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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 77. Al-Mursalat
Verses [Section]: 1-40[1], 41-50 [2]

Quran Text of Verse 1-40
77. Al-Mursalatبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِوَ الْمُرْسَلٰتِBy the ones sent forthعُرْفًاۙone after another فَالْعٰصِفٰتِAnd the winds that blowعَصْفًاۙviolently وَّ النّٰشِرٰتِAnd the ones that scatterنَشْرًاۙfar and wide فَالْفٰرِقٰتِAnd those who separateفَرْقًاۙ(by the) Criterion فَالْمُلْقِیٰتِAnd those who bring downذِكْرًاۙ(the) Reminder عُذْرًا(As) justificationاَوْorنُذْرًاۙwarning اِنَّمَاIndeed whatتُوْعَدُوْنَyou are promisedلَوَاقِعٌؕwill surely occur فَاِذَاSo whenالنُّجُوْمُthe starsطُمِسَتْۙare obliterated وَ اِذَاAnd whenالسَّمَآءُthe heavenفُرِجَتْۙis cleft asunder وَ اِذَاAnd whenالْجِبَالُthe mountainsنُسِفَتْۙare blown away وَ اِذَاAnd whenالرُّسُلُthe Messengersاُقِّتَتْؕare gathered to their appointed time لِاَیِّFor whatیَوْمٍDayاُجِّلَتْؕare (these) postponed لِیَوْمِFor (the) Dayالْفَصْلِۚ(of) Judgment وَ مَاۤAnd whatاَدْرٰىكَwill make you knowمَاwhatیَوْمُ(is the) Dayالْفَصْلِؕ(of) the Judgment وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers اَلَمْDid notنُهْلِكِWe destroyالْاَوَّلِیْنَؕthe former (people) ثُمَّThenنُتْبِعُهُمُWe follow them upالْاٰخِرِیْنَ (with) the later ones كَذٰلِكَThusنَفْعَلُWe dealبِالْمُجْرِمِیْنَ with the criminals وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers 77. Al-Mursalat Page 581اَلَمْDid notنَخْلُقْكُّمْWe create youمِّنْfromمَّآءٍa waterمَّهِیْنٍۙdespicable فَجَعَلْنٰهُThen We placed itفِیْinقَرَارٍan abodeمَّكِیْنٍۙsafe اِلٰیForقَدَرٍa periodمَّعْلُوْمٍۙknown فَقَدَرْنَا ۖۗSo We measuredفَنِعْمَand Bestالْقٰدِرُوْنَ (are We to) measure! وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers اَلَمْHave notنَجْعَلِWe madeالْاَرْضَthe earthكِفَاتًاۙa receptacle اَحْیَآءً(For the) livingوَّ اَمْوَاتًاۙand (the) dead وَّ جَعَلْنَاAnd We madeفِیْهَاthereinرَوَاسِیَfirmly set mountainsشٰمِخٰتٍloftyوَّ اَسْقَیْنٰكُمْand We gave you to drinkمَّآءًwaterفُرَاتًاؕsweet وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers اِنْطَلِقُوْۤاProceedاِلٰیtoمَاwhatكُنْتُمْyou usedبِهٖin itتُكَذِّبُوْنَۚ(to) deny اِنْطَلِقُوْۤاProceedاِلٰیtoظِلٍّa shadowذِیْhavingثَلٰثِthreeشُعَبٍۙcolumns لَّاNoظَلِیْلٍcool shadeوَّ لَاand notیُغْنِیْavailingمِنَagainstاللَّهَبِؕthe flame اِنَّهَاIndeed itتَرْمِیْthrows upبِشَرَرٍsparksكَالْقَصْرِۚas the fortress كَاَنَّهٗAs if they (were)جِمٰلَتٌcamelsصُفْرٌؕyellow وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers هٰذَاThisیَوْمُ(is) a Dayلَاnotیَنْطِقُوْنَۙthey will speak وَ لَاAnd notیُؤْذَنُwill it be permittedلَهُمْfor themفَیَعْتَذِرُوْنَ to make excuses وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ to the deniers هٰذَاThisیَوْمُ(is the) Dayالْفَصْلِ ۚ(of) Judgment;جَمَعْنٰكُمْWe have gathered youوَ الْاَوَّلِیْنَ and the former (people) فَاِنْSo ifكَانَisلَكُمْfor youكَیْدٌa planفَكِیْدُوْنِ then plan against Me وَیْلٌWoeیَّوْمَىِٕذٍthat Dayلِّلْمُكَذِّبِیْنَ۠to the deniers
Translation of Verse 1-40
In the name of Allah, The Kind, The Compassionate

(77:1) By the (winds) sent across in gusts.2

(77:2) And by the storms3 (let loose) tempestuously.

(77:3) And by the scatterers scattering (far and wide).4

(77:4) And the separaters,5 separating.

(77:5) Then by those casting the reminder.6

(77:6) By way of excuse or warning.7

(77:7) Surely, that which you are promised is bound to happen.8

(77:8) Then, when the stars are extinguished.

(77:9) When the heaven is split.

(77:10) When the mountains are blown away.

(77:11) And when the Messengers’ appointment is set.9

(77:12) To what day was it deferred?

(77:13) For the day of separation.10

(77:14) And what will teach you what the day of separation is?

(77:15) Woe that day to those who cried lies.11

(77:16) Did We not destroy the earlier ones?

(77:17) Then We made later ones follow them?

(77:18) Thus do We deal with the criminals.12

(77:19) Woe that day to those who cried lies.

(77:20) Did We not create you of a mean liquid?

(77:21) Then We placed it in a safe lodging.13

(77:22) Until a known term?14

(77:23) Then we determined, and excellent determiners We are.15

(77:24) Woe that day to those who cried lies.

(77:25) Have We not made the earth a container?

(77:26) (For) aliving and the dead?

(77:27) And We have placed therein pegs16 standing tall; and have provided you with sweet water as a drink.

(77:28) Woe that day to those who cried lies.

(77:29) ‘Depart you now17 to what you were wont to crying lies.

(77:30) Depart you now to a shadow three-pronged.

(77:31) Neither providing shade nor availing against the flames.

(77:32) Indeed, it casts sparks like dry faggots.18

(77:33) As if they are yellow camels.19

(77:34) Woe that day to those who cried lies.’

(77:35) This is the day they shall not speak.20

(77:36) Nor are they allowed so that they can offer excuses.

(77:37) Woe that day to those who cried lies.

(77:38) This is the day of severance. We have gathered you and the ancients together.

(77:39) So, if there is a guile with you, then used the guile against Me.21

(77:40) Woe that day to those who cried lies.


Commentary

2. That the allusion is to the winds is the opinion of `Ibn Mas`ud, Ibn `Abbas, Mujahid and others. But Masruq’s opinion was that the allusion is to angels, in which case the word “`urf” will have to be translated as “good.” (Ibn Jarir, Qurtubi, Ibn Kathir).

3. `Ali, Ibn Mas`ud, Ibn `Abbas and others agreed that “`asifat” refers to (stormy) winds. There is no second opinion about it (Ibn Jarir).

4. Although Ibn Mas` ud and others believed that the allusion is to winds, others of the Salaf thought that it is to rains, or to angels who will spread the records. All three could have been meant. (Ibn Jarir).

5. Once again, the opinions are divided. Ibn `Abbas said the allusion is to angels who separate the truth from falsehood, others said it is the Qur’an. Both could have been meant. (Ibn Jarir, Qurtubi, Ibn Kathir).

6. The allusion is to the angels who bring down the Reminder. (Ibn Jarir). There is no difference in opinion over this (Qurtubi).

7. That is, a justification (`uzr) from Allah, and a warning unto the mankind. (Ibn Jarir).

That is, “justification” for sending down chastisement. (Au.).

All of the above have been understood in a variety of other ways. Those interested might see Qurtubi. (Au.).

8. Some commentators have dealt with this passage in detail, describing how it may be understood and how one verse is connected with the other. But the discussions are too complicated for reproduction. One may look into Alusi at this point. But perhaps combining a few notes of Yusuf Ali will help: “This Surah begins with an appeal to five things, as pointing to the substantive statement in verse 7, that the Day of Justice and Judgment is bound to come, and we must prepare for it. It is difficult to translate, but easy to understand, if we remember that a triple thread of allegory runs through this passage (verses 1-7). The five things or phases, which will be presently considered in detail, refer to (a) Winds in the physical world, (b) Angels in the Kingdom of Allah, and (c) Prophets in the human world, connecting it with the Kingdom of Allah.

Understanding the reference to Winds, we can see that they are powerful factors in the government of the physical world. (1) They come gently as harbingers of the blessings of rain and fertility (xv. 22; xxx. 48); but (2) they can come as violent tornadoes, uprooting and destroying (li. 41-42); (3) they can scatter seeds far and wide, and (4) they can separate chaff from grain, or clear the air from epidemics; and (5) they literally carry sound, and therefore Messages. All these things point to the power and goodness of Allah, and we are asked to believe that His promise of Mercy and Justice in the Hereafter is indeed true. Cf. this passage with Ii. 1-6 (Dhariyat) with which it has many affinities.

(With ref. to verse 2) If we understand the reference to be, not to Winds, but to Angels, they are agencies in the Kingdom of Allah, which carry out similar functions, changing and revolutionizing the face of the world. (1) They come softly, on beneficent errands of Mercy; (2) they are charged with the mission of punishment and destruction for sin as in the case of the two angels who came to L ut (xv. 57-66); (3) they distribute Allah’s Mercies as the Winds distribute good seeds; (4) they sort out the good from the evil among men; and (5) they are the agency through which Allah’s Messages and Revelations are conveyed to the Prophets (see No. 5 in the last note).

(With reference to verse 5) If we understand the reference to Prophets or Messengers of Allah, or the verses of Revelation which would be particularly appropriate for verses 5-6, we also get a satisfactory solution of the allegory. (1) The Prophets have followed one another in a series: the verses of the Qur’an came, one after another as needed; in both cases it was for man’s spiritual profit; (2) they caused great disturbance in a spiritually decadent world; they pulled down evil institutions root and branch, and substituted new ones; (3) they proclaimed their truths far and wide, without fear and without favor; (4) through them were sorted out men of Faith and rebels against Allah’s Law; and (5) they gave a Message, through which just men were justified through repentance, and evil men were warned of their sins. Some commentators take one or other of these allegories, and some apply one allegory to a few of these verses, and another to another few. In my opinion the allegory is wide enough to comprehend all the meanings which I have sketched. I wish a translation could do justice to those marvelously terse sentences in the original.”

9. That is, an appointed day when they will be brought together to bear witness against their people. Another, out of several other possible meanings is that the Messengers were sent to their people at predetermined, appointed times. (Qurtubi).

10. That is, the day when the true and the false will be separated: the true ones heading to Paradise while the false ones ushered into Hell-fire. (Ibn Jarir). The word has also been understood as meaning “judgment.” (Qurtubi).

11. The repetition of the ayah after description of a variety of crimes indicates that there will be several kinds of punishment meted out to the unbelievers in accordance with their various crimes, to express which a single ayah of threat has been used again and again, but at each point with a different meaning held within. (Qurtubi).

12. And that is how We shall deal with the present-day unbelievers. (Alusi and others).

13. That is, in the womb. (Ibn Jarir).

14. That is, the birth.

15. That is, He determined their size, weight, color, shape, intelligence, stupidity, etc. There are other opinions too (Qurtubi); some commentators have understood the two verses as: “A term is appointed for every child in the womb, and it is none other than We who have determined this term, so see how perfect is the determination of Ours.”

16. That is, mountains.

17. “At last, after what seemed to be an eternally long time of waiting, after all the suffering through and through, after being held captives in the Field of Resurrection… after all that.. the unbelievers hear: ‘Depart now! You are free to go!’ A word of relief? Rather not. Yes, ‘go.’ But where to? To a three-branched shadow of smoke. A shadow, yes, but which does not offer a shade from the scorching heat from above; but rather from a Fire which rages below it. That is their abode, where flames leap out to kiss their faces. That is where they are now free to go. Depart? ‘Yes.’ But where to? Well, perhaps it is unnecessary to name the place. To a place which shoots out sparks like a huge house. [The Arabs named every house built of stone as ‘qasr,’ even if not very large]. If that is the size of the sparks, how about the fire? Woe indeed, unto those who cried lies.” (Sayyid).

18. A number of other renditions are possible but this seems to fit the context. (Au.).

19. Many of the Salaf understood “sufr” as “dark,” (because the Fire will be dark in color: Qurtubi) although there have been several other interpretations (Ibn Jarir, Qurtubi, Ibn Kathir).

20. There will be several stages and situations during the long Day of Judgment; during some of them unbelievers will not be allowed to speak, in others they will be questioned, and in yet others they will seek excuses, as Ibn `Abbas explained to the Kh ariji leader N afi` b. Azraq (Qurtubi and others).

21. That is, your life, O unbelievers, was filled with guiles against the truth and truth bearers; why do you not try out a new one now? – obviously a taunt, but which is meant to remind them now, in this life, that their guiles are not hidden from their Lord, nor from the believers in Him (Au.).