The Surah takes its name from the word dukhan which occurs
in verse 10.
Period of Revelation
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.
Subject Matter and Topics
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:
"You, O People of Makkah, are wrong in thinking that the Quran
is being composed by Muhammad (upon whom be Allah's peace).
This Book by itself bears the clear testimony that it is not
the composition of a man but of Allah, Lord of the worlds."
"You are making a wrong estimate of the worth of this Book.
You think it is a calamity that has descended on you, whereas
the Hour when Allah, out of sheer mercy, decided to send His
Messenger and His Book to you was highly blessed."
"You are foolishly involved in the misunderstanding that you
will fight this Messenger and this Book and will win, whereas
the fact is that the Messenger has been raised and the Book
sent down in that particular Hour when Allah decides the destinies,
and Allah's decisions are not so weak that they may be changed
to a person's liking, nor are they based on ignorance and folly
that there may be the likelihood of a mistake or error or weakness
in them. They are rather the firm and unalterable decisions
of the Ruler of the Universe, Who is All Hearing, All Knowing
and All Wise. Therefore, they cannot be treated lightly.
"You yourselves acknowledge that Allah alone is the Master
and Lord of the earth and heavens and of everything in the
Universe and also admit that life and death are only in His
power, yet you insist on making others your deities, for which
the only argument you offer is that that had been the practice
since the time of your forefathers, whereas if a person has
the conviction that Allah alone is the Master, Sustainer and
Giver of life and death, he can never entertain the doubt that
there can be other gods also beside Him, who can be worthy
of worship. If your forefathers had committed this folly, there
is no reason why you also should continue committing it blindly.
As a matter of fact, their Lord too was only One God, Who is
your Lord, and they also should have worshiped only Him, Whom
you should worship."
"The only demand of Allah's Providence and Mercifulness is
not this that He should feed you, but also this that He should
arrange guidance for you. For this very guidance He has sent
His Messenger and His Book."
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 severities of the famine,
had cried out: "O Lord, avert this torment from us and we will
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
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
(1) That the denial of this creed has always proved destructive
for the morals.
(2) that the universe is not a plaything of a thoughtless diety,
but it is a wise system and no work of wisdom is ever vain
or useless. 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