Surah Mursalat, Surah Mursalaat, Surat Al Mursalat

Surah Mursalat In Arabic

سورة المرسلات

﷽

وَالْمُرْسَلَاتِ عُرْفًا ﴿1﴾ فَالْعَاصِفَاتِ عَصْفًا ﴿2﴾ وَالنَّاشِرَاتِ نَشْرًا ﴿3﴾ فَالْفَارِقَاتِ فَرْقًا ﴿4﴾ فَالْمُلْقِيَاتِ ذِكْرًا ﴿5﴾ عُذْرًا أَوْ نُذْرًا ﴿6﴾ إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ﴿7﴾ فَإِذَا النُّجُومُ طُمِسَتْ ﴿8﴾ وَإِذَا السَّمَاءُ فُرِجَتْ ﴿9﴾ وَإِذَا الْجِبَالُ نُسِفَتْ ﴿10﴾ وَإِذَا الرُّسُلُ أُقِّتَتْ ﴿11﴾ لِأَيِّ يَوْمٍ أُجِّلَتْ ﴿12﴾ لِيَوْمِ الْفَصْلِ ﴿13﴾ وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ ﴿14﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿15﴾ أَلَمْ نُهْلِكِ الْأَوَّلِينَ ﴿16﴾ ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ ﴿17﴾ كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ ﴿18﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿19﴾ أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ ﴿20﴾ فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ ﴿21﴾ إِلَىٰ قَدَرٍ مَعْلُومٍ ﴿22﴾ فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ ﴿23﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿24﴾ أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا ﴿25﴾ أَحْيَاءً وَأَمْوَاتًا ﴿26﴾ وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا ﴿27﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿28﴾ انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ ﴿29﴾ انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ ﴿30﴾ لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ ﴿31﴾ إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ ﴿32﴾ كَأَنَّهُ جِمَالَتٌ صُفْرٌ ﴿33﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿34﴾ هَٰذَا يَوْمُ لَا يَنْطِقُونَ ﴿35﴾ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ ﴿36﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿37﴾ هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ ﴿38﴾ فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ ﴿39﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿40﴾ إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ ﴿41﴾ وَفَوَاكِهَ مِمَّا يَشْتَهُونَ ﴿42﴾ كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ﴿43﴾ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿44﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿45﴾ كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ ﴿46﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿47﴾ وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ ﴿48﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿49﴾ فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿50﴾

Transliteration In English

Bismillaahir Rahmaanir Raheem

Wal mursalaati’urfaa
Fal’aasifaati ‘asfaa
Wannaashiraati nashraa
Falfaariqaati farqaa
Falmulqiyaati zikra
‘Uzran aw nuzraa
Innamaa too’adoona lawaaqi’
Fa izam nujoomu tumisat
Wa izas samaaa’u furijat
Wa izal jibaalu nusifat
Wa izar Rusulu uqqitat
Li ayyi yawmin ujjilat
Li yawmil Fasl
Wa maaa adraaka maa yawmul fasl
Wailuny yawma ‘izillilmukazzibeen
Alam nuhlikil awwaleen
Summa nutbi’uhumul aakhireen
Kazzalika naf’alu bilmujrimeen
Wailunw yawma ‘izil lil mukazzibeen
Alam nakhlukkum mimmaaa’im maheen
Faja’alnaahu fee qaraarim makeen
Illaa qadrim ma’loom
Faqadarnaa fani’mal qaadiroon
Wailuny yawma ‘izil lilmukazzibeen
Alam naj’alil arda kifaataa
Ahyaaa’anw wa amwaataa
Wa ja’alnaa feehaa rawaasiya shaamikhaatinw wa asqainaakum maaa’an furaataa
Wailuny yawma ‘izil lilmukazzibeen
Intaliqooo ilaa maa kuntum bihee tukazziboon
Intaliqooo ilaa zillin zee salaasi shu’ab
Laa zaleelinw wa laa yughnee minal lahab
Innahaa tarmee bishararin kalqasr
Ka annahoo jimaalatun sufr
Wailuny yawma ‘izil lilmukazibeen
Haazaa yawmu laa yantiqoon
Wa laa yu’zanu lahum fa ya’taziroon
Wailunw yawma ‘izil lilmukazzibeen
Haaza yawmul fasli jama ‘naakum wal awwaleen
Fa in kaana lakum kaidun fakeedoon
Wailuny yawma’izil lilmukazzibeen
Innal muttaqeena fee zilaalinw wa ‘uyoon
Wa fawaakiha mimmaa yashtahoon
Kuloo washraboo haneee ‘am bimaa kuntum ta’maloon
Innaa kazaalika najzil muhsineen
Wailuny yawma ‘izil lilmuzkazzibeen
Kuloo wa tamatta’oo qaleelan innakum mujrimoon
Wailunny yawma ‘izil lilmukazzibeen
Wa izaa qeela lahumur ka’oo laa yarka’oon
Wailunny yawma ‘izil lilmukazzibeen
Fabi ayyi hadeesim ba’dahoo yu’minoon (End Juz 29)

Translation

In the Name of Allah, the Most Beneficent, the Most Merciful.

(I swear) by those (winds) that are sent one after the other,
and by those that blow violently,
and by those that spread (clouds) all over,
and by those (angels) who differentiate (between right and wrong) distinctly,
then bring down the advice,
leaving no excuse (for the disbelievers) or giving warnings,
that which you are promised is sure to happen.
So, when the stars will be extinguished,
and when the sky will be split,
and when the mountains will be blown away as dust,
and when the messengers will be assembled at the appointed time, (then all matters will be decided.)
(Do you know) for which day has all this been delayed?
For the Day of Decision!
And what may let you know what the Day of Decision is?
Woe that Day to the deniers!
Did We not destroy the earlier people?
Then We will cause the later ones to follow them.
Thus We deal with the guilty people.
Woe that Day to the deniers!
Did We not create you from a worthless fluid?
Then We put it in a firm place of rest
for a known period.
Thus We did (all this with perfect) measure; so We are the best to measure.
Woe that Day to the deniers!
Did We not make the earth a container that collects
the living and the dead?
And We placed towering mountains therein, and provided you with sweet water to drink.
Woe that Day to the deniers!
(It will be said to them on that day,) :Push on to what you used to deny.
Push on to a canopy (of Hell‘s smoke) having three branches,
that neither has a comfortable shade, nor is it of any use against the scorching heat.
It emits sparks (as huge) as castles,
as if they were yellowish camels.
Woe that Day to the deniers!
This is the day when they will not speak,
nor will they be allowed to offer excuses.
Woe that Day to the deniers!
(It will be said to them,) :This is the Day of Decision. We have assembled you and the earlier ones together.
Now, if you have a trick, use the trick against Me.
Woe that Day to the deniers!
Of course, the God-fearing will be amid shades and streams,
and fruits of their desire.
It will be said to them, :Eat and drink with pleasure because of what you used to do.
This is how We reward those who do good deeds.
Woe that Day to the deniers!
( O disbelievers,) eat and drink for a while! You are guilty ones.
Woe that Day to the deniers!
And when it is said to them, :Bow down (i.e. submit to Allah‘s commands) , they do not bow down.
Woe that Day to the deniers!
Now, in which discourse, after this, will they believe?

Explanation

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):

(I swear) by those that are sent one after the other, (77:1)
and by those that blow violently, (77:2)
and by those that spread all over, (77:3)
and by those who differentiate (between right and wrong) distinctly, (77:4)
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.

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.

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:

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:

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:

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 (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) do not receive celestial punishment, because of the Holy Prophet’s (صلى الله عليه وآله وسلم) special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?….25, 26) The word kit is derived from kaft. It means ‘to gather things together’. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles…77:32) The word gasr means a ‘huge, magnificent castle’. The word jimalah is used in the sense of jamal, and means ‘camel’. The word sufr is the plural of asfar which means ‘yellow’. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word ‘sufr’ as ‘black’ because yellowish colour of camels tends to blackness. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses….77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds.

However, other verses of the Qur’an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِ‌مُونَ (“Eat and drink for a while! You are guilty ones…77:46) This verse addresses the infidels through the Holy Prophet (صلى الله عليه وآله وسلم) . They may eat and drink and enjoy themselves in this world, but the span is short, and then there will be nothing but punishment for them. [ Abu Hayyan ].

وَإِذَا قِيلَ لَهُمُ ارْ‌كَعُوا لَا يَرْ‌كَعُونَ (And when it is said to them, “Bow down”, they do not bow down…77:48) According to most commentators, the word ruku’ is used here in its primitive sense ‘to bow down and submit’.

The verse signifies that when they were told to submit to the Divine commands, they refused to comply. Some scholars take the word ruku` in its technical sense and interpret the verse to signify ‘when they are called to prayer, they refused to pray.’ The ruku` is a part of the prayer, but it refers here to the whole prayer. [ Ruh ]

فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Now, in which discourse, after this, will they believe? …77:50) The Holy Qur’an is the last Book of Allah which explains its message and wisdom most lucidly, excellently, eloquently, elegantly, and its arguments most convincingly. Its style is extremely effective and the admonition soul-capturing.

If they do not believe in such a Book, then for which word are they waiting? This is to express disappointment in them. A Hadith narrative instructs that when one recites this verse, he should say ‘I believe in Allah’. This statement must be made outside the prayer, or in voluntary prayer. He must abstain from this statement in obligatory and Sunnah prayer. Hadith narratives are clear on this point. And Allah knows best!

[From Ma’ariful Quran English by Mufti Taqi Uthmani]