Surah Duha is one of the makki surahs

According to some narations.

The glorious revelation of surah DUHA is that once it happened that the revelation did not come for a few days, then the disbelievers objected and said that Muhammad (may Allah bless him and grant him peace) was abandoned by his Lord and is to be disliked. Surah Wal-Zhaha was revealed on him.

 

Word Duha means that the time when sun rises high in the sky and it brightens up everywhere. This is, in fact, the best time of day or, in other words, it is the youth of the day. At this time of day, in summer, the heat of the sun is not so tormenting, and in winter, it has defeated the coolness of the weather, and it is at this time that we are, both bodily and spiritually, full of energy ready to do whatever we need to do.

DUHA is also used to known with Chasht

In Tirmiziz (hadith book) there is On the authority of Hazrat Anas bin Malik, may Allah bless him and grant him peace

He said, “Whoever recites twelve rak’ahs of Chasht, Allah will make him enter Paradise.”

This Surah begins with two oaths and then informs the holy Prophet (peace be upon him) of the good news that Allah has never forsaken him nor left him alone.

it adds that, soon, Allah will provide for him so andantly that he will become content.

And in the last verses of the Surah, He reminds the Prophet (peace be upon him) of his past life to illustrate how Allah has always bestowed His loving care on him and in the mostst difficult moments has supported him in the past and so his future was sure.

In The Name of Allah, The Beneficent, The Merciful

 

   وَالضُّحَى

“By the glorious morning light”

Allah swore by this time because this is the time in which Allah blessed Hazrat Musa (peace be upon him) He glorified peace be upon him with his speech and at the same time the magician fell down

 

وَاللَّيْلِ إِذَا سَجَى

“And by the night when it is still”

 

The term سَجَىis derived from  سَجَى  and originally means ‘to be quiet, tranquil’; and it has also been used with the meaning of ‘to cover, to darken’ but, here it confers the meaning of ‘quietness’ and ‘tranquility’, hence, on the nights when the wind does not blow the terms لَيْلَةٌ سَجِيَّةٌ  ‘a quiet night’, and for the sea, with the lack of any storm and roaring waves, the term /bahrun saj/ ‘the quiet sea’ are used in the Arabic language.

 

In any case what is important about ‘night’ is its peace and stillness which naturally gives tranquility to Man’s nerves and makes him prepared for his next day’s struggles or days of spiritual life and work. From this point of view ‘night’ is very important and it deserves to be sworn to.

There is a close similarity and relationship between these two oaths and their contents. The ‘Glorious Light’ of the day is, metaphorically, the descent of the revelations to the holy heart of the Prophet (S), and the stillness or quiescence of the night is compared to the days and periods of waiting for revelation, which is sometimes necessary in some cases.

 

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

 

“Your Lord has neither forsaken you nor has He become displeased”.

 

The term وَدَّعَ (wadda’a) is derived from توديع (taudi) which means ‘to leave’. The term قَالَ (qala) is based on قيل (qila) in the sense of ‘hate and enmity’, and is derived from the root قَلْو (qalw) meaning ‘to throw’.

 

In any event, in this verse, there is particular assurance given to the holy Prophet (peace be upon him), for him to know that if after inspiration there were days and periods of waiting, it was due to valid reasons as which only Allah knew, but He would never be angryround him and supporting him.

 

Then, it continues by saying:

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى

“And surely the hereafter will be better for you than the present (life).”

 

O Prophet! You are under His care and Mercy, here in this world and you will be in a better condition in the Hereafter. He will not be displeased with you either in this fleeting world or in the next eternal world. Briefly speaking, you are dear in the present world and dearer in the Hereafter.

for you than the first. The commentatorsOne of the meanings of this verse is that, O Habib, the Hereafter is better for you than this world, because there is for you the place of Mahmood, the reservoir of Kausar, and the good that has been promised. May the peace and blessings of Allah be upon all the Prophets and Messengers upon them. The ummah of peace and blessings be upon him will be a witness to all the ummahs, and through the intercession of the Prophet, may the blessings and peace of Allah be upon him, the status and rank of the believers will be elevated, and endless honors and blessings be upon him.There are miracles that cannot be described.May God bless him and his family, it became known that the Qur’anAlso, the commentators have explained a meaning of this verse that the coming events are better and superior for you than the previous ones,

as if the Almighty has promised that He will raise your level day by day and honor upon honor and position. Mansab will say more and your ranks will continue to progress in every coming hour. (1)

 

And, finally, He has given him the highest glad tidings where it says:

 

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

 

And soon your Lord will grant you, and you shall be well-pleased,”

This is a very high respect and honour from Allah to His devoted servant, Muhammad (peace be upon him), when He states:

 

‘Your Lord will grant you so much so that you shall be well-pleased’;

That is, in this world he will win over his enemies and Islam will spread all over the world, and in the Next World, he will be granted the greatest rewards.

 

Undoubtedly, the holy Prophet (S), as the last Prophet and guide of all Mankind is not content with his own salvation alone; certainly he will be pleased and satisfied when his intercession for his followers is accepted, too. For the same reason it is understood from some narrations that this verse is one of the most optimistic verses of the Holy Qur’an and is also, an evidence that his intercession will be accepted.

 

There is a tradition from Imam Baqir (as) from his father Imam Zayn-al-‘abidin (as) from his uncle Muhammad-ibn-Hanafiyah, from his father Amir-al-Mo’mineen Ali (as) which says that the Messenger of Allah (S) said:

 

“On doomsday, I will stay in the state of intercession and intercede for the sinners of my community so much so that Allah will say:

 

‘Did you become satisfied, O Muhammad?’

 

and twice I will reply in the affirmative.”

 

Then, Amir-al-Mo’mineen Ali (as) addressed a group of the citizens of Kufa (a city in Iraq) and added:

 

“Do you believe that the most hopeful verse of the Holy Qur’an if the verse:

‘Say: O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah…’2?”

The group responded that they did indeed believe it.

 

Then he said:

 

“But we, the Household of the Prophet (Ahl-ul-Bait) say that the most hopeful verse of the Holy Qur’an if thus:

 

‘And soon your Lord will grant you, and you shall be well-pleased'”.

Needless to say, the intercession of the Prophet (S) demands some conditions. He will not intercede for just anyone nor can any sinful person have such an expectation.

 

Another tradition from Imam Sadiq (as) says:

“The Messenger of Allah entered Fatima’s home when she, wearing rough clothes of camel wool, was grinding grain with one hand and nursing her child with the other.

He, having tears in his eyes, advised his daughter to tolerate the hardship and the bitterness of this world for the sweetness of the Next World, because Allah had revealed to him

‘And soon your Lord will grant you, and you shall be well-pleased’.

 

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى

 

“Did He not find you an orphan and sheltered (you)?”

 

O’ Muhammad) you were in your mother’s womb when your father, ‘Abdullah, died. I caused you to be raised in the lap of your grandfather (‘Abdul-Muttalib).’

‘You were six years old when your mother died and you from this point of view became lonely but! I increased the love for you in the heart of your uncle (Abu-Talib)’.

‘You were eight years old when your grandfather, ‘Abdul-Muttalib, died’.

‘I appointed your uncle to serve you and support you and he showered you with love and care in protecting you’.

‘Yes, you were an orphan and I sheltered you’.

 

Some commentators have cited many other meanings about this verse that are not compatible with its appearance. For example, the meaning of orphan, here is said to be a person who is unique in grace and holiness just as a unique piece of jewellery is called ‘an orphan jewel’. According to this idea the meaning of this verse would be, ‘Allah found you unique in grace and honour, therefore, He selected you and gave you the prophethood’.

 

Another meaning is that: ‘You, yourself, were an orphan one day but We selected you to be a protector of orphans and a leader for mankind’.

Without doubt, the first interpretation is the most appropriate in every respect and is more harmonious with the content of the verse.

Then, attention is paid to the second blessing and says:

 

وَوَجَدَكَ ضَالًّا فَهَدَى

And he found you lost in his love, so he gave you the way to himself.

 

said that:

O Habib was the real beloved of Allah, may Allah bless him and grant him peace, and Allah, may Allah bless him and grant him peace, found him lost in his health, so he gave him the way and opened the secrets of the unseen to him, may Allah bless him and grant him peace. He gave the knowledge of the universe and bestowed the highest level of knowledge on his attributes. The commentators have also explained one of the meanings of this verse that Allah found the Prophet (peace and blessings of Allah be upon him) in such a state that he (peace and blessings of Allah be upon him) was not even aware of his self and his status. May Allah bless him and grant him peace Gave knowledge of grades.

 

Keep one issue in mind here that all the Prophets of Allah, peace and blessings be upon them, are innocent of polytheism, disbelief and all sins before prophethood and after prophethood.

 

وَوَجَدَكَ عَائِلًا فَأَغْنَى

‘And He found you in need and made you free of need’

‘Allah attracted the attention to you of that sincere pious lady Khadijah, so she could give you all her wealth to use for your great and holy aims on the way of Islam. And, later, at the time of the glory of Islam. He paved the way for you to reach abundant riches through wars, enabling you to become independent in attaining your great goals. ‘

 

On commenting about these verses, there is a tradition from Imam Ali-ibnMusa-ar-Riza (S) who said:

 

‘Did He not find you an orphan or a unique person among His creatures and sheltered people with you; and He found you wandering or unknown among the people who did not know your greatness and then He led them to you; and He found you as a custodian for them from the point of knowledge and made them free of need by you.”8

 

This tradition, of course, refers to the hidden meaning of the verse, otherwise the outward appearance of it is the very same that was said in the above.

We should never think that by making the above comments, which are understood from the appearance of the verses, that it would decrease the high value of the  last Prophet Muhamad(peace be upon him), or that it is a negative idea from Allah about Muhammad (peace be upon him). On the contrary, it is indeed the statement of His grace and respect towards the holy Prophet (peace be uopm him) which refreshes his great soul.

 

With the conclusion of the previous verses, the next verses command the Prophet (peace be uopn him) with three important instructions. Although they are directly addressing last prophet Muhammad (peace be upom him), they are surely applied to everyone.

 

At first, it says:

 

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ

“Therefore, treat not the orphans with harshness”,

 

This shows that in relation to orphans, even though feeding and donating are considered highly commendable actions, it is more important to respect

them and to be kind and spiritually helpful to them, or to satisfy their emotional needs.

 

That is why it is narrated in a tradition from the Prophet (peace be upon him) that he said:

 

“He who touches an orphans’ head, affectionately, Allah will bestow on him as many rays (of blessings) on the Day of Final Judgement, as the number of the orphans’ hair which touch under the person’s hand”.

 

It seems as if Allah is telling the Prophet Muhamad (peace be upom him) that ‘you, yourself, have been an orphan and suffered from the pain of orphanhood. Now, be careful of the orphans with all your heart and treat them with tender affection and respect, and quench their thirsty souls with kindness’.

 

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ

And do not rebuke anyone who asks for any form,

 

that is, Habib, may God bless him and grant him peace.

When a questioner comes to you and asks for something, do not refuse him under any circumstances, but give him something or something.

 

Declare the excuse of not giving it to him politely and gently

There’s narated many times that our last prophet Muhamad peace be upon him helped needy peoples

Let us see some glimpse of this glory of the two scholars, peace and blessings be upon him.

 

(1) In the cave of Thor, Hazrat Siddiq (RA) said, “I have been bitten by a snake.  So then last prophet Muhamad (may God bless him and grant him peace, removed the effect the poison by burning his saliva.

 

(2) On one occasion, the companions of the Prophet (may God bless him and grant him peace) cried when the water ran out, so they used their fingers to get water.

 

And in last ayah Allah said that

 

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

And ask for the Bounties, of your Lord, do proclaim (it)”.

 

 

Announcing the bounties is sometimes done by statements, containing thankfulness and gratitude and that is far from pride and haughtiness, and sometimes by action through donation and charity from those bounties, on the path of Allah, in a way that shows He has given him much Bounty.

 

This is the style of generous noble people that when a blessing befalls them they proclaim it and thank Allah and their behavior also confirms and reinforces this fact. On the contrary, the jealous, begrudging, miserly persons groan and moan all the time and even if they were to get the whole world they would insist on covering over the favours; their appearance is poor, their statements are full of weeping and complaining; and their actions illustrate poverty too.

 

This is when the last Prophet Muhamad (peace be upom him) is reported to have said:

 

“When Allah gives a servant a bounty, it pleases Him to see the signs of the bounty on him.”

 

Therefore, the concluding meaning of the verse is that in appreciation of the fact that Allah made you free of need, bountifully, when you were in need; your duty is that you should make that Divine Bounty spread far and wide and proclaim it and share it by speech and action.

 

But, some commentators have said that

 

‘bounty’,

here means only spiritual bounties, such as, prophethood and the Holy Qur’an which the last Prophet (peace be upon him) was called to announce and spread. And this is the meaning of ‘announcing the Bounty’.

 

It is, also, probable that it applies to all material and spiritual bounties.

 

So, on commenting on this verse, Imam Sadiq (may Allah bless him) is narrated to have said:

“Announce them all, whatever Allah has endowed to you, from merits, sustenance, goodness, and guidance”. 

Another tradition from the holy Prophet (peace be upon him), as a general admonition, says:

 

“He who is endowed a blessing and it is not seen on him, is called an enemy of Allah and an opponent to His Bounties”.

We conclude this subject with that narated in hadith:

“Surely Allah, the Most Bountiful, likes bounties; and also likes to see the signs of His bounties on His servants.”

O Allah, guide us to the straight path and grant us the ability to follow the teachings of quran and ability to learning the teachings of islam.so be it