SURAH (44) AD-DUKHAN (AYA 1 to 20)

Sura (44) AD-DUKHAN (The smoke) Aya 1 to 59 in 3 Sections

Revealed in Makka

SECTION 1

Pharaoh and his hosts drowned

Qur’an contains all affairs of wisdom---The sinners respited---Exhortations of Moses to the people of Pharaoh---Moses commanded to march away with the children of Israel---Pharaoh with his hosts, drowned.

حم {44:1}

[Q44:1] Haa-Meeem. 
[Q44:1] Ha Mim!

[Q44:1] Haa, Miim

Refer to the commentary of Baqarah 2:1.

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(44:1) Ha’. Mim.

وَالْكِتَابِ الْمُبِينِ {44:2}

[Q44:2] Wal Kitaabil Mubeen. 
[Q44:2] I swear by the Book that makes manifest (the truth).

[Q44:2] Demi Al-Quran Kitab yang menerangkan kebenaran.

THE QUR’AN IS ITS OWN EVIDENCE. The laws mentioned in the book TO CREATE [1] harmony, order and discipline in the human society AND TO [2] inculcate piety, righteousness AND readiness to do good in those who believe in ALLAH (SWT), are clear and understandable .

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(44:2) By the Clear Book.

إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ۚ إِنَّا كُنَّا مُنْذِرِينَ {44:3}

[Q44:3] Innaaa anzalnaahu fee lailatim mubaarakah; innaa kunnaa munzireen. 
[Q44:3] Surely We revealed it on a blessed night surely We are ever warning—

[Q44:3] Sesungguhnya Kami telah menurunkan Al-Quran itu pada malam yang berkat; (Kami berbuat demikian) kerana sesungguhnya Kami sentiasa memberi peringatan dan amaran (jangan hamba-hamba Kami ditimpa azab).

Ë  Baqarah 2:185 says that the Qur’an was sent down in the month of Ramadan,

Ë  Qadr 97:1 says that it was sent down on the night of Qadr AND this verse says that it was sent down on a blessed night.

THEREFORE, THE QUR’AN WAS SENT DOWN IN THE MONTH OF RAMADAN ON THE BLESSED NIGHT OF QADR (POWER), ONE OF THE ODD NIGHTS IN THE LAST TEN DAYS OF THE MONTH OF RAMADAN.

The above noted verses clearly prove that the whole Qur’an was revealed to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) [1] on the night of Qadr, [2] AND the gradual revelation refers to the occasions on which he was commanded by ALLAH (SWT) to recite them to the people. Refer to the commentary of Baqarah 2:2 and Ta Ha 20:114.

v  THEREFORE IF ANY THEORY, based upon conjecture, is put forward to state that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not aware of the full text of the Qur’an AND KNEW IT ONLY as and when any portion was revealed to him, should be rejected.

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(44:3) We revealed it on a Blessed Night, for We were intent on warning; *1

*1 The meaning of taking an oath by "the lucid Book" has been explained in E.N. 1 of Surah Zukhruf. Here also what has been sworn by is that Muhammad (upon whom be Allah's peace) is not the author of this Book but "We", and this Book by itself is enough to provide a proof of this. Furthermore, it has been said chat the night in which it was sent down was full of blessings. That is, the foolish and ignorant people, who have no idea of their own well-being or otherwise, regard the revelation of this Book as a disaster for themselves and are deeply anxious as how to get rid of it. But, as a matter of fact, the Hour when "We" decided to send down this Book to arouse the heedless, was highly blessed for them and _for aII mankind Some commentators have expressed the opinion that the meaning of sending down the Qur'an in that night is that its revelation began during that night, and some others think that the whole of the Qur'an was transferred from Umm alKitab and entrusted to the bearers of Revelation (angels), and then revealed to the Holy Prophet as and when required and demanded by the occasion and circumstances during 23 years. As to what actully happened Allah alone has the best knowledge. The night implies the same night which has been called lailat-ul-qadr in Surah Al-Qadr (97), There it has been said: `We sent it down in a Night of Glory," and here: `We sent it down in a blessed Night." Then the Qur'an itself has told that it was a night of the month of Ramadan (Al-Baqarah). 

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ {44:4}

[Q44:4] Feehaa yufraqu kullu amrin hakeem, 
[Q44:4] Therein every wise affair is made distinct,

[Q44:4] (Kami menurunkan Al-Quran pada malam yang tersebut, kerana) pada malam yang berkat itu, dijelaskan (kepada malaikat) tiap-tiap perkara yang mengandungi hikmat serta tetap berlaku, (tidak berubah atau bertukar). 

ON THE NIGHT OF QADR the divine wisdom determines the solution of all spiritual pursuits man decides to undertake, THEREFORE the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has advised the believers to pray and seek ALLAH (SWT)'s mercy throughout this night.

Refer to the commentary of rabbul alamin in verse 1:2 of al Fatihah to understand taqdir and hidayat. The word qadr THEREFORE has been translated as ‘power’ and not as ‘determination’.

v  Abd al Husayn Sharaf al Din al Musawi in al Muraji-at says:

The majority of the Muslims agree with the Ash-aris, the followers of Abu al Husayn al Ashari, in their fundamentals of faith. The beliefs of the Ash-aris are briefly as follow:

(i) The Qur’an is uncreated.

(ii) Man is not free to choose and act because all his actions are predestined.

(iii) ALLAH (SWT)'s attributes are distinct from His essence.

BY MEANS OF THE SECOND BELIEF, the Ash-aris seek to justify all the evil deeds of such tyrants as Yazid and others whom they regard as khalifatul rasul; HENCE they insist on predestination which creates the possibility of ALLAH (SWT) being unjust.

**THE SHI-AHS REJECT ALL THE ABOVE-NOTED BELIEFS.**

µ  Imam Ali said:

"PEOPLE WRONGLY IMAGINE THAT DESTINY IS ABIDING AND FATE IS CERTAIN. If it were so the idea of reward and penalty becomes meaningless, promise and threat a hoax. ALLAH (SWT), the most praised, has given man freedom of thought and action."

THE FREEDOM OF ACTION IS CONDITIONED BY THE LAWS MADE BY ALLAH (SWT) TO GOVERN THE UNIVERSE. NO ONE CAN BREAK THEM.

µ  Imam Ali clears this as under:

He said: "While standing, if you want to lift one of your legs you can, and you are free to lift the second leg also, but as soon as your second leg leaves the ground you will fall down, because you have broken the law ALLAH (SWT) has so precisely put in operation."

ALLAH (SWT) HAS POWER OVER ALL THINGS BUT HE IS ALSO JUST. WE BELIEVE IN HIS JUSTICE.

SO we must understand the consequences of believing in **predestination AND the theories of **determinism propagated by the anti-Ahlul Bayt scholars and theoreticians while interpreting these kinds of verses.

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(44:4) (We revealed it on the Night) wherein every matter is wisely determined *2

*2 The word amr-in-hakim as used in the Text has two meanings: (1) That the Command is wholly based on wisdom: there is no likelihood of any error or weakness in it; and (2) that it is a firm and stable decision: it lies in no one's power to change it. 

أَمْرًا مِنْ عِنْدِنَا ۚ إِنَّا كُنَّا مُرْسِلِينَ {44:5}

[Q44:5] Amram min 'indinaaa; innaa kunnaa mursileen 
[Q44:5] A command from Us; surely We are the senders (of messengers),

[Q44:5] Iaitu perkara-perkara yang terbitnya dari hikmat kebijaksanaan Kami; sesungguhnya telah menjadi adat Kami mengutus Rasul. 

EVERYTHING MEN HAD TO HAVE AND EVERY EVENT WHICH HAS TO TAKE PLACE IS DESIRED BY ALLAH (SWT) AND THE COMMAND IS ISSUED FROM HIM. AND IT IS ALLAH (SWT) ALONE. AND IT IS ALLAH (SWT) ALONE WHO COMMISSIONS HIS CHOSEN MEN WITH THE APOSTLE-SHIP AND SENDS THEM INTO THE WORLD.

This makes the point very clear THAT neither a spiritual guide is made in this world NOR is it a matter of promotion for anyone to earn, by his efforts in the life in this world BUT a grace of ALLAH (SWT) endowed by ALLAH (SWT) Himself with the native excellence of body and soul essential for the purpose, and then the individual is sent into the world.

The same is the case with Imamat, i.e., the office of the charge of the Divine Guidance, in the place of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). IT IS A MATTER OF MERE COMMON SENSE, WHEN APOSTLESHIP IS NOT AN OFFICE TO BE EARNED OR ACQUIRED BY ONE’S OWN EFFORTS IN THIS LIFE, SIMILARLY the succession to the apostleship which might not be called ‘Risalat’ or ‘Nubuwat’, i.e,. Prophethood, YET it is a divine office which necessities all the qualities of the apostleship EXCEPTING that the Imam would have anything new to deliver to the people

[1] to maintain the divine messages in its original purity,

[2] to safeguard it getting corrupted AND

[3] to dispense the correct knowledge of the Word of ALLAH (SWT), and

[4] to demonstrate the proper ways of its correct practice in the daily life.

This could never be done BUT by those **who have been purified by ALLAH (SWT) Himself (the last portion of verse 33:33) AND **sent into the world duly conditioned for the purpose.

THE TROUBLE OR CORRUPTION IN THE FAITH STARTS WHEN unwarranted interpretation of the Word of ALLAH (SWT) is effected by unqualified and false leadership without the title for it.

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(44:5) by Our command. *3 Verily, We were set to send a Messenger

*3 In Surah AI-Qadr, this same thing has been expressed thus: `The angels and the Spirit (Angel Gabriel) descend in it with every decree, by the leave of their Lord." This shows that it is such a Night in the Divine administration of Allah in which He decides the destinies of the individuals and nations and countries and entrusts His decisions to His angels, who then implement them accordingly. Some commentators among whom **Hadrat `Ikrimah is most prominent, have been involved in the misunderstanding that this is the 15th night of Sha'ban, for in some traditions it has been said that the destinies of people are decided during that night. **But Ibn 'Abbas, Ibn `Umar, Mujahid, Qatadah, Hasan Basri, Sa' id bin Jubair, Ibn Zaid, Abu Malik, Dahhak and many other commentators are agreed that this is the same night of Ramadan, which has been called lailat-ul-qadr, for the Qur'an itself has stated this, and where any Qur'anic statement exists, no other view can be formed on the basis of random reports. **Ibn Kathir says, "The traditions that Imam Zuhri has related from 'Uthman bin Muhammad that destinies are decided from one Sha`ban to the next Sha`ban is an indirect tradition and such traditions cannot be cited as against the clear texts of the Qur'an." **Qadi Abu Bakr Ibn al-`Arabi says: "No Hadith in respect of the 15th of Sha'ban is reliable, either in respect of its merit, or about this that decisions with regard to the destinies are taken in it; therefore, they do not merit attention, (Ahkam ul-Qur'an).

رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {44:6}

[Q44:6] Rahmatam mir rabbik; innahoo Huwas Samee'ul ‘Aleem; 
[Q44:6] A mercy from your Lord, surely He is the Hearing, the Knowing,

[Q44:6] (Untuk menyampaikan) rahmat dari Tuhanmu (kepada umat manusia); sesungguhnya ALLAH (SwT) Jualah Yang Maha Mendengar, lagi Maha Mengetahui (akan segala keadaan hamba-hambaNya).

ALLAH (SWT) GRANTS TO US WHATEVER IS BEST FOR US, NOT AS WE SEE IT, BECAUSE IN HIS PERFECT KNOWLEDGE HE KNOWS WHAT IS GOOD FOR US.

Some commentators say that the mercy in this verse refers to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad): "We have not sent you but as a mercy unto the worlds." (Anbiya 21:107)

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(44:6) as a Mercy from your Lord. *4 Surely He is All-Hearing, All-Seeing, *5

*4 That is, "It was not only a demand of wisdom to send a Messenger with this Book but also of Allah's mercy, for He is the Providence, and Providence requires that not only should arrangements be made for nourishing the servants' bodies but they should also be afforded right guidance by knowledge, that they should be made aware of the distinction between right and wrong and that they should not be left wandering in darkness."
*5 The object of mentioning these two attributes of AIlah in this context is to warn the people of the truth that He alone can give correct knowledge for He alone knows aII the realities. Not to speak of one ntan, even if aII men join to determine a way of lift for themselves, there can be no guaranty of its being the right way, for even the whole of mankind together cannot become all-hearing and all-knowing. It does not lie in its power to comprehend aII those realities whose knowledge is essential for determining a correct way of life. This knowledge is only with AIlah: He alone is All-Hearing and AII-Knowing. Therefore, He alone can tell what guidance and what is falsehood, what truth and what is wrong, what is good and what is evil. 

رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ {44:7}

[Q44:7] Rabbis samaawaati wal ardi wa maa bainahumaa; in kuntum mooqineen. 
[Q44:7] The Lord of the heavens and the earth and what is between them, if you would be sure.

[Q44:7] Tuhan (yang mencipta dan mentadbirkan keadaan) langit dan bumi serta segala yang ada di antara keduanya; kalau betul kamu orang-orang yang yakin (akan hakikat itu, maka terimalah sahaja apa yang diutuskan kepada kamu). 

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(44:7) the Lord of the heavens and the earth and of all that is between them: if you would only have sure faith. *6

*6 The Arabs themselves admitted that Allah alone is the Lord (Master and Providencc) of the Universe and of everything in it. Therefore, it has been said to them: "If you arc not admitting only verbally but are really conscious of His being the Providence and are convinced of His being the Master, you should admit that: (I) It is the very demand of His Mercifulness and Providence that He should send a Hook and a Messenger for the guidance of man; and (2) it is His right as the Master and your duty as His servants that you should obey every Guidance and submit to every Command that comes from Him. " 

لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ {44:8}

[Q44:8] Laaa ilaaha illaa Huwa yuhyee wa yumeetu Rabbukum wa Rabbu aabaaa'ikumul awwaleen. 
[Q44:8] There is no ALLAH (SWT) but He; He gives life and causes death, your Lord and the Lord of your fathers of yore.

[Q44:8] Tiada Tuhan yang berhak disembah melainkan Dia; Dialah Yang menghidupkan dan Yang mematikan; (Dialah jua) Tuhan kamu dan Tuhan datuk nenek kamu yang telah lalu. 

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(44:8) There is no god but He: *7 He gives life and causes death. *8 He is your Lord and the Lord of your forefathers of yore. *9

*7 The real God Who alone has the right that He should be worshipped and served. 
*8 That is, "There is no god other than Allah, nor can there be. Therefore, it is against reason that you should disdain the worship of Him Who breathed life into dead matter and made you a living man, and Who possesses full powers to keep you alive as long as He likes and bring your life to an end whenever He likes, or you serve any other than Him, or start worshipping others besides Hint."
*9 There is a subtle allusion in it to this: "He was also Lord of those of your ancestors who took other gods besides Allah; they had not done the right thing by giving up their real Lord and serving others that you should be justified in imitating them and regard their conduct as an argument for the soundness of your creed. They ought to have served only Him, because He alone was their Lord.

بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ {44:9}

[Q44:9] Bal hum fee shakkiny yal‘aboon. 
[Q44:9] Nay, they are in doubt, they sport.

[Q44:9] (Mereka tidak meyakini kebenaran yang dijelaskan kepada mereka), bahkan mereka masih tenggelam dalam keraguan sambil bermain-main dengan perkara agama.  

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(44:9) (But the fact is, they lack certainty) and frolic about in doubt. *10

*10 In this brief sentence an allusion has been made to an important truth. Even atheists or polytheists do come across occasions when their bean from within says; There is somewhere some weakness in the creed that you have adopted. The atheist may apparently be very firm in his denial of God, his heart at one or the other time does bear the testimony that this wonderful and wise system which extends from the particle of dust to the galaxies and from a blade of grass to the creation of man, could not come into existence without an All-Wise Designer. Likewise, a polytheist may be deeply submerged in his polytheism, his heart also sometimes cries out: Those whom you have adopted as deities cannot be God. But this testimony of the heart neither leads the atheist and the polytheist to the conviction about, the existence and Oneness of God, nor to conviction and satisfaction about their creed of atheism and polytheism itself. Instead, their religion, in fact, is based on doubt, no matter how convinced they might appear to be of its truth. As for the question: Why doesn't this doubt make them restless, and why don't, they seek the truth seriously so as to obtain a satisfactory ground for their convictions? The answer is: they lack seriousness in religious matters. W hat they really regard as important are the worldly earnings and acquisitions and their enjoyment, in search of which they expend aII their powers and abilities of the heart and mind and body. As for the religious matters, they are in fact no more than fun, a mere pastime, amusement, or a mental diversion for them, for which they cannot spare even a few moments of serious study. Religious rites are being performed as an entertainment; discussions about denial and atheism are being engaged in as an amusement; no one can spare a few moments from his worldly pursuits to consider whether he has turned away from the Truth, and if so, what would be its consequences. 

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ {44:10}

[Q44:10] Fartaqib Yawma taatis samaaa'u bidukhaanim mubeen, 
[Q44:10] Therefore keep waiting for the day when the heaven shall bring an evident smoke,

[Q44:10] Oleh itu tunggulah (wahai Muhammad) semasa langit membawa asap kemarau yang jelas nyata (yang menyebabkan kebuluran yang dahsyat),

There was a severe famine in Makka, in which men were so weakened by hunger that they saw mist before their eyes when they looked at the sky. It is reported that it was as severe a drought as the seven years dry spell of the times of Yusuf.

AT LAST they came to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and beseeched him to pray to ALLAH (SWT) for immediate relief. He prayed and the relief came.

µ  The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Dukhan refers to the smoke which will be seen on the Day of Judgment."

THIS IS A WARNING TO THOSE WHO REJECT THE TRUE FAITH. THEY WILL SEE SMOKE EVERYWHERE ON THE DAY OF RECKONING. IT WILL ENVELOP THEM AS A GRIEVOUS PENALTY. THE PENALTY REFERRED HERE WILL BE INFLICTED UPON THE DISBELIEVERS BEFORE THE ACTUAL RECKONING. As this affliction will afflict the whole humanity, only that prophet who was sent to all mankind as a Warner and a bearer of glad tidings and a mercy unto the worlds will alone be able to pray to ALLAH (SWT) to remove it.

The Quraysh had before them a messenger whose purity of life was known to them. They themselves called him al-amin (the trustworthy) and al sadiq (the truthful), YET [*] they turned away from him AND [*] called him mad when he invited them to the worship of one ALLAH (SWT) (ALLAH (SWT)). Refer to Hijr 15:6; Nahl 16:103; Araf 7:184.

THOUGH ALLAH (SWT) GIVES RESPITE TO THE DISBELIEVERS TO SEE IF THAT WILL BRING THEM TO THE RIGHT PATH, BUT AT LAST THE FINAL JUDGMENT WILL SEIZE THE IRRECLAIMABLE FROM WHICH THERE WILL BE NO ESCAPE.

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(44:10) So watch for the Day when the sky will come down with a pall of smoke,

يَغْشَى النَّاسَ ۖ هَٰذَا عَذَابٌ أَلِيمٌ {44:11}

[Q44:11] Yaghshan naasa haazaa 'azaabun aleem.
[Q44:11] That shall overtake men; this is a painful punishment.

[Q44:11] Yang akan menimpa seluruh keadaan manusia (yang kafir itu, sehingga mereka akan berkata: Ini adalah azab yang sungguh menyakitkan. 

(see commentary for verse 10)

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(44:11) enveloping people. That will be a grievous scourge.

رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ {44:12}

[Q44:12] Rabbanak shif 'annal 'azaaba innaa mu’minoon. 
[Q44:12] Our Lord! Remove from us the punishment; surely we are believers.

[Q44:12] (Pada saat itu mereka akan merayu dengan berkata): Wahai Tuhan kami! Hapuskanlah azab ini dari kami, sesungguhnya kami akan beriman!

(see commentary for verse 10)

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(44:12) (People will then say): “Our Lord, remove this scourge from us; we shall believe.”

أَنَّىٰ لَهُمُ الذِّكْرَىٰ وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ {44:13}

[Q44:13] Annaa lahumuz zikraa wa qad jaaa'ahum Rasoolum mubeen, 
[Q44:13] How shall they be reminded, and there came to them an Messenger making clear (the truth),

[Q44:13] Bagaimana mereka dapat beringat (menyempurnakan janji mereka hendak beriman itu)? Pada hal mereka telah pun didatangi seorang Rasul yang memberi keterangan-keterangan (yang cukup untuk mereka beriman)!  

(see commentary for verse 10)

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(44:13) But how will they take heed? Such are they that a Messenger *11 came to them clearly expounding the Truth,

*11 Rasul-i-mubin has two meanings: (1) His being a Messenger is quite evident from his character, his morals and his works; and (2) he has made every effort to make the truth plain and clear. 

ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ {44:14}

[Q44:14] Summaa tawallaw 'anhu wa qaaloo mu'allamum majnoon. 
[Q44:14] Yet they turned their backs on him and said: One taught (by others), a madman.

[Q44:14] Sekalipun demikian, mereka juga berpaling ingkar daripada menerima keterangannya sambil berkata (sesama sendiri): Dia seorang yang diajar (oleh bangsa asing), dia juga seorang yang gila!  

(see commentary for verse 10)

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(44:14) yet they turned away from him and said: “This is a well-tutored madman.” *12

*12 What they meant was: "This was a simple man, some others have incited and deceived him: they secretly forge and teach him verses of the Qur'an, and he comes and recites them before the people: they sit back in peace and leave him alone to receive the abuses and be pelted with stones." They would make a mockery of aII the arguments, the admonitions and the serious teachings which the Holy Prophet had been presenting since several years and was growing weary. Neither, they paid any attention to the rational things being expressed in the Qur'an .nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Holy prophet. Obviously, if there had been another person who gave .secret instruction to the Holy Prophet, he could not have remained hidden from Hadrat Khadijah and Abu Bakr, 'Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant Companions of the Holy Prophet. Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of sonic other person, these very people would have been in the forefront to oppose him (For further explanation, see An-Nahl: 103, AI-Furqan: 4-6 and the corresponding E.N.'s).

إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ {44:15}

[Q44:15] Innaa kaashiful 'azaabi qaleelaa; innakum 'aaa-‘idoon. 
[Q44:15] Surely We will remove the punishment a little, (but) you will surely return (to evil).

[Q44:15] Sesungguhnya (kalaulah) kami hapuskan azab itu barang sedikitpun, sudah tentu kamu akan kembali (kufur ingkar).  

(see commentary for verse 10)

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(44:15) Yet We will hold the scourge back for a while, (but no sooner than We will do so) you will revert to your old ways.

يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ {44:16}

[Q44:16] Yawma nabtishul batsha tal kubraa innaa muntaqimoon.
[Q44:16] On the day when We will seize (them) with the most violent seizing; surely We will inflict retribution.

[Q44:16] (Ingatlah! Kalau kamu ulangi keingkaran kamu, kamu akan dibinasakan) semasa Kami timpakan (kamu dengan) paluan yang besar (dari pihak lawan kamu); sesungguhnya Kami tetap akan menyeksa (dengan azab yang seberat-beratnya). 

(see commentary for verse 10)

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(44:16) The Day when We shall seize them with a mighty seizing, that will be the Day on which We shall inflict upon you full retribution. *13

*13 The commentators have seriously disputed the meaning of these verses, and the difference of opinion existed even in the time of the Companions. **Masruq, the well-known pupil of Hadrat 'Abdullah bin Mas'ud, states: One day when we entered the mosque of Kufah, we saw a preacher addressing the people. He recited the verse: Yauma ta'tis-sama-u bidukhan-im-mubin, then asked: "Do you know what kind of smoke it is? This smoke will appear on the Day of Resurrection and will make the disbelievers and the hypocrites blind and deaf, but the believers will be affected only to the extent as if they had caught cold.' **Hearing this commentary we went to Hadrat 'Abdullah bin Mas'ud and reported to him what the preacher had said. Hadrat 'Abdullah at that time was lying down. On hearing this commentary he sat up startled and said: "When a person does not have the knowledge he should ask those who have it. The fact is that when the people of the Quraish went on refusing to accept Islam and continued to oppose the Holy Prophet, the Holy Prophet prayed: O God, help me with a famine like the famine of Joseph (peace be upon him); consequently, a very severe famine overtook Makkah and the people were forced to eat bones, skins and carrion. The conditions became so bad that whoever looked up to the sky would see nothing but smoke due to intensity of hunger. At last, Abu Sufyan came to the Holy Prophet and said: "You tell the people to treat their kindred kindly: your own people are starving: kindly pray to God to remove this calamity." This was the time when the people of the Quraish had started saying: "O God, if You remove this torment from us, we will believe." This same event has been referred to in these verses; and the severest blow implies the calamity that was inflicted on the Quraish in the Battle of Badr. "This tradition has been related by Imam Ahmad, Bukhari Tirmidhi, Nasa'i, Ibn Jarir and Ibn Abi Hatim from Masruq with several chains of authorities. Besides Masruq, Ibrahim Nakha'i Qatadah. `Asim and 'Amir also have related that Hadrat 'Abdullah bin Mas'ud had given the same commentary of this verse. Therefore there cannot be any doubt that Ibn Mas'ud actually held this same opinion. Among the immediate followers of the Companions, Mujahid, Qatadah. Abul 'Aliyah, Muqatil, Ibrahim Nakha'i, Dahhak and 'Atiyyah al-'Aufi and others have also concurred with Ibn Mas'ud in this commentary.
**On the contrary, scholars like Hadrat 'Ali, Ibn 'Umar, Ibn 'Abbas, Abu Said Khudri, Zaid bin 'AIi, and Hasan Basri say that in these verses mention has been made of the time just before Resurrection, and the smoke that has been foretold will envelop the earth at that time. This commentary is further strengthened by the Traditions that have been reported from the Holy Prophet. Hudhaifah bin Asid al-Ghifari says: One day when we were talking about Resurrection, the Holy Prophet came out to us and said: "Resurrection will not be established till ten Signs have appeared one after the other: *Rising of the sun in the west, *smoke, *the beast, *emergence of Gog and Magog, *descent of Jesus son of Mary, *sinking of the earth in the East, in the West and in the Arabian Peninsula, and *the appearance of a fire from Yaman, which will drive the people away." (Muslim) This is confirmed by Abu Malik Ash`ari's tradition which has been related by Ibn Jarir and Tabarani, and Abu Said Khudri's tradition which has been related by Ibn Abi Hatim. Both these traditions show that the Holy Prophet regarded the smoke as one of the Signs of Resurrection and also said that when that smoke will spread, it will affect the believer only like a cold, but will infuse every nerve of the disbeliever and come out from every part of his body.
A study of the verses under consideration can remove the disparity between the two commentaries. As for the commentary of Hadrat 'Abdullah bin Mas'ud, it is a fact that a severe famine had hit Makkah resulting from the Holy Prophet's prayer and it had unnerved the disbelievers considerably and they had requested the Holy Prophet to pray for its removal, as referred to at several places in the Qur'an. (See AI-An'am: 43, AI-A'raf: 94-95, Yunus: 21, AI-Mu'minun: 75-77 and the corresponding E.N.'s). In these verses also there is a clear pointer to the same conditions. The disbelievers' saying: "Our Lord, remove this torment from us: we will believe," Allah's saying: "How can they rid themselves of their heedlessness? Even when a manifest Messenger came to them, they paid no heed to hira, and said: He is a madman taught by others,"- then saying: "Were We to remove the torment a little, you would revert to the same that you were doing before." aII this can be relevant only if it refers to the conditions of the Holy Prophet's time.

To apply them to what will happen near the time of Resurrection, is not correct. Therefore, in view of this, Hadrat `Abdullah bin Mas'ud's commentary seems to be correct, but its this part that "the smoke" also had appeared in that very time, in that when the people in their extreme state of hunger looked up to the sky, they could see nothing but smoke, dces not seem to be correct. It also dces not conform to the apparent words of the Qur'an and is against the Traditions as well. The Qur'an does not say: the sky brought forth the smoke and it spread over the people; but it says: "Wait for the Day when the sky will appear with a visible smoke, and it will envelop mankind. "A study of the subsequent verses clearly points to this meaning: "When you do not believe even after the Messenger's admonition, nor take heed from the warning given in the shape of the famine, then you should wait for Resurrection. At that time when you sec your doom confronting you, you will fully realize what was the truth and what was falsehood." Therefore, as for the smoke, the correct view is that it has nothing to do with the time of the famine, but it is a Sign of Resurrection and the same is also confirmed by the Hadith. It is surprising that those commentators who confirmed what Hadrat Ibn Mas`ud said confirmed him wholly and those who refined what he said refined him wholly, whereas a study of the verses and the Hadith clearly shows how far he was correct and how far he was wrong. 

وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ {44:17}

[Q44:17] Wa laqad fatannaa qablahum qawma Fir'awna wa jaaa'ahum Rasoolun kareem,
[Q44:17] And certainly We tried before them the people of Firon, and there came to them a noble messenger,

[Q44:17] Dan demi Sesungguhnya! Sebelum mereka, Kami telah menguji kaum Firaun dan merekapun telah didatangi oleh seorang Rasul (Nabi Musa) Yang mulia; 

Refer to the commentary of Araf 7:104 to 137 and Ta Ha 20:9 to 98 and other references mentioned therein for Musa, Firawn and the people of Firawn.

VERSE 29:

It is recorded in Sahih Muslim that when Imam Husayn and his comrades were martyred in Karbala, the heavens and the earth wept over them.

·         Ibn Hajar writes in Sawa-iq al Muhriqah that once Imam Ali, while passing through Karbala, stopped at the place where Imam Husayn was going to be buried and said: "Here Husayn and his comrades will be slain and the heavens and the earth will weeps over them."

VERSE 32:

HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) says:

It is true that unto the Bani Israil the largest number of prophets were sent, BUT this verse is governed and restricted by verse 21:107 of Anbiya.

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(44:17) Indeed before that We subjected the Pharaonites to the same test. A noble Messenger *14 came to them

*14 The words rasul-un karim in the original imply a man who is characterised with most noble traits of character and highly praiseworthy qualities. 

أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {44:18}

[Q44:18] An addooo ilaiya 'ibaadaL Laahi innee lakum Rasoolun ameen;
[Q44:18] Saying: Deliver to me the servants of ALLAH (SWT), surely I am a faithful messenger to you,

[Q44:18] (Yang memberitahu kepada mereka dengan katanya): Berikanlah kepadaku wahai hamba-hamba ALLAH (SwT) (apa-apa yang menandakan kamu menerima kerasulanku); sesungguhnya aku ini seorang Rasul yang amanah, yang diutuskan kepada kamu. 

(see commentary for verse 17)

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(44:18) (and said): *15 “Deliver to me Allah’s servants. *16 I am a trustworthy Messenger to you, *17

*15 One should note that the sayings of the Prophet Moses being cited here, are not parts of a continuous address delivered by him at any one time, but they are a summary in a few sentences of what he said to Pharaoh and his courtiers on different occasions during many years. For the details, sec AI-A'raf: 103-136, Yunus: 75-92, Ta Ha : 45-76, Ash-Shua'ra: 10-68, An-Naml: 7-14, AlQasas: 32-42, AI-Mu'min: 23-46, Az-Zukhruf: 46-56 and the corresponding E.N.'s. 
*16 That is. "Leave the children of Israel to go with me." This demand is synonymous with the demand made in Al-A`raf: 105, Ta Ha: 47 and Ash-Shur'ra: 17. Another translation that has been reported from Hadrat 'Abdullah bin `Abbas is: "Servants of Allah, fulfil my right," i.e. "Accept what I say: believe in me: follow my guidance. This is my right on you from Allah. "The following sentence: `I am a trustworthy Messenger to you," is more in keeping with the second meaning. 
*17 That is, "I am a reliable Messenger: I do not forge anything from myself, nor am I the one who would present something based on personal interest or desire, or forge a command or law, in the name of Allah. Rest assured that I shall convey to you intact only that which my Sender has commanded. "(It should be noted that these two sentences belong to the time when the Prophet Moses first started preaching His Message). 

وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ {44:19}

[Q44:19] Wa al laa ta'loo 'alaL Laahi innee aateekum bisultaanim mubeen. 
[Q44:19] And that do not exalt yourselves against ALLAH (SWT), surely I will bring to you a clear authority:

[Q44:19] Dan janganlah kamu berlaku sombong takbur terhadap ALLAH (SwT); sesungguhnya aku ada membawa kepada kamu mukjizat yang jelas nyata. 

(see commentary for verse 17)

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(44:19) and do not exalt yourselves in defiance of Allah. I have come to you with a clear authority *18 (as a Messenger).

*18 In other words, it means: "Your rebellion against me is in fact rebellion against Allah, for what annoys you is not what I say but what Allah says, and I only present those things as His Messenger. If you doubt whether I have really ban sent by Hun or not, I present before you a clear authority of my appointment from Allah. " This authority does not imply any one miracle but a long series of the miracles which the Prophet Moses continued to show to Pharaoh and his people for years since the time he moved in the court of Pharaoh till his last days in Egypt. Whatever Sign they denied, was followed up by a greater Sign of authority by him. (For explanation, see E.N.'s 42, 43 of Az-Zukhruf). 

وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ {44:20}

[Q44:20] Wa innee 'uztu bi Rabbee wa rabbikum an tarjumoon.
[Q44:20] And surely I take refuge with my Lord and your Lord that you should stone me to death:

[Q44:20] Dan sesungguhnya aku telah memohon perlindungan kepada Tuhanku dan Tuhan kamu, daripada kamu merejam (atau menyakiti) daku.  

(see commentary for verse 17)

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(44:20) I have taken refuge with my Lord and your Lord lest you should attack me with stones.