Ad-Dukhan (The Smoke): Verses 30–39

Contextual Introduction

Having explained the manner of Pharaoh's destruction, Allah then clarifies the manner of His favor upon Moses and his people. Since averting harm precedes conferring benefit, Allah began by stating the removal of harm:

This refers to the killing of their sons, the enslavement of their women, and the hardship of forced labor.

There are two interpretations for this phrasing:

1. The implied meaning is: "from the humiliating torment originating from Pharaoh."
2. Pharaoh himself is a substitute for "the humiliating torment," as his excessive torture and degradation constituted the torment itself.

The author of Al-Kashshaf noted a variant reading: {من عذاب * المهين} (from the torment the humiliating). In this reading, Al-Muhīn (The Humiliating) refers to Pharaoh, because he was exceedingly active in humiliating the truthful ones. Another reading, attributed to Ibn Abbas, is {من فرعون} (from Pharaoh) used interrogatively.

The subsequent phrase, {Indeed, he was high/arrogant}, serves as the answer, as if asking: "Do you know who he was in his tyranny and devilishness?" Then his state is defined: {Indeed, he was high} (or arrogant), meaning he held a high rank among the corrupters. Alternatively, it could refer to his high status in the land, as mentioned in Surah Al-Qasas (28:4): {Indeed, Pharaoh exalted himself in the land...}. He was also a transgressor; his transgression included claiming divinity despite his baseness and insignificance.

Selection and Signs

After detailing the removal of harm, Allah mentions the bestowal of good upon the Children of Israel:

There are two points of discussion here:

First Point: The phrase {with knowledge} ('alā 'ilmin) is in the circumstantial case (ḥāl).

1. It means Allah chose them knowing they were deserving and preferable over others.
2. It means Allah chose them while knowing that they would sometimes deviate and commit errors in certain situations.

Second Point: The apparent meaning of {We did indeed choose them... over the worlds} suggests they were superior to all beings in existence.

1. Some scholars interpreted this as superiority over the people of their time.
2. Others view it as a general statement that is subsequently qualified, similar to the verse: {You are the best nation produced [as an example] for mankind} (Al 'Imran: 110).

These signs included the splitting of the sea, the shading by clouds, the sending down of Manna and Quail, and other overwhelming miracles that Allah did not manifest to anyone else.

This implies giving them manifest blessings. Since Allah tests people with hardship (miḥnah), He also tests them with blessings as a clear trial to distinguish the sincere friend from the hypocrite.

Return to the Disbelievers of Mecca

Here, the discussion about the story of Moses concludes, and the narrative returns to the disbelievers of Mecca. This return is prompted by their statement:

Meaning, they are in doubt regarding the Resurrection and the Final Hour. The text then explains their persistence in disbelief, contrasting it with the story of Pharaoh's people, who were also persistent in disbelief before being destroyed, while Allah favored the Children of Israel.

The discourse returns to the initial topic: the denial of the Resurrection by the Meccan disbelievers:

If they deny the second life, why did they say, "There is nothing but our first death, and we will not be resurrected"?

The author of Al-Kashshaf explains that they were told that death is followed by life, just as they were once non-existent (as mere drops) and then brought to life. Allah says: {You were dead and He gave you life. Then He causes you to die, and then He will give you life again...} (Al-Baqarah: 28). They replied, "Is there any death that is followed by life except our first death?" They meant that the death followed by life is only the first death, not the second one. Thus, their statement is equivalent to saying, "There is nothing but our worldly life."

Another view is that their statement means: "Nothing from the states of existence comes to us except the first death; the second life will never come." They explicitly confirm this denial by saying: {And we will not be resurrected.} This interpretation avoids the complexity mentioned by the author of Al-Kashshaf.

The term nashr (resurrection/scattering) is used when Allah brings the dead back to life.

The Challenge and the Rebuttal

The disbelievers used an argument to deny the Resurrection: If resurrection were possible and rational, they demanded that Allah bring back one of their deceased ancestors to consult him, thereby providing proof for the Prophet's claim regarding prophethood and the Resurrection. They asked the Messenger of Allah to pray that Qusayy ibn Kilab be resurrected so they could consult him about the truthfulness of Muhammad's prophethood and the Resurrection.

In response to this demand, Allah says:

The disbelievers of Mecca offered no rational doubt regarding the denial of the Resurrection; rather, they insisted on ignorance and blind imitation. Therefore, Allah responded only with a threat: The previous disbelievers were stronger than these people, yet Allah destroyed them; similarly, He will destroy these people.

The question {Are they better, or the people of Tubba'?} is a rhetorical question expressing severe disapproval.

Abu 'Ubaydah stated that the kings of Yemen were each called Tubba' because the people of the world followed him. In the pre-Islamic era (Jahiliyyah), Tubba' held the status of the Caliph in Islam—they were the greatest of the Arab kings. Aisha said that Tubba' was a righteous man. Ka'b said that Allah condemned his people, not him. Al-Kalbi identified him as Abu Karb As'ad. The Prophet (peace be upon him) said: "Do not curse Tubba', for he had embraced Islam. I do not know if Tubba' was a prophet or not."

If one asks: What is the meaning of {Are they better, or the people of Tubba'?} when neither group possesses any goodness? The answer is that the comparison is in terms of power and might, similar to the verse: {Are your disbelievers better than those [mentioned before], or do you have immunity in the scriptures?} (Al-Qamar: 43), which followed the mention of Pharaoh's people.

Creation as Proof of Resurrection

Then, Allah presented the decisive proof for affirming the Resurrection:

If the Resurrection did not occur, this creation would be mere play and futility. This line of reasoning has been fully elaborated at the beginning of Surah Yunus and at the end of Surah Al-Mu'minun (23:115): {Did you think that We created you in vain?}, and in Surah Sad (38:27): {And We did not create the heaven and the earth and what is between them in vain.}

This refers to the people of Mecca. The argument used by the Mu'tazila based on this verse—that Allah does not create or will disbelief and sin—is known, along with its refutation. And Allah knows best.

Verses 40–59 (The Day of Judgment)