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Optimism in Surah Ad-Duha
Author : Dr. Mohammad bani Taha
Date Added : 03-03-2024

Optimism in Surah Ad-Duha

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

In this world, there are trials, afflictions, and hardships, from which hardly anyone is exempt, whether on an individual or collective level. In this era, Muslims have been afflicted with various calamities and numerous adversities. As the poet said:

 

How could I look at Islam in a land And find it like a bird with clipped wings?

 

The most dangerous aspect of calamity is to resign oneself to it and surrender to it, which are the inevitable results of despair that can lead to psychological suicide, which is more dangerous than physical suicide. Therefore, the religious texts and practical examples from the Prophet's biography converge to reject despair and call for optimism and hope in the future. This ensures lifting the one afflicted by calamity from a state of negative frustration and transferring them to a circle of positive optimism, especially when they know that the best of humanity have been tested with afflictions. Imam al-Bukhari, may Allah have mercy on him, included in his Sahih a chapter: 'The most severely tested people are the Prophets, then the next best, and the next best.([1]).

 

Among these texts is Surah Ad-Duha, where the Quran is described as a healing and mercy sent down by Allah to strengthen His Messenger and the believers. Compassion and encouragement for optimism are evident in Surah Ad-Duha through the following points:

1-Regarding the reason for revelation: The Surah was revealed, as most interpreters mention, after a period of cessation of revelation to the Prophet Mohammad (peace be upon him), during which the polytheists criticized him for it. It is known that one of the greatest afflictions is the affliction of religion, represented by the cessation of revelation. Therefore, the Surah was revealed laden with a call for optimism, to expose the falsehood of the polytheists' claims, and to console and strengthen the Prophet (peace be upon him).

 

2-In terms of the timing of its revelation: It was revealed at the beginning of the Islamic call, at a time when the Prophet Mohammad (peace be upon him) and his companions were enduring the severest forms of psychological and physical torment from the polytheists. This magnificent Surah was revealed to give them glad tidings of what was to come and to instill in their souls optimism and hope.

 

3-In terms of its sequence of revelation ([2]): Surah Ad-Duha is the eleventh Surah to be revealed and it consists of eleven verses. It comes after Surah Al-Fajr and before Surah Ash-Sharh. The words "Ad-Duha," "Al-Fajr," and "Ash-Sharh" are all filled with meanings of optimism, joy, and hope, instilling a sense of anticipation for what is to come. Additionally, Ad-Duha comes after Al-Fajr in chronological order, where the dawn breaks forth in Al-Fajr, and the brightness becomes clear and radiant during Ad-Duha.

 

4-Order in the Quran: The Surah preceding Surah Ad-Duha in the Quran is Surah Al-Lail, which concludes with the verse: "(And soon will your Lord give you so that you shall be well pleased)." It is an invitation to optimism and hope for what is to come. Similarly, in Surah Ad-Duha, Allah says: "(And your Lord will give you, and you will be satisfied.)" The promised recipients of this satisfaction, praise be to Allah, are Mohammad (peace be upon him) and his Ummah (followers). As for the Surah following it, it is Surah Ash-Sharh, which carries the meaning of relief and the removal of distress.

5-After Surah Al-Lail (The Night) comes Surah Ad-Duha (The Morning Brightness), where "Ad-Duha" - the brightest part of the day - symbolizes relief and the lifting of distress, while "Al-Lail" (The Night) symbolizes constriction, worry, and hardship. As the poet Imru' al-Qais said:

 

The night has spread its darkness like the waves of the sea, Covering me with various kinds of worries to test me.

O prolonged night, won't you depart? For the morning brightness is not like you in any way.

 

Therefore, after hardship comes ease, just as relief follows hardship.

 

6- Surah Ad-Duha (The Morning Brightness) begins with an oath by the morning brightness, symbolizing relief and the lifting of distress, before the oath by the night, which symbolizes constriction, worry, and hardship. This order in the Quranic text reflects the natural sequence of events, where relief follows hardship. However, the Surah instills a spirit of optimism and hope, encouraging believers to remain hopeful even in difficult times. Despite this reversal in order, the arrangement of the Surahs in the Quran follows the conventional pattern, with Ad-Duha following Al-Lail (The night), just as ease follows hardship.

 

7-Some commentators have interpreted the oath by the morning brightness in Surah Ad-Duha as representing heat, toil, and fatigue, while the oath by the night represents stillness, rest, and relaxation. They view this oath as reflective of the overall mood of the Surah, which brings a great message of comfort to the Prophet Mohammad (peace be upon him), assuring him that what lies ahead is better than what has passed. It's like transitioning from the toil and effort of the morning to the ease and rest of the night ([3]).

 

8-Here, the night is described as "prolonged" or "stretched out," indicating the intensity of worries and sorrows. However, relief will surely come just as the day follows the night. Throughout this, Allah does not forsake His believing servant, as He says, "Your Lord has not taken leave of you, [O Mohammad], nor has He detested [you]" (Quran 93:3). Therefore, one should remember Allah's promise that "And the Hereafter is better for you than the first [life]. And your Lord is going to give you, and you will be satisfied" (Quran 93:4-5). This should keep one hopeful that what lies ahead is better, preventing them from falling into the depths of despair and hopelessness that lead to spiritual decay and loss.

 

9-The addition of the letter "lam" to the Prophet Mohammad, peace be upon him, in the verse "And the Hereafter is better for you than the first [life]" (Quran 93:4) signifies exclusivity, indicating that everything related to the Prophet Mohammad, peace be upon him, in terms of his religion and his community, must inevitably lead to what is better. Ibn Ashur, may Allah have mercy on him, said: "The 'lam' in the phrase 'for you' (Lak) signifies exclusivity, meaning that the good is exclusively for you. This encompasses everything related to the Prophet Mohammad, peace be upon him, in his person, his religion, and his community. It is a promise from Allah to spread the religion of Islam and to enable his community to attain the blessings that the Prophet Mohammad, peace be upon him, hoped for them ([4])."

 

10-In the verse (And your Lord is going to give you, and you will be satisfied), Allah combines both the emphasis and delay to assure that a person is certain that relief from Allah is inevitable, even if it's delayed ([5]).

 

11-In the narration attributed to Harb ibn Sarijah Al-Bazzar, he asked Abu Ja'far Mohammad ibn Ali ibn al-Husayn (commonly known as Imam Baqir), saying: "May I be your ransom, what do you think about this intercession that the people of Iraq talk about, is it rightful?" Abu Ja'far replied, "Intercession of what?" Harb said, "Intercession of Mohammad (peace be upon him)." Abu Ja'far replied, "By Allah, yes, by Allah, yes." He then continued by narrating from his uncle, Mohammad ibn Ali ibn Al-Hanafiyyah, who narrated from Ali ibn Abi Talib that the Messenger of Allah (peace be upon him) said, "I will intercede for my nation until my Lord says, 'Are you pleased, O Mohammad?' and I will say, 'O Lord, I am pleased.'" Then Ali came forward and said, "You, the people of Iraq, claim that the most hopeful verse in the Book of Allah is {Say, 'O My servants who have transgressed against themselves'} [Az-Zumar: 53] until the end of the verse. I said, 'Indeed, we say that.' He said, 'But we, the people of the household, say: The most hopeful verse in the Book of Allah is {And your Lord is going to give you, and you will be satisfied} [Ad-Duha: 5].([6]).

 

12-Indeed, the letter "ك" (kaaf) has been omitted in the phrase "وما قلى" (And He has not forsaken you) in the Quranic verse. This omission changes the meaning from "He has not forsaken you" to "And He has not despised you" or "And He has not shown aversion to you." The reason for this omission is to avoid attributing feelings of disdain or aversion to the Prophet Mohammad (peace be upon him), as it would be inappropriate and incongruent with his honorable status. Instead, the verse emphasizes Allah's continuous support and care for His Messenger.

 

 

13-Indeed, Allah the Almighty showers His Messenger, peace be upon him, with abundant blessings to serve as a role model for every person undergoing trials. It's essential for individuals to reflect on the past kindness of Allah in their lives, encompassing all circumstances from abundance to poverty and from loss to guidance. One transitions from being orphaned to being sheltered, from being misguided to being guided, and from poverty to richness. Just as Allah showed kindness to you in the beginning, He will not abandon you in the end.

 

14-In this Surah, the majestic name of Allah is not mentioned explicitly; rather, the term "Rabb" (Lord) is used, which carries connotations of kindness, mercy, love, and care. This choice of wording emphasizes the nurturing aspect present in this Surah, filling the soul with joy, happiness, and optimism.

15-The Takbir (saying "Allahu Akbar") at the beginning of chapters, as in some recitations, starts from Surah Ad-Duha. This Takbir symbolizes joy, happiness, and delight due to the glad tidings contained in this chapter about the future, filling the soul with optimism and hope.

 

In conclusion, the meanings encapsulated in Surah Ad-Duha indicate its profound significance, radiating hope and optimism. There is no room for despair or despondency once one reflects on its verses. The afflicted and those facing tribulations find themselves recharged with positivity, as hope is instilled within them, reassuring them that better times lie ahead.

 

As the poet Al-Tughrai said: "Adorn your soul with hopes, for through them, Life would have been narrow if not for the expanse of hope.

________________________________________

 

([1]) Sahih al-Bukhari, 7/115.

([2]) Tafsir al-Bayan for the Noble Qur'an, 1/79.

([3]) Abu Abd al-Mu'izz, Explanatory Interpretation of Surah Ad-Duha, a published paper dated 4/12/1433 AH / 19/10/2012 CE, Scientific Forum for Tafsir and Qur'anic Sciences, p. 2.

They argued for this opinion that the intention behind "Ad-Duha" (the forenoon brightness) and "Al-Lail" (the night) here is the circumstances, not the time, where "Ad-Duha" entails exertion, fatigue, and seeking sustenance, while "Al-Lail" entails tranquility, stillness, and rest. Interpreting "Ad-Duha" and "Al-Lail" in terms of time contradicts the eloquent meaning of the surah in transitioning from adversity to betterment, where "Ad-Duha" represents clarity and brightness, and "Al-Lail" represents darkness and worries.

I say: This objection is resolved when we understand that mentioning "Ad-Duha" first, with its positive connotations, is in harmony with the spirit of optimism conveyed by this verse, by highlighting the mention of relief before hardship, thus keeping the individual hopeful for what is better, as stated by Allah: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." (Quran 99:7-8)

([4]) At-Tahrir wa at-Tanwir, 30/397.

([5]) Tafsir al-Nasafi, 3/654.

([6]) Al-Tawhid by Ibn Khuzaymah, 2/673.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

Which takes precedence: the 'aqīqah or the uḍḥiyyah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is an act of worship through which a servant draws closer to Allah the Almighty in gratitude for the blessing of a newborn child. It is a confirmed Sunnah for those who are financially capable, and Allah does not burden any soul beyond what it can bear.
However, the uḍḥiyyah takes precedence, as it is a confirmed Sunnah established from the Prophet ﷺ through stronger and more numerous narrations — indeed, the Ḥanafī scholars hold it to be obligatory. Furthermore, its time is narrow and limited, expiring with the passing of the days of Eid, whereas the 'aqīqah may be delayed until one becomes financially capable of performing it.
And Allah Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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