِ لِلْإِيمَانِ Allah Azawajal had opened up the lock of their hearts to al-iman. And then he says, And then he remembers, فَيَعْلَمُ أَنَّهُ إِنْ هَلَكَ دَخَلَ النَّارَ

**[15:40]** The person realizes that if my father, my brother, my son, my mother, my sister, my daughter dies in this state, they will enter into hellfire. And so he goes on to say that,

**[15:55]** What sweetness do you think? فَلَا تَقَرُّ عَيْنُهُ وَهُوَ يَعْلَمُ أَنَّ حَبِيبَهُ فِي النَّارِ What sweetness do you think we had in life? What coolness of eyes, what joy do you think we had in life? When we knew that our most beloved people would fall into the hellfire.

**[16:13]** And then he recited the verse, رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا See, now it has a different layer. We were just begging Allah to make our parents Muslim.

**[16:29]** We were begging Allah for our wives and our husbands to become Muslim. We were begging Allah for our children to become Muslim. May Allah Azawajal reward all of those who embraced Islam in this crowd. And have that pain, that carry that pain today. May Allah Subhanahu Wa Ta'ala allow you to have the coolness of your eyes and your loved ones embracing Islam.

**[16:45]** Allahumma Ameen. So he's saying that was the pain that we lived. And it wasn't an easy pain. And so when we made this du'a, it wasn't like, Oh Allah, let my child who already memorizes, you know, Juz Amma, memorize the Quran. It wasn't let my wife pray Qiyamul Layl.

**[17:00]** It was like, Ya Allah, please make my parents Muslim. Please make my spouse Muslim. Please make my children Muslim. And so that gives you a layer into the lives of the companions. And Subhanallah, when you read that Ammar ibn Yasir,

**[17:15]** (رضي الله تعالى عنهما) When Ammar made hijrah to Medina. And the Sahaba said, Ammar was the only one of the Muhajireen who both of his parents embraced Islam. Every single one of us, with the exception of Ammar, had a disbelieving parent.

**[17:33]** Think of the pain of that. They weren't just refugees that were fleeing an enemy. They were fleeing their parents that were trying to kill them. This was very difficult. And so Allah Azawajal is speaking to that reality. And of course, we also know, Subhanallah, when we look at Surah Al-Ahqaf,

**[17:53]** where Allah Subhanahu Wa Ta'ala mentions, وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي

**[18:26]** إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

**[18:56]** And We have enjoined upon man goodness to his parents. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning is thirty months. Until when he reaches maturity and reaches forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." The devil of Quraysh trying to kill the Prophet (ﷺ) while his sister Khadijah was trying to protect him. This was very difficult upon them. So every single one of the companions had loved ones,

**[19:13]** including the Prophet (ﷺ), had loved ones that disbelieved and that had hostility towards Islam. So this is the first historical layer in terms of circumstance that we take from this. The next layer that we take from Tafsir

**[19:29]** connecting this to the previous verses is that if you notice, Allah Azawajal spoke about the eagerness of these slaves of Allah in worshipping Him. So, وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا First, Allah Azawajal described

**[19:46]** that they themselves retreat into prayer, earnest prayer with Allah Subhanahu Wa Ta'ala. Then Allah Subhanahu Wa Ta'ala said, they pray first for their own salvation. They put their own oxygen mask on. رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا

**[20:02]** Right? So they seek refuge in Allah from hellfire for themselves. They put the oxygen mask on first for themselves. The third layer now is, رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا That they now want salvation for their spouses and their children.

**[20:20]** And this is the meaning of قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا Protect yourselves, save yourselves and your families from a fire whose fuel is men and stone. So Allah Azawajal is drawing out the pattern here of salvation,

**[20:35]** the pathway of du'a. So these are the du'as that are being made, right? Follow it again. If you read through the verses, these are the three du'as being made. One for prayer themselves, the second for salvation for themselves, the third one now for salvation for their loved ones.

**[20:52]** So this is the third thing. The next thing that we see here is the words قُرَّةَ أَعْيُنٍ قُرَّةَ أَعْيُنٍ Subhanallah, what cools the eyes. And I'll get back to the linguistic meaning of قُرَّةَ أَعْيُنٍ in a moment.

**[21:10]** Because when you read it and you don't know the deeper meaning, the first thing that you take from that is the joy of my eyes, right? Something I love to see, something I really want to see that conveys an inward reality. You know, if you can see sadness in someone's eyes, you can see happiness in someone's eyes, just presume the very external layer of this that قُرَّةَ أَعْيُنٍ

**[21:28]** is like that person looks so proud. Like when you see a proud father, a proud mother with their child on stage, and you see the way they look at their child, you know that, you know what that look is. May Allah Azawajal allow us to be that for our parents and allow our children to be that for us.

**[21:44]** Allahumma ameen. This is a proud look, right? The settled proud look of a parent. Ibn Abbas (رضي الله تعالى عنهما), he comments on this because again this goes beyond circumstance. يَرْفَعُ اللَّهُ ذُرِّيَّةَ الْمُؤْمِنِينَ مَعَهُ فِي دَرَجَتِهِ فِي الْجَنَّةِ

**[22:04]** So even if we're talking about protection from hellfire, we're talking about now standards for the mu'min in paradise. That you know when you make du'a for your family to be righteous, you know what the beauty of this is? You want your family to outperform you in righteousness.

**[22:21]** Why? Because where the highest place that one of your family members reaches, that's where all of you get to go. So this is really a race where you're trying to take as many people from your family and as far ahead as you possibly can.

**[22:37]** So you want your child to outperform you. You want your grandchild to outperform you. You want your great-grandchild to outperform you. You want your dhurriya to outperform you because the highest that one of you goes as a family, the rest go.

**[22:52]** And even for the shaheed, and that is the pure mercy of Allah subhanahu wa ta'ala, right? The grace of Allah azza wa jal, that the shaheed would intercede for their family members, right? For their relatives. So you want them to go ahead of you. And there is no threat here, right?

**[23:07]** I want my child to be better than me. I want my grandchildren to be better than me. And I want us to be joined in jannah together. And so think of it this way. It's not that I just want them to be saved. I want them to be with me, right?

**[23:25]** I want them to be with me in paradise. Now let's get to the meaning of qurra tu'ayn inshaAllah ta'ala and what it actually speaks to. The prophet salallahu alayhi wa sallam, he said, حُبِّبَ إِلَيَّ مِنَ الدُّنْيَا النِّسَاءُ وَالطِّيبُ وَجُعِلَتْ قُرَّةُ عَيْنِي

**[23:41]** فِي الصَّلَاةِ He said that women and sweet scents, my wives and my perfume, have been made beloved to me. Meaning this is my personal preference. Like these are things inside me that Allah azza wa jal

**[23:57]** put inside me that I love of this dunya. But qurra tu'ayni, the true coolness of my eyes is in my salat. And that's why as much as the prophet salallahu alayhi wa sallam loved Aisha (رضي الله تعالى عنها)

**[24:12]** and we know how much he loved her, right? I mean no one of us can reach that level of the love of the prophet salallahu alayhi wa sallam for Aisha (رضي الله عنها). I'm taking that as an example because we have a whole body of literature. I mean Khadijah (رضي الله تعالى عنها) even more so. A whole body of literature of their daily interactions, right?

**[24:29]** Once salat came, prophet salallahu alayhi wa sallam was gone, right? The prayer immediately triggered something and clicked something inside of him to where even when he was with Aisha (رضي الله عنها), it's still أَرِحْنَا بِهَا يَا بِلَالُ

**[24:47]** It's still I'm looking forward to my prayer. Not because he's not enjoying his time with Aisha (رضي الله تعالى عنها) but the true qurra tu'ayni is in my salat. That's where I really find my greatest joy. Now follow with me subhanallah something very interesting

**[25:02]** about these two surahs as they go together. We said subhanallah it comes after Surah Al-Mu'minun in the beginning of the juz. The first 10 verses of Surah Al-Mu'minun are very similar to these last verses of Surah Al-Furqan.

**[25:19]** I mean you can almost pin ayah next to ayah, ayah next to ayah, ayah next to ayah and there is a deeper layer. But the same qualities more or less are being described in the beginning of Surah Al-Mu'minun and in the end of Surah Al-Furqan.

**[25:35]** So we're now at the very end of, let's just say that we took these 20 verses together, 20 qualities together. We're now at the end. Right? The end is رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ The beginning was قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ

**[25:54]** The beginning was the believers are successful. Those who find deep humility in their prayer. Right? So that's the beginning. And so the prophet salallahu alayhi wasalam is saying that salah captures my heart

**[26:10]** in a way that nothing else will capture my heart. How do you connect this to this ayah? What captures your heart of your children is what Imam Hassan al-Basri rahimahullah said

**[26:26]** أَن تَرَاهُمْ فِي عِبَادَةِ اللهِ that you now see them in the worship of Allah. So salah is your qurra tu'ayni. The worship of Allah is the coolness of your eyes. And when Allah dresses your family with that ibadah

**[26:43]** then they too become your qurra tu'ayni. That's where they truly become your qurra tu'ayni. And this is now where the meaning starts to get richer and richer and richer and richer. qurra tu'ayni means something that captivates.

**[26:59]** Two primary meanings that come from qurra tu'ayni. One of them is qurra, okay? Istiqrar, something that settles. So something that catches your attention and you stop at it. Like you can't look away. You see something and that's how it becomes

**[27:16]** the coolness of your eyes first and foremost is that you stop, you're captivated. You can't look away. So even if there's something else your attention is diverted away from that towards that. Away from that towards this. Your cell phone is not qurra tu'ayni, all right?

**[27:33]** Because that's only partially the meaning. It shouldn't be your qurra tu'ayni at least. It gives you anxiety and things of that sort. So something can settle, your eyes can settle upon something for many different reasons. But qurra tu'ayni, istiqrar, your eyesight settles on something

**[27:51]** because of an internal signal, all right? Something in the heart. You know, I say the eyes are the windows to the soul. Something in the heart caught that, okay? So when Asiya (عليها السلام) saw Musa (عليه السلام)

**[28:11]** and didn't know who that baby was but the pureness of her heart and her soul as soon as she saw Musa (عليه السلام) وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي Allah azawajal dressed him with a particular type of love.

**[28:26]** As soon as she saw him, her heart, her eyes, she settled on that baby. And what made Musa (عليه السلام) different from all of the other babies of Bani Israel? Not that Asiya was okay with her husband being a child killer in any way. But like, don't kill him. Let's keep him.

**[28:42]** قُرَّةُ عَيْنٍ لِي وَلَكَ He'll be the coolness of our eyes together. Let me hold him. What was that? So istiqrar, something on the inside caused your eyes to settle. That's the first thing. Okay, something.

**[28:57]** So when the Prophet salallahu alayhi wa sallam would hear the adhan, it wasn't the beauty of Bilal (رضي الله عنه)'s adhan. It was something about the adhan speaking to something on the inside of him that right away, الصلاة، الصلاة، الصلاة، right? So he settles, salallahu alayhi wa sallam.

**[29:14]** So that is the first thing. It captures you, captivates you. The second element of qurra tu'ayni is al-bard. Coldness, cool, not cold, cool. The coolness of my eyes. And what does this refer to?

**[29:32]** If you cry hot tears versus cold tears, if you're someone who just cries a lot, you'll get the difference. You feel it on your skin. Okay, how many of you know the statement hot tears, cold tears? All right, hot tears.

**[29:48]** Your tears tend to be hot when it's, at least this is the poetic expression. Of course, there's science to it as well. Tears of anxiety, tears of grief, tears of anger, that there's a warmth to those tears. Subhanallah, they're hot tears. Happy tears tend to be cold tears, tears of joy, okay?

**[30:09]** So when you cry tears of joy, there's a coolness to them. And so the word qurra tu'ayni speaks to that element as well. And Aisha (رضي الله تعالى عنها), she describes seeing her father Abu Bakr (رضي الله تعالى عنه),

**[30:25]** the first time that she ever saw someone really cry happy tears. Right? When the Prophet salallahu alaihi wasalam told Abu Bakr (رضي الله تعالى عنه) that he would be his companion on the hijrah, and he said, الصُّحْبَةُ يَا رَسُولَ اللهِ، الصُّحْبَةُ your companionship, O Messenger of Allah, your companionship, O Messenger of Allah,

**[30:41]** salallahu alaihi wasalam, your companionship. And she said, that's the first time I saw it. Like, those are happy tears. That's what it means when someone cries out of joy. Right? So I got to experience that as well. So qurra tu'ayni, if you were to take all that together,

**[30:58]** because there's, Ibadur Rahman is very visual, right? We said all these verses, subhanallah, have body language and visuals to them. The proud father, the proud mother, the proud Prophet salallahu alaihi wasalam, bi-idhnillahi ta'ala, looking at us, staring, captivated.

**[31:15]** Who is that? And a tear of joy comes down, that cold tear, cool tear that comes down. Umar (رضي الله تعالى عنه), when he opened his eyes from a dream one day, big smile on his face, and he says,

**[31:31]** who was that young man from my offspring? مَنْ هَذَا الْفَتَى مِنْ نَسْلِي؟ الَّذِي يَمْلَأُ الْأَرْضَ عَدْلًا بَعْدَ أَن مُلِئَتْ جَوْرًا Who's the one, who's that man I just saw, that young man I just saw in my dream, from my offspring, who will fill the earth with justice

**[31:47]** after it's been filled with injustice? He saw a dream of Umar bin Abdul Aziz rahimallah, who he'd never meet in this dunya. But I saw him in a dream and ah! Right? Proud parent, proud Prophet, proud ancestor, looking at their offspring, saying hamdulillah, hamdulillah.

**[32:05]** Who is that? So, Abu Sa'id al-Khudri (رضي الله تعالى عنه), he was asked, he said, is this verse, رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا Is that referring to the hereafter?

**[32:20]** Like, is it when we see our families entering into Jannah? Or is it in this dunya? He said, بَلْ فِي الدُّنْيَا he said, rather it's in this world, when you see your family upon righteousness, the happiness and the joy. The first time you see your children

**[32:38]** doing something good for the sake of Allah subhanahu wa ta'ala that you didn't tell them to do. The time that you went to wake them up for prayer, and they were already praying. The time that they did charity. The time that they took a step in their religion that you did not compel.

**[32:53]** Right? Wow. That type of joy, أَن تَرَاهُمْ فِي عِبَادَةِ اللهِ the coolness of the eyes. There's no joy like that for a parent. And it speaks to the righteousness once again. Ibadah produces joy, therefore children in ibadah produce joy.

**[33:08]** So your ibadah rahman, your greatest concern is to see your children as ibadah rahman as well. Right? So if your standard is messed up, like if you don't check the first nine qualities, this verse doesn't apply to you. In fact, it could be the opposite. You could be someone who's not very religious,

**[33:24]** and then your daughter comes home wearing hijab, and you say, why are you wearing hijab? Muslim parents do that, unfortunately. I don't want them. I just, wallahi, yesterday, just yesterday, learned of another sister whose husband divorced her because she wore hijab.

**[33:40]** She went to hajj with me, wears hijab, wore hijab after hajj, and her husband divorced her because she wears hijab. Muslim husband. Right? So there's backwardness here. If you don't check these first nine verses, this one doesn't apply to you. All right, well, let's say that you're not to that level of deviation.

**[33:57]** But, you know, like, hey, you're getting a little too religious, you're going to the masjid a bit too much, I'm worried about you. Can you not, can you tone it down a bit? Because you don't want your children to surpass you. You have a very cultural islam. You don't want your children to go too far ahead of you, because then it's going to make you feel bad.

**[34:13]** It's going to put you in an awkward position with your extended relatives. All right, this is, you can get to level five here. Let's not do ibadah rahman all the way. Yeah, let's just be muslim. Right here. Okay. All right, let's say, well, that's not it. Well, let's say that you're someone who you value in your life,

**[34:30]** worldly material pursuits. Kid comes home, I memorized another juz of the Quran. All right, alhamdulillah, bravo alaik, right? Now, where are you going to go to school? University degree. How much money you're going to make? How's your wedding going to be?

**[34:46]** Remember, superficial parents make superficial kids. Superficial standards in society are a culmination of the two. Right? What you value will show, will show in the priorities that you set for your children. What you value will show in the priorities

**[35:01]** that you set for your children. That doesn't mean that you don't want your children to be very educated bi'idhnillahi ta'ala. You want them to be people of ihsan all across the board. Excellence. But more than anything else, you know, I believe it was Imam Siraj who said this.

**[35:17]** What's the point of seeing my kid graduate from Harvard University but they don't say la ilaha illallah anymore? What is that degree going to do? It means nothing to me now. Right? So the standard, the priorities are set in accordance with your values,

**[35:33]** with your values. So you are now in a transition period. رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا We also see that some of the ulama, they said that the qurra tu'ayn is both dunya and akhira.

**[35:53]** And there's no contradiction between the two. The qurra tu'ayn is both in this world and the next. So there are things that are of righteous nature in this world that are a preview of the reward of Allah subhanahu wa ta'ala in the next. Like the feeling that you will have bi'idhnillahi ta'ala

**[36:09]** in the last 10 nights of Ramadan, that's a preview. That jannatul yaqeen, that paradise of certainty in your heart, that knowing that you did something of purpose, on purpose, right? That's a preview to the real reward that Allah subhanahu wa ta'ala has presented on the Day of Judgment.

**[36:26]** That's why Allah azawajal, in hadith qudsi, لِلصَّائِمِ فَرْحَتَانِ for the fasting person are two joys, right? So this could also be, this ayah could also speak to the two joys. The joy of seeing your children dressed in the Quran,

**[36:44]** in prayer, in ibadah, in this life. But then what's it like on the Day of Judgment when you get a crown on your head? Or when you're being elevated in paradise? What is this? Right? Right? A righteous child who made du'a for you.

**[36:59]** What's happening here? A sadaqah that was given on your behalf, that you inspire, right? So the joy can be in both places. And Allah azawajal says, فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

**[37:15]** That no one knows what Allah azawajal has in store for them of the coolness of their eyes as a reward for that which they used to do. And subhanallah in this ayah, what I want you to think about of the qurrati a'in,

**[37:30]** right? The greatest qurrati a'in in this life is to see ibadah transfer, right? In that regard, right? You're seeing it in your family, you're seeing it in your children, you're seeing, you know, the qurrati a'in of successful Islamic institution and da'wah, someone becoming Muslim, right?

**[37:48]** Like how do you sit there when someone becomes Muslim, embraces Islam, and how does your heart feel? These are all forms of qurrati a'in. All of that is there. But in jannah, when Allah azawajal says, فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

**[38:04]** I want you to think about that. When the Prophet (ﷺ) tells us that you will be walking in jannah, and you have all the time in the world, and then you see a flower, tree, how long do you stop there and you look at that flower or that tree?

**[38:21]** Anybody? While I take a sip of water? What is it? A hundred years, one narration. You have all the time in the world. Stop and you look at a tree or a plant or a flower for 40 years, a hundred years, admiring its beauty.

**[38:40]** Have you ever seen a flower so beautiful in this dunya that it would captivate you? For more than a minute or maybe 10 minutes? Or if you're very, very introspective, right? Or very reflective, mashallah, and you do a lot of tadabbur and tafakkur, like maybe 30 minutes?

**[38:58]** Right? Have you ever seen something that beautiful? Imagine in jannah you have the coolness, the relaxation, the peace of mind. Stop and you go, wow, that's beautiful. Subhanallah. And you can just stop there and look at it and admire it.

**[39:16]** Okay, now imagine if that's what a flower is like and a tree is like, what's it like when you see your relatives in jannah? And they are in the same beautiful form that you are in. Oh wow. How long do reunions last in jannah? Allah knows best.

**[39:34]** You know, you meet an old friend and let's go out for a cup of coffee or a cup of tea. Let's, we reunite in jannah. How long does that last? Okay. Let me make it, let me take it a step further. What's it like seeing the Prophet salallahu alayhi wa sallam like in jannah?

**[39:52]** And he knows your name. He's pleased with you. Go visit the Prophet salallahu alayhi wa sallam in jannah. Talk about qurratu ayn. Alright, take it a step further. لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ

**[40:07]** When Allah azawajal says, for those who excel, there's excellence in return and more. What is more? Hadith in Ibn Hibban, النَّظَرُ إِلَىٰ وَجْهِ اللهِ What's it like to see Allah in jannah? Qurratu ayn.

**[40:22]** Alright, so the greater, the greater it is, the more cooling of an effect it has and the more captivating it becomes to the eyes. But what truly captivates the eyes is what captivates the heart. And in this dunya, seeing your spouses and your children,

**[40:40]** in the ibadatullah, is of the greatest ways that your heart becomes captured. Now subhanallah, you'll see this and you might think to yourself, what about someone that lost a child, for example? And you know, you can see the dullness and the pain sometimes in the eyes of someone who lost a child years and years later.

**[41:01]** May Allah azawajal make it easy for all of those parents and reward them with jannah. And you think about what Allah azawajal says in the hadith Qudsi. When Allah subhanahu wa ta'ala, as he is speaking to the angels about someone whose child was taken,

**[41:19]** and Allah azawajal says, قَبَضْتُمْ وَلَدَ عَبْدِي؟ Did you take the child of my slave? And they say, yes, نَعَمْ So Allah azawajal says, قَبَضْتُمْ ثَمَرَةَ فُؤَادِهِ؟

**[41:34]** You took the fruit of his heart? Doesn't really work in translation. ثَمَرَةَ فُؤَادِهِ؟ Like, thamrah is produced. How much heart goes into the production of a child? How much love was invested in a child?

**[41:50]** And that was taken away? Yes. مَاذَا قَالَ عَبْدِي؟ What did my slave say? الْحَمْدُ لِلَّهِ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ They praised you and they did istirja'a. To you we belong and to you we return.

**[42:06]** Allah azawajal says to the angels, ابْنُوا لِعَبْدِي بَيْتًا فِي الْجَنَّةِ وَسَمُّوهُ بَيْتَ الْحَمْدِ Build a home in paradise for my slave and name it the house of praise. And subhanallah, some of the ulama of hadith as they do sharh of this hadith said, And who do you think will be in that house of praise?

**[42:23]** Except for the very child that they sent forward welcoming them back to that house of praise. Right? So, this is what you seek from Allah azawajal of qurratu ayn. What is pleasing to Allah subhanahu wa ta'ala is a joy to you.

**[42:39]** And when you see your offspring in a state that's pleasing to Allah subhanahu wa ta'ala, it is a joy to you. And that's why you find this constant place of transitioning righteousness in the Quran. You see Nuh (عليه السلام) begging for his son.

**[42:55]** You see Ibrahim (عليه السلام) begging for his father. And then you see Ibrahim (عليه السلام) pleading with his children to stay upon Islam, to stay upon his message. And then you see Yaqub with Yusuf. And then you see Ishaq (عليه السلام) before that. So the point is you see like this desperation,

**[43:12]** this desperate plea that Allah azawajal allows us to see our most beloved upon righteousness so that his righteousness remains, that the torch is passed, and that it continues to light the way forward.

**[43:28]** The last thing that I'll say here and then we'll go on to وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا is how could you be ibadur rahman, slaves of the most merciful, who manifest the rahma of Allah azawajal even with al-jahiloon,

**[43:44]** with your enemies and people that are evil to you, and not have an extra level of rahma for your family. So they have rahma to those that they love. If I have the heart to be able to bear an enemy,

**[43:59]** then how much more space in my heart do I have for family? And so how difficult was it for the Prophet salallahu alayhi wa salam to see relatives die in rejection of his message? If he was rahmatan lil alameen, imagine his family. How much it hurt him salallahu alayhi wa salam.

**[44:16]** How much more did it hurt when their families turned away? So that rahma was more intensified even for their family. وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا And make us leaders of the pious. Ibn Abbas (رضي الله عنه), he says,

**[44:32]** أَئِمَّةً يُقْتَدَى بِنَا فِي الْخَيْرِ Make us leaders that are followed in good. So this does not mean imams in salah, right? This means make us leaders of good that will be followed upon that good. هُدَاةً مُهْتَدِينَ

**[44:48]** Guided and guiding. And this is something that's deeply profound, because the Prophet salallahu alayhi wa sallam said, مَنْ دَعَا إِلَىٰ هُدًى, whoever calls towards a guidance, or مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً, or whoever starts something good,

**[45:03]** and others follow along, they either answer the call, I'm putting two ahadith together obviously, they answer the call, or they follow, paraphrasing, then that person would have the reward, right? So you want to now plant the seeds for guidance that will come after you,

**[45:18]** in your own children and beyond, and of course here we have the hadith of the Prophet salallahu alayhi wa sallam, that when a person passes away, then all of his deeds come to an end, except for three things, a righteous child who supplicates for him, or knowledge which benefits after him,

**[45:34]** or an ongoing charity, a sadaqah jariyah. So the point here is that, they're not asking to be famous, they're asking to be followed in righteousness. They're not asking for the legacies to be written in some book, they're asking for Allah azawajal to continue their book, right?

**[45:51]** This is a different type of extension. Now pay attention to two things here. Number one, I had a realization as I was preparing for this lesson. I was thinking about Miqdad (رضي الله تعالى عنه), and some of the original Ibadur Rahman,

**[46:06]** those who lived when these verses were revealed, and they were the few Muslims, the handful of Muslims at the time in early Mecca. How many of these people, were making this du'a for their family to be guided,

**[46:21]** and then reading the same verses 20 years later, and all of those people were Muslim now. Imagine the joy in their hearts, when it came full circle for them. And for how many of them at the time,

**[46:36]** that it seemed absolutely improbable, that your father, your mother, your spouse, your child will one day be Muslim. But Allah azawajal made it happen for them. And the greatest proof is the living proof, right? So they experienced the answer of this du'a.

**[46:54]** So many of the companions experienced the answer of this du'a. And they read the verse when it first came, and they were able to read it afterwards. But here's where we transition bi'idhnillahi ta'ala, as we come to the end of this surah. You'll notice that the very next verse is,

**[47:11]** أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا Allah now talks about Jannah and the reward. And there's something very beautiful and coherent about this, because you see a transition from the legacy, that you wish to leave behind in this life, to the reward that you now hope for in the next.

**[47:27]** So it's almost like it's coming towards the end of this person's life. I insisted upon ibadur-Rahman. As we said, you don't become ibadur-Rahman, when one time someone who's ignorant or foolish, approaches you and says salam.

**[47:43]** Or one time you pass through laghu, and you don't engage. It's when you consistently embody these traits over a long time, and this becomes your being. And now as you are growing up, leaving this world,

**[47:58]** you want this now to transition, you want this to continue with your families. This is the legacy you wish to leave behind. Did I inspire that khair? Did I produce more ibadur-Rahman? Did I inspire that khair, leave behind something? And now, jannah.

**[48:16]** أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا Verily, they are the ones who will be rewarded for their patience in lofty palaces. Now by the way, like in amiya, right? You say ghurfa, you think like just the room, right? It doesn't sound very lofty.

**[48:32]** But ghurfa refers to, in the traditional sense, it's the highest room in a multi-story home. It's luxurious and it's something that's reserved only for the elites. It's like a very, it's what you call VVIP, right?

**[48:48]** I now understand what that term means. First time I thought it was a typo. Alright? But ghurfa refers to the highest of high, right? And they are these palaces in jannah that the Prophet (ﷺ) is referring to.

**[49:06]** The ghuraf are necessarily part of al-firdous. Can you imagine you're in jannah and you look up and you see what appears to be a star? And those are the residences of people in jannah that are that much higher than you in jannah. May Allah (ﷻ) make us in those stars, right? In those palaces, in the highest parts of the horizons of paradise, right?

**[49:25]** So these are the ghuraf. And Allah (ﷻ), because He's talking about a higher standard, He's not talking about a higher reward. أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا Okay? So these are the people that will receive al-ghurfa, these high places, these high palaces in paradise, because of their patience.

**[49:44]** If you look back on all of the qualities of ibadur-rahman, they all have some level of sabr, some level of patience. You have patience with strangers. You have patience with enemies.

**[50:00]** You have patience when you are mocked. You have patience with your desires. You have patience in raising your family upon righteousness. Different layers of patience. So sabr with establishing faith amongst your family. وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا

**[50:15]** Teach your children, command them, enjoin your family upon prayer, and be patient upon them. وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ Be patient amongst the righteous people. Keeping yourself amongst the righteous people, calling upon Allah (ﷻ).

**[50:31]** Be patient. وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ Be patient with that which has struck you. And subhanallah, as Ibn Mas'ud (رضي الله تعالى عنه) says, that people will reach these palaces in paradise either because of character or circumstance.

**[50:48]** Either they embedded these high qualities of character or they're أهل البلاء People who were tested with something extremely difficult and they were patient with that test. And so Allah (ﷻ) allowed them to reach a higher place than they would have reached had they not been tested that way.

**[51:05]** So circumstance or character. But it all comes back to صبر. أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا Right? And pay attention subhanallah to this hadith of the Prophet (ﷺ). It's the hadith of Abu Umama (رضي الله تعالى عنه).

**[51:22]** Authentic hadith. And he (ﷺ) said, أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَن تَرَكَ الْمِرَاءَ وَإِن كَانَ مُحِقًّا I guarantee a house on the outskirts of Jannah.

**[51:37]** I've tried to translate this many times. Dr. Rajab, how do you translate رَبَضِ الْجَنَّةِ? The suburbs, the outskirts. What did you say? You learn English later, okay.

**[51:53]** So the point is that you have, I guarantee a house on the outskirts of paradise. For the one who leaves arguments even when he's right. What does this say?

**[52:08]** وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا Who's right in this interaction? Obviously, عِبَادُ الرَّحْمَٰنِ are upon the truth but they leave off argument even though they're right. So I guarantee a home in paradise. And he said (ﷺ) that I guarantee a place in Jannah.

**[52:26]** بَيْتٍ فِي وَسَطِ الْجَنَّةِ لِمَن تَرَكَ الْكَذِبَ وَإِن كَانَ مَازِحًا I guarantee you a house in paradise in the center of paradise. When you leave off lying even when you're joking. وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ

**[52:42]** Right? Most of شهادة الزور are things that were هونا. They were not taken too seriously but you engaged in, you know, letting something go. No, no, I don't lie and I don't appreciate a lie. وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا Even if it's around people that are in lying speech.

**[52:58]** I want nothing to do with this whatsoever. قَالَ (ﷺ) وَبِبَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ حَسَّنَ خُلُقَهُ And I guarantee you a house in the highest level of paradise for the one that has excelled in their character, made their character excellent.

**[53:15]** So عِبَادُ الرَّحْمَٰنِ have the highest places in paradise. And this is what Allah Subhanahu Wa Ta'ala is saying in these verses. And then Allah Azawajal says as well, He says, وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا

**[53:32]** And they will be met in paradise with greetings and salutations. What is this referred to or what is this respond to from the very beginning of these verses? تحية is the respect and the greeting and the honor that you didn't receive from the fools of this world.

**[53:53]** You're receiving it from the angels of the heavens. And then Allah Azawajal Himself, تحية, right? So you turned away from it here, you got it there. You said salam to those who gave you no salam.

**[54:10]** And now who is responding to that salam? Allah and the angels are responding to that salam. So just like you held yourself with salam in this world, you are now getting that salam in the next life. Finally, خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا

**[54:30]** Subhanallah, what a poetic and beautiful way to close off these traits. Allah Subhanahu Wa Ta'ala says, they will be in there forever. Forever is extremely important here. Because any trial in this life becomes bearable once you realize that it's temporary.

**[54:46]** And everything in this dunya is temporary. وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ The hereafter is better and longer lasting. This will pass. This test will pass. This insult will pass. This humiliation will pass.

**[55:01]** This enmity will pass. This disease will pass. She will pass. He will pass. I will pass. It will all pass. Once you really grasp the temporary nature of this world, then خَالِدِينَ فِيهَا solves that, it remedies that.

**[55:18]** Right? And Allah Azawajal says, حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا How good of an abode and how good of a resting place. Remember when these same people were making du'a to Allah Azawajal for protecting them from the hellfire.

**[55:34]** إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا What an evil permanent or temporary place it is. What an evil place to pass through or to reside in. And Allah Subhanahu Wa Ta'ala responds,

**[55:49]** Not only will I protect you from the place that you fear, I will give you the place that you hope most in. And so Allah Azawajal brings this full circle with Ibadur Rahman. May Allah Subhanahu Wa Ta'ala make us from Ibadur Rahman.

**[56:05]** May Allah Subhanahu Wa Ta'ala allow us to be recipients of His Rahman, to be recipients of His Fadl, to be recipients of His Grace. May Allah Azawajal enter us into Al-Firdaws Al-A'la with Nabiur Rahman, with our beloved Prophet (ﷺ), the Prophet of Mercy.

**[56:20]** May Allah Subhanahu Wa Ta'ala allow us to embed every single one of these characteristics in our lives. May Allah Azawajal allow us to please Him with all of our circumstances. And may Allah Subhanahu Wa Ta'ala allow all of our characteristics to be shaped in a way that's pleasing to Him.

**[56:35]** And may Allah Subhanahu Wa Ta'ala shape our families in a way that's pleasing to Him. And may Allah Subhanahu Wa Ta'ala unite us all together with our families, with our beloved Prophet (ﷺ), and all of the righteous ones that came before, and all of the righteous ones that will come after,

**[56:52]** in the most righteous of abodes, Al-Firdaws Al-A'la. May Allah bless and protect us all. وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

## Other Episodes in "Servants of the Most Merciful"
- [How To Really Revere the Qur’an | Servants of the Most Merciful Ep. 9](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-to-really-revere-the-quran-servants-of-the-most-merciful-episode-9.md)
- [Silence In The Face of Sin | Servants of the Most Merciful Ep. 8](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/servants-of-the-most-merciful-ep-8-silence-in-the-face-of-sin.md)
- [How To Wipe Out Your Sins | Servants of the Most Merciful Ep. 7](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-to-wipe-out-your-sins-servants-of-the-most-merciful-episode-7.md)
- [Understanding Major Sins in Islam | Servants of the Most Merciful Ep. 6](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/understanding-major-sins-in-islam-servants-of-the-most-merciful-ep-6.md)
- [What Your Spending Habits Say About You | Servants of the Most Merciful Ep. 5](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/what-your-spending-habits-say-about-you-servants-ep-5.md)
- [How Believers Protect Themselves from Pride | Servants of the Most Merciful Ep. 4](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-believers-protect-themselves-from-pride-servants-of-the-most-merciful-ep-4.md)
- [Those Who Bow When the World Sleeps | Servants of the Most Merciful Ep. 3](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/those-who-bow-when-the-world-sleeps-servants-of-the-most-merciful-ep-3.md)
- [Training Your Temper and Responding to Insults | Servants of the Most Merciful Ep. 2](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/training-your-temper-and-responding-to-insults-servants-of-the-most-merciful-ep-2.md)
- [Those Who Walk on the Earth Humbly | Servants of the Most Merciful Ep. 1](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/those-who-walk-on-the-earth-humbly-servants-of-the-most-merciful-ep-1.md)