Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Ad-Duha

Delve into the profound meanings of Surah Ad-Duha, a chapter of immense comfort and divine reassurance, with this comprehensive dictionary, glossary and vocabulary guide. This resource provides an in-depth linguistic and theological analysis of the key Arabic words that form the surah’s loving address to the Prophet Muhammad ﷺ. By exploring the rich vocabulary of Surah Ad-Duha, readers can gain a deeper appreciation for its timeless themes of hope, gratitude, divine providence, and the beautiful Islamic social ethic that arises from a thankful heart.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Ad-Duha and the Qur’an – showing where and how frequently the term appears in Surah Ad-Duha and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Ad-Duha.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. A-lam yajidka (أَلَمْ يَجِدْكَ) – Did He not find you?

Linguistic Root & Etymology

This is a rhetorical question. A-lam is “Did not…?” Yajidka (root: W-J-D (و-ج-د)) means “He find you.” The root means to find or to perceive.

The Arabic root is و-ج-د.

• Morphology: `Yajidka` (يَجِدْكَ) is a jussive verb phrase consisting of the verb `yajid` and the object pronoun `-ka`. The phrase `A-lam` (“Have not…?”) turns it into a negative rhetorical question.
• Extended Semantic Range: The root `wajada` means to find, to perceive, or to come to know. It implies a state of divine awareness and knowledge of the servant’s condition. The word `wujūd` (existence) also comes from this root.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb `yajidka` appears 3 times in this surah. The root is very common, appearing over 100 times in the Qur’an.

This recurring question, “Did He not find you…?”, is a gentle and loving reminder of God’s constant care. It is a rhetorical question that expects the answer “Yes.” It highlights God’s omniscience and intimate knowledge of the Prophet’s state at every stage of his life—as an orphan, as a seeker, and as one in need. God’s “finding” is always followed by His providing.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:6), after reassuring the Prophet, God begins to remind him of His past favors with a series of gentle questions. “Did He not find you an orphan and give [you] refuge?” The commentators explain that this is a direct and a personal reminder to the Prophet of his own life story. He was born an orphan, a state of extreme vulnerability in that society. God is reminding him that from the very beginning of his life, he has been under the special care and “refuge” (āwā) of his Lord. This is the first of three proofs of God’s continuous and unwavering care for him.

Thematic Context

This connects to the surah’s central theme of divine reassurance. The surah is a direct and an intimate consolation to the Prophet. The theme is one of arguing from the past to the future. God is saying: “Just as I have never abandoned you in the past—when you were an orphan, when you were seeking the way, when you were in need—so too have I not abandoned you now.” The historical reality of God’s past care is the ultimate proof of His continuous care.

Modern & Comparative Lens

The “orphan” is a universal archetype of vulnerability. The story of the Prophet beginning his life in this state is a central part of his biography. This verse is a powerful statement on the nature of divine providence. It suggests that God’s care is often most manifest for those who are most in need. It is a timeless and a universal message of hope for all who find themselves in a state of vulnerability.

Practical Reflection & Application

This verse is a call to a life of reflective gratitude. The practical application is to look back at our own lives and to “find” the hand of God in our own history. We should reflect on our own moments of vulnerability and on how our Lord gave us “refuge.” This practice of remembering God’s past favors is the ultimate cure for our present anxieties and a powerful source of strength for our future.

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2. Aghnā (فَأَغْنَىٰ) – And He enriched [you]

Linguistic Root & Etymology

The root is GH-N-Y (غ-ن-ي), which means to be rich or self-sufficient. The verb aghnā (Form IV) means to enrich or to make someone self-sufficient.

The Arabic root is غ-ن-ي.

• Morphology: `Aghnā` (أَغْنَىٰ) is a third-person perfect tense verb from Form IV. The `fa-` prefix means “and so” or “then.”
• Extended Semantic Range: The root signifies freedom from need. `Ghanī` is a rich person. Allah’s name `Al-Ghanī` means The Self-Sufficient. `Aghnā` is the causative form, “to make someone free from need” or “to enrich.”
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once in this surah. The root is common, appearing about 73 times.

This verb describes the third divine intervention in the Prophet’s life. After finding him `ʿāʾilan` (in need), God `aghnā` (enriched him). This enrichment is understood by scholars to be both material (through the wealth of his wife Khadijah) and, more importantly, spiritual. He was given `ghinā an-nafs`—the richness of a contented soul, which is the truest form of wealth.

Classical Exegesis (Tafsir)

In the final of the three reminders in Surah Aḍ-Ḍuḥā (93:8), God says, “And He found you in need and He enriched [you].” The commentators explain that this refers to the Prophet’s state of material poverty before his mission, and how God “enriched” him, both through the wealth of his wife Khadijah and, more profoundly, with the ultimate “richness” of contentment of the heart. The verse is a reminder that the source of all true richness is God alone.

Thematic Context

This connects to the surah’s theme of God’s continuous and unwavering care for the Prophet. This is the third proof. The theme is one of a perfect and a beautiful correspondence. God’s past provision for the Prophet’s material needs is a proof that He will also provide for his spiritual and his emotional needs. The surah is a holistic consolation that addresses all the dimensions of the human experience.

Modern & Comparative Lens

The concept of “enrichment” is a central one in modern discussions of well-being. This verse is a powerful and an ancient statement on the true nature of this. The Qur’an consistently emphasizes that true “richness” (ghinā) is not the abundance of wealth, but the “richness of the soul.” This verse is a beautiful expression of this, linking the material “enrichment” to the ultimate and more important spiritual one.

Practical Reflection & Application

This verse is a powerful call to gratitude and a reminder of the true source of all of our provision. The practical application is to recognize that any “richness” we have, whether it is material or spiritual, is a pure gift from our Lord. This should lead us to a state of profound gratitude and should inspire us to use the “richness” He has given us in a way that is pleasing to Him, especially by being generous to the needy, as the surah will go on to command.

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3. Al-Ākhirah (لَلْآخِرَةُ) – The Hereafter

Linguistic Root & Etymology

The root is ʾ-KH-R (أ-خ-ر), meaning the end or the last. Al-Ākhirah is the Last [Life], the Hereafter.

The Arabic root is أ-خ-ر.

• Morphology: `Al-Ākhirah` (الْآخِرَة) is the feminine form of the adjective `ākhir` (last). It functions as a noun for “the Last Life” or “the Hereafter.”
• Extended Semantic Range: The root signifies that which comes after or is last. It is the opposite of `al-ūlā` (the first [life]).
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The concept of the Hereafter is foundational, and the root appears over 200 times.

This is the great promise of the surah. God consoles the Prophet ﷺ by reorienting his perspective from the temporary difficulties of the present to the eternal success of the future. “And the Hereafter (`al-ākhirah`) is better for you than the first [life].” This promise of a superior future state is a cornerstone of faith, providing the motivation to endure present trials with patience and hope.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:4), this is the magnificent promise made to the Prophet. “And the Hereafter is better for you than the first [life].” The commentators explain that this is a divine promise to the Prophet that his ultimate and final state will be far superior to his present one. This is a source of profound consolation. While his present life was full of the difficulty of the mission, his future in the “Hereafter” will be one of ultimate honor, victory, and bliss. The verse is a call to a long-term and an optimistic perspective.

Thematic Context

This connects to the surah’s central theme of divine reassurance and hope. The surah is a cure for the anxiety and the sorrow of the present moment. This verse is a key part of that cure. The theme is to re-orient the Prophet’s gaze from the difficulties of the present to the magnificent promise of the future. It is a powerful statement that the ultimate measure of a life is not in its beginning, but in its end.

Modern & Comparative Lens

The concept of the “Hereafter” as being “better” than the present life is a cornerstone of the Abrahamic worldview. It is a radical and a powerful re-evaluation of the meaning of success and of happiness. This verse is a beautiful and a concise expression of this. It is a call to a life that is based on a profound and an unshakable hope in a future that is “better and more enduring.”

Practical Reflection & Application

This verse is a powerful source of strength and patience for every believer. The practical application is to face the trials of this worldly life with the certain and the joyful conviction that the “Hereafter is better.” This perspective allows us to endure our present difficulties with a sense of hope, and it protects us from being overly attached to our present successes. It is a key to a balanced and a contented heart.

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4. ʿĀʾilan (عَائِلًا) – In need

Linguistic Root & Etymology

The root is ʿ-Y-L (ع-ي-ل), which means to be poor or to have a large family to support. An ʿāʾil is one who is in need or is poor.

The Arabic root is ع-ي-ل.

• Morphology: `ʿĀʾilan` (عَائِلًا) is an active participle (ism fāʿil) used as an adjective.
• Extended Semantic Range: The root signifies a state of poverty or having many dependents (`ʿiyāl`) that one struggles to support. An `ʿāʾil` is one who is burdened by financial need.
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The root appears 4 times in the Qur’an.

This word describes the Prophet’s state of poverty and material need before his mission. He was an orphan without an inheritance, responsible for a family. God reminds him, “He found you `ʿāʾilan` (in need) and enriched you.” This personal history of vulnerability serves a dual purpose: to remind the Prophet of God’s past favors, and to establish the basis for the command that follows—to be kind to the one who asks (`as-sā’il`).

Classical Exegesis (Tafsir)

In the final of the three reminders in Surah Aḍ-Ḍuḥā (93:8), God says, “And He found you in need and He enriched [you].” The commentators explain that this refers to the Prophet’s state of material poverty before his mission. He was an orphan with no inheritance, and he was “in need.” God is reminding him of this past state of vulnerability to highlight the greatness of the blessing of the “enrichment” that He then bestowed upon him. It is a call to remember the state of need in the midst of the state of plenty.

Thematic Context

This connects to the surah’s theme of God’s continuous and unwavering care for the Prophet. This is the third proof. The theme is one of a perfect and a beautiful correspondence. God’s past provision for the Prophet’s material needs is a proof that He will also provide for his spiritual and his emotional needs. The surah is a holistic consolation that addresses all the dimensions of the human experience. The surah then immediately uses this personal history as the basis for the universal command to be kind to the one who is “in need” (the “sāʾil“).

Modern & Comparative Lens

The “rags to riches” story is a universal archetype. The Qur’an’s use of the Prophet’s own life story is a powerful one. It is not presented as a story of a self-made man, but as a story of a divine and a benevolent providence. It is a timeless and a universal message that the state of being “in need” is not a permanent disgrace, and that the source of all enrichment is God alone.

Practical Reflection & Application

This verse is a powerful call to remember our own past states of need, even when we are in a state of prosperity. The practical application is to never forget where we came from. This remembrance of our own past vulnerability is the key to cultivating a heart that is humble, grateful, and compassionate towards those who are currently in the state of being “in need.” It is a call to a gratitude that is manifested in empathy.

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5. Āwā (فَآوَىٰ) – And He gave refuge

Linguistic Root & Etymology

The root is ʾ-W-Y (أ-و-ي), which means to seek refuge or to give shelter. The verb āwā (Form IV) means to give refuge or to give shelter.

The Arabic root is أ-و-ي.

• Morphology: `Āwā` (آوَىٰ) is a third-person perfect tense verb from Form IV. The `fa-` prefix means “and so” or “then.”
• Extended Semantic Range: The base verb `awā` means to seek shelter or refuge. Form IV, `āwā`, is the causative form, meaning “to give shelter,” “to provide refuge,” or “to house.” A `ma’wā` is a place of refuge.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once in this surah. The root appears about 31 times, famously in the story of the youth of the cave who sought “refuge” (`awā ilā al-kahf`).

This verb describes the first divine intervention in the Prophet’s life. After finding him a vulnerable orphan, God `āwā` (gave him refuge). This refuge was manifested through the care of his grandfather and then his uncle, Abu Talib. The verse establishes a key theme: God’s care is often manifested through human means. The act of giving refuge is attributed directly to God, who facilitated it.

Classical Exegesis (Tafsir)

In the first of the three reminders in Surah Aḍ-Ḍuḥā (93:6), God says, “Did He not find you an orphan and give [you] refuge?” The commentators explain that this is a direct and a personal reminder to the Prophet of his own life story. He was born an orphan, a state of extreme vulnerability in that society. God then “gave him refuge,” first through his grandfather ‘Abd al-Muttalib, and then through his loving uncle Abu Talib. The verse is a reminder that from the very beginning of his life, he has been under the special care and “refuge” of his Lord.

Thematic Context

This connects to the surah’s central theme of divine reassurance. The surah is a direct and an intimate consolation to the Prophet. The theme is one of arguing from the past to the future. God is saying: “Just as I have never abandoned you in the past and have always ‘given you refuge,’ so too have I not abandoned you now.” The historical reality of God’s past care is the ultimate proof of His continuous care.

Modern & Comparative Lens

The concept of “divine refuge” is a central one in the Abrahamic traditions. It is the idea that the ultimate source of safety and security is God. The story of the Prophet’s own life is presented as the ultimate and most perfect example of this. It is a timeless and a universal message of hope for all who find themselves in a state of vulnerability or of orphanhood. The ultimate provider of “refuge” is God.

Practical Reflection & Application

This verse is a call to be grateful for the “refuge” that we have been given in our own lives, and to be a source of “refuge” for others. The practical application is to reflect on the people and the means that God has used to give us “refuge” and to be thankful for them. It is also a direct call to be a source of shelter and protection for the most vulnerable members of our own society, especially the orphan, as the surah will go on to command.

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6. Bi-niʿmati Rabbika (بِنِعْمَةِ رَبِّكَ) – The favor of your Lord

Linguistic Root & Etymology

Bi-niʿmah is “the favor” or “the blessing.” Rabbika is “your Lord.”

The root for `niʿmah` is N-ʿ-M (ن-ع-م) and for `Rabbika` is R-B-B (ر-ب-ب).

• Morphology: This is a genitive construct. `Niʿmah` (نِعْمَة) is a noun for a favor or blessing.
• Extended Semantic Range: `N-ʿ-M` signifies all that is good, blissful, and easy (`naʿīm` is bliss). `R-B-B` signifies the nurturing, sustaining Lord.
• Occurrences in Surah Ad-Duha and the Qur’an: The phrase appears once here. Both roots are extremely common.

The surah concludes with a command regarding the `niʿmah` (favor) of your Lord. This `niʿmah` is comprehensive, referring to all the blessings mentioned—refuge, guidance, enrichment—and the ultimate `niʿmah` of prophethood and revelation. The final instruction is to `fa-ḥaddith` (proclaim/report) this favor as an act of gratitude.

Classical Exegesis (Tafsir)

This is the final verse and the concluding command of Surah Aḍ-Ḍuḥā (93:11). “But as for the favor of your Lord, report [it].” The commentators have explained “the favor of your Lord” in a comprehensive way. It refers to all of the blessings that have been mentioned in the surah: the blessing of the revelation, the blessing of the guidance, and the blessing of the enrichment. It is a command to the Prophet, and to all believers, to not conceal the blessings of God, but to “report” them and to speak of them as a form of gratitude.

Thematic Context

This is the culminating theme of the entire surah. The surah has been a powerful reminder of the continuous and unwavering “favors” of God. This final verse is the practical application of that remembrance. The theme is that the proper and the necessary response to the divine blessing is the act of grateful proclamation. The surah, which began with a consolation for a perceived withdrawal of favor, ends with this powerful command to actively and joyfully proclaim the reality of that favor.

Modern & Comparative Lens

The concept of “testifying” to or “proclaiming” the goodness of God is a central element of the religious life in the Abrahamic traditions. This Qur’anic command is a particularly beautiful and a powerful one. It is not just about a private feeling of gratitude; it is about the public act of “reporting” that gratitude. In a modern psychological context, the practice of “gratitude journaling” or of verbally expressing one’s gratitude is seen as a key to well-being. This verse is a powerful, ancient, and God-centered call to this very practice.

Practical Reflection & Application

This verse is a direct and a beautiful command for every believer. The practical application is to be a person who is constantly “reporting” the “favors of their Lord.” We can do this with our tongues, by constantly saying “al-ḥamdulillāh” and by speaking to others about the blessings of God. And we can do this with our actions, by using the favors He has given us in a way that demonstrates our gratitude to Him. It is a call to a life of joyful and of public gratitude.

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7. Ḍāllan (ضَالًّا) – One who is astray

Linguistic Root & Etymology

The root is Ḍ-L-L (ض-ل-ل), which means to be lost or to go astray. A ḍāll is one who is astray or is lost.

The Arabic root is ض-ل-ل.

• Morphology: `Ḍāllan` (ضَالًّا) is an active participle (ism fāʿil) used as an adjective.
• Extended Semantic Range: The root `ḍalla` means to lose one’s way, to err, or to be lost. `Ḍalāl` is misguidance, the state of being lost.
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The root is very common, appearing over 190 times.

This term is used to describe the Prophet’s state before receiving the full guidance of revelation. `Ḍāllan` here does not mean he was a polytheist or morally corrupt. Rather, like a sincere traveler in an unmarked desert, he was “lost” or “seeking a way,” unaware of the specific details of the divine law and the Qur’an. He was on a pure, monotheistic search for truth, and God guided him to his destination.

Classical Exegesis (Tafsir)

In the second of the three reminders in Surah Aḍ-Ḍuḥā (93:7), God says, “And He found you astray and He guided [you].” The commentators have explained the meaning of the Prophet being “astray” with great care and reverence. It does not mean that he was ever a polytheist. Rather, it means that before the revelation, he was “unaware” of the specific details of the divine law and the Qur’an. He was on a pure, monotheistic, and sincere path of seeking the truth, but he was “astray” in the sense that he did not yet have the clear and the detailed “guidance” of the final revelation. God then guided him to this perfect and complete path.

Thematic Context

This connects to the surah’s central theme of God’s continuous and unwavering care for the Prophet. This is the second proof. The theme is one of a divine and a merciful guidance. The surah is reminding the Prophet that his state of being guided is a pure and a direct gift from God. This is a source of immense comfort and a powerful refutation of the idea that God had abandoned him.

Modern & Comparative Lens

The concept of being a “seeker” or of being “lost” before finding the final truth is a universal archetype of the spiritual journey. This verse is a beautiful and a profound description of the Prophet’s own, pre-revelation state. It is a testament to his sincere and lifelong search for the truth, a search that was ultimately answered by the direct and the beautiful gift of the divine guidance.

Practical Reflection & Application

This verse is a source of immense hope for every sincere seeker of the truth. We were all, in some sense, “astray” before we were guided to the light of Islam. The practical application is to be profoundly grateful for the gift of “guidance.” We should never take it for granted. We should remember our own past states of confusion and we should thank God every day for having “guided” us from that state to the clarity and the peace of His straight path.

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8. Aḍ-Ḍuḥā (وَالضُّحَىٰ) – And the morning brightness

Linguistic Root & Etymology

The root is Ḍ-Ḥ-Y (ض-ح-ي). Aḍ-Ḍuḥā is the early part of the day, after the sun has risen and its light has spread, the forenoon. It is a time of brightness, of clarity, and of activity.

The Arabic root is ض-ح-ي.

• Morphology: `Aḍ-Ḍuḥā` (الضُّحَىٰ) is a noun for the forenoon.
• Extended Semantic Range: The root signifies the time of the morning when the sun is high and bright. From it comes the word `taḍḥiyah` (sacrifice, as the Eid sacrifice is performed at this time).
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once here and gives the surah its name. The root appears 6 times.

The surah opens with an oath by `Aḍ-Ḍuḥā`. This time of bright, clear morning light is a powerful symbol of clarity, hope, and the end of darkness. In the context of the surah’s revelation—after a pause in revelation that caused the Prophet ﷺ distress—the oath by the morning brightness symbolizes the return of the divine light of revelation after a temporary “night” of silence.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake. “By the morning brightness.” The commentators explain that this is a magnificent and a powerful oath. God is swearing by the beautiful and the hopeful time of the “morning brightness.” This is a symbol of the clarity and the hope that comes after the darkness of the night. In the context of the surah, the “morning brightness” of the revelation has come to the Prophet after the “night” of its temporary pause. The oath is by a familiar and a beautiful cosmic sign to affirm a profound spiritual truth.

Thematic Context

This is the foundational oath of the surah. It connects to the surah’s central theme of divine reassurance and hope. The surah is a cure for the anxiety and the sorrow of the Prophet. The oath by the “morning brightness” is the ultimate symbol of the hope and the clarity that the surah has come to bring. The theme is one of a perfect and a beautiful correspondence: just as the night is always followed by the dawn, the period of trial and of silence will always be followed by the “morning brightness” of the divine relief.

Modern & Comparative Lens

The “dawn” is a universal and a timeless symbol of hope, of renewal, and of enlightenment. The Qur’an uses this powerful and a universally resonant symbol as the basis for a divine oath. It is a call to see in the daily and the natural phenomenon of the sunrise a profound and a spiritual meaning. It is a daily sermon on the power of God to bring light out of darkness.

Practical Reflection & Application

This verse is a call to be a person of the “dawn.” The practical application is to be awake to witness this blessed time. We should use the time of the “ḍuḥā” for the beautiful, voluntary prayer of the same name. By beginning our day with this act of worship, we are aligning our own small lives with the magnificent and the hopeful rhythm of the cosmos. It is a daily act of spiritual renewal and a powerful source of hope.

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9. Fa-ḥaddith (فَحَدِّثْ) – Then report

Linguistic Root & Etymology

The root is Ḥ-D-TH (ح-د-ث), which means to be new or to narrate. The command fa-ḥaddith (Form II) is an intensive command, meaning to report, to narrate, or to speak about something extensively.

The Arabic root is ح-د-ث.

• Morphology: `Fa-ḥaddith` (فَحَدِّثْ) is an imperative (command) verb from Form II. The `fa-` prefix signifies “then” or “so.”
• Extended Semantic Range: The base root refers to something new (`ḥadīth`). Form II, `ḥaddatha`, means to narrate or report news. A `ḥadīth` is a narration or a story.
• Occurrences in Surah Ad-Duha and the Qur’an: This command appears once here. The root appears 36 times.

This is the surah’s final command and the culmination of its message of gratitude. `Fa-ḥaddith` is not just “to say” but “to narrate” or “speak about.” It is a command to make the blessing of God a topic of conversation. This act of proclaiming God’s favors serves as a form of gratitude, a means of teaching others, and a way of reinforcing the blessing in one’s own heart.

Classical Exegesis (Tafsir)

This is the final command of the surah (93:11). “But as for the favor of your Lord, so report [it].” The commentators explain that this is a command to the Prophet, and to all believers, to be active in their gratitude. We should not just feel the gratitude in our hearts; we should “report” it and speak of it with our tongues. This can be done by praising God, by teaching the knowledge He has given us, and by using His blessings in a way that makes their effect visible to others. The act of “reporting” the favor is the ultimate sign of a grateful heart.

Thematic Context

This is the culminating theme of the entire surah. The surah has been a powerful reminder of the continuous and unwavering “favors” of God. This final verse is the practical application of that remembrance. The theme is that the proper and the necessary response to the divine blessing is the act of grateful proclamation. The surah, which began with a consolation for a perceived withdrawal of favor, ends with this powerful command to actively and joyfully proclaim the reality of that favor.

Modern & Comparative Lens

The concept of “testifying” to or “proclaiming” the goodness of God is a central element of the religious life in the Abrahamic traditions. This Qur’anic command is a particularly beautiful and a powerful one. It is not just about a private feeling of gratitude; it is about the public act of “reporting” that gratitude. In a modern psychological context, the practice of “gratitude journaling” or of verbally expressing one’s gratitude is seen as a key to well-being. This verse is a powerful, ancient, and God-centered call to this very practice.

Practical Reflection & Application

This verse is a direct and a beautiful command for every believer. The practical application is to be a person who is constantly “reporting” the “favors of their Lord.” We can do this with our tongues, by constantly saying “al-ḥamdulillāh” and by speaking to others about the blessings of God. And we can do this with our actions, by using the favors He has given us in a way that demonstrates our gratitude to Him. It is a call to a life of joyful and of public gratitude.

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10. Hadā (فَهَدَىٰ) – And He guided

Linguistic Root & Etymology

The root is H-D-Y (ه-د-ي), meaning to guide. The verb fa-hadā means “and so He guided.”

The Arabic root is ه-د-ي.

• Morphology: `Hadā` (هَدَىٰ) is a third-person perfect tense verb. The `fa-` prefix means “and so” or “then.”
• Extended Semantic Range: The root signifies guidance (`hidāyah`), showing the right path. It is a gift (`hadīyah`) from God. `Al-Hādī` (The Guide) is one of God’s names.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once here. The root is extremely common, appearing over 300 times.

This verb describes the second divine intervention in the Prophet’s life. God found him `ḍāllan` (seeking a way) and `fa-hadā` (so He guided him). This affirms that the guidance of revelation is a pure gift of grace. It was the divine answer to the Prophet’s sincere, lifelong search for truth. This act of divine guidance is presented as another proof of God’s unwavering care.

Classical Exegesis (Tafsir)

In the second of the three reminders in Surah Aḍ-Ḍuḥā (93:7), God says, “And He found you astray and He guided [you].” The commentators explain that this is a statement of a profound and a direct divine grace. The Prophet was upon a path of sincere seeking, and God “guided” him to the final and the perfect destination of that search: the clear and the detailed guidance of the Qur’an and the final revelation. His state of being guided is a pure and a direct gift from God, a response to his own sincere seeking.

Thematic Context

This connects to the surah’s central theme of God’s continuous and unwavering care for the Prophet. This is the second proof. The theme is one of a divine and a merciful guidance. The surah is reminding the Prophet that his state of being guided is a pure and a direct gift from God. This is a source of immense comfort and a powerful refutation of the idea that God had abandoned him.

Modern & Comparative Lens

The concept of “divine guidance” is a central one in the Abrahamic traditions. This verse is a beautiful and a personal expression of this. It is a testament to the Islamic belief in a God who is not a distant, silent creator, but is a personal and a loving “guide” who responds to the sincere search of the human heart.

Practical Reflection & Application

This verse is a source of immense hope for every sincere seeker of the truth. We were all, in some sense, “astray” before we were “guided” to the light of Islam. The practical application is to be profoundly grateful for the gift of “guidance.” We should never take it for granted. We should remember our own past states of confusion and we should thank God every day for having “guided” us from that state to the clarity and the peace of His straight path.

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11. Al-Layl (وَاللَّيْلِ) – And the night

Linguistic Root & Etymology

Al-Layl is the night.

The root is L-Y-L (ل-ي-ل).

• Morphology: `Al-Layl` (اللَّيْل) is a noun for the night.
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The root appears over 90 times, often as part of an oath or as a sign of God.

The second oath of the surah is “by the night when it is still” (`wa-l-layli idhā sajā`). The night, in its stillness and darkness, is a symbol of tranquility and rest. In the context of the surah’s revelation, it also symbolizes the temporary pause in revelation, a period of “darkness” and quiet that preceded the “dawn” of the surah’s reassuring message.

Classical Exegesis (Tafsir)

In the opening oath of Surah Aḍ-Ḍuḥā (93:2), the surah swears, “And by the night when it is still.” The commentators explain that this is the second of the two great oaths. The “stillness” of the night is a profound and a merciful sign of God. It is a time of peace, of rest, and of quiet. The oath is by this beautiful and this tranquil cosmic state. In the context of the surah, the “stillness of the night” is a symbol of the temporary pause in the revelation, a time of quiet that the disbelievers mistook for abandonment.

Thematic Context

This connects to the surah’s central theme of divine reassurance. The surah is swearing by the two great and contrasting realities of the daily cycle: the brightness of the day and the stillness of the night. The theme is a powerful one of a divine balance. The surah is saying: “Just as the stillness of the night is a necessary and a meaningful part of the cosmic rhythm, so too was the temporary stillness of the revelation a necessary and a meaningful part of the divine plan. It was not an abandonment.”

Modern & Comparative Lens

The contrast between the “light of the day” and the “darkness of the night” is the most fundamental of all symbolic pairs. The Qur’an uses this powerful and a primal contrast as the basis for a divine oath. It is a call to see in the daily and the predictable cycle of night and day a profound and a meaningful sign of the divine wisdom. The “stillness” of the night is presented not as a negative, but as a positive and a merciful state.

Practical Reflection & Application

This verse is an invitation to see the “night” not as a time of fear or of nothingness, but as a profound sign and a mercy from our Lord. The practical application is to be grateful for the blessing of the night. We should use its “stillness” for its intended purpose of rest, and we should also use its quiet for the intimate and the peaceful worship of the Lord of the night. This transforms the simple experience of the night into a profound act of remembrance.

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12. Mā qalā (وَمَا قَلَىٰ) – And He has not despised [you]

Linguistic Root & Etymology

The root is Q-L-Y (ق-ل-ي), which means to despise, to hate, or to shun. The phrase mā qalā means “He has not despised [you].”

The Arabic root is ق-ل-ي.

• Morphology: `Qalā` (قَلَىٰ) is a perfect tense verb. `Mā` (مَا) is the particle of negation.
• Extended Semantic Range: The root verb `qalā` signifies an intense form of hatred or dislike that leads to shunning and abandoning.
• Occurrences in Surah Ad-Duha and the Qur’an: This verb appears only once in the entire Qur’an, here in this verse. This uniqueness makes the divine reassurance exceptionally personal and powerful.

This is the second part of the central reassurance. God did not just `waddaʿa` (take leave); He also did not `qalā` (despise or hate) the Prophet. This was a direct refutation of the taunts of the disbelievers who claimed the pause in revelation was a sign of divine displeasure. The use of this unique and strong verb shows that God is negating the worst possible assumption.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:3), this is the second part of the great divine reassurance to the Prophet. “Your Lord has not taken leave of you, nor has He despised [you].” The commentators explain that this was a direct and a powerful refutation of the hurtful mockery of the disbelievers. During the pause in the revelation, they had taunted the Prophet by saying that his Lord had “hated” him and abandoned him. This verse is a direct, a loving, and a definitive statement from God Himself that this is not the case. His temporary silence was not a sign of His “despising” him, but was a part of a divine wisdom.

Thematic Context

This connects to the surah’s central theme of divine love and reassurance for the Prophet. The surah is a direct and an intimate consolation. The theme is one of an unwavering and an eternal divine love. The verse is a powerful and a timeless lesson that a temporary silence from God, or a temporary trial, should never be misinterpreted as a sign of divine hatred or abandonment. The relationship between God and His beloved servant is far deeper and more constant than that.

Modern & Comparative Lens

The experience of a “dark night of the soul” or a feeling of divine abandonment is a central and a recurring theme in the mystical traditions of all the Abrahamic faiths. This verse is a profound and a beautiful Qur’anic engagement with this. It is a divine and a loving reassurance that even in the moments of apparent silence, the divine love has not ceased. It is a powerful and a timeless source of hope for any soul that is in a state of spiritual desolation.

Practical Reflection & Application

This verse is a source of immense hope and comfort for every believer. The practical application is that when we are going through a difficult trial and we feel a sense of distance from God, we should never despair. We should remember this verse and we should have a firm and an unshakeable good opinion of our Lord. We should trust that His silence is not a sign that He “despises” us, but is a part of a wise and a loving plan that we may not yet understand.

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13. Mā waddaʿaka (مَا وَدَّعَكَ) – He has not taken leave of you

Linguistic Root & Etymology

The root is W-D-ʿ (و-د-ع), which means to take leave of or to forsake. The phrase mā waddaʿaka means “He has not taken leave of you.”

The Arabic root is و-د-ع.

• Morphology: `Waddaʿaka` (وَدَّعَكَ) is a Form II perfect tense verb (`waddaʿa`) with the object pronoun `-ka` (“you”). `Mā` (مَا) is the particle of negation.
• Extended Semantic Range: The verb `waddaʿa` is used for bidding farewell, like `al-wadāʿ` (the farewell). It implies a leaving or departure. The verse is a negation of this act.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once here. The root is very rare.

This is the first part of the direct reassurance to the Prophet ﷺ. During a temporary pause in revelation (`fatrat al-waḥy`), the pagans of Mecca mocked him, suggesting his God had forsaken him. This verse is God’s direct, loving reply, negating any idea of abandonment. The temporary silence was not a “farewell” or a forsaking.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:3), this is the first part of the great divine reassurance to the Prophet. “Your Lord has not taken leave of you, nor has He despised [you].” The commentators explain that this was a direct and a powerful refutation of the hurtful mockery of the disbelievers. During the pause in the revelation, they had taunted the Prophet by saying that his Lord had “forsaken” him. This verse is a direct, a loving, and a definitive statement from God Himself that this is not the case. His temporary silence was not an act of “abandonment,” but was a part of a divine wisdom.

Thematic Context

This connects to the surah’s central theme of divine love and reassurance for the Prophet. The surah is a direct and an intimate consolation. The theme is one of an unwavering and an eternal divine love and presence. The verse is a powerful and a timeless lesson that a temporary silence from God, or a temporary trial, should never be misinterpreted as a sign of divine abandonment. The relationship between God and His beloved servant is far deeper and more constant than that.

Modern & Comparative Lens

The experience of a “dark night of the soul” or a feeling of divine abandonment is a central and a recurring theme in the mystical traditions of all the Abrahamic faiths. This verse is a profound and a beautiful Qur’anic engagement with this. It is a divine and a loving reassurance that even in the moments of apparent silence, the divine presence has not been withdrawn. It is a powerful and a timeless source of hope for any soul that is in a state of spiritual desolation.

Practical Reflection & Application

This verse is a source of immense hope and comfort for every believer. The practical application is that when we are going through a difficult trial and we feel a sense of distance from God, we should never despair. We should remember this verse and we should have a firm and an unshakeable good opinion of our Lord. We should trust that His silence is not a sign that He has “taken leave” of us, but is a part of a wise and a loving plan that we may not yet understand.

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14. Niʿmah (بِنِعْمَةِ) – The favor

Linguistic Root & Etymology

The root is N-ʿ-M (ن-ع-م), which relates to ease, pleasure, and bounty. A niʿmah is a favor, a blessing, or a bounty.

The Arabic root is ن-ع-م.

• Morphology: `Niʿmah` (نِعْمَة) is a noun.
• Extended Semantic Range: The root signifies all that is good, blissful, and easy. `Naʿīm` is bliss, the state of Paradise. A `niʿmah` is a specific gift or favor from God that brings about this good state.
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The root is very common, appearing over 120 times.

The `niʿmah` in the final verse is comprehensive. It refers to all of God’s blessings, both the specific ones mentioned in the surah (refuge, guidance, enrichment) and the ultimate `niʿmah` of prophethood and the Qur’an. The command is to proclaim this favor as an act of gratitude.

Classical Exegesis (Tafsir)

In the final verse and the concluding command of Surah Aḍ-Ḍuḥā (93:11), the surah states, “But as for the favor of your Lord, report [it].” The commentators have explained “the favor of your Lord” in a comprehensive way. It refers to all of the blessings that have been mentioned in the surah: the blessing of the revelation, the blessing of the guidance, and the blessing of the enrichment. It is a command to the Prophet, and to all believers, to not conceal the blessings of God, but to “report” them and to speak of them as a form of gratitude.

Thematic Context

This is the culminating theme of the entire surah. The surah has been a powerful reminder of the continuous and unwavering “favors” of God. This final verse is the practical application of that remembrance. The theme is that the proper and the necessary response to the divine blessing is the act of grateful proclamation. The surah, which began with a consolation for a perceived withdrawal of favor, ends with this powerful command to actively and joyfully proclaim the reality of that favor.

Modern & Comparative Lens

The concept of “testifying” to or “proclaiming” the goodness of God is a central element of the religious life in the Abrahamic traditions. This Qur’anic command is a particularly beautiful and a powerful one. It is not just about a private feeling of gratitude; it is about the public act of “reporting” that gratitude. In a modern psychological context, the practice of “gratitude journaling” or of verbally expressing one’s gratitude is seen as a key to well-being. This verse is a powerful, ancient, and God-centered call to this very practice.

Practical Reflection & Application

This verse is a direct and a beautiful command for every believer. The practical application is to be a person who is constantly “reporting” the “favors of their Lord.” We can do this with our tongues, by constantly saying “al-ḥamdulillāh” and by speaking to others about the blessings of God. And we can do this with our actions, by using the favors He has given us in a way that demonstrates our gratitude to Him. It is a call to a life of joyful and of public gratitude.

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15. Qalā (قَلَىٰ) – He has despised

Linguistic Root & Etymology

The root is Q-L-Y (ق-ل-ي), which means to despise, to hate, or to shun. The verb qalā means “He has despised [you].”

The Arabic root is ق-ل-ي.

• Morphology: `Qalā` (قَلَىٰ) is a third-person perfect tense verb.
• Extended Semantic Range: The verb `qalā` signifies an intense form of hatred or dislike that leads to shunning and abandoning.
• Occurrences in Surah Ad-Duha and the Qur’an: This verb is a *hapax legomenon*, appearing only once in the entire Qur’an, here in this verse.

The uniqueness of this word makes the divine reassurance exceptionally personal and powerful. God uses a very strong and rare word for “hate/despise” only to negate it, showing the depth of His love for the Prophet ﷺ and directly refuting the worst and most painful taunts of the enemies.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:3), this is the second part of the great divine reassurance to the Prophet. “Your Lord has not taken leave of you, nor has He despised [you].” The commentators explain that this was a direct and a powerful refutation of the hurtful mockery of the disbelievers. During the pause in the revelation, they had taunted the Prophet by saying that his Lord had “hated” him and abandoned him. This verse is a direct, a loving, and a definitive statement from God Himself that this is not the case. His temporary silence was not a sign of His “despising” him, but was a part of a divine wisdom.

Thematic Context

This connects to the surah’s central theme of divine love and reassurance for the Prophet. The surah is a direct and an intimate consolation. The theme is one of an unwavering and an eternal divine love. The verse is a powerful and a timeless lesson that a temporary silence from God, or a temporary trial, should never be misinterpreted as a sign of divine hatred or abandonment. The relationship between God and His beloved servant is far deeper and more constant than that.

Modern & Comparative Lens

The experience of a “dark night of the soul” or a feeling of divine abandonment is a central and a recurring theme in the mystical traditions of all the Abrahamic faiths. This verse is a profound and a beautiful Qur’anic engagement with this. It is a divine and a loving reassurance that even in the moments of apparent silence, the divine love has not ceased. It is a powerful and a timeless source of hope for any soul that is in a state of spiritual desolation.

Practical Reflection & Application

This verse is a source of immense hope and comfort for every believer. The practical application is that when we are going through a difficult trial and we feel a sense of distance from God, we should never despair. We should remember this verse and we should have a firm and an unshakeable good opinion of our Lord. We should trust that His silence is not a sign that He “despises” us, but is a part of a wise and a loving plan that we may not yet understand.

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16. Rabbuka (رَبُّكَ) – Your Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Ka is the suffix “your.”

The root is R-B-B (ر-ب-ب).

• Morphology: `Rabbuka` (رَبُّكَ) is the noun `Rabb` with the second-person singular possessive pronoun `-ka`.
• Occurrences in Surah Ad-Duha and the Qur’an: This intimate term is a refrain in the surah, appearing 5 times. The root is one of the most common in the Qur’an (over 970 times).

The repeated use of `Rabbuka` (“Your Lord”) throughout the surah establishes a tone of immense love, care, and personal attention from God to His Prophet. The entire communication is framed not from a distant Sovereign but from a personal, nurturing `Rabb`, making the reassurances and promises deeply comforting.

Classical Exegesis (Tafsir)

This intimate and personal term is used five times in the eleven verses of Surah Aḍ-Ḍuḥā. “Your Lord has not forsaken you,” “the favor of your Lord,” “your Lord will give you,” etc. The commentators explain that the repeated use of this specific title is a sign of the immense love, care, and personal attention that God is showing to His Prophet. He is not speaking to him as a distant King, but as his own, personal, loving, and nurturing “Lord.” It is a term of profound and comforting intimacy.

Thematic Context

The theme of the personal and loving care of the “Lord” is the central theme of the entire surah. The surah is a direct and an intimate conversation between the “Lord” and His beloved servant. The theme is that the relationship between God and His Prophet is not a cold or a formal one, but is a deep, a personal, and a loving one. The surah is a testament to the beautiful reality of this divine-human relationship.

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to cultivate a deep and a personal relationship with our “Rabb.” We should turn to Him with our needs, we should seek His guidance, and we should trust in His loving care, with the same confidence and the same intimacy that is modeled in this beautiful and personal surah.

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17. As-Sāʾil (السَّائِلَ) – The one who asks

Linguistic Root & Etymology

The root is S-ʾ-L (س-أ-ل), which means to ask. A sāʾil is one who asks, a beggar, or a petitioner.

The Arabic root is س-أ-ل.

• Morphology: `As-Sā’il` (السَّائِل) is the active participle (ism fāʿil) of the verb `sa’ala`.
• Extended Semantic Range: The root `sa’ala` means to ask, question, or request. A `sā’il` is anyone who asks, whether for material help (a beggar) or for knowledge (a student/seeker).
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once in this surah. The root is very common, appearing over 120 times.

The command `fa-lā tanhar` (“do not repel”) applies to `as-sā’il`. This is the practical application of gratitude for the gift of guidance. Just as God guided the Prophet when he was `ḍāllan` (a seeker, astray), the Prophet must now be gentle and welcoming to any `sā’il` (seeker) who comes to him, whether they seek wealth or knowledge.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:10), after the command concerning the orphan, this is the second of the great, practical commands. “And as for the one who asks, do not repel.” The commentators explain that this is a command to be kind and generous to any “sāʾil“—any petitioner or any one who asks, whether they are asking for wealth or for knowledge. Just as God “guided” the Prophet when he was “seeking,” the Prophet must now be the ultimate source of gentle and welcoming guidance for all who “ask.” He must never “repel” a sincere seeker with a harsh word.

Thematic Context

This connects to the surah’s central theme of a gratitude that is manifested in a compassionate social action. The theme is one of a profound and a direct correspondence. The one who has received a blessing has a special duty to be a source of that very same blessing for others. The one who was a guided seeker must become the ultimate guide for all other seekers. This is a direct and a beautiful lesson in empathy and in paying one’s blessings forward.

Modern & Comparative Lens

The duty to respond to the “one who asks” with kindness is a fundamental ethical principle in many traditions. The Qur’an’s use of the specific verb “tanhar” (to repel) is a particularly beautiful and a psychologically astute one. It is a prohibition not just of refusing to give, but of the very act of “repelling” the asker with a harsh and a dismissive word. It is a command to protect the dignity of the one who is in a state of need.

Practical Reflection & Application

This verse is a direct and a practical command. The practical application is to be among those who respond with kindness and generosity when we are “asked” for help. We should not “repel” the one who asks, whether they are asking for our money, our time, or our knowledge. We should give what we can with a good and a compassionate heart, and if we cannot give, we should at the very least respond with a kind and a gentle word. This is a defining characteristic of a grateful soul.

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18. Sajā (سَجَىٰ) – It is still

Linguistic Root & Etymology

The root is S-J-W (س-ج-و). The verb sajā means to be still, calm, or tranquil.

The Arabic root is س-ج-و.

• Morphology: `Sajā` (سَجَىٰ) is a perfect tense verb.
• Extended Semantic Range: The root signifies stillness, quiet, and the covering of darkness. It is used to describe the night when it becomes tranquil and its darkness deepens.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears only once in the Qur’an, in this verse.

The oath by the night `idhā sajā` (“when it grows still”) uses this unique word to evoke a feeling of profound peace and tranquility. This stillness of the night is presented as a divine sign, a mercy from God. It also serves as a metaphor for the temporary pause in revelation, which, like the night, was a period of quiet and stillness with a divine purpose, not a sign of abandonment.

Classical Exegesis (Tafsir)

In the opening oath of Surah Aḍ-Ḍuḥā (93:2), the surah swears, “And by the night when it is still.” The commentators explain that this is a description of the night when it has become dark, quiet, and “still.” It is a time of peace, of rest, and of tranquility. The oath is by this beautiful and this tranquil cosmic state. In the context of the surah, the “stillness of the night” is a symbol of the temporary pause in the revelation, a time of quiet that the disbelievers mistook for abandonment.

Thematic Context

This connects to the surah’s central theme of divine reassurance. The surah is swearing by the two great and contrasting realities of the daily cycle: the brightness of the day and the stillness of the night. The theme is a powerful one of a divine balance. The surah is saying: “Just as the stillness of the night is a necessary and a meaningful part of the cosmic rhythm, so too was the temporary stillness of the revelation a necessary and a meaningful part of the divine plan. It was not an abandonment.”

Modern & Comparative Lens

The concept of “stillness” or “tranquility” is a central element of the spiritual experience. This verse is a beautiful and a powerful affirmation of the sacredness of the “stillness” of the night. It is a rejection of a modern culture that is often afraid of the quiet and that seeks to fill every moment with noise and with distraction. The surah is calling us to see in the “stillness” of the night a profound and a beautiful sign of our Lord.

Practical Reflection & Application

This verse is an invitation to see the “night” not as a time of fear or of nothingness, but as a profound sign and a mercy from our Lord. The practical application is to be grateful for the blessing of the night. We should use its “stillness” for its intended purpose of rest, and we should also use its quiet for the intimate and the peaceful worship of the Lord of the night. This transforms the simple experience of the night into a profound act of remembrance.

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19. Taqhar (فَلَا تَقْهَرْ) – Then do not oppress

Linguistic Root & Etymology

The root is Q-H-R (ق-ه-ر), which means to oppress, to overcome, or to deal with someone harshly. The prohibition fa-lā taqhar means “then do not oppress.”

The Arabic root is ق-ه-ر.

• Morphology: `Lā taqhar` (لَا تَقْهَرْ) is a prohibitive phrase using `lā` and the jussive verb `taqhar`.
• Extended Semantic Range: The root signifies subjugation and overpowering (`qahr`). To `taqhar` an orphan is to deal with them harshly, to wrong them, or to look down on them because of their weakness. One of God’s names is `Al-Qahhār` (The All-Dominant).
• Occurrences in Surah Ad-Duha and the Qur’an: The command appears once here. The root appears 10 times.

This is the first of the practical commands of gratitude. “So as for the orphan, do not oppress (`taqhar`).” The command is a direct response to the reminder in verse 6: “Did He not find you an orphan and give you refuge?” Because God showed you mercy in your state of vulnerability, you must now show mercy to those in a similar state. It is a command to transform personal experience into empathy and just action.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:9), after God has reminded the Prophet of his own orphanhood, this is the first of the great, practical commands that follows. “So as for the orphan, do not oppress.” The commentators explain that this is a direct and a beautiful lesson in empathy. God is saying to the Prophet: “You yourself know the pain and the vulnerability of being an orphan. So, out of gratitude for the refuge that I gave you, you must now be the ultimate protector and the champion of the orphan. Never treat them with the harshness or the injustice that is so common in your society.”

Thematic Context

This connects to the surah’s central theme of a gratitude that is manifested in a compassionate social action. The surah is not just a personal consolation; it is a call to a social ethic. The theme is one of a profound and a direct correspondence. The one who has received a blessing has a special duty to be a source of that very same blessing for others. The one who was a protected orphan must become the protector of the orphans.

Modern & Comparative Lens

The command to “not oppress the orphan” is a central ethical teaching in all of the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of the specific verb “taqhar” is a particularly powerful and a comprehensive one. It does not just mean to not steal their property, but to not “oppress” them in any way—not with a harsh word, not with a dismissive look, and not with a neglect of their emotional needs.

Practical Reflection & Application

This verse is a direct and a non-negotiable command for every believer. The practical application is to be a community that is a refuge for the orphan. We should be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a grateful soul.

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20. Tanhar (فَلَا تَنْهَرْ) – Then do not repel

Linguistic Root & Etymology

The root is N-H-R (ن-ه-ر), which means to repel, to chide, or to drive someone away with a harsh word. The prohibition fa-lā tanhar means “then do not repel.”

The Arabic root is ن-ه-ر.

• Morphology: `Lā tanhar` (لَا تَنْهَرْ) is a prohibitive phrase.
• Extended Semantic Range: The root verb `nahara` means to rebuke, scold, or drive away harshly. It is a verbal, rather than physical, act of repulsion.
• Occurrences in Surah Ad-Duha and the Qur’an: The command appears once here. The root appears 4 times in the Qur’an.

This is the second practical command of gratitude. Just as God guided the Prophet when he was a seeker (`ḍāllan`), the Prophet must now never `tanhar` (repel) a seeker (`sā’il`) who comes to him. This prohibits not just refusing a request, but also the act of scolding or harshly turning away someone in need, which protects the dignity of the asker.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:10), after the command concerning the orphan, this is the second of the great, practical commands. “And as for the one who asks, do not repel.” The commentators explain that this is a command to be kind and generous to any “sāʾil“—any petitioner or any one who asks, whether they are asking for wealth or for knowledge. Just as God “guided” the Prophet when he was “seeking,” the Prophet must now be the ultimate source of gentle and welcoming guidance for all who “ask.” He must never “repel” a sincere seeker with a harsh word.

Thematic Context

This connects to the surah’s central theme of a gratitude that is manifested in a compassionate social action. The theme is one of a profound and a direct correspondence. The one who has received a blessing has a special duty to be a source of that very same blessing for others. The one who was a guided seeker must become the ultimate guide for all other seekers. This is a direct and a beautiful lesson in empathy and in paying one’s blessings forward.

Modern & Comparative Lens

The duty to respond to the “one who asks” with kindness is a fundamental ethical principle in many traditions. The Qur’an’s use of the specific verb “tanhar” is a particularly beautiful and a psychologically astute one. It is a prohibition not just of refusing to give, but of the very act of “repelling” the asker with a harsh and a dismissive word. It is a command to protect the dignity of the one who is in a state of need.

Practical Reflection & Application

This verse is a direct and a practical command. The practical application is to be among those who respond with kindness and generosity when we are “asked” for help. We should not “repel” the one who asks, whether they are asking for our money, our time, or our knowledge. We should give what we can with a good and a compassionate heart, and if we cannot give, we should at the very least respond with a kind and a gentle word. This is a defining characteristic of a grateful soul.

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21. Al-Ūlā (الْأُولَىٰ) – The first [life]

Linguistic Root & Etymology

The root is ʾ-W-L (أ-و-ل), which means the first. Al-Ūlā is the feminine form, “the first.” Here it refers to the first life, i.e., this world.

The Arabic root is أ-و-ل.

• Morphology: `Al-Ūlā` (الْأُولَىٰ) is the feminine form of `al-awwal` (the first). It is used to modify feminine nouns, or as here, to stand for `al-ḥayāt al-ūlā` (the first life).
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears once here. The root is very common, appearing over 170 times.

The surah uses this term to contrast our current existence with the Hereafter (`al-ākhirah`). This life is `al-ūlā`, merely the “first” stage. This naming implicitly frames our worldly existence as temporary and preliminary, a prelude to the true, final life to come, which is promised to be “better.”

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:4), a definitive statement of value is made. “And the Hereafter is better for you than the first [life].” The commentators explain that “the first life” is a Qur’anic term for our present, worldly existence. It is called “the first” to emphasize its temporary and its preliminary nature. It is not the final or the true life, but is merely the “first” stage in our eternal journey. The surah is making a clear, rational argument that the second and final stage is of a far greater value.

Thematic Context

This connects to the surah’s central theme of the choice between the worldly life and the Hereafter. The surah is a call to a correct and a far-sighted perspective. The theme is one of a great and a wise investment. A wise person is the one who understands the nature of the “first life” and uses it as a means to prepare for the second and better life.

Modern & Comparative Lens

The concept of this life being a “preliminary” or a “first” stage is a central element of the Abrahamic eschatologies. It is a rejection of a materialistic worldview that would see this life as the one and only reality. This verse is a beautiful and a concise expression of the Qur’anic vision of a linear and a purposeful existence that moves from a “first” life of trial to a final life of recompense.

Practical Reflection & Application

This verse is a direct and a powerful guide for our daily decision-making. The practical application is to constantly remind ourselves of the temporary and the “first” nature of this worldly life. We should not become so attached to this “first” stage that we forget to prepare for the final and more important stage. It is a call to a balanced and a far-sighted life, a life that uses the “first” to prepare for the last.

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22. Waddaʿaka (وَدَّعَكَ) – He has taken leave of you

Linguistic Root & Etymology

The root is W-D-ʿ (و-د-ع), which means to take leave of or to forsake. The verb waddaʿaka means “He has taken leave of you.”

The Arabic root is و-د-ع.

• Morphology: `Waddaʿaka` (وَدَّعَكَ) is a Form II perfect tense verb (`waddaʿa`) with the object pronoun `-ka` (“you”). `Mā` (مَا) is the particle of negation.
• Extended Semantic Range: The verb `waddaʿa` is used for bidding farewell, like `al-wadāʿ` (the farewell). It implies a leaving or departure. The verse is a negation of this act.
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once here. The root is very rare.

This is the first part of the direct reassurance to the Prophet ﷺ. During a temporary pause in revelation (`fatrat al-waḥy`), the pagans of Mecca mocked him, suggesting his God had forsaken him. This verse is God’s direct, loving reply, negating any idea of abandonment. The temporary silence was not a “farewell” or a forsaking.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:3), this is the first part of the great divine reassurance to the Prophet. “Your Lord has not taken leave of you, nor has He despised [you].” The commentators explain that this was a direct and a powerful refutation of the hurtful mockery of the disbelievers. During the pause in the revelation, they had taunted the Prophet by saying that his Lord had “forsaken” him. This verse is a direct, a loving, and a definitive statement from God Himself that this is not the case. His temporary silence was not an act of “abandonment,” but was a part of a divine wisdom.

Thematic Context

This connects to the surah’s central theme of divine love and reassurance for the Prophet. The surah is a direct and an intimate consolation. The theme is one of an unwavering and an eternal divine love and presence. The verse is a powerful and a timeless lesson that a temporary silence from God, or a temporary trial, should never be misinterpreted as a sign of divine abandonment. The relationship between God and His beloved servant is far deeper and more constant than that.

Modern & Comparative Lens

The experience of a “dark night of the soul” or a feeling of divine abandonment is a central and a recurring theme in the mystical traditions of all the Abrahamic faiths. This verse is a profound and a beautiful Qur’anic engagement with this. It is a divine and a loving reassurance that even in the moments of apparent silence, the divine presence has not been withdrawn. It is a powerful and a timeless source of hope for any soul that is in a state of spiritual desolation.

Practical Reflection & Application

This verse is a source of immense hope and comfort for every believer. The practical application is that when we are going through a difficult trial and we feel a sense of distance from God, we should never despair. We should remember this verse and we should have a firm and an unshakeable good opinion of our Lord. We should trust that His silence is not a sign that He has “taken leave” of us, but is a part of a wise and a loving plan that we may not yet understand.

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23. Wajadaka (وَوَجَدَكَ) – And He found you

Linguistic Root & Etymology

The root is W-J-D (و-ج-د), which means to find or to perceive. The verb wajadaka means “He found you.”

The Arabic root is و-ج-د.

• Morphology: `Wajadaka` (وَجَدَكَ) is a verb phrase: the perfect tense verb `wajada` (“He found”) with the object pronoun `-ka` (“you”).
• Occurrences in Surah Ad-Duha and the Qur’an: This verb is the central refrain of the surah’s second section, appearing 3 times. The root is very common (over 100 times).

This recurring phrase, “And He found you…”, is a beautiful testament to God’s intimate awareness and proactive care. It is a reminder that in every stage of the Prophet’s vulnerability—as an orphan, a seeker, and one in need—God “found” him in that state and provided the perfect remedy.

Classical Exegesis (Tafsir)

This word is the beautiful and the powerful refrain that is repeated three times in Surah Aḍ-Ḍuḥā (93:6, 7, 8). “Did He not find you an orphan…?”, “And He found you astray…?”, “And He found you in need…?” The commentators explain that this is a statement of God’s intimate and his perfect knowledge of the Prophet’s state. He “found” him in these states of vulnerability, and in each case, His “finding” was immediately followed by His act of merciful intervention. It is a beautiful depiction of a Lord who is constantly aware of the state of His servant and who is always ready to provide the perfect solution.

Thematic Context

This is the central theme of the second half of the surah. It is a powerful argument from the past to the future. The theme is that God’s “finding” of the Prophet in his states of need is a proof of His continuous and unwavering care. The surah is a direct and a personal testament to the divine providence. The one who “found” you and cared for you in the past is the one who has not forsaken you in the present.

Modern & Comparative Lens

The concept of being “found” by God is a beautiful and a deeply personal one. It is a rejection of a deistic God who is distant and unaware. The God of this surah is a God who “finds” His servants in their moments of need. It is a timeless and a universal message of hope for all who are in a state of being “lost” or “in need.” It is a promise of a God who is a seeker and a finder of the lost soul.

Practical Reflection & Application

This verse is a powerful call to a life of reflective gratitude. The practical application is to look back at our own lives and to “find” the moments when God “found” us. We should reflect on our own moments of being lost, of being in need, of being an “orphan,” and we should remember how our Lord gave us guidance, enrichment, and refuge. This practice of remembering is the ultimate cure for our present anxieties and a powerful source of strength for our future.

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24. Yatīman (يَتِيمًا) – An orphan

Linguistic Root & Etymology

The root is Y-T-M (ي-ت-م). An yatīm is an orphan, a child who has lost their father.

The Arabic root is ي-ت-م.

• Morphology: `Yatīman` (يَتِيمًا) is a noun in the accusative case.
• Extended Semantic Range: The root signifies the state of being alone or solitary. A `yatīm` is a child left without a father, their primary protector in that society.
• Occurrences in Surah Ad-Duha and the Qur’an: The word appears twice in this surah. The root is mentioned 23 times in the Qur’an, always in a context urging their kind and just treatment.

God reminds the Prophet of his past as a `yatīm` to prove His continuous care. This personal history then becomes the basis for the universal command that follows: “So as for the orphan (`al-yatīm`), do not oppress.” It is a powerful lesson in empathy, where one’s own past struggles become the motivation for compassion towards others in the same state.

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:6), God reminds the Prophet, “Did He not find you an orphan and give [you] refuge?” The commentators explain that this is a direct and a personal reminder to the Prophet of his own life story. He was born an orphan, a state of extreme vulnerability in that society. God is reminding him of this past state of vulnerability to highlight the greatness of the blessing of the “refuge” that He then bestowed upon him. This is the first of three proofs of God’s continuous and unwavering care for him.

Thematic Context

This connects to the surah’s central theme of a gratitude that is manifested in a compassionate social action. The surah is not just a personal consolation; it is a call to a social ethic. The theme is one of a profound and a direct correspondence. The one who has received a blessing has a special duty to be a source of that very same blessing for others. The one who was a protected “orphan” must become the protector of the orphans, as the surah will command in verse 9.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all of the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of the Prophet’s own, personal experience as an “orphan” as the basis for this command is a particularly beautiful and a powerful one. It is a call to a compassion that is based on a deep and a personal empathy.

Practical Reflection & Application

This verse is a direct and a non-negotiable command for every believer. The practical application is to be a community that is a refuge for the “orphan.” We should be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a grateful soul.

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25. Yuʿṭīka (يُعْطِيكَ) – He will give you

Linguistic Root & Etymology

The root is ʿ-Ṭ-W (ع-ط-و), which means to give. The verb yuʿṭīka means “He will give you.”

The Arabic root is ع-ط-و.

• Morphology: `Yuʿṭīka` (يُعْطِيكَ) is a Form IV imperfect tense verb. The `-ka` suffix is “you.”
• Extended Semantic Range: `Aʿṭā` (Form IV) implies a significant gift or bestowal (`ʿaṭāʾ`).
• Occurrences in Surah Ad-Duha and the Qur’an: The verb appears once here. The root appears about 13 times.

This is the climax of the surah’s reassurances. The verb `yuʿṭīka` is in the future tense, a promise of continuous divine giving. It is an open-ended promise that God will keep bestowing favors upon the Prophet ﷺ—victory, followers, honor in this life, and the highest station in the next—until he is completely satisfied (`fa-tarḍā`).

Classical Exegesis (Tafsir)

In Surah Aḍ-Ḍuḥā (93:5), this is the magnificent and the climactic promise made to the Prophet. “And your Lord is going to give you, and you will be satisfied.” The commentators explain that this is one of the most hopeful and the most magnificent of all the promises in the Qur’an. It is a divine promise to the Prophet that God will continue to “give” him blessings—of victory, of followers, of honor, and of intercession—until he reaches a state of complete and perfect “satisfaction.” It is a statement of the immense and the boundless love that God has for His final messenger.

Thematic Context

This connects to the surah’s central theme of divine reassurance and hope. The surah is a cure for the anxiety and the sorrow of the Prophet. This verse is the ultimate and the most powerful of all consolations. The theme is that the Prophet’s future is not one of sorrow or of abandonment, but one of a continuous and an ever-increasing divine “giving” that will culminate in his own, personal, perfect, and eternal “satisfaction.”

Modern & Comparative Lens

The concept of a future of divine “giving” and of ultimate “satisfaction” is a powerful and a universal one. This verse is a beautiful and a deeply personal expression of the divine love and generosity. It is a timeless and a universal message of hope in a future that will be better than the present.

Practical Reflection & Application

This verse, while specifically for the Prophet, is a source of immense hope for all who follow him. The practical application is to find our own “satisfaction” in the pleasure of our Lord. We should strive to be among those with whom God is pleased, so that we may be among those who are “pleased” with Him. It is a call to a life that is oriented towards the ultimate and the most beautiful of all goals: the state of being completely and eternally “satisfied” with the gifts of our Lord.