🪶 Arabic Name: سورة الدخان (Surah Ad-Dukhān)

📝 Meaning: “The Smoke”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 59

⏳ Chronological Order of Revelation: 64th Surah revealed (placing it in the late Meccan period).

📖 Key Themes: The divine purpose of creation, the consequences of denying revelation, the warning of a tangible punishment (the smoke), the story of Musa and Pharaoh as a historical parallel, and vivid descriptions of the Day of Judgment, Paradise, and Hell.

📖 Verse 44:1-3 — An Oath on a Blessed Night

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah opens with the distinct signature “Ha, Mim,” followed by a powerful oath: “By the clear Book.” This immediately sets a tone of divine authority amidst the chaos of the Meccan famine and the Quraysh’s ongoing denial. The revelation then specifies its point of origin in time: “Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind].” This connects the Qur’an to a specific, sacred moment in time, a night of immense spiritual significance. This introduction serves to frame both the Qur’an and the unfolding events of the famine not as random occurrences, but as part of a deliberate, divine plan of warning and guidance.

Referenced Timeline: A specific night in history (The Night of Decree, Laylat al-Qadr).

Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. (44:3)

• Primary evidence: The powerful opening oath and the focus on the source of revelation are characteristic of the Ha-Mim surahs. The thematic link between divine decree and the subsequent warning about a physical punishment fits the historical context of the Meccan famine.
• Classical tafsir: Ibn Kathir and other commentators confirm that the “blessed night” is Laylat al-Qadr, the same night mentioned in Surah Al-Qadr (97). On this night, the decrees for the entire coming year are set. This makes the timing of the Qur’an’s revelation profoundly significant, as it is the ultimate source of guidance for navigating one’s destiny.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) as the Revealer and Ordainer.
• Function in Narrative: To establish the divine, orderly, and purposeful source of both the Qur’an and all world events, setting the stage for the specific warning to come.
• Evidence Level: High (strong scholarly consensus).

📜 Verse 44:4-8 — The Night of Distinction and the Undeniable Lord

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Continuing the description of the blessed night, the Surah explains its function: “Therein is made distinct every precise matter.” It is a night of divine clarification, where commands are issued as a mercy from the Lord. This establishes a universe governed by purpose and order, not chaos. The verses then pivot to define the author of these decrees: He is the “Lord of the heavens and the earth and whatever is between them.” His ultimate authority is then declared in the most fundamental terms: “There is no deity except Him; He gives life and causes death—your Lord and the Lord of your first forefathers.” This directly challenges the Quraysh’s ancestral polytheism by claiming that the one true God is the Lord of their ancestors as well.

Referenced Timeline: The Night of Decree (Annually recurring cosmic event) and The Eternal Present (Allah’s timeless attributes).

There is no deity except Him; He gives life and causes death—your Lord and the Lord of your first forefathers. (44:8)

• Primary evidence: The comprehensive description of God’s power—over revelation, destiny, creation, life, and death—is a classic Meccan technique to build an irrefutable case for Tawhid.
• Classical tafsir: Al-Tabari explains that “every precise matter” (amrin ḥakīm) refers to the divinely ordained events for the coming year, which are made clear to the angels on that night. This establishes that nothing, not even the famine they were experiencing, was outside of God’s knowledge and decree.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT).
• Function in Narrative: To expand on the source of authority, linking divine revelation to divine decree and universal Lordship, thereby challenging the legitimacy of ancestral polytheism.
• Evidence Level: High (core Islamic theological concept).

💨 Verse 44:9-12 — The Smoke Signal: A Taste of the Punishment to Come

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the core historical anchor of the Surah. After stating that the disbelievers are “in doubt, amusing themselves,” the Surah issues a prophetic command: “Then watch for the Day when the sky will bring a clear smoke, covering the people. This is a painful torment.” This is a direct reference to the famine. In their hunger, the Quraysh saw a smoky haze when they looked at the sky. This worldly suffering is then linked to their spiritual reaction. In their desperation, they cried out, “Our Lord, remove from us the torment; indeed, we are believers.” A temporary promise of faith made under duress.

Referenced Timeline: Contemporary Makkah (The Famine, c. 619 CE).

Then watch for the Day when the sky will bring a clear smoke, covering the people. This is a painful torment. [They will say], “Our Lord, remove from us the torment; indeed, we are believers.” (44:10-12)

• Primary evidence: The strong and widely-reported Asbab al-Nuzul tradition, particularly the hadith of Abdullah ibn Mas’ud in Sahih al-Bukhari, firmly connects these verses to the historical famine in Makkah. He explicitly states that this “smoke” was the punishment that had already come to pass due to the Prophet’s prayer against Quraysh.
• Classical tafsir: Ibn Mas’ud’s interpretation—that the smoke was the historical famine—is the primary one cited by commentators like Al-Tabari and Ibn Kathir. The “smoke” was what they perceived due to the severity of their hunger and the dryness of the air. Their plea was a historical event, reported to have been made by Abu Sufyan to the Prophet (ﷺ).

• Location/Context: Makkah, during the severe drought and famine.
• Primary Actors: The suffering Quraysh, Prophet Muhammad (ﷺ).
• Function in Narrative: To interpret a contemporary historical event (the famine) as a divine warning and a minor punishment, capturing the disbelievers’ temporary submission.
• Evidence Level: High (strong hadith and tafsir support).

🔄 Verse 44:13-16 — The Broken Promise and the Greater Onslaught

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The divine commentary continues, questioning the sincerity of the Quraysh’s famine-induced repentance. “How will they be reminded, when a clear messenger has already come to them, and they had turned away from him and said, ‘Taught [by others], a madman’?” The verse points out their hypocrisy: they ignored the clear messenger in times of ease, so how can their desperate plea in a time of hardship be trusted? Nevertheless, Allah states, “Indeed, We will remove the torment for a little. Indeed, you will return [to disbelief].” This is a stunning prophecy. The Surah predicts that as soon as the famine is lifted, the Quraysh will break their promise and revert to their old ways. The passage ends with a chilling warning of a future, final punishment: “The Day We will strike with the greatest onslaught, indeed, We will take retribution.”

Referenced Timeline: Contemporary Makkah (c. 619 CE) and an Eschatological/Historical Future (The “great onslaught”).

The Day We will strike with the greatest onslaught, indeed, We will take retribution. (44:16)

• Primary evidence: The predictive nature of the verse (“you will return”) is a strong indicator of its divine origin. Its fulfillment became a historical proof for the early Muslims.
• Classical tafsir: Commentators extensively discuss the meaning of the “great onslaught.” The dominant view from early authorities like Ibn Mas’ud is that it refers to the Battle of Badr. Ibn Kathir mentions this view as strong, as Badr was the first major, decisive battle where Allah took retribution from the leaders of disbelief. Other interpretations view it as the Day of Judgment, allowing the verse to function on both a historical and eschatological level.

• Location/Context: Makkah.
• Primary Actors: The Quraysh.
• Function in Narrative: To predict the hypocrisy of the Quraysh, demonstrating divine knowledge, and to warn them that a temporary reprieve does not mean cancellation of a final, greater punishment.
• Evidence Level: High (due to the fulfilled prophecy).

👑 Verse 44:17-19 — The Ultimate Test Case: Musa Confronts an Arrogant Pharaoh

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After using a contemporary example of punishment (the famine), the Surah turns to its primary historical parallel for the conflict between the Prophet (ﷺ) and the Quraysh: the story of Musa (Moses) and Pharaoh. “And We had already tested before them the people of Pharaoh, and there came to them a noble messenger.” This introduction frames the entire story of Pharaoh not just as a historical event, but as a divine “test” (fatannā). Musa’s message is presented in its simplest form: “Render to me the servants of Allah. Indeed, I am to you a trustworthy messenger.” He then gives the core warning that the Quraysh also needed to hear: “And [he said], ‘Do not be arrogant toward Allah. Indeed, I have come to you with clear authority.'”

Referenced Timeline: Ancient History (c. 13th Century BCE, the time of the Exodus).

And [he said], “Do not be arrogant toward Allah. Indeed, I have come to you with clear authority.” (44:19)

• Primary evidence: The use of the Musa-Pharaoh narrative as a direct parallel to the Muhammad-Quraysh conflict is one of the most common and powerful rhetorical strategies in the Meccan Qur’an. Its placement here serves to amplify the warning of the “great onslaught.”
• Classical tafsir: Ibn Kathir explains that the “test” of Pharaoh’s people was the sending of a great messenger to them, to see if they would obey or rebel. Their rebellion, despite the clear signs Musa brought, sealed their doom. Musa’s warning against arrogance is highlighted as the central theme of the confrontation.

• Location/Context: Makkah.
• Primary Actors: Prophet Musa (peace be upon him), Pharaoh and his people.
• Function in Narrative: To provide a powerful historical precedent for the current conflict, equating the arrogance of the Quraysh with that of Pharaoh and offering the steadfastness of Musa as a model for the Prophet (ﷺ).
• Evidence Level: High (quintessential Qur’anic parallel).

🛡️ Verse 44:20-24 — Seeking Refuge and the Command to Flee

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The narrative focuses on Musa’s vulnerability and his complete reliance on God. Faced with Pharaoh’s threats to have him stoned, Musa declares, “And I have sought refuge in my Lord and your Lord, lest you stone me.” When they refuse to believe, his response is not to raise an army, but to turn to God with a simple, powerful plea: “He called to his Lord, ‘These are a criminal people.'” This is the prayer of a prophet who has exhausted all means of dawah. The divine response is swift and decisive: a command to “Set out with My servants by night; indeed, you will be pursued. And leave the sea parted…” This is the beginning of the end for Pharaoh.

Referenced Timeline: Ancient History (c. 13th Century BCE, the moments before the Exodus).

And I have sought refuge in my Lord and your Lord, lest you stone me. (44:20)

• Primary evidence: The strong parallels between Musa’s situation (threat of stoning, night journey) and the Prophet Muhammad’s (ﷺ) late Meccan reality make this a deeply relevant and instructive passage for its original audience.
• Classical tafsir: Commentators highlight Musa’s complete trust in Allah. When faced with the ultimate threat from the most powerful man on earth, his first action is to declare his refuge in God. This act of faith is what triggers the divine intervention that leads to the salvation of his people and the destruction of their enemy.

• Location/Context: Makkah.
• Primary Actors: Prophet Musa (peace be upon him).
• Function in Narrative: To provide a model for the Prophet (ﷺ) on how to respond to mortal threats—with complete reliance on Allah—and to foreshadow the event of the Hijra.
• Evidence Level: High (powerful historical parallel).

🍂 Verse 44:25-29 — The Unwept Demise of an Empire

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The story jumps to the aftermath of Pharaoh’s destruction. The narrative paints a poignant picture of the empire he left behind: “How much they left behind of gardens and springs, and crops and noble sites, and comfort wherein they were amused!” All the worldly power and luxury that formed the basis of his arrogance were abandoned in an instant. The Surah then delivers one of the most powerful and chilling verses in the Qur’an: “And the heaven and earth did not weep for them, nor were they reprieved.” Their demise was met with cosmic indifference. They were so insignificant in the grand scheme of creation that their annihilation caused no mourning in the heavens or the earth.

Referenced Timeline: Ancient History (The immediate aftermath of the drowning of Pharaoh’s army).

And the heaven and earth did not weep for them, nor were they reprieved. (44:29)

• Primary evidence: The detailed contrast between the humiliating end of the tyrants and the salvation of the oppressed is a core Qur’anic narrative, designed to give hope to the believers and warn the disbelievers.
• Classical tafsir: Al-Tabari explains that the heavens and earth weep for the death of a believer, because his good deeds ascended from the earth and through the gates of heaven, and his place of prayer on earth misses him. But when a disbeliever like Pharaoh dies, the universe feels no loss, as no good came from him. This powerful image highlights the spiritual value of a righteous life.

• Location/Context: Makkah.
• Primary Actors: Pharaoh’s people.
• Function in Narrative: To show the ultimate consequence of arrogance—utter destruction and cosmic insignificance—and to teach a lesson on the worthlessness of worldly power.
• Evidence Level: High (powerful Qur’anic imagery and tafsir tradition).

🌟 Verse 44:30-33 — The Chosen People and Their Clear Test

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now presents the positive outcome of the Exodus story. “And We certainly saved the Children of Israel from the humiliating torment – From Pharaoh.” Pharaoh’s arrogance is re-emphasized. The verses then state a historical fact: “And We chose them knowingly over the worlds.” The Children of Israel were, at that point in history, chosen to be the bearers of divine revelation and the primary example of God’s favor. However, this favor was not unconditional. “And We gave them of signs that in which was a clear trial.” Their chosen status was itself a test of their gratitude and obedience.

Referenced Timeline: Ancient History (The time of the Children of Israel after the Exodus).

And We chose them knowingly over the worlds. (44:32)

• Primary evidence: The conclusion of the Musa/Pharaoh narrative with the salvation of the Israelites is a standard part of the Qur’anic telling, serving to provide a hopeful outcome for the struggling believers.
• Classical tafsir: Ibn Kathir explains that they were chosen “knowingly” over the people of their own time, to be the recipients of the Torah and the lineage of many prophets. The “clear trial” refers to the many miracles they were given, such as the parting of the sea, the manna from heaven, and other signs, which were all tests of their faith and gratitude.

• Location/Context: Makkah.
• Primary Actors: The Children of Israel.
• Function in Narrative: To provide the hopeful conclusion to the historical parallel, promising salvation for the oppressed believers, while also subtly warning them that future success will be a test.
• Evidence Level: High (consistent with the Qur’anic narrative arc).

🤔 Verse 44:34-37 — The Recurring Denial: “Bring Back Our Fathers!”

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now pivots from the historical narrative of Pharaoh back to the contemporary arguments of the Quraysh in Makkah. “Indeed, these [disbelievers] are saying, ‘There is not but our first death, and we will not be resurrected.'” This was their core materialistic belief. Their ultimate challenge to the Prophet (ﷺ) is then quoted: “Then bring back our forefathers, if you should be truthful.” The Surah then provides the divine response. It asks, “Are they better or the people of Tubba’ and those before them?” The “people of Tubba'” were a powerful and famous kingdom in Yemen, whose ruins and stories were known to the Arabs. They too were destroyed for their crimes.

Referenced Timeline: Contemporary Makkah (7th Century CE) and Ancient Arabian History (the people of Tubba’).

Then bring back our forefathers, if you should be truthful. (44:36)

• Primary evidence: The specific denial of resurrection and the challenge to “bring back our fathers” is a recurring argument of the Meccan pagans recorded in the Qur’an. The reference to the people of Tubba’ specifically targets the historical knowledge of the Arab audience.
• Classical tafsir: Ibn Kathir clarifies that the “people of Tubba'” were the Sabaeans/Himyarites of Yemen. While some of the Tubba’ kings were believers, their people were largely polytheists who were destroyed. The point is that they were a powerful Arab nation, greater in might than the Quraysh, yet they were annihilated.

• Location/Context: Makkah.
• Primary Actors: The Qurayshi deniers.
• Function in Narrative: To refute the Meccan denial of resurrection by using a relevant historical precedent (Tubba’).
• Evidence Level: High (strong historical and thematic relevance).

🎯 Verse 44:38-42 — The Purpose of It All: The Day of Decision

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): In response to their denial of the Hereafter, the Surah delivers a powerful philosophical argument. “And We did not create the heavens and earth and what is between them in play. We did not create them except in truth, but most of them do not know.” The “truth” or purpose of this grand creation is then explicitly defined: “Indeed, the Day of Judgement (Yawm al-Faṣl) is the appointed time for them all.” It is described as a day when “no friend will avail a friend at all, nor will they be helped,” with the sole exception of those upon whom Allah has mercy. This directly refutes their reliance on tribal alliances and intercession.

Referenced Timeline: The Dawn of Creation and Eschatological Time.

And We did not create the heavens and earth and what is between them in play. We did not create them except in truth, but most of them do not know. (44:38-39)

• Primary evidence: The argument from purposeful creation is a central Qur’anic proof for the necessity of the Hereafter, used to counter the materialistic worldview of the Meccan pagans.
• Classical tafsir: Al-Tabari explains that creation “in truth” means it was created for a purpose: to be a place of test and trial, which will culminate in a day of recompense. The universe is not a game; it is the arena for the most serious of matters. On that Day, all worldly ties of kinship and friendship will be severed, and only God’s mercy will be of any avail.

• Location/Context: Makkah.
• Primary Actors: The Qurayshi deniers.
• Function in Narrative: To provide the ultimate rational justification for the Day of Judgment, based on the purposeful nature of creation.
• Evidence Level: High (core Qur’anic philosophical argument).

🌳 Verse 44:43-50 — The Hospitality of Hell: The Tree of Zaqqum and the Noble’s Humiliation

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing the certainty of the Day of Judgement, the Surah now paints a horrifying picture of the punishment awaiting the “sinful.” “Indeed, the tree of Zaqqum is food for the sinful.” The description is visceral and sensory. It is “like murky oil, it boils within bellies like the boiling of scalding water.” This torment is not just from the food, but from the humiliation. A command is given to the angels of Hell: “Seize him and drag him into the midst of the Hellfire. Then pour over his head from the torment of scalding water.” He is then mockingly told, “Taste! Indeed, you are the ‘exalted,’ the ‘noble’!” This final taunt is a direct inversion of the worldly status and pride he held so dear.

Referenced Timeline: Eschatological Time (The Hereafter).

[He will be told], “Taste! Indeed, you are the ‘exalted,’ the ‘noble’!” (44:49)

• Primary evidence: The use of graphic descriptions of Hell, combined with direct psychological taunts aimed at the arrogant elite, is a powerful feature of late Meccan surahs.
• Classical tafsir: Ibn Kathir explains that this taunt is a form of retribution for their arrogance on earth. They claimed to be the mighty and noble who should be followed, and they looked down on the believers. In Hell, they are reminded of these claims as a way of increasing their pain and regret. The physical torment is compounded by this unbearable psychological humiliation.

• Location/Context: Makkah.
• Primary Actors: The arrogant disbelievers in Hell.
• Function in Narrative: To provide a visceral and terrifying description of the punishment in Hell, with a specific focus on the psychological torment that directly inverts the worldly pride of the arrogant.
• Evidence Level: High (powerful thematic relevance to the Quraysh’s values).

🏞️ Verse 44:51-57 — The Secure Place: A Portrait of Paradise

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with a beautiful and serene contrast. “Indeed, the righteous will be in a secure place.” The key word is “secure” (maqāmin amīn). While the people of Hell are in a state of terror and chaos, the people of Paradise are in a state of perfect peace and security. They are in “gardens and springs, wearing [garments of] fine silk and brocade, facing each other.” They are married to beautiful companions (ḥūrin ‘īn), and they can “call therein for every [kind of] fruit in security.” Crucially, “They will not taste death therein except the first death, and He will have protected them from the punishment of Hellfire.” This is all described as the ultimate “bounty” and “great attainment.”

Referenced Timeline: Eschatological Time (The Hereafter).

Indeed, the righteous will be in a secure place, within gardens and springs… They will not taste death therein except the first death… (44:51-52, 56)

• Primary evidence: The powerful juxtaposition of the detailed descriptions of Hell and Paradise is the concluding rhetorical device of the Surah, a classic feature of Meccan revelation designed to create a clear choice in the mind of the listener.
• Classical tafsir: Ibn Kathir emphasizes that the greatest blessing of Paradise mentioned here is security from death, which allows for the perfect enjoyment of all its other bounties without any fear of cessation. This permanence is the ultimate “great attainment” (al-fawz al-‘aẓīm).

• Location/Context: Makkah.
• Primary Actors: The righteous (muttaşīn) in Paradise.
• Function in Narrative: To provide a comforting and beautiful vision of the reward for the righteous, serving as the hopeful counterpoint to the description of Hell.
• Evidence Level: High (thematic and narrative conclusion).

🏁 Verse 44:58-59 — The Final Waiting Game

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes by circling back to its beginning theme: the Qur’an. “And We have made it [the Qur’an] easy in your tongue that they might be reminded.” The responsibility of understanding is placed upon the audience. The final verse is a command of patient, confident waiting, directed at the Prophet (ﷺ) in the face of his opponents’ stubborn denial: “So watch, [O Muhammad]; indeed, they are watching.” It is a final, suspenseful standoff, leaving the audience with the sense of two parties watching and waiting for a divine outcome.

Referenced Timeline: Contemporary Makkah (7th Century CE).

So watch, [O Muhammad]; indeed, they are watching. (44:59)

• Primary evidence: The concluding tone of confident waiting, after all arguments have been presented, is a characteristic feature of late Meccan surahs that were revealed when the conflict had reached an impasse.
• Classical tafsir: Ibn Kathir explains this verse as a divine instruction to the Prophet (ﷺ): ‘Wait and see the outcome of their affair and how Allah will grant you victory and support. They are also waiting to see what becomes of you. And the final outcome is for you and your followers in this life and the next.’ It is a promise of vindication wrapped in a command of patience.

• Location/Context: Makkah.
• Primary Actors: Prophet Muhammad (ﷺ) and the Quraysh.
• Function in Narrative: To conclude the Surah with a command for patient resolve, confident in the ultimate fulfillment of God’s promise and the vindication of the truth.
• Evidence Level: High (thematic and narrative conclusion).