44. Ad-Dukhan Page 496 44. Ad-Dukhan بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ حٰمٓۚۛ Ha Meem وَ الْكِتٰبِ By the Book الْمُبِیْنِۙۛ the clear اِنَّاۤ Indeed We اَنْزَلْنٰهُ revealed it فِیْ in لَیْلَةٍ a Night مُّبٰرَكَةٍ Blessed اِنَّا Indeed We كُنَّا [We] are مُنْذِرِیْنَ (ever) warning فِیْهَا Therein یُفْرَقُ is made distinct كُلُّ every اَمْرٍ affair حَكِیْمٍۙ wise اَمْرًا A command مِّنْ from عِنْدِنَا ؕ Us اِنَّا Indeed We كُنَّا [We] are مُرْسِلِیْنَۚ (ever) sending رَحْمَةً As Mercy مِّنْ from رَّبِّكَ ؕ your Lord اِنَّهٗ Indeed He هُوَ [He] السَّمِیْعُ (is) the All-Hearer الْعَلِیْمُۙ the All-Knower رَبِّ Lord السَّمٰوٰتِ (of) the heavens وَ الْاَرْضِ and the earth وَ مَا and whatever بَیْنَهُمَا ۘ (is) between both of them اِنْ if كُنْتُمْ you مُّوْقِنِیْنَ would be certain لَاۤ (There is) no اِلٰهَ god اِلَّا except هُوَ Him یُحْیٖ He gives life وَ یُمِیْتُ ؕ and causes death رَبُّكُمْ your Lord وَ رَبُّ and (the) Lord اٰبَآىِٕكُمُ (of) your fathers الْاَوَّلِیْنَ the former بَلْ Nay هُمْ they فِیْ (are) in شَكٍّ doubt یَّلْعَبُوْنَ playing فَارْتَقِبْ Then watch یَوْمَ (for the) Day تَاْتِی (when) will bring السَّمَآءُ the sky بِدُخَانٍ smoke مُّبِیْنٍۙ visible یَّغْشَی Enveloping النَّاسَ ؕ the people هٰذَا This عَذَابٌ (will be) a punishment اَلِیْمٌ painful رَبَّنَا Our Lord! اكْشِفْ Remove عَنَّا from us الْعَذَابَ the punishment اِنَّا indeed we مُؤْمِنُوْنَ (are) believers اَنّٰی How can لَهُمُ (there be) for them الذِّكْرٰی the reminder وَ قَدْ when verily جَآءَهُمْ had come to them رَسُوْلٌ a Messenger مُّبِیْنٌۙ clear ثُمَّ Then تَوَلَّوْا they turned away عَنْهُ from him وَ قَالُوْا and said مُعَلَّمٌ One taught مَّجْنُوْنٌۘ a mad man اِنَّا Indeed We كَاشِفُوا (will) remove الْعَذَابِ the punishment قَلِیْلًا a little اِنَّكُمْ indeed you عَآىِٕدُوْنَۘ (will) return یَوْمَ (The) Day نَبْطِشُ We will seize الْبَطْشَةَ (with) the seizure الْكُبْرٰی ۚ the greatest اِنَّا indeed We مُنْتَقِمُوْنَ (will) take retribution وَ لَقَدْ And certainly فَتَنَّا We tried قَبْلَهُمْ before them قَوْمَ (the) people فِرْعَوْنَ (of) Firaun وَ جَآءَهُمْ and came to them رَسُوْلٌ a Messenger كَرِیْمٌۙ noble اَنْ That اَدُّوْۤا Deliver اِلَیَّ to me عِبَادَ (the) servants اللّٰهِ ؕ (of) Allah اِنِّیْ Indeed I am لَكُمْ to you رَسُوْلٌ a Messenger اَمِیْنٌۙ trustworthy 44. Ad-Dukhan Page 497 وَّ اَنْ And that لَّا (do) not تَعْلُوْا exalt yourselves عَلَی against اللّٰهِ ۚ Allah اِنِّیْۤ Indeed I اٰتِیْكُمْ [I] have come to you بِسُلْطٰنٍ with an authority مُّبِیْنٍۚ clear وَ اِنِّیْ And indeed I عُذْتُ [I] seek refuge بِرَبِّیْ with my Lord وَ رَبِّكُمْ and your Lord اَنْ lest تَرْجُمُوْنِؗ you stone me وَ اِنْ And if لَّمْ not تُؤْمِنُوْا you believe لِیْ me فَاعْتَزِلُوْنِ then leave me alone فَدَعَا So he called رَبَّهٗۤ his Lord اَنَّ That هٰۤؤُلَآءِ these قَوْمٌ (are) a people مُّجْرِمُوْنَ criminals فَاَسْرِ Then Set out بِعِبَادِیْ with My slaves لَیْلًا (by) night اِنَّكُمْ Indeed you مُّتَّبَعُوْنَۙ (will be) followed وَ اتْرُكِ And leave الْبَحْرَ the sea رَهْوًا ؕ at rest اِنَّهُمْ Indeed they جُنْدٌ (are) an army مُّغْرَقُوْنَ (to be) drowned كَمْ How many تَرَكُوْا (did) they leave مِنْ of جَنّٰتٍ gardens وَّ عُیُوْنٍۙ and springs وَّ زُرُوْعٍ And cornfields وَّ مَقَامٍ and places كَرِیْمٍۙ noble وَّ نَعْمَةٍ And pleasant things كَانُوْا they used (to) فِیْهَا therein فٰكِهِیْنَۙ take delight! كَذٰلِكَ ۫ Thus وَ اَوْرَثْنٰهَا And We made it (an) inherit(ance) قَوْمًا (for) a people اٰخَرِیْنَ another فَمَا And not بَكَتْ wept عَلَیْهِمُ for them السَّمَآءُ the heaven وَ الْاَرْضُ and the earth وَ مَا and not كَانُوْا they were مُنْظَرِیْنَ۠ given respite
(44:1) Ha'. Mim.
(44:2) By the Clear Book.
(44:3) We revealed it on a Blessed Night, for We were intent on warning;1
(44:4) (We revealed it on the Night) wherein every matter is wisely determined2
(44:5) by Our command.3 Verily, We were set to send a Messenger
(44:6) as a Mercy from your Lord.4 Surely He is All-Hearing, All-Seeing,5
(44:7) the Lord of the heavens and the earth and of all that is between them: if you would only have sure faith.6
(44:8) There is no god but He:7 He gives life and causes death.8 He is your Lord and the Lord of your forefathers of yore.9
(44:9) (But the fact is, they lack certainty) and frolic about in doubt.10
(44:10) So watch for the Day when the sky will come down with a pall of smoke,
(44:11) enveloping people. That will be a grievous scourge.
(44:12) (People will then say): “Our Lord, remove this scourge from us; we shall believe.”
(44:13) But how will they take heed? Such are they that a Messenger11 came to them clearly expounding the Truth,
(44:14) yet they turned away from him and said: “This is a well-tutored madman.”12
(44:15) Yet We will hold the scourge back for a while, (but no sooner than We will do so) you will revert to your old ways.
(44:16) The Day when We shall seize them with a mighty seizing, that will be the Day on which We shall inflict upon you full retribution.13
(44:17) Indeed before that We subjected the Pharaonites to the same test. A noble Messenger14 came to them
(44:18) (and said):15 “Deliver to me Allah's servants.16 I am a trustworthy Messenger to you,17
(44:19) and do not exalt yourselves in defiance of Allah. I have come to you with a clear authority18 (as a Messenger).
(44:20) I have taken refuge with my Lord and your Lord lest you should attack me with stones.
(44:21) But if you do not believe what I say, leave me alone19 (and desist from laying hands on me).”
(44:22) Then he called upon his Lord: “These are a criminal people.”20
(44:23) (He was told): “Set out with My servants by night21 for you will certainly be pursued.22
(44:24) And leave the sea behind you as calm as ever. Surely they are an army that is doomed to be drowned.”23
(44:25) How many gardens did they leave behind, and how many fountains
(44:26) and sown fields and splendid mansions,
(44:27) and the life of ease in which they took delight!
(44:28) Thus it was; and We made another people inherit all that.24
(44:29) Then neither the sky shed tears over them nor the earth.25 They were granted no respite.
1. As to the oath here concerning the ‘Clear Book’, this has already been explained by us in Surah al-Zukhruf. (See Surah 43, n. 1 above.) It is emphasised that it is God, and not the Prophet Muhammad (peace be on him), Who has authored the Qur’an. This truth does not stand in need of any external proof. The Qur’an itself sufficiently proves this. An additional observation made here is that the Qur’an was sent down on a blessed night. It was an auspicious moment for mankind when God decided to send this Book in order to awaken and arouse those immersed in heedlessness. Some of those who have no awareness of what is good from what is bad consider this Book to be a sheer misfortune that has struck them. Such people are eager to somehow get rid of its fetters.
The fact, however, remains that it was a highly blessed moment for all mankind when God decided to send this Book so as to shake people out of their negligence.
According to some Qur’anic commentators, the word ‘night’ in the verse has to be understood literally. In other words, the phenomenon of the Qur’an’s revelation commenced on that particular night. Others take it to mean that the whole of the Qur’an was transmitted on that night from Umm al-Kitab and entrusted to the angels who were charged with bringing it down to the Prophet (peace be on him.) It was, however, transmitted to the Prophet (peace be on him) piecemeal, as and when needed, over a period of 23 years. (Zamakhshari, al-Kashshaf, comments on Surah al-Dukhan 44: 3.) As to what truly happened on that occasion, God knows best.
Some scholars are of the opinion that reference here is made to the blessed night which has been called Laylat al-Qadr in Surah al-Qadr (Surah 97.) It is further clarified in the Qur’an that it was a Ramadan night (see al-Baqarah 2: 185).
2. Use of the expression amr hakim in the verse signifies two things: (i) that God’s commands are characterized by wisdom, admitting of no lapse or imperfection; and (ii) that those commands are so well-conceived and solid that none has the power to alter them.
3. The same point is made in Surah al-Qadr (Surah 97), where itis stated that angels and Gabriel descend with the permission of their Lord with all kinds of decrees (Surah al-Qadr 97: 4.) One, thus, learns that on that particular night God decides the fates of individuals and communities and passes on His decrees to the angels for execution.
Among exegetes, ‘Ikrimah strongly holds the view that this alludes to the night of 15th Sha’ban because some ahddith say as much about that night. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 4.) However, ‘Abd Allah ibn ‘Abbas, ‘Abd Allah ibn ‘Umar, Mujahid, Qatadah, al-Hasan al- Basri, Sa‘id ibn Jubayr, Ibn Zayd, Abu Malik, Dahhak and several other Qur’anic scholars identify it with the Jaylat al-qadr of Ramadan on the grounds that this is what the Qur’an itself says. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 3-4.) It is evident that when something is explicitly stated in the Qur’an, one cannot hold a variant opinion on the basis of solitary traditions. According to Ibn Kathir, ‘Uthman ibn Muhammad's report which Imam al-Zuhri has related that God decrees on that night all matters from Sha‘ban of one year till the next is only a mursal tradition, and such traditions cannot be taken into account when we find them opposed to clear texts. (Ibn Kathir, Tafsir, comments on Surah al-Dukhan 44: 3.) ‘According to Abi Bakr ibn al-‘Arabi, no hadith concerning the excellence of the night of 15th Sha’ban nor about the fact that the fate of people is decided on that night is reliable and hence no attention need be paid to such traditions’, (Ibn al-‘Arabi, Ahkam al-Qur’an, comments on Surah al-Dukhan 44: 3.)
4. It was not only a part of God’s Wisdom but also of His Mercy and Compassion to send a Messenger along with a Book to mankind. Being the Lord of mankind, God is bound to guide them by providing them with sound knowledge. He caters not only to the sustenance of man’s body but also his soul. The knowledge imparted by God helps man distinguish truth from falsehood so that he may not be lost in darkness and keep groping about in it.
5. These two attributes of God are specifically mentioned in this context in order to draw man’s attention to the fact that He alone can guide him to the Straight Way. This because God alone encompasses all facts.
Were a single human being or all human beings taken together to decide what should be the way of life for mankind there is no guarantee that their decisions would be sound or correct. The reason is that even the totality of human beings would be short of becoming All-Hearing and All-Seeing as each of them separately is not all-hearing and all-seeing. Human beings cannot encompass all facts, which is a prerequisite for deciding what is the appropriate way of life for mankind. God alone has the knowledge needed for this for He is All-Hearing and All-Knowing. Thus, only He can lay down what constitutes true guidance as distinguished from error, and what is good as distinct from evil.
6. The Arabs recognized God to be the Lord (that is, the Owner and Provider) of the universe as a whole and of every part of it. They are, therefore, told that if they truly believe in this, they should also recognize that it is part of God’s mercy and wisdom that He should raise Messengers and send Books for mankind’s guidance. Being the Lord of human beings, God is bound to guide them and they, being His servants, are expected to follow His guidance and to willingly surrender themselves to His commands.
7. That is, the true deity to whom every kind of service and worship is exclusively due.
8. This proves that neither is there nor can there be any deity besides the One True God. It defies common sense and logic that man should serve and worship others while God alone has brought him into being by putting life into lifeless material. It is He Alone Who decides when to grant life to someone and when to bring it to an end.
9. Implicit in this is the subtle message that God is the Lord of their ancestors as well. Their ancestors had done no good in worshipping others besides Him. What is appropriate now is that they should no longer follow in the footsteps of their misguided ancestors. In the first instance, their ancestors should have served the One True Lord. Now, it is the duty of their descendants to abandon the polytheism of their forefathers and turn to God alone, for He alone is their Lord.
10. Here an important truth is succinctly stated: even the hearts of atheists and polytheists occasionally tell them that their position contains some basic flaw, -be it one or another, an atheist might also be quite diehard in denying the existence of God. Nevertheless, there are moments when he realizes the astounding order of the universe, which embraces everything from an atom to vast galaxies and from a blade of grass to the creation of human beings. This is so replete with wisdom and purposefulness that it could never have been there had there been no wise Creator behind it. The same also holds true for the diehard polytheist. It is occasionally evident to him in the depths of his heart that there is no justification to associate his deities with God. This inner voice of his heart, however, does not always lead the atheist to affirm belief in God or the polytheist to affirm the oneness of the Deity. At the same time this realization prevents them from being fully satisfied with their atheism or polytheism. The religious position of atheists and polytheists is essentially one based on doubt and uncertainty rather than on conviction and faith.
This raises the question: why does their inner dissatisfaction with atheism or polytheism not lead them to embrace faith? Why do they not undertake a quest for truth which would lead them to firm faith? Explanation as to why it is so lies in the fact that such people do not take the issue of faith with the necessary seriousness. Their only interest lies in this world and in its benefits and pleasures. They, therefore, devote themselves wholly to worldly pursuits. For them, the issue of faith is, at most, something peripheral and to which they pay no serious attention.
As for religious rituals, they observe them as a part of their socio-cultural etiquettes. They are not truly keen, doctrinally speaking, as regards their polytheism or atheism. The issue of truth or of deviation from it in matters of religious belief does not seriously bother them. As a result, they are not concerned with what the consequences of having sound beliefs are, or alternatively, of deviant ones. It is worldly acquisitions and worldly pleasures that they truly care for and for the sake of which they devote their physical and mental energy. As for religious belief and practice, they are for them a source of mental amusement. Hence, they hardly devote any time to serious reflection over them. Religious rites are also performed because of the amusement they provide. If they engage in discussions about matters like atheism, they do so for the sake of mental recreation. No one is ready to spare a few precious moments from his worldly pursuits to seriously pause and consider whether he is following the truth or has turned away from it, and if that is the case, what the consequences of his deviation are.
11. The Prophet (peace be on him) is here called rasul mubin. This - expression could mean two things: (i) that his superb morals and manners, his unblemished conduct and his excellent achievements proved beyond every shadow of doubt that he was God’s true Messenger; and (ii) that he expounds the Truth making it unequivocally clear.
12. The unbelievers tried to undermine the Prophet's position by saying on his behalf that he himself was a man of quite ordinary abilities and that the Qur’an was the result of the assistance he received from some very sharp-witted people who composed its verses. They considered the Prophet (peace be on him) to be a simpleton, as mediocre, someone who only rehearsed to his people the verses he had been taught by others.
They portrayed him as the one who had become the target of popular tirade and hostility while the true authors of the Qur’an smugly and gleefully watched events as they unfolded. Such people were in the habit of dismissing serious matters and then tossing comical remarks about the same. They neither took note of the brilliant reasoning enshrined in the Qur’an, nor did they take into account the unparalleled moral stature of the Prophet (peace be on him). Nor did they realize that the allegations his opponents commonly made against him were nothing more than rubbish.
Itis obvious that had others been forging the Qur’anic verses and passing them on to the Prophet (peace be on him) for onward transmission, he could not have kept this hidden from the likes of people like Khidijah, _ - Abu Bakr, ‘Ali and Zayd ibn Harithah and the other early Muslims who were extremely close to him and were virtually always around him.
Moreover, how did it happen that these people were ardently devoted to the Prophet (peace be on him)? Had some other people been passing on religious teachings to him, then surely they would have been among his foremost opponents.
13. Qur’anic commentators, including some Companions, are fairly divided as regards the import of these verses. Masruq, a disciple of ‘Abd Allah ibn Mas’ud, says: ‘Once we found an orator speaking in a mosque at Kufah. He recited verse 10 of Surah al-Dukhan and explained it by saying that it speaks of the smoke which will appear on the Last Day that will render all unbelievers and hypocrites blind and deaf. As for believers, they will only be slightly affected by it as they have been stricken by the common cold.’ When we later related this to Ibn Mas‘ud, he was shocked.
He said to us: ‘An ignorant person should better consult those who know.
When the Quraysh grew in their opposition to Islam, the Prophet (peace be on him) prayed to God to aid him by causing a famine similar to the one which took place in the days of the Prophet Joseph (peace be on him).
As a result of his prayer, there took place a severe famine which forced the Makkans to subsist on bones, skin and carcasses. This calamity affected all such that when anyone turned his gaze upwards at this time, all he could see was smoke.’ Eventually, Abu Sufyan approached the Prophet (peace be on him), invoked ties of kinship, and pleaded that he should pray to God to bring an end to the famine from which his people were starving. During those days the Quraysh openly said that if this scourge ended, they would embrace faith. The present verses refer to this.
As to the statement that ‘We shall seize them with a mighty seizing’ (verse 16), it refers to the affliction that seized the unbelievers on the occasion of the Battle of Badr. Ahmad ibn Hanbal, Bukhari, Tirmidhi, Nasa’i, Ibn Jarir al-Tabari and Ibn Abi Hatim have narrated Masruq’s traditions with several chains. (Ahmad ibn Hanbal, Musnad, narrated by ‘Abd Allah ibn Mas’ud; Bukhari, Kitab al-Jumu‘ah, Bab Du’‘a' al-Nabi Salla Allah ‘alayhi wa Sallam Ij‘alha ‘alayhim Sinin ka Sinin Yusuf; Tirmidhi, Kitab Tafsir al-Qur’an ‘an Rasul Allah Salla Allah ‘alayhi wa Sallam, Bab wa min Surah al-Dukhan; Nasa’i, al-Sunan al-Kubra, Kitab al-Tafsir, Bab Surah al- Dukhan Qawluhu Ta‘ala Yawm Ta’'ti al-Sama’ bi Dukhan Mubin; Tabari, Tafsir, comments on Surah al-Dukhan 44: 10.) Apart from Masruq, Ibrahim al- Nakha‘i, Qatadah, ‘Asim and ‘Amir also endorse that ‘Abd Allah ibn Mas’ud offered the above interpretation. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 10) His interpretation also enjoys the support of the following Successors: Mujahid, Qatadah, Abu al-‘Aliyah, Muqatil Dahhak and ‘Atiyah al-‘Awfi, (Tabari, Tafsir, comments on Surah al- Dukhan 44: 10.) Conversely, ‘Ali, ‘Abd Allah ibn ‘Umar and ‘Abd Allah ibn ‘Abbas maintain that these verses refer to a time close to the Last Day. (Qurtubi, al-Jami‘ li Ahkam al-Qur’an, comments on Surah al-Dukhan 44: 10.) A smoke will then envelope the whole earth. This interpretation is further reinforced - by the traditions narrated on the Prophet’s authority. Hudhayfah ibn Usayd al-Ghifari states: ‘Once while we were discussing the Last Day, the Prophet (peace be on him) joined us. He informed us of its following ten signs which will appear in quick succession, and which will mark the approach of the Last Day: the sun rising in the west, the smoke, the beast, the appearance of Gog and Magog, the descent of Jesus son of Mary, the caving of the earth in the east, in the west and in the Arabian Peninsula, and the breaking out of a fire in Aden which will drive people along.’ (Muslim, Kitab al-Fitan wa Ashrat al-Sa’ah, Bab ft al-Ayat al-Lati Takun qabl al-Sa’ah.) This is reinforced by Abu Malik al-Ash’ari's tradition cited by Ibn Jarir al-Tabari and al-Tabarani. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 10; Tabari Tabarani, al-Mu ‘jam al-Kabir, narrated by Abu Malik al-Ash’ari) Abu Sa‘id al-Khudri’s tradition, recounted by Ibn Abi Hatim, makes the same point. (Ibn Abi Hatim, Tafsir, comments on Surah al-Dukhan 44: 10.) These traditions state that the Prophet (peace be on him) spoke of the smoke as a sign of the Last Day. He also said that believers will be affected lightly by this smoke, in the same way as one suffers from a common cold. Conversely, the smoke will totally overwhelm the unbelievers.
On closely studying these verses one can reconcile these two interpretations. As to the version offered by ‘Abd Allah ibn Mas’ud, it is _ true that the Prophet's prayer had led to famine in Makkah which had greatly mortified the unbelievers. They had then requested that he pray to God to bring an end to it. The Qur’an alludes to the same at several places. (See al-An‘am 6, n. 29, Towards Understanding the Qur'an, vol. , pp. 231-3; al-A’raf7, n. 77, vol. II, pp. 59-60; Yainus 10, nn. 14, 15 and 29, vol.
IV, pp. 14-16 and 26-7; al-Mu’minun 23, n. 72, vol. VI, 116-17.) It appears that all these verses refer to one and the same matter. What is described did happen during the Prophet's days and the signs of the Hereafter have nothing to do with it. ‘Abd Allah ibn Mas’ud’s interpretation, therefore, seems to be in order. However, that part of his statement which says that the smoke appeared during the Prophet's time is not correct. This is neither borne out by the Qur’anic text nor by ahadith. The Qur’an pointedly mentions that the smoke will overwhelm mankind and the Makkan unbelievers are asked to wait for that day. In other words, the thrust of the passage is that if they do not take any heed from the Prophet's preaching, or from the note of warning served by the famine, they should better wait for the Last Day. The truth will then dawn upon them. For the smoke is one of the signs of the Last Day.
This point is mentioned in several ahadith as well. It is somewhat f surprising, therefore, that some Qur’anic scholars supported Ibn Mas’ud’s view in totality whilst others rejected it in totality. Actually, his view is partly sound and partly incorrect.
14. When the expression karim is used with regard to a fellow human being, it signifies his excellent conduct and admirable traits. It is not, however, used for an ordinary person.
15. It needs to be understood at the very outset that the Prophet Moses’ observations, which are recounted here, do not form part of a single discourse. Rather, he made these observations over a period of time on different occasions while addressing Pharaoh and his courtiers.
A summary of his speeches directed at them is stated in the present passage. (For a detailed study, see al-A‘raf 7: 103-37, nn. 83-97, Towards Understanding the Qur’an, vol. IIL, pp. 63-73; Yunus 10: 75-92, nn. 72-93, vol.
IV, pp. 54-64; Ta Ha 20: 47-76, nn. 18a-52, vol. V, pp. 190-206; al-Shu‘ara’ 26: 10-66, nn. 7-49, vol. VII, pp. 55-74; al-Naml 27: 7-14, nn. 8-17, vol. VI, pp. 138-44; al-Qasas 28, nn. 46-56, vol. VIL, pp. 217-22; al-Mu’min 40: 23-46, and al-Zukhruf 43: 48-56, along with their explanatory notes above.)
16. The Prophet Moses (peace be on him) demanded that Pharaoh deliver the Children of Israel to him. This demand is also mentioned in al-A‘raf 7: 105; Ta Ha 20: 47, and al-Shu ‘ara’ 26: 17. ‘Abd Allah ibn ‘Abbas, however, offers the following alternative rendering: ‘O servants of Allah! Fulfil your obligations to me’. In other words, he asked them to believe in him and follow the guidance he had communicated to them.
(Tabari, Tafsir, comments on Surah al-Dukhan 44: 10.) The assertion that 4 he was a trustworthy Messenger for them is in keeping with this latter interpretation.
17. Moses is a trustworthy Messenger insofar as he does not mix up | any extraneous thing with revelation. He is also not prompted by any selfish motive or interest in fabricating commands and then ascribing 4 them to God; he only faithfully conveys what God communicates to q him through revelation. It is worth clarifying that the Prophet Moses (peace be on him) made these observations at a time when he commenced preaching his message.
18. This means that their defiance of the Prophet (peace be on him) was, in fact, defiance of God. This because his teachings which irked them were from God rather than from him, teachings which he related in his capacity as God’s Messenger. As for their doubt about whether Moses (peace be on him) was a genuine Messenger, he presented a series of miracles which conclusively proved that he certainly was a Messenger of God. Indeed, he presented not one but a whole series of miracles commencing from the time of his appearance in Pharaoh’s court. When they rejected one miracle, he came to them with another. (For details, see al-Zukhruf 43, nn. 42-3 above.)
19. This relates to the period when Pharaoh adamantly rejected the Prophet Moses’ miracles. However, the Egyptians, both the elites and the commoners, were greatly impressed by these miracles, which posed a serious threat to Pharaoh. In sheer desperation, Pharaoh spoke disparagingly about the Prophet Moses (peace be on him) (as mentioned in al-Zukhruf 43: 51-3.) As Pharaoh grew more alarmed, he began to plot Moses’ assassination. On learning about Pharaoh’s impious designs, the Prophet Moses (peace be on him) remarked: ‘I have taken refuge with my Lord and your Lord against everyone who waxes arrogant and does not believe in the Day of Reckoning,’ (al-Mu’min 40: 27.) Pharaoh's panic is also graphically described in al-Zukhruf 43:51 and 53, (see also al-Zukhruf 43, nn. 45-9), in speaking of his taking refuge with God, the Prophet Moses (peace be on him) made it clear to Pharaoh and his entourage that they could not harm him. Rather, it was in their own interests not to launch any violent offensive against him. They may, if they so choose, disregard his message. However, if they tried to assassinate him, they would face terrible consequences of the same.
20. This constitutes the Prophet Moses’ last and final submission to God. He clearly declared that Pharaoh’s people were diehard criminals who did not deserve any further forbearance or respite. This amounted to saying that the time had come for God to make a final decision about them.
21. This refers to all believers, regardless of whether they were Israelites or the Copts who had become Muslims during the period commencing from the Prophet Joseph’s time to the advent of the Prophet Moses (peace be on him) or the Egyptians who had embraced faith after witnessing the miracles performed by the Prophet Moses (peace be on him). (For further details, see Yusuf 12, n. 68, Towards Understanding the Qur’an, vol. IV, pp. 205-6.)
22. This was the preliminary directive to migrate that was given to the Prophet Moses (peace be on him.) For further details, see Ta Ha ne n. 53, Towards Understanding the Quran, vol. V, pp. 206-7; al-Shu‘ara’ 52-66, nn. 39-47, vol. VII, pp. 68-73.
23. This command was issued when the Prophet Moses (peace be on him) had crossed the sea along with his followers. He wanted to strike his rod again so that Pharaoh’s pursuing army might not be able to cross" the sea. He was, however, asked not to do so and to let Pharaoh and his army enter the dry passage created in the sea, for then they would be drowned soon thereafter. (For further details, see Ta Ha 20, nn. 53-4, Towards Understanding the Qur’an, vol. V, pp. 206-7; al-Shu‘ara’ 26, n. 47, vol. VIL, pp. 72-3.)
24. According to al-Hasan al-Basri, the reference here is to the Children of Israel whom God made to inherit Egypt after the destruction of Pharaoh’s people. According to Qatadah, however, the reference is to another people who were settled in Egypt after the Pharaonites were destroyed.
Since it is not recorded in any historical source that the Children of Israel ever returned to Egypt after the exodus, the later Qur’anic exegetes have remained divided on this point. (Alusi, Ruh al-Ma‘ani, comments on Surah al-Dukhan 44: 28.) (For a detailed discussion, see al-Shu‘ara’ 26 n. 45, Towards Understanding the Qur’an, vol. VI, pp. 71-2.)
25. When Pharaoh and his people were rulers, they exulted in their power and glory. They were also magnified and eulogized by their courtiers. Their sycophantic entourage projected them as the high and mighty ones who had done numberless favors to all. However, when they were destroyed, no one lamented their destruction. Rather, people were relieved at these tyrants’ fall. Since Pharaoh had not treated anyone kindly, no one mourned his drowning. Since he did not care to please God, those in the heavenly realm too did not mourn the disaster that had overtaken him. As long as God had granted them respite, they abused it to exploit and oppress their fellow beings. When their crimes exceeded all limits, they were cast aside like a heap of rubbish.