and female alike, while the male spouse is also called zawj. Hence you frequently come across reports that read, “From ʿĀʾishah, the zawj of the Prophet ﷺ.” In classical Arabic the woman too is called a zawj. The jurists of inheritance, however—may Allah have mercy on them—coined the term zawj for the man and zawjah for the woman only to distinguish the two when apportioning estates; linguistically, though, zawj is valid for both genders.

Accordingly, the supplication, “Our Lord, grant us in our spouses and our offspring comfort for our eyes,” applies to men and to women equally.

“Comfort for the eyes” in reference to a wife means that when you look at her she delights you; when you are away she safeguards your wealth and your children; and whenever you enquire after her you find her devout to Allah—“So righteous women are devoutly obedient, guarding in the husband’s absence what Allah would have them guard.” (al-Nisa 4:34)—such a woman brings joy to her husband’s eyes.

Likewise, when Allah makes one’s offspring a comfort for the eyes, they obey him when he commands, abstain when he prohibits, gladden him on every occasion, and remain upright. All of this constitutes comfort for the eyes of the God-fearing.

The final clause, “and make us leaders for the God-fearing,” is the key proof‐text for this chapter: namely, make us imams whom the pious emulate—whether in what we do or what we refrain from. The believer, and especially the people of knowledge, are followed in their words and deeds. For this reason you will hear ordinary folk, when commanded or forbidden something, retort, “So-and-so does such and such,” referring to someone they have taken as their leader.

The term “leaders” here embraces leaders in religion, that is, in the servant’s personal acts of worship,