Surah Duha >> Currently viewing Surah Duha Ayat 3 (93:3)

Surah Duha Ayat 3 in Arabic Text

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ
Ma wad da’aka rabbuka wa ma qalaa

English Translation

Here you can read various translations of verse 3

Sahih International
Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].

Yusuf Ali
Thy Guardian-Lord hath not forsaken thee, nor is He displeased.

Abul Ala Maududi
(O Prophet), your Lord has neither forsaken you, nor is He displeased.

Muhsin Khan
Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you.

Pickthall
Thy Lord hath not forsaken thee nor doth He hate thee,

Dr. Ghali
In no way has your Lord disregarded you, and in no way has He disfavored you.

Abdel Haleem
your Lord has not forsaken you [Prophet], nor does He hate you,

Quran 93 Verse 3 Explanation

For those looking for commentary to help with the understanding of Surah Duha ayat 3, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(93:3) (O Prophet), your Lord has neither forsaken you, nor is He displeased.[3]


3. Traditions show that revelations to the Prophet (peacebe upon him) had remained suspended for some period oftime. Different traditions have mentioned differentdurations of this period. Ibn Juraij has mentioned it to be12 days, Kalbi 15 days, Ibn Abbas 25 days, and Suddi andMuqatil have stated that it extended to 40 days. In any casethe period was so long that it made the Prophet (peace beupon him) sorrowful, and the opponents also had theopportunity to taunt him. For whenever a new Surah camedown, the Prophet (peace be upon him) would recite itbefore the people. Therefore, when he did not recite anynew revelation to them for quite some days, the opponentsthought that the fountainhead from where the revelationcame, had dried up. Jundub bin Abdullah al-Bajali hasrelated that when Angel Gabriel stopped coming, thepagans started saying that Muhammad (peace be uponhim) had been forsaken by his Lord. (Ibn Jarir, Tabarani,Abd bin Humaid, Saeed bin Mansur, Ibn Marduyah).Other traditions show that Umm Jamil, wife of Abu Lahab,who was an aunt of the Prophet (peace be upon him) andwhose house adjoined his, said to him: It appears yoursatan has forsaken you. Aufi and Ibn Jarir have related, onthe authority of Ibn Abbas, that when Gabriel did not visithim for several days, the Prophet (peace be upon him)became anxious and distressed, and the pagans began tosay that his Lord had become angry with him and hadforsaken him. In the mursal traditions of Qatadah andDahhak almost the same theme has been expressed. TheProphet’s (peace be upon him) extreme grief and anguishin this condition has also been referred to in severaltraditions. And this was natural. The apparent indifferenceon the part of the beloved, the apparent deprivation of thecontact with the source of power, which was his chiefsupport, in the soul-destroying conflict between belief andunbelief, and above all, the taunts and jeers of the enemy,when all these things combined they must have causedgreat anguish to the Prophet (peace be upon him), and hemust be thinking that because of some error that he mighthave committed, his Lord had become displeased with himand had forsaken and left him to fight the battle betweentruth and falsehood alone.

This was the state when this Surah was sent down toconsole the Prophet (peace be upon him). In it, swearing anoath by the light of the day and the peacefulness of thenight, he has been told: Your Lord has neither forsakenyou, nor is He displeased with you. The relevance of theoath by these two things to the theme is: Just as brighteningup of the day and spreading of the night with darkness andstillness is not for the reason that Allah is pleased with thepeople during the day and displeased with them during thenight but both states are based on supreme wisdom andexpedience, so sending down of revelation to you at onetimeand suspending it at another time is also based onwisdom and expedience; it has nothing to do with Allah’sbeing pleased with you when He sends down revelation andhis being displeased with you when He suspends it. Besides,another relevance of the oath to the subject is that if man isconstantly exposed to the light of days it wearies him; so, itis necessary that night should fall after the day hasremained bright for a certain period so that man may haverest and peace in it. Likewise, if you are constantly exposedto the light of revelation, your nerves would not stand it.Therefore, fatrah (break or gap in the revelation) has alsobeen provided by Allah on account of expedience so thatthe effects of the strain of revelation that you have to bearpasses away and complete peace is restored to you. In otherwords, rising of the sun of revelation is analogous to thebright day and the period of the fatrah to the stillness andpeace of the night.

Ibn-Kathir

The tafsir of Surah Ad-Duha verse 3 by Ibn Kathir is unavailable here.
Please refer to Surah Ad-Duha ayat 1 which provides the complete commentary from verse 1 through 11.

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