بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ وَٱلْمُرْسَلَـٰتِ عُرْفًۭا فَٱلْعَـٰصِفَـٰتِ عَصْفًۭا وَٱلنَّـٰشِرَٰتِ نَشْرًۭا فَٱلْفَـٰرِقَـٰتِ فَرْقًۭا فَٱلْمُلْقِيَـٰتِ ذِكْرًا عُذْرًا أَوْ نُذْرًا إِنَّمَا تُوعَدُونَ لَوَٰقِعٌۭ فَإِذَا ٱلنُّجُومُ طُمِسَتْ وَإِذَا ٱلسَّمَآءُ فُرِجَتْ وَإِذَا ٱلْجِبَالُ نُسِفَتْ وَإِذَا ٱلرُّسُلُ أُقِّتَتْ لِأَىِّ يَوْمٍ أُجِّلَتْ لِيَوْمِ ٱلْفَصْلِ وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلْفَصْلِ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ أَلَمْ نُهْلِكِ ٱلْأَوَّلِينَ ثُمَّ نُتْبِعُهُمُ ٱلْـَٔاخِرِينَ كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ أَلَمْ نَخْلُقكُّم مِّن مَّآءٍۢ مَّهِينٍۢ فَجَعَلْنَـٰهُ فِى قَرَارٍۢ مَّكِينٍ إِلَىٰ قَدَرٍۢ مَّعْلُومٍۢ فَقَدَرْنَا فَنِعْمَ ٱلْقَـٰدِرُونَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا أَحْيَآءًۭ وَأَمْوَٰتًۭا وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَـٰمِخَـٰتٍۢ وَأَسْقَيْنَـٰكُم مَّآءًۭ فُرَاتًۭا وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ ٱنطَلِقُوٓا۟ إِلَىٰ مَا كُنتُم بِهِۦ تُكَذِّبُونَ ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّۢ ذِى ثَلَـٰثِ شُعَبٍۢ لَّا ظَلِيلٍۢ وَلَا يُغْنِى مِنَ ٱللَّهَبِ إِنَّهَا تَرْمِى بِشَرَرٍۢ كَٱلْقَصْرِ كَأَنَّهُۥ جِمَـٰلَتٌۭ صُفْرٌۭ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ هَـٰذَا يَوْمُ ٱلْفَصْلِ ۖ جَمَعْنَـٰكُمْ وَٱلْأَوَّلِينَ فَإِن كَانَ لَكُمْ كَيْدٌۭ فَكِيدُونِ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ إِنَّ ٱلْمُتَّقِينَ فِى ظِلَـٰلٍۢ وَعُيُونٍۢ وَفَوَٰكِهَ مِمَّا يَشْتَهُونَ كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ وَإِذَا قِيلَ لَهُمُ ٱرْكَعُوا۟ لَا يَرْكَعُونَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ

English tafsir from Ma'arif al-Qur'an by Mufti Muhammad Shafi (Maktaba-e-Darul-Uloom), via Quran.com.

Ma'arif al-Qur'anEnglish
Al-Insan: 22–31

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure.

Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker.

نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28)

Miracles of Nature Respecting Human Joints

This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!'

Alhamdulillah

The Commentary on Surah Ad-Dahr ends here.

﷽
سُورَةُ المُرۡسَلَاتِ
In the name of God, the Lord of Mercy, the Giver of Mercy.
Al-Mursalat
Al-Mursalat: 1–5

Commentary

Occasion of Revelation

Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud

that he said:

"While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ].

Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point):

[ 1] (I swear) by those that are sent one after the other, (77:1)

[ 2] and by those that blow violently, (77:2)

[ 3] and by those that spread all over, (77:3)

[ 4] and by those who differentiate (between right and wrong) distinctly, (77:4)

[ 5] then bring down the advice, (77:5)

There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels.

If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination.

In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

Al-Mursalat: 6

عُذْرً‌ا أَوْ نُذْرً‌ا ( to provide excuses [ for the believers ] or giving warnings (to disbelievers…77:6) This phrase is complement to verse [ 5]: فَالْمُلْقِيَاتِ ذِكْرً‌ا then bring down the advice, [ 77:5] The 'advice' refers to the 'revelation' that came down upon the Prophets. Verse 6 says that it serves two purposes. In the case of the people of truth and believers, it persuades them to seek excuse from Allah for their shortcomings, and pray for forgiveness; and in the case of the people of falsehood and disbelievers, it contains a warning for them of Allah's torment, if they oppose His command.

Al-Mursalat: 7–10

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7)

This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

Al-Mursalat: 11–14

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

Al-Mursalat: 15

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to the deniers!...77:15) The word wail means 'destruction'. According to certain Hadith narratives, the word wail is a 'valley of Hell where the pus of the wounds of the inmates of Hell will be collected. This is the place where the deniers will live. After this, the present-day people are asked to learn a lesson from [ the destruction ] of the former generations, thus:

Al-Mursalat: 16

أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the earlier people?...77:16) It refers to the nations of ` Ad, Thamud, nation of Lut (علیہ السلام) and Fir'aun (The Pharaoh) who were destroyed because of their obstinacy.

Al-Mursalat: 17–24

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

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