Surah Ad-Dukhan (The Smoke)

59 Verses. Meccan.

Except for the saying: {Indeed, We shall remove the punishment} (4:15).

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

1 { Hā, Mīm. }

2 { By the clear Book. }

3 { Indeed, We sent it down during a blessed night. Indeed, We were warning. }

4 { In it is determined every wise matter }

5 { as a command from Us. Indeed, We were sending }

6 { as a mercy from your Lord. Indeed, He is the Hearing, the Knowing. }

7 { Lord of the heavens and the earth and whatever is between them, if you should be certain. }

8 { There is no deity except Him; He gives life and causes death. Your Lord and the Lord of your forefathers. }

9 { But they, in doubt, are playing. }

Sūrat Ad-Dukhān (The Smoke): Verse 1

Ḥā Mīm

There are several issues concerning the opening verses:

Issue 1: Interpretations of {Ḥā Mīm * Wa-l-Kitāb al-Mubīn}

There are several possibilities for the structure of these opening words:

Apposition (Badal): The intended meaning is: "This is Ḥā Mīm, and the Manifest Book [is such and such]," similar to saying, "This is Zayd, and Allāh [is such and such]."
Sentence Completion: The statement is complete at {Ḥā Mīm}, and the following phrase begins a new statement: {Wa-l-Kitāb al-Mubīn * Inna anzalnāhu...} (And by the Manifest Book, We have sent it down...).
Oath by Two Things: The structure implies two oaths: "By Ḥā Mīm, and by the Manifest Book, We have sent it down," making it two oaths concerning one matter.

Issue 2: Evidence for the Createdness (Ḥudūth) of the Qur'an

This opening suggests the Qur'an is created (not eternal) for several reasons:

Composition: {Ḥā Mīm} implies: "This is a composition (mu’allaf) of these letters." Anything composed of successive letters must be created.
Oath Context: Oaths are valid only by the Lord (Rabb) of things, not the things themselves. Thus, the implied meaning is: "By the Lord of Ḥā Mīm, and by the Lord of the Manifest Book." Everything that is Lorded over (marbūb) is created.
Description as Kitāb (Book): The term Kitāb is derived from jamʿ (gathering/compilation). Something compiled is subject to the disposition of another, and whatever is subject to disposition is created.
Description as Munzal (Sent Down): The phrase {Inna anzalnāhu} (We have sent it down) indicates it is subject to the action of another, and whatever is subject to the action of another is created.

We have repeatedly established that any composite thing made of successive letters and sequential sounds is created. Knowledge of this is self-evident and necessary. Only someone devoid of intellect, unaware of the meaning of the Eternal (Qadīm) and the Created (Muḥdath), would dispute this. If this is established, how can one dispute the validity of these proofs? What has been proven eternal is something other than what is composed of these letters and sounds.

Issue 3: Meaning of Al-Kitāb (The Book)

The term Al-Kitāb here could refer to:

Previous Scriptures: The books revealed by Allāh to previous prophets, as in {We sent Our messengers with clear signs and sent down with them the Book and the Balance} (Al-Hadid: 25).
The Preserved Tablet (Al-Lawḥ al-Maḥfūẓ): As in {Allāh erases what He wills and establishes, and with Him is the Mother of the Book} (Ar-Ra‘d: 39) and {And indeed, it is in the Mother of the Book with Us} (Az-Zukhruf: 4).
The Qur'an Itself: In this case, Allāh swears by the Qur'an that He sent it down in a blessed night. This form of speech indicates the utmost glorification of the Qur'an, similar to how a person might say when seeking a favor from someone important: "I seek intercession through you to you, and I swear by your right upon me."

Issue 4: Meaning of Al-Mubīn (The Manifest)

Al-Mubīn means that which contains the clarification (bayān) of what people need in their religion and worldly affairs. It is described as clarifying even though the true essence of clarification belongs to Allāh, because the clarification is achieved through it. This is like when Allāh says: {Indeed, this Qur'an recounts to the Children of Israel...} (An-Naml: 76) or {We relate to you the best of stories} (Yūsuf: 3). Similarly, He describes the revelation as a "sultan" (authority) that speaks, because it is the ultimate expression of clarification, as if it possesses a speaking tongue. This description is for the purpose of exaggeration regarding this attribute.

Issue 5: The Blessed Night (Laylah Mubārakah)

There is a difference of opinion regarding this night:

The Majority Opinion: It is Laylat al-Qadr (The Night of Decree)

They offer several proofs:

Direct Reference: Allāh says {We have sent it down in the Night of Decree} (Al-Qadr: 1), and here He says {We have sent it down in a blessed night}. To avoid contradiction, this blessed night must be Laylat al-Qadr.
Ramadan Context: Allāh states {The month of Ramadan, in which the Qur'an was revealed} (Al-Baqarah: 185), establishing that the revelation occurred in Ramadan. Since this night is described as blessed, it must fall in Ramadan. Everyone who places the blessed night in Ramadan agrees it is Laylat al-Qadr.
Similar Descriptions: Allāh describes Laylat al-Qadr: {The angels and the Spirit descend therein by permission of their Lord from every matter. Peace it is} (Al-Qadr: 4-5). Here, He says: {In it is decreed every wise matter}. This aligns with the descent of angels. Furthermore, the Qur'an mentions {a matter from Us} (here) and {by permission of their Lord from every matter} (in Sūrat Al-Qadr). It also mentions {a mercy from your Lord} (here) and {Peace it is} (in Al-Qadr). When descriptions closely match, it necessitates that one night is the other.
Report from Qatādah: Muḥammad ibn Jarīr al-Ṭabarī narrated from Qatādah that the Scrolls of Abraham were revealed on the first night of Ramadan, the Torah six nights into it, the Psalms twelve nights into it, the Gospel eighteen nights into it, and the Qur'an on the twenty-fourth night of Ramadan. This blessed night is Laylat al-Qadr.
Reason for the Name: Laylat al-Qadr is named so because its measure and honor before Allāh are immense. This honor is not due to the time itself (since time is uniform in essence), but because noble, lofty matters occurred within it. The highest station in religion is that of the Qur'an, as it established the prophethood of Muḥammad (PBUH) and distinguished truth from falsehood in all revealed books (as He said, {and a guardian over it} [Al-Mā’idah: 48]). Since the Qur'an holds the highest rank, if its descent occurred on any other night, that other night would be the one of Qadr. Since consensus holds that Laylat al-Qadr occurred in Ramadan, we know the Qur'an was revealed then.

The Minority Opinion: It is the Night of Mid-Sha‘bān (Laylat al-Barā’ah)

Those who hold this view, such as ‘Ikrimah and others, lack compelling evidence; they rely on narrations from some people. If a sound report from the Prophet (PBUH) exists, it is accepted; otherwise, the first view is correct.

These proponents claim the Night of Mid-Sha‘bān has four names: The Blessed Night, Laylat al-Barā’ah (Night of Acquittal), Laylat al-Ṣakk (Night of the Seal/Decree), and Laylat al-Raḥmah (Night of Mercy).

It is called Laylat al-Barā’ah/al-Ṣakk because when a creditor collects debts, he writes an acquittal (barā’ah). Similarly, Allāh writes acquittal for His believing servants this night.
This night is said to have five special characteristics:
1. Decreeing every wise matter (as stated in the verse).
2. Virtue of Worship: The Prophet (PBUH) said: "Whoever prays one hundred rak‘ahs this night, Allāh sends one hundred angels: thirty to give glad tidings of Paradise, thirty to guarantee safety from the Fire, thirty to ward off worldly calamities, and ten to repel the machinations of Satan."
3. Descent of Mercy: The Prophet (PBUH) said: "Allāh shows mercy to my Ummah this night, equal to the number of sheep hairs of the Banū Kalb tribe."
4. Obtaining Forgiveness: Allāh forgives all Muslims this night, except for a sorcerer, a malicious person, a habitual drunkard, one disobedient to parents, or one persisting in adultery.
5. Granting Intercession: On the 13th of Sha‘bān, the Prophet (PBUH) asked for his Ummah and was granted one-third of intercession. On the 14th, two-thirds. On the 15th, the entirety, except for those who strayed from Allāh like a stray camel. (This section is cited from Al-Kashshāf).

Addressing the Objection on Time and Space:

If one argues that time, being an extension measured by celestial movements, is uniform in its parts, making it impossible for one part to be inherently superior to another without an arbitrary preference (which is impossible for the Wise), then:

The answer is that affirming the creation of the world and a free-willed Creator implies that the Free Agent is not precluded from singling out a specific time for an act of creation over others. If this principle (that a free agent can choose specific times) is refuted, then the creation of the world and the existence of a free agent are refuted, rendering Quranic exegesis pointless. If the principle holds, the objection vanishes.

Furthermore, people state that Allāh may single out certain times for increased honor to motivate the accountable to perform acts of obedience during those times. This is why Allāh concealed Laylat al-Qadr among the nights—so that the servant might anticipate it in any given night, thus encouraging constant obedience. Time and place gain their special honor secondary to the honor of humankind, who is the origin.

Issue 6: The Descent of the Qur'an (Total vs. Gradual)

‘Aṭiyyah al-Ḥarūrī asked Ibn ‘Abbās (RA) how it is correct that the Qur'an was sent down in one night when Allāh sent it down throughout all the months. Ibn ‘Abbās (RA) replied: "O Ibn al-Aswad, if I perished and this remained in your mind without an answer, you would perish. The Qur'an was sent down in its entirety from the Preserved Tablet to the Bayt al-Ma‘mūr in the lowest heaven, and then it was sent down gradually according to events and circumstances."

Issue 7: The Structure and Cohesion of the Verses

The purpose of these verses is to glorify the Qur'an in three ways:

Glorification by its Essence (Dhat):
- Allāh swears by it, indicating its honor.
- Allāh swears by it concerning its descent in a blessed night, which signifies its utmost honor.
- Allāh describes it as Mubīn (Manifest), indicating its inherent honor.

Glorification by the Honor of the Time of Revelation:
- This is stated in {We have sent it down in a blessed night}. This implies that its descent in a blessed night necessitates its honor and majesty.
- This phrase implies two things: (a) Allāh sent it down, and (b) that night was blessed.
  - The explanation for (a) Allāh sending it down is: {We were the warners}, meaning the purpose of sending this Sūrah is that warning humanity cannot be achieved without it.
  - The explanation for (b) the night being blessed involves two things: (i) In it, every wise matter is decreed, and (ii) that wise matter is distinguished by the honor that it is purified by decree from Us, indicated by {a matter from Us}.

Glorification by the Honor of the Sender (Munzil):
- This is stated in {We were the senders}, meaning that warning and sending occurred from Allāh.
- He then clarifies that this sending was for the completion of mercy: {a mercy from your Lord}. The use of the singular Rabb instead of the plural Minna (from Us) indicates that Lordship necessitates mercy upon those being Lorded over.
- He then clarifies that this mercy met the needs of the needy because Allāh hears their supplications and knows their needs, hence: {Indeed, He is the Hearer, the Knower}.

Issue 8: Interpretation of Specific Terms

Regarding {Inna anzalnāhu fī laylatin mubārakah}:

It is said that Allāh sent down the entirety of the Qur'an from the Preserved Tablet to the lowest heaven on this night, and then sent down what the accountable needed at various times. Another view is that the copying from the Preserved Tablet begins on Laylat al-Barā’ah, concluding on Laylat al-Qadr. Then, the copy of provisions is given to Michael, the copy of wars to Gabriel, as well as earthquakes, thunder, and sinkholes, the copy of deeds to Ismā‘īl (the guardian of the lowest heaven), and the copy of calamities to the Angel of Death.

Regarding {Fīhā yufraqu}:

It means: In that blessed night, it is separated/detailed/made clear, derived from faraqtu al-shay’a afriquhu farqan wa furqānan. The author of Al-Shakkāf noted that it is read with a shaddah (yufarraqu) or with the active voice (yufriqu), attributing the action to the agent, and the Separator is Allāh. Zayd ibn ‘Alī read it with the first-person plural (nufarriqu).

Regarding {Kulla amrin ḥakīm}:

Ḥakīm means possessing wisdom. Allāh singling out every person for a specific state regarding age, provision, lifespan, happiness, or misery indicates profound wisdom. Since these decrees and judgments indicate the wisdom of their Author, they are described as ḥakīmah (wise). This is a metaphorical attribution, as Ḥakīm is truly the attribute of the Owner of the matter.

Regarding {Amran min ‘indinā}:

There are two ways to interpret the accusative case (amran):

Specialization (Ikhtiṣāṣ): After establishing the honor of these decrees by describing them as wise, Allāh further emphasizes their honor by saying: "I mean by this matter a matter originating from Us, coming from Our presence, as necessitated by Our knowledge and management."
Circumstantial Adverb (Ḥāl): This has three sub-interpretations:
- It is a circumstantial adverb referring to the pronoun of the subject (anzalnāhu): "We sent it down while commanding a matter."
- It refers to the pronoun of the object: "We sent it down while it was a matter from Us concerning what must be done."
- Abū ‘Alī al-Fārisī narrated from Abū al-Ḥasan that {amran} is a circumstantial adverb, and the subject of the circumstance (dhū al-ḥāl) is the indefinite noun {kullu amrin ḥakīm}, which is unusual.

Regarding {Inna kunnā mursilīn}:

Meaning: We did this warning because We were the senders (i.e., the Prophets).

Regarding {Raḥmatan min Rabbik}:

It is in the accusative case, functioning as the object of purpose (li-l-raḥmah): "for the sake of mercy."

Regarding {Innahu huwa al-Samī‘ al-‘Alīm}:

This means the mercy was true mercy because the needy either mention their needs with their tongues or they do not. If they mention them, Allāh hears their speech and knows their needs. If they do not mention them, Allāh is still aware of them. Thus, His being Hearer and Knower necessitates that He sends down His mercy upon them.

Regarding {Rabb al-Samāwāti wa-l-Arḍi wa mā baynahumā in kuntum mūqinīn}:

Issue 1: The Reading of Rabb

‘Āṣim, Ḥamzah, and al-Kisā’ī read the bā’ with a kasrah (Rabbika), connecting it to {a mercy from your Lord}. The rest read it with a fatḥah (Rabbū), connecting it to {He is the Hearer, the Knower}.

Issue 2: The Purpose of the Statement

The purpose of this verse is that since the Sender (Allāh) is described with such Majesty and Greatness, the thing sent down (the Qur'an) must possess the utmost honor and loftiness.

Issue 3: The Significance of {In kuntum mūqinīn} (If you are certain)

There are several interpretations:

Seeking Certainty: Abū Muslim said it means: "If you seek certainty and desire it, then know that the matter is as we have stated," similar to saying, "So-and-so is a helper of Najd," meaning he desires Najd.
Affirmation of Lordship: The author of Al-Kashshāf suggests that they acknowledged that the heavens and the earth have a Lord and Creator. It was then said to them: The sending of messengers and the revelation of books is a mercy from the Lord (Subḥānahu wa Ta‘ālā). Then it was said: This is the Hearer, the Knower, whom you acknowledge as the Lord of the heavens and the earth and what is between them, if your acknowledgment stems from knowledge and certainty—like saying, "This is the bounty of Zayd, whose generosity people have heard about, if the news reached you and you heard his story."

Allāh then refutes their certainty by saying {Nay, they are in doubt, playing} (bal hum fī shakkin yal‘abūn), indicating that their acknowledgment does not stem from true knowledge or certainty, but from jesting and play.

Verses 7–16: The Smoke and the Warning

{Fartaqib yawma ta’tī al-samā’u bi-dukhānin mubīn * Yaghashā an-nāsa hādhā ‘aḏābun alīm * Rabbanā ikshif ‘annā al-‘aḏāba innā mu’minūn * Annā lahumu adh-dhikrā wa qad jā’ahum rasūlun mubīn * Thumma tawallaw ‘anhu wa qālū mu‘allamun majnūn * Innā kāshifū al-‘aḏābi qalīlan innan kum ‘ā’idūn * Yawma nabṭishu al-baṭshata al-kubrā innā muntaqimūn}

(7) So await the Day when the heaven will come with a manifest smoke, (8) covering the people. This will be a painful torment. (9) [They will cry out], "Our Lord, remove from us the torment; indeed, we are believers." (10) How will they have the reminder, when a clear messenger has already come to them? (11) Then they turned away from him and said, "Taught one, [or] mad!" (12) Indeed, We will remove the torment a little; indeed, you will revert [to disbelief]. (13) On the Day We will seize [them with] the greatest seizure; indeed, We will take vengeance.

Issue 1: Interpretation of the Blessed Night (Revisited)

It is narrated that ‘Aṭiyyah al-Ḥarūrī asked Ibn ‘Abbās (RA) about the verses {We have sent it down in the Night of Decree} and {We have sent it down in a blessed night}, given that Allāh sent the Qur'an down throughout all the months. Ibn ‘Abbās (RA) replied: "O Ibn al-Aswad, if I perished and this remained in your mind without an answer, you would perish. The Qur'an was sent down in its entirety from the Preserved Tablet to the Bayt al-Ma‘mūr in the lowest heaven, and then it was sent down gradually according to events and circumstances."

Issue 2: Interpretation of Vocabulary

{Fīhā yufraqu} (In it is decreed/separated):

It means it is separated and made clear. It is read as yufarraqu (passive, with shaddah) or yufriqu (active, attributed to Allāh). Zayd ibn ‘Alī read it as nufarriqu (We separate).

{Kulla amrin ḥakīm} (Every wise matter):

Regarding {Amran min ‘indinā} (A matter from Us):

The accusative case (amran) can be interpreted in two ways:

Specialization: After establishing the honor of these decrees by describing them as wise, Allāh further emphasizes their honor by saying: "I mean by this matter a matter originating from Us, coming from Our presence, as necessitated by Our knowledge and management."
Circumstantial Adverb (Ḥāl): This can refer to the subject pronoun (anzalnāhu), the object pronoun (anzalnāhu), or, as narrated from Abū al-Ḥasan, the dhū al-ḥāl is the indefinite noun {kullu amrin ḥakīm}.

Regarding {Inna kunnā mursilīn} (We were the senders):

Meaning: We did this warning because We were the senders (i.e., the Prophets).

Regarding {Raḥmatan min Rabbik} (A mercy from your Lord):

It is in the accusative case, functioning as the object of purpose (li-l-raḥmah): "for the sake of mercy."

Regarding {Innahu huwa al-Samī‘ al-‘Alīm} (Indeed, He is the Hearer, the Knower):

Verses 17–21: The Smoke and the Denial

Issue 1: The Smoke (Dukhān)

The verse speaks of a manifest smoke that will cover the people, signaling a painful torment.

Issue 2: The Plea of the People

They will cry out: "Our Lord, remove the torment from us, for indeed we are believers."

Issue 3: The Rejection of their Plea

Allāh responds to their plea by questioning its timing: How will they have the reminder? A clear messenger has already come to them.

Issue 4: Their Rejection of the Messenger

They turned away from the messenger and accused him, saying: "Taught one, [or] mad!"

Issue 5: The Temporary Relief and Inevitable Return

Allāh states: "Indeed, We will remove the torment a little; indeed, you will revert [to disbelief]." This indicates a temporary reprieve, but their nature of denial will reassert itself.

Issue 6: The Ultimate Vengeance

This temporary reprieve will be followed by the ultimate punishment: "On the Day We will seize [them with] the greatest seizure; indeed, We will take vengeance."

Verses 22–29: The Context of the Seizure

{Wa laqad aṣbaḥa qawmu Fir‘awna wa-l-ladhīna min qablihim kadhdhabū bi-āyātinā fa-akhaḏāhum akhudha ‘azīzin ghalīb * A-kuffārun khayrun am qawmu Tubba‘ wa-l-ladhīna min qablihim ahlaknāhum innahum kānū mujrimīn * Wa mā khalaqnā al-samāwāti wa-l-arḍa wa mā baynahumā la‘ibīn * Mā khalaqnāhumā illā bi-l-ḥaqqi wa lākinna aktharahum lā ya‘lamūn * Inna yawma al-faṣli mīqātuhum ajma‘īn * Yawma lā yughnī mawlan ‘an mawlan wa lā hum yunṣarūn * Illā man raḥima Allāhu innahu huwa al-‘azīzu al-raḥīm}

(14) And certainly had the people of Pharaoh and those before them denied the signs of Our Lord, so We seized them with a seizure of overwhelming might. (15) Are they better than the people of Tubba‘ and those before them? We destroyed them; indeed, they were criminals. (16) And We did not create the heavens and the earth and what is between them in play. (17) We did not create them except in truth, but most of them do not know. (18) Indeed, the Day of Decision is their appointed time, all of them. (19) The Day when no ally will avail an ally at all, nor will they be aided. (20) Except for whom Allāh has mercy upon. Indeed, He is the Exalted in Might, the Merciful.

Issue 1: Historical Precedents for Seizure

The verse reminds the disbelievers that the people of Pharaoh and those before them also denied the signs of Allāh, and Allāh seized them with a mighty, overwhelming seizure.

Issue 2: Comparison with Past Nations

Are the current disbelievers better than the people of Tubba‘ and those before them? Allāh destroyed them because they were criminals.

Issue 3: The Purpose of Creation

Allāh clarifies that He did not create the heavens, the earth, and what is between them in jest or play. He created them only in truth, but most people do not know this reality.

Issue 4: The Day of Decision

The Day of Decision (Yawm al-Faṣl) is the appointed time for all of them. On that Day, no friend (mawla) will benefit another friend, nor will they be aided, except for whom Allāh has mercy upon. Indeed, He is the Exalted in Might, the Merciful.

Tafsir of Ad-Dukhan 44:1

Mafatih al-Ghayb