44. Dukhaan

Syed Abu-Ala' Maududi's Chapter Introductions to the Quran


The Sura 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 Sura too was sent down in the same period in which Sura Zukhruf and a few other earlier Suras had been revealed. However this Sura 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 wonud arccept 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 Quraishchiefs among whom Hadrat AbdullahbinMasudhas 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 Sura.

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 (1) "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." (2) "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." (3) "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. (4) "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 worshipped only Him Whom you should worship." (5) "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 acount of the severities 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 leason 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 Quraishare now afflicted. To them also a similar noble and honourable 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 ot