Tafsir of Ad-Dukhan 44:13-16

{How will they have the reminder?} How will they remember, take heed, and fulfill what they promised of faith when the torment is removed? {And there had already come to them} that which is greater and more compelling for the necessity of remembrance than the removal of the smoke: the clear signs that appeared through the Messenger of Allah (ﷺ), such as the miraculous Book and other miracles. Yet, they did not remember; they turned away from him and slandered him, claiming that a non-Arab boy named Addas, belonging to some of the Thaqif tribe, was the one who taught him, and they attributed madness to him.

{Indeed, We will remove the torment for a little while; indeed, you will return [to disbelief]} Meaning: As soon as We remove the torment from you, you will return to your polytheism. You will not remain, after its removal, in the state of supplication and humility you are currently in.

If you ask: How can the statement {Indeed, We will remove the torment for a little while} be consistent with the view of those who place the [event of the] smoke before the Day of Resurrection? I say: When the sky brings the smoke, the tormented among the disbelievers and hypocrites will writhe in pain and say, "Our Lord, remove the torment from us; indeed, we are believers, turning back [to You]." So, Allah will remove it from them after forty days. As soon as He removes it, they will apostatize without delay.

{The Day We will strike with the greatest strike} He means the Day of Resurrection, similar to the Almighty’s saying: {But when there comes the greatest Overwhelming [Event]} (An-Nazi'at: 34).

{Indeed, We will take retribution} Meaning: We will take retribution from them on that day.

If you ask: What governs the accusative case of Yawma (the Day) in {The Day We will strike}? I say: It is governed by what is implied in {Indeed, We will take retribution}, which is "We will take retribution." It is not correct for it to be governed by muntaqimun (taking retribution), because the particle Inna blocks that.

It has been recited as nabṭushu (with a damma on the ṭāʾ). Al-Hasan recited it as nubṭishu (with a damma on the nūn), as if he is commanding the angels to strike them with the greatest strike, or he is making the "greatest strike" the one that strikes them. It has also been said that the {greatest strike} refers to the Day of Badr.

{And We had already tried before them the people of Pharaoh, and there came to them a noble messenger, [Saying], "Render to me the servants of Allah. Indeed, I am to you a trustworthy messenger. And [saying], 'Do not be haughty toward Allah. Indeed, I bring you clear authority. And indeed, I have sought refuge in my Lord and your Lord, lest you stone me. But if you do not believe me, then leave me alone.'"}