93:11 Ad-Dhuhaa (The Morning Hours)

{ وَأَمَّا بِنِعْمَةِ رَبِّكَ } [وهذا يشمل] النعم الدينية والدنيوية { فَحَدِّثْ } أي: أثن على الله بها، وخصصها بالذكر إن كان هناك مصلحة. وإلا فحدث بنعم الله على الإطلاق، فإن التحدث بنعمة الله، داع لشكرها، وموجب لتحبيب القلوب إلى من أنعم بها، فإن القلوب مجبولة على محبة المحسن.

"وأما بنعمة ربك فحدث" أي وكما كنت عائلا فقيرا فأغناك الله فحدث بنعمة الله عليك كما جاء في الدعاء المأثور النبوي "واجعلنا شاكرين لنعمتك مثنين بها عليك قابليها وأتمها علينا" قال ابن جرير حدثنا يعقوب حدثنا ابن علية حدثنا سعيد بن إياس الجريري عن أبي نضرة قال كان المسلمون يرون أن من شكر النعم أن يحدث بها. وقال عبدالله بن الإمام أحمد حدثنا منصور بن أبي مزاح حدثنا الجراح بن فليح عن أبي عبدالرحمن عن الشعبي عن النعمان بن بشير قال: قال رسول الله صلى الله عليه وسلم على المنبر "من لم يشكر القليل لم يشكر الكثير ومن لم يشكر الناس لم يشكر الله والتحدث بنعمة الله شكر وتركها كفر والجماعة رحمة والفرقة عذاب" وإسناده ضعيف وفي الصحيحين عن أنس أن المهاجرين قالوا يا رسول الله صلى الله عليه وسلم ذهب الأنصار بالأجر كله ال لا ما دعوتم الله لهم وأثنيتم عليهم". وقال أبو داود حدثنا مسلم بن إبراهيم حدثنا البيع بن مسلم عن محمد بن زياد عن أبي هريرة عن النبي صلى الله عليه وسلم قال "لا يشكر الله من لا يشكر الناس" ورواه الترمذي عن أحمد بن محمد عن ابن المبارك عن الربيع بن مسلم وقال صحيح. وقال أبو داود حدثنا عبدالله بن الجراح حدثنا جرير عن الأعمش عن أبي سفيان عن جابر عن النبي صلى الله عليه وسلم قال "من أبلى بلاء فذكره فقد شكره ومن كتمه فقد كفره" تفرد به أبو داود. وقال أبو داود حدثنا مسدد حدثنا بشر حدثنا عمارة بن غزية حدثى رجل من قومي عن جابر بن عبدالله قال: قال رسول الله صلى الله عليه وسلم "من أعطي عطاء فوجد فليجز به فإن لم يجد فليثن به فمن أثنى به فقد شكره ومن كتمه فقد كفره" قال أبو داود: ورواه يحيى بن أيوب عن عمارة بن غزية عن شرحبيل عن جبر كرهوه فلم يسموه تفرد به أبو داود وقال مجاهد يعني النبوة التي أعطاك ربك وفي رواية عنه القرآن وقال ليث عن رجل عن الحسن بن علي "وأما بنعمة ربك فحدث" قال ما عملت من خير فحدث إخوانك وقال محمد بن إسحاق ما جاءك من الله من نعمة وكرامة من النبوة فحدث بها واذكرها وادع إليها قال فجعل رسول الله صلى الله عليه وسلم يذكر ما أنعم الله به عليه من النبوة سرا إلى من يطمئن إليه من أهله وافترضت عليه الصلاة فصلى. آخر تفسير سورة الضحى ولله الحمد والمنة.

Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

(In the Name of Allah, the Most Gracious, the Most Merciful.

The Reason for the Revelation of Surat Ad-Duha

Imam Ahmad recorded from Jundub that he said, "The Prophet became ill, so he did not stand for prayer for a night or two. Then a woman came and said, `O Muhammad! I think that your devil has finally left you.' So Allah revealed,

وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn `Abdullah Al-Bajali Al-`Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah . So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed,

وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)

وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى

(By the forenoon. By the night when it darkens.) Al-`Awfi reported from Ibn `Abbas, "When the Qur'an was revealed to the Messenger of Allah , Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, `His Lord has abandoned him and hates him.' So Allah revealed,

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

(Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it.

وَالَّيْلِ إِذَا سَجَى

(By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says,

وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى

(By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says,

فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) Allah then says,

مَا وَدَّعَكَ رَبُّكَ

(Your Lord has neither forsaken you) meaning, `He has not abandoned you.'

وَمَا قَلَى

(nor hates (Qala) you.) meaning, `He does not hate you.'

The Hereafter is Better Than This First Life

وَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّولَى

(And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, `O Messenger of Allah! Will you allow us to spread something soft over this straw mat' He replied,

«مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا»

(I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas`udi. At-Tirmidhi said, "Hasan Sahih."

The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah

Then Allah says,

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.

The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah

Then Allah says,

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.

A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon His Messenger

Allah says;

أَلَمْ يَجِدْكَ يَتِيماً فَآوَى

(Did He not find you an orphan and gave you a refuge) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, `Abdul-Muttalib, until he died when Muhammad was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) -- may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says,

وَوَجَدَكَ ضَآلاًّ فَهَدَى

(He found you unaware and guided you) This is similar to Allah's saying,

وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا

(And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...) (42:52) Allah says,

وَوَجَدَكَ عَآئِلاً فَأَغْنَى

(And He found you poor and made you rich) meaning, `you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah said,

«لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْس»

(Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,

«قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه»

(Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.)

How should this Bounty be responded to

Then Allah says,

فَأَمَّا الْيَتِيمَ فَلاَ تَقْهَرْ

(Therefore, treat not the orphan with oppression.) meaning, `just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, `do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan."

وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ

(And repulse not the one who asks.) meaning, `just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said,

وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ

(And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness."

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

(And procalim the grace of your Lord.) meaning, `just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet said,

«لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاس»

(Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet said,

«مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَه»

(Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

and as for your Lord’s grace to you by way of prophethood and otherwise proclaim it make it known. The omission in certain instances of the suffixed pronoun referring to the Prophet s from the end of the verbs is intended to sustain the end-rhyme of the verses.

Injunction [ 3]

وَأَمَّا بِنِعْمَةِ رَ‌بِّكَ فَحَدِّثْ (And about the bounty of your Lord, do talk....93:11). The verb haddith is derived from tahdith which means 'to talk' meaning, 'just as you were poor and needy, and Allah made you wealthy, then talk about Allah's favours upon you'. Talking about Divine favours to people is one way of thanking Allah. If a person has done something good to another, he should be thanked. Therefore, the Holy Prophet is reported to have said: "Whoever is not thankful to people on their favours is not thankful to Allah." [ This is transmitted by Ahmad. The chain of authorities are reliable - vide Mazhari ].

The Holy Prophet ﷺ is reported to have said: "Whoever has done good to you, you ought to return the good. If you are unable to return the pecuniary good, then praise him in public, because he who praises people in public fulfils his moral obligation." [ Al-Baghawi transmitted it from Jabir Ibn ` Abdullah, vide Mazhari ].

Ruling

It is obligatory to offer gratitude to Allah on every favour He has bestowed. (But the way of offering gratitude may be different.) If Allah has granted a person wealth, a part of that wealth may be spent with the sincerity in Allah's way. If Allah has given a person strong body, his bodily strength may be utilised in fulfilling Divine obligations. If Allah has granted a person Divine knowledge, he should impart it to others. [ Mazhari ].

Ruling

It is sunnah to recite takbir at the beginning of every Surah from Surah Duha to the end of the Qur'an. The wordings of the takbir, according to Shaikh Salih al-Misri, are as follows:

لَٓا اَلٰہَ اِلَّا اللہُ وَ اللہُ اَکبَرُ

'There is no god except Allah and Allah is the greatest' [ Mazhari ].

According to Ibn Kathir, the takbir may be recited at the end of every Surah and, according to Baghawi, it may be recited once at the beginning of every Surah. [ Mazhari ]. Either way the requirement of sunnah will be fulfilled. And Allah knows best!

Note

In most Surahs from Surah Duha to the end of Qur'an, Allah's special favours upon the Holy Prophet ﷺ and his special virtues and characteristics are mentioned. In a few of the Surahs, the Day of Judgment and its conditions are mentioned. The earlier part of the Qur'an asserts the greatness and authenticity of the Qur'an, while the later part asserts the greatness of the personality to whom the Qur'an was revealed.

Al-hamdulillah

The Commentary on

Surah Ad-Duha

Ends here