بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِِ

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Hazrat Mirza Ghulam Ahmad Qadiani(as)Muslims who believe in the Messiah, Hazrat Mirza Ghulam Ahmad Qadiani (as), Love for All, Hatred for None.

CHAPTER 44

Ad-Dukhan

Introductory Remarks

This is decidedly a Meccan Surah. All authorities including Ibn ‘Abbas and Ibn Zubair agree on this point. It belongs to the Middle Meccan period. Nöldeke assigns its revelation to the sixth or seventh year of the Call. It has 60 verses including Bismillah, and takes its name from v. 11.

Connection with the Preceding Surah

In the closing verses of the previous Surah had been made a pathetic reference to the agonised outpourings of the Holy Prophet’s lacerated heart, that in spite of his best efforts his Message had failed to evoke adequate response in his people. In answer to his cries of agony, the Prophet was told to overlook their faults and invoke God’s mercy on them, for thus his prayer would draw Divine grace and would make them realise their mistake and listen to him. In the present Surah we are told that the Quran which fully explains the truths and realities of life has been revealed by God, the Lord of all Honour and Praise, and that it has been revealed in a period of spiritual darkness, which nevertheless is blessed. It will lead people to the right path. The revelation of the Quran is in accordance with the invariable practice and unalterable decree of God, that when mankind gropes in the Cimmerian darkness of moral turpitude, God raises a Messenger to guide and reform them. He has now sent the Holy Prophet that he might reclaim mankind from sin and evil.

Summary

The Surah is the fifth of the Ha Mim group. Like its predecessors it opens with the subject of revelation of the Quran, though in a different form and context. It commences with the theme that whenever darkness enshrouds the face of the earth, and humanity is stuck fast in the quagmire of moral turpitude, God raises a Messenger and gives him a new Message to reclaim and regenerate the world. Prophets of God had been appearing at such decadent times, and now that moral need of humanity was the greatest and spiritual darkness was most intense and overwhelming, God has raised the greatest of His Messengers and has given him the Last and Perfect Law—the Quran. This dark period in which the Holy Prophet has made his appearance has been called the blessed night, humanity’s "Night of Destiny". In it the foundations of man’s moral and spiritual future have been laid for all time to come. The advent of the Holy Prophet is indeed a great mercy of God. God has raised the Holy Prophet to give new life to a spiritually dead world. But, alas! those for whose spiritual resurrection he has been raised, doubt and deny his Message and oppose him. The Holy Prophet is told to wait till as a punishment for their sins his people are visited with a severe famine which will overwhelm Mecca and the surrounding country. And if they did not benefit from this punishment and did not repent, they will be seized with an affliction of even greater severity.

The Surah goes on to say that the advent of the Holy Prophet is not a novel phenomenon. Divine Messengers had appeared before him in the fulness of time, most prominent among them being Moses, who was raised to deliver the Israelites from servitude under Pharaoh, who threatened to kill him. Moses prayed to God to save him from Pharaoh and his cohorts. He was commanded by God to leave Egypt with the Israelites in the stillness of night and cross the sea at a time when it was calm, going over the dunes. Pharaoh pursued the Israelites with his mighty hosts but was drowned in the sea.

The Surah then gives a pathetic description of the dreadful fate that overtook Pharaoh and his people. "How many were the gardens," it says, "and the springs that they left behind, and the cornfields, and noble places and the comforts wherein they took delight." They were made to give up all these things of which another people took possession, and they went to their doom in disgrace and ignominy. Such was the terrible end to which Pharaoh and his people came. As against this, not only were the Israelites saved but God chose them for the bestowal of His special favours and blessings, and then in order to test their faith made them pass through severe trials and tribulations. This is how God brings about great transformation in the life of a people through a Prophet. The Prophet gives them new life after they are dead, morally and spiritually; and yet these people—the Meccans—say that once they are dead they will not be raised to new life. They are warned that if, in spite of the many signs they have witnessed, they persisted in rejecting the Divine Messenger, they will meet with no better fate than that which overtook the opponents of the Prophets of yore.

Next, the Surah says, that God has not created the heavens and the earth and all that is between them, in sport. It is not for nothing that man came upon this earth. The be-all and end-all of his existence is not to eat, drink and be merry. Life has a great mission. It is for the fulfilment of this great mission that God sends His Messengers to the world. They lead man to God. But the evil-minded men do not believe in them. They reject their teachings and oppose and persecute them, and at last there comes the Day of Decision, when those who reject them make themselves the object of God’s wrath and those who give their allegiance to them deserve Divine favours and blessings. The Surahproceeds to give a graphic description of the punishment that will be meted out to the sinful, and of the gifts that will be bestowed upon the righteous. The former will be given the tree of Zaqqum to eat which, like molten copper will boil in their bellies. They will be seized and dragged into the blazing fire of Hell and boiling water will be poured on their heads. On the other hand, the righteous will be made to live in places of honour and security amid gardens and springs. They will be given raiments of silk to wear, and will sit on thrones, facing each other. They will be given all sorts of fruits to eat and will enjoy the company of righteous and faithful consorts. In fact, they will achieve the supreme object of their creation, i.e. God’s love and pleasure. All this they will get through the grace of God.

The Surah ends on the note that the principles and ideals of Islam have been taught in a most clear and convincing manner and yet if disbelievers refuse to accept the new Faith, let them wait till God gives His decision and the matter is settled.

44. الدّخان

یہ سورت مکی ہے اور بسم اللہ سمیت اس کی ساٹھ آیات ہیں۔ 

سورۃ الدّخان کا ابتدائی مضمون قرآن کریم کی ایک چھوٹی سی سورت’’ القدر‘‘ کے مضمون کی طرف اشارہ کر رہا ہے جو ان ابتدائی آیات کریمہ سے ظاہر ہے کہ ہم نے اس کتاب کو ایک ایسی اندھیری رات میں اتارا ہے جو بہت مبارک تھی کیونکہ اس اندھیرے کے بعد ہمیشہ کے اُجالے پھوٹنے والے تھے۔ اس رات ہر حکمت والی بات کا فیصلہ کیا جائے گا۔ 

گزشتہ سورت کے آخر پر یہ مضمون بیان فرمایا گیا تھا کہ مخالفوں کو لہو و لعب میں بھٹکنے دے اور ان سے اِعراض کر۔ وہ وقت قریب ہے جب واضح طور پر حق و باطل میں تفریق کردی جائے گی۔ چنانچہ اس سورت کے آغاز کی آیتوں میں اس بات کا ذکر فرما دیا گیا ہے۔ 

اس سورت کا نام ’’دُخان‘‘ رکھنے کی ایک بڑی وجہ یہ ہے کہ جن اندھیروں کا وہ شکارہیں ان کے بعد تو کوئی رحمت کی صبح نہیں پھوٹے گی بلکہ وہ اندھیرے ان کے لئے دخان کی طرح ان کا عذاب بڑھانے کا موجب بنیں گے۔ اس جگہ دخان سے ایٹمی دھوئیں کی طرف بھی اشارہ مراد ہوسکتا ہے جس کے سائے کے نیچے کوئی چیز بھی محفوظ نہیں رہ سکتی بلکہ طرح طرح کی ہلاکتوں کا شکار ہو جاتی ہے۔ چنانچہ جدید سائنسدانوں کی طرف سے یہ تنبیہ ہے کہ ایٹمی دھوئیں کے سائے کے نیچے زندگی کی ہرقسم مٹ جائے گی یہاں تک کہ زمین کے اندر د فن جراثیم بھی ہلاک ہو جائیں گے۔ اللہ تعالیٰ فرماتا ہے کہ جب ایسا ہوگا تب یہ اللہ تعالیٰ کی طرف متوجہ ہوں گے کہ اے اللہ! اس نہایت دردناک عذاب کو ہم سے ٹال دے۔ یہاں یہ پیشگوئی بھی فرمائی کہ اس قسم کا عذاب وقفہ وقفہ سے آئے گا۔ یعنی ایک عالمی جنگ کی ہلاکت خیزیوں کے بعد کچھ عرصہ مہلت دی جائے گی، اس کے بعد پھر اگلی عالمی جنگ نئی ہلاکتیں لے کر آئے گی۔ 

سورۃ الدّخان کے متعلق آنحضرت صلی اللہ علیہ و سلم کو یہ علم دیا گیا تھا کہ اس کی پیشگوئیوں کے ظہور کا زمانہ دَجَّال کے ظہور سے تعلق رکھتا ہے۔


[44:1]   
English
In the name of Allah, the Gracious, the Merciful.
اُردو
اللہ کے نام کے ساتھ جو بے انتہا رحم کرنے والا، بِن مانگے دینے والا (اور) بار بار رحم کرنے والا ہے۔

[44:2]   
English
Ha Mim.
اُردو
حَمِید مَجِید: صاحبِ حمد، صاحبِ مجد۔

[44:3]   
English
By this perspicuous Book.
اُردو
قَسم ہے اس کتاب کی جو کھلی اور واضح ہے۔

[44:4]   
English
Truly, We revealed it in a blessed Night. Truly, We have ever been warning against evil.
اُردو
یقیناً ہم نے اسے ایک بڑی مبارک رات میں اُتارا ہے۔ ہم بہر صورت اِنذارکرنے والے تھے۔

[44:5]   
English
In it all wise things are decided,
اُردو
اس (رات) میں ہر حکمت والے معاملہ کا فیصلہ کیا جاتا ہے ۔

[44:6]   
English
By Our own command. Verily, We have ever been sending Messengers,
اُردو
ایک ایسے امر کے طور پر جو ہماری طرف سے ہے۔ یقیناً ہم ہی رسول بھیجنے والے ہیں۔

[44:7]   
English
As a mercy from thy Lord. Verily, He is the All-Hearing, the All-knowing,
اُردو
رحمت کے طور پر تیرے ربّ کی طرف سے۔ بے شک وہی بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔

[44:8]   
English
The Lord of the heavens and the earth and all that is between them, if you would only have faith.
اُردو
آسمانوں اور زمین کے ربّ کی طرف سے اور (جو اس کا بھی ربّ ہے) جو اُن دونوں کے درمیان ہے۔ اگر تم یقین کرنے والے ہو۔

[44:9]   
English
There is no God but He. He gives life and He causes death. He is your Lord, and the Lord of your forefathers.
اُردو
اس کے سوا کوئی معبود نہیں۔ وہ زندہ کرتا ہے اور مارتا بھی ہے۔ تمہارا بھی ربّ اور تمہارے پہلے آباءو اجداد کا بھی ربّ ہے۔

[44:10]   
English
Yet they play about in doubt.
اُردو
حقیقت یہ ہے کہ وہ تو ایک شک میں مبتلا کھیل کھیل رہے ہیں۔