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44: Ad-Dukhan - الدخان
Introduction
For the chronology and the general theme of the Surahs of Ha Mim series of which this is the fifth, see the Introduction to Surah 40. The theme of this particular Surah is how worldly pride and power are humbled in the dust if they resist spiritual forces, and how Evil and Good find their true setting in the Hereafter. The title of Dukhan occurs in verse 10. It means smoke or mist, and may refer to a drought or famine, as explained in the notes to the verse. Summary- Revelation explains clearly how worldly pride and arrogance may come to naught, even at long odds, against spiritual truths (44:1-29, and C. 216). A people may be given all blessings and may fail in its trust, as did Israel: will the Quraysh learn the lesson of Good and Evil? (44:30-59, and C. 217).
44:1
[ Abdullah Yusuf Ali ]
Ha Mim.
Tafseer Commentary
4688 These Abbreviated Letters are discussed in the Introduction to S. 40, paragraphs 2-4.
44:2
[ Original ]
وَالْكِتَابِ الْمُبِينِ
[ Abdullah Yusuf Ali ]
By the Book that makes things clear;-
Tafseer Commentary
4689 The Qur'an is its own evidence. In the last Surah (43:3) stress was laid on the fact that everyone could understand it. Here the stress is on the fact that it is a Message of Mercy from Allah in that it warns mankind against evil.
44:3
[ Original ]
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ۚ إِنَّا كُنَّا مُنْذِرِينَ
[ Abdullah Yusuf Ali ]
We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil).
Tafseer Commentary
4690 Usually taken to be a night in the month of Ramadan, say the 23rd, 25th, or 27th night of that month. It is referred to as the Night of Power in 97:1-2. See also 2:185. But perhaps we need not fix it literally by the calendar. The night that a Message descends from Allah is indeed a blessed night like a day of rain for a parched land.
44:4
[ Original ]
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
[ Abdullah Yusuf Ali ]
In the (Night) is made distinct every affair of wisdom,
Tafseer Commentary
4691 Such an occasion is one on which divine Wisdom places before us, through Revelation, the solution of spiritual problems of the highest import to mankind.
44:5
[ Original ]
أَمْرًا مِنْ عِنْدِنَا ۚ إِنَّا كُنَّا مُرْسِلِينَ
[ Abdullah Yusuf Ali ]
By command, from Our Presence. For We (ever) send (revelations),
44:6
[ Original ]
رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
[ Abdullah Yusuf Ali ]
As Mercy from thy Lord: for He hears and knows (All things);
Tafseer Commentary
4692 It is because Allah is the friend of the friendless and the help of the helpless that He hears all sincere prayers, and as His knowledge embraces all things, He grants to us whatever is best for us, not as we see it, but as He knows it in His perfect knowledge.
44:7
[ Original ]
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ
[ Abdullah Yusuf Ali ]
The Lord of the heavens and the earth and all between them, if ye (but) have an assured faith.
Tafseer Commentary
4693 Cf. 2:4. They cannot fully realise what a tremendous thing it is that Allah is their own Lord and Cherisher (next verse), as He is the Lord and Cherisher of the whole Universe, until they firmly believe-until their Faith amounts to a certainty, secure and unshakable.
44:8
[ Original ]
لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ
[ Abdullah Yusuf Ali ]
There is no god but He: It is He Who gives life and gives death,- The Lord and Cherisher to you and your earliest ancestors.
44:9
[ Original ]
بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ
[ Abdullah Yusuf Ali ]
Yet they play about in doubt.
Tafseer Commentary
4694 The story is mainly about the Quraysh. But there is a wider meaning behind it, applicable to men generally, and at all times. As a body the Quraysh, especially in the earlier stages of the preaching of Islam, before they started persecution, received the Message with more amusement than hatred. They played about with it, and expressed doubts about it, whereas the Preacher was most earnest about it, with all his heart and soul in it, as he loved his people and wished to save them from their wickedness and folly.
44:10
[ Original ]
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ
[ Abdullah Yusuf Ali ]
Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible,
Tafseer Commentary
4695 What Day is this? It obviously refers to a great calamity, and from the wording it is to be a great calamity in the future, seen with the prophetic eye. The word yaghsha in verse 11 may be compared to al ghashiyah in 88:1, which obviously refers to the final Day of Judgement. But verse 15 below ("We shall remove the Penalty for a while") shows that it is not the final Judgement referred to here, but some calamity that was to happen soon afterwards. Perhaps it was a famine, about which see the next note.
4696 The "smoke" or "mist" is interpreted on good authority to refer to a severe famine in Makkah, in which men were so pinched with hunger that they saw mist before their eyes when they looked at the sky. Ibn Kathir in his Tarikh mentions two famines in Makkah, one in the 8th year of the Mission , say the fourth year before the Hijrah, and another about the 8th year after the Hijrah. But as either or both of these famines lasted as many as seven years, the dates are to be taken very roughly. It is even possible that the two famines were continuous, of varying severity from year to year. Bukhari mentions only the post-Hijrah famine, which was apparently so severe that men began to eat bones and carrion. Abu Sufyan (about 8 A.H.) approached the Prophet to intercede and pray for the removal of the famine, as the Pagans attributed it to the curse of the Prophet. Surah 23, which is also Makkan, but of later date than the present Surah, also refers to a famine: see 23:75, and n. 2921. As Surahs were not all revealed entire, but many came piecemeal, it is possible that particular verses in a given Surah may be of different dates from the Surah as a whole.
44:11
[ Original ]
يَغْشَى النَّاسَ ۖ هَٰذَا عَذَابٌ أَلِيمٌ
[ Abdullah Yusuf Ali ]
Enveloping the people: this will be a Penalty Grievous.
44:12
[ Original ]
رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
(They will say:) "Our Lord! remove the Penalty from us, for we do really believe!"
44:13
[ Original ]
أَنَّىٰ لَهُمُ الذِّكْرَىٰ وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ
[ Abdullah Yusuf Ali ]
How shall the message be (effectual) for them, seeing that a Messenger explaining things clearly has (already) come to them,-
Tafseer Commentary
4697 Quraysh had before them a prophet whose purity of life was openly known to them; they themselves called him Al Amin (worthy of all trust); he preached in their own language in words of burning eloquence and transparent clearness; yet they turned away from him and called him a madman, or one whose Message was not inspired by Allah, but written by some hidden hand (see next note)! How will the teaching of spiritual Truth make way among such unreasonable people?
44:14
[ Original ]
ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ
[ Abdullah Yusuf Ali ]
Yet they turn away from him and say: "Tutored (by others), a man possessed!"
44:15
[ Original ]
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ
[ Abdullah Yusuf Ali ]
We shall indeed remove the Penalty for a while, (but) truly ye will revert (to your ways).
Tafseer Commentary
4699 Allah gives every chance to all His creatures, however rebellious. He gives them a little trial, perhaps personal, perhaps economic, to see if that would bring them to their bearings, and train their will in the right direction. Some are thus reclaimed, and some do not learn. Perhaps, for the latter, He gives them a chance by removing the trial; some are reclaimed, and some still remain obdurate. And so, in His wisdom, He allows His grace to work, again and again, until, at the last, Judgement must seize the last and irreclaimable remnant "with a mighty onslaught". Such working of Allah's Providence is clearly visible in the story of Quraysh. It is a pity that the economic conditions of Makkah have not been studied in detail in any of the standard biographies of the Prophet. The so-called biographies by non- Muslims, e.g., Muir's Life, do not even mention any Makkan famine or its reactions on Quraysh mind!
44:16
[ Original ]
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ
[ Abdullah Yusuf Ali ]
One day We shall seize you with a mighty onslaught: We will indeed (then) exact Retribution!
44:17
[ Original ]
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ
[ Abdullah Yusuf Ali ]
We did, before them, try the people of Pharaoh: there came to them a messenger most honourable,
Tafseer Commentary
4700 This reference is to the pride of Pharaoh and his Egyptians, and their fall, rather than to the story of Moses himself; just as in 44:30-33 the reference is to the blessings bestowed on Israel , contrasted with their pride, unbelief, and fall; and in 44:37, to the ancient Himyar kingdom in Yemen , which similarly fell for its sins.
4701 Most honourable: this epithet is specially applied to Moses here, as expressing the truth, in contrast to the Pharaoh's false characterisation of him as "a contemptible wretch"(43:52).
44:18
[ Original ]
أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[ Abdullah Yusuf Ali ]
Saying: "Restore to me the Servants of Allah. I am to you a messenger worthy of all trust;
Tafseer Commentary
4702 The argument of Moses and his "authority manifest" will be found at 7:104-108, 7:120-126,7:130-137. Notice how fully he assumes the authority of his office here. He claims all "servants of Allah", i.e., true worshippers, as under his protection, for his mission was both to the Egyptians and the Israelites; he asks that they should be restored to him; and he boldly denounces the Pharaoh's arrogance "as against Allah".
4703 "Worthy of all trust": Amin, a title that applied to prophets in S. 26, e.g., see 26:107. As the Prophet had historically earned that tide among his own people, the reminiscences of the story of Moses apply to him in his relations with the arrogant Quraysh.
44:19
[ Original ]
وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ
[ Abdullah Yusuf Ali ]
"And be not arrogant as against Allah. for I come to you with authority manifest.
44:20
[ Original ]
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ
[ Abdullah Yusuf Ali ]
"For me, I have sought safety with my Lord and your Lord, against your injuring me.
Tafseer Commentary
4704 It is no use their plotting his death or his vilification; for his safety is in Allah. As he truly says, "Allah is not only my Lord, but your Lord also; your responsibility arises apart from my preaching, but I preach in order to remind you of it."
4705 "Injuring me": literally "stoning me". "Stoning may be here symbolical of any injury or vilification.
44:21
[ Original ]
وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ
[ Abdullah Yusuf Ali ]
"If ye believe me not, at least keep yourselves away from me."
Tafseer Commentary
4706 If you do not believe me, at least go your ways; do not add to your sins by trying to suppress me and the Message of Truth which I bring: keep out of my way.
44:22
[ Original ]
فَدَعَا رَبَّهُ أَنَّ هَٰؤُلَاءِ قَوْمٌ مُجْرِمُونَ
[ Abdullah Yusuf Ali ]
(But they were aggressive:) then he cried to his Lord: "These are indeed a people given to sin."
Tafseer Commentary
4707 They would not even leave him alone to do his duty. So he cried to Allah, not indeed to destroy them, for a Prophet does not judge, but only Allah judges; he justified himself in prayer, that he had done his best, but they were obdurate in sin, and they were trying to oppress and injure the believers. Then came the order to march. They were to march under the cover of night, because the enemy was sure to pursue. They were to march with all believers, presumably believing Egyptians (such as were not martyred) as well as Israelites, for some Egyptians had believed: 7:121.
44:23
[ Original ]
فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ
[ Abdullah Yusuf Ali ]
(The reply came:) "March forth with My Servants by night: for ye are sure to be pursued.
44:24
[ Original ]
وَاتْرُكِ الْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُنْدٌ مُغْرَقُونَ
[ Abdullah Yusuf Ali ]
"And leave the sea as a furrow (divided): for they are a host (destined) to be drowned."
Tafseer Commentary
4708 For the passage of Moses and his following, the sea had divided: they were to pass through the gap or furrow and leave it alone, to lure on the Egyptian host, on which the sea afterwards closed in, totally destroying them.
44:25
[ Original ]
كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ
[ Abdullah Yusuf Ali ]
How many were the gardens and springs they left behind,
Tafseer Commentary
4709 There follows a word picture of all the fine and enjoyable things which the ruling caste had monopolised. Now these proud monopolists were drowned in the sea, and the inheritance went to other hands.
44:26
[ Original ]
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
[ Abdullah Yusuf Ali ]
And corn-fields and noble buildings,
44:27
[ Original ]
وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ
[ Abdullah Yusuf Ali ]
And wealth (and conveniences of life), wherein they had taken such delight!
44:28
[ Original ]
كَذَٰلِكَ ۖ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ
[ Abdullah Yusuf Ali ]
Thus (was their end)! And We made other people inherit (those things)!
44:29
[ Original ]
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ
[ Abdullah Yusuf Ali ]
And neither heaven nor earth shed a tear over them: nor were they given a respite (again).
Tafseer Commentary
4710 They died, "unwept, unhonoured, and unsung". They were too inordinate to be given another chance. Pharaoh had claimed to be their supreme god; and they had followed him!
44:30
[ Original ]
وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ
[ Abdullah Yusuf Ali ]
We did deliver aforetime the Children of Israel from humiliating Punishment,
Tafseer Commentary
4711 The Israelites were held in bondage prior to the Exodus. Their hard taskmaster placed every indignity on them, and by Pharaoh's decree their male children were to be killed, and their females were to be kept alive for the Egyptians.
44:31
[ Original ]
مِنْ فِرْعَوْنَ ۚ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ
[ Abdullah Yusuf Ali ]
Inflicted by Pharaoh, for he was arrogant (even) among inordinate transgressors.
44:32
[ Original ]
وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
And We chose them aforetime above the nations, knowingly,
Tafseer Commentary
4712 From degrading servitude, Israel was delivered, and taken, in spite of many rebellions and backslidings on the way, to "a land flowing with milk and honey", where later they established the glorious kingdom of David and Solomon. This was not merely fortuitous. In Allah's prescience it was to be a link in furthering the great universal Plan. But their being chosen did not mean that they could do what they liked. In that sense there is no "chosen race" before Allah. But Allah gives every race and every individual a chance, and when the race or individual fails to live up to it, he or it must fall and give place to others.
44:33
[ Original ]
وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ
[ Abdullah Yusuf Ali ]
And granted them Signs in which there was a manifest trial
Tafseer Commentary
4713 Among the "Signs" given to Israel were their own Revelation under Moses, their prosperous land of Canaan , their flourishing Kingdom under David and Solomon, their prophets and teachers of Truth, and the advent of Jesus to reclaim the lost ones among them. All these were trials. When they failed in the trials, they were left to wander desolate and suffer.
44:34
[ Original ]
إِنَّ هَٰؤُلَاءِ لَيَقُولُونَ
[ Abdullah Yusuf Ali ]
As to these (Quraish), they say forsooth:
Tafseer Commentary
4714 The cases of the Egyptians and the Israelites having been cited as great nations which fell through inordinate vanity and wrongdoing, the case is now pressed home against the Quraysh leaders in their arrogance to the Prophet himself. They deny Revelation; they deny a future life, as the Sadducees did among the Jews before them; they persecute the Prophet of Allah, and those who believe in him: and they mockingly demand that their ancestors should be brought back to life, if it is true that there is a future life. They are reminded that better men than they lived in their own country of Arabia , men who had knowledge of Allah's revelation under the earliest Dispensation. See next note. They perished because of their unbelief and wrongdoing. What chance have they unless they turn and repent?
44:35
[ Original ]
إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَىٰ وَمَا نَحْنُ بِمُنْشَرِينَ
[ Abdullah Yusuf Ali ]
"There is nothing beyond our first death, and we shall not be raised again.
44:36
[ Original ]
فَأْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ
[ Abdullah Yusuf Ali ]
"Then bring (back) our forefathers, if what ye say is true!"
44:37
[ Original ]
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ أَهْلَكْنَاهُمْ ۖ إِنَّهُمْ كَانُوا مُجْرِمِينَ
[ Abdullah Yusuf Ali ]
What! Are they better than the people of Tubba and those who were before them? We destroyed them because they were guilty of sin.
Tafseer Commentary
4715 Tubba' is understood to be a title or family name of Himyar kings in Yemen , of the tribe of Hamdan. The Himyar were an ancient race. At one time they seem to have extended their hegemony over all Arabia and perhaps beyond, to the East African Coast . Their earliest religion seems to have been Sabianism, or the worship of the heavenly bodies. They seem at different times, later on, to have professed the Jewish and the Christian religion. Among the Embassies sent by the Prophet in A.H. 9-10 was one to the Himyar of Yemen, which led to their coming into Islam. This was of course much later than the date of this Surah.
4716 In prehistoric time the Himyar and Yemen seem to have played a large part in Arabia and even beyond: see last note. But when they were intoxicated with power, they fell into sin, and gradually they ceased to count, not only in Arabia but even in Yemen .
44:38
[ Original ]
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ
[ Abdullah Yusuf Ali ]
We created not the heavens, the earth, and all between them, merely in (idle) sport:
Tafseer Commentary
4717 Cf. 21:16 , and n. 2676. All creation is for a wise and just purpose. But men usually do not realise or understand it, because they are steeped in their own ignorance, folly, or passions.
44:39
[ Original ]
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
We created them not except for just ends: but most of them do not understand.
44:40
[ Original ]
إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ
[ Abdullah Yusuf Ali ]
Verily the Day of sorting out is the time appointed for all of them,-
Tafseer Commentary
4718 Day of Sorting Out, or the Day of Decision. Cf. 37:21, and n. 4047. Ignorance, prejudice, passion, spite, and selfishness, seem sometimes to flourish in this probationary life. In any case they are mixed up with knowledge, justice, common sense, love and regard for others. But the good and the evil will be sorted out and separated at the Day of Judgement There is a time appointed for it. In Allah's good time all will come right.
44:41
[ Original ]
يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا وَلَا هُمْ يُنْصَرُونَ
[ Abdullah Yusuf Ali ]
The Day when no protector can avail his client in aught, and no help can they receive,
Tafseer Commentary
4719 When that Day comes, the strictest justice will prevail. No man, however prominently he may have walked on the world's stage, can help anodier. He himself will need help, not the sort of logrolling help which high and low render to each other in this life, but which in the conditions of reality will be of no avail. The only things which will help will be the Mercy of Allah.
44:42
[ Original ]
إِلَّا مَنْ رَحِمَ اللَّهُ ۚ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ
[ Abdullah Yusuf Ali ]
Except such as receive Allah.s Mercy: for He is Exalted in Might, Most Merciful.
Tafseer Commentary
4720 Allah's Mercy will be the only thing of any efficacy: for He is both able t o help ("Exalted in Might") and willing to forgive ("Most Merciful").
44:43
[ Original ]
إِنَّ شَجَرَتَ الزَّقُّومِ
[ Abdullah Yusuf Ali ]
Verily the tree of Zaqqum
Tafseer Commentary
4721 Now follows a word-picture of the horrors to which Evil must lead us. What human language and what figures of speech can adequately describe them?
4722 The opposite of "delicious Fruits" is the terrible tree of Zaqqum, which is further described in 37:62-68, where see n. 4073. Also see 17:60, n. 2250.
44:44
[ Original ]
طَعَامُ الْأَثِيمِ
[ Abdullah Yusuf Ali ]
Will be the food of the Sinful,-
44:45
[ Original ]
كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ
[ Abdullah Yusuf Ali ]
Like molten brass; it will boil in their insides.
44:46
[ Original ]
كَغَلْيِ الْحَمِيمِ
[ Abdullah Yusuf Ali ]
Like the boiling of scalding water.
44:47
[ Original ]
خُذُوهُ فَاعْتِلُوهُ إِلَىٰ سَوَاءِ الْجَحِيمِ
[ Abdullah Yusuf Ali ]
(A voice will cry: "Seize ye him and drag him into the midst of the Blazing Fire!
44:48
[ Original ]
ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ
[ Abdullah Yusuf Ali ]
"Then pour over his head the Penalty of Boiling Water,
44:49
[ Original ]
ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ
[ Abdullah Yusuf Ali ]
"Taste thou (this)! Truly wast thou mighty, full of honour!
Tafseer Commentary
4723 In this particular Surah the besetting sin we are considering is the arrogance born of place or power, wealth or honour, as understood in this world. The punishment of ignominy looks back to the kind of sin which is to be punished.
44:50
[ Original ]
إِنَّ هَٰذَا مَا كُنْتُمْ بِهِ تَمْتَرُونَ
[ Abdullah Yusuf Ali ]
"Truly this is what ye used to doubt!"
Tafseer Commentary
4724 When the Punishment becomes a realised fact, how foolish will those look who doubted whether there would be a Hereafter?
44:51
[ Original ]
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ
[ Abdullah Yusuf Ali ]
As to the Righteous (they will be) in a position of Security,
Tafseer Commentary
4725 There will be no uncertainty, as on this earth; no danger of discontinuance; no possibility of their satisfaction being terminated?
44:52
[ Original ]
فِي جَنَّاتٍ وَعُيُونٍ
[ Abdullah Yusuf Ali ]
Among Gardens and Springs;
44:53
[ Original ]
يَلْبَسُونَ مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَقَابِلِينَ
[ Abdullah Yusuf Ali ]
Dressed in fine silk and in rich brocade, they will face each other;
Tafseer Commentary
4726 Cf. 18:31 , and n. 2373.
4727 Everything will be open and in social companionship: for all the petty feelings of jealousy or exclusiveness will have passed away.
44:54
[ Original ]
كَذَٰلِكَ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ
[ Abdullah Yusuf Ali ]
So; and We shall join them to Companions with beautiful, big, and lustrous eyes.
Tafseer Commentary
4728 The Companions, like the scene, the dress, the outlook, and the fruit, will be beautiful. There will be life, but free from all earthly grossness. The women as well as the men of this life will attain to this indescribable bliss. (R).
4729 Hur implies the following ideas: (1) purity; possibly the word Hawariyun, as applied to the first Disciples of Jesus, is connected with this root; (2) beauty, especially of eyes, where the intense white of the eyeballs stands out against the intense black of the pupil, thus giving the appearance of lustre, and intense feeling: as opposed to dullness or want of expression; and (3) truth and good will.
44:55
[ Original ]
يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ
[ Abdullah Yusuf Ali ]
There can they call for every kind of fruit in peace and security;
Tafseer Commentary
4730 The metaphorical signification is explained in n. 4671 to 43:73.
44:56
[ Original ]
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ ۖ وَوَقَاهُمْ عَذَابَ الْجَحِيمِ
[ Abdullah Yusuf Ali ]
Nor will they there taste Death, except the first death; and He will preserve them from the Penalty of the Blazing Fire,-
Tafseer Commentary
4731 First Death: the ordinary natural death from this life, which brought them to the Garden of Felicity : there will be no further death after that. Cf. 37:59, and n. 4071.
4732 In Islam we are taught that salvation is not possible of our unaided efforts. Certainly, striving on our part is an indispensable condition: but it is the Mercy of Allah which comes to our help and keeps us from the Fire of final Punishment. This is mentioned last as the foundation on which is built our eternal felicity and our positive spiritual joys. (R).
44:57
[ Original ]
فَضْلًا مِنْ رَبِّكَ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
[ Abdullah Yusuf Ali ]
As a Bounty from thy Lord! that will be the supreme achievement!
Tafseer Commentary
4733 This is our idea of Salvation: the negative avoidance of all the consequences of evil, and the positive attainment of all-and more than all-that our hearts could possibly desire. For Allah's Bounty outstrips anything that our eyes have seen, or our ears have heard of, or our imagination can conceive. (Cf. 4:13 ).
44:58
[ Original ]
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
[ Abdullah Yusuf Ali ]
Verily, We have made this (Qur'an) easy, in thy tongue, in order that they may give heed.
Tafseer Commentary
4734 Easy: not only to understand, being in the Arabic tongue; but mellifluous, whose rhythm carries off our spirits to a higher spiritual plane. In another sense, it is difficult; for to get its deepest meaning, we shall have to strive hard, as the contents of this Surah alone will show.
44:59
[ Original ]
فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ
[ Abdullah Yusuf Ali ]
So wait thou and watch; for they (too) are waiting.
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