Ad-Duhaa 93:7–11

Favour [ 2]

وَوَجَدَكَ ضَالًّا فَهَدَىٰ (And He found you unaware of the way [ the Shari` ah ], then He guided you....93:7). The word dall has two meanings: [ 1] stray; and [ 2] unaware. Here it stands for the second meaning. The verse signifies that before Muhammad k was commissioned as the Prophet ﷺ ، he was unaware of Divine Shari'ah. He was granted the status of the Prophet ﷺ and thus was guided.

Favour [ 3]

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (and He found you in need, then made you need-free....93:8). The word ail is derived from ` ailah which means 'to be in need'. The verse signifies that Allah found him impoverished and enriched him. This happened in the beginning through a business partnership with Sayyidah Khadijah al-Kubra ؓ then once she became his wife and 'Mother of the Faithful', her entire wealth was devoted to his service.

After elaborating on the three favours of Allah, three injunctions follow:

Injunction [ 1]

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ‌ (Therefore, as for orphan, do not oppress him,...93:9). The word qahr means 'to treat people who are less powerful in an unfair and cruel way'. In the present context, the verse means: 'Since you were a poor orphan, and Allah sheltered you, do not oppress the orphan.' [ In words, 'do not seize their wealth by force and squander it. Do not scorn them, humiliate them or despise them. Rather, you should be kind and gentle to them.'] As a result, the Holy Prophet ﷺ emphasised that the orphan be treated kindly and gently, and has forbidden any hurting attitude towards them. The Holy Prophet ﷺ is reported to have said that the best house of a Muslim is the one in which there is an orphan who is treated kindly, and with love and affection. The worst house is the one in which there is an orphan who is treated badly. [ This is transmitted by Bukhari in Al-Adab-ul- Mufrad, and by Ibn Majah and Baghawi, as quoted by Mazhari ].

Injunction [ 2]

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ‌ (and as for the beggar, do not scold him....93:10). The verb tanhar is derived from nahr which means 'to scold'. The word sa'il means 'one who asks'. It includes a person who asks people's wealth, that is, a beggar, and it also includes the one who asks a question of knowledge, that is, an academic investigator. The Holy Prophet ﷺ has forbidden to berate either of them. The best course of action is to give the beggar something. If one is unable to give a beggar anything, one should at least apologise to him politely [ so as not to give him any further grief ]. Likewise, anyone who is searching knowledge and asks questions, it is forbidden to respond to him harshly and unkindly. The teacher should reply kindly and politely. However, if the investigator is unreasonable in his approach, it is permissible to scold him to the degree that is necessary.

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