وَ الضُّحٰی ۙ﴿۱﴾
By oath of the late morning,
Tafsir al-Kabeer التفسیر الکبیر
هَلْ أَحَدٌ مِنَ المذكرين فَسَّرَ الضُّحَى بِوَجْهِ مُحَمَّدٍ وَاللَّيْلَ بِشَعْرِهِ وَالْجَوَابُ: نعم ولا اسْتِبْعَادَ فِيهِ
Question: Did any of the exegetists interpret Al-Dhuha (the day) as the blessed face of the Holy Prophet Muhammad – may Allah send peace and blessings upon him – and Al-Layl (the night) as his blessed hair?
Answer: Yes, and it’s not very far-fetched (it cannot be ruled out).
وَمِنْهُمْ مَنْ زَادَ عَلَيْهِ فَقَالَ: وَالضُّحَى ذُكُورُ أَهْلِ بَيْتِهِ، وَاللَّيْلِ إِنَاثُهُمْ
Among them are also those who added more to it and said: Al-Dhuha signifies the male descendants of his Ahle Bayt and Al-Layl denotes his female descendants.
Tafsir al-Kabeer (Mafateeh al-Ghaib) of Imam Fakhruddin Muhammad ibn Umar al-Raazi al-Shafe’i t D. 606 A.H.
Tafsir al-Nasafi تفسیر النسفی
{والضحى} المراد به وقت الضحى وهو صدر النهار حين ترتفع الشمس وإنما خص وقت الضحى بالقسم لأنها الساعة التى كلم فيها موسى عليه السلام وألقى فيها السحرة سجداً أو النهار كله لمقابلته بالليل في قوله
i.e. the meaning of Al-Dhuha is the time of day which could be interpreted as mid-day or the time when the sun ascends (after having been fully risen). Allah Almighty specifically took the oath of day because it was at this time that he had spoken to Sayyiduna Moosa – peace be upon him – and it is the time when the magicians fall into prostration. It could also mean the whole day as opposed to the night in the next verse as per His statement.
Tafsir al-Nasafi (Madarik al-Tanzeel) of Imam Abul Barakaat Abdullah ibn Ahmed al-Nasafi t D. 710 A.H.
Tafsir Rooh al-Bayaan تفسیر روح البیان
صلاة الضحى سنة بالاتفاق ووقتها إذا علت الشمس الى قبيل وقت الزوال
وهى عند ابى حنيفة ركعتان او اربع بتسليمة
وعند مالك لا تنحصر
وعند الشافعي واحمد أقلها ركعتان واختلف فى أكثرها فقال الشافعي ثنتا عشرة وقال احمد ثمان وهو الذي عليه الأكثرون من اصحاب الشافعي وصححه النووي فى التحقيق
The Salah of Chaasht is Sunnah by consensus and its appointed time arrives when the sun rises after Fajr till the start of Zawaal time.
According to Imam Abu Hanifah – may Allah be pleased with him – it is two Rak’ats or four Rak’ats with one Salam.
According to Imam Malik – may Allah be pleased with him – it is not limited to a number of Rak’ats.
According to Imam Shafe’i and Imam Ahmed ibn Hanbal – may Allah be pleased with them, the minimum number of its Rak’ats is two but they differ about the maximum number of its Rak’ats; so Imam Shafe’i said it’s 12 Rak’ats while Imam Ahmed said it’s 8. Majority of Shawafe’ are of this view and Imam Nawawi – may Allah be pleased with him – authenticated it in his research.
وقد صح ان النبي عليه السلام صلى صلاة الضحى يوم فتح مكة ثمانى ركعات وهو فى بيت أم هانئ وكان يصلى صلاة الضحى قبل ذلك ايضا
It is mentioned through a Sahih chain that the beloved Prophet – may Allah send peace and blessings upon him – performed eight Rak’ats of Chaasht Salah on the day of the conquest of Makkah Mukarramah at the house of Sayyidah Umme Haani – may Allah be pleased with her – and he had been performing the Salah of Chaasht prior to this as well.
وعن جعفر الصادق رضى الله عنه ان المراد بالضحى هو الضحى الذي كلم الله فيه موسى وبالليل ليلة المعراج.
Imam Ja’fer al-Sadiq – may Allah be pleased with him – is reported to have said: The meaning of Al-Dhuha is the time when Allah Almighty had spoken to Sayyiduna Moosa – peace be upon him – and the meaning of Al-layl is the night of Ascension (Me’raj).
يا اشارتست بروشنى وروى حضرت مصطفى عليه السلام وكنايتست از سياهى موى وى
Or it could be an indication that the meaning of daylight is the blessed face of Sayyiduna Mustafa – may Allah send peace and blessings upon him – and darkness of the night is could mean the darkness of his blessed hair.
والضحى رمزى ز روى همچوماه مصطفى
معنئ والليل كيسوى سياه مصطفى
Wadh Dhuha ramze ze roo-e-hamchu Maahe Mustafa
Ma’na-e-Wal layl gesoo-e-siyaahe Mustafa
Wadh Dhuha is symbolic to the moon-like face of Sayyiduna Mustafa
The meaning of Wal-layl is the black locks of Sayyiduna Mustafa
Tafsir Rooh al-Bayaan of Imam Isma’eel Haqqi ibn Mustafa al-Istanbuli Hanafi t D. 1127 A.H.
MUSJIDUL HAQ 
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