Ad-Duha

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

Numerous narrations have been transmitted regarding the occasion of revelation of this sūrah. Among them, the clearest is the following report: Ibn ʿAbbās relates that fifteen days passed during which no revelation descended upon the Prophet PBUH & His Pure Progeny. The polytheists then said: “Muḥammad’s Lord has abandoned him and has become hostile toward him. If his claim were true that his mission is from God, revelation would continue to descend upon him without interruption.” At this point, this sūrah was revealed in response to their remarks. It is noteworthy that according to one narration, when this sūrah was revealed, the Prophet PBUH & His Pure Progeny said to Jibrīl: “You delayed, whereas I was yearning intensely for you.” Jibrīl replied: “I was even more eager for you, but I am a servant under command and do not descend except by the leave of the Lord.” Another narration states that a group of Jews came to the Prophet PBUH & His Pure Progeny and questioned him about Dhu’l‑Qarnayn, the Companions of the Cave, and the creation of the Spirit (al‑Rūḥ). The Prophet PBUH & His Pure Progeny said: “I will inform you tomorrow,” but he did not say “If God wills (in shāʾ Allāh)”. Consequently, revelation was withheld for several days. This opened the door for mocking remarks by the enemies, which caused the Prophet PBUH & His Pure Progeny to become distressed. Thereupon, this sūrah was revealed to console his heart. However, this particular occasion of revelation appears unlikely, since such encounters with Jewish groups and questions of this nature generally occurred in Medina rather than in Mecca. Some narrations further report that a group of Muslims said: “O Messenger of God, why does revelation not descend upon you?” The Prophet PBUH & His Pure Progeny replied: “How can revelation descend upon me when you do not clean between your fingers and do not trim your nails?” (Reported in Majmaʿ al‑Bayān, vol. 10, p. 504, with minor abbreviation). Regarding the duration of the interruption of revelation, the reports differ considerably. Some narrations mention twelve days, others fifteen, some twenty‑five, and some forty days, while one narration mentions only two or three nights and days.

At the beginning of this sūrah, two oaths are taken: 1. An oath by light, and 2. An oath by darkness. It states: “By the forenoon” (وَالضُّحَى), and “by the night when it settles into stillness” (وَاللَّيْلِ إِذَا سَجَى). al‑Ḍuḥā refers to the early part of the day when the sun has risen high and its light spreads everywhere; it is, in reality, the most excellent time of the day. According to some descriptions, it resembles the season of youth, when the heat of summer has not yet become oppressive and the cold of winter has already broken, and at which time the human spirit is fully prepared for all kinds of activity. Sajā, derived from sujū (on the patterns sarada or ghalā), originally signifies calmness and repose; it is also used for concealment and darkness. Thus, when a deceased person is wrapped in a shroud, he is said to be musajjā. Here, however, the primary meaning is that of tranquility and rest. For this reason, nights without wind are called laylah sājiʾah (a tranquil night), and a sea free of storms and roaring waves is described as baḥr sājī (a calm sea). What is most significant about the night is precisely this quality of tranquility and rest that prevails over it, naturally immersing the human nerves and soul in calm and preparing them for effort and endeavor in the days to come. In this respect, it is a great blessing and worthy of an oath. A close resemblance and meaningful connection exist between these two oaths and the content of the sūrah. Day resembles the descent of the light of revelation upon the Prophet’s pure heart, while night resembles the temporary interruption of revelation, which is necessary at certain intervals. After these two great oaths, the response to the oath is presented: “Your Lord has neither forsaken you nor has He become displeased” (مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى). Waddaʿa, from tawdīʿ, means to abandon or bid farewell. Qalā, from qalā (pattern ṣadā), signifies intense aversion and hostility; it is also related to qalw (pattern sarw), meaning to cast away or repel. According to al‑Rāghib, both meanings ultimately return to a single root, since one who harbors enmity inwardly repels the object of hatred from the heart. Thus, the verse serves as reassurance and consolation for the Prophet PBUH & His Pure Progeny, making it abundantly clear that any pause in the descent of revelation occurs only for reasons known to God, and is by no means evidence—as the enemies claimed—that God had abandoned him or become displeased with him. On the contrary, he remains constantly under God’s special grace, care, and protection. It then adds: “And indeed the Hereafter is better for you than the former [life]” (وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى). That is, you are favored by divine grace even in this world, and in the Hereafter you shall be favored still more. Neither in the short span of this worldly life nor in the eternal duration of the Hereafter will you face divine displeasure. In sum, O Muḥammad PBUH & His Pure Progeny, you are honored in this world and honored in the next—though your honor in the Hereafter is far greater. Some exegetes have interpreted al‑ākhirah and al‑ūlā as referring to the latter and earlier phases of the Prophet’s life, meaning that his final period would be more successful and favorable than his beginning—a reference to the expansion of Islam, repeated victories of the Muslims, and the flourishing of the religion and disappearance of idolatry. There is no obstacle to combining both interpretations. Finally, the last verse under discussion gives the Prophet PBUH & His Pure Progeny a sublime promise: “And indeed your Lord will give to you, and you will be satisfied” (وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى). This is the highest form of divine honor for God’s chosen servant: He promises to bestow upon him so much that he will be fully pleased. In this world, he shall triumph over his enemies and his religion shall become universal; and in the Hereafter, he shall be granted the greatest of rewards. There is no doubt that the Messenger of God PBUH & His Pure Progeny, as the seal of the prophets and leader of humankind, would not be content merely with his own salvation; rather, his ultimate satisfaction lies in the acceptance of his intercession on behalf of his community. For this reason, narrations state that this verse is the most hope‑inspiring verse in the Qur’an and a clear indication of the acceptance of his intercession. In a hadith narrated from Imam Muḥammad al‑Bāqir عليه السلام—through his father Zayn al‑ʿĀbidīn, from his uncle Muḥammad ibn al‑Ḥanafiyyah, from his father Amīr al‑Muʾminīn عليه السلام—the Messenger of God PBUH & His Pure Progeny said: On the Day of Resurrection, I will stand at the station of intercession and continue interceding for sinners until God says: “Are you satisfied, O Muḥammad?” I will reply: “I am satisfied, I am satisfied.” Thereafter, Amīr al‑Muʾminīn addressed a group from Kūfah and said: You consider the most hope‑giving verse to be قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ, but we, the Ahl al‑Bayt, say that the most hopeful verse is وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى. It is evident that the Prophet’s intercession is subject to conditions; it is neither unrestricted nor available to every sinner indiscriminately. In another narration, Imam Jaʿfar al‑Ṣādiq عليه السلام relates that the Messenger of God PBUH & His Pure Progeny once entered the house of Fāṭimah عليها السلام while she was wearing coarse camel‑hair garments, grinding grain with one hand and nursing her child with the other. Tears filled the Prophet’s eyes, and he said: My daughter, endure the bitterness of this world in exchange for the sweetness of the Hereafter, for God has revealed to me that He will give me until I am satisfied—وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى.

From the overall content of the preceding verses it becomes clear that everything the Prophet PBUH & His Pure Progeny possesses is from God. Even in the matter of the descent of revelation, he has no authority of his own. God may suspend revelation whenever He wills and restore it whenever He wills; and it is quite possible that the temporary interruption of revelation occurred precisely for this purpose—to serve as a response to those people who demanded miracles from the Messenger of God PBUH & His Pure Progeny according to their own desires and inclinations, or who requested that he alter certain commandments or verses at their behest. In reply to such demands, the Prophet PBUH & His Pure Progeny would state that he possessed no personal authority over these matters, as explicitly affirmed in سورة يونس، الآية 15, where he is commanded to declare that he does not change the revelation of his own accord, but follows only what is revealed to him.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

As we have already explained, the aim and objective of this sūrah is to console and reassure the Messenger of Islam PBUH & His Pure Progeny and to recount the divine favors bestowed upon him. Accordingly, continuing the discussion of the preceding verses, the verses under consideration first mention three special blessings granted by God to the Messenger PBUH & His Pure Progeny, and then derive from them three corresponding commands. It states: “Did He not find you an orphan and give you shelter?” (أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ). You were still in your mother’s womb when your father passed away, so We placed you in the care of your grandfather ʿAbd al‑Muṭṭalib, the leader of Mecca. When you were six years old, your mother also passed away and you were left alone in that respect as well, but We intensified your love and affection in the heart of ʿAbd al‑Muṭṭalib. Then, when you were eight years old, your grandfather also departed this world, and We appointed your uncle Abū Ṭālib to care for and support you, so that he would protect you like his own life. Yes, you were an orphan, and We gave you shelter. Some exegetes have proposed other interpretations of this verse that are not consistent with its apparent meaning. Among them is the claim that yatim refers to someone without an equal in honor and excellence—just as a unique pearl is called durr yatīm. According to this view, the meaning would be that God found you unmatched in nobility and thus chose you for prophethood. Another interpretation suggests that although you were once an orphan, you ultimately became a refuge for orphans and a leader for humankind. There is no doubt, however, that the first meaning is the most appropriate and most in harmony with the apparent wording of the verse. The verse then mentions the second blessing, stating: “And He found you unaware and guided you.” (وَوَجَدَكَ ضَالًّا فَهَدَىٰ). Indeed, you were not aware of prophethood and messengership, so We cast this light into your heart, enabling you to guide humanity. As stated elsewhere: مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ (al‑Shūrā 52). This clearly indicates that before revelation, the Messenger PBUH & His Pure Progeny was not acquainted with the details of divine law and faith as conveyed through revelation, but God made it a guiding light by which He guides whom He wills. Thus, ḍalāl here does not mean polytheism or moral deviation; rather, as indicated by related verses, it refers to unfamiliarity with the secrets of prophethood and the laws of Islam prior to revelation. After the commencement of revelation, by God’s assistance, the Prophet PBUH & His Pure Progeny became fully aware of these realities and was guided. The word ضالّ in Arabic can mean “lost” rather than “misguided,” just as it is said: الحكمة ضالة المؤمن—wisdom is the lost property of the believer. It is also used to mean hidden or unknown, as in ءَإِذَا ضَلَلْنَا فِي الْأَرْضِ (al‑Sajdah 10). If understood in this sense, the meaning is that you were unknown among the people, who were unaware of your greatness, and God guided them to you. Either interpretation presents no difficulty. The third blessing is then mentioned: “And He found you poor and made you self‑sufficient.” (وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ). The term ʿāʾil is often used to denote poverty in this context. God directed the sincere and loyal Lady Khadījah toward you, so that she placed her immense wealth at your disposal in support of your great mission. Later, after the triumph of Islam, abundant spoils were granted to you, rendering you independent in fulfilling your divine objectives. In a narration from Imam ʿAlī ibn Mūsā al‑Riḍā عليه السلام, he explained these verses by saying: God found you incomparable among creation and made people seek refuge in you; He found you unrecognized among your people who did not know your virtue and guided them to you; and He found you responsible for supporting communities through knowledge and enriched them through you (Majmaʿ al‑Bayān, vol. 10, p. 506). This narration reflects deeper layers (buṭūn) of meaning, while the apparent meaning of the verses remains as previously explained. These descriptions should not be misconstrued as diminishing the exalted status of the Prophet PBUH & His Pure Progeny or as negative characterizations by God. Rather, they express divine grace and honor. When the Beloved speaks of His kindness toward His beloved servant, this itself is an act of love and special favor, bringing renewed vitality, tranquility, and joy to the heart. The following verses draw practical conclusions and present three commands. Although the immediate addressee is the Messenger PBUH & His Pure Progeny, their guidance is universal. First, it commands: “So as for the orphan, do not oppress him.” (فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ). The word taqhar implies humiliating domination. This highlights that, beyond material support, emotional care and kindness toward orphans are of paramount importance. Next, it states: “And as for the one who asks, do not repel him.” (وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ). The term tanhar refers to harsh rebuke. Al‑sāʾil may refer to those seeking knowledge and guidance, those seeking material assistance, or both. In all cases, the instruction is to respond with compassion and encouragement. Finally, the verse commands: “And as for the blessing of your Lord, proclaim it.” (وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ). Expressing blessings may be through words of gratitude devoid of pride, or through actions such as generosity in the path of God. God loves to see the signs of His blessings manifest upon His servants, as affirmed in Prophetic traditions. In summary, these verses teach that gratitude for divine blessings should be expressed through humility, compassion for the vulnerable, responsiveness to those in need, and acknowledgment of God’s favors—both verbally and through righteous action.

The foregoing verses, which describe in detail the divine blessings bestowed upon the Messenger of God PBUH & His Pure Progeny, also implicitly convey the point that he was an orphan from the earliest stage of childhood, that he lived under severe material constraints, that he was surrounded by trials and hardships, and that he was raised and commissioned amid suffering—and that it was fitting for him to be so. A divinely appointed human leader must experience the bitterness of life, personally touch hardship and affliction, and feel deprivation with his entire being, so that he may truly understand the condition of society’s deprived classes and be fully aware of the circumstances of those who are afflicted by suffering and pain. He must taste orphanhood in childhood, being deprived of a father’s affection, so that he may comprehend the anguish of orphaned children. His days should pass in hunger and his nights in emptiness, so that he may feel, with his whole existence, the pain and distress of the hungry. For this reason, whenever the Messenger of God PBUH & His Pure Progeny saw an orphan, tears would flow from his eyes. He would seat the orphan in his lap, caress him with tenderness, and hold him close with the affection of his own soul. Likewise, he had to fully grasp the reality of poverty in society, so that when people came to him in pursuit of knowledge and understanding, he would honor them and receive them with open arms. Not only the Messenger of God PBUH & His Pure Progeny, but perhaps all prophets were nurtured amidst hardship and deprivation; and not only the prophets, but all sincere and successful leaders have been so—and indeed must be so. How could a person raised amid luxury and comfort, living in splendor and palaces, whose every desire is readily fulfilled, ever truly understand the pain of the deprived? How could the scenes of the dwellings of the poor and the homes of orphans take shape in his perception, or how could he rush forward with heartfelt urgency to assist them? In a narration from Imam Jaʿfar al‑Ṣādiq عليه السلام, it is said: “مَا بَعَثَ اللَّهُ نَبِيًّا قَطُّ حَتَّى يَسْتَرْعِيَهُ الْغَنَمَ، يُعَلِّمُهُ بِذَلِكَ رِعَايَةَ النَّاسِ.” “God never sent a prophet without first having him tend sheep, so that through this He would teach him how to care for people.” (Bihār al‑Anwār, vol. 11, p. 64, ḥadīth 7) That is, first he endured hardship; second, he learned patience and forbearance in dealing with beings of limited understanding; and third, in the embrace of mountains, deserts, nature, and material existence, he acquired the profound lessons of divine unity and spiritual knowledge. In another narration it is reported that Mūsā ibn ʿImrān asked his Lord: On what basis did I attain this rank? The divine response came: Do you remember the day when a lamb escaped from your flock? You pursued it, caught it, and said to it: “Why did you exhaust yourself?” Then you carried it upon your shoulders and returned it to the flock. On that basis I appointed you as a guardian over My creation. The extraordinary patience and compassion you showed toward a mere animal testified to the greatness of your spiritual capacity—and thus you were worthy of this elevated station.

The presence of young orphaned children—who have been deprived of their father’s care at an early age—is unavoidable in every society, and these children require support from multiple perspectives. From the standpoint of compassion and emotional care, many deprivations exist; if this emotional void is not properly filled, unhealthy, maladjusted, and in many cases hard‑hearted, delinquent, and even dangerous individuals may develop. Moreover, human emotions themselves demand that all people extend to them the same attention and care as is given to other children in society. Beyond this, people themselves find reassurance regarding the future of their own children, who may one day face similar circumstances. In many cases, orphaned children possess property that must be safeguarded for their future with integrity and trust; in many other cases, they lack financial means altogether. Thus, they require attention in this respect as well, and others—like kind and affectionate parents—must work to remove from their souls the pain and anguish of orphanhood and to wipe away the dust of loneliness from their faces. For this reason, the verses of the Noble Qur’an and numerous Islamic traditions place strong emphasis on this matter, which encompasses moral, social, and humanitarian dimensions. Among the well‑known sayings of the Messenger of God PBUH & His Pure Progeny is his statement: “إِنَّ الْيَتِيمَ إِذَا بَكَى اهْتَزَّ لِبُكَائِهِ عَرْشُ الرَّحْمَنِ” “When an orphan weeps, the Throne of the Most Merciful trembles.” He further said that God addresses His angels: O My angels! Who has caused this orphan—whose father lies buried in the earth—to weep? The angels respond: Our Lord, You know best. God then says: I take you as witnesses that whoever calms this orphan, silences his tears, and brings joy to his heart, I shall make him joyful on the Day of Resurrection. (Majmaʿ al‑Bayān, vol. 10, p. 506) Even more striking is another narration in which the Prophet PBUH & His Pure Progeny said: “إِذَا بَكَى الْيَتِيمُ وَقَعَتْ دُمُوعُهُ فِي كَفِّ الرَّحْمَنِ” “When an orphan weeps, his tears fall into the Hand of the Most Merciful.” (Tafsīr Fakhr al‑Rāzī, vol. 31, p. 219) In another narration, the Prophet PBUH & His Pure Progeny declared: “أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ إِذَا اتَّقَى اللَّهَ عَزَّ وَجَلَّ” “I and the guardian of an orphan will be like these two in Paradise, provided he possesses God‑consciousness,” and he gestured with his index and middle fingers. (Nūr al‑Thaqalayn, vol. 5, p. 597, ḥadīth 23) The importance of this matter is such that Amīr al‑Muʾminīn ʿAlī عليه السلام, in his famous testament, placed care for orphans alongside care for prayer and the Qur’an, saying: “اللَّهَ اللَّهَ فِي الْأَيْتَامِ فَلَا تُغِبُّوا أَفْوَاهَهُمْ وَلَا يَضِيعُوا بِحَضْرَتِكُمْ” “Fear God, fear God concerning orphans! Do not at times leave them hungry and at times satisfied, and do not allow them to be neglected in your presence.” (Nahj al‑Balāghah, Letter no. 47) It is narrated from one of the Prophet’s Companions that while they were sitting in the presence of the Messenger of God PBUH & His Pure Progeny, a child came forward and said: I am an orphan child; I have an orphan sister and a widowed mother. From what God has given you to eat, feed us, so that God may grant you from what He possesses until you are pleased. The Prophet PBUH & His Pure Progeny replied: My child, what beautifully you have spoken! He then instructed Bilāl to bring what they had. Bilāl brought twenty‑one dates, and the Prophet PBUH & His Pure Progeny said: Seven for you, seven for your sister, and seven for your mother. Muʿādh ibn Jabal then rose, stroked the orphan’s head, and said: May God compensate you for your orphanhood and make you a worthy successor to your father. The Prophet PBUH & His Pure Progeny asked him: What motivated you to do this? He replied: Love and mercy. The Prophet PBUH & His Pure Progeny then said: Whoever takes responsibility for an orphan, fulfills his rights, and places his hand upon the orphan’s head, God will record for him one good deed for every hair, erase one sin for every hair, and elevate his rank by one degree for every hair. (Majmaʿ al‑Bayān, vol. 10, p. 50) However, in vast societies such as those of today, Muslims should not content themselves with isolated individual efforts. Rather, by pooling their collective capacities, they should render orphans productive members of society through economic, educational, and developmental programs, shaping them into individuals worthy of the Islamic community. This vital task requires organized, collective cooperation.

The instruction expressed in the foregoing verses, when understood as an expression of gratitude and acknowledgment of God’s favors—rather than as a means of self‑aggrandizement or boastfulness—not only contributes to a person’s spiritual growth and elevation in the station of servitude to the Lord and produces positive social effects, but also leaves a calming and reassuring impact upon the human soul itself. By speaking of God’s blessings, a person no longer feels the absence of what he lacks; by refraining from complaint during illness, he gives thanks for the health of his other faculties; and by not lamenting what has been lost, he affirms and recognizes the resources and capacities that still remain at his disposal. Individuals of this nature do not fall prey to despair in the face of life’s hardships and storms, nor do they become anxious and distressed. Their spirits remain tranquil, their hearts at ease, and they possess greater strength when confronting difficulties. O God, Your blessings are far too numerous to be fully enumerated—do not deprive us of them, and through Your grace and generosity increase them for us. Our Lord, we are immersed in Your beneficence in this world, and we hope to be so in the Hereafter as well. O God, grant us the ability to always support the deprived and safeguard the rights of orphans. Āmīn, O Lord of all the worlds.