 وَٱلْمُرْسَلَـٰتِ عُرْفًا

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 applied to the angels of Allah, and cannot fit the winds without an unusual stretch of the imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of the 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 image 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. 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 the revelation of the Qur'an to the Holy Prophet t. This interpretation is plain and simple and does not require any undue stretch of the 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 hypothesize. 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.

If you observe the principle elements of nature, everything in it seems to have two common qualities. 
One is, if controlled and given to us in the perfect measured doses, it is beneficial to us, so much so that life without it is impossible. 
And the other is if let go and left wild and untamed they can destroy us violently.

The earth itself, where we live, can destroy us with earthquakes or volcanoes.
The sun, which gives us daylight, energy, but if too close can burn us.
Water, the main element of life, can destroy cities with floods and tsunamis. 
Winds can offer pleasant breezes, enable pollination and much more, but can destroy us with hurricanes and tornadoes. 
Fire can provide warmth, light and let us cook, but can burn us too. 
The same tree that provides cooling shade, can fall on us and kill us. 
Mountains can provide breathtaking views, but can destroy us with avalanches.
Even the changes in climates:
Summer is seen as a blessing in some countries, like Canada because of how mild and pleasant it is compared to long and harsh winters. 
And winter is long awaited and considered a blessing in other countries of the desert, that have endured long and harsh summers. 

My point here is, there is an ayah in all elements of nature. Allah tells us to observe and reflect on nature, and anyone with intellect will see how it is like a wild beast that has been subdued and humbled for us by Allah. 
So that perhaps we may be grateful.
And so that perhaps we may learn to humble and tame down the storms and urges within our own physical self, and our nafs. We are also after all, made from this same earth.

Reflections: Al-Mursalat 77:1