[44]. Surah Ad-Dukhan [The Smoke]: Ayat 016-017

১৬. যেদিন আমি প্রবলভাবে ধৃত করব, সেদিন পুরোপুরি প্রতিশোধ গ্রহণ করবই।

১৭. তাদের পূর্বে আমি ফেরাউনের সম্প্রদায়কে পরীক্ষা করেছি এবং তাদের কাছে আগমন করেছেন একজন সম্মানিত রসূল, 

Ayat 16. On the Day when Allah shall seize you (those who disbeliefs) with the greatest grasp. Verily, Allah will exact retribution.

Ayat 17. And indeed Allah tried before them Firaun’s (Pharaoh) people, when there came to them a noble Messenger [i.e. Musa PBUH (Moses)].

Tafseer of Surah Ad-Dukhan Ayat 16. One day Allah shall seize you with a mighty onslaught: We will indeed (then) exact Retribution! 17. We did, before them, try the people of Pharaoh:(4700) there came to them a messenger most honorable, 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. Most honorable: this epithet is specially applied to Moses here, as expressing the truth, in contrast to the Pharaoh's false characterization of him as "a contemptible wretch"(43:52).

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said,  Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.'' Then he (PBUH) recited, "Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe". (11:102). [Al-Bukhari Book 06, Chapter 60, Hadith # 208]

Lesson: as mentioned above in Surah Ad-Dukhan Ayat 16. On the Day when Allah shall seize you (those who disbeliefs) with the greatest grasp. One should not take the respite for exemption because no one knows when respite granted by Him will come to an end and punishment will follow.

[44]. Surah Ad-Dukhan [The Smoke]: Ayat 013-015

১৩. তারা কি করে বুঝবে, অথচ তাদের কাছে এসেছিলেন স্পষ্ট বর্ণনাকারী রসূল।

১৪. অতঃপর তারা তাকে পৃষ্ঠপ্রদর্শন করে এবং বলে, সে তো উম্মাদ-শিখানো কথা বলে।

১৫. আমি তোমাদের উপর থেকে আযাব কিছুটা প্রত্যাহার করব, কিন্তু তোমরা পুনরায় পুনর্বস্থায় ফিরে যাবে।  

Ayat 13. How can there be for them an admonition (at the time when the torment has reached them), when a Messenger explaining things clearly has already come to them.

Ayat 14. Then they had turned away from him and said: "One taught (by a human being), a madman!"

Ayat 15. Verily, Allah shall remove the torment for a while. Verily! You will revert (to your evil ways).

Tafseer of Surah Ad-Dukhan Ayat 13 to 15. 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? Ayat 14. Yet they turn away from him and say: "Tutored (by others), a man possessed!" Tutored: see 16:103. Possessed: see 15:6. Ayat 15. 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 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!

Hazrat Abdullah bin Masud (May Allah be pleased with him) reported: I can still recall as if I am seeing the Messenger of Allah [SAWW](PBUH) resembling one of the Prophets whose people scourged him and shed his blood, while he wiped blood from his face, he said: "O Allah! Forgive my people, because they certainly do not know". [Al-Bukhari 09, Chapter 84, Hadith # 63].

Lesson: as mentioned above in Surah Ad-Dukhan Ayat 15. Verily, Allah shall remove the torment for a while. Verily! You will revert (to your evil ways)” It mentions the refined character and compassion of the Prophets which has an important lesson for those who preach righteousness. They should be always prepared to face hardships involved in inviting people to the right path and, instead of retaliation, forgive their audience and pray for their guidance. These noble qualities are extremely important for those who are devoted to preach religion.

[44]. Surah Ad-Dukhan [The Smoke]: Ayat 010-012

১০. অতএব আপনি সেই দিনের অপেক্ষা করুন, যখন আকাশ ধূয়ায় ছেয়ে যাবে।

১১. যা মানুষকে ঘিরে ফেলবে। এটা যন্ত্রণাদায়ক শাস্তি।

১২. হে আমাদের পালনকর্তা আমাদের উপর থেকে শাস্তি প্রত্যাহার করুন, আমরা বিশ্বাস স্থাপন করছি।  

Ayat 10. Then wait you for the Day when the sky will bring forth a visible smoke.

Ayat 11. Covering the people, this is a painful torment.

Ayat 12. (They will say): "Our Lord! Remove the torment from us, really we shall become believers!"

Tafseer of Surah Ad-Dukhan Ayat 10. 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 Judgment. But verse 15 below ("We shall remove the Penalty for a while") shows that it is not the final Judgment referred to here, but some calamity that was to happen soon afterwards. Perhaps it was a famine. 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 Surah’s 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. Ayat 11. Enveloping the people: this will be a Penalty Grievous. Ayat 12. (They will say) "Our Lord! Remove the Penalty from us, for we do really believe!"

Hazrat Saeed Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) said, "Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith".  [Muslim Book 01, Chapter 21, Hadith # 80]

Lesson: This Hadith contains a very important prescription to prevent the Muslim society from all things which are forbidden in Islam. So long as Muslims adhered to it and ceaselessly and fearlessly performed their obligation of enjoining the right and forbidding the wrong, their society was largely safe from many evils and sins.

[44]. Surah Ad-Dukhan [The Smoke]: Ayat 07-09

৭. তিনি নভোমন্ডল, ভূমন্ডল ও এতদুভয়ের মধ্যেবর্তী সবকিছুর পালনকর্তা। যদি তোমাদের বিশ্বাস থাকে দেখতে পাবে। 

৮. তিনি ব্যতীত কোন উপাস্য নেই। তিনি জীবন দান করেন ও মৃত্যু দেন। তিনি তোমাদের পালনকর্তা এবং তোমাদের পূর্ববর্তী পিতৃ-পুরুষদেরও পালনকর্তা।

৯. এতদসত্ত্বেও এরা সন্দেহে পতিত হয়ে ক্রীড়া-কৌতুক করছে।  

Ayat 7. The Lord of the heavens and the earth and all that is between them, if you (but) have a faith with certainty.

Ayat 8. La ilaha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death, your Lord and the Lord of your fore-fathers.

Ayat 9. Nay! They play in doubt.

Tafseer of Surah Ad-Dukhan Ayat 7. Cf. 2:4. They cannot fully realize 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. Ayat 8. 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. 9. Yet they play about in doubt. 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.

Hazrat Shaddad bin Aus (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) said, "A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires". [At-Tirmidhi Hadith # 2459]  

Lesson: as mentioned above in Surah Ad-Dukhan Ayat 9. Nay! They play in doubt” This Hadith highlights the importance of the accountability of one's self. Mere desires which are not coupled with practical efforts are of no avail because Allah grants reward on good deeds and not on yearnings and desires which are not supported by noble actions.

[44]. Surah Ad-Dukhan [The Smoke]: Ayat 01-06

১. হা-মীম।

২. শপথ সুস্পষ্ট কিতাবের।

৩. আমি একে নাযিল করেছি। এক বরকতময় রাতে, নিশ্চয় আমি সতর্ককারী।

৪. এ রাতে প্রত্যেক প্রজ্ঞাপূর্ণ বিষয় স্থিরীকৃত হয়।

৫. আমার পক্ষ থেকে আদেশক্রমে, আমিই প্রেরণকারী।

৬. আপনার পালনকর্তার পক্ষ থেকে রহমতস্বরূপ। তিনি সর্বশ্রোতা, সর্বজ্ঞ।     

Ayat 1. Hâ-Mîm. [These letters are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings].

Ayat 2. By the manifest Book (this Qur’an) that makes things clear,

Ayat 3. We sent it (this Qur’an) down on a blessed night [(i.e. night of Qadr, Surah No: 97) in the month of Ramadan, the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Ayat 4. Therein (that night) is decreed every matter of ordainments.

Ayat 5. Amran (i.e. a Command or this Qur'an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers),

Ayat 6. (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower.

Tafseer of Surah Ad-Dukhan Ayat 1 to 6. Ha Mim. These Abbreviated Letters meaning of only knows to Allah. Ayat 2. 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. Ayat 3. 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. Ayat 4. In the (Night) is made distinct every affair of wisdom, 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. Ayat 5. By command, from Our Presence. For We (ever) send (revelations). Ayat 6. As Mercy from thy Lord: for He hears and knows (All things); 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.

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said,  "Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah's reward, will have his former sins forgiven.''  [Al-Bukhari and Muslim].

Lesson: as mentioned above in Surah Ad-Dukhan Ayat 3. We sent it (this Qur’an) down on a blessed night [(i.e. night of Qadr, Surah No: 97) in the month of Ramadan, the 9th month of the Islamic calendar]. Verily, We are ever warning” Qiyam here means what keeps one awake to one's capacity and for worship and makes one perform Nawafil, impels one to beg pardon for sins from Allah, urges one to praise Him. Specially, if a person performs Isha prayer and Fajr prayer in congregation, he will hopefully attain all those distinctions which are mentioned in this Hadith.

[43]. Surah Al Zukhruf (The Gold Adornments): Ayat 087-089

৮৭. যদি আপনি তাদেরকে জিজ্ঞাসা করেন, কে তাদেরকে সৃষ্টি করেছেন, তবে অবশ্যই তারা বলবে, আল্লাহ,  অতঃপর তারা কোথায় ফিরে যাচ্ছে ? 

৮৮. রসূলের এই উক্তির কসম, হে আমার পালনকর্তা, এ সম্প্রদায় তো বিশ্বাস স্থাপন করে না।

৮৯. অতএব, আপনি তাদের থেকে মুখ ফিরিয়ে নিন এবং বলুন, ‘সালাম’। তারা শীঘ্রই জানতে পারবে।  

Ayat 87. And if you ask them who created them, they will surely say: "Allah". How then are they turned away (from the worship of Allah, Who created them)?

Ayat 88. (Allah has knowledge) of (Prophet Muhammad's) saying: "O my Lord! Verily, these are a people who believe not!"

Ayat 89. So turn away from them (O Muhammad  [SAWW](PBUH), and say: Salam (peace brothers)! But they will come to know (very soon).

Tafseer of Al Zukhruf (The Gold Adornments) Ayat 87. If thou ask them, Who created them, they will certainly say, Allah. How then are they deluded away (from the Truth)? Cf. 31:25, and n. 3613; and 39:38. Ayat 88. Commentators are divided in opinion as to the construction. The best opinion is that which I have adopted, referring back qilihi genitive governed by 'ilm in verse 85. An alternative construction is to construe the wow here as the waw qasamiyah; in that case we should have to suppose some other clause as understood, in order to complete the sense. The Prophet was much troubled in mind by the Unfaith of the Quraysh: 18:6. He is here told to leave them alone for a time, for the Truth must soon prevail. Ayat 89. But turn away from them, and say "Peace!" But soon shall they know!

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Every one of my Ummah will enter Jannah except those who refuse". He was asked: "Who will refuse?'' He  [SAWW](PBUH) said, "Whoever obeys me, shall enter Jannah, and whosoever disobeys me, refuses to (enter Jannah)".  [Al-Bukhari Book 9, Chapter 92, Hadith # 384]

Lesson: as mentioned above in Surah Al Zukhruf Ayat 88. (Allah has knowledge) of (Prophet Muhammad's) saying: "O my Lord! Verily, these are a people who believe not!" The word Ummah here stands for the community which accepted the invitation of the Prophet ( [SAWW](PBUH), that is to say, the people who on his call embraced Islam. Out of this community who follow him faithfully will go to Jannah.

[43]. Surah Al Zukhruf (The Gold Adornments):Ayat 086

৮৬. তিনি ব্যতীত তারা যাদের পুজা করে, তারা সুপারিশের অধিকারী হবে না,  তবে যারা সত্য স্বীকার করত ও বিশ্বাস করত।

Ayat 86. And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah)

Tafseer of Al Zukhruf (The Gold Adornments) Ayat 86. The classical Commentators construe this clause differently. According to their construction, the clause would be translated, "except those who bear witness to the Truth, and with full knowledge." "Truth" they would construe to be the Gospel of Unity. According to them, while idols and false gods have no power of intercession, persons like Jesus, who is falsely worshipped by his misguided followers, but who himself preached the Gospel of Unity with full understanding, will have the power of intercession. This implies that we construe the singular man shahida to refer to the same person or persons as the plural hum ya'lamun. This difficulty is removed if we construe as I have translated it. In that case "he who bears witness to the Truth" is the Prophet, who came to renew the Gospel of Unity, and "they know (him)" would refer to the Quraysh, amongst whom he was brought up and among whom he earned the reputation of being a man of probity (Amin).

Hazrat Urwah bin Amir (May Allah be pleased with him) said: When talking of omens was mentioned in the presence of the Messenger of Allah [SAWW](PBUH) he said, "The best type of omen is the good omen.'' He added, "A Muslim should not refrain from anything because of an omen.'' He [SAWW](PBUH) told them, "When any of you sees anything which he dislikes, he should say: `Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa`us-sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You).'''  [Abu Dawud Hadith # 3919].

Lesson: as mentioned above in Surah Al Zukhruf Ayat 86. And those whom they invoke instead of Him have no power of intercession” 1. Tiyarah means taking omen. This applies to good as well as bad omens. Muslims are required to take good omen only. For this reason, when a Muslim resolves to do something good then a bad omen should not impede his way because he believes that it is Allah Alone who brings about everything. He should also pray to Allah for the removal of mischief.

2. When such things from which people usually take a bad omen create suspicions in one's mind, then it is Mustahabb (desirable) to recite the prayer mentioned in this Hadith. Thus, what we learn from this Hadith is that if a Muslim comes across something repulsive, he should pray to Allah for something auspicious. He should also pray to Allah for granting him the power and ability to abstain from evils.