Surah Ad-Dukhan (The Smoke): Verse 17

{And certainly did We try before them the people of Pharaoh, and there came to them a noble messenger.}

It is established that when Allah mentioned the obstinacy of the disbelievers of Mecca in their disbelief, He then showed that many of their predecessors were likewise obstinate. He specified this quality in the majority of Pharaoh's people.

The author of Al-Kashshaf mentioned that the reading {وَلَقَدْ فَتَنَّا} (wa laqad fattannā) is recited with the shaddah (intensification) for emphasis. Ibn Abbas interpreted it as "We tested them" (ابتلينا - ibtalaynā), and Al-Zajjaj said, "We tried them" (بلونا - balawnā). The meaning is that Allah dealt with them as one who tests, by sending a messenger to them.

{وَجَاءَهُمْ رَسُولٌ كَرِيمٌ} (wa jā'ahum rasūlun karīm) - "and there came to them a noble messenger."

There is a difference of opinion regarding the meaning of كَرِيمٌ (karīm, noble) here:

1. Al-Kalbī said: Noble to his Lord, meaning he deserved many kinds of honor from his Lord.
2. Muqātil said: Good in character.
3. Al-Farrā' said: A man is called karīm among his people because it is said that no messenger was ever sent except from the noblest and most honorable of his people.

{Saying, "Deliver to me the slaves of Allah. Indeed, I am to you a trustworthy messenger."}

Regarding {أَنْ أَدُّوا} (an addū - "that you deliver"): There are two views:

1. It is An Al-Mufassirah (the explanatory an), because the coming of the messenger to those he is sent to implies the meaning of speech, as he only comes to them as a bearer of good tidings, a warner, and an inviter to Allah.
2. It is Al-Mukhaffafah (the lightened form) of the heavy an (that), meaning: "And there came to them, that the matter is: Deliver the slaves of Allah." {عِبَادَ اللَّهِ} ('ibād Allāh) is the object, referring to the Children of Israel. It means: "Deliver them to me and send them with me," similar to the verse: {فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ} (Surah Taha: 47) - "So send with us the Children of Israel."

It is also possible that it is a call to them, meaning: "Deliver to the slaves of Allah what is obligatory upon you: faith, acceptance of my call, and following my path."

This is justified by the statement: {إِنِّي لَكُمْ رَسُولٌ أَمِينٌ} (innī lakum rasūlun amīn) - "Indeed, I am to you a trustworthy messenger," as Allah entrusted him with His revelation and prophethood.

{وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ} (wa an lā ta'lū 'alā Allāh) - "and that you not be arrogant against Allah." This is similar to the first part (the command to deliver). It means: Do not become arrogant toward Allah by insulting His revelation and His messenger.

{بِبَيِّنَةٍ وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ} (bi bayyinatin wa innī 'udhtu bi Rabbī wa Rabbikum an turjumūn) - "with a clear proof, and indeed, I have sought refuge in my Lord and your Lord, that you stone me."

It is said that {أَنْ تَرْجُمُونِ} (an turjumūn) means that you kill me. Another interpretation is that you stone me with words, saying, "He is a lying sorcerer."

{وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ} (wa in lam tu'minū lī fa'tazilūn) - "But if you do not believe me, then leave me alone." The lām in لِي (lī) is the lām of purpose (i.e., for my sake). {فَاعْتَزِلُونِ} (fa'tazilūn) means: "Leave my path, neither for me nor against me."

The author of this book (Al-Razi) said: The Mu'tazilites are rigid and claim that wherever the word i'tizāl (withdrawal/separation) appears in the Qur'an, it means withdrawal from falsehood, not from the truth. I was present in some gatherings where someone mentioned this claim. I refuted him using this verse, saying that the intended withdrawal here is separation from the religion and path of Moses, peace be upon him, which is undoubtedly withdrawal from the truth. The man fell silent.

{Then he prayed to his Lord, "Indeed, these are a criminal people."}

{فَدَعَا رَبَّهُ} (fa da'ā Rabbahu) - The Fā' (then) indicates a preceding, implied statement. The interpretation is: They disbelieved and did not believe, so Moses prayed to his Lord, saying, "Indeed, these are a criminal people."

If someone asks: Disbelief is a greater state than crime, so why is the description of the disbelievers being "criminal"? I reply: Because a disbeliever might be just in his own religion, or he might be a criminal in his religion, or he might be a transgressor in his religion, making him the most despicable of people.

The author of Al-Kashshāf mentioned that {إِنَّ هَؤُلَاءِ} (inna hā'ulā') is read with a kasrah (i.e., أَنَّ هَؤُلَاءِ - anna hā'ulā') implying the preceding speech: "So he prayed to his Lord, saying: 'Indeed, these are a criminal people.'"

{So set forth with My slaves by night. Indeed, you will be pursued.}

Ibn Kathir and Nafi' read {فَأَسْرِ} (fa asri) with an alif (connecting it to the previous command), while the rest read it without the alif (as فَاسْرِ - fasri). Sarā and Asrā are two linguistic variants (meaning 'to travel by night').

The meaning is: "And We revealed to Moses: 'Set forth with My slaves by night; indeed, you will be pursued.'" This pursuit by Pharaoh and his people would be the cause of their destruction.

{And leave the sea in stillness; indeed, they are a host to be drowned.}

Regarding {رَهْوًا} (rahwan): There are two opinions:

1. It means still or calm. It is said, 'ayshun rāhin (a calm life) if it is easygoing. Moses was commanded to leave the sea still, without agitation, as it was, so that when he struck it with his staff, it would part, leaving the path dry until the Copts entered it. Then Allah would close it upon them.
2. {رَهْوًا} means a wide opening or gap. The meaning is: "Leave it with a gap," meaning the path that Allah revealed between the two sides of the sea.

{إِنَّهُمْ جُندٌ مُغْرَقُونَ} (innahum jundun mughraqūn) - "Indeed, they are a host to be drowned." Leave the path as it was so they enter and drown. Allah informed him of this so that Moses' heart would be free from worry about their evil and harm.

{How many gardens and springs did they leave behind!}

{And crops and noble seats}

{And pleasures in which they were delighting.}

This verse indicates that Allah drowned them. After their drowning, Allah said this statement, clarifying that they left behind these five things: gardens, springs, crops, noble seats, and pleasures.

{وَمَقَامٍ كَرِيمٍ} (wa maqāmin karīm) - The noble seat refers to the assemblies and fine dwellings they possessed. Some say it refers to the pulpits upon which they used to praise Pharaoh.

{وَنِعْمَةٍ كَانُوا فِيهَا فَاكِهُونَ} (wa ni'matin kānū fīhā fākihūn) - The linguists say that نِعْمَة (ni'mah, blessing) with a fatḥah (N-F-A) means the beauty and splendor of life. The blessing of Allah is His favor and giving. The author of Al-Kashshāf said: Ni'mah with a fatḥah comes from tanā'ama (to enjoy), and with a kasrah (N-F-I) comes from an'ama (to bestow favor).

It is also read {فَاكِهُونَ} (fākihūn) or {فَكِهُونَ} (fakihūn).

{كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ} (kadhālika wa awrathnāhā qawman ākhareen) - "Thus, and We caused to inherit it another people." This kāf (like that) is in the accusative case, meaning: "Thus was their expulsion, and We caused another people to inherit it," meaning the Children of Israel, who had no kinship, religion, or allegiance with them. They were enslaved by them, so Allah destroyed them by their hands and bequeathed their kingdom and dwellings to them.

{And the heaven and the earth did not weep for them,}

There are several interpretations for {فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ} (famā bakat 'alayhim as-samā'u wal-ard):

1. Al-Wāḥidī in Al-Basīṭ narrated from Anas ibn Mālik that the Prophet (PBUH) said: "There is no servant but that he has two doors in the heaven: one from which his provision descends, and one through which his deeds ascend. When he dies, they miss him and weep for him." He recited this verse. This is because they did not perform any righteous deeds on earth for the earth to weep for them, nor did good speech or righteous deeds ascend to heaven for the heaven to weep for them. This is the view of most commentators.
2. The implied meaning is: The inhabitants of heaven and the inhabitants of earth did not weep for them. The muḍāf (the possessor/source) is omitted. Meaning: The angels and the believers did not weep for them; rather, they rejoiced at their destruction.
3. It is customary in the case of the death of a great personage to say: "The world darkened for him," "The sun and moon were eclipsed for him," and "The wind, heaven, and earth wept for him." This is meant to exaggerate the magnitude of the calamity, not as a literal statement.

Al-Kashshāf narrated from the Prophet (PBUH) that he said: "No believer dies in a foreign land where his mourners are absent, except that the heaven and the earth weep for him."

Jarīr said:

The sun is rising, not eclipsed, The stars of the night and the moon weep for you.

This verse carries a sense of mockery toward them. It means they used to exalt themselves and believe that if they died, heaven and earth would weep for them. They were not of that stature; rather, they were beneath that. This is mentioned only as satire.

{And they were not reprieved.}

{وَمَا كَانُوا مُنْظَرِينَ} (wa mā kānū munẓarīn) - When the time for their destruction came, they were not given respite for repentance, recovery, or making amends.

Surah Ad-Dukhan: Verses 18–27

{And certainly did We save the Children of Israel from the humiliating torment,}

{from Pharaoh. Indeed, he was arrogant among the transgressors.}

{And We certainly chose them, with knowledge, over the worlds.}

{And We gave them of the signs that were therein a manifest trial.}

{Indeed, these [disbelievers] say,}

{“There is nothing but our first death, and we will not be resurrected.}

{So bring back our forefathers, if you should be truthful.”}

{Are they better, or the people of Tubba' and those who were before them? We destroyed them; indeed, they were criminals.}

{And We did not create the heavens and the earth and what is between them in play.}

{We did not create them except in truth, but most of them do not know.}

These verses confirm the salvation of the Children of Israel from the humiliating torment inflicted by Pharaoh. Pharaoh was arrogant among the transgressors. Allah chose the Children of Israel with knowledge over the peoples of their time, and He gave them signs that contained a clear test/trial.

The disbelievers (of Mecca, or the Pharaoh's people) claim: {إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَى وَمَا نَحْنُ بِمُنْشَرِينَ} ("There is nothing but our first death, and we will not be resurrected"). They challenge: {فَأْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ} ("So bring back our forefathers, if you should be truthful").

Allah responds by asking: {أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ} ("Are they better, or the people of Tubba'?"). He reminds them that those before them, like the people of Tubba', were destroyed because they were criminals.

Finally, Allah asserts the truthfulness of creation: {وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ} ("And We did not create the heavens and the earth and what is between them in play"). {مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ} ("We did not create them except in truth, but most of them do not know").