Alim - Islamic software for Quran and Hadith
Back arrow Back
Bookmark iconBookmarks
Bookmark iconTranslation settings
Bookmark iconArabic font settings
Bookmark iconEnglish font settings
Bookmark iconReset global font settings
Login
  • Al-Qur'anKids Qur'anAl Qur'an RecitersAl Qur'an VideosAl Qur'an TranslationsAl Qur'an Compare TranslationAl Qur'an TafsirAl-Quran Surah InformationAppendix
  • Hadith CollectionAl-Muwatta HadithFiqh-us-SunnahSahih Bukhari HadithSahih Muslim HadithNawawi HadithAl-TirmidhiHadith QudsiSunan of Abu Dawood HadithSunan an-Nasai HadithSunan Ibn Majah Hadith
  • Islamic HistoryAbout IslamKhalifa Abu BakrKhalifa Umar bin al-KhattabKhalifa Uthman ibn AffanKhalifa Ali bin Abu TalibProphet CompanionsStories of ProphetsHistory TimelineIslam PostersIslamic Terms DictionaryProphet's Last SermonPilgrimage
  • Duas CollectionQur'anic DuasMasnoon (Prophetic) DuasRamadan Days
  • Discussions
  • Search
  • Contact Us
  • Donate
What's new Donate Contact Us Alim Mobile App
mobile app svg

Donate

Donate & Earn Sadaqah Jariyah

DonateMuharram 2025

Surah 93. Ad-Duha

Home ➜
Al-Qur'an ➜
Previous Next
Your browser does not support the audio element.

Qur'an

Translation

Home ➜
Al-Qur'an ➜
Alim - Islamic software for Quran and Hadith
Loding surahs.
Loding juz list.
Loding page list.

Your search did not yield any results.

  • -:-
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
93:1
وَٱلضُّحَىٰ Wa al dd u ha
CONSIDER the bright morning hours,
  - Mohammad Asad
By the morning day light,
  - Muhammad Farooq-i-Azam Malik
By the morning sunlight,
  - Mustafa Khattab
By the morning hours
  - Marmaduke Pickthall
By the Glorious Morning Light. 6175
  - Abdullah Yusuf Ali

The full morning light of the sun, when his splendour shines forth in contrast with the night which has passed. Cf. xci. 1. The growing hours of morning light, from sunrise to noon, are the true type of the growth of spiritual life and work, while the stillness of the night is, to those who know, only a preparation for it. We are not to imagine that the stillness or quiescence of the night is wasted, or means stagnation in our spiritual life. The stillness may seem lonely, but we are not alone, nor forsaken by Allah. Nor is such preparation, without immediate visible results, a sign of Allah's displeasure.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
93:2
وَٱلَّيْلِ إِذَا سَجَىٰ Wa a llayli i tha saj a
and the night when it grows still and dark.1
  - Mohammad Asad

The expression "bright morning hours" apparently symbolises the few and widely-spaced periods of happiness in human life, as contrasted with the much greater length of "the night when it grows still and dark", i.e., the extended periods of sorrow or suffering that, as a rule, overshadow man's existence in this world (cf. 90:4 ). The further implication is that, as sure as morning follows night, God's mercy is bound to lighten every suffering, either in this world or in the life to come - for God has "willed upon Himself the law of grace and mercy" ( 6:12 and {54}).

and by the night when it covers with darkness,
  - Muhammad Farooq-i-Azam Malik
and the night when it falls still!
  - Mustafa Khattab
And by the night when it is stillest,
  - Marmaduke Pickthall
And by the Night when it is still 6176
  - Abdullah Yusuf Ali

Cf. xcii. 1-2. There Night is mentioned first, and Day second, to enforce the lesson of contrasts: the veil of the night naturally comes first before the splendour of daylight is revealed. Here the argument is different: the growing hours of morning light are the main things and are mentioned first; while the hours of preparation and quiescence, which are subordinate, come second.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
93:3
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ M a waddaAAaka rabbuka wam a qal a
Thy Sustainer has not forsaken thee, nor does He scorn thee:2
  - Mohammad Asad

Sc., "as the thoughtless might conclude in view of the suffering that He has willed thee to bear".

your Rabb has neither forsaken you, O Muhammad, nor is He displeased.
  - Muhammad Farooq-i-Azam Malik
Your Lord 'O Prophet' has not abandoned you, nor has He become hateful 'of you'.
  - Mustafa Khattab
Thy Lord hath not forsaken thee nor doth He hate thee,
  - Marmaduke Pickthall
The guardian-Lord Hath not forsaken thee Nor is He displeased. 6177 6178
  - Abdullah Yusuf Ali

As usual, there is the particular assurance to the Holy Prophet, and the general asssurance to mankind: see the Introduction to this Sura. The early years of the Prophet's ministry might well have seemed blank. After inspiration there were days and periods of waiting. A sense of loneliness might well have weighed on his mind. His own tribe of the Quraish jeered at him, taunted and threatened him, and slandered and persecuted him as well as those who believe in him. But his faith was never shaken, not even to the extent of that cry of agony of Jesus: "My God! why hast Thou forsaken me?": (Mark, xvi. 34). Much less did it enter the Prophet's mind to think that Allah was angry with him, as the taunts of his enemies suggested.

See last note. The more general meaning is similar. To the man who prepares for spiritual work and spiritual growth the chief thing is typified by the growing hours of the morning. He should not be discouraged, nor overcome with a sense of loneliness in his early struggles or difficulties. The end will crown his work. Allah's care is always around him. If unsympathetic or hostile critics laugh at him or taunt him with being, "mad" or "old-fashioned" or "ploughing his lonely furrow", his steady faith will uphold him. He will never believe that his earnest and sincere devotion to Allah, whatever be its results in this world, can be anything but pleasing to Allah.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
93:4
وَلَلْـَٔاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ Walal a khiratu khayrun laka mina alool a
for, indeed, the life to come will be better for thee than this earlier part [of thy life]!
  - Mohammad Asad
Certainly the later period shall be better for you than the earlier.
  - Muhammad Farooq-i-Azam Malik
And the next life is certainly far better for you than this one.
  - Mustafa Khattab
And verily the latter portion will be better for thee than the former
  - Marmaduke Pickthall
And verily the hereafter will be better for thee than the present. 6179
  - Abdullah Yusuf Ali

To the truly devout man, each succeeding moment is better than the one preceding it. In this sense the "hereafter" refers not only to the Future Life after death, but also to "the soul of goodness in things" in this very life. For even though some outward trappings of this shadow-world may be wanting, his soul is filled with more and more satisfaction as he goes on.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
93:5
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰٓ Walasawfa yuAA t eeka rabbuka fatar da
And, indeed, in time will thy Sustainer grant thee [what thy heart desires], and thou shalt be well-pleased.
  - Mohammad Asad
Soon your Rabb shall grant you something with which you will be well-pleased.
  - Muhammad Farooq-i-Azam Malik
And 'surely' your Lord will give so much to you that you will be pleased.
  - Mustafa Khattab
And verily thy Lord will give unto thee so that thou wilt be content.
  - Marmaduke Pickthall
And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased. 6180
  - Abdullah Yusuf Ali

Allah's good pleasure is sure when we serve Him. But we are assured that even our feelings of doubt and suffering will vanish, and we shall have a sense of complete satisfaction, contentment, and active pleasure when our will is identified with the Will of Allah.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Previous Next

Tafsir

Ad-Duha

Loading tafsir.

Comments for Surah 93

Your Notes

Please wait...

Grammar

Ad-Duha

Scroll to top arrow

Do you want to resume from last visited ayah?

Do you want to resume tafsir of surah

Alim logo

Related Islamic Resources

Loading...
Loading...

Learn Quran and Hadith with Alim's Unique Platform
Alim.org © 2025. All Rights Reserved

Resources

Insights

  • Funeral Services
  • Arabic Playhouse
  • Collaborations
  • Alim Mobile App
  • Get Involved
  • Ad Plans
  • Blog Pricing
  • Blogs
  • Insight of the Day
  • Hadith of the Day
  • Infographics
  • References
  • FAQ
  • About Us
  • Privacy Policy
  • Contact Us