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الدخان

Surah AD-DUKHAN / The Smoke phonetic | Surah 44

AD-DUKHAN · 59 verses

Surah AD-DUKHAN Arabic Surah AD-DUKHAN English Surah AD-DUKHAN Phonetic
Bismi Allāhi Ar-Raĥmāni Ar-Raĥīmi

1 Ĥā-Mīm

2 Wa Al-Kitābi Al-Mubīni

3 'Innā 'Anzalnāhu Fī Laylatin Mubārakatin 'Innā Kunnā Mundhirīna

4 Fīhā Yufraqu Kullu 'Amrin Ĥakīmin

5 'Amrāan Min `Indinā 'Innā Kunnā Mursilīna

6 Raĥmatan Min Rabbika 'Innahu Huwa As-Samī`u Al-`Alīmu

7 Rabbi As-Samāwāti Wa Al-'Arđi Wa Mā Baynahumā 'In Kuntum Mūqinīna

8 Lā 'Ilāha 'Illā Huwa Yuĥyī Wa Yumītu Rabbukum Wa Rabbu 'Ābā'ikumu Al-'Awwalīna

9 Bal Hum Fī Shakkin Yal`abūna

10 Fārtaqib Yawma Ta'tī As-Samā'u Bidukhānin Mubīnin

11 Yaghshá An-Nāsa Hādhā `Adhābun 'Alīmun

12 Rabbanā Akshif `Annā Al-`Adhāba 'Innā Mu'uminūna

13 'Anná Lahumu Adh-Dhikrá Wa Qad Jā'ahum Rasūlun Mubīnun

14 Thumma Tawallaw `Anhu Wa Qālū Mu`allamun Majnūnun

15 'Innā Kāshifū Al-`Adhābi Qalīlāan 'Innakum `Ā'idūna

16 Yawma Nabţishu Al-Baţshata Al-Kubrá 'Innā Muntaqimūna

17 Wa Laqad Fatannā Qablahum Qawma Fir`awna Wa Jā'ahum Rasūlun Karīmun

18 'An 'Addū 'Ilayya `Ibāda Allāhi 'Innī Lakum Rasūlun 'Amīnun

19 Wa 'An Lā Ta`lū `Alá Allāhi 'Innī 'Ātīkum Bisulţānin Mubīnin

20 Wa 'Innī `Udhtu Birabbī Wa Rabbikum 'An Tarjumūni

21 Wa 'In Lam Tu'uminū Lī Fā`tazilūni

22 Fada`ā Rabbahu 'Anna Hā'uulā' Qawmun Mujrimūna

23 Fa'asri Bi`ibādī Laylāan 'Innakum Muttaba`ūna

24 Wa Atruki Al-Baĥra Rahwan 'Innahum Jundun Mughraqūna

25 Kam Tarakū Min Jannātin Wa `Uyūnin

26 Wa Zurū`in Wa Maqāmin Karīmin

27 Wa Na`matin Kānū Fīhā Fākihīna

28 Kadhālika Wa 'Awrathnāhā Qawmāan 'Ākharīna

29 Famā Bakat `Alayhimu As-Samā'u Wa Al-'Arđu Wa Mā Kānū Munžarīna

30 Wa Laqad Najjaynā Banī 'Isrā'īla Mina Al-`Adhābi Al-Muhīni

31 Min Fir`awna 'Innahu Kāna `Ālīāan Mina Al-Musrifīna

32 Wa Laqadi Akhtarnāhum `Alá `Ilmin `Alá Al-`Ālamīna

33 Wa 'Ātaynāhum Mina Al-'Āyāti Mā Fīhi Balā'un Mubīnun

34 'Inna Hā'uulā' Layaqūlūna

35 'In Hiya 'Illā Mawtatunā Al-'Ūlá Wa Mā Naĥnu Bimunsharīna

36 Fa'tū Bi'ābā'inā 'In Kuntum Şādiqīna

37 'Ahum Khayrun 'Am Qawmu Tubba`in Wa Al-Ladhīna Min Qablihim 'Ahlaknāhum 'Innahum Kānū Mujrimīna

38 Wa Mā Khalaqnā As-Samāwāti Wa Al-'Arđa Wa Mā Baynahumā Lā`ibīna

39 Mā Khalaqnāhumā 'Illā Bil-Ĥaqqi Wa Lakinna 'Aktharahum Lā Ya`lamūna

40 'Inna Yawma Al-Faşli Mīqātuhum 'Ajma`īna

41 Yawma Lā Yughnī Mawláan `An Mawláan Shay'āan Wa Lā Hum Yunşarūna

42 'Illā Man Raĥima Allāhu 'Innahu Huwa Al-`Azīzu Ar-Raĥīmu

43 'Inna Shajarata Az-Zaqqūmi

44 Ţa`āmu Al-'Athīmi

45 Kālmuhli Yaghlī Fī Al-Buţūni

46 Kaghalyi Al-Ĥamīmi

47 Khudhūhu Fā`tilūhu 'Ilá Sawā'i Al-Jaĥīmi

48 Thumma Şubbū Fawqa Ra'sihi Min `Adhābi Al-Ĥamīmi

49 Dhuq 'Innaka 'Anta Al-`Azīzu Al-Karīmu

50 'Inna Hādhā Mā Kuntum Bihi Tamtarūna

51 'Inna Al-Muttaqīna Fī Maqāmin 'Amīnin

52 Fī Jannātin Wa `Uyūnin

53 Yalbasūna Min Sundusin Wa 'Istabraqin Mutaqābilīna

54 Kadhālika Wa Zawwajnāhum Biĥūrin `Īnin

55 Yad`ūna Fīhā Bikulli Fākihatin 'Āminīna

56 Lā Yadhūqūna Fīhā Al-Mawta 'Illā Al-Mawtata Al-'Ūlá Wa Waqāhum `Adhāba Al-Jaĥīmi

57 Fađlāan Min Rabbika Dhālika Huwa Al-Fawzu Al-`Ažīmu

58 Fa'innamā Yassarnāhu Bilisānika La`allahum Yatadhakkarūna

59 Fārtaqib 'Innahum Murtaqibūna

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Tafsir

Verse 1

Hā mīm: God knows best what He means by these [letters].

Verse 2

By the Book, the Qur’ān, that clarifies, the one that distinguishes what is lawful from what is unlawful.

Verse 3

Indeed We revealed it on a blessed night, the Night of Ordainment (laylat al-qadr), or the eve of the middle of Sha‘bān, in which it was revealed from the Mother Book, from the seventh heaven to the heaven of this world. Indeed We have been warning, We have been causing [people] by it to have fear [of God].

Verse 4

In it, that is to say, on the Night of Ordainment, or on the eve of the middle of Sha‘bān, every definitive matter, that has been fixed, with regard to the provisions and the terms of life and other things [decreed by God] for the entire year until that same night again [the following year], is distinguished, is decided.

Verse 5

As an ordinance, a distinguishing, from Us. Indeed We have been sending from your Lord, messengers, [such as] Muhammad (s) and those before him,

Verse 6

as a mercy, out of compassion for those to whom these [messengers] have been sent. Surely He is the Hearer, of their sayings, the Knower, of their actions.

Verse 7

Lord of the heavens and the earth and all that is between them (read rabbu’l-samāwāti, in the nominative [to understand it] as a third predicate; or read rabbi’l-samāwāti as a substitution for rabbika, ‘your Lord’), if you should be certain, O people of Mecca, that God, exalted be He, is the Lord of the heavens and the earth, then also be certain that Muhammad (s) is His Messenger.

Verse 8

There is no god except Him. He gives life and brings death. Your Lord and the Lord of your forefathers.

Verse 9

Nay, but they linger in doubt, concerning the Resurrection, playing, in mockery of you, O Muhammad (s), and so he said, ‘My God, assist me against them with seven [years of drought] like the seven of Joseph’.

Verse 10

God, exalted be He, says: So watch out for the day when the heaven will produce a visible smoke. Thus the earth became barren and famine became so severe that they began to see what looked like smoke rising between the heaven and the earth,

Verse 11

that will envelop the people, and so they said: ‘This is a painful chastisement!

Verse 12

Our Lord, relieve us from the chastisement; indeed we have believed’, we have [now] affirmed the sincerity of Your Prophet.

Verse 13

God, exalted be He, says: How can there be a reminder for them, that is to say, faith will not benefit them once the chastisement has been sent down, when already there has come to them a manifest Messenger, whose Message is plain [to understand],

Verse 14

but they turned away from him and said, ‘He has been taught — that is, a human being is teaching him the Qur’ān — [he is] a madman!’

Verse 15

‘Indeed We will remove the chastisement, the famine from you [for], a little, time; and so it was removed from them. [But] you will indeed revert!’, to your disbelief — and they did.

Verse 16

Mention, the day when We shall assault with the most mighty assault — this was the day of [the battle of] Badr — [then] indeed We shall take vengeance, on them (al-batsh, means ‘to seize violently’).

Verse 17

And certainly We tried, We tested, before them the people of Pharaoh, together with him, when a messenger came to them, namely, Moses, peace be upon him, who was honoured, before God, exalted be He,

Verse 18

[saying], ‘Give over to me, what I summon you to in the way of faith, that is, manifest your faith to me, O, servants of God; indeed I am for you a messenger [who is] faithful’, in what he has been sent with,

Verse 19

and, ‘Do not rebel, [do not] try to act strong, against God, by neglecting obedience to Him. Lo! I bring you a clear warrant’, [clear] proof of [the sincerity of] my Mission — but they threatened to stone him to death.

Verse 20

So he said, ‘And truly I seek refuge in my Lord and your Lord, lest you should stone me, [to death] with rocks.

Verse 21

And if you do not believe me, then stay away from me’, [that is] then refrain from harming me — but they did not refrain from such [action].

Verse 22

So he called to his Lord, saying, ‘These are indeed a guilty, an idolatrous, lot!’

Verse 23

God, exalted be He, said: ‘Then set out (read fa-asri or fa’sri) with My servants, the Children of Israel, by night; for you will assuredly be pursued, [surely] Pharaoh and his people will pursue you.

Verse 24

And leave the sea behind, once you and your companions have crossed it, at rest, still and calm, until the Egyptians enter it: indeed they will be a drowned host’ — he [Moses] was reassured by this [statement] — and they were [indeed] drowned.

Verse 25

How many gardens, orchards, and, flowing, fountains did they leave behind,

Verse 26

as well as sown fields and many a glorious residence, [many] a splendid court,

Verse 27

and the bounty, the comforts, in which they rejoiced!, [in which] they lived luxuriously.

Verse 28

So [it was] (kadhālika is the predicate of a subject [that is missing], such as ‘the matter was [so]’) and We made these an inheritance, that is to say, their riches, for another people, namely, the Children of Israel.

Verse 29

So neither the heaven nor the earth wept for them — in contrast to the [case with] believers, at the point of whose death weep both their places of prayer on earth and the route by which their deeds ascend the heaven; nor were they reprieved, [nor] were they deferred [until they were able] to make repentance.

Verse 30

And verily We delivered the Children of Israel from the humiliating chastisement, of having their children slain and their womenfolk taken as servants,

Verse 31

from Pharaoh (min Fir‘awna, is said to be a substitution for al-‘adhābi, on the basis of an implied annexation, that is to say, [min] ‘adhābi [Fir‘awna]; or it is said to be a circumstantial qualifier referring to al-‘adhāb, ‘the chastisement’). Truly he was a tyrant of the wanton ones.

Verse 32

And verily We chose them, that is, the Children of Israel, with a knowledge, that We had of their state, over [all] the worlds, that is, the worlds of their time, [those of] the rational beings.

Verse 33

And We gave them signs in which there was a manifest trial, an obvious grace, such as the parting of the sea, [the sending down of] manna and quails and other such [signs].

Verse 34

Indeed these ones, that is, the Meccan disbelievers, say,

Verse 35

‘It, that death after which there is life, is nothing more than our first death, that is, when they were sperm-drops, and we shall not be resurrected, [we shall not be] raised alive after the second one.

Verse 36

Bring us then our fathers, alive, if you are being truthful’, about our being resurrected after we have died, that is to say, that we will be given life [again].

Verse 37

God, exalted be He, says: Are they better, or the people of Tubba‘ — [he was] a prophet or a righteous man — and those, communities, before them? We destroyed, because of their disbelief. In other words: they are not mightier than those, and yet they were destroyed; indeed they were criminals.

Verse 38

And We did not create the heavens and the earth and all that is between them, [intending] to play, by creating all that (lā‘ibīna, ‘to play’, is a circumstantial qualifier).

Verse 39

We did not create them, and all that is between them, except with the truth, that is to say, [We created them] rightfully so that one might infer thereby Our power and Our Oneness and other matters; but most of them, that is, the Meccan disbelievers, do not know.

Verse 40

Assuredly the Day of Decision, the Day of Resurrection, in which God will decide between servants, will be the tryst for all of them, for everlasting chastisement;

Verse 41

the day when a friend will not avail a friend, on account of kinship or friendship, that is to say, [the day when] he will not [be able to] ward off from the other, anything, of the chastisement, nor will they be helped — [nor will they] be protected from it (yawma, ‘the day’, is a substitution for yawma’l-fasl, ‘the Day of Decision’),

Verse 42

except for him on whom God has mercy — and these are the believers, for they will intercede for one another with God’s permission. He is indeed the Mighty, the Victor in His retribution of the disbelievers, the Merciful, to believers.

Verse 43

Lo! the tree of Zaqqūm, one of the vilest of the bitter trees of the Tihāma region: God, exalted be He, will make it grow forth in the Hell-fire,

Verse 44

will be the food of the sinful, Abū Jahl and his companions, the gravest of sinners.

Verse 45

Like molten copper, that is to say, like the dregs of black oil (ka’l-muhli, is the second predicate) it will boil inside the bellies ([if] read taghlī, then it is a third predicate; [if] yaghlī, then it is a circumstantial qualifier referring to al-muhl, ‘molten copper’),

Verse 46

as the boiling of boiling water, [hamīm means] water of the most extreme temperature.

Verse 47

‘Seize him, it will be said to the Zabāniya [the Guards of Hell], ‘seize the sinner’, and drag him (read fa‘tilūhu or fa‘tulūhu), haul him away violently and brutally, to the midst of Hell-fire, [al-jahīm means] the centre of the Fire.

Verse 48

Then pour over his head the torture of boiling water!’, that is to say, the boiling water which is ever-torturous (this [use of ‘the torture of boiling water’] is rhetorically more intense than what is stated by the verse: boiling water will be poured over their heads [Q. 22:19]).

Verse 49

And it will be said to him: ‘Taste!, that is, [taste] the chastisement. Indeed you are the mighty, the noble one!, as you claimed when you used to say, ‘There is nothing between its two mountains [sc. Mecca] that is mightier or nobler than me!’

Verse 50

And it will be said to them: This, that you see of the chastisement, is indeed that which you used to doubt’, about which you used to be uncertain.

Verse 51

Assuredly the God-fearing will be in a secure place, a seat in which there will be security from [all] fear,

Verse 52

amid gardens, orchards, and springs,

Verse 53

dressed in fine silk and [heavy] silk brocade, that is to say, in fine and thick silks (sundusin wa’stabraqin, respectively), sitting face to face (mutaqābilīna is a circumstantial qualifier), that is to say, they do not look upon each other backs, since the couches revolve with them in them.

Verse 54

So [shall it be] (an implied al-amru, ‘the matter’, should be read as preceding this); and We shall pair them, either in conjugality or [meaning] We shall join them, with houris of beautiful eyes, women of the fairest complexion with wide and beautiful eyes.

Verse 55

They will call, they will request from servants, therein, that is, in Paradise, to bring, every fruit, thereof, [remaining] secure, [in their knowledge] that it will not come to an end or cause harm and [secure] from all danger (āminīna, ‘secure’, is a circumstantial qualifier’).

Verse 56

They will not taste death therein, other than the first death, namely, the one [that came] in this world after they had lived in it (some [scholars] think that illā, ‘other than’, here means ba‘da, ‘after’). And He will shield them from the chastisement of Hell-fire —

Verse 57

a bounty from your Lord (fadlan is a verbal noun, with the sense of tafaddulan, and is in the accusative [dependent status] because of an implied [preceding] tafaddala). That is the supreme triumph.

Verse 58

For We have made it easy, We have facilitated the Qur’ān, in your tongue, in your language, so that the Arabs may understand it from you, that perhaps they may remember, [that perhaps] they may be admonished and become believers — but they do not believe.

Verse 59

So be on the look out, await their destruction. Indeed they [too] are on the look out, for your death — this was before the revelation of the command to struggle against them.
Surah AD-DUKHAN Phonetic listening · 59 verses