Surah Al-Duha (الِضُّحىٰ) (The Forenoon) (93:1-11)

Surah Al-Duha offers comfort and reassurance to Prophet Muhammad ﷺ during a time of emotional and spiritual hardship and through him all believers. The Surah emphasizes Allah’s constant care, ongoing support, and enduring grace are always there even when it is not immediately felt.

When reading this Suarh imagine Allah speaking directly to you, offering reassurance that you are never alone, as was the case with Dr. Jeffrey Lang, a Professor of Mathematics and American convert to Islam who described his first encounter with the Surah in his book Struggling to Surrender:

“The first time I read the ninety-third Surah of the Qur’an, I was so struck with its promise of God’s nurturing love that I wept for what had to be at least a half hour. I felt like a lost child who had finally been rescued by his mother, for it tells us that through the brightest and darkest times, God does not forsake us, if we only turn to Him.”

The Surah begins with two profound oaths.

وَٱلضُّحَىٰ (١) وَٱلَّيۡلِ إِذَا سَجَىٰ (٢)

“By the morning brightness. (1)  And by the night when it becomes still.” (93:1-2)

Allah swears by the morning light (approximately 30 minutes after sunrise until 30 minutes before noon) and by the stillness of the night. The “Duha: period is ideal for productive work, while the darkest part of the night signifies complete rest. These oaths highlight life’s inherent balance—a time for diligent effort and a time for rest and comfort.

Regarding the Prophet (PBUH), the delay in revelation was not a sign of Allah’s displeasure but a period reflecting this balance of work and rest. Thus, Allah reassures the Prophet (PBUH) and all of us:

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (٣)

“Your Lord has neither forsaken you, nor does He hate you.” (93:3)

When we face hardship or delay in our lives, we must remind ourselves that it is not a sign that Allah is angry with us. It is simply a part of the divine rhythm of life—a time for striving and a time for rest. And after the struggle ease will surely come. The Surah continues with a powerful promise:

وَلَلۡأَخِرَةُ خَيۡرٌ۬ لَّكَ مِنَ ٱلۡأُولَىٰ (٤) وَلَسَوۡفَ يُعۡطِيكَ رَبُّكَ فَتَرۡضَىٰٓ (٥)

“And the future will be better for you than the past. (4) And your Lord is sure to give you so much that you will be well satisfied.’ (93:4-5)

 Be assured that after hardship, ease and improvement will come and the future will be better than the present.  Embrace this your guiding principle:

• When you are granted something, remind yourself, “The provision of Paradise is better than this.”
• When you are deprived of something, tell yourself, “What I am waiting and hoping for will be far better than what I think I need now.”

This promise of better days ahead is a reminder of Allah’s enduring care. As a righteous servant of Allah, you should maintain a positive opinion of Allah during times of distress. Allah reminds us of His unlimited love and care by recalling three key blessings:

أَلَمۡ يَجِدۡكَ يَتِيمً۬ا فَـَٔاوَىٰ (٦) وَوَجَدَكَ ضَآلاًّ۬ فَهَدَىٰ (٧) وَوَجَدَكَ عَآٮِٕلاً۬ فَأَغۡنَىٰ (٨)

“Did He not find you an orphan and sheltered you? (6) Did He not find you lost and guided you? (7) Did He not find you in need and made you rich? (Al-Duha 93:6-8)

With these blessings in mind, Allah commands us to act with compassion and gratitude. He provides three instructions in the surah, equally relevant to us today as they were to the Prophet (PBUH):

فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ (٩) وَأَمَّا ٱلسَّآٮِٕلَ فَلَا تَنۡہَرۡ (١٠) وَأَمَّا بِنِعۡمَةِ رَبِّكَ فَحَدِّثۡ (١١)

“Therefore, as for the orphan, do not oppress him (9) And as for the one who asks, do not scold him; (10) And about the blessings of your Lord, talk about them.” (93:9-11)

The Prophet (PBUH) was deeply compassionate toward orphans. He (PBUH) said:

وَأَنَا وَكَافِلُ الْيَتِيمِ فِي الْجَنَّةِ هَكَذَا وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى وَفَرَّجَ بَيْنَهُمَا شَيْئاً) البخاري(

“I and the guardian of an orphan are in Paradise like this,” indicating with his two fingers, closely joined together. (Bukhari)

He (PBUH) also said:

  مَنْ ضَمَّ يَتِيماً بَيْنَ أَبَوَيْنِ مُسْلِمَيْنِ إِلَى طَعَامِهِ وَشَرَابِهِ حَتَّى يَسْتَغْنِيَ عَنْهُ وَجَبَتْ لَهُ الْجَنَّةُ الْبَتَّةَ) أحمد (

“The heaven is absolutely guaranteed for the one who raises a Muslim orphan until he becomes independent.”  (Ahmad)

Today, we are reminded of the plight of orphans, especially the more than 30,000 children in Gaza who have lost their parents and are crying out for help. As a global Muslim community, we must ask ourselves: Do we have a plan, a vision, and a commitment to care for these orphans? Their pain is our collective responsibility.

The Second command

وَأَمَّا ٱلسَّآٮِٕلَ فَلَا تَنۡہَرۡ (١٠)

“And as for the one who asks, do not scold him.” (93:10)

This command instructs us to treat those who ask with dignity and respect.  This extends beyond charity to include responding with kindness and respect to those seeking knowledge or guidance. This command is linked to the blessing: وَوَجَدَكَ ضَآلاًّ۬ فَهَدَىٰ “And He found you lost, and He guided you” (93:7)

 This directive is especially vital for Islamic teachers, who should never discourage children from asking questions, no matter how unusual or challenging they may seem. We should foster a culture where asking questions is encouraged, as it leads to growth, learning, and innovation.

Prof. Hal Gregersen of the MIT Sloan School, in his book “Exploring the Innovator’s DNA”, highlighted that: “great innovators excelled by mastering the art of asking the right questions”. Similarly, Peter Drucker, a renowned management consultant, observed that: “The important and difficult job is never to find the right answers; it is to find the right questions.”  

The third instruction

وَأَمَّا بِنِعۡمَةِ رَبِّكَ فَحَدِّثۡ (١١)

“And about the blessings of your Lord, talk about them.” (93:11)

To announce the blessings granted to you by Allah is related to the blessing: (وَوَجَدَكَ عَائِلًا فَأَغْنَى) “And He found you in need and made you rich”. When Allah blesses us, we are not to hoard those blessings or take them for granted. Instead, we are to express our gratitude and share them with others. Let others witness Allah’s goodness reflected in our actions, generosity, and words.   Acknowledging Allah’s blessings is a vital act of gratitude, extending beyond material wealth to all His favors. The Qur’an emphasizes recognizing and expressing these blessings to strengthen our connection with Allah and inspire others.

Note: Announcing Allah’s blessings isn’t about flaunting your wealth or extravagant purchases, like a $10,000 vacation. Instead, it means using your wealth for good, particularly by spending it on charity. It also means that the effects of Allah’s blessings should be evident in your life in a humble, appropriate way.

Sayeda Aisha reported that the Prophet (PBUH) said:

ليس منا من وسع الله عليه ثم قتر على عياله) .[مسند الشهاب للقضاعي(

“He Is not of us whom Allah granted him wealth and was stingy with his family”

 

This emphasizes the importance of generosity towards one’s family when blessed with abundance.

Abi Al-Ahwas narrated (أَبِي الْأَحْوَصِ عَنْ أَبِيهِ): “I was sitting with the Prophet (PBUH) when he noticed I was wearing worn-out clothes. He asked, ‘Do you have money?’ I replied, ‘Yes, Messenger of Allah, from all kinds of wealth’ (نَعَمْ يَا رَسُولَ اللَّهِ مِنْ كُلِّ الْمَالِ ). The Prophet (PBUH) then said, ‘If Allah grants you money, its effect should be seen on you. (فَإِذَا آتَاكَ اللَّهُ مَالاً فَلْيُرَ أَثَرُهُ عَلَيْكَ) ” (النسائي)

This means that if Allah has blessed you with wealth, you should appear well-maintained and not as if you are in need, without being extravagant.

The words of Surah Al-Duha serve as a powerful reminder that Allah’s care for us is unwavering, that ease follows every hardship, and that the best is always yet to come. Let us live with this truth in our hearts, showing compassion to those in need, and always turning back to Allah with gratitude and trust.

Surah Al Sharh (الشَّرح) (The Relief) (94:1-8)

Surah Al-Sharḥ (الشرح), also known as Al-Inshirāḥ, centers on comforting the Prophet Muhammad ﷺ and reminding him and through him, all believers that after every hardship comes ease. The Surah reassures the heart in times of difficulty and teaches the believer to remain steadfast and hopeful.

Surat Al-Sharh is widely considered a continuation of Surah Ad-Duha. Abdullah ibn Masud was reported to recite both surahs in a single rak’ah without even a break for “Bismillah.” A notable stylistic difference between the two surahs is the way Allah refers to Himself. In Surat Ad-Duha, Allah addresses Prophet Muhammad (PBUH) in the third person (“He”), as seen in this example:

أَلَمۡ يَجِدۡكَ يَتِيمً۬ا فَـَٔاوَىٰ

‘Did He not find you an orphan and sheltered you?’ (Ad-Duha 93:6)

Conversely, in Surat Al-Sharh, Allah refers to Himself in the first person (“We”):

أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ (١)

“Did We not relieve your heart” (Al Inshirah 94:1)

The surah begins by recounting three favors Allah bestowed upon the Prophet (PBUH), followed by a divine law, and concludes with two pieces of advice.

Allah presents these favors in a rhetorical question format, serving to emphasize the profound nature of the blessings:

أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ (١) وَوَضَعۡنَا عَنكَ وِزۡرَكَ (٢) ٱلَّذِىٓ أَنقَضَ ظَهۡرَكَ (٣) وَرَفَعۡنَا لَكَ ذِكۡرَكَ (٤)

“Did We not relieve your heart for you. (1) And lifted up your burden (2) that weighed so heavily on your back; (3) And raised high your reputation? (94:1-4)

The first blessing, “Did We not expand your chest?” (أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ), literally means “Did We not expand your chest?” This signifies that the Prophet’s chest was heavy with anxiety, and Allah alleviated this by granting him peace of mind and relieving his heart.

The burden causing the Prophet’s distress was most likely the rejection he faced from his people. Allah eased this pain by assuring the Messenger that his sole responsibility was to deliver the message, and he bore no accountability for whether people believed or rejected it. This understanding brought him solace and lifted his burden.

Furthermore, Allah affirmed that He has raised the Prophet’s reputation, even in the face of insults and false accusations. This divine revelation provided several assurances:

• It guaranteed the victory of Islam, thereby alleviating the concerns of the Messenger and his followers.
• His reputation is elevated globally, as over a billion people honor his name.
• The Prophet’s name is mentioned in the Shahadah (declaration of faith), the adhan (call to prayer), the iqamah (second call to prayer), and the at-tahiyyat (part of the prayer). Considering different time zones, the Prophet’s name is continuously mentioned and honored around the world.

The surah provides another crucial assurance: ease will always follow hardship. Ease after hardship can be considered as a divine law:

فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا (٥) إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا (٦)

“So truly where there is hardship there is also ease. (5) Truly where there is hardship there is also ease.” (94:5-6)

It’s important to note that the definite article preceding “Osr” (hardship) indicates a single instance of difficulty, while its absence before “Usr” (ease) implies multiple instances of ease. This conveys that with every difficulty, there are several blessings of ease. Allah is comforting the Messenger (PBUH) and his followers, promising them immense ease, but not before they have endured some hardship.

The Surah concludes with two significant commands:

 فَإِذَا فَرَغۡتَ فَٱنصَبۡ (٧) وَإِلَىٰ رَبِّكَ فَٱرۡغَب (٨)

So. when you are free (from your duties), then stand up (7) And turn to your Lord for everything. (94:7-8)

 

The first command implies that upon completing his dawah (preaching) activities, the Prophet should engage in prayer and be prepared for additional tasks. Allah is conveying to the Prophet (PBUH) that his work is never truly finished; upon completing one task, he should be ready to undertake the next. This suggests a continuous cycle of effort, but also a promise of tremendous ease eventually coming his way. The second command emphasizes that all the Prophet’s work should be driven by his complete desire and love for Allah.

 

Surat At-Teen (التِّین) (The Figs) (95:1-8)

Surat At-Teen, one of the early Meccan revelations. The main theme of the Surah is the affirmation of the dignity, responsibility, and ultimate accountability of the human being. The Surah opens with four oaths, each drawing attention to profound symbols that support its central theme:

وَٱلتِّينِ وَٱلزَّيۡتُونِ (١) وَطُورِ سِينِينَ (٢) وَهَـٰذَا ٱلۡبَلَدِ ٱلۡأَمِينِ (٣)

“By the fig, and the olive, (1) By the Tur of Sinai, (2) By this secure city.” (95:1-3)

These oaths highlight both physical blessings and spiritual landmarks. Let us reflect on their meaning.

“By the Fig and the Olive”:

This is the only verse in the Qur’an that mentions the fig, while the olive is mentioned seven times. These two fruits represent more than just physical nourishment—they symbolize lands of prophetic heritage. Both the oldest known fig and olive trees are found in Palestine, a land that was home to many prophets. The world’s oldest fig tree, the Sycamore Fig in Jericho, is estimated to be over 2,000 years old. The oldest olive tree, located in Al-Walaja near Bethlehem, is believed to be between 3,000 and 5,500 years old. These ancient trees stand as living witnesses to history—possibly even to the time of Prophet ‘Isa (peace be upon him).

Several online sources cite Dr. Taha Ibrahim Khalifah, described as a former dean and professor at Al-Azhar University, claiming he referenced a Japanese study that found optimum health benefits in consuming figs and olives in a 1:7 ratio—matching the number of times each is mentioned in the Qur’an (fig once, olive seven times).

However, Muslims are strongly advised to approach such claims with critical thinking and integrity. Before linking scientific findings to Qur’anic verses, it is essential to verify their authenticity. In this case, there is no credible academic or institutional evidence confirming Dr. Taha Ibrahim Khalifah’s association with Al-Azhar University or the existence of the cited study.

Circulating unverified claims or using dubious “discoveries” to support the Qur’an’s divine nature risks weakening the argument and harming the credibility of Islamic scholarship. The Qur’an does not need fabricated stories to prove its truth. Its message stands on firm ground—clear, wise, and self-evident—calling us to uphold honesty and precision in every statement we make.

“I encourage one of the students in your family to research the nutritional and medical benefits of figs and olives using credible, peer-reviewed sources, and to present their findings at one of our upcoming sessions.”

The third Oath “Tur Sineen” refers to Mount Sinai, where Allah spoke directly to Prophet Musa (Moses) and revealed the Torah. The Qur’an mentions this sacred mountain multiple times, sometimes as Sina’ or Sena’:

وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ

And a tree that springs forth from Mount Sinai…” (Al-Mu’minun 23:20).

This location signifies divine communication and spiritual elevation. As it was the place when Alah spoke to Prophet Musa

The fourth oath “By this secure city” refers to Mecca, the sanctuary where the final revelation was sent to Prophet Muhammad ﷺ. Mecca is repeatedly described in the Qur’an as a city of peace and security, symbolizing the culmination of divine guidance.

The first two oaths relate to physical blessings—fig and olive. The latter two point to spiritual guidance—the Torah and the Qur’an, revealed in Sinai and Mecca. Together, they frame the Surah’s central message: the honor and potential of the human being.

لَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ فِىٓ أَحۡسَنِ تَقۡوِيمٍ۬

Surely, We created man in the best form, (95:4)

The word taqweem (تَقۡوِيمٍ۬) refers to more than physical form. It shares a root with the word “qiyam” (قيام)—to rise or stand—and refers to uprightness in body, moral, intellect, and spirit. For example:

1. Physical uprightness:

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ

“Those who remember Allah standing, sitting, and lying down.” (Al-Imran 3:191)

1. Moral responsibility (intellectual uprightness):

وَلَا تُؤۡتُواْ ٱلسُّفَهَآءَ أَمۡوَٲلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمۡ قِيَـٰمً۬ا ….

“Do not give the foolish your wealth which Allah has made you in charge for (their) support…” (Al-Nisa 4:5)

1. Spiritual foundation and centrality:

جَعَلَ ٱللَّهُ ٱلۡكَعۡبَةَ ٱلۡبَيۡتَ ٱلۡحَرَامَ قِيَـٰمً۬ا لِّلنَّاسِ

“Allah made the Ka’bah, the Sacred House, a means of standing (qiyam) for the people.” (Al-Maeda 5:97)

This “best of forms” includes not just our body, but also our mind and soul—our capacity for reason, choice, and worship. Allah honored us with free will, and made us His vicegerents (خلفاء) on earth:

إِنِّي جَاعِلٌ فِي ٱلْأَرْضِ خَلِيفَةً

“Indeed, I will place upon the earth a vicegerent.” (Al-Baqarah 2:30)

Despite this honored status, man can fall:

ثُمَّ رَدَدۡنَـٰهُ أَسۡفَلَ سَـٰفِلِينَ (٥)

“Then We reduced him to the lowest of the low.” (95:5)

This is a warning. This fall occurs when man forgets his purpose and detaches from the balance between spirit and action and ignores.  But there is an exception:

إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ فَلَهُمۡ أَجۡرٌ غَيۡرُ مَمۡنُونٍ۬ (٦)

“Except those who believe and do righteous deeds, for them is a reward that never ends.”  (95:6)

 These two conditions—Iman and righteous deeds—preserve human dignity and secure eternal reward. Faith alone is not enough without action. As the scholars say, if one truly believes that Allah sees him, how could he knowingly disobey—just as no one would break the law in front of a visible officer?

The Surah concludes with two rhetorical questions:

 فَمَا يُكَذِّبُكَ بَعۡدُ بِٱلدِّينِ (٧) أَلَيۡسَ ٱللَّهُ بِأَحۡكَمِ ٱلۡحَـٰكِمِينَ (٨)

So, what causes you to deny the Judgment? Is not Allah the Best of judges? (95:7-8)

It is reported that the Prophet ﷺ, when hearing this verse, would say:

(بلا و انا على ذللك من الشاهدين) “Indeed and I am among those who testify to that.”