English Translation and Tafsir of Surah At-Tin

Name of the Surah 

Surah At-Tin was revealed in Makkah. It is called At-Tin ‘the fig’ because it begins with swearing by the fig. 95:1 By the fig and the olive,

Relationship between Surah Ash-Sharh and Surah At-Tin

Surah As-Sharh comes before surah At-Tin according to the arrangement of the written copy of the Quran. Surah Ash-Sharh mentions the conditions of the best human being, namely, Messenger Muhammad [peace be upon him]. Then, surah At-Tin mentions the conditions of human beings in general. It mentions that they will end up entering Hell and suffering its severe punishment if they disbelieve in Allah’s Oneness, or entering Paradise and enjoying its great reward if they believe in Allah’s Oneness, obey His commands, and avoid His prohibitions.

Most Important Topics Discussed in Surah At-Tin

• Surah At-Tin mentions that Allah honors human beings. He created man in the best form. 

95:4 We indeed created man in the best form.

• Surah At-Tin mentions that man descends to the lowest position by disbelieving in Allah’s Oneness and denying the occurrence of the Day of Judgment.

95:5 Then We reduced him to the lowest of the low,

• Surah At-Tin mentions the absolute rule for recompensing people, namely, rewarding the believers in Allah’s Oneness and punishing the disbelievers in Allah’s Oneness.

95:6 save those who believe and do righteous deeds, for them is a reward, never-ending. 

English Translation of Surah At-Tin

Revealed in Makkah, Contains 8 Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

95:1 By the fig and the olive,

95:2 by the Mount Sinai, 

95:3 and by this secure city.

95:4 We indeed created man in the best form.

95:5 Then We reduced him to the lowest of the low,

95:6 save those who believe and do righteous deeds, for them is a reward, never-ending. 

95:7 Then, what causes you to deny the Recompense?

95:8 Is not Allah the most just of all judges?

Tafsir

95:1 By the fig and the olive,

Allah, Exalted be He, swears by the fig, which people eat, and the olive, which people press to extract oil. 

Allah can swear by whatever thing of His creatures, but the created beings can only swear by Allah.

The scholars of Tafsir mention the following opinions about the meaning of the fig and the olive: 1) They refer to the fig and olive, which people use. These two products indicate Allah’s perfect ability, Who created them and made them delicious and beneficial food. 2) The fig refers to the mosque that Prophet Noah built, and the olive refers to Jerusalem. 3) The fig refers to the holy mosque in Makkah, and the olive refers to al-Aqsa mosque. 4) The fig refers to Damascus’ mosque, and the olive refers to Jerusalem. 5) The fig refers to the mountain upon which Damascus is built, and the olive refers to the mountain upon which Jerusalem is built [Zad Al-Masyr fi Ilm At-Tafsir, Imam Ibn Al-Jawzi]. 

After mentioning the opinions of the scholars, Imam Muhammad bin Jarir At-Tabari said, ‘The correct opinion is that the fig refers to the edible fruit, and the olive refers to the fruit from which oil is extracted. That is because these are the common meanings of them among the Arabs. It is known that there is no mountain called the fig nor the olive. However, if it is meant that Allah swears by the places where the fig and the olive grow, then it may be an acceptable opinion though there is no supporting proof for such an opinion whether in the Quran or a statement of competent authority. Besides, it is known that Damascus is the place where the fig grows, and Jerusalem is the place where the olive tree grows [Tafsir At-Tabari].’ 

95:2 by the Mount Sinai, 

95:3 and by this secure city.

Allah, Exalted be He, swears by the Mount Sinai, which is the mount where Allah spoke to Messenger Moses. Allah also swears by the city of security, namely, Makkah, where anyone who enters it will be safe from any danger. 

Allah swears by these places because they are blessed. The greatest blessing that occurred on the Mount of Sinai is that Allah spoke to Messenger Moses there. As for Makkah, Allah has made it inviolable and whoever enters it will be safe. 

95:4 We indeed created man in the best form.

This ayah is the answer statement of the oath. I swear by the fig, which is a delicious fruit, the olive from which oil is extracted, the Mount of Sanai, where Moses received the divine revelation, and the secure city of Makkah, We indeed, created man in the best of form. 

In other words, Allah swears by the fig, the olive, the Mount of Sanai, and the city of Makkah that He created man in the best of form. He gave him the most beautiful appearance and the most distinctive form. Besides, Allah distinguished man from all other creatures by the intellect whereby he can distinguish the truth from falsehood and the right from the wrong. 

95:5 Then We reduced him to the lowest of the low,

The scholars of Tafsir have two opinions about the meaning of reducing man to the lowest of the low: 1) Growing very old after youthfulness, and becoming weak after being strong. 2) Entering Hell [Zad Al-Masyr fi Ilm At-Tafsir, Imam Ibn Al-Jawzi].  

 After mentioning the opinions of the scholars, Imam Muhammad bin Jarir At-Tabari said, ‘The correct opinion is that the ayah means growing very old when one becomes decrepit that he cannot understand anything. The previous ayah mentions that Allah created man in the best form. Then, he goes through different stages in his life until he becomes very old and weak. This refutes the claim of the deniers of the resurrection on the Day of Judgment. Allah says, 95:7 Then, what causes you to deny the Recompense? It means after presenting these proofs, what causes you to deny the Recompense on the Day of Judgment?’ The disbelievers deny Hell, which Allah warns that they will enter. They experience old age after youthfulness. Therefore, Allah has presented them with evidence that they can see, namely, changing man’s condition from youthfulness to old age, and power into weakness [Tafsir At-Tabari].’ 

Imam Ibn Kathir said, ‘95:5 Then We reduced him to the lowest of the low, this refers to entering Hell on the Day of Judgment. In other words, after enjoying fairness and beauty in the life of this world, man will enter Hell if he disobeys Allah and His Messengers. Therefore, Allah says, 95:6 save those who believe and do righteous deeds, for them is a reward, never-ending [Tafsir Ibn Kathir].’ 

It should be noted that not all human beings reach very old age; rather, some of them grow very old.

95:6 save those who believe and do righteous deeds, for them is a reward, never-ending. 

 Those who believe in Allah’s Oneness and perform righteous deeds for His sake will be recompensed immensely. Allah will give them a never-ending reward for their righteousness and patience with the afflictions and hardships that they may suffer in the life of this world. 

95:7 Then, what causes you to deny the Recompense?

O man, what causes you to deny the Recompense on the Day of Judgment? Has Allah not created you in the best form? Has Allah not sent you His messengers to invite you to worship Him alone? Has Allah not made the right path clear to you? 

O man, indeed, you have no excuse for disbelieving in Allah’s Oneness and denying the resurrection on the Day of Judgment. Those who are endowed with sound understanding believe in Allah’s Oneness and follow the right path.

 95:8 Is not Allah the most just of all judges?

 Indeed, Allah, Who created man in the best form and then He is able to reduce him to the lowest of the low, is the most just of all judges. Thus, everyone, who has a sound reason, must worship Allah alone, obey His commands, and follow His Messengers. 

Qatada, may Allah have mercy on him, narrated that when Messenger Muhammad peace be upon him recited 95:8 Is not Allah the most just of all judges?, he would say, ‘Yes, indeed, Allah is the most just of all judges and I am one of those who witness to that effect [Tafsir At-Tabari].’ 

Learned Lessons from Surah At-Tin Ayah 1-8

• Allah, Exalted be He, can swear by the fig, the olive, the Mount Sanai, and Makkah. Allah can swear by whatever thing of His creatures, but the created being can only swear by Allah. 

• Allah’s blessings on man are countless. 

• Allah created man in the best form.

• Those who believe in Allah’s Oneness and perform righteous deeds will attain immense rewards from Allah.

• The disbelievers are criticized for denying the occurrence of the Day of Judgment though they know that Allah created them in the best form. 

• Allah is the most just judge of all judges. He will justly recompense the good-doers and the evil-doers according to their deeds.

The Noble Quran English Translation of Surah At-Tin

The Noble Quran English Translation of Tafsir Ibn Kathir

The Noble Quran Tafsir of Surah al-Fajr Ayah 21-30 The End of the Righteous and the Wicked

The Noble Quran, English Translation and Tafsir of Surah al-Balad Ayah 1-7 Testing Man by Hardship

Clear and Unclear Utterances (Al-Mujmal and al-Mubayyn Utterances) According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 13]

This article discusses clear and unclear utterances (Al-Mujmal and al-Mubayyn Utterances) according to the principles of Islamic jurisprudence based on Al-Waraqat by Imam Al-Juwayni. 

• Al-Mujmal ‘The Unclear Utterance’:

An utterance that needs clarification when it is mentioned without any specification. In other words, an utterance has more than one meaning, and none of the meanings is more particular than the other meanings.

For example, Allah says, interpretation of the meaning, 

2:228 Divorced menstruating women should wait for three ‘qur’…. [Surah Al-Baqarah] 

The meaning is that a divorced menstruating woman should wait for three qur before she can remarry.

The word ‘qur’’ may mean the purification period between menses, or it may the mean menstruation period. Thus, the word ‘qur’’ is an unclear utterance ‘mujmal’ as it has more than one meaning, and no meaning of them has a particular connotation than the other. Therefore, the scholars differ about the waiting period for a divorced menstruating woman. Some scholars say it is three cycles of the purification period, and others say that it is three cycles of the menstruation period. 

It should be noted that even though there are some unclear utterances in Islamic law texts; however, Messenger Muhammad has clarified everything Muslims need, and the scholars have developed principles and rules for knowing the unclear utterances. 

• Al-Bayan ‘Clarification’:

 It means eliminating and ending unclearness. 

• An-Nass ‘A definitive Text’: 

• An utterance that has only one meaning. 

Allah says, interpretation of the meaning:

48:29 Muhammad is the Messenger of Allah… [Surah Al-Fath]

The ayah explicitly says that Muhammad is the Messenger of Allah, which is a clear text that has only one meaning.

It is also said that a definitive text is an utterance whose meaning is understood without needing any further interpretation or any external evidence. 

Allah says, interpretation of the meaning:

24:2 The adulterer and the adulteress, flog each one of them a hundred lashes… [Surah An-Nur]

It is understood from the ayah that the required punishment is only one hundred lashes.

The Arabic word ‘an-nass’ is derived from ‘manassat al-arus’, namely, a dais/rostrum on which a bride sits. 

When a bride sits on a dais, there will be no doubt that she is the bride. Similarly, a definitive text has only one meaning, and there will be no doubt that is the only meaning of the text.

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat by Imam al-Juwayni [Part 5]

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat by Imam al-Juwayni [Part 4]

English translation, and newfangled commentary on Imām al‑Ḥaramayn al‑Juwaynī’s Kitāb al‑Waraqāt fī uṣūl al‑fiqh

Learn English Translation and Tafsir of Surah ash-Sharh

Surah Ash-Sharh

Revealed in Makkah, Contains 8 Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

94:1 Have We not expanded your breast for you, 

94:2 and removed from you your burden,

94:3 which weighed heavily upon your back, 

94:4 and raised high your fame?

94:5 Thus, surely, with hardship comes ease.

94:6 And surely with hardship comes ease.

94:7 Then when you are free, exert yourself, 

94:8 and to your Lord turn for everything. 

Tafsir

94:1 Have We not expanded your breast for you, 

‘Have We not…’ the interrogation is for emphasis and confirmation to exhort Messenger Muhammad [peace be upon him] to keep on thanking Allah, Exalted be He, for His innumerable blessings on him. 

The wording of the Arabic version of ayah (1) is as follows: alam nashrah laka sadrak. Sharh means to expand and open something. The intended meaning is expanding and opening the breast of Messenger Muhammad to accept and adhere to the truth, all virtuous ethics, and removing all vices that drive one away from sound understanding, righteous deeds, the truth, and the right path. O noble Messenger, have We not expanded your breast and made it spacious to accept the truth? Have We not opened your breast to honor you and prepare you to carry out the message of Allah’s Oneness to humanity?

Someone may say, ‘Why is the breast, and not the heart mentioned?

The breast is mentioned because Satan whispers in the breast. Therefore, removing Satan’s whisper will expand and prepare it to accept the truth. It was said that the breast is the stronghold of the heart. If Satan finds a way to enter it, he will attack it and his soldiers will settle therein. Then they will arouse sadness and grief therein. So the heart will be depressed, and not satisfied with performing righteous deeds nor be pleased with following the principles of Islam. On the other hand, if the enemy, namely, Satan and his soldiers, is expelled from the breast in the first place, then security will be attained, grief will vanish, and the breast will be expanded and easily perform Allah’s obligations on it [Mafatih al-Ghayb, Tafsir al-Razi] .’ 

94:2 and removed from you your burden,

94:3 which weighed heavily upon your back, 

The ayah mentions another blessing that Allah, Exalted be He, has given to His beloved Messenger Muhammad. 

O noble Messenger Muhammad, have We not removed from you your burden, which weighed heavily upon your back? We have removed from you the burden of conveying the Islamic message to people, protected you from sins, and purified you from vices. Thus, you have become, by Our bounty and generosity, ready to convey the Islamic message. 

94:4 and raised high your fame?

 O noble Messenger Muhammad, We have not expanded your breast so that it easily accepts and follows the truth; We have removed from you your burden that weighed heavily on your back so that you have become able to carry out the duties of prophet-hood; We have raised high your fame so that you have attained a high rank and status. We have also chosen you so that you have become the best of all human beings and the best of Our Messengers, and We will give you the great intercession on the Day of Judgment. 

The scholars of Tafsir mention the following opinions about the meaning of raising high the fame of Messenger Muhammad: 1) Allah has raised high the fame of Messenger Muhammad so that his name is mentioned when Allah’s name is mentioned on different occasions. For example, when declaring the testimony of faith, a believer will say, ‘I testify that there is no god worthy of worship except Allah, and I testify that Muhammad is His servant and Messenger. 2) Allah has raised high the fame of Muhammad by choosing him to be His Prophet and Messenger. 3) Allah will raise high the fame of Messenger Muhammad in the Hereafter, just as He has raised high it in the life of this world. 4) Allah has raised high the fame of Messenger Muhammad among the angels. 5) Allah has raised high the fame of Messenger when He took a covenant from all His Prophets to believe in him and acknowledge his high rank [Zad Al-Masyr fi Ilm at-Tafsir, Imam Ibn al-Jawzi]. 

 Abu Said al-Khudri, may Allah be pleased with him, narrated that Messenger Muhammad, peace be upon him, said, ‘Gabriel came to me and said, ‘Your and my Lord says, ‘How have I raised high your fame?’ Messenger Muhammad said, ‘Allah knows best.’ Gabriel said, ‘He says that whenever I am remembered, you will be remembered with Me. [Jama Al-Bayan, Tafsir At-Tabari]’’ 

94:5 Thus, surely, with hardship comes ease.

94:6 And surely with hardship comes ease.

The ayah mentions what brings happiness to the hearts of Messenger Muhammad and his followers, and arouses hope in their souls. Allah, Exalted be He, mentions one of His rules that never changes, namely, after every hardship, ease, and relief comes, no matter how long the hardship may remain.

O noble Messenger Muhammad, you have known that We have expanded your breast, removed from you the burden that weighed heavily upon your back, raised high your fame. You should also know that after every hardship comes ease, and after adversity comes relief. Thus, you and your followers should be patient and rely on Allah. Indeed, victory and happiness will be yours. 

The ayah implies a consolation to Messenger Muhammad and the believers everywhere and at every time. It mentions a truthful promise that every difficulty will end, every calamity will vanish, and every hardship will disappear. Whenever one is patient without any complaint, arms himself with an unshakable belief in Allah, and then has a strong resolution, then he will come out victorious after every hardship and difficulty. 

 As some people who experience great hardship may doubt that relief and ease will certainly come, the ayah confirms it by repeating the same meaning twice. 

 94:5 Thus, surely, with hardship comes ease.

94:6 And surely with hardship comes ease.

The Arabic wording of ayah (5&6) is as follows: fa-inna maʿa l-ʿus'ri yus'ra, inna maʿa l-ʿus'ri yus'ra. Al-‘us’ri means hardship, and yus’ra means ease. The word ‘al-‘uri’ uses the definite article ‘al –the’ to indicate that the hardship mentioned in the ayah is one hardship. On the other hand, the word ‘yus’ra’ is used without an article, namely, it is an indefinite noun, to indicate that ease will come two times. In Other words, after each hardship, relief and ease will come two times. Abdul Allah Ibn Abbas, may Allah be pleased with them, said, ‘Hardship will not overcome two occasions of ease.’ When the Arabs mention something in the indefinite form and then repeat it in the indefinite form, it means that they speak about two different things. On the other hand, when they mention something in the indefinite form and then repeat it in the definite form, it means that they speak about the same thing. The meaning is as follows: O noble Messenger Muhammad, do not grieve over the disbelievers’ abuse as they taunt you by saying that you are poor. Verily, ease and comfort will come after hardship in the life of this world.’ Allah fulfilled His promise to Messenger Muhammad as he made him victorious over the disbelievers. And He will give ease and comfort to the believers in this world and the Hereafter [Zad Al-Masyr fi Ilm at-Tafsir, Imam Ibn al-Jawzi]. 

94:7 Then when you are free, exert yourself, 

94:8 and to your Lord turn for everything.

After enumerating some of Allah’s blessings on Messenger Muhammad, he was commanded to exert himself and diligently worship Allah, exalted be He. 

 O noble Messenger Muhammad, when you are free from performing your duties, exert yourself by doing righteous acts that will bring you close to Allah more and more and raise your rank. Perform righteous deeds such as prayer, reciting the Quran, and fasting. Turn to your Lord, Allah, for everything. Perform all righteous deeds for the sake of your Lord and seek His help for all your needs. Verily, only Allah can reward you immensely for your righteous deeds and He will certainly grant you help and support.

The intended meaning is to urge Messenger Muhammad and the believers to continuously perform righteous deeds for Allah’s sake and seek help and support from Allah alone after taking permissible steps to achieve their goals. 

 Indeed, Messenger Muhammad complied with Allah’s instruction. Thus, he exerted himself and prayed the night prayer until his feet swelled. Al-Mughirah, may Allah be pleased with him, said, ‘Messenger Muhammad used to pray the night prayer until his feet swelled. When he was asked why he exerted himself, he said, ‘Shall I not be a thankful slave [Sahih Al-Bukhari].’ 

Learned Lessons from Surah Ash-Sharh Ayah 1-8

• Allah’s blessings on Messenger Muhammad are numerous, some of which are the following: 1) Allah removed from him the burden of carrying out the Islamic message, protected him from sins, and purified him from vices. 2) Allah raised high the fame of Messenger Muhammad high. He made his name be remembered whenever Allah’s name is remembered. 

• Allah has promised Messenger Muhammad and the believers that there will be ease and relief after every hardship and that adversity will never overcome relief and ease.

• It is important to diligently and continuously perform righteous deeds for Allah’s sake.

• One should always rely on Allah concerning all his affairs and needs. 

The Noble Quran English Translation and Tafsir of Surah Ash-Sharh

The Noble Quran English Translation of Tafsir Ibn Kathir

The Noble Quran English Translation and Tafsir of Surah Ad-Duha

The Noble Quran Introduction to English Translation and Tafsir of Surah ash-Sharh

 

Disconnected Specification According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn [Part 12]

Specifying a general utterance in the Quran by specific utterance in the Quran: 

Allah says, interpretation of the meaning,

1:221 And do not marry polytheistic women until they believe. [Surah Al-Baqarah]

5:5 This day, all good things are made lawful for you, and the food of those who were given the Scripture is lawful for you, and your food is lawful for them. And it is made lawful for you to marry chaste women from the believers and chaste women from those who were given the Scripture before you… [Surah Al-Ma’idah]

The general utterance mentioned in the first ayah, namely prohibiting marrying polytheistic women, is specified by the specific utterance in the second ayah, namely, it is lawful for you to marry chaste women from the believers and chaste women from those who were given the Scripture before you. 

2.  Specifying a general utterance in the Quran by a specific utterance in the Sunnah of Messenger Muhammad [peace be upon him]: 

Allah says, interpretation of the meaning,

4:11Allah commands you concerning your children: for the male is what is equal to the share of two females… [Surah An-Nisa’] 

The word ‘children’ is a general utterance, and it includes Muslim and non-Muslim children. Messenger Muhammad [peace be upon him] said,

‘The Muslim does not inherit the disbeliever, nor does the disbeliever inherit the Muslim [Sahih Al-Bukhari].’  

The general utterance in the ayah from the Quran, namely, children, is specified by the specific utterance from the Sunnah, namely, Muslim children are not allowed to inherit their non-Muslim parents and non-Muslim children are not allowed to inherit their Muslim parents. 

3. Specifying a general utterance in the Sunnah by a specific utterance in the Quran: 

Messenger Muhammad [peace be upon him] said, ‘Allah does not accept the prayer of any one of you if his ablution is nullified until he re-make another ablution [Sahih Al-Bukhari].’  

This hadith is a general utterance that makes using water for ablution a condition for a valid prayer. The statement of the hadith is specified by a specific utterance in the Quran, which makes dry ablution ‘tyymmum, using dust to make ablution’ in certain cases permissible

Allah says, interpretation of the meaning,

5:6 O you who believe, when you intend to perform the prayer, wash your faces and your hands to the elbows, wipe your heads with water, and wash your feet to the ankles. If you are unclean, purify your selves. And if you are sick, or on a journey, or answer the call of nature, or have intercourse with women, and cannot find water, perform at-tayymmum by pure dust. Wipe your faces and hands with it. Allah does not want to cause you any hardship, but He wants to purify you and complete His blessing on you that you may be thankful. [Surah Al-Ma’idah] 

4. Specifying a general utterance in the Sunnah by specific utterance in the Sunnah:

 Messenger Muhammad [peace be upon him] said that one-tenth is the due zakat on land irrigated without effort, whether the crops are a large or small quantity, e.g. a crop that is irrigated by rain [Sahih Al-Bukhari].  

In another narration, Messenger Muhammad said, ‘There is no zakat on less than five awsuq (612 gram) [Sahih Muslim].’ 

Thus, the general utterance in the first hadith, stating that there is zakat is not due on crops irrigated without effort, whether it is a large or small amount, is specified by the specific utterance in the second hadith, stating that zakat is not due on a crop that is less than five awsuq (612 gram). 

5. Specifying a general utterance in the Quran and the Sunnah by specific deductive analogy ‘Qiyas’: 

Qiyas is analogical reasoning as applied to the deduction of juridical principles from the Quran and Sunnah of Messenger Muhammad. 

This type of specification is permissible because qiyas depends on a text from the Quran or the Sunnah. Thus, it is as if the text from the Quran or the Sunnah is the specifying text. 

For example, Allah says, interpretation of the meaning,

24:2 The adulterer and the adulteress, flog each one of them a hundred lashes… [Surah An-Nur]

The general utterance in the ayah stating that the punishment of the adulterer and the adulteress is a hundred lashes is specified by the following ayah in the Quran:

4:25: …if they commit adultery, their punishment shall be half of that of the free women… 

Ayah [4:25] mentions the punishment of a slave adultress, but it does not mention the punishment of a slave adulterer. The scholars say, by means of deductive analogy, that the punishment of a slave adulterer is the same as the punishment of a slave adultress, namely, fifty lashes. 

The following is an example of specifying a general utterance in the Sunnah by means of qiyas:

The punishment of a fornicator and fornicatress is one hundred lashes and banishment for a year,  which is a general utterance.

By means of deductive analogy with the punishment of a female slave whose punishment is confirmed by the Quran, the punishment of a male slave is specified and his punishment is fifty lashes.

Types of Al-Qiyas in Islamic Jurisprudence

Categories of Transmitted Hadith in Sunnah

Introduction to English Translation and Tafsir of Surah ash-Sharh

 

Name of Surah ash-Sharh

This surah is called ash-Sharh because it begins with ‘alam nashrah laka sadrak’, namely, 94:1 Have We not expanded your breast for you…

It refers to the fact that Allah expanded and opened the breast of Messenger Muhammad [peace be upon him] to the truth, and filled it with faith and wisdom. Surah ash-Sharh was revealed in Makkah. It contains eight ayat. 

Relationship between Surah ash-Sharh and Surah ad-Duha 

Surah ad-Duha comes before surah ash-Sharh according to the written copy of the Quran, al-Mushaf. Both surahs mention some of Allah’s blessings on Messenger Muhammad, reassure him of his great rank with Allah, and command him to perform righteous deeds and be thankful for Allah’s blessings. 

Main Topics Discussed in Surah ash-Sharh

• Surah ash-Sharh speaks about Messenger Muhammad and mentions some of Allah’s blessings on him, which necessitate thanking Allah, the Giver of all blessings.

• Allah, Exalted be He, expanded and opened Messenger Muhammad’s breast to faith and wisdom. He also purified it from sins and vices. In addition, Allah raised the rank of Messenger Muhammad high in the life of this world and He will make it high the Hereafter. The cause for mentioning these blessings is to console Messenger Muhammad for the abuse and hardship he suffered at the hands of the disbelievers.

94:1 Have We not expanded your breast for you, 

94:2 and removed from you your burden,

• Allah promised Messenger Muhammad that He would relieve the suffering of the oppressed, the weak, and the distressed. He would remove their afflictions, adversities, and hardship and give them victory, no matter how long hardship and affliction might remain.

94:5 Thus, surely, with hardship comes ease.

94:6 And surely with hardship comes ease.

• Allah commanded Messenger Muhammad to persevere in worshipping Him alone and occupy himself with performing righteous deeds after fulfilling his obligations of conveying Islamic message to people to thank Allah for His blessings on him.

94:7 Then when you are free, exert yourself, 

• Allah commanded Messenger Muhammad to put his trust in Allah concerning attaining and achieving all his needs and hopes.

The Noble Quran English Translation of Surah Ash-Sharh

The Noble Quran English Translation of Tafsir Ibn Kathir

The Noble Quran Introduction to Surah Ad-Duha English Translation and Tafsir

Understand and Learn English Translation and Tafsir of Surah Ad-Duha

 

Surah Ad-Duha, Revealed in Makkah, Contains 11 Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

93:1 By the forenoon, 

93:2 and by the night when it grows still,

93:3 your Lord has neither forsaken you nor hates you.

93:4 And the Hereafter is surely better for you than the First.

93:5 And your Lord will surely give you and you will be pleased.

93:6 Did He not find you an orphan and shelter you?

93:7 And did He not find you wandering and guide you,

93:8 and He found you needy and made you rich?

93:9 Therefore, as for the orphan, do not oppress,

93:10 and as for one who asks for help, do not chide.

93:11 And as for the blessing of your Lord, proclaim it.

Cause of Revelation 

It was mentioned that surah Ad-Duha was revealed to invalidate the claim of the disbelievers, who said that Allah, Exalted be He, hated His Messenger Muhammad [peace be upon him] when the revelation was late. The angel Gabriel was late to bring Allah’s revelation to Messenger Muhammad, so a woman said, ‘The devil of Muhammad left him.’ Therefore, Allah revealed, 93:3 your Lord has neither forsaken you nor hates you. [Jama Al-Bayan, Tafsir At-Tabari]. 

Tafsir 

93:1 By the forenoon, 

93:2 and by the night when it grows still,

Allah, Exalted swears by the forenoon, namely, the time after the sun rises. It is the time of movement and activity and seeking for livelihood. 

It is also said that it refers to the entire day as it corresponds to the night. However, the first opinion is more suitable because the forenoon refers to the time that comes after the sun rises and spreads its light in the universe. 

Allah, Exalted be He, also swears by the night when it grows still and covers the universe with its darkness, which causes people’s movement and activity to cease. 

Allah can swear by whatever thing of His creatures, but the created beings can only swear by Allah. 

93:3 your Lord has neither forsaken you nor hates you.

O noble Messenger Muhammad, your Lord, Allah, has neither forsaken you nor hated you since the time He has chosen you to convey the message of His Oneness to humanity; rather, you are the object of His love and care, and He is pleased with you. 

In other words, the ayah negates that Allah refrained from revealing His revelation to His Messenger and Prophet Muhammad and that He neither forsook nor hated him. 

Indeed, Allah, Exalted be He, never ceased to reveal His revelation to His Messenger and Prophet Muhammad as the disbelievers claimed. Some of them said that Allah forsook His Prophet, while others thought that Allah hated him. The surah refuted their claims eloquently. 

93:4 And the Hereafter is surely better for you than the First.

93:5 And your Lord will surely give you and you will be pleased.

Allah, Exalted be He, gave His Messenger and Prophet Muhammad good news.

O noble Messenger Muhammad, the Hereafter and what Allah has prepared for you of indescribable happiness therein is better for you than the life of this world wherein He has given you prophethood, high ranks, and sublime ethics. Moreover, Allah will surely give you of the goodness of the life of this world and the Hereafter that will please you and make you happy. He will give you victory and authority, make the truth high by the efforts that you and your truthful companions make, and grant you high ranks in the Hereafter, which none knows but Allah, such as the praiseworthy status and the great intercession. Thus, you will be pleased with the blessings and the bounties that your Lord, Allah, will bestow on you.

O noble Messenger Muhammad, your future will be better than the past. You will increase in power and status day after day. Therefore, do not care about those who claim that I have forsaken or hated you. Indeed, I will make your rank and position higher and higher. 

 The following ayat mention some of Allah’s blessings on Messenger Muhammad, and the interrogation is for emphasis and confirmation. 

 93:6 Did He not find you an orphan and shelter you?

 O noble Messenger Muhammad, you were an orphan as your father died when you were an embryo in your mother's womb. Allah, out of His bounty and generosity, sheltered you, took care of you, and made your grandfather, Abd al-Muttalib, undertake the responsibility of taking care of you. After your grandfather died, Allah made your uncle, Abu Talib, take care of you, and protect you against the abuse of the disbelievers when you received the divine revelation until he died. 

93:7 And did He not find you wandering and guide you,

O noble Messenger Muhammad, Allah found you wandering as you did not know prophethood and the principles of Islamic law. Then Allah guided you, revealed to you His revelation, and taught you the principles of Islamic law.

The scholars of Tafsir mention the following opinions about the meaning of the ayah. 1) Messenger Muhammad did not know the path of prophethood and the principles of Islamic law. Then Allah guided him to them. This is the opinion of the majority of the scholars. 2) Messenger Muhammad lost his way when he was a child in Makkah. Then, Allah caused him to return to his grandfather, Abdul Muttalib. 3) When Messenger Muhammad traveled with Maysarah, the servant of Khadijah, for business, Satan took the rein of his she-camel to make him lose his way; however, the angel Gabriel came and breathed against Satan, which caused him to go to a very far place. Allah conferred this blessing on His Messenger Muhammad. 4) Allah found Messenger Muhammad among his tribe, which went astray away from the right path. And He guided His Messenger Muhammad to the creed of worshipping Allah alone and prophethood. 5) Allah found Messenger Muhammad forgetful, and He guided him to remember Him. 6) Allah found Messenger Muhammad unknown among people, so He made him known [Zad Al-Masyr fi Ilm At-Tafsir, Imam Ibn Al-Jawzi]. 

93:8 and He found you needy and made you rich?

O noble Messenger Muhammad, your father died and he did not leave you wealth, so you grew up poor under the care of your grandfather and uncle. Then, Allah, out of His bounty and generosity, made you rich. He bestowed on you the blessing of contentment. You were content with what He gave to you even if it was insufficient. Moreover, Allah made you rich as you worked for Khadijah’s business and you earned sufficient money that enabled you to live a decent life. 

Qatada, may Allah have mercy on him, said, ‘93:6 Did He not find you an orphan and shelter you? 93:7 And did He not find you wandering and guide you, 93:8 and He found you needy and made you rich? These are the stages of Messenger Muhammad’s life before Allah sent him as His Messenger. [Jama Al-Bayan, Tafsir At-Tabari]’ 

After mentioning some of Allah’s blessings on Allah’s Messenger Muhammad, he was commanded to thank Allah and fulfill Allah’s rights on him.

93:9 Therefore, as for the orphan, do not oppress,

93:10 and as for one who asks for help, do not chide.

93:11 And as for the blessing of your Lord, proclaim it.

O noble Messenger Muhammad, Allah’s blessings on you are numerous. You were an orphan and He sheltered you. You did not know prophethood and the principles of Islamic law and Allah made you know them and revealed His revelation to you. You were poor and Allah made you rich. Therefore, you should thank Allah, the giver of all blessings. You should not oppress the orphan; rather, you should honor and be kind to him. You should not chide the needy, who comes to you and ask you for help; rather, you should be patient with him. He may be ignorant and seek to learn from the knowledge that Allah has granted you, or he may need financial help. No matter what kind of help he needs, you should do your best to help him. You should also proclaim Allah’s blessings on you. You should tell people about Allah’s blessings on you, but without boastfulness or haughtiness. You should also command your followers to be thankful for Allah’s blessings on them. The more you thank Allah for His blessings and proclaim them with gratitude, the more Allah will grant you of His bounties. 

Indeed, Messenger Muhammad obeyed Allah’s command. He used to honor and take care of the orphan. And he used to command his followers to be kind to the orphan and encourage them to be merciful to him by informing them of the great reward awaiting those who honor the orphan. Messenger Muhammad said, ‘I will be with the guardian of an orphan in Paradise like this.’ Then, he raised his forefinger and middle finger by way of illustration. 

Learned Lessons from Surah Ad-Duha Ayah 1-11

• Allah, Exalted be He, swears by the forenoon and the night when it grows still that He never forsook nor hated His beloved Messenger and Prophet Muhammad. When the revelation was late, the disbelievers said Allah forsook and hated him. Therefore, Allah revealed these ayat to refute their claim.

• Allah gave His Prophet and Messenger good news that his future states would be better than his past ones, and his life in the Hereafter would be better than his life in this world, and that He would give him of His bounties and blessings until he became well-pleased. 

• Some of Allah’s blessings on Messenger Muhammad are that He sheltered him, that He revealed to him Islamic Shariah and the Quran, and that He made him rich.

• Allah commanded Messenger Muhammad to adhere to virtuous ethics. He commanded him not to oppress the orphan and not chide the needy.

• Allah commanded Messenger Muhammad to proclaim Allah’s blessings on him and thank Him for them. 

• Muslims should follow in the footsteps of Messenger Muhammad and adhere to virtuous ethics. 

The Noble Quran English Translation of Surah Ad-Duha

English Translation of Tafsir Ibn Kathir Surah Ad-Duha

Introduction to Surah Ad-Duha English Translation and Tafsir

English Translation and Tafsir of Surah al-Layl Ayah 1-11 People’s Endeavors Are Diverse

Connected Specification According to the Principles of Islamic Jurisprudence

 

The Condition

The specifying condition can come after the stipulated thing.

For example, if you visit me, I will honor you. Honoring will take place if the visit takes place. 

The specifying condition can come before the stipulated thing. 

For example, honor the men if they visit you. 

The Attribute

Specification by an attribute:

An attribute qualifies the general utterance. Thus, some of the general utterance that has this attribute will be excluded.

For example, this endowment will be for my poor children. 

The Unqualified and the Qualified

The difference between the general and the unqualified utterance:

The generality of the general is comprehensive, namely, it includes all individuals within the general utterance. 

For example, ‘honor the students.’ This is a comprehensive statement encompassing all the students. 

On the other hand, ‘honor a student.’ This is an unqualified statement. It does not refer to a specific student; rather, it means to honor any student from all the students. In other words, if one honors Zaid, he will not honor another student.

 Al-Mutlaq (the unqualified): 

It refers to a word that is neither qualified nor limited in its application.

For example, honor a student.

 Al-Muqayd (the qualified):

It refers to a word that qualifies the unqualified by an attribute.

For example, ‘honor a kind student.’ 

The meaning of the unqualified is understood according to the qualified.

For example, the atonement for unintentional murder is freeing a Muslim slave, namely, the word slave is qualified by being a Muslim.

Az-zihar, which is a form of divorce in which the husband says to his wife, ‘You are like my mother to me.’ The atonement of az-Zihar is freeing a slave. Since the rule is freeing a slave, the unqualified word is understood according to the qualified word. Hence, the atonement of az-Zihar is freeing a Muslim slave.

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn [Part 1]
Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn [Part 10]

Understanding Usul al-Fiqh

Introduction to English Translation and Tafsir of Surah Ad-Duha

 

Name of Surah Ad-Duha

This surah is called Ad-Duha because it begins with swearing by Ad-Duha translated into the forenoon. 93:1 By the forenoon… It was revealed in Makkah. 

Relationship between Surah Ad-Duha and Surah al-Layl

According to the written copy of the Quran, al-Mushaf, surah Ad-Duha comes after Surah al-Layl, which is concluded with Allah’s promise to the God-fearing that they will be pleased with His reward. Surah Ad-Duha confirms this promise. Allah, Exalted be He, says, interpretation of the meaning, 

 93:5 And your Lord will surely give you and you will be pleased.

Surah al-Layl mentions that the God-fearing will be far away from Hell and its severe punishment. Surah Ad-Duha mentions some of Allah’s blessings on the master of all the God-fearing, Messenger Muhammad [peace be upon him]. 

Main Topics Discussed in Surah Ad-Duha

• Surah Ad-Duha discusses topics related to the personality of Messenger Muhammad.

• The surah begins with swearing by the Creator of the forenoon, Allah. It says that He did not forsake His Messenger and Prophet Muhammad, nor did He hate him; rather, he had a high rank with Allah and he was under His care. 

93:1 By the forenoon,

 93:2 and by the night when it grows still, 93:3 your Lord has neither forsaken you nor hates you.

• Allah gave Messenger Muhammad good news that he would attain the greatest blessing in the Hereafter one of which is the great intercession. 93:5 And your Lord will surely give you and you will be pleased.

• Surah Ad-Duha mentions some of Allah’s blessings on Messenger Muhammad since his childhood. 

93:6 Did He not find you an orphan and shelter you? 93:7 And did He not find you wandering and guide you,

 93:8 and He found you needy and made you rich?

• Surah Ad-Duha is concluded by commanding Messenger Muhammad to adhere to three virtues, namely, being compassionate towards the orphan, helping the needy, and thanking Allah for His blessings.

 93:9 Therefore, as for the orphan, do not oppress, 93:10 and as for one who asks for help, do not chide. 93:11 And as for the blessing of your Lord, proclaim it.

The Noble Quran English Translation of Surah Ad-Duha 

The Noble Quran Introduction to Surah Al-Layl English Translation and Tafsir

Introduction to Surah ash-Shams English Translation and Tafsir

Connected Specification in Usul Al-Fiqh Based on Al-Waraqat by Imam Al-Juwayni

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn [Part 10]

1. The Exception

The exception is excluding some of the general utterances by using words of exception. If it had not been for the exception, the excluded things would be included in the general utterance.

For example, Allah says, interpretation of meaning, (By the time! Indeed, man in loss save those who believe, perform righteous deeds, exhort one another to adhere to the truth, and exhort one another to be steadfast.) [Surah al-Asr: 1-3] 

Conditions of Connected Specification by Exception

• Some of the things from which the exception is made remain. For example, we cannot say, ‘Honor the students except the students.’ We can say, ‘Honor the students except the lazy.’ If a man said to his wife, ‘You are divorced three times except for three times.’ This is an invalid exception as there is nothing that remains from the excluded thing.

• The speech is connected. For example, if someone says, ‘Honor the men.’ Then, after one day, he says, ‘except Zaid.’ This is an invalid exception because there is a long time separating the exception and the thing from which the exception is made. 

• The excluded thing can be mentioned before the thing from which the exception is made. For example, ‘except Zaid, no one stands.’ The original statement is ‘No one stands except Zaid.’

• The excluded thing may belong or may not belong to the class/kind from which the exception is made. For example, ‘The men came except Zaid. The men and Zaid are human beings. In the Arabic language, the following sentence can be said, ‘The people came except the donkey.’ Though the donkey does not belong to the same class/kind of people, the exception is valid. 

Types of Figurative Speech According to the Principles of Islamic Jurisprudence Based on Al-Waraqat
Connected Specification According to the Principles of Islamic Jurisprudence