وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا ﴿۷۲﴾ وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا ﴿۷۳﴾ وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿۷۴﴾ أُولَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا ﴿۷۵﴾

﴾72﴿ Wallazeena laa yash hadoonaz zoora wa izaa marroo billaghwi marroo kiraamaa
﴾73﴿ Wallazeena izaa zukkiroo bi Aayaati Rabbihim lam yakhirroo 'alaihaa summanw wa'umyaanaa
﴾74﴿ Wallazeena yaqooloona Rabbanaa hab lanaa min azwaajinaa wa zurriyaatinaa qurrata a'yuninw waj 'alnaa lilmuttaqeena Imaamaa
﴾75﴿ Ulaaa'ika yujzawnal ghurfata bimaa sabaroo wa yulaqqawna feehaa tahiyyatanw wa salaamaa

﴾72﴿ And these are those who do not bear witness to falsehood, and when they pass by idle talk, they pass by with dignity
﴾73﴿ And these are those who, when the verses of their Lord are recited to them, do not fall upon them deaf and blind
﴾74﴿ And these are those who say, Our Lord, grant us from our spouses and offspring comfort to our eyes, and make us leaders for the righteous
﴾75﴿ These people of such qualities will be rewarded with lofty palaces for their patience (in adhering to these deeds), and they will be greeted there with blessings and peace

[72] In this verse, two attributes are mentioned (the twelfth and thirteenth), and the purpose of these attributes is to protect oneself from the causes of sin.
"Lā yashhadūn" means either: they do not attend or watch, or it means they do not give false testimony.
"Az-zūr" refers to any falsehood that is made to appear attractive. This includes shirk, innovations, immorality, sin, the festivals of polytheists, shrine celebrations, pilgrimages to graves, cinemas, sinful games, gatherings and sittings of shirk and innovation, music parties, dancing, gatherings of lying, gossip, and slander. This word encompasses all of them because attending or watching such activities leads to many sins.
"Bil-laghwi" refers to songs, love poems, gatherings of false actions, and all sinful deeds.
"Kirāmā" means they turn away and protect themselves. That is, they neither sit with such people, nor stand for them, nor are pleased with them. Rather, when passing by, they turn their face away.
[73] This is the fourteenth attribute, and it is the cause of attaining all good qualities—because a person listens to the Qur’an with attention, reflects deeply on it, and acts upon it. Through this, all the previously mentioned good attributes are acquired.
"Lam yakhirrū" is a metaphor indicating that they do not fall into heedlessness. The word "khirrū" is used because when a person becomes heedless during a Qur’an recitation gathering, sleep overtakes him, and his head falls forward.
[74] This is the fifteenth attribute. It means that just as a person desires these good qualities for himself, he also wants to see them in his family and household.
"Qurrata a‘yunin" (coolness of the eyes) is a metaphor for joy and satisfaction that comes from seeing something pleasing. That is, a believing man becomes happy when he sees these qualities in his family.
This shows that if someone is not disturbed by the bad character and behavior of their family, there is a deficiency in their faith.
"Waj‘alnā lil-muttaqīna imāmā" — this is essentially a prayer for taqwā (God-consciousness) for one’s family. Every person is an imam (leader) for their household, so the meaning is: "Make them among the righteous so that I may become the imam of the righteous."
"Imāmā" is either a plural of amm (leader), a verbal noun with collective meaning, or a singular meaning "one to be followed" (a model or guide).
[75] This is a glad tiding, because the previous attributes are attained through patience, and that’s why "ṣabarū" (they were patient) is mentioned. Since these qualities are lofty and high, their reward is also lofty palaces in Paradise.
The difference between taḥiyyah and salām is as follows: Taḥiyyah is from Allah, while salām comes from the angels and friends. Or, taḥiyyah is the royal greeting and signifies permanence, while salām is the well-known greeting. Another interpretation is that taḥiyyah means salām, and salām here refers to blessing along with safety.