ad-Duhā

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Folium with sura 92: 8–21 and 93: 1–6 from the Topkapı Koran manuscript , around 800
Folium with sura 93: 6–11, 94 and 95: 1–4 from the Topkapı Koran manuscript, around 800

Ad-Duhā ( Arabic الضحى, DMG aḍ-Ḍuḥā  'The bright morning') is the name of the 93rd sura of the Koran . It consists of 11 verses plus the Basmala and was proclaimed in Mecca . The name of the sura is taken from the first verse.

Chronological order

Theodor Nöldeke counts ad-Duhā in his chronology of the Koran as one of the early Meccan suras and starts their proclamation slightly later than the very similar sura 94 , which means that it is largely in line with traditional Muslim attempts to chronologize, which the sura is also among the earliest Revelations count. Harris Birkeland put them together with suras 94, 108 as well as 105 and 106 at the beginning of the Koranic text genesis. Rudi Paret very clearly contradicted this view, since based on the textual findings he assumed a synchronicity with other early suras. In contrast, Birkeland's view has been essentially adopted by Angelika Neuwirth on the basis of her literary and philological research. Nicolai Sinai confirms the contextual and chronological connection of Suras 93, 94 and 103 as "Consolation Suras", but starts them much later than Suras 105 and 106 because they focus on the dialogue between God and the herald, while in the Suras 105 and 106 the discussion with the Quraish would be in the foreground.

Original text, transcription and translation

In the name of the merciful and gracious God:
Bi-smi llāhi r-rahmāni r-rahīm
Arabic بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

1. In the morning

wa-ḍ-ḍuḥā
Arabic وَٱلضُّحَىٰ

2. and at night when everything (w. She) is quiet!

wa-l-laili iḏā saǧā
Arabic وَٱلَّيۡلِ إِذَا سَجَىٰ

3. Your Lord has not bid you farewell and does not detest (you).

mā waddaʿaka rabbuka wa-mā qalā
Arabic مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

4. And the hereafter is better for you than this world.

wa-la-l-āḫiratu ḫairun laka mina l-ūlā
Arabic وَلَلۡٴَاخِرَةُ خَيۡرٌۭ لَّكَ مِنَ ٱلۡأُولَىٰ

5. Your Lord will give you (so abundantly one day) that you will be satisfied.

wa-la-saufa yuʿṭīka rabbuka fa-tarḍā
Arabic وَلَسَوۡفَ يُعۡطِيكَ رَبُّكَ فَتَرۡضَىٰۤ

6. (But even in this life he has shown you grace.) Has he not found you an orphan and granted (you) acceptance,

a-lam yaǧidka yatīman fa-āwā
Arabic أَلَمۡ يَجِدۡكَ يَتِيمًۭا فَـَٔاوَىٰ

7. found you on the wrong track and guided,

wa-waǧadaka ḍāllan fa-hadā
Arabic وَوَجَدَكَ ضَآلًّۭا فَهَدَىٰ

8. And found you needy and made you rich?

wa-waǧadaka ʿāʾilan fa-aġnā
Arabic وَوَجَدَكَ عَآئِلًۭا فَأَغۡنَىٰ

9. You should therefore not be violent against the orphan,

fa-amma l-yatīma fa-lā taqhar
Arabic فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ

10. And you shouldn't hit the beggar.

wa-ʾamma s-sāʾila fa-lā tanhar
Arabic وَأَمَّا ٱلسَّآئِلَ فَلَا تَنۡهَرۡ

11. But tell (your compatriots again and again) of the grace of your Lord!

wa-ammā bi-niʿmati rabbika fa-ḥaddiṯ
Arabic وَأَمَّا بِنِعۡمَةِ رَبِّكَ فَحَدِّثۡ

Content description and interpretation

The sura begins with a contrastive oath passage that is quite typical of the early Meccan suras. From the third verse onwards, this turns into a direct address to the prophetic herald who exemplifies the pious believer. In terms of style and content, the passage is close to the biblical text of the Psalm and, like this, describes the elimination of an earthly defect through divine intervention, which finally culminates from the ninth verse in an ethos resulting from gratitude towards the benevolence of God: Just like God the pious from the If someone saved distress, he should not press other needy people himself, but should convey divine grace to them. The content of the sura is thus divided into three and is therefore quite complex despite its brevity.

In interpreting the sura, interpreters tend to take a biographical approach: Already in the early Islamic exegesis of the Koran , the oppression of the prophet by his opponents in Mecca is mentioned as an occasion for revelation ; the sura was revealed to give him consolation and encouragement. Likewise, the seventh verse by Rudi Paret was seen as a reference to the abandonment of the pagan faith in favor of a new knowledge of God by Mohammed himself. Hartmut Bobzin, on the other hand, rejects both this biographical interpretation and the historicizing understanding of the sura as a "consolation speech" and sees it rather as a general call for justice towards the weaker.

Web links

Individual evidence

  1. ^ Theodor Nöldeke: History of the Qoran . Verlag der Dieterichschen Buchhandlung, Göttingen, 1860, p. 75.
  2. ^ Harris Birkeland: The Lord Guideth: Studies on Primitive Islam . Oslo, 1956, p. 133.
  3. ↑ Rudi Paret: “Guiding principles in Muhammad's earliest proclamations”. In: Rudi Paret (ed.), The Koran. Text and comment . Darmstadt, 1975, p. 219.
  4. ↑ Angelika Neuwirth: The Koran I: Early Meccan Suras . Verlag der Weltreligionen, Berlin, 2011, p. 77ff.
  5. ↑ Nicolai Sinai: "The Qurʾan as Process". In: Angelika Neuwirth, Nicolai Sinai, Michael Marx (eds.): The Qurʾān in Context. Historical and Literary Investigations into the Qurʾānic Milieu . Brill, Leiden, 2010, p. 426ff.
  6. ↑ Angelika Neuwirth, The Koran as a text of late antiquity. A European approach . Verlag der Weltreligionen, Berlin, 2010, p. 398ff.
  7. ↑ Rudi Paret: Mohammed and the Koran. History and proclamation of the Arab prophet . Kohlhammer, Stuttgart, 1957, p. 40.
  8. ↑ Hartmut Bobzin: The Koran: An Introduction . CH Beck, Munich, 1999, p. 28f.
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al-Inschirah
Sura 93

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