93:1. By the day

93:2. and by the night when it is still,

93:3. your Lord has not forsaken you, nor does He hate you;^{1The revelation had ceased temporarily, for fifteen days or thereabouts, so the disbelievers mocked the Prophet (^) by saying that his Lord had forsaken him. This soorah was revealed to reassure and comfort the Prophet (3|§). (ash-Shawkani et al.)}

93:4. indeed the hereafter will be better for you than this present life

93:5. and your Lord will surely give you so that you will be well pleased.

93:6. Did He not find you an orphan and take care of you?

93:7. Did He not find you unaware [of the path of truth]^{2The Messenger of Allah (jg$) always believed in the oneness of Allah (tawheed), even before his prophethood began, but he was unaware of the path of Islam, and its rulings and teachings, until Allah guided him to it through revelation. (ash-Shawkani; az-Zamakhshari; Ibn 'Ashoor)} and guide you?

93:8. Did He not find you in need and make you independent?

93:9. So as for the orphan, do not mistreat him;

93:10. and as for the beggar, do not speak harshly to him;

93:11. and as for the blessing of your Lord, proclaim it.

Here Allah (سبحانه وتعالى) swears by the day when its light spreads in the early morning, and by the night when it is still and darkness spreads and grows intense, that Allah cares for His Messenger (ﷺ).

Sfyour Lord has not forsaken you﴿ that is. He has not abandoned you since He has always taken care of you, and He has not neglected you since He has always looked after you. Indeed, He has continued to take the best care of you and to raise you in status, degree after degree. ﴾nor does He hate you﴿﴿ that is. He does not hate you for He has always loved you. Denying something is indicative of its opposite, and negating something in absolute terms cannot be praise unless it implies perfection.

This is how the Messenger (ﷺ) was previously and at the moment of revelation, in the best and most perfect situation. He was the recipient of ongoing divine love, which raised him in perfection for Allah always cared for him.

With regard to his future, Allah says: ﴾indeed the hereafter will be better for you than this present life﴿. The word akhirah (translated here as ﴾hereafter])) may refer to what comes after in general terms. In other words, every future situation will be better than the previous one.

The Prophet kept rising in status, and Allah supported the religion with which He sent him and helped him against his enemies, guiding him in all his affairs, until he died when he had attained a level of favours, bliss, delight and joy that could not be attained by anyone else, before or since.

Then after that, do not ask about his situation in the hereafter, and the details of its honour and all kinds of bliss.

Hence Allah says: ﴾and your Lord will surely give you so that you will be well pleased﴿. This is something that cannot be expressed except in this comprehensive phrase.

Then Allah reminds him of what He knows about his private affairs:

c-jDid He not find you an orphan and take care of you?﴿ That is. He found you without a mother or father; indeed his father and mother had died when he was not able to look after himself, but Allah took care of him and caused his grandfather ‘Abdul-Muttalib to take care of him, then when his grandfather died. He caused his paternal uncle Abu Talib to take care of him, until Allah supported him with His help and with the believers.

c-jDid He not find you unaware [of the path of truth] and guide you'?﴿ That is. He found you not knowing anything about the scripture or faith, and He taught you that which you did not know and enabled you to attain the best of deeds and character.

﴾Did He not find you in need﴿ that is, in poverty, t-jand make you independent﴿ by means of what Allah enabled you to conquer of lands from which wealth and taxes were brought to you.

The Messenger of Allah (ﷺ) always believed in the oneness of Allah (tawheed), even before his prophethood began, but he was unaware of the path of Islam, and its rulings and teachings, until Allah guided him to it through revelation. (ash-Shawkani; az-Zamakhshari; Ibn

The One Who took away these problems from you will take away all other problems; you should respond with gratitude to the blessings of the One Who caused you to attain this level of independence, granted you refuge, supported you and guided you.

Hence Allah says:

c-fSo as for the orphan, do not mistreat him﴿ that is, do not deal harshly with the orphan, and do not feel impatient with him or scorn him; rather you should honour him, give him what you can, and treat him as you would like your child to be treated after you die.

﴾and as for the beggar, do not speak harshly to him﴿ that is, do not say anything to the beggar that may imply your rejection of his request in a cruel or vicious manner; rather give him what you can, or turn him away kindly.

The word translated here as ﴾beggar﴿ (sail, lit. ‘one who asks’) includes those who ask for money and those who ask for knowledge. Hence teachers are enjoined to treat learners kindly, gently and with compassion, for this will help the learner to achieve his goal, and it reflects kindness towards the one who is striving to benefit the people and the land.

﴾and as for the blessing of your Lords﴿ - this includes both spiritual and worldly blessings fjproclaim ita that is, praise Allah for it, and mention it in specific terms if there is a purpose to be served thereby.

As for speaking of the blessings of Allah in general terms, speaking of the blessings of Allah prompts one to give thanks for them, and leads to love of the One Who bestowed those blessings, for people are naturally inclined to love the one who does favours.

This is the end of the commentary oil Stint.il ad-Duha.

All praise and thanks are for Allah, and may the blessings and peace of Allah be upon Prophet Muhammad (Jisf). his family, and his Companions abundantly until the Day of Judgement.