Tafsir of Ad-Dhuha 93:11

Proclaiming [the bounty] is to show gratitude for it, as stated by Umar ibn Abd al-Aziz, al-Hasan, Qatadah, and al-Fudayl ibn Iyad. Al-Bukhari in al-Adab, Abu Dawud, al-Tirmidhi (who classified it as hasan), Abu Ya’la, Ibn Hibban, al-Bayhaqi, and al-Diya’ recorded from Jabir ibn Abdullah, as a marfu’ narration: "Whoever is given something and finds [the means to reciprocate], let him reciprocate. If he finds nothing, let him praise [the giver]. Whoever praises him has thanked him, and whoever conceals it has denied it. Whoever adorns himself with what he has not been given is like one wearing two garments of falsehood."

Because of this, some of the predecessors deemed it recommended to speak of the good deeds one has performed, provided one does not intend by it showing off or arrogance, but rather to encourage others to follow suit. Indeed, some of the Ahl al-Bayt (may Allah be pleased with them) applied the verse to this. Ibn Abi Hatim recorded from Miqsam that he said: "I met al-Hasan ibn Ali ibn Abi Talib (may Allah be pleased with them both) and said: 'Tell me about the saying of Allah the Exalted: And as for the bounty of your Lord, proclaim [it].' He replied: 'It is for the believing man to perform a righteous deed and then inform his family of it.'" Ibn Abi Hatim also recorded from him (may Allah be pleased with him) that he said regarding it: "If you obtain goodness, speak of it to your brothers."

The apparent meaning is that "bounty" refers to the various types of favors that Allah the Exalted poured upon His Prophet (may Allah bless him and grant him peace), among which is what has been mentioned [previously in the surah]. Ibn al-Mundhir and others recorded from Mujahid an interpretation of it as "Prophethood," and they also narrated from him an interpretation as "the Quran." Muhammad ibn Ishaq agreed with him on the former, and al-Kalbi on the latter. Under both these views, the "proclamation" implies conveying [the message]. It is not hidden that both interpretations are not suitable in relation to what precedes them.

These three sentences are arranged in relation to what came before them according to the laff wa-nashr mushawwash (the scattered distribution of referents). The essence of the meaning is: You were an orphan, lost, and in need, so He sheltered you, guided you, and enriched you. Therefore, regardless of anything else, do not forget the bounty of Allah the Exalted upon you in these three, and follow the example of Allah the Exalted by showing compassion to the orphan and kindness to the seeker, for you have tasted orphanhood and poverty.

The saying of Allah the Exalted, And as for the bounty..., stands in contrast to His saying, And He found you lost and guided [you], due to its generality and comprehensiveness regarding the guidance of the Prophet (may Allah bless him and grant him peace) away from being lost, through the teaching of the laws and other favors. The arrangement did not follow the order [of the preceding verses] because the rights of the servants take precedence over His rights, for He (the Exalted and Almighty) is free of need from all the worlds. It is also said that it is for the sake of placing takhliyah (emptying/stripping away) before tahliyah (adorning/filling), or for the sake of progression, or for the consideration of the rhyme scheme. He looked into all of this.

Al-Tibi said: The apparent meaning is that the "seeker" is the seeker of knowledge, not the beggar. Based on this, there is no impediment to the details being in order. It is said that Allah the Exalted mentioned his conditions (may Allah bless him and grant him peace) according to the external order—by intending through his guidance that which includes His success [granted to him] for correct reflection in his youth, for he (may Allah bless him and grant him peace) was granted success in that, and thus he never worshipped an idol—or by intending through "enriching him" that which occurred after the mission. Then, the Exalted explained [the commandments] in that order: making not oppressing the orphan a contrast to Allah’s sheltering him in his orphanhood, and not rebuking the seeker—the seeker of knowledge and the one learning from him—a contrast to His guiding him, and the proclamation of the bounty a contrast to the enrichment, even if the bounty is inclusive of that and other things.

Allah the Exalted preferred fa-haddith (proclaim) over fa-akhbir (inform), it is said, so that the mention of the bounty by him (may Allah bless him and grant him peace) remains a "story" (hadith) that he does not forget, but rather recalls time after time. And Allah the Exalted knows best.

It is recommended to recite the takbir at the conclusion of this noble surah, and likewise for what follows it until the end of the Great Quran. Al-Hakim (who authenticated it), Ibn Mardawayh, and al-Bayhaqi in al-Shu'ab recorded through the path of Abu al-Hasan al-Bazzi al-Muqri, who said: "I heard Ikrimah ibn Sulayman saying: 'I read to Isma’il ibn Qustantin, and when I reached Wa al-Duha, he said: "Say the takbir at the conclusion of every surah until you finish, for I read to Abdullah ibn Kathir, and when I reached Wa al-Duha, he said: "Say the takbir until you finish."' Abdullah ibn Kathir informed him that he had read to Mujahid, who commanded him to do so; he informed him that Ibn Abbas (may Allah be pleased with them both) commanded him to do so; he informed him that Ubayy ibn Ka’b (may Allah be pleased with him) commanded him to do so; and he informed him that the Prophet (may Allah bless him and grant him peace) commanded him to do so." This was done by him (may Allah bless him and grant him peace) out of joy for the descent of the revelation after it had been delayed and slowed, to the point that what was said, was said. This is the practice of the people today, and all praise is due to Allah, Lord of the worlds.