Ad-Dhuhaa
سورة الضحىThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
وَٱلضُّحَىٰ 1
{ والضحى } أي أول النهار أو كله.
By the forenoon, that is to say, the first part of the day or all of it,
وَٱلَّيْلِ إِذَا سَجَىٰ 2
{ واليل إذا سجى } غطى بظلامه أو سكن.
and [by] the night when it is still — or [sajā can mean] ‘when it envelops [all] in its darkness’.
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ 3
{ ما ودعك } تركك يا محمد { ربك وما قلى } أبغضك. نزل هذا لما قال الكفار عند تأخر الوحي عنه خمسة عشر يوما: إن ربه ودعه وقلاه.
Your Lord has neither forsaken you, He has [not] abandoned you, O Muhammad (s), nor does He hate you: this was revealed when, after the revelation had not come to him for fifteen days, the disbelievers said, ‘His Lord has parted with him and hates him’.
وَلَلْـَٔاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ 4
{ وللأخرة خير لك } لما فيها من الكرامات لك { من الأولى } الدنيا.
And verily the Hereafter shall be better for you, by virtue of the honours awaiting you thereat, than the first [life], this world.
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰٓ 5
{ ولسوف يعطيك ربك } في الآخرة من الخيرات عطاء جزيلا { فترضى } فقال صلى الله عليه وسلم
" إذن لا أرضى وواحد من أمتي في النار "
إلى هنا تم جواب القسم بمثبتين بعد منفيين.
And verily your Lord shall give you, in the Hereafter, of good things, a bounteous gift, and you shall be satisfied, with it — and so the Prophet (s) said, ‘In that case, I shall not be satisfied if a single person from among my community remains in the Fire’ (the response to the oath terminates here, with two affirmations and two negations).
أَلَمْ يَجِدْكَ يَتِيمًا فَـَٔاوَىٰ 6
{ ألم يجدك } استفهام تقرير أي وجدك { يتيما } بفقد أبيك قبل ولادتك أو بعدها { فئاوى } بأن ضمك إلى عمك أبي طالب.
Did He not find you an orphan (an interrogative meant as an affirmative, in other words, He did [indeed] find you [an orphan]), having lost your father before you were born or [shortly] thereafter, and shelter you?, by having your uncle Abū Tālib embrace you [as part of his household].
وَوَجَدَكَ ضَآلًّا فَهَدَىٰ 7
{ ووجدك ضآلا } عما أنت عليه الآن من الشريعة { فهدى } أي فهداك إليها.
And did He not find you erring, from the [revealed] Law which you [now] follow, and guided you?, that is, and then guided you to it.
وَوَجَدَكَ عَآئِلًا فَأَغْنَىٰ 8
{ ووجدك عآئلا } فقيرا { فأغنى } أغناك بما قنعك به من الغنيمة وغيرها. وفي الحديث:
" ليس الغنى كثرة العرض ولكن الغنى غنى النفس ".
And did He not find you needy, poor, and enrich you?, [and] made you content with the spoils and other things which He gave you — in a hadīth [it is stated], ‘Wealth comes not from the proliferation of transient [worldly] goods, but wealth comes from the contentedness of the soul’.
فَأَمَّا ٱلْيَتِيمَ فَلَا تَقْهَرْ 9
{ فأما اليتيم فلا تقهر } بأخذ ماله أو غير ذلك.
So, as for the orphan, do not oppress [him], by appropriating his wealth or otherwise,
وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ 10
{ وأما السآئل فلا تنهر } تزجره لفقره.
and as for the beggar, do not drive [him] away, [do not] repel him on account of his poverty,
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ 11
{ وأما بنعمة ربك } عليك بالنبوة وغيرها { فحدث } أخبر. وحذف ضميره صلى الله عليه وسلم في بعض الأفعال رعاية للفواصل.
and as for your Lord’s grace, to you, by way of prophethood and otherwise, proclaim [it], make it known. The omission in certain instances of the [suffixed] pronoun referring to the Prophet (s) from the end of the verbs is intended to sustain the end-rhyme of the verses.