S44. AD–DUKHAN (THE SMOKE)

NAME: The Surah takes its name from a mention of the word ‘Dukhan’ in the ayah No.10.
TIME OF REVELATION : It was revealed in Makkah and it is presumed, from its topics, that it might have been revealed after the Surah Az- Zukhruf.
CENTRAL THEME: To inform the detractors of Quran and the rejecters of the Prophet of the painful punishment that awaits them.
ORDER OF THE VERSES: In Ayah Nos. 1 to 6 Quran’s dignity and significance has been presented. Recognition of the Revealer of the Quran has been presented in Ayah Nos.7 and 8. In Ayah Nos.9 to 33 the ruin of the community of Firaun and the triumph of the Bani Israil has been narrated, as an historical example to show what tragic end the opponents of the prophet meet and the glory that greets his followers.
Verses Nos. 34 to 57 relate the separate ends of those who deny the life in the Hereafter and those who lead a righteous life believing in the Hereafter, the ends which they will see on the Day of Judgment.
Ayah Nos.58 and 59 are the concluding verses, in which those who do not pay due respect to the Quran, have been warned, that is, the topic with which the surah had begun, the surah has also been concluded.

44. SURAH AD-DUKHAN (THE SMOKE) Ayah : 59.

In the name of Allah, Most Gracious, Most Merciful.

1. Ha. Meem.1

2. By the Book that is clear.2

3. Truly, We have sent it down during a blessed night.3Verily, We were to warn mankind. 4

4. During that (night), every (kind of) wise decisions were being taken.5

5. (As) a Command from Ourselves.6Verily, We were to send down messengers! 7

6. A mercy from your Lord.8He hears all, knows all.9

7. Lord of the heavens and the earth, and all that is between them, if you would believe.10

8. There is no God, but Him. He gives life and death, your Lord and the Lord of your forefathers of the past.

9. Nay, but they play in doubt.11

10. Then wait for the day when will appear visible smoke from the sky.12

1. These letters have been explained in Note No.1 of Surah Momin. In the ayah No.4 of this Surah a mention is made of the wise command or decision of Allah, these letters hint at that very topic, and Allah’s wise commands prove His being Wise.

2. This has been explained in Note No.2, Surah Zukhruf.

3. That is: The light of guidance shone in the darkness of the night, as if it had appeared tearing the darkness of ignorance; and that hour was a very auspicious and blessed hour, when the revelation of Quran had begun. From the revelation of Quran, springs of goodness flew and the ambience had become full of spiritual blessings. This night on account of this very unique quality became the night of dignity and worthy of respect and honour (Lailatul Qadr). Generally the commentators have opined that this night and the Lailatul Qadr were from the very beginning the night of blessings, and it was selected for commencing the revelation of Quran. But in its support there is no ayah from the Quran nor any prophetic tradition. The place from where Allah had called Moosa at the time of granting him prophethood has been termed as holy region (Surah Qasas -30). It is obvious that this region was not holy before this event, but it means that this region is being honoured for having been selected for this historic event. Similarly the meaning of revealing Quran in the holy night means that the night has become holy because of the revelation of Quran in the night of Lailatul Qadr. (Please see Surah Qadr, Note No.2). It is the same night which has been termed as the Night of Qadr (Dignity) in the Surah Qadr, and beginning of the revelation of Quran was during the month of Ramdhan: “Month of Ramdhan in which Quran was revealed.” -(Baqarah 185) Therefore, this holy night is a night of the month of Ramdhan and according to the clarification in the hadith it is one of the odd nights. Some commentators have taken it to be the 15th night of the month of Sha’ban, which is known as ‘Shab-e-Barat. ‘But this is contrary to the clarification of the Quran. Refuting this Allama Ibn Katheer writes: “Those who have said that the half of the month of Sha’ban is this night, as is related by Ikramah, then they have said a very far off thing, for Quran explains that it is the night of Ramdhan. As for the hadith which Abdullah bin Saleh has narrated through the sources of Laith, Aqeel and Zahri, to Uthman bin Muhammad bin Nadir-ul- Akhnas, that the messenger (S.A.W.) has stated that the decision for the death is taken from Sha’ban to Sha’ban, till a person marries and he is about to get a child, but his name has been included among the dead persons. But this hadith is ‘Mursal.’ (i.e. a taba’ee has ascribed the hadith to the prophet without the source of a prophet’s companion). And this kind of narratives cannot be presented against the clarifications of the Quran in its ayah.” - (Tafseer Ibn Katheer Vol.4, page.137). In fact the importance and greatness of the night of the half month of Sha’ban (Shab-e-Barat) is proved neither by Quran nor by hadith. The narratives which are presented in support of its greatness are either weak or invented. By such narratives no principle is established in the religion. If there were any significance in the Shabe- Barat, then it would have been known very well to the companions of the Prophet, and there would have been many people to narrate it. But the strange thing is that there are only weak narrators to quote this is important thing or those people Who have made creating of false hadith there practice.

4. To stir and make alert humanity which is lying in negligence and is ignorant of its own consequence, is the most important purpose of the Quran.

5. In this night very important and wise decisions were taken, for example the decision to bless Muhammad, Sallal Lahu Alaihi wa Sallam, with prophethood, to grant him a miraculous Book, to protect this Book, to perfect the deen and to make it overpowering, to set forth the Muslim Ummah, and to place it at the leadership of humanity, and to place the House of Ka’ba under its guardianship, to bring a universal religious revolution in the world through this Ummah, to select for Paradise the never-fading flowers of humanity. These and such other decisions which were the manifestation of Allah’s wisdom.

6. The revelation of Quran has been as a decree from the Ruler of the Universe binding on all of us to obey the commands contained therein, and refusal to obey them will make one essentially liable for punishment. Let no one be under the wrong impression that it is immaterial if you believe in it or not.

7. It was Our decision that one messenger has to be sent, and We selected Muhammad, Sallal Lahu Alaihi wa Sallam, for this purpose and sent down revelation to him.

8. This Book has been sent down as a mercy from your Lord. Do not consider it a botheration for yourself. If you will accept it, then there will be showers of mercies and favours on you.

9. The two attributes of Allah have been purposely mentioned here to inform the people that whatever is said about this great Book He hears and however it is treated He sees.

10. Allah’s being the Lord of the Universe is a reality, but you have no faith in it. If you had faith in it, you would not have made others your gods.

11. They are in various kinds of doubts about God, and the realities which are being presented are not seriously reflected upon by them. Nay, but they are playing with them.

12. Refers to the smoke of the Doomsday which will envelop the disbelievers, as is clear from the ayah that follow. But from a tradition in Bukhari, as narrated by Abdullah bin Masood, it refers to that smoke which people of Makkah saw in the sky at the time of the severe famine in which people suffered terribly. Generally the commentators present this saying as an explanation for this ayah, but Allama Ibn Katheer has disagreed with this and has written that Quran calls it ‘visible smoke’, which means that it could be seen by every one. But according to Abdullah Ibn Masood’s explanation it was imaginary smoke which was being seen by the people on account of their terrible hunger. And if it were an imaginary smoke, then Quran would not have said that it would envelop the people.” - (Tafseer Ibn Katheer, Vol.4 page 139). According to us it is not proper to interpret any ayah of the Quran to suit the meaning of a narrative which does not fit in with the apparent Quranic aspect and its context. However the narrative can be explained by saying that there has been some error in its narration by the different narrators. And as for the enveloping or the disbelievers by the smoke on the Day of Resurrection, there is also a mention in Surah Rahman: “Flames from fire and smoke will be released on you, so you will not be able to protect yourselves.” (Surah Rahman-35). As for the hadith in which a prophecy has been made that smoke will appear before the Doomsday (Muslim -Kitabul Fitan), it is another smoke which is a symbol of the appearance of the Doomsday. In the said hadith this smoke has not been mentioned to be the explanation of this ayah.
And verily before them We tried Firaun’s people. An honoured messengers came to them. (Saying): “Deliver to me the slaves of Allah. I am an honest messenger to you. “Do not be vain against Allah. Verily, I bring you a clear authority. “And verily, I have sought refuge of my Lord and your Lord lest you stone me. “And if you do not believe, leave me alone.”(Al-Quran)

11. That will envelop the people. This is a painful punishment.

12. ‘Our Lord ! Relieve us of our punishment. We will (now) believe.’

13. Now how can they benefit from admonition when an obvious prophet had come to them ?13

14. But they turned away from him, saying: a madman taught (by others).14

15. If we slightly relieve the punishment, you will revert (to disbelief).15

16. On the day when We will seize them with greater seizure,16that day We will really punish them.

17. And verily before them We 17tried Firaun’s people.18An honoured messengers came to them.

18. (Saying): “Deliver to me the slaves of Allah.19I am an honest messenger to you.20

19. “Do not be vain against Allah. Verily, I bring you a clear authority.21

20. “And verily, I have sought refuge of my Lord and your Lord lest you stone me.22

21. “And if you do not believe, leave me alone.”23

13. It is obvious that the opportunity to get reprieve for taking benefit from the admonition will not be available at the time of the occurrence of the Day of Resurrection, and it is the proof of the fact that the punishment of smoke which is being mentioned by Quran is the smoke of the Doomsday.

14. This charge of the disbelievers was totally baseless. If they really thought that somebody was teaching and instructing him, then why did they not point out who he was. What kind of man he was that for the whole life he lay hidden and did not disclose that he was the author of this great book. As for the charge of madness, anybody can see what truth is in that by even a cursory glance of the Great Book. Is that the rambling of a mad man or a collection of wise words?

15. It is the same thing as mentioned in Surah An’am, ayah No.28 : “And if they were returned (to the world) they will repeat the same things which they were forbidden to do. And indeed they are absolute liars.”

16. Means the seizure of the Day of Resurrection. It is supported by the saying of Ibn Abbas (R), which has been quoted by Tabari: ‘Ikrama narrates that Ibn Abbas stated: Ibn Masood says that Al-batshatul kubra’ means the Day of Badr, but I say that it is the Doomsday .” -(Tafseer Tabari, Vol.25, page 70).

17. The chronicle of the people of Firaun has been narrated at many places before this, but here those aspects have been presented which are corresponding to the conditions then prevailing.

18. Trial to find out what they do with the weaker section of the people after getting power, and also of your behavior as to how you treat Allah’s messenger and what attitude you adopt concerning him after seeing him perform the miracles.

19. That is: Send the Bani Israil with me so that they may go with me out of Egypt. They are the slaves of Allah and not of Firaun, and Allah has commanded that you should allow them to go with me so that they may live and obey Allah in a free atmosphere.

20. I am an honest messenger that I am conveying Allah’s message exactly as it is, and there cannot be any fear or doubt about me conveying any wrong message or distorting it or adding to it.

21. A clear authority of being a messenger from Allah. It means a miracle.

22. It gives an idea that the people of Firaun had decided to stone to death Prophet Moosa, and it also shows the courage and determination of the Divine Messenger. There is also a guideline in this ayah that when there is a grave danger for a Momin from the enemy, he should seek Allah’s refuge.

23. That is: If you do not agree with me, let it be, but at least do not obstruct me, and leave me alone. But even this reasonable request was also not acceptable to them, and they continued to think of various steps to harm Prophet Moosa.

22. Ultimately he prayed to his Lord that these are guilty people.24

23. (The Lord commanded): “Take away my slaves by night.25 Verily, you will be followed.26

24. And leave the sea behind calm. Surely they are an army to be drowned.”27

25. How many gardens and water-springs they left behind,

26. Farms and beautiful sites,

27. And pleasurable things in which they took delight.28

28. Thus (We dealt with them). And we made other people inherit all that.29

29. Neither the heaven nor the earth shed tears for them,30nor were they reprieved.

30. And We delivered Bani Israil from a shameful punishment,

31. From Firaun.31Verily, he was excessive,32tyrant.33

32. And We chose them (Bani Israil) knowingly in preference to all other nations.34

33. And We gave them signs in which there was a clear test.35

24. Prophet Moosa uttered this prayer as he became quite disappointed, after continually trying hard to persuade Firaun and his people to accept his message, and when he was completely satisfied, that they would not accept his message of faith, he appealed to Allah.

25. Hints at the fact that the decision of destroying the nation of Firaun had been taken and that Prophet Moosa should leave Egypt with Bani Israil that very night.

26. For explanation, please see Surah Shua’ra Note No.49.

27. By striking his staff on the sea water, as commanded by Allah, a clear path was made for Prophet Moosa and his people, and the water of the sea had been withdrawn, in a miraculous way so that Bani Israil could cross the sea. Prophet Moosa was directed that after crossing the sea he should leave the sea in the same condition and need not try to bring it back to its original position by again striking it with his staff. It was Allah’s plan that Firaun with his army and people should enter the sea seeing an open dry path before him, and when he would reach in the middle Allah would bring back the sea in its original position, thus drowning Firaun and all his army and companions.

28. For explanation, please see Surah Shua’ra, Note No.52.

29. For explanation, please see Surah Shu’ara Note No.53.

30. On the destruction of Firaun and his people, neither the denizens of the heavens nor those of the earth grieved or shed tears, because those who were destroyed were tyrants and oppressors, and were responsible for their own destruction.

31. That is : Firaun had himself become a symbol of punishment for Bani Israil, which was putting them to disgrace. But Allah showed mercy to the faithful group of Bani Israil and freed them from the grip of Firaun. In this event there is a lesson for the people of faith that if for some reason they fall into the grip of some tyrannous power then they should fulfill the demands of faith with patience and perseverance, Allah will open for them some avenue for deliverance.

32. He was such as would cross the limits of morality. In other words he was immoral, illmannered and tyrant.

33. On the one hand if he was a tyrant for the human beings, on the other hand he was disobedient to and rebel against Allah.

34. The selection of Bani Israil for the religious leadership and guidance of the world was on the basis of Allah’s knowledge, i.e. He had the knowledge of the capability, etc. of Bani Israil, and the selection of that nation was most appropriate from amongst the nations of the world.

35. For example those miracles which were like rewards for Bani Israil, like drying up of the sea, clouds providing cover in the desert, sending down from the heavens eatables like Mann-o-salva, etc. But in that there was also a trial of their patience and steadfastness.

34. Verily, these people 36say (with confidence) :

35. There is nothing but our first death,37and we will not be raised again.

36. Bring back our fathers if you speak the truth.38

37. Are they better or the people of Tubb’a39and those before them?40We destroyed them, for surely they were guilty.

38. And We created not the heavens and the earth, and all that is between them as a matter of play.41

39. We have created them with (purposeful) truth, but most men do not know. 42

40. The Day of Judgment43is the appointed time for all.

41. On that day a friend will be of no avail to a friend, nor can they be helped,

42. Except he on whom Allah has mercy.44Verily, He is the Mighty, Merciful.45

43. Verily, the tree of Zaqqum,46

44. Will be the sinner’s food.47

45. Like molten metal, it will simmer in his belly, 48

46. Like the seething of boiling water.49

36. Means polytheists of Makkah.

37. That is: The death which will come for the first time will be the last stage of life, and after that there will be continuation of life and no more death.

38. That is: If there is any truth in second life, then let those who died long ago be brought back to life, let them be revived. When we will see the dead persons coming to life again then we will believe in the life after death. This was a foolish demand from them, for what is learnt by experience does not remain a thing Unseen, and therefore, there does not arise any question of then where dose the exam stand, whereas this whole life is totally an examination believing in it.

39.Tubb’a was the name of the kings of Yemen, who belonged to the tribe of Himyar community of Saba, who lived before Christ. “In the carved writings of the reigns of kings of Moin and Saba that is at least one thousand years before B.C. the word ‘Tubb ‘a’ appears.” - (Arazul Quran Vol.1 p.293). It is difficult to say with certainty what was their exact period in history and there is no reliable source to know their detailed conditions. However, from Surah Qaf. Ayah No.14, it seems that a messenger had been sent to them, whom they belied and were finally destroyed.

40. That is: Nations like A ‘d and Thamud that were misguided.

41. For explanation, please see Surah Anbia, Note No.16.

42. There is a purpose and an objective for creating this universe, and that is the matter of reward and punishment, and to select the most virtuous of mankind and bless them with eternal triumph and enduring blessings of Paradise. But most men are unaware of the purpose of their existence, and they have absolutely no worry to know what is the purpose of their life.

43. That is: The Day of Resurrection.

44. On the Day of Resurrection neither the relationship of family members will be of any use nor anybody’s friendship, but the question of salvation will depend on the mercy and grace of Allah, therefore, whoever disbelieves in Allah should not expect any mercy from Allah.

45. Allah is great and powerful, therefore, whomsoever He takes into the grip of His punishment, he cannot escape. And He is Merciful, therefore, there is none who can prevent Him from bestowing His mercy on anyone whom He selects for His mercy.

46. For explanation, please see Surah Saffat, Note No.51.

47. Means disbelievers, as is clear from ayah No.50.

48. That is: After eating Zaqqum, they will experience as if in their stomach molten metal has been poured.

49. Zaqqum will be boiling in the stomach like scalding water.

47. (It will be said): “Seize him 50and drag him into the depth of Hell,

48. “Then pour upon his head the punishment of boiling water.

49. “Taste! You are a mighty and noble man.51

50. “This is the very thing about which. you were in doubt.”52

51. However, the God-fearing will be 53in a peaceful place. 54

52. Amidst gardens, and water-springs.

53. Attired in fine silk and Brocade, facing one another.

54. Thus (they will be honoured). And We will wed them to houris with beautiful eyes.55

55. There they will call for all kinds of fruits with a sense of security.

56. Having tasted the death for once, they will not die again.56And He will save them from the punishment of Hell.

57. It will be by the grace of your Lord.57That is the supreme achievement.58

58. We have (O Prophet!) made it easy in your language so that they may heed.59

59. Wait then, they too are waiting.60

50. This will be a command to the angels.

51. It is a taunt that he considered himself a very honoured and gracious person, although he had acted in a mean way by transgressing and disobeying Allah. He will be asked to taste the fruit of his own actions and to realise how mean and disgraceful he was.

52. To deny Hereafter, and the matter of reward and punishment is a major sin, but even having any doubts about them is also equally blameworthy, because nursing doubts leads a man to behave in a rebellious way and leads him to make the world as his goal and success in the world as the ultimate triumph. Therefore, from the viewpoint of acts and conduct there is no difference between a man who denies and a man who doubts. Therefore, both of them are equally liable to get punishment of burning in the Hell.

53. In contrast to the deniers and doubters, the mention is now being made of the God-fearing men, and it is made clear that only those persons are pious, and virtuous who believe in the Hereafter and who spend their lives in obeying Allah.

54. That is: Where there will be no kind of danger or fear, means Paradise. In the hadith it is mentioned that: “It has been decided in your favour that you will remain ever healthy and will never fall ill, you will ever remain living and will never die, you will ever remain young and will never get old, you will ever live luxuriously and will never be discomforted.” -(Muslim Kitabul Jannah)

55. The word ‘Hoor’ is used to denote a beautiful woman having fair colour, with eyes like those of a deer. Here are meant those women of Paradise who will be wed to the God-fearing men going to Paradise. Nowhere in the Quran it is mentioned that it will be a different kind of creature, therefore, its apparent sense and meaning are that the houris will be from the female species of mankind. And it would not be unlikely that those virgins who die before marriage would be made houris. Quran also states that the faithful men will get their worldly wives as their better halves in Paradise, but in addition they will also get these houris. (Allah knows better). As for the view that in Paradise a Momin will get seventy or even more hourise, there is no reality in this statement. Neither Quran states this view nor any hadith supports it. Such things are stated by the story-tellers, and the critics of Paradise make it a matter of their mockery and fun.

56. That is: After dying once in the world, they will not die again and will live for ever.

57. To be safe from the punishment of hellfire will be on account of piety and fear of God, but it will be absolutely by the grace of Allah. Without His favour, it is not possible for anyone to enter the Paradise.

58. To be safe from the punishment of Hell and to enter the Paradise is the supreme triumph. Those who consider it as the real success, they are prepared to achieve it.

59. Quran was revealed in the Arabic language, which is the language of the holy Prophet and his nation. Besides, it has been narrated in a very simple and easily understandable style, so that the people may benefit from its counsel, admonition and remembrance. The distinguishing characteristic of Quran is that it relates the intricate and difficult topics in such a simplified language that it becomes easy for a common man to understand its meaning. It deals with mysteries of the universe, the internal feelings of man, spiritual matters, and the condition of Doomsday. These matters can be easily understood if studied by persons with open mind. This benefit can also be derived by those who do not know Arabic by studying its translations in various languages, provided the translations are correctly done. This ayah explains the following ayah of Surah Qamar: “We have made Quran easy for remembrance (to seek counsel). Is there anyone who would seek counsel.” - (Surah Qamar -22) From this the meaning of ‘Zikr’ (remembrance) seeking counsel is fixed. Therefore, those scholars who have not taken this clear meaning into consideration but have translated it to mean that Quran has been made easy to facilitate memorizing are proved wrong by this ayah.

60. If even after this explanation and advice, they are waiting for ultimate judgment, then leave them to their fate, and wait. The conditions will themselves indicate what the Prophet and Quran had said has been proved to be true.