VERSES
50
PAGES
580-581

Name

The Surah takes its name from the word wal-mursalat in the first verse.

Period of Revelation

Its subject matter bears full evidence that it was revealed in the earliest period 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-Naziat, it becomes obvious 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.

Theme and Subject Matter

Its theme is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these truths.

In the first seven verses, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur'an and the Prophet Muhammad (upon whom be Allah's peace and blessings) must come to pass. The reasoning is that the power of All-Mighty Allah Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All-Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one's life was useless and absurd.

The people of Makkah repeatedly asked, "Bring about the Resurrection with which you threaten us; only then shall we believe in it."In vv. 8-l5, their demand has been answered, saying:"Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all mankind and of all its individuals. For it Allah has fixed a specific time it will take place at its own time, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are repudiating with impunity. Then they will themselves realize how they themselves are responsible for their dooms

In vv. 16-28 arguments have been given continuously for the occurrence and necessity of the Resurrection and Hereafter. In these it has been stated that man's own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of 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 by its conduct and attitude, will cause it to meet the same doom, which is met by a blind man who bushes headlong into an approaching train. And it also means that in the kingdom of the universe only physical laws are not at work but a moral law also is working in it, under which in this very world the process of retribution is operating. But since in the present life of the world retribution is not taking place in its complete and perfect 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 it is inevitable that there should be a second life after death. If man only considers how he takes his birth in the world, his intellect, provided it is sound intellect, cannot deny that for the God Who began his creation from an insignificant sperm drop and developed him into a perfect man, it certainly possible to create the same man once again. After death the particles of man's body do not disappear but continue to exist on the same earth on which he lived his whole life. It is from the resources and treasures of this very earth that he is made and nourished and then into the same treasures of the earth he is deposited. The God who caused him to emerge from the treasures of the earth, in the first instance, can also cause him to re-emerge from the same treasures after he has been restored to them at death. If one only considers the powers of Allah, one cannot deny that He can do this; and if one considers the wisdom of Allah, one also cannot deny that it is certainly the very demand of His wisdom to call man to account for the right and wrong use of the powers that He has granted him on the earth; it would rather be against wisdom to let him off without rendering an account.

Then, in vv. 28-40, the fate of the deniers of the Hereafter has been depicted, and in vv. 41-45 of those who affirming faith in it in their worldly life, endeavored to improve their Hereafter, and abstained from the evils of disbelief and thought, morality and deed, conduct and character which might be helpful in man's worldly life, but are certainly ruinous for his life hereafter.

In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: "Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous." The discourse concludes with the assertion that the one who fails to obtain guidance from Book like the Qur'an, can have no ether source in the world to afford him Guidance.

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

ﭑﭒﭓ

فَالْمُلْقِيَاتِ ذِكْرًا

Dr. Ghali

Then (by) the ones casting a Remembrance,

Pickthall

By those who bring down the Reminder,

Shakir

Then I swear by the angels who bring down the revelation,

Yusuf Ali

Then spread abroad a Message,

Muhsin Khan

And by the angels that bring the revelations to the Messengers,

Sahih International

And those [angels] who deliver a message

عُذْرًا أَوْ نُذْرًا

Muhsin Khan

To cut off all excuses or to warn;

Sahih International

As justification or warning,

Dr. Ghali

Excusing or warning,

Pickthall

To excuse or to warn,

Yusuf Ali

Whether of Justification or of Warning;-

Shakir

To clear or to warn.

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ

Muhsin Khan

Surely, what you are promised must come to pass.

Yusuf Ali

Assuredly, what ye are promised must come to pass.

Shakir

Most surely what you are threatened with must come to pass.

Pickthall

Surely that which ye are promised will befall.

Dr. Ghali

Surely that which you are promised is indeed befalling!

Sahih International

Indeed, what you are promised is to occur.

فَإِذَا النُّجُومُ طُمِسَتْ

Shakir

So when the stars are made to lose their light,

Muhsin Khan

Then when the stars lose their lights;

Pickthall

So when the stars are put out,

Yusuf Ali

Then when the stars become dim;

Dr. Ghali

So when the stars will be obliterated,

Sahih International

So when the stars are obliterated

وَإِذَا السَّمَاءُ فُرِجَتْ

Dr. Ghali

And when the heaven will be riven,

Pickthall

And when the sky is riven asunder,

Yusuf Ali

When the heaven is cleft asunder;

Muhsin Khan

And when the heaven is cleft asunder;

Sahih International

And when the heaven is opened

Shakir

And when the heaven is rent asunder,

وَإِذَا الْجِبَالُ نُسِفَتْ

Muhsin Khan

And when the mountains are blown away;

Dr. Ghali

And when the mountains will be crushed,

Sahih International

And when the mountains are blown away

Shakir

And when the mountains are carried away as dust,

Yusuf Ali

When the mountains are scattered (to the winds) as dust;

Pickthall

And when the mountains are blown away,

وَإِذَا الرُّسُلُ أُقِّتَتْ

Muhsin Khan

And when the Messengers are gathered to their time appointed;

Dr. Ghali

And when the Messengers' (time) is fixed-

Pickthall

And when the messengers are brought unto their time appointed -

Yusuf Ali

And when the messengers are (all) appointed a time (to collect);-

Shakir

And when the messengers are gathered at their appointed time

Sahih International

And when the messengers' time has come...

لِأَيِّ يَوْمٍ أُجِّلَتْ

Dr. Ghali

To whichever Day is (this) term appointed?

Yusuf Ali

For what Day are these (portents) deferred?

Sahih International

For what Day was it postponed?

Muhsin Khan

For what Day are these signs postponed?

Pickthall

For what day is the time appointed?

Shakir

To what day is the doom fixed?

لِيَوْمِ الْفَصْلِ

Dr. Ghali

To the Day of Verdict.

Sahih International

For the Day of Judgement.

Shakir

To the day of decision.

Yusuf Ali

For the Day of Sorting out.

Muhsin Khan

For the Day of sorting out (the men of Paradise from the men destined for Hell).

Pickthall

For the Day of Decision.

وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ

Muhsin Khan

And what will explain to you what is the Day of sorting out?

Dr. Ghali

And what makes you realize what the Day of Verdict is?

Sahih International

And what can make you know what is the Day of Judgement?

Pickthall

And what will convey unto thee what the Day of Decision is! -

Shakir

And what will make you comprehend what the day of decision is?

Yusuf Ali

And what will explain to thee what is the Day of Sorting out?

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Yusuf Ali

Ah woe, that Day, to the Rejecters of Truth!

Shakir

Woe on that day to the rejecters.

Pickthall

Woe unto the repudiators on that day!

Sahih International

Woe, that Day, to the deniers.

Dr. Ghali

Upon that Day woe to the beliers!

Muhsin Khan

Woe that Day to the deniers (of the Day of Resurrection)!

أَلَمْ نُهْلِكِ الْأَوَّلِينَ

Shakir

Did We not destroy the former generations?

Dr. Ghali

Did We not cause the earliest people to perish;

Yusuf Ali

Did We not destroy the men of old (for their evil)?

Muhsin Khan

Did We not destroy the ancients?

Pickthall

Destroyed We not the former folk,

Sahih International

Did We not destroy the former peoples?

ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ

Sahih International

Then We will follow them with the later ones.

Pickthall

Then caused the latter folk to follow after?

Yusuf Ali

So shall We make later (generations) follow them.

Shakir

Then did We follow them up with later ones.

Dr. Ghali

Thereafter We make the later generations follow them up?

Muhsin Khan

So shall We make later generations to follow them.

كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ

Pickthall

Thus deal We ever with the guilty.

Dr. Ghali

Thus We perform against the criminals.

Muhsin Khan

Thus do We deal with the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.)!

Sahih International

Thus do We deal with the criminals.

Shakir

Even thus shall We deal with the guilty.

Yusuf Ali

Thus do We deal with men of sin.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Shakir

Woe on that day to the rejecters.

Sahih International

Woe, that Day, to the deniers.

Pickthall

Woe unto the repudiators on that day!

Yusuf Ali

Ah woe, that Day, to the Rejecters of Truth!

Muhsin Khan

Woe that Day to the deniers (of the Day of Resurrection)!

Dr. Ghali

Upon that Day woe to the beliers!

أَلَمْ نَخْلُقكُّم مِّن مَّاءٍ مَّهِينٍ

Shakir

Did We not create you from contemptible water?

Muhsin Khan

Did We not create you from a worthless water (semen, etc.)?

Sahih International

Did We not create you from a liquid disdained?

Pickthall

Did We not create you from a base fluid

Dr. Ghali

Did We not create you of a contemptible water,

Yusuf Ali

Have We not created you from a fluid (held) despicable?-

فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ

Yusuf Ali

The which We placed in a place of rest, firmly fixed,

Shakir

Then We placed it in a secure resting-place,

Muhsin Khan

Then We placed it in a place of safety (womb),

Dr. Ghali

Then We made it in an established reposing,

Pickthall

Which We laid up in a safe abode

Sahih International

And We placed it in a firm lodging

إِلَىٰ قَدَرٍ مَّعْلُومٍ

Pickthall

For a known term?

Yusuf Ali

For a period (of gestation), determined (according to need)?

Dr. Ghali

Till a known (term) determined?

Sahih International

For a known extent.

Muhsin Khan

For a known period (determined by gestation)?

Shakir

Till an appointed term,

فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ

Dr. Ghali

So We determined; so Excellent the Determiners are We!

Muhsin Khan

So We did measure, and We are the Best to measure (the things).

Pickthall

Thus We arranged. How excellent is Our arranging!

Yusuf Ali

For We do determine (according to need); for We are the best to determine (things).

Sahih International

And We determined [it], and excellent [are We] to determine.

Shakir

So We proportion it-- how well are We at proportioning (things).

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Yusuf Ali

Ah woe, that Day! to the Rejecters of Truth!

Dr. Ghali

Upon that Day woe to the beliers!

Shakir

Woe on that day to the rejecters.

Muhsin Khan

Woe that Day to the deniers (of the Day of Resurrection)!

Pickthall

Woe unto the repudiators on that day!

Sahih International

Woe, that Day, to the deniers.

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا

Shakir

Have We not made the earth to draw together to itself,

Dr. Ghali

Have We not made the earth a receptacle.

Muhsin Khan

Have We not made the earth a receptacle?

Pickthall

Have We not made the earth a receptacle

Sahih International

Have We not made the earth a container

Yusuf Ali

Have We not made the earth (as a place) to draw together.

أَحْيَاءً وَأَمْوَاتًا

Pickthall

Both for the living and the dead,

Shakir

The living and the dead,

Muhsin Khan

For the living and the dead.

Dr. Ghali

For the living and the dead?

Sahih International

Of the living and the dead?

Yusuf Ali

The living and the dead,

وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُم مَّاءً فُرَاتًا

Dr. Ghali

And We made therein lofty anchorages, (i.e., mountains) and We made you to drink water grateful (to taste).

Yusuf Ali

And made therein mountains standing firm, lofty (in stature); and provided for you water sweet (and wholesome)?

Pickthall

And placed therein high mountains and given you to drink sweet water therein?

Shakir

And made therein lofty mountains, and given you to drink of sweet water?

Sahih International

And We placed therein lofty, firmly set mountains and have given you to drink sweet water.

Muhsin Khan

And have placed therein firm, and tall mountains; and have given you to drink sweet water?

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Sahih International

Woe, that Day, to the deniers.

Dr. Ghali

Upon that Day woe to the beliers!

Shakir

Woe on that day to the rejecters.

Pickthall

Woe unto the repudiators on that day!

Muhsin Khan

Woe that Day to the deniers (of the Day of Resurrection)!

Yusuf Ali

Ah woe, that Day, to the Rejecters of Truth!

ﭿ

انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَ

Shakir

Walk on to that which you called a lie.

Pickthall

(It will be said unto them:) Depart unto that (doom) which ye used to deny;

Sahih International

[They will be told], "Proceed to that which you used to deny.

Yusuf Ali

(It will be said:) "Depart ye to that which ye used to reject as false!

Dr. Ghali

Go off to what you used to cry as lies!

Muhsin Khan

(It will be said to the disbelievers): "Depart you to that which you used to deny!

انطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ

Yusuf Ali

"Depart ye to a Shadow (of smoke ascending) in three columns,

Sahih International

Proceed to a shadow [of smoke] having three columns

Pickthall

Depart unto the shadow falling threefold,

Dr. Ghali

Go off to a three-pronged (Literally: comprising three prongs) shade.

Muhsin Khan

"Depart you to a shadow (of Hell-fire smoke ascending) in three columns,

Shakir

Walk on to the covering having three branches,

لَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ

Dr. Ghali

With no plenteous shade and of no avail against the flames;

Pickthall

(Which yet is) no relief nor shelter from the flame.

Muhsin Khan

"Neither shading, nor of any use against the fierce flame of the Fire."

Shakir

Neither having the coolness of the shade nor availing against the flame.

Sahih International

[But having] no cool shade and availing not against the flame."

Yusuf Ali

"(Which yields) no shade of coolness, and is of no use against the fierce Blaze.

إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ

Yusuf Ali

"Indeed it throws about sparks (huge) as Forts,

Shakir

Surely it sends up sparks like palaces,

Muhsin Khan

Verily! It (Hell) throws sparks (huge) as Al-Qasr [a fort or a Qasr (huge log of wood)],

Pickthall

Lo! it throweth up sparks like the castles,

Dr. Ghali

Surely it throws up sparks like palace (s) (Or: dry faggots).

Sahih International

Indeed, it throws sparks [as huge] as a fortress,

كَأَنَّهُ جِمَالَتٌ صُفْرٌ

Dr. Ghali

As if they were yellow (heaps) of cables (Or: golden herds).

Shakir

As if they were tawny camels.

Sahih International

As if they were yellowish [black] camels.

Yusuf Ali

"As if there were (a string of) yellow camels (marching swiftly)."

Muhsin Khan

As if they were Jimalatun Sufr (yellow camels or bundles of ropes)."

Pickthall

(Or) as it might be camels of bright yellow hue.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Shakir

Woe on that day to the rejecters.

Pickthall

Woe unto the repudiators on that day!

Dr. Ghali

Upon that Day woe to the beliers!

Sahih International

Woe, that Day, to the deniers.

Muhsin Khan

Woe that Day to the deniers (of the Day of Resurrection)!

Yusuf Ali

Ah woe, that Day, to the Rejecters of Truth!

هَٰذَا يَوْمُ لَا يَنطِقُونَ

Muhsin Khan

That will be a Day when they shall not speak (during some part of it),

Pickthall

This is a day wherein they speak not,

Sahih International

This is a Day they will not speak,

Shakir

This is the day on which they shall not speak,

Dr. Ghali

This is the Day they will not pronounce (a word),

Yusuf Ali

That will be a Day when they shall not be able to speak.

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