QuranReader

The Surah takes its name Ad-Duha from the very first word.

<h2>Name</h2>
<p>The Surah takes its name <em>Ad-Duha</em> from the very first word.</p>
<h2>Period of Revelation</h2>
<p>Its subject matter clearly indicates that it belongs to the earliest period at Makkah. Traditions also show that the revelations were suspended for a time, which caused the Holy Prophet (upon whom be Allah's peace) to be deeply distressed and grieved. On this account he felt very anxious that perhaps he had committed some error because of which his Lord had become angry with him and had forsaken him. Thereupon he was given the consolation that revelation had not been stopped because of some displeasure but this was necessitated by the same expediency as underlies the peace and stillness of the night after the bright day, as if to say: "If you had continuously been exposed to the intensely bright light of Revelation (<em>Wahi</em>) your nerves could not have endured it. Therefore, an interval was given in order to afford you peace and tranquility." This state was experienced by the Holy Prophet in the initial stage of the Prophethood when he was not yet accustomed to hear the
intensity of Revelation. On this basis, observance of a pause in between was necessary. This we have already explained in the introduction to Surah Al Muddaththir; and in E. N. 5 of Surah Al-Muzzammil also we have explained what great burden of the coming down of Revelation he had to bear. Later, when the Holy Prophet developed the power to bear this burden, there was no longer any need for long gaps.</p>
<h2>Theme and Subject Matter</h2>
<p>Its theme is to console the Holy Prophet (upon whom be peace) and its object to remove his anxiety and distress, which he had been caused by the suspension of Revelation. First of all, swearing an oath by the bright morning and the stillness of night, he has been reassured, so as to say: "Your Lord has not at all forsaken you, nor is he displeased with you." Then, he has been given the good news that the hardships that he was experiencing in the initial stage of his mission, would not last long, for every later period of life for him would be better than the former period, and before long Allah would bless him so abundantly that he would be well pleased. This is one of the express prophecies of the Quran, which proved literally true, afterwards, whereas when this prophecy was made there seemed not to be the remotest chance that the helpless and powerless man who had come out to wage a war against the ignorance and paganism of the entire nation, would ever achieve such wonderful
success.</p>
<p>Then, addressing His Holy Prophet (upon whom be peace) Allah says:"O My dear Prophet, what has caused you the anxiety and distress that your Lord has forsaken you, and that We are displeased with you? Whereas the fact is that We have been good to you with kindness after kindness ever since the day of your birth. You were born an orphan, We made the best arrangement for your upbringing and care: you were unaware of the Way, We showed you the Way; you were indigent, We made you rich. All this shows that you have been favored by Us from the very beginning and Our grace and bounty has been constantly focused on you."Here, one should also keep in view <a href=/20/37-42>vv. 37-42 of Surah Ta Ha</a>, where Allah, while sending the Prophet Moses to confront a tyrant like Pharaoh, encouraged and consoled him, saying: "We have been looking after you with kindness ever since your birth; therefore, you should be satisfied that you will not be left alone in this dreadful mission. Our bounty will constantly be
with you."</p>
<p>In conclusion, Allah has instructed His Prophet (upon whom be peace) telling him how he should treat the creatures of God to repay for the favors He has done him and how he should render thanks for the blessings He has bestowed on him.</p>


وَٱلَّيْلِ إِذَا سَجَىٰ

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

وللاخرة خير لك من الاولى

وَلَلْـَٔاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰٓ

أَلَمْ يَجِدْكَ يَتِيمًا فَـَٔاوَىٰ

وَوَجَدَكَ ضَآلًّا فَهَدَىٰ

وَوَجَدَكَ عَآئِلًا فَأَغْنَىٰ

فَأَمَّا ٱلْيَتِيمَ فَلَا تَقْهَرْ

وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

NITTIOTREDJE SURAN
AD-DUHA
(DET KLARA MORGONLJUSET)
Mekka-perioden
EFTER uppenbarelsen av sura 89 (Al-Fadjr) skall en viss tid ha förflutit
under vilken ingen uppenbarelse kom Profeten till del, och hans fiender
i Mekka hånade honom för detta med orden: ”Din Gud har övergett dig
och försmår dig!” Därefter kom denna sura. Hur man än ställer sig till
denna inte helt säkra uppgift, finns alla skäl att anta att suran, fastän den
i första hand är riktad till Profeten, har en långt vidare syftning: den talar
tröstens ord till alla troende män och kvinnor som måste bära de besvärligheter
och sorger som så ofta drabbar de goda och renhjärtade och
som till och med kan få rättsinniga människor att sätta Guds transcendentala
rättvisa i fråga. — Angående det första långa avbrottet i uppenbarelserna
i början av Profetens verksamhet (fatrat al-wahy) se inledningen
till sura 74 (Al-Muddaththir). (Ö.a.)

Koranens Budskap

Koranensbudskap.se

Ad-Duhaa

”Det klara morgonljuset” förefaller peka på de få ljusa stunderna i människans
liv som kontrast till ”natten när dess mörker tätnar”, dvs. de långa perioder av
sorg eller lidande som i regel överskuggar den mänskliga tillvaron i denna värld
(jfr 90:4). Vidare torde man i dessa verser kunna läsa in tanken att så säkert som
morgon följer på natt skall Guds barmhärtighet lindra varje lidande antingen redan i detta liv eller i det kommande – Gud har ju ”för Sig stadfäst nådens och
barmhärtighetens [lag]” (6:12 och 54).

Underförstått ”som den tanklöse lätt kunde tro i betraktande av det lidande
som Han har pålagt dig”.


Kanske är detta en anspelning på det faktum att Muhammad föddes några
månader efter faderns död och att hans mor dog när han var endast sex år. Bortsett från detta är alla människor i ett eller annat avseende ”faderlösa”, eftersom
de ”skapades ensamma” (6:94) och ”var och en på Uppståndelsens dag skall stiga fram ensam inför Honom” (19:95).

Ordet sail betyder bokstavligen ”den som frågar” [el. ’ber’], dvs. inte bara
”tiggare” — som dock lär vara vad som här avses (ö.a.) – utan alla som söker
hjälp i ett svårt läge, fysiskt eller moraliskt, ja, även den som ber om en upplysning.


Underförstått ”men håll dina bekymmer för dig själv”