Make Us Leaders For The Pious

When it is known that guiding people, teaching them and advising them opens up a door of guidance for an individual – since the reward for an action is its like - every time he guides someone and teaches him, then Allah will (further) guide him and teach him.

Therefore, he will become a guide and guided, as occurs in the supplication of the Messenger of Allah (Peace be upon him) which has been reported by at-Tirmidhi[1] and others, “O’ Allah, beautify us with the adornment of Iman, make us guides (for others), guided, not astray, leading others astray, peaceful to Your close friends (awliyaa), warring with Your enemies. With Your love do we love those who love You and with Your enmity do we show enmity to those who oppose You.”

Allah, free from all imperfections, praised his believing servants who ask Him to make them leaders who are sought as examples upon guidance. Allah, the Exalted, said regarding their description:

“And those who say, “Our Lord! Bestow on us wives and offspring who will be the comfort of our eyes[2], and make us an Imam (leader/guide) for the pious (Muttaqoon).”” [Surah al-Furqan (25):74].

Ibn Abbaas said (in explanation of this aayah), “Following our example upon goodness.” Aboo Saalih said, “Being guided by our example.” Makhool said, “Scholars in (delivering) verdict, the pious guide themselves by our example.” Mujahid said, “Make us follow the example of the pious, guiding ourselves by them.”

This explanation (of Mujahid) has caused difficulty for the one who does not know the greatness of the understanding of the Salaf and the depth of their knowledge and who says, “It is necessary for this aayah with this saying to be turned around, in agreement with the meaning, ‘Make the pious (muttaqoon) our leaders.’”

Refuge is from Allah that something should be turned on its face. But this is from the perfect understanding of Mujahid, for no man can be an Imam (leader) for the pious until he (himself) follows the example of the pious (in their taqwaa).

So Mujahid made an indication to this aspect (of the meaning) by which they obtain this desired goal (of being leaders) - and that is by seeking the pious (muttaqoon) of the Salaf before them as (models of) guidance so that Allah (in turn) will make them leaders (of guidance) for the pious after them.

This is the most excellent and most delicate of meanings in the Qur’an, and it has nothing to do with turning (the meaning) around whatsoever.

So the one who follows the example of the Ahlus-Sunnah who were before him, will be one whose example is followed after him, or by those who are with him.

Allah, free from all imperfections, made the word ‘Imam singlular (in the aayah) and did not say, “And make us leaders (Aimmah) for the pious.” Then it is said, Imam in this aayah is the plural of ‘aam,’ similar to ‘sihaab’ the plural of saahib,’ and this is the saying of al-Akhfash, and it is far (from what is correct) and is not from (what is) well-known and famous from the language, such that it should be used to interpret the Qur’an.

Others have said, ‘Imam’ here is a verbal noun, not a proper noun. It is said, He led with a leadership, (amma Imaman), similar to, ‘He fasted a fast,’ (saama siyaaman) and ‘He stood a standing,’ (qaama qiyaaman) and so the meaning would be, ‘Make us possessors of leadership,’- but this saying is weaker than the previous one.

Al-Farraa’ said, “He said, ‘As a leader (Imaman)’ and did not say, ‘As leaders (A’immatan)’, just like in His saying:

“Verily, we are a messenger of the Lord of the Worlds.” [Surah ash-Shu’araa (26):16].

He did not say, ‘... two messengers of the Lord of the Worlds. And this is in the singular by which the plural form is meant, such as in the saying of the poet:

“O my (female) rebukers! Do not increase in censuring me Verily, the rebukers are not my leader”:

Meaning, ‘they are not my leaders’ and this is the best of the sayings save that it is in need of further clarification. That is, the muttaqoon, all of them, are upon a single way, their deity is one, they are followers of one Book, one Prophet and they are the servants of one Lord. Therefore, their religion is one religion, their Prophet is one prophet, their Book is one book and their deity is one deity.

So it is as if they were all a single leader (Imam) for whoever comes after them. They are not like the opposing leaders (at variance with one another), those whose ways, schools of thought and beliefs are at variance. Therefore, following their example occurs by following what they (the Allah-fearing from the Salaf) were upon, and that is but a single thing, and that is the leader (Imam) in reality[3] .