and by the night when it is still — or sajā can mean ‘when it envelops all in its darkness’.
أقسم الله بوقت الضحى، والمراد به النهار كله، وبالليل إذا سكن بالخلق واشتد ظلامه. ويقسم الله بما يشاء من مخلوقاته، أما المخلوق فلا يجوز له أن يقسم بغير خالقه، فإن القسم بغير الله شرك. ما تركك -أيها النبي- ربك، وما أبغضك بإبطاء الوحي عنك.
وقال ابن ابي حاتم حدثنا أبو سعيد الأشج وعمرو بن عبدالله الأودي قالا حدثنا أبو أسامة حدثني سفيان حدثني الأوسد بن قيس أنه سمع جندبا يقول رمي رسول الله صلى الله عليه وسلم بحجر في أصبعه فقال: "هل أنت إلا أصبع دميت وفي سبيل الله ما لقيت؟ " قال فمكث ليلتين أو ثلاثا لا يقوم فقالت له امرأة ما أرى شيطانك إلا قد تركك فنزلت "والضحى والليل إذا سجى ما ودعك ربك وما قلى" والسياق لأبي سعيد قيل إن هذه المرأة هي أم جميل امرأة أبي لهب. وذكر أن أصبعيه عليه وسلم دميت وقوله هذا الكلام الذي اتفق أنه موزون ثابت في الصحيحين ولكن الغريب ههنا جعله سببا لتركه القيام ونزول هذه السورة. فأما ما رواه ابن جرير حدثنا ابن أبي الشوارب حدثنا عبدالواحد بن زياد حدثنا سليمان الشيباني عن عبدالله بن شداد أن خديجة قالت للنبي صلى الله عليه وسلم ما أرى بك إلا قد قلاك فأنزل الله "والضحى والليل إذا سجى ما ودعك ربك وما قلى" وقال أيضا حدثنا أبو كريب حدثنا وكيع عن هشام بن عروة عن أبيه قال: أبطأ جبريل على النبي صلى الله عليه وسلم فجزع جزعا شديدا فقالت خديجة إني أرى ربك قد قلاك مما نرى من جزعك قال فنزلت "والضحى والليل إذا سجى ما ودعك ربك وما قلى" إلى آخرها فإنه حديث مرسل من هذين الوجهين ولعل ذكر خديجة ليس محفوظ أو قالته على وجه التأسف والتحزن والله أعلم.
قال صاحب الكشاف : قوله : ( سجى ) أى : سكن وركد ظلامه . وقيل : ليلة ساجية . أى : ساكنة الريح : وقيل معناه : سكون الناس والأصوات فيه . وسجا البحر : سكنت أمواجه . وطرف ساج ، أى : ساكن فاتر . .أى : وحق الضحى وهو الوقت الذى ترتفع فيه الشمس ، ويتم إشراقها ، ويأخذا الناس فى النشاط والحركة . . وحق الليل إذا سكن وهجع فيه الناس بعد عناء العمل .
وقوله: ( وَاللَّيْلِ إِذَا سَجَى ) اختلف أهل التأويل في تأويله، فقال بعضهم: معناه: والليل إذا أقبل بظلامه.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَاللَّيْلِ إِذَا سَجَى ) يقول: والليل إذا أقبل.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الحسن، في قول الله: ( وَاللَّيْلِ إِذَا سَجَى ) قال: إذا لَبِسَ الناس، إذَا جاء.وقال آخرون: بل معنى ذلك: إذا ذهب.* ذكر من قال ذلك:حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس ( وَاللَّيْلِ إِذَا سَجَى ) يقول: إذا ذهب.وقال آخرون: معناه: إذا استوى وسكن.* ذكر من قال ذلك:حدثنا ابن حُميد، قال: ثنا مِهْران؛ وحدثنا أبو كُرَيب، قال: ثنا وكيع، جميعا عن سفيان، عن ابن أبي نجيح، عن مجاهد ( وَاللَّيْلِ إِذَا سَجَى ) قال: إذا استوى.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( وَاللَّيْلِ إِذَا سَجَى ) قال: إذا استوىحدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَاللَّيْلِ إِذَا سَجَى ) سكن بالخلق.حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( وَاللَّيْلِ إِذَا سَجَى ) يعني: استقراره وسكونه.حدثني يونس، قال: أخبرني ابن وهب، قال: قال ابن زيد، في قوله: ( وَاللَّيْلِ إِذَا سَجَى ) قال: إذا سكن، قال: ذلك سجوه، كما يكون سكون البحر سجوه.وأولى هذه الأقوال بالصواب عندي في ذلك قول من قال معناه: والليل إذا سكن بأهله، وثبت بظلامه، كما يقال: بحر ساج: إذا كان ساكنا؛ ومنه قول أعشى بني ثعلبة:فَمَـا ذَنْبُنـا إنْ جـاشَ بَحْرُ ابنِ عَمِّكموَبحْـرُكَ سـاجٍ مـا يُوَارِي الدَّعامِصَا (4)وقول الراجز:يا حَبَّذَا القَمْرَاءُ وَاللَّيْلُ السَّاجْوطُرُقٌ مِثْلُ مُلاءِ النَّسَّاجْ (5)
( والليل إذا سجى ) قال الحسن : أقبل بظلامه ، وهي رواية العوفي عن ابن عباس ، وقال الوالبي عنه : إذا ذهب ، قال عطاء والضحاك : غطى كل شيء بالظلمة . وقال مجاهد : استوى . وقال قتادة وابن زيد : سكن واستقر ظلامه فلا يزداد بعد ذلك . يقال : ليل ساج وبحر ساج [ إذا كان ساكنا ] .
وَاللَّيْلِ إِذَا سَجَى (2) ولذلك قُيد { الليل } بظَرف { إذا سجى } . فلعل ذلك وقت قيام النبي صلى الله عليه وسلم قال تعالى : { قم الليل إلا قليلاً نصفه أو انقص منه قليلاً } [ المزمل : 2 ، 3 ] .والضحى تقدم بيانه عند قوله تعالى : { والشمس وضحاها } [ الشمس : 1 ] .وكتب في المصحف { والضحى } بألف في صورة الياء مع أن أصل ألفه الواو لأنهم راعوا المناسبة مع أكثر الكلمات المختومة بألف في هذه السورة فإن أكثرها مُنقلبَة الألِف عن الياء ، ولأن الألف تجري فيها الإمالة في اللغات التي تُميل الألفَ التي من شأنها أن لا تُمال إذا وقعت مع ألففٍ تمال للمناسبة كما قال ابن مالك في «شرح كافيته» .ويقال : سجا الليل سَجْواً بفتح فسكون ، وسُجُوا بضمتين وتشديد الواو ، إذا امتد وطال مدة ظلامه مثل سجو المرء بالغطاء ، إذا غطي به جميع جسده وهو واوي ورسم في المصحف بألف في صورة الياء للوجه المتقدم في كتابة { الضحى } .
وسجا معناه : سكن قاله قتادة ومجاهد وابن زيد وعكرمة . يقال : ليلة ساجية أي ساكنة . ويقال للعين إذا سكن طرفها : ساجية . يقال : سجا الليل يسجو سجوا : إذا سكن . والبحر إذا سجا : سكن . قال الأعشى :فما ذنبنا أن جاش بحر ابن عمكم وبحرك ساج ما يواري الدعامصاوقال الراجز :يا حبذا القمراء والليل ساج وطرق مثل ملاء النساج[ ص: 82 ] وقال جرير :ولقد رمينك يوم رحن بأعين ينظرن من خلل الستور سواجيوقال الضحاك : سجا غطى كل شيء . قال الأصمعي : سجو الليل : تغطيته النهار مثلما يسجى الرجل بالثوب . وقال الحسن : غشي بظلامه وقاله ابن عباس . وعنه : إذا ذهب . وعنه أيضا : إذا أظلم . وقال سعيد بن جبير : أقبل وروي عن قتادة أيضا . وروى ابن أبي نجيح عن مجاهد : سجا استوى . والقول الأول أشهر في اللغة : سجا سكن أي سكن الناس فيه . كما يقال : نهار صائم ، وليل قائم . وقيل : سكونه استقرار ظلامه واستواؤه . ويقال : والضحى والليل إذا سجا : يعني عباده الذين يعبدونه في وقت الضحى ، وعباده الذين يعبدونه بالليل إذا أظلم . ويقال : الضحى : يعني نور الجنة إذا تنور . والليل إذا سجا : يعني ظلمة الليل إذا أظلم . ويقال : والضحى : يعني النور الذي في قلوب العارفين كهيئة النهار . والليل إذا سجا : يعني السواد الذي في قلوب الكافرين كهيئة الليل فأقسم الله - عز وجل - بهذه الأشياء .
The system of this world has been so formulated that here the day dawns and night also falls. Only with the occurrence of both is the system perfect. Similarly, for the proper development of a man, it is necessary that he should have hardship as well as easy circumstances. In this world, hardship befalls the servant of God in order to activate his latent capabilities. Impediments are put in his way so that he may strive to make his future brighter than his present.
Commentary
Occasion of Revelation
Bukhari, Muslim and Tirmidhi have narrated from Sayyidna Jundub ؓ that once a finger of the Holy Prophet ﷺ was wounded and started bleeding, he said:
ان انت الّا اصبع دمیت وفی سبیل اللہ ما لقیت
'You are merely a finger that is bleeding; [ what does it matter ]
if you are hurt: it all happened in Allah's cause.'
Sayyidna Jundub ؓ عنہ narrated this incident and said that revelation of the Qur'an to the Holy Prophet ﷺ came to a halt, and that Jibra'il (علیہ السلام) stopped coming to him for a while. The unbelievers taunted, saying: "Mulhammad's Lord has forsaken him, and is displeased with him." Surah Ad-Duha was revealed on this occasion. According to the narration in Bukhari by Sayyidna Jundub ؓ ، the Holy Prophet ﷺ was unable to wake up for a few nights for tahajjud prayer owing to illness. In this narration, there is no mention of 'delay in revelation'. In Timidhi's narration, there is mention about the 'delay in revelation' but no mention about his inability to wake up for tahajjud prayer. These reports are not conflicting. The narrator might have narrated one incident at one time, and reported another incident at another time. The lady who taunted the Holy Prophet ﷺ was Umm Jamil, the wife of Abu Lahab, as other reports indicate. 'Delay in revelation' took place twice. Once in the very early stage of the call. This is known as fatrah al-wahy 'temporary break in the revelation'. This was the longest period. Another narration states that when the pagans or the Jews asked the Holy Prophet ﷺ about the soul, he promised them that he would give them a reply the next day. However, he forgot to add insha'Allah (if Allah wills). As a result, revelation ceased for a few days. The pagans began to taunt the Holy Messenger ﷺ ، saying that Allah had abandoned him, and is displeased with him. It was on this occasion that the Surah was revealed.
(And by the night when it is stillest) and by the night when it becomes dark,
and [by] the night when it is still,This means the natural self (nafs al-ṭabʿ) when it finds tranquil repose with the spiritual self (nafs al-rūḥ) in the constant remembrance (dhikr) of God, Exalted is He. His words, Exalted is He:
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
The Reason for the Revelation of Surat Ad-Duha
Imam Ahmad recorded from Jundub that he said, "The Prophet became ill, so he did not stand for prayer for a night or two. Then a woman came and said, `O Muhammad! I think that your devil has finally left you.' So Allah revealed,
وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى
(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn `Abdullah Al-Bajali Al-`Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah . So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed,
وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى
(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)
وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى
(By the forenoon. By the night when it darkens.) Al-`Awfi reported from Ibn `Abbas, "When the Qur'an was revealed to the Messenger of Allah , Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, `His Lord has abandoned him and hates him.' So Allah revealed,
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى
(Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it.
وَالَّيْلِ إِذَا سَجَى
(By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says,
وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى
(By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says,
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) Allah then says,
مَا وَدَّعَكَ رَبُّكَ
(Your Lord has neither forsaken you) meaning, `He has not abandoned you.'
وَمَا قَلَى
(nor hates (Qala) you.) meaning, `He does not hate you.'
The Hereafter is Better Than This First Life
وَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّولَى
(And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, `O Messenger of Allah! Will you allow us to spread something soft over this straw mat' He replied,
«مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا»
(I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas`udi. At-Tirmidhi said, "Hasan Sahih."
The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah
Then Allah says,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.
The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah
Then Allah says,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.
A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon His Messenger
Allah says;
أَلَمْ يَجِدْكَ يَتِيماً فَآوَى
(Did He not find you an orphan and gave you a refuge) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, `Abdul-Muttalib, until he died when Muhammad was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) -- may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says,
وَوَجَدَكَ ضَآلاًّ فَهَدَى
(He found you unaware and guided you) This is similar to Allah's saying,
وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا
(And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...) (42:52) Allah says,
وَوَجَدَكَ عَآئِلاً فَأَغْنَى
(And He found you poor and made you rich) meaning, `you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah said,
«لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْس»
(Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,
«قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه»
(Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.)
How should this Bounty be responded to
Then Allah says,
فَأَمَّا الْيَتِيمَ فَلاَ تَقْهَرْ
(Therefore, treat not the orphan with oppression.) meaning, `just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, `do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan."
وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ
(And repulse not the one who asks.) meaning, `just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said,
وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ
(And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness."
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
(And procalim the grace of your Lord.) meaning, `just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet said,
«لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاس»
(Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet said,
«مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَه»
(Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.