64. SURAH DUHAN – Presentation of Islam and Quran

INTRODUCTION

Named after the word “دخان (Dukhān) [smoke/famine]” in verse 10, this Surah is held to have been revealed in Mecca as the 64th in order of revelation. The Surah begins with a reference to the Qur’an and the importance of the night on which the Qur’an was revealed, and ends with the Qur’an again in the foreground. While introducing the Qur’an, Our Lord reminds us of many of His attributes. Those who deny the Book and the institution of messengership are warned, and the reality of the Hereafter is explained in a reasonable and logical manner.

The only past narrative in the Surah is the account of Pharaoh and Moses. In this narrative, the attitude of Pharaoh and his people toward the efforts of Moses (pbuh) is discussed, and it is explained that this attitude led to their punishment.

The relationship between the passages in the Surah gives the impression that these passages were revealed at close intervals.

The meaning of the verses:

¹Ha/8 Mim/40.

^2-7The explicit Book/the Book which clarifies is the evidence that indeed We sent it down, as an affair from Us, during a night in which every matter/event distinguished, everything was given in abundance, earnings was high, was full of laws, rules and principles that are set forth to prevent injustice and chaos. Indeed We are warners. Surely, We are those Who send messengers as a mercy from your Rabb, Rabb of the heavens/universe, the earth and all that is in between – If you are those who certainly believe-. Indeed, He is the One Who hears best, knows best.

⁸There is no deity except Him. He gives life and He takes life, He is your Rabb and Rabb of your ancestors before you. ⁹But, they are amusing themselves with sufficient knowledge.

^10,11Then watch for the day when the sky will bring an explicit famine. That famine will surround people. This is a painful punishment.

¹²O our Rabb! Remove the punishment from us. Indeed, now we are truly believers.

^13,14Do they ever remember? Yet a messenger who clarifies came to them. Then they turned away from him and said: “A madman who was taught/a man supported by secret forces!”.

¹⁵Surely, We remove the punishment a little, then you are the ones who return.

¹⁶The day when We will seize with the greatest seizure, We surely are the Ones Who will maintain justice by seizing and recompensing the criminal.

^17-21And surely, We had tested the people of Pharaoh before them. And a noble messenger had come to them: “Give back to me the servants of Allah. Indeed, I am a trustworthy messenger who has been sent for you. Do not act haughtily against Allah. Surely, I bring you an explicit authority. And surely, I have sought refuge in my Rabb and your Rabb from that you would stone me to death. And if you do not believe in me, go away from me immediately”.

²²Then Moses called to his Rabb, saying: “Surely, these are a criminal people”.

-“^23,24Then make My servants walk at night. Surely you are those who are pursued, be cautious. Release the large amount of water/river quickly. Indeed, they are an army drowned in water.-

^25-27They left many of many blessings of gardens, springs, crops, honorable positions and that in which they enjoyed.

²⁸Thus it is! We made other peoples inherit them.

²⁹Then the heavens/universe and the earth did not cry upon them. And they were not the ones who were given respite.

^30,31Surely, We saved Israelites from that humiliating punishment, from Pharaoh. Indeed, he was one of those who showed the truth incomplete, those who were haughty.

³²Surely, We intentionally had favored Israelites above all people of the time.

³³And We had given them of evidences/signs in which there was an explicit trial.

^34-36Surely, those Meccans who associate others with Allah are saying: “There is only our first death. And we will not be resurrected again. If you are truthful and true to your words, then bring our ancestors to us”.

³⁷Are they better or the people of Tubba and those before them? We manipulated/destroyed them. Indeed, they were sinners.

³⁸And We did not create the heavens/universe and the earth and that which is between them as the Ones Who play.

³⁹We formed both of them only in/with truth. But most of them do not know.

⁴⁰Surely, the Day of Distinction is the meeting place/predetermined meeting date for them all.

^41,42On that day, no one will avail the ones who are close to him at all, except for those to whom Allah shows His mercy. And they will not be helped. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy.

^43-46Surely, tree of zaqqum will be the food of those who excessively waste their time/delay the good/harm/who are excessively reluctant for the good. It is like molten metal; it boils within bellies like the boiling of a scalding liquid.

-“^47,48Seize him and drag him into the midst of the blazing fire. Then pour over his head from the punishment of scalding water.”-

-“^49,50Taste it! Surely, you were a powerful and exalted person! Indeed, this is that about which you were in doubt”.-

^51-57Surely, those who entered under the guardianship of Allah will be in a secure place; within gardens and springs as a bounty from your Rabb. They will sit facing each other and wear garments of thin silk and shining atlas. Thus it is! We will pair them with the large, black-eyed ones/the most ideal types. There they will ask every kind of fruit in secure therein. They will not taste any death other than the first death. And Allah will protect them from the punishment of Jahannah [Hell]. This is what the great salvation is.

⁵⁸Thus We have eased the Qur’an in your language so they may be reminded.

⁵⁹Then observe. Indeed, they are the ones who observe.

ANALYSIS

Verse 1:

¹Ha/8 Mim/40.

The first verse of Surah 1 is composed of the truncated letters “حHa” and “م Mim”.As is the case with other truncated letters, the truncated letters “Ha, Mim” have in the past also been subjected to a number of misinterpretations.^[1]

Verses 2 – 8:

⁸There is no deity except Him. He gives life and He takes life, He is your Rabb and Rabb of your ancestors before you.

In the opening verses of the Surah, Our Lord first introduces the night on which the Qur’an was revealed by referring to the Qur’an, and then introduces Himself by mentioning many of His attributes.

The night on which the Qur’an was revealed is described as “a blessed night, full of wisdom, in which every work/event is distinguished…”. These qualities were expressed in Surah al-Qadr as follows:

¹Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.

²What is the night of Qadr; what has made you know/taught you?

³The night of Qadr is better than a thousand months.

^4,5Harbinger Ayat, descend with the soul within themselves; with their revitalizing, animating power by permission/knowledge of their Rabb, until that dawn breaks/there arrives the light; from every matter.

-Salam [health, peace, happiness…]!-

(Qadr/1, 5)

The phrase “أمراً من عندنا Emran min indina [as a work from Our own Presence]” in the passage in question is particularly noteworthy. With this expression, our Lord emphasizes that sending revelation [sending down the Book] is His own work; He appoints no intermediary in this matter. This is clearly stated in many verses:

²Allah sends down harbinger Ayat/revelations to whom He wills of His servants as His own affair with a soul/spirit, with the duty: “Warn that surely, there is no deity except Me, then enter under the guardianship of Mine”.

¹Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.

²What is the night of Qadr; what has made you know/taught you?

³The night of Qadr is better than a thousand months.

-Salam [health, peace, happiness…]!-

(Surat al-Qadr)

¹⁵He is the One Who raises the degrees, the owner of the greatest throne/position: He places the revelation which is from His own command/His own affair to whomever He wills of His servants to warn about the day of meeting.

(Al-Mu’min/15)

And Isra/ 85, Shura/ 52.

On that night every wise matter is distinguished, and the verses contained in the Qur’an distinguish between faith and disbelief, tawhid and shirk, good and evil, beautiful and ugly, truth and falsehood, guidance and error. Anyone who reads the Qur’an can easily understand what is what.

Unfortunately, these verses have been taken out of their proper context by some fabricated narrations—invoking the name of the Messenger of Allah (saw)—and a night called “the Night of Acquittal” has been introduced. There are hundreds of exaggerated narrations on this subject in classical works. We quote the simplest of these from Qurtubi:

The Prophet (peace be upon him) said: “Verily, Allah, the Exalted, the Exalted, descends to the heaven of the world on the night in the middle of Sha’ban and forgives more people than the hairs of the sheep of the tribe of Kalb.” There is also a narration (according to al-Tirmidhi) from Abu Bakr al-Siddiq. Abu Isa [al-Tirmidhi] said: We know this hadith through ‘A’ishah only through al-Hajjaj b. Erta’ee, from Yahya b. Abi Kathir, from ’Urwah, and from ‘A’ishah. I heard Muhammad say that he found this hadith weak. He also said: Yahya b. Abi Kathir did not hear hadith from ‘Urwah, and al-Hajjaj b. Erta’ee did not hear hadith from Yahya b. Abi Kathir.

In verse 7, the parenthetical expression—“if you are those who certainly believe”—means, “If you search with certain knowledge and faith and seek to obtain it, you will find that it is as we say.” This is a reference to the polytheists of Mecca. They, too, recognized that there was a Creator of the heavens and the earth. Therefore, it is a reference to the polytheists of Mecca, who were also accepting that there was a Creator of the heavens and the earth and all that is between them, and if you have accepted Him with certain knowledge and conviction, then know that He has sent a Messenger and sent down a Book as a mercy from Himself.”

¹⁵⁸Say: “O mankind! Surely I am the messenger sent by Allah, the owner of the heavens/universe and the earth, the only supreme god, the One Who gives life and the One Who takes life, to you all. Then, believe in and obey His Messenger, who believes in Allah and His words to guide you to the righteous path; the Prophet from the Mother City; from Mecca”.

(A’af/158)

Another noteworthy phrase in verses 2–7 is the expression, “We are the Ones who send messengers as a mercy from your Rabb.” This indicates that the sending down of the Book is a mercy from our Lord, for our Lord has made mercy incumbent upon Himself. For this reason He sends messengers to humanity and sends down the Book.

¹²Say: “For whom are those things that are in the heavens/universe and on the earth?” Say: “For Allah”. He decreed mercy upon Himself. He surely will gather you to the day of Qiyamat [Resurrection] about which there is no doubt. Those who make themselves lose, they do not believe.

(An’am/12)

⁵⁴And when those who believe in Our Ayat come to you, say: “Salam [health, peace, happiness…] be upon you! Your Rabb decreed mercy upon Himself. Indeed, whoever of you commits an evil deed unintentionally and then repents and corrects; surely Allah is the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy!”.

(Al-An’am/54)

¹⁰⁷And We have sent you only as a mercy/for mercy for universes.

(Anbiya/ 107)

Verse 9:

⁹But, they are amusing themselves in sufficient knowledge.

In verse 7, with reference to the polytheists, it was said, “if you are firm believers.” In this verse, the polytheists are directly confronted with their lack of certain knowledge and the fact that they are merely playing with inadequate knowledge. If they knew with certainty that Allah is the Creator of the heavens and the earth, they would have examined the Qur’an in light of this knowledge and realized that it was revealed by Allah Himself and not fabricated by the prophet. This would have enabled them to rid themselves of “unbelief” and become “firm believers.”

Verses 10 – 16:

^10,11Then watch for the day when the sky will bring an explicit famine. That famine will surround people. This is a painful punishment.

¹²O our Rabb! Remove the punishment from us. Indeed, now we are truly believers.

^13,14Do they ever remember? Yet a messenger who clarifies came to them. Then they turned away from him and said: “A madman who was taught/a man supported by secret forces!”.

¹⁵Surely, We remove the punishment a little, then you are the ones who return.

¹⁶The day when We will seize with the greatest seizure, We surely are the Ones Who will maintain justice by seizing and recompensing the criminal.

The first verse of the passage foretells what will befall the Meccans and instructs the Prophet to watch it unfold. Its opening continues the closing verses of Sūrat al-Zukhruf. It will be recalled that in the final verse of Sūrat al-Zukhruf, the Messenger of Allah was told, “So turn away from them and say, ‘Peace!’ They will soon know.” This pointed to what would soon overtake the Meccans. They will be enveloped by dust, smoke, and famine, and it will be very painful for them. In that state they will beg Allah to remove the punishment. However, they are insincere people. When Allah removes the torment from them for a little while, they will revert to their former rebellion. In the end, our Lord will punish them all.

THE CLEAR SMOKE THAT THE SKY WILL BRING

There have been many opinions about what the “manifest duḥān” mentioned in the verse is. Rāzī and Qurtubī—although they do not agree with these views—have quoted the following:

This smoke is one of the signs of the Hour and has not yet appeared. It will remain on the earth for forty days and will fill the space between heaven and earth. The believer will experience it like a cold, and it will seep into the noses of the disbelievers and sinners, piercing their ears and constricting their breath. This is one of the effects of Hell on the Day of Resurrection.

Among those who say that the smoke has not yet appeared are ʿAlī, Ibn ʿAbbās, Ibn ʿUmar, Abū Hurayrah, Zayd b. ʿAlī, al-Ḥasan b. Abī Mulaykah, and others.

Abū Saʿīd al-Khudrī narrated that this smoke will affect people on the Day of Resurrection and that the believer will be like a person with a cold because of it. It will seep into the disbeliever until it comes out of his ears. This is also mentioned by al-Māwardī.

According to Muslim in his Ṣaḥīḥ, Abū al-Ṭufayl narrates from Ḥudhayfah b. Asīd al-Ghifārī: We were speaking among ourselves when the Prophet (peace and blessings of Allah be upon him) came to us and asked, “What are you discussing?” Those present said, “We are talking about the Day of Judgment.” He said, “The Hour will not come until you see ten signs before it,” and among them he mentioned: smoke, the Dajjāl, the Dābbat al-arḍ, the sun rising from the west, the descent of Jesus son of Mary, the emergence of Yaʾjūj and Maʾjūj, and the earth swallowing three large regions—one in the east, one in the west, and one in the Arabian Peninsula. The last of these is a fire that will come out of Yemen and drive people to their place of gathering.” Another narration from Ḥudhayfah states: “The Hour will not come until ten signs appear: a swallowing of the earth in the east, a swallowing in the west, a swallowing in the Arabian Peninsula, smoke, the Dajjāl, the Dābbat al-arḍ, Yaʾjūj and Maʾjūj, the sun rising from the west, and a fire emerging from the interior of Aden-Abyan driving people forward.”

This ḥadīth is also mentioned by al-Thaʿlabī as a narration from Ḥudhayfah. The Messenger of Allah (peace be upon him) said: “The first sign to appear will be the Dajjāl, then the descent of Jesus son of Mary, and a fire that will come out from the interior of Aden-Abyan and drive people toward the Gathering. It will spend the night where they spend the night; wherever they rest at noon, it will rest with them. Wherever they begin the morning, it will begin with them, and wherever they spend the evening, it will do so with them.” I asked, “O Messenger of Allah, what is the smoke?” He said, “It is this verse: ‘Then wait for the day when a clear smoke will come from the sky…’ It will fill the space between east and west and will remain for forty days and forty nights. The believer will be affected as though by a cold, and the disbeliever will be like one who is drunk. The smoke will come out of his mouth, his nostrils, his eyes, his ears, and his rear.”

The smoke is what befell the Quraysh due to the hunger they faced after the Prophet’s (peace and blessings of Allaah be upon him) supplication against them. It reached the point that one could see something like smoke between the sky and the earth. This is the view of Ibn Mas‘ud. He said: Allah Almighty removed this torment from them. If it had been a sign preceding the Day of Judgment, He would not have removed it from them. The ḥadīth from him is recorded in Ṣaḥīḥ al-Bukhārī, Muslim, and al-Tirmidhī. Al-Bukhārī said: Yahyā narrated to me: Abū Mu‘āwiyah told us, from al-A‘mash, from Muslim, from Masrūq; ʿAbdullāh b. Mas‘ūd said: This occurred because the Quraysh persisted in their rebellion against the Prophet (peace and blessings of Allaah be upon him), so he prayed that they face years like the years of famine in the time of Yūsuf (peace be upon him). Thereupon they were struck by famine and hunger—so much so that they even ate bones. When someone looked up to the sky, because of extreme exhaustion he would see something like smoke between himself and the sky. Allah Almighty revealed: “Then wait for the day when there will be a clear smoke in the sky; it will envelop the people. This will be a painful torment.” They came to the Messenger of Allah (peace and blessings be upon him) and said, “O Messenger of Allah, ask Allah for rain for (the tribe of) Muḍar, for Muḍar has perished.” The Prophet said, “Muḍar—you are indeed a bold one.” Then the Prophet asked for rain, and it rained upon them. He then said, “But surely you are the ones who turn back again (Duhan/15).” They then attained abundance, but again in that abundance they returned to their former state. Allah Almighty said, “On the Day when We seize them with the greatest seizure, surely We are the avengers (Duhan/16).” (Ibn Mas‘ūd said: By this he means the Day of Badr.)

Abū ‘Ubaydah said: “Dukhān [smoke] means jadb, drought.” Al-Qutabī said: “It is called dukhān [smoke] because when the earth dries up from drought, something like smoke rises upward from it.”

Another view holds that the day intended is the day of the Conquest of Mecca, because on that day rising dust and smoke covered the sky. This is the view of ʿAbd al-Raḥmān al-A‘raj.

“It will cover the people” is an attribute of “smoke”. If, as Ibn Mas‘ūd said, it has already passed, then it was specific to the polytheists of Mecca. If it is one of the signs of the Day of Judgment, then—as already mentioned—it is a general condition.^[2]

Second Opinion: This is a smoke occurring in the world and is one of the signs of the Hour. Those who hold this view say: When this happens, the believers will experience a condition similar to a cold, and the disbelievers will be in a state as if their heads had been baked because of it. This view was narrated from ‘Ali ibn Abi Talib (r.a.) and is also the famous view of Ibn ‘Abbas. The proponents of this view have relied on the following:

a- The expression in the verse, “The sky will bring a clear smoke,” implies that there will be a duhān [smoke] from the sky. However, what has been suggested about the darkening of the eyes due to the severity of hunger is not a smoke brought by the sky. Therefore, to take the verse in this sense, without any other evidence, would be to turn away from its literal meaning, which is not permissible.

b- Allah Almighty has described this smoke as “self-evident.” However, this is not the case with what you suggest, because it is an incidental condition that occurs in some individuals. Such things cannot be described as “clear smoke.”

c- Allah Almighty has described this smoke as “enveloping people.” This description can only be used when the smoke actually comes to them and envelops them. However, the state you suggest can only be described as “enveloping people” in a figurative sense. We say that it is permissible to move from the literal to the figurative meaning only if there is separate evidence.

d- It was narrated that the Prophet (saw) said: “The first of the signs of the Hour is smoke; the descent of Jesus, son of Maryam; and a fire that will come out of the pits of Aden, which will drive people to the place of Judgment.” Hudhayfah then said, “O Messenger of Allah, what is this ‘smoke’?” The Prophet recited this verse and said, “It is a smoke that fills the space between the east and the west. It remains for forty days and forty nights. As for the believer, when it points to him, it makes him like a person with a cold. As for the disbeliever, he will be like a drunkard, and the smoke will enter and exit through his nostrils, ears, and anus.” This is narrated by the author of al-Kashshāf.

Al-Qadi narrated from Hasan al-Basrî that the Prophet (s.a.w.s.) said: “See to it that you do your good deeds on time before these six things come.” He mentioned the rising of the sun from the west, the Dajjāl, the duhān, and the Dābbet al-arḍ.”^[3]

Izzat Derveze, one of the contemporary Qur’anic scholars, has put forward the following view on the subject:

“There have been many disputes about the interpretation of this verse. This disagreement even existed during the time of the Companions. Masrouk, a disciple of Ibn Mas‘ud, narrates the following incident: ‘One day we entered a mosque in Kufa where a preacher was speaking. He recited the verse, “Watch for the day when the sky will come in a clear smoke,” and said: “That smoke will blind the eyes and deafen the ears of the disbelievers and hypocrites. But its effect on the believers will be as mild as a cold.” So we went to Ibn Mas‘ud to ask him about the interpretation of this verse. Ibn Mas‘ud was lying down, and when he heard our words, he jumped up and said angrily, “Let those who have no knowledge ask.” The actual interpretation of this verse is as follows: When the Quraysh persisted in disbelieving in the Messenger of Allah, the Messenger of Allah said to Allah, “O Lord! Help me by sending a famine, just as You helped Joseph by sending a famine.” Allah answered the prayer of His Messenger, and the Quraysh were faced with famine. The situation became so dire that people began to eat bones, skins, and even animal carcasses. In such a state, those who were hungry would look up to the sky and see smoke. At that time, Abu Sufyan came to the Messenger of Allah and reminded him of their kinship and pleaded with him, “Pray to Allah to save us from this disaster; your tribe is suffering from hunger.” During that period the Quraysh were pleading with Allah, “O Allah, if You save us from this calamity, we will be guided.” These verses refer to this event. By a severe blow is meant the blow dealt to the Quraysh in the Battle of Badr.’”

Imam Ahmad, al-Bukhari, al-Tirmidhi, al-Nasa’i, Ibn Jarir, and Ibn Abi Hatim have narrated this from Masrouk with different chains. Ibrahim Nahai, Qatadah, ‘Asim, and ‘Amir also say that this was the commentary of ‘Abdullah ibn Mas‘ud. So there is no doubt that this was Ibn Mas‘ud’s tafsir. Mujahid, Qatadah, Abu ‘Aliya, Muqatil, Ibrahim Nahai, Dahhak, and Atiyah al-Awf from the Tabi‘in agreed on this interpretation of Ibn Mas‘ud. On the other hand, some people—such as Hazrat ‘Ali, Ibn ‘Umar, Ibn ‘Abbas, Abu Sa‘id al-Khudri, Zayd b. ‘Ali, and Hasan al-Basri—interpreted this verse to mean that the smoke will spread in the near future. This interpretation is supported by a hadith narrated from the Messenger of Allah by Hudhayfah b. Asad al-Ghifari. The incident narrated by Hudhayfah is as follows: “One day, when we were talking about the Day of Judgment, the Messenger of Allah came to us and said: The Hour will not come until these ten signs appear: the rising of the sun from the west, the spread of smoke [duhan], the Dabbah of the earth, the appearance of Ya‘jūj and Ma‘jūj, the descent of Jesus from the sky, the earth’s collapse in the east, and—in the west—a fire rising from Aden in Arabia.” (Muslim)

This is confirmed by the narration of Abu Malik al-Ash‘ari reported by Ibn Jarir and Tabari. Ibn Abi Hatim also narrated from Abu Sa‘id al-Khudri that the Messenger of Allah considered “duhan” as one of the signs of the Day of Judgment. The Messenger of Allah said: “When the smoke spreads, it will affect the believers in a mild way, like a cold, but it will fill the disbelievers, and smoke will come out from every part of their skin.”

If we carefully reflect on the difference between these two commentaries, it is possible to resolve this dispute. Ibn Mas‘ud’s interpretation—that Allah sent famine to Arabia upon the prayer of the Messenger of Allah and that the Messenger of Allah prayed to Allah when the disbelievers became very miserable—is mentioned in many places in the Qur’an (for an explanation, see An‘am/29, A‘raf/77, Yunus/14–15, Mu’minun/72). It is understood from the relevant verses that when the disbelievers said, “If You remove the torment from us, we will be guided,” Allah said, “They will not give up their error, even though a clear Messenger has come to them.” The fact that the disbelievers said, “This is a madman who has been taught and has gone astray,” and that Allah said, “Even if We remove the torment, they will still persist in the same error,” confirms that the event took place in the time of the Messenger of Allah. However, to understand these statements as referring to a time when the Day of Judgment was approaching would be a far-fetched interpretation. Therefore, Ibn Mas‘ud’s interpretation seems to be correct. However, the part of this narration that refers to “smoke,” i.e., “In such a state, those who were hungry would see smoke when they looked up to the sky,” is not in accordance with the Qur’an’s literal statement. Moreover, the statements in the hadiths also prove otherwise. For example, the Qur’anic account of the event is as follows: “Watch for the Day when the sky will bring a clear smoke.” A closer look at the following verses reveals that the intention is to say: “O disbelievers! Do you not believe in the Messenger of Allah and do you not learn from the famine? Then wait, and when the Day of Judgment comes you will know what is truth and falsehood.” It is clear that this does not refer to a time of famine, but to one of the signs of the Day of Judgment. This is also confirmed by the hadiths. Strangely enough, the commentators who accepted Ibn Mas‘ud’s commentary completely agreed with his interpretation, while those who rejected it completely disagreed with it. However, if we carefully reflect on the relevant verses and hadiths, we can clearly understand which part of the interpretation is correct and which part is incorrect.^[4]

“The Prophet (s.a.s.) cursed his people in Mecca for denying him and said, ‘O Allah, make their years like the years of Joseph!’ Thereupon the rains stopped, famine broke out on the earth, and the Quraysh fell into a state of extreme hunger, so that they ate bones, dogs, and carcasses. Then, because of their hunger, when people looked up to the sky, they saw smoke between them and the sky. This is the view of Ibn ‘Abbas (r.a.) in one of the narrations from him, and the opinion of Muqatil and Mujahid, and the preference of al-Farra and Zajjaj. It is also the view of Ibn Mas‘ud (r.a.). Ibn Mas‘ud denied that it was anything other than the darkening of people’s eyes due to the severity of hunger.”^[5]

The commentator al-Baghawi also quoted Ibn Mas‘ud on these two verses:

“The Prophet (s.a.w.) cursed the Quraysh. He asked Allah to make their years like Joseph’s years of famine. Drought struck and famine began. Abu Sufyan came to the Prophet and said: By Allah, do you not claim that Allah has sent you as a mercy to the worlds? He said: Yes. He said: You killed the fathers with the sword and the children with hunger. Pray to Allah to remove this drought and famine from us. He prayed, and it was lifted.”^[6]

To summarize after the above quotations, the verse says: “Watch for the day when the sky will bring a clear smoke [famine]. It [smoke; famine] will cover the people. This is a painful torment. Our Lord, remove the torment from us. Surely we are now firm believers. Where is the admonition in them! Yet a Messenger had come to them with an explanatory message. Then they turned away from him and said, ‘He is a taught madman, a demon-possessed person.’” It is clear from this statement that some of them came to the Prophet and said, “If Allah will remove this punishment from us, we will become Muslims,” and then they broke their promise.

Both the “Asbab al-Nuzul” narrations and the books of Siyar and Maghazi [Islamic history] tell us that Mecca suffered from a severe famine in the early years of the Prophethood. Abu Sufyan came to the Messenger of Allah (s.a.w.) when the famine was at its peak and asked him to pray to Allah to remove the famine, citing his kinship. In return, he promised that they would believe in the Prophet if he prayed and Allah lifted it from them. However, Allah removed the famine from them, but the polytheists broke their promise and returned to their polytheism.

It has been explained in other verses that this is the ancient policy of the polytheists and that they have acted in the same manner in every period of history:

⁷⁵If We had pitied them and removed what was upon them of affliction, they would have definitely persisted in their transgression, going more blind.

⁷⁶And surely, We seized them with punishment; yet they did not submit to their Rabb despite this and they never showed that they were humble towards Allah.

⁷⁷Until We have opened upon them a door of severe punishment, then you will see that they will be in despair therein!

(Al-Mu’minun/75- 77)

¹¹²And Allah presented a city as an example: That city was safe and peaceful and its provision was coming there from every location in abundance. Yet they became ungrateful for the blessings of Allah. And Allah made them taste garb/disaster of hunger and fear for what they had done and produced.

¹¹³And surely, a messenger came to them from among themselves then they denied him. Thereafter, punishment seized them while they did wrong; acted against their own good by associating others with Allah.

(Nahl/112,113)

⁶⁷And when an adversity touches you at sea, those whom you invoke are lost, He, is not. And when He delivers you to the land and saves you, you distance yourselves immediately. And man is very ungrateful!

(Isra/67)

After a lengthy discussion on the subject of “smoke”, let us now give an account of the use of this word in the Arabic language: Allāmah Ibn Manzur, in his dictionary Lisan al-‘Arab, which is considered by all experts to be the authoritative source on the Arabic language, narrates the following:

It is said: A hungry person sees between himself and the sky as “smoke” because of the severity of hunger. Hunger is also called “smoke” because the earth is dry due to lack of rain during famine and dust rises into the air. Hunger is likened to dust and smoke. That is why the year of famine is referred to as “al-Ghabrā’” and “al-jū‘ al-aghbar.” Arabs often use the word “smoke” in place of “evil.” When evil multiplies, they say, “There have arisen among us matters whose smoke has risen.”

From these explanations of the Arabic language and the narrations in the “Asbāb al-Nuzūl,” it is understood that the “smoke” mentioned in the verse is “famine”.

SMOKE AS A SIGN OF DOOMSDAY

As mentioned above, the word “Duhan” has been interpreted as an event that will occur just before the Day of Judgment, and many narrations have been put forward to this effect. However, the smoke referred to in the verse is a smoke that is directly addressed to the Meccans of that day; that is, it is a smoke that they experienced and will experience, and that the Messenger of Allah will witness. Therefore, the interpretation of “smoke” as a sign of the end of the world in the end times is not in accordance with the Qur’anic statement.

Verses 13 and 14 explain that those who were being punished with the torment of smoke/famine turned away from the clarifying messenger who had come to them and called him “a taught madman/possessed one; one who collaborates with foreigners.” Similar statements of the polytheists have already been reported in Sūrat al-Furqān:

⁴And those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “This, the Qur’an, is nothing but a lie that he/Muhammad has invented. And another people helped him for this”. Thus they treated unjustly and brought forward a false allegation.

⁵And they said: “The Qur’an is the legends of the former ones written down; and these are being dictated to him day and night/continuously”.

⁶Say: “The One Who knows the secret within the heavens/universe and the earth has revealed it. Indeed, He is the One Who forgives, shows mercy”.

(Furqan/4-6)

²⁵And among them are those who heed you; but We made coverings layers upon layers upon their hearts and a heaviness in their ears so they would not understand it. They will not believe in it even though they see all evidences/signs. Even when those infidels;those who consciously deny the divinity of Allah and the fact that He is Rabb come to you, they say arguing with you: “This is nothing but the invented legends of the ancients”.

(Al-An’am/25)

⁴⁷We know very well why they listen to you when they listen and that those who do wrong; act against their own good by associating others with Allah say in their secret conversations, “You are following none but a man affected by magic”. ⁴⁸Look what kind of examples they present for you! Thus they have fallen into astray! Now they are not able to find a way.

(Isra/47, 48)

The stubborn disbelievers, powerless before the Qur’an and fearful that their existing order would be disrupted, sought to disparage the Furqan [the Qur’an] with baseless accusations. This derision is a method to which the polytheists have always resorted. Although they knew that the Qur’an was not fabricated by the Messenger of Allah, instead of believing that it was revealed by Allah they tried to discredit the Qur’an and diminish the reputation of the Messenger of Allah in the eyes of the people.

The polytheists’ attempts to discredit the Messenger of Allah (pbuh) with ugly labels such as “madman,” “poet,” and “sorcerer,” as well as their slander that the Qur’an was invented by someone else or by the Messenger himself, are mentioned in many places in the Qur’an, and these taunts are answered in the strongest terms. Since this issue has already been explained in detail in the analysis of Furqan/4–6, we suggest that you read the details there.

Verses 17 – 21:

In this section of the Surah, from verse 17 to verse 33, Pharaoh and his people are mentioned. Pharaoh and his people—similar to them in every respect—are presented to the Meccans as an example, and they are asked to take heed from their disastrous fate.

This paragraph, consisting of verses 17–21, narrates Moses’ (a.s.) being sent as a Messenger to Pharaoh, his demands of Pharaoh and his people in Allah’s name, and Pharaoh’s distress. Therefore, the message is that if the Meccan polytheists do not believe in the Qur’an and do not acknowledge the Messenger, the same punishment will befall them.

Here, the Qur’an confines itself to referring to the account of Moses (a.s.) and Pharaoh. What is described in this paragraph is a summary of a long process, not something that happened all at once. The details of the process have already been given in Surahs such as A‘raf, Ta-Ha, Shu‘ara, Qasas, Naml, Mu’min, and Zuhruf.

The words of Prophet Moses—“Surely I have taken refuge in my Lord and your Lord from your stoning me to death; and if you do not believe in me, then go away from me”—express the assurance our Lord gave in verse 35 of Surah al-Qasas:

³⁵Allah said: “We will strengthen you with your brother and We will form a power, an authority for you both. Then they will not reach you because of Our evidences/signs. You both and those who follow you are the ones who are superior”.

(Qasas/ 35)

FITNA:

We have already provided a detailed explanation of the term “fitna” in the phrase, “And certainly We tried the people of Pharaoh before them; We tested them.”

As recalled from that explanation, “fitna” literally means “to put into the fire and purify,” and by extension denotes severe calamities and trials. From this perspective, Pharaoh and his people were tested by the sending of a prophet. The proofs that Prophet Moses presented during the course of his proclamation, and all the calamities and hardships that befell Egyptian society, are parts of this trial.

Verse 22:

²²Then Moses called to his Rabb, saying: “Surely, these are a criminal people”.

The prayer of Moses (a.s.) in this verse was in response to the bad response he received from Pharaoh and the Children of Israel during his struggle with them. As is clear from the wording of the verse, he did not ask Allah for any punishment against them, but left the decision to our Lord.

It is reported in the Qur’an that the Messengers of Allah made such prayers. In fact, the Messenger of Allah is reported to have made such a prayer in Surat al-Zukhruf and Prophet Noah in Surat Nuh.

The details of Prophet Moses’ prayer are explained in another verse as follows:

⁸⁸And Moses said: “Our Rabb! Surely, You have given Pharaoh and his chiefs wealth and properties in this simple worldly life. – Our Rabb! So that they may lead astray from Your path – Our Rabb! Obliterate their wealth and harden their hearts. Because they will not believe until they see that painful punishment”.

(Yûnus/ 88)

The acceptance of this prayer of Prophet Moses is explained in the following verse:

⁸⁹Allah said: “Both of your supplication have certainly been accepted. So, keep on the righteous path. And do not follow the path of those who do not know!”.

(Yûnus/ 89)

The following verse points to the results of the acceptance of this prayer of Moses (as):

⁷⁷And surely We revealed to Moses: “Make my servants walk by night without fearing to be caught and without fearing in awe with respect and love/without being grateful to Pharaoh and make a dry path for them in the large body of water/the river!”.

(Ta-Ha/ 77)

Verses 23, 24:

-“^23,24Then make My servants walk at night. Surely you are those who are pursued, be cautious. Release the large amount of water/river quickly. Indeed, they are an army drowned in water.-

The developments that followed Moses (a.s.) crying out to his Lord, “Surely they are a guilty people,” are summarized in these two verses.

Accordingly, Moses and the Children of Israel were pursued by Pharaoh and his forces, and this pursuit resulted in the destruction of their pursuers.

The Exodus of the Children of Israel from Egypt is mentioned in many verses:

⁴⁶Allah said: “Do not fear, surely I am with both of you, I hear and see. ⁴⁷Go to him immediately and say to him; “Indeed, we are two messengers of your Rabb. Then send Israelites with us and do not torment them; indeed we have come to you with an evidence/a sign from your Rabb. Salam [health, peace, happiness…] is to those who follow the guidance. ⁴⁸Surely, it was revealed to us that the punishment will definitely be for one who denies and turns away’”.

(Tâ-Hâ/ 46,47)

^104,105And Moses said: “O Pharaoh! Truly I am a messenger sent by Rabb of all universes. I am liable to say nothing but the truth about Allah. Truly, I have come to you with a crystal clear evidence from your Rabb. So let the Israelites leave along with me”.

(A’râf/ 104-105)

¹⁵Allah said: “Certainly not as you think! Now, you both go with Our evidences/signs. Surely, We are with you, We are the Ones Who hear. ^16,17Now, you both go to Pharaoh and say ‘Indeed We are the messengers of your Rabb so that you will send Israelites with us’”.

(Shu’ara/ 15-17)

In the original of verse 24, the word رهواً [rehven] is one of the aḍdād (contronyms), bearing both the senses of “calmness” and “excessive movement.” We prefer the sense “excessive movement/rapid flow.”

For, in the following verses, it is stated that Pharaoh and his retinue were carried along in the water for a while before they were drowned:

⁴⁰We seized him and his soldiers and threw them in that large body of water/in the river. So see how is the end of those who do wrong; act against their own good by associating others with Allah!

(Qasas/40)

⁴⁰Then We seized him and his armies and cast them in the large amount of water/river. And he was blameworthy.

(Zâriyât/40)

In these verses, the plans of Prophet Moses to lead the Children of Israel out of Egypt are presented in general terms, without detail. Accordingly, Moses will make dry paths through the water, causing Pharaoh and his men to drown. Still unable to rid himself of the guilt of his earlier deed, Moses became despondent. As mentioned in Surah al-Kahf, he will set out on the road to ease his troubled mind and seek a way out of his despondency.

As can be understood from the parable of Moses and the righteous servant, he learned from “the incident of the boat” that he should not attract the attention of the oppressors; from “the incident of killing the young man” that those who fight against Allah may be killed; and from “the incident of the wall” that they should save for their livelihood during the long journey of departure and hide their savings in the walls of their houses—and he applied these lessons in the subsequent events.

The details of Pharaoh and his soldiers’ pursuit of Moses (a.s.) and the Children of Israel are described in the following verses:

⁵⁰And when We split open the large body of water/the river to save your lives and drowned the people close to Pharaoh while you were looking on.

(Al-Baqarah/ 50)

¹³⁷And We made those people who had been oppressed/weakened, inheritors of all places that We had blessed. Thus the good promise of your Rabb to Israelites was fulfilled¹¹² for they had been patient. And We destroyed all the industry work and that which Pharaoh and his people had been building.

(Araf/ 137-139)

⁷⁸Pharaoh followed them with his armies at once and there covered them from the large body of water/the river which covered them.

⁷⁹And Pharaoh led his people astray and did not guide them to the righteous path.

(Ta-Ha/ 77-79)

⁵²And We revealed to Moses: “Take My servants to the road by night, you surely are those who will be chased”.

(Shu’ara/ 52)

^90-92And We took the Israelites across the large body of water/river. But Pharaoh and his soldiers followed them immediately in transgression and enmity. And when drowning in the water overtook him he said: “I have definitely believed that there is no deity except the One in Whom Israelites believe, I am among those who submitted”. – Now? But you disobeyed before and became of the corrupters. Today We will save you in your armor. Wewill make you an example with this calling of yours. – And indeed, many of the people are apathetic/careless to our Ayat/evidences/signs.

(Yûnus/ 90-92)

In the verse in question, it is seen that our Lord ordered Moses (as) to set out at night. Traveling at night is more suitable for protection from enemies. In addition, in hot climates, horses and beasts of burden can travel more easily by taking advantage of the coolness of the night.

Leave the abundant water/river open as it is! Surely, they are an army drowned in water, and it is understood that Prophet Moses attempted to close the river after he and his people had crossed it. This was because he did not know the unseen. We understand from the verse that our Lord’s will is to drown Pharaoh and his people in that river and to make it a Sign for future generations. That is why He commanded Moses to leave the abundant water/river open as it was.

Verses 25 – 27:

^25-27They left many of many blessings of gardens, springs, crops, honorable positions and that in which they enjoyed.

²⁸Thus it is! We made other peoples inherit them.

²⁹Then the heavens/universe and the earth did not cry upon them. And they were not the ones whom were given respite.

In these verses, information about the fate of Pharaoh and his people is presented very briefly and concisely, with artistic expressions [tehekküm, sarcasm/irony].

^57-59In the end, We drove Pharaoh and his people out from the gardens, springs, treasures and that honorable position. Thus it is! And then We made Israelites inherit/last owner of them. ⁶⁷Indeed, there is definitely an evidence/a sign in this. But many of them did not believe. ⁶⁸And surely, your Rabb is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy.

(Shu’ara/ 57-59)

¹³⁷And We made those people who had been oppressed/weakened, inheritors of all places that We had blessed. Thus the good promise of your Rabb to Israelites was fulfilled for they had been patient. And We destroyed all the industry work and that which Pharaoh and his people had been building.

(A’râf/ 137)

By the phrase “other peoples” in the verse, the Children of Israel are meant. At first they were enslaved there, but Allah later gave them Egypt as a possession

In verse 29, the rhetorical device of tehekküm (mockery/irony) appears. The expression “heaven and earth did not weep for them” is an Arabic idiom. When a prominent member of the community died, the Arabs would say that heaven and earth wept for him, the world darkened, and the sun and the moon were eclipsed. In this way, the magnitude of the calamity was emphasized and the importance of the deceased person expressed. The message of the verse should be understood in line with this idiom. Accordingly, the message of verse 29 is as follows:

“Pharaoh and his followers, who believed that they were so great and important that heaven and earth would weep for them if they died, perished one day. However, contrary to what they thought, no one cared that they perished; no one felt any emptiness because of their absence.”

It is clear from this that Pharaoh and his men who perished had done no good for their people to grieve over; therefore, their perishing and the fall of their kingdom caused no one any grief or sorrow.

Verses 30, 31:

^30,31Surely, We saved Israelites from that humiliating punishment, from Pharaoh. Indeed, he was one of those who showed the truth incomplete, those who were haughty.

This verse refers to the deliverance of the Children of Israel from Pharaoh. With this reminder, the Prophet and the believers are given the message: “No matter how tyrannical and formidable the enemy may be, Allah will defeat them and help the believers,” while the polytheists of Mecca are given the message: “Who are you, when even Pharaoh—the ruler of a vast country like Egypt—overstepped his bounds and Allah’s chastisement came and destroyed him? If you do not come to your senses, your fate will be no different from his.” It is understood from the following verses that the “humiliating punishment of Pharaoh” mentioned in the verse is the killing of male children, the shameful exploitation of girls, the enslavement of the Children of Israel, and the imposition of heavy forced labor:

^45,46And then We sent Moses and his brother Aaron/made them messengers to Pharaoh and his chiefs with Our Ayat/evidences/signs and an explicit authority. Thereafter, they were arrogant and became a people who acted haughtily.

(Al-Mu’minoon/ 45-46)

⁴⁹And when We saved you from the people who were close to Pharaoh, who afflicted you with the worst of the punishment, strangled your sons; made you weak, unqualified by leaving you uneducated, covered your women with disgrace. –And there was a great trial in this for you from your Rabb.-

(Al-Baqarah/ 49)

^6,7And when Moses said to his people: “Remember the favor of Allah upon you; when He saved you from the family of Pharaoh who afflicted you with the evil of torment, strangled your sons; made you weak, unqualified by leaving you uneducated and covered your women with disgrace. There was a great trial for you from your Rabb that you would wear off in this. And when your Rabb declared: “Indeed, if you repay for the blessings you are given, I will definitely increase for you and if are ungrateful, My punishment is absolutely very severe”.

(Abraham/6, 7)

⁴Surely, Pharaoh was exalted on the earth and divided the people under his rule into groups; he wanted to weaken one of these groups; he strangled their sons; he made them weak, unqualified by leaving them uneducated and covered their women with disgrace. Indeed, he was of the corrupters.

(Qasas/4)

Verses 32, 33:

³²Surely, We intentionally had favored Israelites above all people of the time.

³³And We had given them of evidences/signs in which there was an explicit trial.

These verses refer to the blessings bestowed upon the Children of Israel. These include deliverance from Pharaoh’s oppression, the preparation of roads for them to cross the river, shade from the cloud, the sending down of manna and salwa [abundant blessings; honey, pastry] upon them—in short, the freedom and prosperity of the Children of Israel.

THE SCOURGE:

The word “calamity” in the phrase “We gave them of the Verses in which there was a manifest calamity” literally means “to wear out, to exhaust.” Since testing and trying also wear people out, the word “calamity” has come to be used. Some of the commandments and prohibitions of the religion are, in a sense, calamities in that they are means of testing the servant. This is because some commands cause difficulty to the human body and reveal the good and the bad in people. Those who are grateful and those who are ungrateful are revealed through them. Allah Almighty demands servitude and gratitude from people in return for what He has given them. Our Lord sometimes afflicts individuals and societies, sends calamities, and causes hardship. This is to bring people to their senses, to correct those who are on the wrong path and to bring those who are in rebellion back to obedience to Allah. For a better understanding of the subject, it is useful to examine the following verses: Surat al-Baqarah 49, 127, 155–156, 249; Surat al-Saffat 106; Surat al-Dukhan 33; Surat al-Mu’minun 36; Surat al-Ma’idah 48, 94; Surat al-An‘am 165; Surat Āl ‘Imrān 152, 154, 186; Surat al-Nisa’ 6; Surat al-A‘raf 141, 163, 168; Surat al-Anfal 17; Surat Yunus 30; Surat Hud 7; Surat al-Mulk 2; Surat Muhammad 4, 31; Surat al-Anbiya’ 35; Surat al-Kahf 7; Surat al-Naml 40; Surat al-Fajr 15, 16; Surat al-Nahl 92; Surat al-Insan 2; Surat al-Ahzab 11; Surat Ibrahim 6.

Affliction does not necessarily come only in the form of calamities and difficult things. Sometimes good and kindness can also be a calamity.

³⁵Every creature with an identity will taste death. And We test you with evil and good to purify you. And you will be returned only to Us.

(Anbiya/ 35)

^34,35Indeed, We purified/matured Solomon through various adversities, distresses. And We left a corpse on his throne. Then he turned; “O my Rabb! Protect me/keep me free from material and spiritual stain and bestow/grant me a kingdom that would not belong to anyone else after me! Indeed, You are the One Who grants/bestows much”.

(Sad/34, 35)

⁴⁰Said one who has knowledge from the Book: “I will bring it to you before your glance returns to you”

(Naml/40)

¹⁶⁸And We divided them into many communities with leaders on the earth. Some of them were righteous, and some of them were lesser than that. And We tested them with good and evil so they may return; act in accordance with the principles of Allah.

(A’râf/ 168)

^15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.(Fajr/15,16)

⁷Indeed, We made what is on the earth, that which is adornment for it so We may test the people as to which of them will be better in deeds.

(Qahf/7)

And An’am/ 164-165, Niml/ 40, Al-Imran/ 186, Anfal/ 17.

Verses 34 – 36:

In these verses, the claims of the Meccan polytheists denying the Hereafter are narrated. In response to our Lord’s repeated warnings about the Hereafter, the polytheists said, “Then bring our ancestors back to life and make them bear witness to the existence of the Hereafter,” supposing that they were presenting a strong argument to disprove belief in the Hereafter. However, this approach of the polytheists is inconsistent and illogical. If it were possible for people to bring their dead ancestors back to life and make them witnesses of the afterlife, there would be no choice between believing in the Hereafter and not believing in it, and no one would be burdened with the responsibility of believing in the Hereafter, since everyone would already know of it.

However, the polytheist mindset—shallow in sound reasoning—has always used similar arguments in this regard:

^33-38And those leaders from among the people of the messenger, who disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb and denied the meeting of Akhirat [Afterlife] and to whom We had given luxury in this simple worldly life said: “This is only a human like you; he eats from that which you eat, he drinks from that which you drink. And if you obey a human like yourselves, then surely, you are the ones who lose. Does he promise you that you will definitely be brought forth when you have died and become dust and bones? That which you are threatened with is impossible! Only our simple worldly life! We die, live. And we are not the ones who will be resurrected. The messenger is only a man who invents lies about Allah and we do not believe in him”.

(Muminun/33-38)

^7,8And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Shall we show you a man who informs you that you will definitely be in a new formation when you have decomposed and disintegrated into complete disintegration? Has he invented a lie about Allah or is there a madness in him?”. Rather, those who do not believe in Akhirat [Afterlife] are indeed in a punishment and an extreme astray.

(Saba’/7-9)

There is a narration regarding the revelation of the verses in question:

It is reported that Abu Jahl said these words among the disbelievers of Quraysh. He said: “O Muhammad, if what you say is true, then raise up for us two of our ancestors, one of whom is Qusay b. Kilab, for he was a truthful man. We will ask him about what happens after death.”

The constant objections of the polytheists to “resurrection after death” are mentioned by the Qur’an in many verses, and these objections are answered with rational proofs. As this issue is dealt with in the analysis of Surah Yasin, we recommend reading the details there.

Verse 37:

³⁷Are they better or the people of Tubba and those before them? We manipulated/destroyed them. Indeed, they were sinners.

This verse reminds the Meccans of the fate of Tubba and some of his predecessors who denied the Hereafter and gives them the message: “If you too become sinners—polytheists, deniers of the Hereafter, and rejecters of the Messenger—you too will not be tolerated and you too will be destroyed.”

The question in the verse, “Are they better, or the people of Tubba and those who preceded them?” is a rhetorical question of denial. The answer is: “They deserve punishment for what they say. They are not better than the people of Tubba and the nations that were destroyed, nor are they wealthier, stronger, or tougher. We destroyed them, and these are in the same situation.”

A similar verse was mentioned earlier in Surah al-Qamar:

⁴³Are your infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb better than them? Or is there a covenant or command given by Allah that you have in the scriptures concerning that they will be saved? ⁴⁴Or they say: “We are a people that help each other/have power to withstand the punishment”?

(Qamar/43,44)

تببّعTUBBA’

This word is a title used for the rulers of Yemen. Just as some societies called their rulers Padishah, Caesar, Kisra, Shah, or Tsar, the Yemenis called their rulers “Tubbaʿ”.

“They were a tribe of the people of Sheba. They came to power in the land of Sheba in 115 BC and held power until AD 300. Their legends were known among the Arabs for centuries.”

Some of the Tubbaʿ rulers were al-Harith al-Rāʾish, the son of Himyal Dhū Sudad; Abraha Dhū al-Manār; ʿAmr Dhū al-Azʿar; Shamar b. Malik, to whom Samarkand is attributed; and Afrikis b. Qays, who led the Berbers from Canaan to Africa. Africa was named after this last one.

It will be recalled that these rulers were first mentioned in Surah Qahf. There they were mentioned, along with Pharaoh and ʿĀd, as a people who denied the resurrection and Allah’s reckoning.

¹²Before them, people of Noah, Companions of Rass and Thamud denied. ^13,14Ad, Pharaoh and brothers of Lot, Companions of the Thicket and people of Tubba. All of them denied the prophets and thus, My punishment was fulfilled.

(Qahf/12- 14)

Verses 38, 39:

³⁸And We did not create the heavens/universe and the earth and that which is between them as the Ones Who play.

³⁹We formed both of them only in/with truth. But most of them do not know.

In these verses, it is emphasized that the beings in the universe were not created in play, and Allah did not create them merely to play with them; they have a purpose. To furnish a definitive proof of the Resurrection, our Lord seems to be saying: “If there were no resurrection after death, this creation of Ours would be mere amusement—vain and purposeless. But the Creator of the universe is not one who plays. No meaningless act can be attributed to Allah.”

²⁷And We did not form the heavens/universe, the earth and that is between them without a purpose. That is the assumption of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. Woe to those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb because of the fire of Jahannah [Hell]!

(Sad/27)

¹⁶And We did not form the heavens/universe and the earth and all that in between as the Ones Who play.

¹⁷If We intended to take a diversion, we would definitely have taken it from Us, if We were to do so.

(Anbiya/16, 17)

³We narrate you the best of stories as We reveal this Qur’an to you although you were among those who were unaware of/apathetic to this matter before this.

⁴When Joseph said to his father: “O my father! Indeed I have seen eleven stars, the sun and the moon; I have seen them submitting to me”

(Yunus 3, 4)

And al-Mu’minun/115, 116, 101, al-Ma’aric/10- 14.

Verses 40 – 42:

⁴⁰Surely, the Day of Distinction is the meeting place/predetermined meeting date for them all.

These verses remind us that the reason for the creation of the universe was to warn of the Day of Fasl.

THE DAY OF SEPARATION [YAWM AL-FASL]:

The word fasl, as a verb, means “to put distance between two things, to separate two distinct things that have become contiguous.” This word should not be confused with shaqq, which means “to split a whole, to split it in two.” On the Day of Resurrection, it is not a whole that will be split in two; rather, things already distinct will be separated. In other words, on that day, the righteous and the unrighteous, the believers and the unbelievers, will be separated. This is why the Day of Judgment is called Yawm al-Fasl [the Day of Discernment]. This expression—translated by some as “the day of decision” or “the day of judgment”—is, in our opinion, best rendered literally, without interpretation.

³Your relatives and especially your children will never benefit you on the day of Qiyamat [Resurrection]. Allah will separate you. And Allah is the One Who sees best what you do.

(Mumtaḥanah/3)

^11,12Allah begins formation then returns it. Then you will be returned to Him. And the criminals will be in despair at the moment of Qiyamat [Resurrection].

¹³And there will not be for them any helpers, intercessors from among those whom they associated with Allah. And they will deny their partners/be the ones who do not accept their partners. ¹⁴And on the day when the Hour rises, that day they will become separated.

(Rum/11-14)

¹⁷Indeed, the day of Distinction will be a predetermined gathering date.

(Naba/17)

Since an explanation of the “Day of Fasl” has already been given in the analysis of Surat al-Mursalat, we recommend reading the details there.

The verse says: “On that Day, no close one will be of any use to another close one, except those on whom Allah has mercy. Nor will they be helped.” It is clear from this that on that day no one will benefit from anyone else—not even the Prophet. The reason for the use of the word “mawlā [near]” is that the first to help are parents, children, siblings, close relatives, and friends. If those who are close cannot help one another, then those who are distant—outsiders—certainly cannot.

⁴⁸And enter under the guardianship of Allah against the day when no individual will avail another individual, no one’s help and intercession will be accepted, no ransom/compensation will be received and no individual will be helped.

(Al-Baqarah/48)

Verses 43 – 50:

-“^47,48Seize him and drag him into the midst of the blazing fire. Then pour over his head from the punishment of scalding water.”-

-“^49,50Taste it! Surely, you were a powerful and exalted person! Indeed, this is that about which you were in doubt”.-

These verses present a scene from the “Day of Fasl” and the plight of the polytheists. The polytheists will be fed from the tree of Zaqqum, which is like molten metal; it will boil in their bellies like hot liquid. They will be seized and thrown into the center of Hell, and boiling water will be poured over them. They will also be insulted with the words: ⁵⁰Taste it! Surely, you were a powerful and exalted person! Indeed, this is that about which you were in doubt.”^.

Similar scenes of Hell are given in other verses of the Qur’an as a warning:

^19-22Those two, believers and infidels are two adversaries who have disputed about their Rabb. And for the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb, garments of fire will be cut out for them. Scalding water will be poured down upon their heads. Thus that which is within their bellies and their skins will be melted. And for them will be iron maces. Every time they want to get out of there from anguish, they will be returned to it and: “Taste the blazing punishment!”.

(Hajj/19, 22)

^13-16On that day, the deniers will be thrown into the fire of Jahannah [Hell]. –This is the fire you have been denying! Then, is this also a magic? Or, do you not see? Lean over it! Whether you have patience or you do not have patience, it is the same for you now. You will only be recompensed for what you did!-

(Tur/13-16)

The detail about the “oleander tree” mentioned in verses 43–46 was previously given in Surah al-Waqi‘ah. However, a brief reminder may be useful: Oleander is a plant that grows in the Tihāmah region on the Red Sea side of the Arabian Peninsula. It is a low-growing tree that occurs naturally and does not shed its leaves in winter. Some species with colorful and attractive flowers are cultivated as ornamentals. The oleander contains a poisonous sap with a bad odor and very bitter taste; even external contact with this sap (e.g., when its branches are cut) can cause a kind of skin disease.

Verses 51 – 57:

After explaining the treatment that sinners will face on the “Day of Fasl,” this group of verses explains what kind of life the pious will be deemed worthy of on that day. When the different treatments that both groups will face are compared, it is clearly seen how different the afterlife of believers and polytheists will be. These depictions of the end—one marked by extreme despair and unhappiness, the other by extreme joy and happiness—aim, on the one hand, to intimidate the polytheists, and on the other, to encourage the believers.

We have previously analyzed the expression “Hūr ʿīn [big black eyes]” in the verse in Surah al-Wāqiʿah. Accordingly, the word “Hūr” means “bright black eyes,” and the word “ʿĪn” means “those with very black, wide eyes.”

Eyes described by using both words “Hūr” and “ʿĪn” are a type the Arabs greatly admired and are used to describe the beauty of both men and women.

When the words “Hūr” and “ʿĪn” are used together, as in “Hūr ʿīnun,” the meaning is “large, bright, wide-eyed.” Since this trait describes the spouses given in Paradise in the verses, it means “spouses with large, bright eyes.” For this reason, the expression “hūrīs with big bright eyes,” used in many translations and interpretations, is an incorrect translation. For when one says “bright-eyed people,” the word “Hūr” must be eliminated from the wording. In our opinion, today’s false belief about the word “hūrī” stems from this incorrect translation, in which the adjectives are personified. The misunderstanding on which this incorrect translation is based is that the words “Hūr” and “ʿĪn” are perceived as feminine. According to the available information and documents, this error of perception first began with Ḥasan al-Baṣrī and was subsequently supported by numerous unfounded and inconsistent reports.

The expression “Hūr ʿīn” also appears in the passages of al-Wāqiʿah/15–26 and al-Insān/5–22.

Since the expression “Hūr ʿīn” was previously discussed in Surah al-Wāqiʿah, we recommend reading the details there.

The expression “They will not taste any death other than the first death. And Allah will protect them from the punishment of Jahannah [Hell]” in the verse emphasizes that pious believers are placed in a safe position before they die, and that their lives are taken happily while they are in this position.

The safe maqam was previously taught in Surah al-Qamar:

⁵⁵They will be in the “places of the seats of righteousness” in the presence of the most potent master, the ruler; in their place that is only for the righteous, in which it is not possible to lie, a position that has no possibility to perish.

55 In the “seats of righteousness” in the presence of the Mighty Owner, the Ruler; they are in fixed positions reserved for the righteous, where lying is impossible and where there is no possibility of extinction.

MAK’AD-I SIDK: مقعد صدق [mak’ad-ı sidk]; means “the council of truthfulness, the seat of truth,” or “a fixed rank or position reserved for the righteous, where lying is not possible and where there is no possibility of destruction.”

Allah is meant by emphases such as “the One of very great power,” “the King whose power has no end,” “the Possessor of immense dominion,” “the King of kings.” The noun in the names “al-Malik” and “al-Muqtadir” is for grandeur.

That the people mentioned in the verse are “with God” does not indicate proximity in terms of location, but the honors given to them in terms of rank, position, and renown. By expressing that pious people are in such a sublime presence, it is intended to explain the confidence and comfort they will attain.

In this case, believers are in a safe place at the time of death, on the Day of Judgment, and in heaven. These blessings were previously mentioned in the following verses:

²²There will be faces which will be radiant on that day; at that moment; ²³looking at their Rabb; expecting favor from their Rabb.

(Qiyamat/22, 23)

^30-32And when it is said to those who have entered under the guardianship of Allah: “What has your Rabb sent down?”, they will say: “Good”. Good is for those who produce good in this world. Yet, the home of Akhirat [Afterlife] is certainly better. And how beautiful is the home of those who have entered under the guardianship of Allah; gardens of Eden! They will enter there. Rivers flow underneath it. For them will be therein that which they wish. Thus recompense will Allah those who have entered under the guardianship of Himself. Those who have entered under the guardianship of Allah are the ones whom angels will comfort and remind one by one what they did in the past and what they failed to do while being obliged to. And they will say: “Salam [health, peace, happiness…] be upon you! Now enter Jannah [Heaven/Paradise] as the recompense of the deeds you have done!”.

(Nahl/30, 32)

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise, there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.

(Fussilat/30- 32)

^101,102Indeed, those for whom “The Best” is prepared by Us; they will be taken away far from Jahannah [Hell]. They will not hear the moaning of Jahannah [Hell]. They will abide eternally among that which their selves desire.

¹⁰³And that greatest fear will not grieve them and the harbingers of good tidings will remind them: “This is your day which you have been promised”.

(Anbiyâ/100- 103)

Verse 58:

⁵⁸Thus We have eased the Qur’an in your language so they may be reminded.

In this last paragraph of the Surah, the discourse returns to the Qur’an, and it is reminded that the Qur’an has been made easier for those who listen so that they can receive advice. A similar verse was previously mentioned in Surah al-Qamar and is repeated four times in the same Surah:

¹⁷Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

²²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who remembers and thinks?

³²Indeed, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

⁴⁰Surely, We have made the Qur’an easy/prepared the Qur’an for thinking/remembrance. Then, is there anyone who takes lesson and thinks?

(Qamar/17, 22, 32, 40)

Verse 59:

⁵⁹Then observe. Indeed, they are the ones who observe.

After all these explanations, our Lord said to His Messenger, “Now watch! Surely they too are watching.” The message of the verse is: “Wait for the victory that will come from your Lord. They are also watching, in their delusions, for your destruction. Wait until Allah judges between you and them, for they too are watching for the calamities they hope will befall you.”

In fact, these statements give assurance to the Messenger of Allah, for he had already been assured before:

⁵¹Surely, We will help Our messengers and those who have believed in this simple worldly life and on that day when the witnesses will stand/testify.

⁵²On that day, the excuses of those who do wrong; act against their own good by associating others with Allah will not benefit them. And the curse, deprivation will be for them, and the worst of the home will be for them.

(Mu’min/51, 52)

²¹Allah has written: “Indeed, I and My messengers will prevail”. Indeed, Allah is the One Who is competent over everything, the most exalted, the most powerful, the most honorable, the invincible/the subduer.

(Mujadila/21)

⁷O you who have believed! Should you help Allah, He will help you and set your feet firm. ⁸As for those who deny, destruction will be upon them and Allah will waste their work. ⁹This is definitely because they disliked what Allah revealed. And Allah has made their deeds worthless.

(Muhammad/7,8)

And Fath/4, Al-i Imran/139, Saffat/171- 173, An’am/158, A’raf/ 71, Sajdah/30, Yunus/102.

Allah knows the truth best.

^[1] (See the analysis of al-Ghafir/1 in the same volume for these attributions).

^[2] (Qurtubi; al-Jami’a li Ahkami’l Qur’an)

^[3] (Razi; al-Mefatih al-Ghayb)

^[4] (Darweze; al-Tafsir al-Hadith)

^[5] (Razi; al-Mefatih al-Ghayb)

^[6] (Al-Baghawi)