Surat Al-Mursalāt - The Emissaries

• Al-Quran

  The Institute of Islamic Knowledge, USA

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  Period of Revelation: This Surah was revealed in the early period during the Prophet’s residence at Makkah. If this Surah is read together with the two Surahs preceding it, namely Al-Qiyamah and Ad-Dahr, and the two Surahs following it, namely An-Naba and An-Nazi’at, it becomes clear that all these Surahs are the revelations of the same period, and they deal with one and the same theme, which has been impressed on the people of Makkah in different ways.Major Issues, Divine Laws and Guidance:

  • Allah swears in the name of life giving winds, rain and angels that the Day of Judgement will be established.
  • On that Day, the disbelievers will be asked to walk towards hell which they used to deny, and the righteous will be given all that they desire.
  • A warning to the disbelievers, and a question as to what statement after this Qur’an (the last revelation) will they believe?

  The theme of this Surah is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow either the denial or the affirmation of these truths.In the first seven verses, the system of winds is presented as an evidence of the truth that the Resurrection which is being foretold by the Qur’an and the Prophet Muhammad (peace be upon him) must come to pass. The power of All-Mighty Allah Who has established this wonderful system on this earth, is not helpless in bringing about the Resurrection. The express wisdom which underlies this system bears evidence that the life Hereafter and Day of Judgement must take place, for no act of an All-Wise Creator is vain and purposeless, and if there was no life Hereafter, it would mean that this life is useless and purposeless.In vv. 16-28 arguments are given for the occurrence and necessity of the Resurrection and the life Hereafter. Man’s own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of the Resurrection and the establishment of the Hereafter are possible as well as the demand of Allah Almighty’s wisdom. History tells us that the nations which denied the Hereafter, ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which, if denied and contradicted by a nation through its conduct and attitude, will cause it to meet the same fate as that of a blind man who rushes headlong towards an approaching train. It also means that in the Kingdom of the universe, not only physical laws are at work, but also moral laws, under which the process of retribution is operating. But, since in the present life of the world, retribution is not taking place in its complete form, the moral law of the universe necessarily demands that there should come a time when it should take its full course, and all those good works and evil deeds, which could not be rewarded here, or which escaped their due punishment, should be fully rewarded and punished. For this purpose, it is inevitable that there should be a second life after death. If man only considers how he takes his birth in this world, his intellect, provided it is sound intellect, cannot deny that Allah, Who began his creation from an insignificant sperm drop and developed him into a perfect human being, is able to create the same human being again.In conclusion, the deniers of the Hereafter and those who turn away from Allah’s worship, are warned: “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse ends with the assertion that the one who fails to obtain guidance from the Qur’an, can have no other source of Guidance.

• Ayah

  1

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  وَالْمُرْسَلَاتِ عُرْفًا

• Ayah

  2

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  فَالْعَاصِفَاتِ عَصْفًا

• Ayah

  3

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  وَالنَّاشِرَاتِ نَشْرًا

• Ayah

  4

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  فَالْفَارِقَاتِ فَرْقًا

• Ayah

  5

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  فَالْمُلْقِيَاتِ ذِكْرًا

• Ayah

  6

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  عُذْرًا أَوْ نُذْرًا

• Ayah

  7

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  إِنَّمَا تُوعَدُونَ لَوَاقِعٌ

• Ayah

  8

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  فَإِذَا النُّجُومُ طُمِسَتْ

• Ayah

  9

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  وَإِذَا السَّمَاءُ فُرِجَتْ