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سُبْحَانَ ٱللَّٰهِ
Holy Qur'an
Al-Qur'an
Kids Qur'an
This Surah's period of revelation could not be determined from any authentic tradition, but the internal evidence of the subject matter shows that this Surah was sent down in the same period in which Surah Zukhruf which is the middle stage of the Prophet's residence at Makkah when the whole land was overtaken by such a terrible famine that the people were sorely distressed. At last some of the Qureysh chiefs, including Abdullah bin Mas'ud and Abu Sufyan, came to the Prophet and requested him to pray to Allah to deliver his people from that calamity. This Surah was sent down at that occasion.
This Surah was revealed for the admonition and warning of the people of Makkah stating: "The Hour when Allah, out of sheer mercy, decided to appoint a Rasool and send His Book to you was highly blessed. The fact is that a Rasool has been raised and the Book sent down in that particular Hour when Allah decides their destinies, and Allah's decisions are not weak that they may be changed to the people's liking. The only argument that you have given to practice shirk is that it had been the practice of you forefathers which is not any justification for such a heinous sin. If your forefathers had committed this folly, there is no reason for you to continue committing it blindly."
After this, the question of the famine, which was raging in Makkah at that time, is discussed. On the one hand, the Prophet is foretold that the people have not learned any lesson from this calamity, and on the other, the disbelievers are addressed so as to say : "You are lying when you say that you will believe as soon as the torment is removed from you. We shall remove it to see how sincere you are in your promise." In this connection, reference of Fir'on (Pharaoh) and his people is made that those people also met with the same trial, but after witnessing one sign after the other, they did not give up their stubbornness till at last they met their doom.
Then the theme of the Hereafter is stated which the disbelievers had denied saying: "We have never seen anyone rising back to life after death. Raise our forefathers back to life if you are true in your claim about the life hereafter." The response to this is provided in these words: "This cannot be done to meet the demand of individuals; Allah has appointed a time when He will resurrect all mankind simultaneously and will subject them to accountability in His Court. If one has to protect oneself there, one should think about it here. For no one will be able to save himself there by his own power, nor by the power of any one else."
In conclusion, a warning is given: "This Qur'an has been revealed in simple language in your own tongue so that you may understand it; yet if you do not understand it and insist on seeing your evil end, you may wait; Our Prophet too is waiting. Whatever is to happen, will happen at Allah's appointed time."
The Surah takes its name from the word dukhan which occurs in verse 10.
Its period of revelation also could not be determined from any authentic tradition, but the internal evidence of the subject matter shows that this Surah too was sent down in the same period in which Surah Zukhruf and a few other earlier Surahs had been revealed. However, this Surah was sent down somewhat later. Its historical background is this: When the disbelievers of Makkah became more and more antagonistic in their attitude and conduct, the Holy Prophet prayed: O God, help me with a famine like the famine of Joseph. He thought that when the people would be afflicted with a calamity, they would remember God, their hearts would soften and they would accept the admonition. Allah granted his prayer, and the whole land was overtaken by such a terrible famine that the people were sorely distressed. At last, some of the Quraish chiefs among whom Hadrat Abdullah bin Masud has particularly mentioned the name of Abu Sufyan came to the Holy Prophet and requested him to pray to Allah to deliver his people from the calamity. On this occasion Allah sent down this Surah.
The introduction to the address revealed on this occasion for the admonition and warning of the people of Makkah contained some important points, which are as follows:
After this introduction, the question of the famine that was raging in Makkah has been discussed. As already mentioned, this famine had occurred on the Holy Prophet's prayer, and he had prayed for it so that when the calamity befell it would break the stubbornness of the disbelievers and then they would listen to the rebuke. It looked as if this expectation was being fulfilled to some extent, for some of the most stubborn enemies of the Truth, on account of the severity of the famine, had cried out: "O Lord, avert this torment from us and we will believe." At this, on the one hand, the Holy Prophet has been foretold: "These people will not learn any lesson from such calamities. When they have turned away from the Messenger, whose life, character, works and speech clearly show that he is Allah's true Messenger, how will a mere famine help remove their disbelief?" On the other, the unbelievers have been addressed, so as to say : "You lie when you say that you will believe as soon as the torment is removed from you. We shall just remove it to see how sincere you are in your promise. There is a graver disaster about to fall upon you. You need a much more crushing blow: minor misfortunes cannot set you right."
In this very connection, a reference has been made a little below to Pharaoh and his people, implying that those people also had met with precisely the same trial as the chiefs of the disbelieving Quraish are now afflicted. To them also a similar noble and honorable Messenger had come; they also had seen those express pointers and signs which clearly showed that he had been appointed by Allah; they also had gone on witnessing one sign after the other but they did not give up their stubbornness, till at last they made up their mind to put an end to the Messenger's life, and they met their doom, which has since become an object lesson for the people for ever.
After this the theme of the Hereafter has been taken up, which the disbelievers of Makkah vehemently denied. They said: "We have never seen anyone rising back to life after death. Raise our forefathers back to life if you are true in your claim about the life hereafter." In response to this, two arguments for the Hereafter have been presented briefly:
Then the disbelievers' demand to bring their forefathers back to life has been answered, thus: "This cannot be done every day to meet the demand of the individuals, but Allah has appointed a time when He will resurrect all mankind simultaneously and will subject them to accountability in His Court. If one has to protect oneself there, one should think about it here. For no one will be able to save himself there by his own power, nor by the power of any one else."
In connection with this Court of Allah, mention has been made of the fate of those who will be declared as culprits and of the rewards of those who will be declared as successful. The discourse has been concluded with this warning: "This Quran has been revealed in simple language in your own tongue so that you may understand it; yet if you do not understand it and insist on seeing your evil end, you may wait; Our Prophet too is waiting. Whatever is to happen, will happen at its own appointed time."
1 to 16 - Allah revealed this Quran in the Blessed Night (Layla-tul-Qadr) in which all matters are decided wisely by His command
17 to 29 - Lessons to be learned from the story of Prophet Musa and the people of Fir'on
30 to 42 - Allah delivered the Children of Israel and chose them over the nations of the world inspite of their weaknesses and Day of Sorting Out is the time appointed for resurrection
43 to 50 - Food and drink for the sinners in hell
51 to 59 - Food and entertainment for the righteous in paradise