🕋 تفسير سورة الدخان
(Ad-Dukhan) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ حم
📘 Hā mīm God knows best what He means by these letters.
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ
📘 God exalted be He says So watch out for the day when the heaven will produce a visible smoke. Thus the earth became barren and famine became so severe that they began to see what looked like smoke rising between the heaven and the earth
يَغْشَى النَّاسَ ۖ هَٰذَا عَذَابٌ أَلِيمٌ
📘 that will envelop the people and so they said ‘This is a painful chastisement!
رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ
📘 Our Lord relieve us from the chastisement; indeed we have believed’ we have now affirmed the sincerity of Your Prophet.
أَنَّىٰ لَهُمُ الذِّكْرَىٰ وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ
📘 God exalted be He says How can there be a reminder for them that is to say faith will not benefit them once the chastisement has been sent down when already there has come to them a manifest Messenger whose Message is plain to understand
ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ
📘 but they turned away from him and said ‘He has been taught — that is a human being is teaching him the Qur’ān — he is a madman!’
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ
📘 ‘Indeed We will remove the chastisement the famine from you for a little time; and so it was removed from them. But you will indeed revert!’ to your disbelief — and they did.
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ
📘 Mention the day when We shall assault with the most mighty assault — this was the day of the battle of Badr — then indeed We shall take vengeance on them al-batsh means ‘to seize violently’.
۞ وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ
📘 And certainly We tried We tested before them the people of Pharaoh together with him when a messenger came to them namely Moses peace be upon him who was honoured before God exalted be He
أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
📘 saying ‘Give over to me what I summon you to in the way of faith that is manifest your faith to me O servants of God; indeed I am for you a messenger who is faithful’ in what he has been sent with
وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ
📘 and ‘Do not rebel do not try to act strong against God by neglecting obedience to Him. Lo! I bring you a clear warrant’ clear proof of the sincerity of my Mission — but they threatened to stone him to death.
وَالْكِتَابِ الْمُبِينِ
📘 By the Book the Qur’ān that clarifies the one that distinguishes what is lawful from what is unlawful.
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ
📘 So he said ‘And truly I seek refuge in my Lord and your Lord lest you should stone me to death with rocks.
وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ
📘 And if you do not believe me then stay away from me’ that is then refrain from harming me — but they did not refrain from such action.
فَدَعَا رَبَّهُ أَنَّ هَٰؤُلَاءِ قَوْمٌ مُجْرِمُونَ
📘 So he called to his Lord saying ‘These are indeed a guilty an idolatrous lot!’
فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ
📘 God exalted be He said ‘Then set out read fa-asri or fa’sri with My servants the Children of Israel by night; for you will assuredly be pursued surely Pharaoh and his people will pursue you.
وَاتْرُكِ الْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُنْدٌ مُغْرَقُونَ
📘 And leave the sea behind once you and your companions have crossed it at rest still and calm until the Egyptians enter it indeed they will be a drowned host’ — he Moses was reassured by this statement — and they were indeed drowned.
كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ
📘 How many gardens orchards and flowing fountains did they leave behind
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
📘 as well as sown fields and many a glorious residence many a splendid court
وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ
📘 and the bounty the comforts in which they rejoiced! in which they lived luxuriously.
كَذَٰلِكَ ۖ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ
📘 So it was kadhālika is the predicate of a subject that is missing such as ‘the matter was so’ and We made these an inheritance that is to say their riches for another people namely the Children of Israel.
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ
📘 So neither the heaven nor the earth wept for them — in contrast to the case with believers at the point of whose death weep both their places of prayer on earth and the route by which their deeds ascend the heaven; nor were they reprieved nor were they deferred until they were able to make repentance.
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ۚ إِنَّا كُنَّا مُنْذِرِينَ
📘 Indeed We revealed it on a blessed night the Night of Ordainment laylat al-qadr or the eve of the middle of Sha‘bān in which it was revealed from the Mother Book from the seventh heaven to the heaven of this world. Indeed We have been warning We have been causing people by it to have fear of God.
وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ
📘 And verily We delivered the Children of Israel from the humiliating chastisement of having their children slain and their womenfolk taken as servants
مِنْ فِرْعَوْنَ ۚ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ
📘 from Pharaoh min Fir‘awna is said to be a substitution for al-‘adhābi on the basis of an implied annexation that is to say min ‘adhābi Fir‘awna; or it is said to be a circumstantial qualifier referring to al-‘adhāb ‘the chastisement’. Truly he was a tyrant of the wanton ones.
وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ
📘 And verily We chose them that is the Children of Israel with a knowledge that We had of their state over all the worlds that is the worlds of their time those of the rational beings.
وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ
📘 And We gave them signs in which there was a manifest trial an obvious grace such as the parting of the sea the sending down of manna and quails and other such signs.
إِنَّ هَٰؤُلَاءِ لَيَقُولُونَ
📘 Indeed these ones that is the Meccan disbelievers say
إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَىٰ وَمَا نَحْنُ بِمُنْشَرِينَ
📘 ‘It that death after which there is life is nothing more than our first death that is when they were sperm-drops and we shall not be resurrected we shall not be raised alive after the second one.
فَأْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ
📘 Bring us then our fathers alive if you are being truthful’ about our being resurrected after we have died that is to say that we will be given life again.
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ أَهْلَكْنَاهُمْ ۖ إِنَّهُمْ كَانُوا مُجْرِمِينَ
📘 God exalted be He says Are they better or the people of Tubba‘ — he was a prophet or a righteous man — and those communities before them? We destroyed because of their disbelief. In other words they are not mightier than those and yet they were destroyed; indeed they were criminals.
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ
📘 And We did not create the heavens and the earth and all that is between them intending to play by creating all that lā‘ibīna ‘to play’ is a circumstantial qualifier.
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
📘 We did not create them and all that is between them except with the truth that is to say We created them rightfully so that one might infer thereby Our power and Our Oneness and other matters; but most of them that is the Meccan disbelievers do not know.
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
📘 In it that is to say on the Night of Ordainment or on the eve of the middle of Sha‘bān every definitive matter that has been fixed with regard to the provisions and the terms of life and other things decreed by God for the entire year until that same night again the following year is distinguished is decided.
إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ
📘 Assuredly the Day of Decision the Day of Resurrection in which God will decide between servants will be the tryst for all of them for everlasting chastisement;
يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا وَلَا هُمْ يُنْصَرُونَ
📘 the day when a friend will not avail a friend on account of kinship or friendship that is to say the day when he will not be able to ward off from the other anything of the chastisement nor will they be helped — nor will they be protected from it yawma ‘the day’ is a substitution for yawma’l-fasl ‘the Day of Decision’
إِلَّا مَنْ رَحِمَ اللَّهُ ۚ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ
📘 except for him on whom God has mercy — and these are the believers for they will intercede for one another with God’s permission. He is indeed the Mighty the Victor in His retribution of the disbelievers the Merciful to believers.
إِنَّ شَجَرَتَ الزَّقُّومِ
📘 Lo! the tree of Zaqqūm one of the vilest of the bitter trees of the Tihāma region God exalted be He will make it grow forth in the Hell-fire
طَعَامُ الْأَثِيمِ
📘 will be the food of the sinful Abū Jahl and his companions the gravest of sinners.
كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ
📘 Like molten copper that is to say like the dregs of black oil ka’l-muhli is the second predicate it will boil inside the bellies if read taghlī then it is a third predicate; if yaghlī then it is a circumstantial qualifier referring to al-muhl ‘molten copper’
كَغَلْيِ الْحَمِيمِ
📘 as the boiling of boiling water hamīm means water of the most extreme temperature.
خُذُوهُ فَاعْتِلُوهُ إِلَىٰ سَوَاءِ الْجَحِيمِ
📘 ‘Seize him it will be said to the Zabāniya the Guards of Hell ‘seize the sinner’ and drag him read fa‘tilūhu or fa‘tulūhu haul him away violently and brutally to the midst of Hell-fire al-jahīm means the centre of the Fire.
ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ
📘 Then pour over his head the torture of boiling water!’ that is to say the boiling water which is ever-torturous this use of ‘the torture of boiling water’ is rhetorically more intense than what is stated by the verse boiling water will be poured over their heads Q. 2219.
ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ
📘 And it will be said to him ‘Taste! that is taste the chastisement. Indeed you are the mighty the noble one! as you claimed when you used to say ‘There is nothing between its two mountains sc. Mecca that is mightier or nobler than me!’
أَمْرًا مِنْ عِنْدِنَا ۚ إِنَّا كُنَّا مُرْسِلِينَ
📘 As an ordinance a distinguishing from Us. Indeed We have been sending from your Lord messengers such as Muhammad (s) and those before him
إِنَّ هَٰذَا مَا كُنْتُمْ بِهِ تَمْتَرُونَ
📘 And it will be said to them This that you see of the chastisement is indeed that which you used to doubt’ about which you used to be uncertain.
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ
📘 Assuredly the God-fearing will be in a secure place a seat in which there will be security from all fear
فِي جَنَّاتٍ وَعُيُونٍ
📘 amid gardens orchards and springs
يَلْبَسُونَ مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَقَابِلِينَ
📘 dressed in fine silk and heavy silk brocade that is to say in fine and thick silks sundusin wa’stabraqin respectively sitting face to face mutaqābilīna is a circumstantial qualifier that is to say they do not look upon each other backs since the couches revolve with them in them.
كَذَٰلِكَ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ
📘 So shall it be an implied al-amru ‘the matter’ should be read as preceding this; and We shall pair them either in conjugality or meaning We shall join them with houris of beautiful eyes women of the fairest complexion with wide and beautiful eyes.
يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ
📘 They will call they will request from servants therein that is in Paradise to bring every fruit thereof remaining secure in their knowledge that it will not come to an end or cause harm and secure from all danger āminīna ‘secure’ is a circumstantial qualifier’.
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ ۖ وَوَقَاهُمْ عَذَابَ الْجَحِيمِ
📘 They will not taste death therein other than the first death namely the one that came in this world after they had lived in it some scholars think that illā ‘other than’ here means ba‘da ‘after’. And He will shield them from the chastisement of Hell-fire —
فَضْلًا مِنْ رَبِّكَ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
📘 a bounty from your Lord fadlan is a verbal noun with the sense of tafaddulan and is in the accusative dependent status because of an implied preceding tafaddala. That is the supreme triumph.
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
📘 For We have made it easy We have facilitated the Qur’ān in your tongue in your language so that the Arabs may understand it from you that perhaps they may remember that perhaps they may be admonished and become believers — but they do not believe.
فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ
📘 So be on the look out await their destruction. Indeed they too are on the look out for your death — this was before the revelation of the command to struggle against them.
رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
📘 as a mercy out of compassion for those to whom these messengers have been sent. Surely He is the Hearer of their sayings the Knower of their actions.
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ
📘 Lord of the heavens and the earth and all that is between them read rabbu’l-samāwāti in the nominative to understand it as a third predicate; or read rabbi’l-samāwāti as a substitution for rabbika ‘your Lord’ if you should be certain O people of Mecca that God exalted be He is the Lord of the heavens and the earth then also be certain that Muhammad (s) is His Messenger.
لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ
📘 There is no god except Him. He gives life and brings death. Your Lord and the Lord of your forefathers.
بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ
📘 Nay but they linger in doubt concerning the Resurrection playing in mockery of you O Muhammad (s) and so he said ‘My God assist me against them with seven years of drought like the seven of Joseph’.
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