َ َ َ ُۡ َۡ َََ َ ُۡ ََ

‫و ف ِ ر‬ ٰ ‫ َ َِٱ و‬َٞۡ ُ‫َ ة‬

ِ ‫و‬ ٰ َ َ َ ‫َ َود َ َ َر َ َو‬ ٰ َ َ ‫َوٱ ۡ ِ إِذَا‬ ٰ َ ‫َوٱ‬
ٗ
ۡ َ َۡ ََ َ ِ َۡ‫ََ ٱ‬ ۡ َ ٗ ٓ
ٰ َ َ ِ َ ‫َ َك‬ َ ‫َو َو‬ ٰ َ َ َ ّ َ ‫َو َو َ َ َك‬
‫ى‬ ٰ ‫َ ۡ َ ِ ۡ َك َ ِ ٗ َ َٔ َو‬
‫ى‬
َ َ ََۡ
ۡ َ َ َّ َۡ ََ ۡ َ ۡ َ َ َ َ ٓ ‫َوأ َ ٱ‬
‫َ ّ ِث‬ ِ ‫ر‬ ِ ِ ِ ‫أ‬‫و‬ ِ
Basic Details about Surah Ad-Duhaa has been referenced from Quran.com. The below link
can be used for more details on this surah. https://quran.com/chapter_info/93?locale=en

ٰ َ ‫َوٱ‬
Wa-ald-Duha – By the Morning Sunlight
‫ – و‬By an oath. ‫ َو‬has various connotations. Here ‫ َو‬is an Harf of Oath (‫)قَ َس ْم‬. When this
occurs, the subsequent word is in ‫ جر‬form.
‫ لض َحى‬- The Morning Sunlight –This is an ‫ إﰟ قص‬which means that the ‫رفع‬, ‫ جر& نصب‬all
looks the same like ‫موﳻ‬.
ٰ ‫ الضحى‬is in‫ جر‬status. Secondly, this is a ‫ امد‬which means there is
no need to do a Sarf of this word. Only for the ‫ مشتق‬words Sarf is done. Secondly, here not
the entire day ‫ اليوم‬is mentioned but rather just that portion of the day when the sun is
beginning to rise, when it is neither too hot nor too bright but pleasant. This beautiful
concept in Balagah studies is known as ‫ق د‬, which in English we know what is called the
restriction / limited portions / inner boundaries.
This is also conveying the message that when you used to receive the revelations it was
pleasant just like the bright side of the day.
Note: - ‫ و‬can just be a Harf of Ataf (‫ ) َع َط ْف‬, which is connecting 2 word in essence ‫ َو‬can also
be a Harf of Istinaafiyah (‫ )حرف اس اف ة‬which is moving away from the actual context and
providing additional information and the ‫ و‬of Istinaafiyah doesn’t start a sentence.
 ٰ َ َ ‫َوٱ ۡ ِ إِذَا‬

Wal laili iza sajaa – By the night when it is still & long
‫ – و‬By An oath. Pls ref. to previous aayah for more details on‫و‬.

‫ – ل ۡي ِل‬The night. This is a ‫ امد‬which means there is no need to do a Sarf of this word.

‫ ا َذا‬- When (it is) - ‫– اذا‬When / Whenever (Time reference)

‫ – اذا‬This is a ‫ﻇرف زمان‬, a special ‫ مضاف‬of Time. This is a ‫ مضاف‬because it has a connection
with the word following it.

‫ – َﲭ َٰى‬still & long ‫ ﲭى‬is the ‫مضاف إليه ﰲ ﳏل جر‬. It is also a ‫ فﻌل ماض‬but since it comes with
‫إذا‬, it pushes the meaning to the future.
Though the Sarf Sagheer is done for the word ‫ﲭى‬, by itself doesn’t have a passive form. It
is only for understanding purpose the second line Passive form is done below.
‫ ﲭى‬is that portion of the night time when it is long and silent (‫)دام و سﻜﻦ‬. It is not the
entire night. This is another ‫ ق د‬or restriction / limited portion of the night being used by
Allah SWT. This is also a comparison to that period when the revelations weren’t coming
for almost 6 months. Those anxious moments are being compared to the long & paused
portions of the night that almost seemed never ending has been mentioned in this aayah.

ٰ َ َ َ ‫َ َود َ َ َر َ َو‬

Ma wad da'aka rabbuka wa ma qalaa - Your Lord has neither abandoned you at all (said
good-bye to you), nor has He become hateful (of you)
‫ – ما‬Not at all. This ‫ ما‬is known as ‫ما النّاف ة‬, the ‫ ما‬of negation / refutation.
‫ود َ َك‬-َ َ‫ ك‬+َ‫ َودع‬ He abandoned you. The ‫ فﻌل‬is the ‫ َود َع‬and the ‫ فا ل‬is ‫ﻫو‬, we can check if
there is an outside doer because it is the He version. The َ‫ ك‬is the ‫مﻔﻌول ﺑه‬. The Sarf Sagheer
for this ‫ فﻌل‬is mentioned below.

‫ َرﺑ َك‬- َ‫ ك‬+ ‫ – َرب‬Your Master (Master of Yours)

Master of anything that the mind can think of and beyond. The word ‫ َرب‬is actually ‫ رﺑب‬but
as we know it is difficult to say the word ‫رﺑب‬, it is ‫رب‬.َ These kinds of words are known as
‫مضاعف‬. Don’t mix-up this between the ‫مضاف‬Vs ‫مضاعف‬. Looking back at this word, it shows,
our Master has made even Himself easy for his slaves in-terms of calling Him. It is a ‫ مصدر‬in
the ‫ رفع‬form.

Now, let’s analyze grammatically, this part of the aayah. ‫ رب‬is ‫ رفع‬and it is light and no ‫ال‬,
hence it is the ‫مضاف‬. ‫ – ك‬This is attached pronoun known as ‫ﲷﲑ م صل‬. It is also the ‫مضاف‬
‫إليه‬. Pronouns are always ‫( مﻌرفة‬Proper). Since the ‫ مضاف إليه‬is ‫مﻌرفة‬, the ‫ مضاف‬is also ‫مﻌرفة‬
(Proper). What else in the world can be proper if our Master is not PROPER.
In continuation of our search for an outside doer, we find that ‫ َرب‬is the first ‫ رفع‬after the ‫فﻌل‬,
and hence it is the ‫( فا ل‬Doer). Your Master didn’t forsake you.
Pls find below the ‫ ﴏف ﺻﻐﲑ‬for the word ‫َر ْب‬

‫ – و‬And A conjunction. Here ‫ و‬is a Harf of Ataf (‫ ) َع َط ْف‬, which is connecting 2 word.
‫ – ما‬Not at all. This ‫ ما‬is known as ‫ما النّاف ة‬, the ‫ ما‬of negation / refutation. This is the second
refutation / negation in the same aayah. This indicates the stress that Allah SWT puts-in to
convey his support to our beloved Prophet Muhammad (SAW). The bonding is clearly shown
by exclusivity when Allah SWT says with just one Harf ( َ‫ )ك‬but used over and over again.
This is just the beginning and we will see more of that exclusiveness in subsequent aayahs.

ٰ َ َ – He was hateful. This is a ‫ فﻌل ماض‬and it is the second act of our Master where He says
that He wasn’t hateful. Allah SWT doesn’t say, that He doesn’t hate his Messenger SAW by
putting a َ‫ ك‬just like when He mentioned ‫ما َود َ َك‬. Also, from a general reading perspective
though this aayah was revealed to our Rasool Allah SAW, it also highlights that Allah SWT
is never the one who is hateful towards his Messenger SAW and he doesn’t even want to
mention it when He is referencing to his Messenger. That shows the bonding between Allah
SWT & His Messenger SAW. Also, by not putting the pronoun َ‫ك‬, Allah SWT is also stating
that He isn’t hateful not only towards His Messenger SAW but in-general towards anyone
unless they deviates from His path that one is supposed to follow.

َ ُۡ ََ
ٰ ‫ َ ِ َ ٱ و‬ٞ ۡ َ ُ‫ِ َ ة‬ ‫و‬
Walal-aakhiratu khairul laka minal-oola - And indeed, the final is far better for you than
the very first (worldly-life).
‫ – و‬And A conjunction. Here ‫ و‬is a Harf of Ataf‫ ) َع َط ْف‬.
‫ – ل‬Certainly / Indeed. This ‫ ل‬is known as the ‫ﻻم التويد‬, The ‫ ل‬of Emphasis. This is also
known as ‫( مﻘام الﻘسم‬i.e) the place where an oath was supposed to be.

‫ – ا ۡ ٔ ٓ ِخ َر ُة‬The Hereafter. Though this word looks like an ‫ إﰟ فا ل‬it is a ‫ امد‬word that doesn’t
go through the Sarf process. The masculine word is ‫ ٓخر‬and the feminine version ‫ ٓخرة‬. This
is a fully flexible word. This is also the first ‫ رفع‬in the aayah so it is the ٔ ‫م تد‬.

‫َﲑ‬ٞ ۡ - better. This is also an ‫ إﰟ‬and in addition to that it is a comparative verb, an ‫إﰟ تﻔضيل‬
that doesn’t follow the normal pattern of ‫كﱪ‬ ُ ٔ , or ‫ﺻﻐر‬
ُ ٔ etc. Though not used in this surah ‫َﴍ‬
is also another ‫ إﰟ تﻔضيل‬that doesn’t fit the normal comparative pattern. These comparative
words are fully flexible. This word is also a ‫ امد‬word. No Sarf. This is the ‫ ﱪ‬. In between
the ٔ ‫ م تد‬and a ‫ ﱪ‬there is an invisible IS which is a norm which is of the pattern of a
proper followed by a common ‫إﰟ‬.
َ – َ‫ك‬+‫ َل‬- For you. ‫ ل‬is a ‫ حرف جر‬and َ‫ ك‬is the ‫ﳎرور‬. This is a ‫م لق ﳋﱪ‬.

‫ – ِم َﻦ‬From. ‫ ِم ْﻦ‬is a ‫ حرف جر‬which makes it another ‫م لق ﳋﱪ‬.

ٰ َ ۡ – The very first. This is an ‫ إﰟ‬because of the ‫ ال‬and it is ‫ قص‬, which means that the
‫وﱃ‬
‫رفع‬, ‫ جر& نصب‬all looks the same but since it comes after ‫ ِم ْﻦ‬, it is definitely ‫ جر‬but we would
say ‫ﰲ ﳏل جر‬. This is the ‫ا ٔ داد َالﱰِت ة‬, an ordinal number that is used to shows rank.

Note: - ‫ ﰲ ﳏل جر‬means it was supposed to show-up an actual status but since it is away
from the actual form, we say ‫ﰲ ﳏل جر‬.

َ ََۡ َ َ َ ۡ ُ َۡ َ ََ
‫و ف ِ ر‬
Wa la sawfa y'uteeka rabbuka fatarda - And surely soon your Lord will give so much to you
that you will be pleased.

‫ – و‬And A conjunction. Here ‫ و‬is a Harf of Ataf‫ ) َع َط ْف‬.

‫ – ل‬Certainly / Indeed. This ‫ ل‬is known as the ‫ﻻم التويد‬, The ‫ ل‬of Emphasis. This is also
known as ‫( مﻘام الﻘسم‬i.e) the place where an oath was supposed to be.

‫ – َس ۡو َف‬Soon, ‫ سو‬is an abbreviation of ‫س‬, which mean very soon like for example, ‫سيﻘول‬,
very soon he will say.

َ ‫ – ي ُ ۡﻌ ِط‬He will provide you. This is a ‫ فﻌل مضارع‬because of the YANT rule. ‫ ي ُ ْﻌ ِط ْﻲ‬is the ‫فﻌل‬,
‫يك‬
‫ ﻫو‬is the ‫ فا ل‬and ‫ ك‬is one of the ‫مﻔﻌول ﺑه‬. This word is a transitive verb with 2 ‫مﻔﻌول‬, and is
known as ‫م ﻌدي إﱃ مﻔﻌولﲔ‬. The first ‫ مﻔﻌول‬is the answer to whom will he give and the second
one is what will he give? The answer to the first question is He will give to His Messenger
SAW and this is a restriction. The answer to the second question what will He be giving is
not mentioned. The second ‫ مﻔﻌول‬doesn’t have any ‫( ق د‬restrictions). By not mentioning
what He will give, it becomes an open-ended statement. Rasool SAW was worried when the
revelations were not coming down for 6 months. By not mentioning that He will be giving
him back the revelations, it is in a way telling him that he will be given more than the
revelations that he was missing which will make him feel more comfortable and also please
him. Again, looking back at this word, this is the ‫ ﻫو‬version, let’s check if there is an
outside doer. ‫رﺑ َك‬,َ his Master (Allah SWT) is the ‫فا ل‬. Now, let’s do the Sarf of ‫يُ ْﻌ ِط ْﻲ‬.
‫ كَ – َرﺑ َك‬+ ‫ – َرب‬Your Master (Master of yours) – Pls refer to aayah# 3 of this Surah for
more details about this word.

ٓ ٰ َ ‫ فَ َ ۡﱰ‬- ‫ﴇ‬
‫ﴇ‬ ٓ ٰ َ ‫ َ ۡر‬+‫ َف‬- So you would be pleased. This is an assurance from Allah SWT to his
beloved Messenger SAW that soon whatever He will be giving him will be far better for
him and certainly he will be pleased with it. The Sarf of ‫ رﴇ‬is mentioned below.
 َ
ٰ‫َ ۡ َ ِ ۡ َك َ ِ ٗ َ َ ٔ َوى‬

Alam ya jidka yateeman fa aawaa - Did He not find you as an orphan then sheltered?

‫ لَ ۡم‬- ‫ لَ ْمم‬+ – Didn’t + ? - This is a lightest Harf. This makes the in-coming ‫ فﻌل‬as a ‫( ﳎﺰوم‬i.e)
a lightest ‫فﻌل‬. This kind of sentencing is phrased when someone is asking questions.
Questions can be asked for 2 reasons. One is when someone doesn’t know the answer and
the second one would be when someone wants to re-affirm by asking negative question and
then he gets a positive answer YES. E.g. Didn’t your Mom take care of you when you were
young. Staying away from home, didn’t you miss your home? The obvious answer would be
YES unless someone wants to say a NO. This is the same pattern Allah SWT is using for
which the answer is a definite YES from our Messenger SAW.
 َ‫ َﳚِدۡ ك‬- َ‫ ك‬+ ْ‫ – َﳚِد‬He finds you. The ‫ فﻌل‬is the ‫ﻫو‬, the ‫ فا ل‬is the ‫ ﳚد‬and the ‫ مﻔﻌول ﺑه‬is the َ‫ك‬.
Since this came with ‫ﱂ‬, it pushes the meaning to the past. “He found you”.
Here Allah SWT uses the term finding which is trying to convey a strong message about the
Lost & Found. We only try to find something that is more valuable, precious, close to our
heart. The person / thing itself may or may not know it’s value but when the Discoverer
reinforces the importance of his/her/it’s value, then the discovered one first realizes how
much the Discoverer loves him/her/it. This portion of the aayah clearly describes the love of
Allah SWT for Rasool Allah SAW.

‫ ي َ ِﳰٗا‬- an orphan – This is an ‫ إﰟ‬since it has a Tanveen (ٌ ‫)ـً ـٍ ـ‬, the Sarf would be as follows.
Though this word seems to be just a few collections of letters, this word is way too powerful
to be described. The word ‫ي ﲓ‬, is one word that no child would like to be called because it
evokes an ocean of emotions. It re-kindles the sadness one might be having deep in their
hearts, feeling alone, depressed sometime envying when watching other kids enjoying with
their parents and them being deprived of those lovely things. Not having Parents also raises
question marks about their safety and protection.
Allah SWT is consoling His messenger SAW with the harsh realities of his life taking him
back-in-time when he lost his father Abdullah (RA) before he was even born and then losing
his mother Aamina (RA) when he was hardly 6 years old. No matter, he was raised under
the guardianship of his grand father and later with his uncle, none of these relations could
match to that of his parents.
May Allah SWT give every one of us the ability to understand the status of our Parents and
may Allah SWT guide our children as well.
 ٰ ٓ + ‫ – ف‬then, he sheltered. The letter ‫ ف‬here is used as a conjunction or connecting
‫وى – فَ َاو ٰى‬
to the previous word. The word ‫وى‬ ٰ ٓ is used to indicate that when someone is an orphan,
the first important thing is the safety & security. Food, Shelter & Clothing are the bare
minimum requirements for one’s safety and security. Allah SWT reminds His beloved
Messenger SAW that it was Him who took care of him through his grandfather when he had
lost his parents. He became safe and secure due to the high standard / stature of his lineage
and the tribe to which he belonged which Allah SWT had planned long before anything the
mind could think of.

ٗ
ٰ‫َو َو َ َ َك َ ّ َ َ َ ى‬
Wa wa jadaka daal lan fahada – And he found you (as a) lost-one (like someone who lost
his way), then He guided you.
‫ – َو‬And. This is a ‫حرف عطف‬, connecting the previous aayah.
 َ‫ َو َ دَ ك‬- ‫ ك‬+ ‫ و د‬- He found you. ‫ و د‬is the ‫فﻌل‬, ‫ ﻫو‬is the ‫ فا ل‬and ‫ ك‬is the ‫مﻔﻌول ﺑه‬. The Sarf is
already shown in aayah# 6. Note: - Here Allah SWT did not use the word like “Didn’t he
find you” which in a way is conveying again the love of Allah SWT towards His beloved
Messenger by not using “‫ ٔﱂ ﳚدك‬. For example, if one wants to keep on repeating “Didn’t He
find you …?” “Didn’t He find you…?” It may look as if the one who found is doing a favor
and is looking down upon the one who is being favored. Secondly, this also teaches how one
can communicate effectively by tone and word modulation rather than using the same words
and sentences. Another powerful lesson to the believers is that no matter what our past may
have been, the hope should always be in the future just as He says in the aayah# 5 of this
surah, "‫“و لسوف يوطيك رﺑك‬.

‫ ضَ ا ّٗﻻ‬- A lost one. This is also another ‫مﻔﻌول‬, and this time it is ‫مﻔﻌول اﳊال‬. It is not the messenger
who is being referred as the lost one but it is the situation that is being compared. This will
become clearer once the next word is explained. Also, pls note that the ‫ فا ل‬is already
mentioned, i.e., Allah SWT, so there cannot be another ‫ فا ل‬despite the fact that it is shown
as an ‫إﰟ فا ل‬. It can only be a ‫مﻔﻌول‬. In this case, it is the ‫مﻔﻌول ال‬.
‫ – فَﻬَدَ ٰى‬Then, He guided. The ‫ فﻌل‬is ‫ﻫدى‬, the ‫ فا ل‬is ‫ﻫو‬, there is no ‫مﻔﻌول ﺑه‬. Not having the
‫ مﻔﻌول ﺑه‬is an advantage for the mankind in this aayah. Had there been one, like we found
you as someone who was lost in his mission and we guided YOU, then it would have become
limited but since it is not limited (No ‫)ق د‬. It is only because of our Rasool Allah SAW’s
guidance who was guided by none other than Allah SWT, today we are called Muslims. It is
only an irony that despite being a guided Ummah, we fail to realize the great value of our
own selves. Secondly, this being an open-ended statement it also means that whenever we
are lost, we definitely can look forward for the guidance through the Qur’an & the Sunnah.

The letter ‫ ف‬in this aayah can be compared as the word “And” that is between Lost and
Found. If the word ‫ ضَ ا ٗ ّﻻ‬is considered as Lost, ‫ فَﻬَدَ ٰى‬is considered as Found, then the letter ‫ف‬
is anything and everything between the lost & found.
Now let’s analyze the word ‫( ضَ ا ٗ ّﻻ‬the lost one) for a moment. In Arabic literature, there is a
concept called ‫ استﻌارة‬which would be equivalent to a Metaphor where words or an idea or a
situation or scenes can be compared to the other equivalent scenario. E.g., The famous
Hadith, “Worldly life is a prison for the believers” is a good example for an ‫استﻌارة‬. Similarly,
we use terms in our daily life like “Life is a roller-coaster” or “In a nut-shell”, “He is a Book-
worm” etc., Are all these sentences literally what they mean. No!!! life is neither a prison
nor a giant-wheel. Neither one can be in a nut-shell nor one really look like a book-worm.
The idea is borrowed and replaced with something similar in situation.

Similarly, here the word ‫ ضَ ا ٗ ّﻻ‬is used to compare the state of a traveler who is pursuing his
journey in search of truth and he is yet to reach the destination. While he is still in his
pursuit, he may meet a few who themselves are the misguided ones and trying to further
misguide him towards a wrong path in the name of guidance. Also, there may be someone
who really wants to guide and show the right direction so that he can reach his final
destination. This is the situation Allah SWT mentions about His Prophet SAW who is on a
journey to safeguard the humanity from hellfire by submitting to the will of Allah SWT. It
is not the messenger who is being referred as the misguided one (may Allah SWT protect us
from even the thought) but rather it is the situation that is being compared about a traveler
who seems to be looking for the directions and then it is Allah SWT who guides him to his
final destination.
 َ ٗ ٓ
ٰ َ ۡ َ ِ َ ‫َو َو َ َ َك‬
Wa wa jadaka 'aa-ilan fa aghnaa - And found you (as someone who is) bankrupt then
satisfied your needs?
‫ – و‬And A conjunction. Here ‫ و‬is a Harf of Ataf‫ ) َع َط ْف‬.
َ‫ – َو َ دَ ك‬He found you. Details about this word is mentioned in aayah# 7.
‫( – َآئِ ٗﻼ‬as a) Bankrupt. This is also a ‫مﻔﻌول اﳊال‬, comparing a situation of someone who has
lost everything. This word is also used as an ‫ استﻌارة‬just like in the previous aayah for
someone who may have lost his wealth almost became bankrupt.
‫ – فَ ۡغ َ ٰﲎ‬Then He made independent.
These pattern of words pushes the meaning to someone else. For example, words like ‫نﴫ‬
He helped but if we say ‫ْﴫ‬ َ َ ‫ ن‬, then it pushes the meaning to someone else like He made
someone help. Also, another example would be like, ‫ ﺰل‬means, he descended, ‫ ٔ ﺰل‬, he made
s.o / s.t to descend. Again, here Allah SWT is referring to the state of his beloved
Messenger when he had nothing and when He gave him so much that he became
independent. Note, it is not Rasool Allah SAW who became bankrupt but rather it is the
state that is being compared with an ‫استﻌارة‬. There is no ‫ ق د‬here, which means whenever
someone thinks he has gone bankrupt, it is Allah SWT alone who can make him self-
sufficient or independent.
 َ
ۡ َ َۡ َ َ َ ِ َۡ‫َ ٱ‬
Fa am mal yateema fala taqhar – Therefore, as for as the orphan is concerned, don’t
oppress / scold / drive-them away.

‫ َف‬- Therefore. There are different kinds of ‫ف‬,َ one form could be an ‫عطف‬, it can also be
used for a time-period like I ate and then drank. It can also lead us to something because of
something happened or happening. This is known as ‫الﻔاء السب ة‬.

‫ ما‬- As far as <s.t / s.o > is concerned. This is a kind of conditional statement. The next
word would give more clarity as to what that condition is.

‫ – لۡ َي ِ َﲓ‬The orphan. This is the ‫ مﻔﻌول ﺑه مﻘدم‬because of the‫ نصب‬status. As far as the ‫ فﻌل‬or the
‫ فا ل‬is concerned, it is yet to come, which means this is something special in reference is
about to come. This highlights what action one is supposed to take or not to take
depending on the instruction. Very powerful arrangement of words and this is the second
time in such a short surah the word ‫ ي ﲓ‬has been mentioned highlighting the importance of
orphans.

‫ – فَ َﻼ‬then, you don’t. This is a ‫فﻌل ا ﳯ ى‬. Forbidding statement.

‫ – تﻘﻬر‬overpower, dominate, subjugate / treat harshly / persecute / vanquish. This is a ‫فﻌل‬

‫ا ﳯ ى‬. Allah SWT is forbidding us from treating the orphans in a harsh way. On the flip-side
it is also commanding us to be nice to the orphans.

َ
ۡ َ ۡ َ َ َ َ ٓ ‫َوأ ٱ‬
ِ
Wa am mas saa-ila fala tanhar - And as for the someone asking / seeking (you), you don’t
drive / chase him away.
‫ – َو ما‬And as far as …. Reg. these 2 words details are explained in the previous aayah# 9.
‫ – لسآئِ َل‬someone seeking / asking This is an ‫ إﰟ فا ل‬which is also a ‫ مﻔﻌول ﺑه مﻘدم‬because of
the‫ نصب‬status.

‫ – َف َﻼ‬then, you don’t. This is a ‫فﻌل ا ﳯ ى‬. Forbidding statement.

‫ َﳯۡ َ ۡر‬- scold / repulse /drive away (the one who seeks). This is again another forbidding
statement from Allah SWT regarding treatment of those who come us seeking help or
asking to fulfil their requirements. This aayah also highlights the characteristic of a good
Muslim when he forbids from what Allah SWT has asked him not to do.
 ۡ َ َ َّ َۡ ََ
‫َ ّ ِث‬ ِ ‫ِِ ِر‬ ‫وأ‬
Wa amma bi ni'mati rabbika fahad dith - And as far as the favors of your Master is
concerned then Proclaim Him alone.

‫ – َو ما‬And as far as …. Reg. these 2 words details are explained in the previous aayah# 9.
‫ ِﺑ ِن ۡﻌ َم ِة‬- ‫ نﻌمة‬+ ‫ – ِب‬with favors. This is a ‫ ار ﳎرور‬and in the feminine form.
‫ َرﺑ ّ َِك‬- Your Master Pls refer to the above aayah-3 for more details about ‫رﺑ َك‬.َ The only
difference is that here ‫ َر ِ ّب‬is the ‫ مضاف إليه‬of ‫نﻌمة‬. It is also the ‫ مضاف‬and ‫ ك‬is the ‫مضاف إليه‬. The
entire word ‫ ﺑنﻌمة رﺑك‬is the ‫م لق لﻔﻌل مﻘدم‬. The ‫ فﻌل‬is yet to come.

‫ فَ َ ِّد ۡث‬- ‫ ِّد ْث‬+ ‫ – ف‬So, proclaim. This is a ‫فﻌل ٔمر‬, commandment from the Master
regarding proclamation. If one wishes to proclaim His Master for all the favors that He has
done for him, then it has to be done to Him alone and none should be associated as
partners to Him. Also, since this command is from the ‫ فﻌل‬family, it has to be a continuous
journey. The Sarf of this word is mentioned below.

‫َو ا ٰ ّ ُ ْ َ ْﲅ‬
Disclaimer: - These notes are prepared by myself (Javeed Ahmed). If there are any mistakes, it is only due to my own
ignorance. I seek repentance from my Master for any thought that is not appropriate. May Allah SWT provide us the
best of the understandings about His Glorious Book and make us among the righteous students of this Book.