SURAH (93) AD-DUHAA (AYA 1 to 11)

Sura (93) AD-DUHAA (The Brightness) Aya 1 to 11 verses in 1 Section

Revealed at Makka

SECTION 1

None has done any favour to ALLAH (SWT)

The righteous and the wicked described---None has done any favour to bring ALLAH (SWT) under any obligation---Men only ask for His favour and whosoever does this, is granted.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

وَالضُّحَىٰ {93:1}

[Q93:1] Wad duhaa 
[Q93:1] By the forenoon (after sun-rise);

Duha signifies the full light of the sun when its splendour shines forth. See commentary of Shams 91:1 to 10. The light of the day is for various productive activities, material as well as spiritual, IN CONTRAST with the darkness, stillness and quietness of the night. WITH SUNRISE THE DARKNESS AND INACTIVITY OF THE NIGHT GO AND IN ITS PLACE LIGHT AND ACTIVITY COME.

£  In Layl 92:1 and 2, the night is mentioned first and day next.

In this surah, to enforce the lesson of contrasts, the growing hours of morning light are mentioned first to lay emphasis on activity while the period of night necessary for rest, repose and recuperation comes next.

DAY AND NIGHT ARE THE MOST MEANINGFUL SIGNS OF THE GLORY OF ALLAH (SWT), so He calls them to witness as evidence to assert what the following verses contain.

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(93:1) By the bright forenoon, *1

*1 Here, the word duha has been used in contrast to the night; therefore, it implies the bright hours of the day. A precedent of it are vv. 97-98 of Surah AI-A'raf, which say: Do the people of the settlements now feel secure that Our punishment will not come to them all of a sudden at night, while they might be fast asleep? Or, do they feel secure that Our punishment will not smite them all of a sudden during the day while they might be engaged in pastimes?" In these verses also since the word duha has been used in contrast to the night, it implies the day and not just forenoon. 

وَاللَّيْلِ إِذَا سَجَىٰ {93:2}

[Q93:2] Wal laili iza sajaa 
[Q93:2] And by the night when it is still (or darkens);

THINGS OR QUALITIES ARE UNDERSTOOD BETTER BY THE CONTRAST WITH THEIR OPPOSITES. The darkness, the silence, the stillness of the night is mentioned to compare and contrast with the light, the life and the activity of the day. An insight into the marvels of the phenomenon active on the wonderful forces of nature, will help man to realise the real significance of bringing such daily occurances to witness the greatness and the Glory of the Almighty Author of the Universe.

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(93:2) and by the night when it covers the world with peace: *2

*2 The word raja in the original does not only signify the spreading of darkness but it also contains the meaning of stillness and peace that prevails at night. This quality of night deeply relates to the theme that follows. 

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ {93:3}

[Q93:3] Ma wad da'aka rabbuka wa ma qalla 
[Q93:3] Your Lord (O Muhammad (pbuh & hp)) has neither forsaken you nor hated you.

ALLAH (SWT) NEVER FORSAKES HIS DEVOTED SERVANTS, MUCH LESS HIS PROPHETS AND MESSENGERS.

THUS VERSE 3 contradicts the reported cry of agony of Isa: "MyGod, why have You forsaken me". (Mark 15:34 and Matthew 27:46).

In the beginning of the ministry of the Holy Prophet (pbuh & hf) there was a short interval during which he received no revelation.

î   The pagans jeered at him as one forsaken by ALLAH (SWT), and slandered and persecuted him as well as those who believed in him, BUT his faith in ALLAH (SWT) was never shaken AND he never thought that ALLAH (SWT) was not pleased with him, as the talents of his enemies suggested.

î   He was not in need of any assurance to dispel the feelings of loneliness which might have weighed on his mind as some commentators try to interpret. Nevertheless this verse was revealed to put an end to the mischievous speculations of the enemies of ALLAH (SWT) and the Holy Prophet (pbuh & hf).

The Jews of Madina were aware of the prophesy of the advent of the Holy Prophet (pbuh & hf) written in the Tawrat and the Injil, so they advised the pagans of Makka to ask the following questions from him: (i) Who were as-habul kahf? (ii) Who was Dhul Qarnayn? (iii) What is soul?

As the Holy Prophet (pbuh & hf) never said anything save that which he was commanded to say by ALLAH (SWT) (Najm 53:3 to 6), he waited for the revelation to give the answers. The answers were revealed to him after three days.

Ø  In the meantime the pagans indulged in the mischievous speculations mentioned above. He told them that he would give answers only when he received them through revelation. HIS DEPENDENCE AND RELIANCE UPON ALLAH (SWT)'S WILL WAS UNSHAKEABLE.

ALL OTHER INTERPRETATIONS ARE MERE CONJECTURES. Though external hindrances used to come in the Holy Prophet (pbuh & hf) way BUT he was always confident of the success of his divine mission.

©  Real greatness in this world and the hereafter belongs to him. Material gains were not the source of satisfaction for him. IT IS THE RIGHT OF INTERCESSION ON BEHALF OF HIS FOLLOWERS, GRANTED TO HIM, WHICH PLEASED HIM THE MOST.

He said at several occasions that it would grieve him much if even one soul fails to obtain the eternal bliss. So as promised all the divine attributes of ALLAH (SWT) were received by the thoroughly purified Holy Prophet (pbuh & hf) which he manifested to mankind as the true vicegerent of ALLAH (SWT). In spite of ups and downs he constantly progressed unto infinite perfection as said in VERSE 8. See commentary of Ta Ha 20:114, Bani Israil 17:1 and Najm 53:1 to 10.

µ  Jalal al Din al Suyuti writes in Tafsir Durr al Manthur that the Holy Prophet (pbuh & hf), as soon as he received this surah, VERSE 5, went to Fatimah Zahra's house and recited the glad tidings given in verse 5 to her. His happiness knew no bounds WHEN HE WAS GIVEN THE AUTHORITY TO INTERCEDE ON BEHALF OF THOSE WHOM HE FOUND SUITABLE FOR RECEIVING PARDON OF ALLAH (SWT).

Imam Ali bin Musa ar Rida said that the word ‘yatim’, in this verse means lonely or unattended.

** THE CHARACTER OF THE Holy Prophet (pbuh & hf) was, even in his childhood and youth, exemplary and exceptional in the most wayward environment of Makka as is borne out by even his worst enemies. He remained aloof from the coarse and licentious practices of the young around him. Living in the midst of the worst idolatry and polytheism of Makka, reserved and meditative, endowed with refinement, truthfulness and utmost honesty he earned the titles, by common consent, of al amin and as sadiq. HE WAS UNDER THE CONSTANT GUIDANCE AND CARE OF ALLAH (SWT). SO THERE IS NO IMPLICATION WHATEVER OF ERROR OR FALLIBILITY ON HIS PART.

Ü  Imam Ali bin Musa ar Rida said: "The Holy Prophet was lost in the ignorance of the people, so ALLAH (SwT) brought his light among them in order to guide them to have true knowledge about him."

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(93:3) (O Prophet), your Lord has neither forsaken you, nor is He displeased. *3

*3 Traditions show that Revelations to the Holy Prophet (upon whom be peace) had remained suspended for some period of time. Different traditions have mentioned different durations of this period. Ibn Juraij has mentioned it to be 12 days, Kalbi 15 days, Ibn 'Abbas 25 days, and Suddi and Muqatil have stated that it extended to 40 days. In any case the period was so long that it made the Holy Prophet (upon whom be peace) sorrowful, and the opponents also had the opportunity to taunt him. For whenever a new Surah came down, the Holy Prophet would recite it before the people. Therefore, when he did not recite any new Revelation to them for quite some days, the opponents thought that the fountainhead from where the revelation came, had dried up. Jundub bin 'Abdullah al-Bajali has related that when Gabriel (peace he on him) stopped coming, the pagans started saying that Muhammad (upon whom be Allah's peace and blessings) had been forsaken by his Lord. (Ibn Jarir, Tabarani, 'Abd bin Humaid, Sa'id bin Mansur, Ibn Marduyah).

Other traditions show that Umm Jamil, wife of Abu Lahab, who was an aunt of the Holy Prophet and whose house adjoined his, said to him: "It appears your satan has forsaken you."

`Aufi and Ibn Jarir have related, on the authority of Ibn `Abbas, that when Gabriel did not visit him for several days, the Holy Prophet became anxious and distressed, and the pagans began to say that his Lord had become angry with him and had forsaken him. In the mursal traditions of Qatadah and Dahhak almost the same theme has been expressed. The Holy Prophet's extreme grief and anguish in this condition has also been referred to in several tradhions. And this was natural. The apparent indifference on the part of the beloved, the apparent deprivation of the contact with the source of power, which was his chief support, in the soul-destroying conflict between belief and unbelief, and above all, the taunts and jeers of the enemy, when all these things combined they must have caused great anguish to the Holy Prophet, and he must be thinking that because of some error that he might have committed his Lord had become displeased with him and had forsaken and left him to fight the battle between truth and falsehood alone. This was the state when this Surah was sent down to console the Holy Prophet. In it, swearing an oath by the light of the day and the peacefulness of the night, he has been told: "Your Lord has neither forsaken you, nor is He displeased with you." The relevance of the oath by these two things to the theme is: "Just as brightening up of the day and spreading of the night with darkness and stillness is not for the reason tha Allah is pleased with the people during the day and displeased with them during the night but both states are based on supreme wisdom and expedience, so sending down of revelation to you at one-time and suspending it at another time, also is based on wisdom and expedience; it has nothing to do with Allah's being pleased with you when He sends down revelation and his being displeased with you when He suspends it. Besides, another relevance of the oath to the subject is that if man is constantly exposed to the light of days it wearies him; so, it is necessary that night should fall after the day has remained bright for a certain period so that man may have rest and peace in it. Likewise, if you are constantly exposed to the light of revelation, your nerves would not stand it. Therefore, fatrah (break or gap in the revelation) also has been provided by Allah on account of expedience so that the effects of the strain of revelation that you have to bear pass away and complete peace is restored to you. In other words, rising of the sun of -revelation is analogous to the bright day and the period of the fatrah to the stillness and peace of the night. " 

وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَىٰ {93:4}

[Q93:4] Wa lal‘Aakhiratu khayrul-laka minal-oolaa 
[Q93:4] And indeed the Hereafter is better for you than the present (life of this world).

This refers to the great promise of the Lord to the Holy Prophet (pbuh & hf) THAT GREATNESS IN THIS WORLD AND ALSO IN THE HEREAFTER, WILL BE HIS…… [Because inspite of the ups and the downs….he is in constant progress towards infinite perfection.]

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(93:4) Indeed what is to come will be better for you than what has gone by. *4

*4 This good news was given by Allah to the Holy Prophet (upon whom be peace) in a state when he had only a handful of Muslims with him, the entire nation was hostile and there was no remote chance of success even. The candle of lslam was flickering only in Makkah and storms were brewing all around to blow it out. At that juncture Allah said to His Prophet "Do not at all grieve at the hardships of the initial stage: every later period of life will be better for you than the former period. Your power and glory, your honour and prestige, will go on enhancing and your influence will go on spreading. This promise is not only confined to the world, but it also includes the promise that the rank and. position you will be granted in the Hereafter will be far higher and nobler than the rank and position you attain in the world." Tabarani in Awsat and Baihaqi in Ad-dala il have related, on the authority of Ibn `Abbas that the Holy Prophet said: "All the victories which would be attained by my Ummah after me, were presented before me. This pleased me much. Then, Allah sent down this Word, saying: 'The Hereafter is fat better for you than the world'."

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ {93:5}

[Q93:5] Wa la sawfa y'uteeka rabbuka fatardaa 
[Q93:5] And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.

THE GRANT TO THE UTMOST SATISFACTION OR PLEASURE OF THE Holy Prophet (pbuh & hf), could never be restricted to anything of this material world which is low, mean and strictly temporary.

Ë  IT IS THE RIGHT OF INTERCESSION FOR THE SINNERS. It is said that the Holy Prophet (pbuh & hf) said that he will not be pleased even if a single believer in ALLAH (SWT), is left unredeemed of his sins and admitted to the bliss in the heaven. The granting mentioned, is indefinite, anything indefinetly mentioned means everything possible under the term. The grant or the gift is always according to the position or the greatness or the excellence of the giver. The one who grants here is the All-Merciful, All-Mighty and All-Divine and the Omnipresent Being with all His divine attributes. The grant from Him when mentioned indefinitely, would mean the grant of the reflection of all His excellence and glory. HENCE it is granted under promise to the Holy Prophet (pbuh & hf), to receive all the divine attributes in his divinely purified personality and manifest them to mankind as His Vicegerent on earth.

Ë  PEOPLE IGNORANT OF THE ACTUAL POSITION OF THE HOLY PROPHET (PBUH & HF) AND HIS AHLUL-BAIT, IMAGINES THEM AS ORDINARY MORTALS LIKE THEMSELVES, whereas a proper study of the Holy Qur’an, discloses the degree of the divinity endowed in these holy ones. It is said that the Holy Prophet (pbuh & hf) was so much pleased at the revelation of this verse that he went to his daughter Lady Fatema’s house and happily recited it giving here the glad tidings of the life in the hereafter. THE HOLY PROPHET (PBUH & HF) WAS EXTREMELY HAPPY TO RECEIVE THIS PROMISE FROM ALLAH (SWT) FOR THE AUTHORITY WAS TO SAVE THE SINNERS TO HIS HEART’S CONTENT.

THEREFORE ALLAH (SWT)’S GUIDANCE IS WITH MUHAMMAD FROM THE COMMENCEMENT OF HIS EXISTENCE WHETHER IN HIS PHYSICAL OR PRE-PHYSICAL SPIRITUAL REALMS.

ù  THUS THIS VERSE IS ONE OF QUR’ANIC PROOFS OF THE HOLY PROPHET (PBUH & HF) BEING INFALLIBLE in absolute conformity with verses 53:2 and 55:1 to 4.

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(93:5) Verily your Lord will soon give you so amply that you will be well-pleased. *5

*5 That is "Although it will take some time, yet the time is not far when your Lord will bless you with so much that you will be well pleased "This promise was fulfilled during the lifetime of the Holy Prophet and all Arabia, from the southern coasts to the Syrian frontiers of the Byzantine empire and the Iraqi frontiers of the Persian empire in the north, and from the Persian Gulf in the east to the Red Sea in the west, carne under his control. For the first time in the history of Arabia this land became subject to one law and rule. Whichever power clashed with it was doomed to destruction. The slogan La ilaha ill-allah-u Muhammad ur-Rasul-Allah reverberated throughout the land where the polytheists and the followers of the earlier scriptures had tried their utmost to keep their false creeds and slogans aloft till the last. The people not only bowed their heads in obedience, their hearts also were conquered, and their .beliefs, morals and acts were revolutionised. There is no precedent in human history that nation sunk in paganism might have completely changed in only 33 years. Then the movement started by the Holy Prophet gathered such power that it spread over a large part of Asia, Africa and Europe and its influence reached every nook and corner of the world. This much Allah gave His Messenger in the world, the glory and extent of what he will give him in the Hereafter cannot be imagined." (Also see E.N. 112 of Surah Ta Ha).

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ {93:6}

[Q93:6] Alam ya jidka yateeman fa aawwaa 
[Q93:6] Did He not find you (O Muhammad (pbuh & p)) an orphan and gave you a refuge?

Commentators say that this is a reference to the providential protection which was divinely arranged for the Holy Prophet (pbuh & hf) through guardian after guardian when he was orphaned.

±  Only a few days after the Holy Prophet’s (ALLAHuma sali ala Muhammad wa ala ali Muhammad) birth his father Abdullah passed away AND he was taken into the care of his grandfather Abdul Muttalib AND when he was only of two years, his mother Amina binte Wahab also left this world.

±  AND when he was of eight years his grandfather departed handing over the charge to his son Abu-Talib (Ali’s father).

AND IT WAS THE PROTECTION OF ABU-TALIB that was a providential plan to give the Holy Prophet (pbuh & hf) the protection he needed from the evil hands of the wicked pagans of Makka, to start his ministry and proceed with his mission until he could bear the hardships and also manage the affairs of his ministry.

»    Abu-Talib was a father, a guardian, the strongest protector of the Holy Prophet (pbuh & hf) who suffered the brunt of hostilities of his people BUT NEVER left the side of the Holy Prophet (pbuh & hf) AND NEVER allowed Islam’s progress to be stopped or marred by its enemies.

»    He was the shield with which the Truth (Islam) could have its start and its progress despite the heavy attacks of falsehood. The year Abu-Talib passed away was called the ‘Aamul-Huzn’, i.e., the Year of Grief.

»    It was after the death of Abu-Talib that the pagan hostilities against the Holy Prophet (pbuh & hf) took the most aggressive turn. Abu-Talib left the world donating his son Ali, the Lion of ALLAH (SWT), to the Holy Prophet (pbuh & hf) to be his protector and the ever triumphant victor in all the battles that were fought to protect Islam and the Muslims.

»    It needs one only to know the peculiarly adverse circumstances through which the Holy Prophet (pbuh & hf) was made to pass through safe and was allowed to start the mission [a] AND HOW he was providentially helped by the *miraculous strength, *dauntless valour, *the inimitable courage, *the indefatigable and the *unshakable faith of Ali under the circumstances when far from achieving any victory the very survival itself is impossible [b] AND HOW the most unconquerable enemies were captured and crushed never to rise again.

»    It will be only with the correct knowledge of the facts about the services of Abu-Talib and his godly son, the Lion-hearted Ali, that the extent to which the Holy Prophet (pbuh & hf) was helped by ALLAH (SWT) on earth, will be properly assessed and understood. History bears the clearest testimony to the fact that it was Abu-Talib and his son Ali ibne Abi Talib that stood by the Holy Prophet (pbuh & hf) and Islam, in all the most difficult circumstances with none else to match them in this regard.

»    History says that Abu-Talib took special care about the safety of the Holy Prophet (pbuh & hf) when still a boy he was entrusted to his care. It is reported that Abu-Talib used to make the Holy Prophet (pbuh & hf) sleep in his bed for half the night and the other half, he laid Ali in it, shifting the Holy Prophet (pbuh & hf) to Ali’s bed.

The question arise, when the Holy Prophet (pbuh & hf) was yet a boy and had not started his mission, none knew or could even say that one day he was to be the apostle of ALLAH (SWT) and there was no necessity for anyone to be an enemy to him, **Abu-Talib’s special care of the Holy Prophet (pbuh & hf) could never be without inspired knowledge of the actual position of the Holy Prophet (pbuh & hf) beforehand, even while he was yet a boy.

Ü  THE ATTRIBUTE which Abu-Talib had adopted, was that of the ‘Momin-e-Aale Firaun’----see verse 40:28. “The believer of the people of Firaun who hid his faith.”

Ü  TO SPEAK THE TRUTH, Abu-Talib was the first believer in Islam and Khadijah and Ali come only after him.

SINCE AN APOSTLE OF ALLAH (SWT) IS THE SUPREME AUTHORITY OF ALLAH (SWT) AS HIS VICEGERENT ON EARTH HE CANNOT BE SUBJECTED TO ANY AUTHORITY EXCEPTING THAT OF THE LORD. HENCE ALL THE ELDERS, THE FATHER, THE MOTHER, THE GRANDFATHER, WERE WITHDRAWN FROM THIS WORLD AND THE UNCLE ABU-TALIB WAS KEPT ONLY UNTIL IT WAS NECESSARY FOR THE MISSION AND WHEN ALI WAS THERE TO TAKE THE PLACE OF HIS FATHER TO DEFEND THE HOLY PROPHET (PBUH & HF) AND THE FAITH, EVEN THE UNCLE WAS WITHDRAWN FROM THIS WORLD.

The Christian missionary force is ever vigilant, not to know any truth about Islam or the Holy Prophet (pbuh & hf) BUT to avail of even the least falsehood which could be coined against Islam and its Holy Teacher.

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(93:6) Did He not find you an orphan and then gave you shelter? *6

*6 That is, "There can be no question of forsaking you and being displeased with you; We have, in fact, been good to you ever since the time you were born an orphan." [1] The Holy Prophet's father passed away three months before his birth; thus he was an orphan at birth. But Allah did not leave him without support even for a day. [2] Up to six years of age his mother nourished and looked after him. [3] After her death, his grandfather Abdul Mutalib took him and brought him up with great love. He would proudly tell the people; "My this son has a great future.' [4] When he also died, his uncle, Abu Talib, became his guardian and treated him with such rare love that one father could treat his son better. So much so that when after his proclamation to be a Prophet the entire nation turned hostile, Abu Talib alone stood firm as his chief supporter for as long as ten years.

وَوَجَدَكَ ضَالًّا فَهَدَىٰ {93:7}

[Q93:7] Wa wa jadaka daal lan fahadaa 
[Q93:7] And He found you unaware (of the Qur'an, its legal laws, and Prophethood, etc.) and guided you?

Mere commonsense would suggest to any learned one to take the meaning of every word in its proper context or study any event with its background. The meaning of the word ‘dall’ is taken as ‘ignorant’, whereas it means also ‘lost’ and in view of the common story connected with the interpretation of this verse it means only ‘lost’.

WHAT THE COMMON STORY SAYS IS THAT when Halima the nurse to the Holy Prophet (pbuh & hf), started on her journey to Makka to restore the young Muhammad to his grandfather, she left him at a place at the outskirts of the town and went into the desert to answer the call of nature.

     When she return, she did not find the holy child in the place where she had left. Getting perturbed, the lady reported the matter to Adul-Muttalib the grandfather of the Holy Prophet. Abdul-Muttalib apprehended some foul play on the part of some enemies, come out with a drawn sword and collecting all his tribesmen carried out a thorough search for the child, but everyone returned disappointed.

     Halima ran hither and thither and met an old man and implored him to give her the whereabouts of Muhammad. The moment the Holy name Muhammad was pronounced, in the Ka’ba Habl with all the other idols, fell headlong to the ground. The old man seemed to be troubled.

     Meanwhile arrived Abdul-Muttalib with his tribesmen and offering his prayer to ALLAH (SWT), to be informed of the whereabouts of the child. A voice came saying “Go! He is in the valley of Tahumah.” Abdul-Muttalib started for the place and on his way he met Waraqa bin Nawfil who told him that he saw the boy in the valley of Tahumah. Abdul-Muttalib went there and found the boy playing with the branches of a tree. Abdul-Muttalib had not seen Muhammad since he as a baby was handed over to Halima. He could not recognise the boy and asked the boy if he had seen the child Muhammad. The boy replied, “I am Muhammad.” Abdul-Muttalib took his grandson and pressed him to his heart and brought him home. The verse is said to refer to his having been taken for lost and the people having been guided towards him.

THE VERSE MAY ALSO MEAN THAT WHATEVER KNOWLEDGE THE HOLY PROPHET (PBUH & HF) POSSESSED, IT WAS NOT THAT WHICH HE ACQUIRED IN THIS WORLD BUT WHICH WAS GIFTED TO HIM BY ALLAH (SWT) HIMSELF, IN HIS VERY GENESIS, I.E., HE WAS ONLY THE MOUTHPIECE OF ALLAH (SWT).

LET NONE THINK THAT WHATEVER IS SAID OF THE HOLY PROPHET (PBUH & HF), IS HIS OWN, BUT THE REVELATION FROM THE LORD.

Ü  The eight Holy Imam interprets this to mean that “the people did not know the actual position, i.e., thou went lost in their ignorance and ALLAH (SWT) guided mankind to know thee and thus raised thee in their knowledge.”

The word ‘dall’ has been used in the Holy Qur’an given different meanings in the different place. See verses 12:8, 12:95, 32:10 and 53:2.

Ü  Let those who interpret ‘dall’ as ‘gone astray’ see verse 53:2 wherein ALLAH (SWT) emphatically asserts that the Holy Prophet (pbuh & hf) is the one who has not gone astray.

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(93:7) Did He not find you unaware of the Right Way, and then directed you to it? *7

*7 The word daallan as used in the original is derived from dalalat, which has several meanings in Arabic. Its one meaning is to be lost in error and deviation; another, to be unaware of the way and to be bewildered at the crossroads as to which way one should choose; still another meaning is of being lost and astray. The tree also is daallah which stands alone and lonely in the desert; the word dalal is also used for a thing which is wasting in unfavourable and uncongenial condition and climate, and also for heedlessness, of which there is an example in the Qur'an itself: La yadillu Rabbi wa la yansa:. "My Lord is neither heedless nor He forgets." ('Ta Ha: 52). Out of these different meanings. The first meaning does not apply here, for in the historical accounts of the Holy Prophet's life, from childhood till just before Prophethood, there is no trace that he ever might have been involved in idolatry, polytheism or atheism, or in any of the acts, customs and practices of paganism prevalent among his people. Therefore, inevitably wa wa jadaka daallan cannot mean that Allah had found him erring and astray in respect of creed or deed. The other meanings, however, can be applicable here in one or other aspect, and possibly all are applicable in their own particular aspect. Before Prophethood the Holy Prophet was certainly a believer in the existence of Allah and His Unity, and his Iife was free from sin and reflected excellent morals, yet he was unaware of true Faith, its principles and injunctions, as it has been pointed out in the Qur'an: "You did not know at all what was the Book and what was the Faith." (Ash-Shura: 52). This verse may also mean that the Holy Prophet was lost in a society, engrossed in ignorance, and his personality as a guide and leader was not in anyway prominent before Prophethood. It may as well mean that in the desert of ignorance, he was standing like a lonely tree, which had the capability to bear fruit and turn the whole desert into a garden, but this capability was not being put to any use before Prophethood. It may also imply that the extraordinary powers that Allah had blessed him with, were going waste in the unfavourable environment of ignorance. Dalal can also be taken in the meaning of heedlessness, so as to say: "You were heedless of the truths and sciences of which Allah made you aware after Prophethood." This thing also has been referred to in the Qur'an itself: "Though before this you were utterly unaware of these truths." (Yusuf: 3). (Also see AI-Baqarah: 282, Ash-Shu'ara: 20). 

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ {93:8}

[Q93:8] Wa wa jadaka 'aa-ilan fa aghnaa 
[Q93:8] And He found you poor, and made you rich (selfsufficient with selfcontentment, etc.)?

Commentators, interpret this verse as a reference to the pecuniary provisions which the Holy Prophet (pbuh & hf) received from the wealth of his wife Khadija AND WHAT he got through leftover of the enemies, he dedicated for the defensive battles. But it would be too low and even mean estimate of the provision which ALLAH (SWT) says that He has made for the Holy Prophet (pbuh & hf).

ALLAH (SWT)’S PROVISION WOULD BE IN ACCORDANCE WITH ALLAH (SWT)’S GREATNESS AND GLORY.

§   The eight Holy Imam Ali Ibne Musa ar-Riza says that the word ‘Yateem’ here means lonely. The Holy Prophet (pbuh & hf) was lonely, alone without any friends or sympathisers and ALLAH (SWT) directed the hearts of men and got people around him as his devotees.

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(93:8) And did He not find you in want, and then enriched you? *8

*8 The Holy Prophet's father had left only a she-camel and a slave-girl in heritage for him; so he started his life in a state of poverty. Then a time came when the wealthiest lady among the Quraish, Hadrat Khadijah, first made him her partner in trade, then married him, and he took charge of all her trade and business. Thus, he not only became wealthy but his riches in no way were dependent on the resources of his wife; his own hardwork and ability had gone a long way towards promoting her trade and commerce. 

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ {93:9}

[Q93:9] Fa am mal yateema fala taqhar 
[Q93:9] Therefore, treat not the orphan with oppression,

THE BELIEVERS IN PARTICULAR AND MANKIND IN GENERAL ARE ADDRESSED THROUGH THE HOLY PROPHET (PBUH & HF).

ß  Helpless creatures should be treated as sacred trusts, whether they are orphans, or dependents, or those who are unable to assert or manage themselves on account of any cause whatever.

ß  Then there are the people who come with petitions and ask for something. They may be genuine beggars asking for financial help, or ignorant people asking for, knowledge and guidance, or helpless people asking for protection.

EVERY PETITION SHOULD BE ATTENDED TO AND REDRESSED ACCORDING TO THE RESOURCES ALLAH (SWT) HAS GIVEN YOU. Your duty is to let the bounties, received by you from ALLAH (SWT) spread far and wide as the Holy Prophet (pbuh & hf) and his Ahlul Bayt always did.

WE ALL RECEIVE ALLAH (SWT)'S GRACE AND GUIDANCE IN SOME DEGREE OR OTHER. WE ARE COMMANDED TO SHARE THEM WITH OUR FELLOW-MEN WHO ARE LESS ENDOWED IN ANY RESPECT THAN OURSELVES.

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(93:9) Therefore, be not harsh with the orphan; *9

*9 That is, "As you yourself have been an orphan, and Allah graced you with the bounty that he made the best possible arrangements to help you in that state, therefore, in gratitude you should see that no orphan is treated unjustly and harshly."

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ {93:10}

[Q93:10] Wa am mas saa-ila fala tanhar 
[Q93:10] And repulse not the beggar;

‘Sayil’, i.e., a seeker need not always be a beggar asking for any pecuniary charity. It may as well refer to the seeker of knowledge. Taking the meaning as a begger, we are warned against rebuking them or treating them with the least hardship or scorn.

Ì  The Holy Prophet (pbuh & hf) said that “If any seeker comes to the even mounted on a horse even then, return him not disappointed. Even then he has a right over thee to help him as much as thou canst do it.”

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(93:10) and chide not him who asks, *10

*10 It has two meanings. (1) If sa ila is taken in the sense of a needy person, who asks for help, it would mean that if you can, you should help him; if you cannot you should excuse yourself politely, but should never scold him. In this sense the instruction corresponds to Allah's this favour: "You were poor, then Allah enriched you." (2) And if sa'il is taken in the sense of the one who inquires, i. e. asks for enlightenment on a religious matter or injunction, it would mean that even if such a person be extremely ignorant and ill-mannered and might put the question, or present his problem, impolitely, you should in any case answer him politely and kindly, and should not turn him away like the rude people proud of their knowledge. In this meaning, the instruction corresponds to Allah's this favour: "You were unaware of the Way, then he guided you." Hadrat Abud-Darda`, Hasan Basri, Sufyan Thauri and some other scholars have preferred this second meaning, for in view of the order and sequence this instruction corresponds to: wa wajadaka daalllan fa hada.

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ {93:11}

[Q93:11] Wa amma bi ni'mati rabbika fahad dith 
[Q93:11] And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).

MAN IS ENJOINED TO BE ALWAYS GRATEFUL AND THANKFUL TO ALLAH (SWT)’S GRACE AND BOUNTIES AND HE MINDFUL OF HIS GRACE AND MERCY. He who does not thank for a little will not thank for much also. Man must always be celebrating the grace and the bounties he receives from the Lord, before the others.

–  TO MAKE IT KNOWN TO THE PEOPLE BY CONTRIBUTION---NOT BOASTFULLY.

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(93:11) and proclaim the bounty of your Lord. *11

*11 The word ni 'mat (bounty) is general, which also implies those bounties, which Allah had bestowed on His Messenger until the revelation of this Surah as well as those which He bestowed on him afterwards according to the promise made in this Surah, which He fulfilled completely. Then, it is enjoined:"O Prophet, mention and proclaim every bounty that Allah has favoured you with." Now, obviously, there can be different forms and ways of mentioning and proclaiming the bounties and every bounty in view of its nature, requires a special form or its mention and proclamation. As a whole, the way of proclaiming the bounties is that Allah be thanked with the tongue and the truth be acknowledged that all the bounties received are only due to His grace and favour and none is the result of any personal excellence and merit on his part. The blessing of Prophethood can be proclaimed by preaching and conveying its message in the best way possible. The blessing of the Qur'an can be proclaimed by publicising it widely and impressing its teachings on the people’s minds as far as one can. The blessing of Allah's guidance can be proclaimed by showing the right way to the people who are gone astray and by enduring patiently all the bitternesses and hardships of the way. The favour that AIIah has done of helping during orphanhood, demands that the orphans be treated well. The favour that Allah did of enriching after poverty requires that Allah's needy servants be helped and supported. In short, this is a very comprehensive instruction which Allah gave His Messenger (upon whom be His peace) in this brief sentence after having described His bounties and blessings.

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