Ad-Duha: (3) Your Lord has not forsaken you...

Issues Discussed Here:

• Abu Ubaidah and Al-Mubarrid stated that "Wadda'aka" (He forsook you) means forsaking in the manner of one who departs.
• It was also read with abbreviation (lightened form), meaning "He did not leave you."
• "Tawdi'" (التوديع - intensive forsaking) is an exaggeration of "Wada'a" (forsaking), because one who forsakes you in departure has exaggerated in leaving you.
• "Qala" (قلى - He hated you) means detestation. It is said: qala-hu, yaqli-hi, qalyan wa maqliyyan if one hates him.
• Al-Farra' said the meaning is: "And He has not hated you."
• There are two reasons suggested for omitting the second "ka" (the 'you' in 'qala-ka'):
  1. The 'ka' is omitted out of sufficiency, as the first 'ka' is present in "Wadda'aka," and because the verses end with the letter 'ya' (in the rhyme scheme), necessitating the omission of the 'ka' to maintain the rhyme consistency.
  2. The generality of the expression implies: "He has not hated you, nor has anyone among your companions, nor anyone who loves you, until the Day of Resurrection," affirming the saying: "A person is with whomever he loves."

• The Commentators stated that Gabriel (Jibril) was delayed in coming to the Prophet (peace be upon him). The polytheists then said: "His Lord has forsaken him and abandoned him." Consequently, God revealed this verse to him.
• As-Saddi reported that the delay lasted forty nights. The Prophet (PBUH) complained about this to Khadijah, who said: "Perhaps your Lord has forgotten you or forsaken you."
• It is also narrated that Umm Jamil, the wife of Abu Lahab, said to the Prophet (PBUH): "O Muhammad, I see that your devil has abandoned you."
• Al-Hasan narrated that the revelation was delayed for the Messenger (PBUH). He complained to Khadijah, saying: "Indeed, my Lord has forsaken me and hated me." She replied: "No! By the One who sent you with the Truth, God did not initiate this honor for you except that He intended to complete it for you." Then, {Your Lord has not forsaken you, nor has He hated you} was revealed.
• The Scholars of Usul (Principles of Jurisprudence) criticized this narration, arguing that it is not fitting for the Prophet (PBUH) to suspect that God Almighty had forsaken or hated him. Rather, he knows that the removal of prophethood from a Prophet is impossible according to God's wisdom, and he knows that the revelation descends according to what serves the best interest (Maslaha); sometimes delaying it is better, and sometimes the opposite. Thus, this speech is deemed inappropriate for the Prophet (PBUH).
• If this narration were true, it would be interpreted that the Prophet (PBUH) intended to test Khadijah to ascertain the extent of her knowledge, or to make the people aware of her knowledge.
• Differences regarding the duration of the revelation stoppage:
  • Ibn Jurayj: Twelve days.
  • Al-Kalbi: Fifteen days.
  • Ibn Abbas: Twenty-five days.
  • As-Saddi and Muqatil: Forty days.
• Differences regarding the reason for Gabriel's delay:
  • Most commentators mentioned that the Jews asked the Messenger (PBUH) about the Spirit (Al-Ruh), Dhul-Qarnayn, and the Companions of the Cave. He replied: "I will tell you tomorrow," without saying, "If God wills" (In sha' Allah). Thus, the revelation was withheld.
  • Ibn Zayd said the reason was the presence of a puppy in his house belonging to Al-Hasan and Al-Husayn. When Gabriel descended, the Messenger (PBUH) admonished him, and Gabriel replied: "Did you not know that we do not enter a house containing a dog or a picture?"
  • Jundub ibn Sufyan narrated that the Prophet (PBUH) injured his finger with a stone and said:

    "Are you anything but a finger that bled, And what you have suffered is in the path of God!" The revelation was then delayed.

  • It is also narrated that some people in his household did not trim their fingernails.

First Question:

• Do the narrations indicate that the withholding of revelation was due to hatred (qala)?
• Answer: At most, it was a cessation of what was preferable and better (al-afdal wal-awla). The one whose actions are suspended in this manner is not considered despised or hated. It is narrated that the Prophet (PBUH) said to Gabriel: "You did not come to me until I longed for you." Gabriel replied: "I was longing for you even more, but I am a commanded servant," and recited: {We do not descend except by the command of your Lord} (Maryam: 64).

Second Question:

• How is it appropriate for the Sovereign (God) to tell the one closest to Him (the Prophet) that He does not hate him, as a form of honor?
• Answer: It is not appropriate as an initial statement. However, if enemies spread rumors that the Sovereign hates his closest confidant, and this distresses the confidant, then no phrase is closer to honoring him than saying: "I do not hate you, nor do I forsake you. And you will soon see your station with Me."

• This incident proves that the Qur'an is from God, because if it were from him, it would not have been withheld (i.e., he could have produced it at will).