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Surah 44. Ad-Dukhan

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44:21
وَإِن لَّمْ تُؤْمِنُوا۟ لِى فَٱعْتَزِلُونِ Wain lam tuminoo lee fa i AAtaziloon i
And if you do not believe me, [at least] stand away from me!"
  - Mohammad Asad
If you do not believe me, then leave me alone."
  - Muhammad Farooq-i-Azam Malik
'But' if you do not believe me, then let me be.'
  - Mustafa Khattab
And if ye put no faith in me, then let me go.
  - Marmaduke Pickthall
"If ye believe me not at least keep yourselves away from me." 4706
  - Abdullah Yusuf Ali

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.

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44:22
فَدَعَا رَبَّهُۥٓ أَنَّ هَـٰٓؤُلَآءِ قَوْمٌ مُّجْرِمُونَ FadaAA a rabbahu anna h a ol a i qawmun mujrimoon a
But then, [when they beset him with their enmity,] he called out to his Sustainer, "These are [indeed] people lost in sin!"
  - Mohammad Asad
But they became aggressive, so Musa prayed to his Rabb: "These are indeed a criminal people."
  - Muhammad Farooq-i-Azam Malik
Ultimately, he cried out to his Lord, 'These are a wicked people!'
  - Mustafa Khattab
And he cried unto his Lord (saying): These are a guilty folk.
  - Marmaduke Pickthall
(But they were aggressive): then he cried to his Lord: "These are indeed a people given to sin." 4707
  - Abdullah Yusuf Ali

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: vii. 121.

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44:23
فَأَسْرِ بِعِبَادِى لَيْلًا إِنَّكُم مُّتَّبَعُونَ Faasri biAAib a dee laylan innakum muttabaAAoon a
And [God said]: "Go thou forth with My servants by night, for you will surely be pursued;
  - Mohammad Asad
The reply came: "Set forth with My servants (Israelites) at night, surely you shall be pursued.
  - Muhammad Farooq-i-Azam Malik
'Allah responded,' 'Leave with My servants at night, for you will surely be pursued.
  - Mustafa Khattab
Then (his Lord commanded) Take away my slaves by night. Lo! ye will be followed,
  - Marmaduke Pickthall
(The reply came): "March forth with My servants by night: for ye are sure to be pursued.
  - Abdullah Yusuf Ali

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44:24
وَٱتْرُكِ ٱلْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُندٌ مُّغْرَقُونَ Wa o truki alba h ra rahwan innahum jundun mughraqoon a
and leave the sea becalmed12 [between thee and Pharaoh's men]: for, verily, they are a host destined to be drowned!"
  - Mohammad Asad

Or: "cleft" - the expression rahwan having both these connotations (Jawhari, with especial reference to the above phrase). See also notes [33] and [35] on {26:63-66}.

When you have crossed the red sea along with your people miraculously, then leave the sea divided; for they are a host who are destined to be drowned."
  - Muhammad Farooq-i-Azam Malik
And leave the sea parted, for they are certainly an army bound to drown.'
  - Mustafa Khattab
And leave the sea behind at rest, for lo! they are a drowned host.
  - Marmaduke Pickthall
"And leave the sea as a furrow (divided). For they are a host (destined) to be drowned." 4708
  - Abdullah Yusuf Ali

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.

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44:25
كَمْ تَرَكُوا۟ مِن جَنَّـٰتٍ وَعُيُونٍ Kam tarakoo min jann a tin waAAuyoon in
[And so they perished: and] how many gardens did they leave behind, and water-runnels,
  - Mohammad Asad
How many gardens and springs they left behind!
  - Muhammad Farooq-i-Azam Malik
'Imagine' how many gardens and springs the tyrants1 left behind,
  - Mustafa Khattab

 i.e., Pharaoh and his soldiers.

How many were the gardens and the water springs that they left behind,
  - Marmaduke Pickthall
How many were the gardens and springs they left behind. 4709
  - Abdullah Yusuf Ali

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.

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44:26
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ WazurooAAin wamaq a min kareem in
and fields of grain, and noble dwellings,
  - Mohammad Asad
And agriculture and grand palaces!
  - Muhammad Farooq-i-Azam Malik
as well as 'various' crops and splendid residences,
  - Mustafa Khattab
And the cornlands and the goodly sites
  - Marmaduke Pickthall
And corn-fields and noble buildings.
  - Abdullah Yusuf Ali

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44:27
وَنَعْمَةٍ كَانُوا۟ فِيهَا فَـٰكِهِينَ WanaAAmatin k a noo feeh a f a kiheen a
and [all that] life of ease in which they used to delight!
  - Mohammad Asad
And means of luxury and comfort which they used to enjoy!
  - Muhammad Farooq-i-Azam Malik
and luxuries which they fully enjoyed.
  - Mustafa Khattab
And pleasant things wherein they took delight!
  - Marmaduke Pickthall
And wealth (and conveniences of life) wherein they had taken such delight!
  - Abdullah Yusuf Ali

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44:28
كَذَٰلِكَ ۖ وَأَوْرَثْنَـٰهَا قَوْمًا ءَاخَرِينَ Ka tha lika waawrathn a h a qawman a khareen a
Thus it was. And [then] We made another people heirs [to what they had left],
  - Mohammad Asad
Thus was their end! And We let other people inherit what was once theirs.
  - Muhammad Farooq-i-Azam Malik
So it was. And We awarded it 'all' to another people.
  - Mustafa Khattab
Even so (it was), and We made it an inheritance for other folk;
  - Marmaduke Pickthall
Thus (was their end)! And We made other people inherit (those things)!
  - Abdullah Yusuf Ali

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44:29
فَمَا بَكَتْ عَلَيْهِمُ ٱلسَّمَآءُ وَٱلْأَرْضُ وَمَا كَانُوا۟ مُنظَرِينَ Fam a bakat AAalayhimu a l ssam a o wa a lar d u wam a k a noo mun th areen a
and neither sky nor earth shed tears over them, nor were they allowed a respite.13
  - Mohammad Asad

Sc., "to repent their sins".

Neither Heaven nor earth sheds tears for them; nor were they given a respite.
  - Muhammad Farooq-i-Azam Malik
Neither heaven nor earth wept over them, nor was their fate delayed.
  - Mustafa Khattab
And the heaven and the earth wept not for them, nor were they reprieved.
  - Marmaduke Pickthall
And neither heaven nor earth shed a tear over them: nor were they given a respite (again). 4710
  - Abdullah Yusuf Ali

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!

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44:30
وَلَقَدْ نَجَّيْنَا بَنِىٓ إِسْرَٰٓءِيلَ مِنَ ٱلْعَذَابِ ٱلْمُهِينِ Walaqad najjayn a banee isr a eela mina alAAa tha bi almuheen i
And, indeed, We delivered the children of Israel from the shameful suffering
  - Mohammad Asad
We did deliver the children of Israel from a humiliating chastisement
  - Muhammad Farooq-i-Azam Malik
And We certainly delivered the Children of Israel from the humiliating torment
  - Mustafa Khattab
And We delivered the Children of Israel from the shameful doom
  - Marmaduke Pickthall
We did deliver aforetime the Children of Israel from humiliating Punishment 4711
  - Abdullah Yusuf Ali

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.

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44:31
مِن فِرْعَوْنَ ۚ إِنَّهُۥ كَانَ عَالِيًا مِّنَ ٱلْمُسْرِفِينَ Min firAAawna innahu k a na AA a liyan mina almusrifeen a
[inflicted on them] by Pharaoh, seeing that he was truly outstanding among those who waste their own selves;14
  - Mohammad Asad

For this rendering of the term musrif, see surah {10}, note [21].

inflicted by Fir'on who was the most arrogant among such inordinate transgressors,
  - Muhammad Farooq-i-Azam Malik
of Pharaoh. He was truly a tyrant, a transgressor.
  - Mustafa Khattab
(We delivered them) from Pharaoh. Lo! he was a tyrant of the wanton ones.
  - Marmaduke Pickthall
Inflicted by Pharaoh for he was arrogant (even) among inordinate transgressors.
  - Abdullah Yusuf Ali

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44:32
وَلَقَدِ ٱخْتَرْنَـٰهُمْ عَلَىٰ عِلْمٍ عَلَى ٱلْعَـٰلَمِينَ Walaqadi ikhtarn a hum AAal a AAilmin AAal a alAA a lameen a
and, indeed, We chose them knowingly above all other people,15
  - Mohammad Asad

I.e., according to all commentators, above all people of their time, because at that time the children of Israel were the only people who worshipped the One God: which is the reason of the frequent Qur'anic references to the story of their delivery from bondage. The stress on God's having "chosen them knowingly" alludes to His foreknowledge that in later times they would deteriorate morally and thus forfeit His grace (Zamakhshari and Razi).

and We chose them, inspite of knowing their weaknesses above the nations of the world.
  - Muhammad Farooq-i-Azam Malik
And indeed, We chose the Israelites knowingly above the others.
  - Mustafa Khattab
And We chose them, purposely, above (all) creatures.
  - Marmaduke Pickthall
And We chose them aforetime above the nations knowingly 4712
  - Abdullah Yusuf Ali

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 decree it was to be a link in furthering His 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.

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44:33
وَءَاتَيْنَـٰهُم مِّنَ ٱلْـَٔايَـٰتِ مَا فِيهِ بَلَـٰٓؤٌا۟ مُّبِينٌ Wa a tayn a hum mina al a y a ti m a feehi bal a on mubeen un
and gave them such signs [of Our grace] as would clearly presage a test.16
  - Mohammad Asad

Lit., "as would have in them a manifest test": an allusion to the long line of prophets raised in their midst, as well as to the freedom and prosperity which they were to enjoy in the Promised Land. All this presaged a test of their sincerity with regard to the spiritual principles which in the beginning raised them "above all other people" and, thus, of their willingness to act as God's message-bearers to all the world. The formulation of the above sentence implies elliptically that they did not pass that test inasmuch as they soon forgot the spiritual mission for which they had been elected, and began to regard themselves as God's "chosen people" simply on account of their descent from Abraham: a notion which the Qur'an condemns in many places. Apart from this, the majority of the children of Israel very soon lost their erstwhile conviction that the life in this world is but the first and not the final stage of human life, and - as their Biblical history shows - abandoned themselves entirely to the pursuit of material prosperity and power. (See next note.)

We showed them signs in which there was a clear trial.
  - Muhammad Farooq-i-Azam Malik
And We showed them signs in which there was a clear test.
  - Mustafa Khattab
And We gave them portents wherein was a clear trial.
  - Marmaduke Pickthall
And granted them Signs in which there was a manifest trial. 4713
  - Abdullah Yusuf Ali

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.

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44:34
إِنَّ هَـٰٓؤُلَآءِ لَيَقُولُونَ Inna h a ol a i layaqooloon a
[Now,] behold, these [people] say indeed:17
  - Mohammad Asad

Although, on the face of it, by "these people" the Israelites are meant, the reference is obviously a general one, applying to all who hold the views expressed in the sequence, and in particular to the pagan contemporaries of the Prophet Muhammad. Nevertheless, there is a subtle connection between this passage and the preceding allusion to the "test" with which the children of Israel were to be faced: for it is a historical fact that up to the time of the destruction of the Second Temple and their dispersion by the Roman emperor Titus, the priestly aristocracy among the Jews, known as the Sadducees, openly denied the concepts of resurrection, divine judgment and life in the hereafter, and advocated a thoroughly materialistic outlook on life.

As to these (people of Qureysh) who say:
  - Muhammad Farooq-i-Azam Malik
Indeed, these 'Meccans' say,
  - Mustafa Khattab
Lo! these, forsooth, are saying:
  - Marmaduke Pickthall
As to these (Quraish) they say forsooth: 4714
  - Abdullah Yusuf Ali

The cases of the Egyptians and the Israelites having been cited as great nations which fell through inordinate vanity and wrong-doing, the case is now pressed home against the Quraish leaders in their arrogance to the holy 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 wrong-doing. What chance have they unless they turn and repent?

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44:35
إِنْ هِىَ إِلَّا مَوْتَتُنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُنشَرِينَ In hiya ill a mawtatun a alool a wam a na h nu bimunshareen a
"That [which is ahead of us] is but our first [and only] death,18 and we shall not be raised to life again.
  - Mohammad Asad
"There is nothing beyond our first death and we shall not be raised again.
  - Muhammad Farooq-i-Azam Malik
'There is nothing beyond our first death, and we will never be resurrected.
  - Mustafa Khattab
There is naught but our first death, and we shall not be raised again.
  - Marmaduke Pickthall
"There is nothing beyond our first death and we shall not be raised again.
  - Abdullah Yusuf Ali

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44:36
فَأْتُوا۟ بِـَٔابَآئِنَآ إِن كُنتُمْ صَـٰدِقِينَ Fatoo bi a b a in a in kuntum sa diqeen a
So then, bring forth our forefathers [as witnesses], if what you claim is true!"19
  - Mohammad Asad

I.e., "bring our forefathers back to life and let them bear witness that there is a hereafter". This ironic demand accords with the saying of the unbelievers mentioned in 43:22 and {23}, "We found our forefathers agreed on what to believe - and, verily, it is in their footsteps that we find our guidance!" Thus, in the last resort, the fact that their ancestors did not believe in a hereafter is to them as conclusive an argument against it as the fact that nobody has as yet come back to life to confirm the truth of resurrection.

Bring back our forefathers if you are truthful."
  - Muhammad Farooq-i-Azam Malik
Bring 'back' our forefathers, if what you say is true.'
  - Mustafa Khattab
Bring back our fathers, if ye speak the truth!
  - Marmaduke Pickthall
"Then bring (back) our forefathers if what ye say is true!"
  - Abdullah Yusuf Ali

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44:37
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ أَهْلَكْنَـٰهُمْ ۖ إِنَّهُمْ كَانُوا۟ مُجْرِمِينَ Ahum khayrun am qawmu tubbaAAin wa a lla th eena min qablihim ahlakn a hum innahum k a noo mujrimeen a
Are they, then, better than the people of Tubba' and those before them, whom We destroyed because they were truly lost in [the same] sin?20
  - Mohammad Asad

"Tubba" was the title borne by a succession of powerful Himyar kings who ruled for centuries over the whole of South Arabia, and were finally overcome by the Abyssinians in the fourth century of the Christian era. They are mentioned elsewhere in the Qur'an ( 50:14 ) as having denied the truth of resurrection and God's judgment.

Are these people better than the people of Tubba and those who were before them? We destroyed them all only because they had become criminals.
  - Muhammad Farooq-i-Azam Malik
Are they superior to the people of Tubba'1 and those before them? We destroyed them 'all', 'for' they were truly wicked.
  - Mustafa Khattab

 Tubba’ Al-Ḥimiari was an ancient righteous Yemeni king whose people persisted in disbelief and were destroyed, although they were superior to Meccans in strength and manpower.

Are they better, or the folk of Tubba and those before them? We destroyed them, for surely they were guilty.
  - Marmaduke Pickthall
What! are they better than the people of Tubba and those who were before them? We destroyed them because they were guilty of sin. 4715 4716
  - Abdullah Yusuf Ali

Tubba' is understood to be a title or family name of Himyuar kings in Yaman, 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 holy Prophet in A.H. 9-10 was one to the Himyar of Yaman, which led to their coming into Islam. This was of course much later than the date of this Sura.

In prehistoric times the Himyar and Yaman 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 Yaman.

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44:38
وَمَا خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَـٰعِبِينَ Wam a khalaqn a a l ssam a w a ti wa a lar d a wam a baynahum a l a AAibeen a
For [thus it is:] We have not created the heavens and the earth and all that is between them in mere idle play:21
  - Mohammad Asad

I.e., without meaning or purpose (cf. 21:16 ) - implying that if there were no hereafter, man's life on earth would be utterly meaningless, and thus in contradiction to the above as well as the subsequent statement, "none of all this have We created without [an inner] truth".

It was not for a sport that We created the heavens the earth and all that lies between them.
  - Muhammad Farooq-i-Azam Malik
We did not create the heavens and the earth and everything in between for sport.
  - Mustafa Khattab
And We created not the heavens and the earth, and all that is between them, in play.
  - Marmaduke Pickthall
We created not the heavens the earth and all between them merely in (idle) sport: 4717
  - Abdullah Yusuf Ali

Cf. xxi. 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.

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44:39
مَا خَلَقْنَـٰهُمَآ إِلَّا بِٱلْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ M a khalaqn a hum a ill a bi a l h aqqi wal a kinna aktharahum l a yaAAlamoon a
none of this have We created without [an inner] truth:22 but most of them understand it not.
  - Mohammad Asad

See note [11] on 10:5 .

We have created them to reveal the truth, but most of them do not understand.
  - Muhammad Farooq-i-Azam Malik
We only created them for a purpose, but most of these 'pagans' do not know.
  - Mustafa Khattab
We created them not save with truth; but most of them know not.
  - Marmaduke Pickthall
We created them not except for just ends: but most of them do not understand.
  - Abdullah Yusuf Ali

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44:40
إِنَّ يَوْمَ ٱلْفَصْلِ مِيقَـٰتُهُمْ أَجْمَعِينَ Inna yawma alfa s li meeq a tuhum ajmaAAeen a
VERILY, the Day of Distinction [between the true and the false] is the term appointed for all of them:23
  - Mohammad Asad

See note [6] on 77:13 .

Surely the Day of sorting out is the time appointed for the resurrection of them all.
  - Muhammad Farooq-i-Azam Malik
Surely the Day of 'Final' Decision is the time appointed for all-
  - Mustafa Khattab
Assuredly the Day of Decision is the term of all of them,
  - Marmaduke Pickthall
Verily the Day of Sorting Out is the time appointed for all of them 4718
  - Abdullah Yusuf Ali

Day of Sorting Out, or the Day of Decision. Cf. xxxvii. 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, commonsense, love and regard for others. But the good and the evil will be sorted out and separated at the Day of Judgment. There is a time appointed for it. In Allah's good time all will come right.

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Tafsir

Ad-Dukhan

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