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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

What is the ruling on istinja' after urination, and is it done with water and soap or with water only?

Istinja' from urine and stool is obligatory. It is permissible to perform istinja' with water alone, or with toilet paper alone. The best way is with toilet paper then water. If one wishes to suffice with one of them, then water is better. And Allah the Almighty knows best.

What is the ruling of Islamic Law on performing the Witr prayer after the Adhan for Fajr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The time for Witr prayer begins after the ‘Ishā' prayer and ends with the rising of true dawn (al-fajr aṣ-ṣādiq). If a Muslim performs it at any point within this window, it counts as performed on time.
It is also recommended to make up a missed Witr prayer at any time — whether before or after performing the Fajr prayer, or at any other time of day. On the authority of Abū Sa‘īd al-Khudrī (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever falls asleep and misses the Witr prayer, or forgets it, let him pray it when he remembers, or when he wakes up." (Related by at-Tirmidhī)
Shaykh al-Islām, Imam Ibn Ḥajar al-Haytamī (raḥimahullāh), says: "The time for Witr prayer is between the ‘Ishā' prayer and the rising of dawn, based on the authentic ḥadīth to this effect. If this time has passed, it is permissible for him to make it up (qaḍā') afterward." [Tuḥfat al-Muḥtāj]. And Allah, the Exalted, knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

What is the ruling on offering an Udhiyah on behalf of another with their permission?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is permissible for a person to offer a sacrifice (Udhiyah) on behalf of someone else with their permission, even if the person performing it has not offered a sacrifice for themselves. It is stated in Sharh Manhaj al-Tullab (Vol.5/P.261) by Zakariya al-Ansari: "No one may offer a sacrifice on behalf of another without their permission... as opposed to when permission has been granted." And Allah the Almighty knows best.

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