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Surah 44. Ad-Dukhan

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44:11
يَغْشَى ٱلنَّاسَ ۖ هَـٰذَا عَذَابٌ أَلِيمٌ Yaghsh a a l nn a sa h atha AAa tha bun aleem un
enveloping all mankind, [and causing the sinners to exclaim:] "Grievous is this suffering!
  - Mohammad Asad
Enveloping all mankind; this will be a painful punishment.
  - Muhammad Farooq-i-Azam Malik
overwhelming the people. 'They will cry,' 'This is a painful torment.
  - Mustafa Khattab
That will envelop the people. This will be a painful torment.
  - Marmaduke Pickthall
Enveloping the people: this will be a Penalty Grievous.
  - Abdullah Yusuf Ali

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44:12
رَّبَّنَا ٱكْشِفْ عَنَّا ٱلْعَذَابَ إِنَّا مُؤْمِنُونَ Rabban a ikshif AAann a alAAa tha ba inn a muminoon a
O our Sustainer, relieve us of suffering, for, verily, we [now] believe [in Thee]!"
  - Mohammad Asad
Then the mankind will say: "Our Rabb! Remove from us this punishment, surely we have become real believers."
  - Muhammad Farooq-i-Azam Malik
Our Lord! Remove 'this' torment from us, 'and' we will certainly believe.'
  - Mustafa Khattab
(Then they will say): Our Lord relieve of the torment. Lo! we are believers:
  - Marmaduke Pickthall
(They will say:) "Our Lord! remove the Penalty from us for We do really believe!"
  - Abdullah Yusuf Ali

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44:13
أَنَّىٰ لَهُمُ ٱلذِّكْرَىٰ وَقَدْ جَآءَهُمْ رَسُولٌ مُّبِينٌ Ann a lahumu a l thth ikr a waqad j a ahum rasoolun mubeen un
[But] how shall this remembrance avail them [at the Last Hour], seeing that an apostle had previously come unto them, clearly expounding the truth,
  - Mohammad Asad
But how can the acceptance of Our Message at that time be beneficial to them? A Rasool (Muhammad), who made the things clear, has come to them
  - Muhammad Farooq-i-Azam Malik
How can they be reminded when a messenger has already come to them, making things clear,
  - Mustafa Khattab
How can there be remembrance for them, when a messenger making plain (the truth) had already come unto them,
  - Marmaduke Pickthall
How shall the Message be (effectual) for them seeing that an Apostle explaining things clearly has (already) come to them 4697
  - Abdullah Yusuf Ali

The Quraish 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?

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44:14
ثُمَّ تَوَلَّوْا۟ عَنْهُ وَقَالُوا۟ مُعَلَّمٌ مَّجْنُونٌ Thumma tawallaw AAanhu waq a loo muAAallamun majnoon un
whereupon they turned their backs on him and said, "Taught [by others] is he,8 a madman"?
  - Mohammad Asad

A reference to the allegation of the Prophet's opponents that someone else had "imparted" to him the ideas expressed in the Qur'an (see 16:103 and the corresponding notes [129] and [130]), or at least had "helped" him to compose it (cf. 25:4 and notes [5] and [6]).

yet they deny him, saying: "He is a madman, taught by others!"
  - Muhammad Farooq-i-Azam Malik
then they turned away from him, saying, 'A madman, taught by others!'?
  - Mustafa Khattab
And they had turned away from him and said: One taught (by others), a madman?
  - Marmaduke Pickthall
Yet they turn away from him and say: "Tutored (by others) a man possessed!" 4698
  - Abdullah Yusuf Ali

Tutored: see xvi. 103, and n. 2143. Possessed: see xv. 6, and n. 1940.

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44:15
إِنَّا كَاشِفُوا۟ ٱلْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَآئِدُونَ Inn a k a shifoo alAAa tha bi qaleelan innakum AA a idoon a
[Still,] behold, We shall postpone9 this suffering for a little while, although you are bound to revert [to your evil ways: but]
  - Mohammad Asad

Lit., "remove". This is apparently said on the time-level of the present - i.e., before the coming of the Last Hour - so as to give the sinners an opportunity to repent.

We shall remove the affliction (famine from which they were suffering) for a while, but you will revert to the same old ways.
  - Muhammad Farooq-i-Azam Malik
Indeed, We will remove 'that' torment for a while, and you 'Meccans' will return 'to disbelief'.
  - Mustafa Khattab
Lo! We withdraw the torment a little. Lo! ye return (to disbelief).
  - Marmaduke Pickthall
We shall indeed remove the Penalty for a while (but) truly ye will revert (to your ways). 4699
  - Abdullah Yusuf Ali

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, Judgment must seize the last and irreclaimable remnant "with a mighty onslaught". Such working of Allah's Providence is clearly visible in the story of the Quraish. 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 the Quraish mind!

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44:16
يَوْمَ نَبْطِشُ ٱلْبَطْشَةَ ٱلْكُبْرَىٰٓ إِنَّا مُنتَقِمُونَ Yawma nab t ishu alba t shata alkubr a inn a muntaqimoon a
on the Day when We shall seize [all sinners] with a most mighty onslaught, We shall, verily, inflict Our retribution [on you as well]!
  - Mohammad Asad
One day We shall seize them with a mighty onslaught to exact Our retribution.
  - Muhammad Farooq-i-Azam Malik
'Then' on the Day We will deal 'you' the fiercest blow, We will surely inflict punishment.
  - Mustafa Khattab
On the day when We shall seize them with the greater seizure (then), in truth We shall punish.
  - Marmaduke Pickthall
One day We shall seize you with a mighty onslaught We will indeed (then) exact Retribution!
  - Abdullah Yusuf Ali

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44:17
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَآءَهُمْ رَسُولٌ كَرِيمٌ Walaqad fatann a qablahum qawma firAAawna waj a ahum rasoolun kareem un
AND, INDEED, [long] before their time did We try Pharaoh's people [in the same way]: for there came unto them a noble apostle, [who said:]
  - Mohammad Asad
Before them We had put the people of Fir'on (Pharaoh) to the same test, when an honorable Rasool came to them,
  - Muhammad Farooq-i-Azam Malik
Indeed, before them We tested Pharaoh's people: a noble messenger came to them,
  - Mustafa Khattab
And verily We tried before them Pharaoh's folk, when there came unto them a noble messenger,
  - Marmaduke Pickthall
We did before them try the people of Pharaoh: there came to them and apostle most honorable 4700 4701
  - Abdullah Yusuf Ali

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 xliv. 30-33 the reference is to the blessings bestowed on Israel, contrasted with their pride, unbelief, and fall; and in xliv. 37, to the ancient Himyar kingdom in Yaman, which similarly fell for its sins.

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". (xliii. 52).

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44:18
أَنْ أَدُّوٓا۟ إِلَىَّ عِبَادَ ٱللَّهِ ۖ إِنِّى لَكُمْ رَسُولٌ أَمِينٌ An addoo ilayya AAib a da All a hi innee lakum rasoolun ameen un
"Give in unto me, O God's bondmen!10 Verily, I am an apostle [sent] unto you, worthy of trust!
  - Mohammad Asad

Most of the classical commentators (e.g., Tabari, Zamakhshari, Razi, Baydawi) point out that this phrase can be understood in either of two senses, namely: "Give in unto me, O God's bondmen ('ibad )", implying a call to the Egyptians (since all human beings are "God's bondmen") to accept the divine message which Moses was about to convey to them; or, alternatively, "Give up to me God's servants", i.e., the children of Israel, who were kept in bondage in Egypt. Inasmuch as the vocalization 'ibada is applicable to the vocative as well as the accusative case either of these two interpretations is legitimate.

saying: "Hand over to me the servants of Allah. I am a to you a Rasool worthy of all trust.
  - Muhammad Farooq-i-Azam Malik
'proclaiming,' 'Hand over the servants of Allah to me.1 I am truly a trustworthy messenger to you.
  - Mustafa Khattab

 Meaning, let my people go.

Saying: Give up to me the slaves of Allah. Lo! I am a faithful messenger unto you.
  - Marmaduke Pickthall
Saying: "Restore to me the servants of Allah: I am to you an apostle worthy of all trust; 4702 4703
  - Abdullah Yusuf Ali

The argument of Moses and his "authority manifest" will be found at vii. 104-108, 120-126, 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".

"Worthy of all trust": Amin, a title applied to prophets in S. xxvi.:e.g., see xxvi. 107. As the holy Prophet had historically earned that title among his own people, the reminiscences of the story of Moses apply to him in his relations with the arrogant Quraish.

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44:19
وَأَن لَّا تَعْلُوا۟ عَلَى ٱللَّهِ ۖ إِنِّىٓ ءَاتِيكُم بِسُلْطَـٰنٍ مُّبِينٍ Waan l a taAAloo AAal a All a hi innee a teekum bisul ta nin mubeen in
"And exalt not yourselves against God: for, verily, I come unto you with a manifest authority [from Him];
  - Mohammad Asad
Do not hold yourselves above Allah, surely I have brought to you a clear authority.
  - Muhammad Farooq-i-Azam Malik
And do not be arrogant with Allah. I have certainly come to you with a compelling proof.
  - Mustafa Khattab
And saying: Be not proud against Allah. Lo! I bring you a clear warrant.
  - Marmaduke Pickthall
"And be not arrogant as against Allah: for I come to you with authority manifest.
  - Abdullah Yusuf Ali

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44:20
وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ Wainnee AAu th tu birabbee warabbikum an tarjumoon i
and, behold, it is with my Sustainer - and your Sustainer - that I seek refuge against all your endeavours to revile me.11
  - Mohammad Asad

Lit., "lest you throw stones at me". It is to be noted that the verb rajama is used in the physical sense of "throwing stones" as well as, metaphorically, in the sense of "throwing aspersions" or "reviling".

I have taken refuge with my Rabb and your Rabb against you injuring me.
  - Muhammad Farooq-i-Azam Malik
And indeed, I seek refuge with my Lord and your Lord so you do not stone me 'to death'.
  - Mustafa Khattab
And lo! I have sought refuge in my Lord and your Lord lest ye stone me to death.
  - Marmaduke Pickthall
"For me I have sought Safety with my Lord and your Lord against your injuring me. 4704 4705
  - Abdullah Yusuf Ali

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."

"Injuring me": literally "stoning me". "Stoning" may be here symbolical of any injury or vilification.

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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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