Allah takes an oath on the beginning of the day.
Al-lah jura por el resplandor matinal.
Commentary
Occasion of Revelation
Bukhari, Muslim and Tirmidhi have narrated from Sayyidna Jundub ؓ that once a finger of the Holy Prophet ﷺ was wounded and started bleeding, he said:
ان انت الّا اصبع دمیت وفی سبیل اللہ ما لقیت
'You are merely a finger that is bleeding; [ what does it matter ]
if you are hurt: it all happened in Allah's cause.'
Sayyidna Jundub ؓ عنہ narrated this incident and said that revelation of the Qur'an to the Holy Prophet ﷺ came to a halt, and that Jibra'il (علیہ السلام) stopped coming to him for a while. The unbelievers taunted, saying: "Mulhammad's Lord has forsaken him, and is displeased with him." Surah Ad-Duha was revealed on this occasion. According to the narration in Bukhari by Sayyidna Jundub ؓ ، the Holy Prophet ﷺ was unable to wake up for a few nights for tahajjud prayer owing to illness. In this narration, there is no mention of 'delay in revelation'. In Timidhi's narration, there is mention about the 'delay in revelation' but no mention about his inability to wake up for tahajjud prayer. These reports are not conflicting. The narrator might have narrated one incident at one time, and reported another incident at another time. The lady who taunted the Holy Prophet ﷺ was Umm Jamil, the wife of Abu Lahab, as other reports indicate. 'Delay in revelation' took place twice. Once in the very early stage of the call. This is known as fatrah al-wahy 'temporary break in the revelation'. This was the longest period. Another narration states that when the pagans or the Jews asked the Holy Prophet ﷺ about the soul, he promised them that he would give them a reply the next day. However, he forgot to add insha'Allah (if Allah wills). As a result, revelation ceased for a few days. The pagans began to taunt the Holy Messenger ﷺ ، saying that Allah had abandoned him, and is displeased with him. It was on this occasion that the Surah was revealed.
1- Andolsun kuşluk vaktine,
2- Karanlığı çöktüğünde geceye ki;
3- Rabbin seni terk etmedi, sana kızmadı da.
4- Ahiret/sonrası senin için kesinlikle dünyadan/öncesinden daha hayırlıdır.
5- Rabbin sana elbette ihsanda bulunacak ve sen de hoşnut olacaksın.
6- O, seni yetimken barındırmadı mı?
7- Şaşkınken sana doğru yolu göstermedi mi?
8- Fakirken seni zengin kılmadı mı?
9- O halde yetimi sakın ezme;
10- İsteyeni sakın azarlama;
11- Rabbinin nimetini de anlat.
(Mekke’de inmiştir. 11 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-3. Yüce Allah, Rasûlüne gösterdiği itina hakkında kuşluk vaktinde aydınlığı etrafa yayılan gündüze ve etrafı örtüp karanlığı koyulaştığı vakit geceye yemin ederek şöyle buyurmaktadır:“Rabbin seni terk etmedi”sana inâyetini ihsan ettiğinden beri seni terk etmedi, seni terbiye ve riâyetiyle gözettiğinden beri ihmal etmedi; aksine en mükemmel şekli ile seni terbiye etmeyi sürdürdü, derece derece seni yükseltip durdu.“Sana kızmadı da.” Allah, seni sevdiğinden bu yana sana asla kızmadı. Şüphesiz ki bir şeyin reddedilmesi, onun zıddının sabit olduğuna delildir. Katıksız bir ret ise zıddının kemal derece sabit oluşunu ihtiva etmediği sürece övgü olmaz. İşte Rasûlullah sallallahu aleyhi ve sellem’in geçmişteki durumu ve halihazırdaki durumu... Bu, en mükemmel ve en eksiksiz bir haldir. Allah, onu sevmiş ve bu sevgisini sürekli kılmıştır. Kemâl derecelerinde onu yükseltip durmuş ve onun üzerindeki itinası devamlı olmuştur.
4. Gelecekteki durumuna gelince bu konuda da Allah şöyle buyurmaktadır:“Ahiret/sonrası senin için kesinlikle dünyadan/öncesinden daha hayırlıdır.” Yani sonraki her bir halin, şimdiki halinden daha iyi, sonraki halin de mutlaka bir önceki halinden üstün olacaktır.
Rasûlullah sallallahu aleyhi ve sellem derece derece sürekli yüceliğe doğru yükselip durmuştur. Allah onun dininin iktidarını pekiştirmiş, düşmanlarına karşı onu muzaffer kılmış, ölünceye kadar bütün hallerinde ona doğruyu göstermiştir. O, öncekilerin de ulaşamadığı, sonrakilerin de ulaşamayacağı faziletlere ulaşmış, pek çok nimetlere, göz aydınlığına ve kalp sürûruna nâil olmuştur. Bundan sonra artık onun âhirette mazhar olacağı ilâhî lütufların teferruatını ve nimetlerin çeşitlerini sorma gitsin!
5. İşte bundan dolayı:“Rabbin sana elbette ihsanda bulunacak ve sen de hoşnut olacaksın” buyurmaktadır. Bu öyle bir konumdur ki bu konumu ancak bu özlü ve kapsamlı ifade ile dile getirmek mümkündür.
6. Daha sonra Yüce Allah, kendisinin de bilmiş olduğu ona yönelik özel birtakım lütuflarını hatırlatarak şöyle buyurmaktadır:“O, seni yetimken barındırmadı mı?” Yani senin annen de baban da yoktu. Anne-babası vefat ettiğinde kendi işini kendi göremeyecek bir halde idi. Ama Allah onu barındırdı ve dedesi Abdulmuttalib’in himayesine verdi. Dedesi öldükten sonra da amcası Ebu Talib onu himayesine aldı ve bu, Allah ona yardım edip de mü’minlerle destek verinceye kadar devam etti.
7. “Şaşkınken sana doğru yolu göstermedi mi?” Daha önce sen Kitap nedir, iman nedir bilmezdin. Ama bilmediklerini sana öğretti. En güzel amellere muvaffak ve en üstün ahlâka sahip kıldı.
8. “Fakirken seni” sana fethetmeyi müyesser kıldığı, malları ve vergileri toplanıp sana getirilen ülkelerle “zengin kılmadı mı?”
İşte bu gibi eksiklikleri senden uzaklaştıran, hiç şüphesiz her türlü eksikliği de senden uzaklaştıracaktır. O halde seni zengin kılan, barındıran, hidâyete erdiren ve sana yardım edenin nimetlerine şükür ile karşılık ver!
Bundan dolayı devamla şöyle buyrulmaktadır:
9. “O halde yetimi sakın ezme” yetime kötü davranma, ona kızma, onu azarlama, bilakis ona ikramda bulun, elinden geldiğince ona bir şeyler ver. Senden sonra yetim bırakacağın evladına nasıl muamele edilmesini istiyorsan, ona öylece davran.
10. “İsteyeni sakın azarlama.” İsteyene karşı azarlama ve kaba bir şekilde davranma suretiyle onu istediğini vermeksizin geri çevirme anlamına gelecek türden bir söz, senden duyulmasın. Aksine yanında bulunandan, kolayına geleni ver yahut da güzel ve iyi sözlerle onu geri çevir.
Bunun kapsamına mal isteyene de ilim öğrenmek isteyene de karşılık vermek girmektedir. Bundan dolayı öğretmene düşen, öğrettiği kimseye karşı güzel ahlâklı olması, ona öncelikle kendisinin ikramda bulunması ve ona şefkatle davranmasıdır. Çünkü bu şekilde bir davranış, öğrencinin maksadını elde etmesine yönelik bir destek, kullara ve ülkeye faydalı olmak için çalışan bu kimseye bir ikramdır.
11. “Rabbinin nimetini de anlat.” Bu da hem din, hem dünya nimetlerini kapsar. Yani bu nimetler dolayısı ile Allah’ı öv, yücelt. Eğer bir maslahat söz konusu ise bu nimeti özellikle zikret. Değilse mutlak olarak Allah’ın nimetlerinden söz et. Çünkü Allah’ın nimetini dile getirmek, o nimetlere şükretmeyi ve kalplerin bu nimetleri ihsan edeni sevmesini sağlar. Çünkü ihsan sahibini, iyilikte bulunanı sevmek, kalbin mayasında olan bir özelliktir.
Duha Sûresi’nin tefsiri -Yüce Allah’ın yardımı ile- burada sona ermektedir.
Yüce Allah’a hamdolsun
***
Sumumpa si Allāh sa unang bahagi ng maghapon.
Allah prête serment par le début du jour,
Allah thề bởi buổi ban mai.
Allāh giurò sul principio del giorno,
Allah bersumpah dengan permulaan siang.
Yüce Allah, gündüzün ilk vaktine yemin etmiştir.
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.
"Demi waktu matahari sepenggalahan naik, dan demi malam apabila telah sunyi, Rabbmu tiada meninggalkan kamu dan tiada (pula) benci kepadamu, dan sesungguhnya akhir itu lebih baik bagimu dari permulaan. Dan kelak pasti Rabbmu memberikan karuniaNya kepadamu, lalu (hati) kamu menjadi puas. Bukankah Dia mendapatimu sebagai seorang yatim, lalu Dia melindungimu. Dan Dia mendapatimu sebagai seorang yang bingung, lalu Dia memberikan petunjuk. Dan Dia mendapatimu sebagai seorang yang kekurangan, lalu Dia memberikan kecukupan. Adapun terhadap anak yatim, maka janganlah kamu berlaku sewenang-wenang. Dan terhadap orang yang meminta-minta, maka janganlah kamu menghardiknya. Dan terhadap nikmat Rabbmu, maka hendaklah kamu menyebut-nyebutnya (dengan bersyukur)." (Adh-Dhuha: 1-11).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) Allah سبحانه وتعالى bersumpah dengan siang bila cahayanya mulai tersebar, yaitu waktu dhuha, dan juga dengan malam, ﴾ إِذَا سَجَىٰ ﴿ "apabila telah sunyi" dan gelap gulita, atas perhatian Allah سبحانه وتعالى terha-dap RasulNya seraya berfirman, ﴾ مَا وَدَّعَكَ رَبُّكَ ﴿ "Rabbmu tiada mening-galkan kamu," yakni tidak meninggalkanmu sejak Dia memperhati-kanmu dan tidak menelantarkanmu sejak memelihara dan mera-watmu, tapi Dia senantiasa mendidikmu dengan pendidikan yang paling sempurna dan mengangkatmu satu derajat demi satu derajat, ﴾ وَمَا قَلَىٰ ﴿ "dan tiada (pula) benci kepadamu," sejak Dia mencintaimu, karena menafikan kebalikan sesuatu menunjukkan penegasan atas kebalikannya. Penafian semata bukanlah pujian kecuali bila penafian tersebut mengandung penegasan kesempurnaan. Inilah keadaan Rasulullah a sebelum dan sesudahnya, yaitu kondisi yang paling sempurna. Kecintaan Allah سبحانه وتعالى padanya serta terus berlalunya cinta itu, senantiasa naiknya derajat kesempurnaan Rasulullah a dan perhatian Allah سبحانه وتعالى pada beliau.
(4) Sedangkan kondisi Rasulullah a selanjutnya, maka Allah سبحانه وتعالى berfirman, ﴾ وَلَلۡأٓخِرَةُ خَيۡرٞ لَّكَ مِنَ ٱلۡأُولَىٰ ﴿ "Dan sesungguhnya akhir itu lebih baik bagimu dari permulaan," yakni setiap kondisi terakhirmu lebih baik dari kondisi sebelumnya dan beliau terus menapaki derajat tinggi, Allah سبحانه وتعالى mengukuhkan AgamaNya bagi beliau, me-nolongnya dari musuh-musuhnya dan meluruskan kondisi-kondisi-nya, hingga tatkala wafat, beliau mencapai kondisi yang tidak bisa dicapai oleh orang-orang terdahulu dan yang terakhir, berupa ke-muliaan, nikmat, penyejuk mata, dan kebahagiaan hati.
(5) Kemudian setelah itu, jangan Anda tanyakan tentang kondisi beliau di akhirat berupa berbagai macam kemuliaan dan nikmat. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلَسَوۡفَ يُعۡطِيكَ رَبُّكَ فَتَرۡضَىٰٓ ﴿ "Dan kelak pasti Rabbmu memberikan karuniaNya kepadamu, lalu (hati) kamu menjadi puas." Ini tidak mungkin bisa diungkapkan kecuali dengan kata-kata menyeluruh ini.
(6-8) Selanjutnya Allah سبحانه وتعالى menganugerahkan kondisi-kon-disi khusus yang Dia ketahui seraya berfirman, ﴾ أَلَمۡ يَجِدۡكَ يَتِيمٗا فَـَٔاوَىٰ ﴿ "Bukankah Dia mendapatimu sebagai seorang yatim, lalu Dia melindungi-mu," yakni, Allah mendapatimu tidak beribu dan tidak berayah, bahkan ayah dan ibu beliau telah meninggal dunia sedangkan ia sendiri belum bisa mengurus dirinya sendiri, lalu Allah سبحانه وتعالى membe-rinya perlindungan, ia dirawat oleh kakeknya, Abu Thalib, hingga Allah سبحانه وتعالى menguatkan dengan pertolonganNya dan dengan kaum Mukminin.
﴾ وَوَجَدَكَ ضَآلّٗا فَهَدَىٰ ﴿ "Dan Dia mendapatimu sebagai seorang yang bingung, lalu Dia memberikan petunjuk." Artinya, Allah mendapati-mu dalam kondisi engkau tidak mengetahui apa itu al-Qur`an dan apa itu iman, lalu Dia mengajarkanmu apa yang tidak kau ketahui dan memberimu pertolongan untuk amal dan akhlak yang baik. ﴾ وَوَجَدَكَ عَآئِلٗا فَأَغۡنَىٰ ﴿ "Dan Dia mendapatimu sebagai seorang yang keku-rangan, lalu Dia memberikan kecukupan" yakni fakir lalu Allah سبحانه وتعالى mem-berimu kecukupan berupa penaklukan berbagai negeri untukmu berupa pemungutan harta dan upeti. Rabb yang menghilangkan berbagai kekurangan darimu ini akan menghilangkan semua ke-kurangan darimu. Dan Rabb yang menyampaikanmu pada kecu-kupan, memberimu perlindungan, menolong serta memberimu petunjuk, maka balaslah nikmatNya dengan rasa syukur.
(9-11) Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ ﴿ "Adapun terhadap anak yatim, maka janganlah kamu berlaku sewenang-wenang," yakni, jangan memperlakukan anak yatim dengan buruk, jangan merasa tertekan karenanya dan jangan membentaknya tapi mulia-kanlah, berikan semampumu dan perlakukanlah dia sebagaimana kau ingin anakmu diperlakukan serupa sepeninggalmu.
﴾ وَأَمَّا ٱلسَّآئِلَ فَلَا تَنۡهَرۡ ﴿ "Dan terhadap orang yang minta-minta, maka ja-nganlah kamu menghardiknya," yakni jangan sampai kau mengeluar-kan kata untuk menolak permintaan orang yang meminta-minta berupa hardikan dan perangai buruk. Tapi berikanlah semampumu atau tolaklah dengan cara yang baik. Termasuk dalam hal ini ada-lah orang yang meminta-minta uang dan ilmu. Karena itu, seorang guru diperintahkan untuk berakhlak baik terhadap murid, mem-perlakukan murid dengan memuliakan dan sayang, karena hal itu bisa menjadi penolong bagi murid untuk mencapai maksudnya dan sebagai tindakan memuliakan bagi orang yang ingin memberi manfaat pada sesama manusia dan negara.
﴾ وَأَمَّا بِنِعۡمَةِ رَبِّكَ فَحَدِّثۡ ﴿ "Dan terhadap nikmat Rabbmu maka hendaklah kamu menyebut-nyebutnya (dengan bersyukur)," ini mencakup nikmat-nikmat agama dan dunia. Yaitu pujilah Allah سبحانه وتعالى karena nikmat-nikmat itu dan sebutlah secara khusus jika memang hal itu ada maslahatnya. Bila tidak, sebutkan nikmat Allah سبحانه وتعالى secara mutlak (umum) karena menyebut-nyebut nikmat Allah سبحانه وتعالى bisa mendorong seseorang untuk mensyukurinya dan menimbulkan kesenangan bagi Yang memberi nikmat; karena hati memiliki tabiat mencintai orang yang berbuat baik padanya.
Allah se kune početkom dana.
e giurò sulla notte quando fa buio e la gente si ritira,
Ve karanlığı bürüyüp, insanların hareketleri kesildiğinde geceye yemin etmiştir.
Dia bersumpah dengan malam hari apabila telah gelap dan manusia mulai tenang pada malam itu dari segala aktivitas.
And He takes an oath on the night when it darkens and people cease to move in it.
Y jura por la noche cuando oscurece y la gente se serena.
I kune se noći kada spusti svoju tamu i ljude se u njoj smire.
par la nuit qui s’obscurcit et durant laquelle les gens cessent leurs activités, que:
Ngài thề bởi ban đêm khi mọi vật đều tĩnh lặng.
Sumumpa Siya sa gabi kapag dumilim ito at tumigil ang mga tao roon sa pagkilos.
che il tuo Dio non ti ha abbandonato, o Messaggero, e non ti ha ripudiato, come dicono gli idolatri, per un periodo in cui la rivelazione venne interrotta.
Tuhanmu -wahai Rasul- tidak akan meninggalkanmu dan tidak pula memurkaimu sebagaimana ucapan orang-orang musyrik tatkala wahyu terputus darimu.
Rằng Ngài sẽ không bỏ rơi Ngươi - hỡi Thiên Sứ - cũng như Ngài chẳng ghét bỏ Ngươi khi Ngài cho gián đoạn lời mặc khải trong một thời gian khiến Ngươi bị nhóm đa thần chỉ trích.
-Ey Peygamber!- Vahiy bir süre kesildiğinde müşriklerin dediği gibi, Rabbin seni ne terk etti ve ne de senden nefret etti.
O Messenger! Your Lord has not left you, nor has he begun to hate you, as the idolaters claimed when there was a break in the revelation.
¡Mensajero! Tu Señor no te ha abandonado ni te ha aborrecido, como decían los idólatras cuando hubo una pausa en la revelación.
Nije te tvoj Gospodar, o Poslaniče, ni ostavio niti si mu postao mrzak, kao što to tvrde mušrici, kada su uvidjeli da Objava nije dolazila jedno vrijeme.
Ton Seigneur ne t’a pas abandonné, ô Messager, ni détesté comme l’ont prétendu les polythéistes lorsque la Révélation a cessé un temps.
hindi nag-iwan sa iyo, O Sugo, ang Panginoon mo at hindi Siya namuhi sa iyo gaya ng sinasabi ng mga tagapagtambal noong natigil ang pagkakasi.
The system of this world has been so formulated that here the day dawns and night also falls. Only with the occurrence of both is the system perfect. Similarly, for the proper development of a man, it is necessary that he should have hardship as well as easy circumstances. In this world, hardship befalls the servant of God in order to activate his latent capabilities. Impediments are put in his way so that he may strive to make his future brighter than his present.
Indeed, the abode of the afterlife is better for you than the worldly one, because of the everlasting bounties that it has.
Talagang ang tahanang pangkabilang-buhay ay higit na mabuti para sa iyo kaysa sa Mundo dahil sa taglay niyon na kaginhawahang mamamalagi, na hindi mapuputol.
Cuộc sống Đời Sau tốt hơn cuộc sống trần gian này, với sự hưởng thụ mãi mãi và bất tận.
Onaj svijet za tebe je bolji od ovog, jer se na onome svijetu nalaze trajne i neprekidne blagodati.
Ahiret yurdu, içinde bulunan kesintisiz kalıcı nimetlerden ötürü senin için dünya hayatından daha hayırlıdır.
Sungguh, kehidupan akhirat lebih baik bagimu daripada kehidupan dunia karena di akhirat itu terdapat kenikmatan abadi yang tidak pernah terputus.
La dernière demeure est assurément meilleure pour toi que le bas monde, en raison de ses délices éternels et ininterrompus.
De hecho, la morada del Más Allá será mejor para ti que la mundana, debido a las recompensas eternas que te esperan.
L'Ultima Dimora è migliore, per te, di quella mondana, poiché contiene una beatitudine eterna e senza fine.
وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And the Hereafter is much better for you than the present life....93:4). The word 'akhirah may be taken in its popular sense of the 'Hereafter' and its opposite ula may be taken in the sense of the present 'world'. With these words, Allah tells the Holy Prophet not to be disturbed by the taunts of the pagans, because they will see in this world that their assumptions and accusations were absolutely false. In the Hereafter, he will be blessed with Divine favours to his heart's content - much more than what he will receive in this fleeting world. The word 'akhirah may also be taken in its primitive sense i.e. 'the later state or condition' as opposed to ula 'the former state or condition'. The verse, in this case, would mean that every succeeding moment of the Holy Prophet's ﷺ life is better than the preceding one. It includes progress in knowledge and wisdom, as well as in degrees of his nearness to Allah, and it also includes progress in economic and political fields.
Yüce Allah sana ve ümmetine verdiklerinden razı olana kadar sana ve ümmetine büyük mükâfatlardan verecek.
Concederà eccellenti grazie a te, al tuo popolo, finché non sarai soddisfatto di ciò che ha concesso a te e al tuo popolo.
Very soon He will grant you an abundant reward, and your nation also, until you become content with what He has granted you and your nation.
Allah će tebi i tvome ummetu dati veliku i vrijednu nagradu, kako bi ti bio zadovoljan onim što je tebi i tvome ummetu darovano.
Talagang magbibigay sa iyo ang Panginoon mo ng gantimpalang masagana para sa iyo at para sa kalipunan mo upang malugod ka sa ibinigay Niya sa iyo at ibinigay Niya sa kalipunan mo.
Sungguh, Tuhanmu pasti akan memberi pahala yang banyak bagimu dan bagi umatmu sehingga engkau merasa rida dengan apa yang diberikan Allah kepadamu dan kepada umatmu.
Allah t’accordera une rétribution généreuse, à toi et à ta communauté, jusqu’à ce que tu sois satisfait de ces dons.
Và Ngươi và tín đồ của Ngươi sẽ được Ngài ban cho nhiều ân huệ và hồng phúc ở Đời Sau và chắc chắn Ngươi và họ đều sẽ hài lòng và toại nguyện.
Muy pronto tu Señor te agraciará con abundantes recompensas, y a tu nación también, hasta que tú y tu gente queden complacidos con lo que Él les concedió.
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And of course, your Lord will give you so much that you will be pleased....93:5). Allah does not specify here what he will give him. The statement is open and general. The Holy Prophet ﷺ will be granted everything he desires so much that he will be pleased. Among his desired thing is the progress of Islam; the general spread of Islam in the world; fulfillment of every need of the Ummah; triumph of the Holy Prophet himself over his enemies and raising the word of Allah in the land of the enemy. When this verse was revealed, the Holy Prophet ﷺ said:
اِذا ! لّا اَرضٰی وَ وَاحدُ مِّن اُمَّتِی فِی النَّار
'If that is the case, then I will not be pleased as long as one [ single member ] of my Ummah [ remains ] in Fire.' [ Qurtubi ].
In a narration by Sayyidna ` Ali ؓ ، the Holy Prophet ﷺ said: "Allah will accept my intercession for my Ummah [ community ]. Allah will ask: رضیتَ یا محمد '0 Muhammad, are you pleased?' He will reply: یا رَبِّ رَضِیتُ "My Lord, I am pleased." Muslim records from Sayyidna ` Amr Ibn-ul-` As to the effect that the Holy Prophet ﷺ recited a verse concerning the Prophet Ibrahim : (علیہ السلام)
فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
'...So, one who followsme is surely mine, and the one who
disobeys me, then You are Most Forgiving, Very Merciful. [ 14:36] '
Then he recited a verse which contains the words of Sayyidna ` Isa (علیہ السلام)
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ
'If You punish them, then, they are Your slaves [ 5:118] '
Then he raised his hands, he wept and prayed:
اَللّٰھُمَّ اُمَّتِی اُمَّتِی
'0 Allah, my ummah, my ummah!'
Allah sent Jibra'il علیہ السلام to inquire as to why he was weeping [ while Allah knows the reason ]. Jibra'il Amin علیہ السلام came and inquired why he was weeping. The Holy Prophet ﷺ replied: "I seek my ummah's forgiveness." Allah sent Jibra'il (علیہ السلام) back to inform him that He has pardoned them, and that Allah would please him and would not displease him regarding his ummah.
Talaga ngang nakatagpo Siya sa iyo na isang bata na namatayan ka na ng ama mo kaya gumawa Siya para sa iyo ng isang kanlungan kung saan dumamay sa iyo ang lolo mong si `Abdulmuṭṭalib, pagkatapos ang tiyuhin mong si Abū Ṭālib.
Al-lah te encontró huérfano y te amparó hasta que tu abuelo Abdul Muttalib se encariñó contigo, y luego tu tío Abu Talib.
Il t’a trouvé jeune enfant ayant perdu son père et t’a donné une demeure, puisque ton grand-père ‘AbdulMuṭṭalib, puis ton oncle t’ont recueillis, pris de compassion pour toi.
Uistinu, bio si dijete, koje je ostalo i bez oca i bez majke, pa ti je On pružio zaštitu, kada je brigu o tebi preuzeo djed ti Abdul-Muttalib, a nakon njega tvoj amidža Ebu Talib.
In response to the unbelievers' taunts, it was briefly mentioned that the Holy Prophet ﷺ has already been blessed with many Divine favours. The Surah elaborates on three of them in particular.
Favour [ 1]
أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan, and give you shelter?...93:6). The Holy Prophet ﷺ was an orphan. His father died before he was born, leaving no wealth or property to look after him. The words 'and gave you shelter' signify that the Holy Prophet ﷺ received such deep love and affection from his grand-father, ` Abd-ul-Muttalib, and after him from his uncle, Abu Talib , who took care of him more than their own children.
The Prophet Muhammad was born an orphan. Then God provided him with the best of guardians. He went eagerly in search of the Truth. Then God opened the door of Truth for him. He was apparently without wealth. Then God made him prosperous through his wife, Khadijah. These are historical examples which show how Almighty God helps His subjects.
Ti trovò da piccolo, quando tuo padre morì, e creò per te un rifugio presso tuo nonno Abdul Muttalib, che ti accolse, e poi presso tuo zio Abū Tālib;
Chẳng phải trước đó, Ngươi là trẻ mồ côi không cha và Allah đã ban cho Ngươi một chỗ nương tựa và cưu mang Ngươi như ông nội Ngươi 'Abdul Muttalib, rồi đến bác Ngươi là Abu Talib.
Seni, küçükken baban ölmüş bir halde buldu ve önce sana merhamet eden deden Abdülmuttalib’i, ardından amcan Ebu Talib’i sana sığınak kıldı.
Dia telah mendapatimu tatkala engkau masih kecil sebagai yatim yang ditinggal mati ayahmu, lalu Dia memberikan perlindungan kepadamu melalui kakekmu Abdul Muṭṭalib yang menyayangimu, kemudian pamanmu, Abu Ṭālib.
Verily, He found you at a time when you were a child whose father had passed away, and so He made a place of refuge for you by causing your grandfather Abdul Muttalib to become fond of you, and then your uncle Abu Talib.
Nakatagpo Siya sa iyo na hindi nakababatid kung ano ang aklat ni ang pananampalataya kaya nagturo Siya sa iyo mula roon na hindi mo dati nalalaman.
Seni, kitabın ve imanın ne olduğunu bilmez bir halde buldu da, sana bunlardan bilmediklerini öğretti.
Dia mendapatimu tidak mengerti tentang kitab dan iman, lalu Dia mengajarimu apa yang tidak kamu ketahui dari keduanya.
Il t’a trouvé ne connaissant pas ce qu’est le Livre ni ce qu’est la foi et t’a appris à leur sujet ce que tu ne connaissais point.
Al-lah te encontró en un estado en el que no sabías lo que era la revelación o la fe, y por eso Él te enseñó lo que no sabías.
Ngài thấy Ngươi không biết gì về Kinh Sách cũng như đức tin Iman, thế là Ngài đã dạy Ngươi thứ mà Ngươi chưa từng biết.
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.
I našao te je, a nisi znao za knjigu i vjeru, pa te je On podučio onome što nisi znao.
ti trovò quando non sapevi cosa fosse né il Libro né la fede, e ti insegnò ciò che non sapevi,
He found you in a state where you did not know what revelation or faith was, and so He taught you about that which you did not know.
Seni fakir bir halde buldu ve seni zengin kıldı.
Y te encontró pobre, y te hizo autosuficiente.
Nakatagpo Siya sa iyo na isang maralita kaya nagpasapat Siya sa iyo.
i našao te je kao siromaha, pa te je neovisnim učinio.
e ti trovò povero e ti concesse ricchezza.
Dia mendapatimu sebagai orang yang fakir, lalu Dia memberimu kecukupan.
Il t’a trouvé pauvre et t’a enrichi.
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:
And He found you poor, so He made you self-sufficient.
Ngài thấy Ngươi nghèo khó nên Ngài đã ban cho Ngươi nhiều bổng lộc, giàu sang.
Ne maltraite donc pas l’enfant qui a perdu son père et ne l’humilie pas,
i ne odnosi se ružno prema onome ko je ostao kao dijete bez oca i ne ponižavaj ga.
Oleh sebab itu, janganlah engkau berbuat buruk terhadap anak yang ditinggal mati ayahnya ketika kecil dan janganlah engkau rendahkan dia.
Đối với trẻ mồ côi Ngươi hãy đối xử tử tế với chúng, đừng ruồng bỏ chúng, khinh miệt chúng.
Non maltrattare chi ha perduto il proprio padre da piccolo e non umiliarlo,
Küçük yaşta babasını kaybetmiş kimselere kötü muamele etme ve onları küçümseme.
Kaya huwag kang magpasagwa sa pakikitungo sa sinumang nawalan ng ama niya sa pagkabata at huwag kang mang-aba sa kanya.
Therefore, do not treat badly the one who has lost his father in childhood, nor look down upon him.
Por lo tanto, no maltrates ni desprecies al huérfano.
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 ].
Janganlah engkau menghardik orang yang membutuhkan yang meminta kepadamu.
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.
İhtiyaç sahibi olan dilenciyi de azarlama.
Đối với người ăn xin thì Ngươi đừng la mắng và nhục mạ.
Nemoj odbiti onoga ko zbog potrebe nešto traži.
e non allontanare il mendicante bisognoso,
Huwag kang mang-udlot sa nanghihinging nangangailangan.
ni ne rabroue le mendiant nécessiteux.
And do not rebuke the needy beggar.
Ni reproches al mendigo necesitado.
e sii grato per le grazie di Allāh nei tuoi confronti e divulgale.
Magpasalamat ka sa mga biyaya ni Allāh sa iyo at magsaysay ka hinggil dito.
Allah’ın senin üzerine olan nimetlerine şükret ve bunlardan bahset.
Và đối với ân huệ mà Allah ban cho Ngươi thì Ngươi hãy công khai tuyên bố.
Quant aux bienfaits d’Allah, sois-en reconnaissant et proclame-les.
Man should help the weak so that he may be entitled to God’s grace. His words should be full of the expression of God’s grace, so that God may confer His blessings upon him.
Syukurilah nikmat-nikmat Allah yang diberikan kepadamu dan bicarakan tentang hal itu.
Y agradece y divulga las bendiciones de tu Señor.
Budi zahvalan na onome što ti je Allah kao blagodat dao i o tome pričaj.
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
And be grateful for the favours of Allah upon you, and talk about them.
