Indexed OCR Text

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Surah Ad-Dhar : 76 : 1 - 31
Surah Ad-Dahr
(The Time)
This surah is Makki, and it has 31 verses, and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 31
هَلْ آَتَى عَلَى الْإِنْسَانِ حِيْنٌ مِّنَ الدَّهُرِلَمْ يَكُنُ شَيْئًا مَّذُكُوْرًا ﴿1﴾
إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ مَّنَبْتَلِيْهِ فَجَعَلْنُهُ سَمِيعًا بَصِيْرًا
إِنَّا هَدَيْنُهُ السَّبِيْلَ إِمَّا شَاكِرًا وَّإِمَّا كَفُورًا ﴿٣﴾ إِنَّ أَعْتَدُنَا
لِلْكُفِرِيْنَ سَلْسِلًا وَأَغْلًَّا وَ سَعِيْرًا ﴿٤﴾ إِنَّ الْآَبْرَاْرَ يَشْرَبُوْنَ مِنْ
ـةٌ﴾ عَيِّنًا يَّشْرَبُ بِهَا عِبَادُ اللهِ
كَأُسِ کَانَ مِزَاجُهَا كَانُوْرًا
يُفَجِّرُوْنَهَا تَفْجِيْرًا ﴿٤﴾ يُوْفُوْنَ بِالَّذْرِ وَيَخَافُوْنَ يَوْمًا كَانَ شَرُّه،
مُسْتَطِيْرًا ﴿٧﴾ وَيُطْعِمُونَ الطَّعَامَ عَلى حُبّهُ مِسُكِيْنًا وَّيَتِيُّمًا وَّاسِيْرًا
﴿٨﴾ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللهِ لَانُرِيْدُ مِنْكُمْ جَزَآءَوَّ لَا شُكُورًا ﴿٩﴾
إِنَّا نَخَافُ مِنْ رَِّنَا يَوْمًا عَبُوُسًا قَمُطَرِيْرًا ﴿١٠﴾ فَوَقِئُهُمُ اللهُ شَرَّ
ذلِكَ الْيَوْمِ وَلَقْهُمْ نَضْرَةً وَّسُرُورًا ﴿٢﴾ وَجَزِئُهُمُ بِمَا صَبَرُوا جَنّةً
لا
وَّحَرِيْرًا ﴿١٢﴾ مُتْكِئِينَ فِيُهَا عَلَى الْآَرَآئِكِ " لَاَيَرَوُنَ فِيْهَا شَمُسًا
وَّلَازَمُهَرِيْرًا ﴿١٣﴾ وَدَانِيَةً عَلَيْهِمْ ظِلُهَا وَذُلِّلَتْ قُطُوْفُهَا تَذُلِيُّلًا

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﴿١٤) وَيُطَافُ عَلَيْهِمُ بِنِيَةٍ مِّنُ فِضَّةٍ وَّاكُوَابٍ كَانَتْ قَوَارِيُرَا ﴿١٥﴾
قَوَارِيُرًا مِنْ فِضَّةٍ قَدَّرُوُهَا تَقْدِيْرًا ﴿١٦﴾ وَيُسْقَوُنَ فِيْهَا كَأْسًا كَانَ
مِزَاجُهَا زَنْجَبِيلًا ﴿١٧) عَيْنًا فِيُهَا تُسَمّى سَلْسَبِيلًا (١٨) وَيَطُوُفُ
عَلَيْهِمُ وِلْدَانٌ مُّخَلَّدُوْنَ إِذَا رَأَيْتَهُمُ حَسِبْتَهُمُ لُؤْلُؤًا مَّنْثُوْرًا ﴿ ١٩﴾
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيْمًا وَّمُلْكًا كَبِيْرًا ﴿٢٠﴾ غِلِيَهُمُ ثِيَابُ سُنْدُسٍ
خُضُرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍَ وَسَقِئُهُمْ رَبُّهُمُ شَرَابًا
طَهُوُرًا ﴿٢١﴾ إِنَّ هَذَا كَانَ لَكُمُ جَزَاءً وَّكَانَ سَعْيُكُمُ مَّشْكُوْرًا
﴿٢﴾ إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيُلاَ ﴿٢﴾ فَاصْبِرُ لِحُكُمِ رَبِّكَ
وَلَاتُطِعْ مِنْهُمُ ائِمًا أَوْ كَفُورًا ﴿٤﴾ وَاذْكُرِاسُمَ رَبِّكَ بُكْرَةً وَاَصِيلًا
﴿٣٥)﴾ وَمِنَ فَاسْجُدُ لَهُ وَسَبِّحُهُ لَيْلًا طَوِيًُّا ﴿٢٦﴾ إِنَّ هَؤُلاءِ يُحِبُّونَ
الْعَاجِلَةَ وَيَذَرُوُنَ وَرَآءَهُمْ يَوْمًا تَقِيْلًا ﴿٢٧) نَحْنُ خَلَقْتُهُمُ وَشَدَدْنَا
اَسْرَهُمْ ، وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَالَهُمُ تَبْدِيْلًا ﴿٢٨﴾ إِنَّ هذِهٍ تَذُكِرَةٌ]
فَمَنُ شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيْلًا ﴿٢٩) وَمَا تَشَاءُوْنَ إِلَّا أَنْ يَّشَآءَ اللّهُ
﴿إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيُمًا ﴿لَّهُ يُّدُخِلُ مَنْ يَّشَاءُ فِىٌ رَحْمَتِهُ
وَالظُّلِمِيْنَ اعَدَّ لَهُمُ عَذَابًا أَلِيُّمًا ﴿أَّ﴾
There has come upon man a period of time in which he
was nothing worth mentioning. [1] We have created man
from a mixed sperm-drop to put him to a test, so We
made him able to hear, able to see. [2] We have shown
him the way to (let him) become either grateful or
ungrateful. [3] We have prepared for the disbelievers
shackles and iron-collars and a blazing Fire. [4] Indeed,
the righteous will have a drink from a goblet, blended
with (a drink from) Camphor [5] that will be a spring
from which Allah's slaves will drink, making it flow
(wherever they wish) profusely. [6] They (are the ones
who) fulfil the vows, and fear a day whose evil (events)
will be widespread, [7] and they give food, despite their

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love for it, to the needy, and the orphan, and the
captive, [8] (saying to them,) "We feed you only for the
sake of Allah; we have no intention of (receiving) either
a return from you or thanks. [9] In fact, we are fearful of
a day, from our Lord, that will be frowning, extremely
frowning." [10] So Allah will save them from the evil of
that day, and will grant them bloom and delight, [11]
and will give them, in return for their patience, garden
and (garments of) silk, [12] wherein they will be
reclining on couches, feeling neither heat of the sun,
nor intense cold, [13] and shades of gardens will be
hanging low on them, and its fruits will be put entirely
into their service. [14] And circulated among them will
be vessels of silver, and cups that will be (as
transparent as) crystals, [15]_crystals (as shining as if
made) of silver, measured by those (who filled them)
with due measure. [16] And they will be served with a
goblet of drink blended with ginger, [17] a spring therein
called Salsabil. [18] And circling around them will be
serving boys, blessed with eternal youth; when you
would see them, you would take them as scattered
pearls. [19] And when you will look around there, you
will see the Bliss, and a magnificent realm. [20] Upon
them will be garments of green sundus (a kind of fine
silk), and of istabraq (a kind of thick silk). And they will
be adorned by bracelets of silver, and their Lord will
give them a pure beverage to drink. [21] (It will be said
to them,) "This is a reward for you, and your effort has
been appreciated." [22]
Indeed we have revealed to you the Qur'an through a
gradual process. [23] So, submit patiently to your Lord's
decision, and do not obey any one of them who is sinner
or ungrateful. [24] And pronounce the name of Allah
morning and evening. [25] And in some parts of night,
prostrate before Him, and pronounce His purity for
long times at night. [26] In fact these people love that
which is immediate, and neglect a Heavy Day ahead of
them. [27] We have created them, and have made their
joints strong. And whenever We will, We would replace
them with others like them, a total replacement. [28]
Indeed, this is a reminder; so let anyone who so wishes,
adopt a way to his Lord. [29] And you will not so wish,
unless Allah so wills. Indeed Allah is All-Knowing,
All-Wise. [30] He admits whomsoever He wills to His

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mercy. As for the wrongdoers, for them He has prepared
a painful punishment. [31]
Commentary
Surah Ad-Dahr has also been called Surah Al-Insan (Man) and
Surah Al-Abrar (The Righteous) [Ruh]. The Surah describes in a very
effective, eloquent and elegant style the inception and end of human
creation, reward and punishment of deeds, and the conditions of the
Hereafter, Paradise and Hell.
There has come upon man a) هَلُ أَتَى عَلَى الْإِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِلَمُ يَكُنُ شَيْئًا مَّذْ كُوُرًا
period of time in which he was nothing worth mentioning ..... 76:1). The
interrogative particle hal is used [linguistically] to introduce an
interrogative sentence. Often, however, an interrogative construction is
used to emphasise a self-evident truth. Such an interrogative means that
whenever this question is put to anyone at anytime, the same answer is
likely to come forth. There can be no other possibility. For instance, if a
question is posed to anyone in the middle of day 'Is it not a day?', it is an
interrogative sentence, but the answer is predictable and will emphasise
its obviousness. Therefore, some scholars say that the particle hal is used
here in the sense of qad 'indeed'. In both cases, the verse signifies that
there has come upon man a period of time in which he was nothing worth
mentioning. The word hinun with nunation [which is the sign of
'indefiniteness'] signifies 'a long indefinite period of time; The verse
mentions that a long period of time came upon man. This indicates that
man essentially did exist at that time in one form or another, (but he was
not worth mentioning), because time could not have come upon 'man' if
he was in a state of pure non-existence [Al-'adam-ul- mahd]. Therefore,
most commentators say that the 'period of time' here refers to the period
when he was conceived in the mother's womb till his birth, which
normally is nine months. This period covers all the stages of his creation,
right from his being a sperm-drop up to his having a body and organs,
and then his acquiring life and soul. During this time, he is thought
existent, neither his gender is known to anyone, nor his name or his
shape or size. Therefore, he is unmentionable.
The statement of the verse may also be taken in a wider sense. The
inception of human creation takes place with the sperm that is produced
by food. This food and its source and substance was existent in one or

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other form. If the period of that time is calculated, this long indefinite
period of time can stretch into thousands of years. In any case, Allah has
drawn man's attention in this verse to a particular fact. If he uses his
sense, he will discover his own reality. In addition, he will have no choice
but to have complete faith and unshaken belief in the Allah, His
Omniscience and His Omnipotence. Suppose, a person of seventy years
reflects that he was unmentionable in any way about seventy-one years
ago, even his grand parents had not imagined his particular existence,
though they might have had a general concept of a child, then what
caused his creation, what bewildering power drew together particles from
different parts of the world to form a perfect human being, making him
an intelligent, a hearing and seeing creature? Such a reflection will
spontaneously force such a person to confirm the Persian poet who says:
ما نبوديم وتقاضا مانبود .... لطف تو ناكفته ما مى شنود
Neither we were there, nor was there any demand from us.
It is only Your mercy that listened to what we never said.
Verse [2] describes the inception of human creation thus:
We have created man from a mixed) إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ
sperm-drop __ 76:2). The word amshaj is the plural of mashj or mashij
which means a 'mixture'. Here obviously it refers to the male and female
gametes according to most commentators, but some commentators say, as
cited in Ruh-ul-Ma'ani, that amshaj refers to the four fluids of the body
[blood, phlegm, choler and melancholy] of which the sperm is composed .
Man Is Made up of Particles from Different Parts of the World
If we reflect carefully, the cardinal fluids are made up of various kinds
of nutriment. If we reflect further on man's food, it contains elements of
water and air from distant parts of the globe. Thus, if we were to analyse
man's present body, we will discover that it is composed of elements and
particles that were scattered in every nook and corner of the world. A
marvellous system set by Allah has, in a wonderful way, put them
together in human structure. If this sense of amshaj 'mixed' is taken into
account here, it allays the greatest doubt of the rejecters of Resurrection.
Their main objection is that when they are dead, reduced to crumbled
bones and dust, how will they be raised to life again? They thought this
was impossible.

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The interpretation of amshaj as 'cardinal humours/fluids' allays their
doubt once and for all. At the inception, when man was created, he was
composed of particles and elements from all parts of the world. Allah did
not find this difficult the first time. Why should He find its recreation
difficult the second time. According to this interpretation, the addition of
the word 'amshaj' (mixed) could have a special significance of its own.
And Allah knows best!
(to put him to a test ... 76:2). The Arabic verb is derived from ibtila'
which means 'to put to test'. This phrase puts forward the Wisdom
underlying human creation. Allah has created man to put him to a test.
This test is defined in forthcoming verses. Allah sent Prophets and
celestial Books for the purpose of showing him both ways, one leading to
Paradise, and the other to Hell. Man has been given a choice to adopt
any one of the two ways. This led mankind into two groups, thus:
(We have shown him the way to (let him) إِنَّا هَدَيْنَاهُ السَّبِيْلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
become either grateful or ungrateful ... 76:3). The first group was of those
who, appreciating Allah's bounties, offered gratitude to Allah, and
believed in Him, while the second group was of those who remained
ungrateful to Allah's favours, disbelieved. After the description of the two
groups, the next verse describes the punishment and evil consequences of
the disbelievers. Allah has prepared, for the disbelievers, shackles and
iron-collars and a blazing Fire. On the other hand, huge bounties are
mentioned for the believers and righteous people. Out of these bounties,
drinkables are mentioned first. They will have a drink from a goblet,
blended with (a drink from) Camphor.
The righteous will have a drink from) إِنَّ الْأَبْرَارَ يَشْرَبُوُنَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
a goblet, blended with [a drink from] Camphor .... 76:5). Some of the
commentators say that kafur (Camphor) refers to a fountain in Paradise.
In order to enhance the taste and pleasure of this drink, it will be mixed
with water from this spring. If the word 'camphor' is taken in its popular
sense, it does not necessarily signify that the camphor of Paradise be
equated with the camphor available in this world, because the latter is not
palatable.
that will be a spring from which Allah's slaves will) عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللهِ
drink ... 76:6). Grammatically, 'ainan (spring) is a complement [badal] to
kafuran which explains Kafur. Given this construction, it becomes certain

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that Kafur is the name of a spring. However, if the word 'ainan is taken
as an explanation to ka's (goblet), the meaning would be that the goblet
will contain a drink from a spring specified for Allah's slaves. In this case,
it is also possible that the term 'Allah's slaves' refers to a category other
than 'Abrar' (Righteous).
They [are the ones who] fulfil the vows ... 76:7). This) يُؤُفُوُنَ بِالنَّذْرِ
describes the reason why the righteous believers and Allah's slaves will
receive these favours and bounties. This verse signifies that whenever
they vow to do a good act, they invariably fulfil the vow. The word 'vow'
literally means 'to take upon oneself an obligation which Shari'ah has not
obligated on him'. Once a vow is taken, it becomes obligatory to fulfil it.
Here it is stated that great rewards and favours for the inmates of
Paradise would be apportioned to them because they fulfilled the vow.
The verse indicates that when they are so particular about fulfilling their
vows that are taken by them upon themselves, they would be even more
particular about fulfilling the obligations enjoined upon them by Allah.
Thus 'the fulfilment of vows' covers the entire spectrum of religious
obligations. They would receive the favours of Paradise, if they completely
obey Allah and rigorously apply His sacred laws. In any case, this
statement emphasises the importance and obligation of fulfilment of vows.
Ruling
There are several conditions that must be met before a vow can be
constituted: [1] The vow must be legitimate and permissible - not a sin. If
a person swears an oath to commit a sinful act, it is necessary for him to
break the oath, and pay the expiation for violating it.(1) [2] It must not be
legislated by Allah as an obligatory duty, as for instance if a person were
(1) It should be noted that in the original text of Ma'arif-ul-Qur'an, the
expression is such that the vow may be confused by a layman with oath. To
understand the point, it should be borne in mind that if a person makes a
vow to commit a sin, like telling a lie, or drinking liquor, this vow is not
recognized in Shri'ah. It is necessary for such a person to abstain from the
sin, and since the vow is not recognized by the Shari'ah, no expiation
(kaffarah) is needed. However, it is the rule about oath that has been
mentioned in the text above. That is, if someone swears an oath to tell a lie,
for example, he has to break the oath and offer kaffarah.
(Muhammad Taqi Usmani)

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to vow that he will perform the prescribed prayer or witr prayer, the vow
would be null and void, because it is already a prescribed obligation. [3]
According to Imam A zam Abu Hanifah رحمه اللّه تعالى, it is also a condition
that the vowed act must be an act of worship in itself, and such act of
worship should belong to those forms of worship which have been made
obligatory in some way or the other, as for instance prayers, fasting,
charity, sacrifice and so on. If the vowed act is not prescribed as a
worship, such a vow will be void. For instance, if a person were to vow
that he will pay a visit to a sickly patient, or follow a funeral procession,
this vow will not be valid, because although these acts carry rewards as
acts of worship, yet they are not acts, of worship in themselves
(Al-'Ibadat-ul- Maqsudah). Detailed rules and principles related to vows
and oaths are available in books of jurisprudence.
and they give food, despite their) وَيُطْعِمُونَ الطَّعَامَ عَلى حُبّهٍ مِسْكِيْنًا وَّيَتِيْمًا وَأَسِيْرًا
love for it, to the needy, and the orphan, and the captive ... 76:8). The other
reason why the inmates of Paradise will receive these favours is given in
this verse, that is, their feeding the needy, the orphans and the captives.
& (despite their love for it). This would mean that they give food
to the needy while they themselves love it and desire it_ not that they
eat to their fill and give the left-over food to the needy and poor. That
feeding the poor and orphans is a form of worship and attracts reward is
obvious. The word 'captive' refers to all prisoners, Muslim criminals, as
well as infidels who are kept in prisons according to the principles of
Shari'ah. It is the responsibility of the Islamic government to feed them.
Anyone who feeds them is actually assisting the government and the
public treasury. Therefore, feeding the prisoners, even Non-Muslims, is
an act of reward. In the early days of Islam, especially, feeding the
prisoners and taking care of them or protecting them was a responsibility
that was shared by the general body of Muslims, as it happened with the
prisoners of the Battle of Badr.
vessels of silver ... 76:16). Silver vessels in this world are) قَوَارِيُرًا مِنْ فِضَّةٍ
dense which can never be like glass, and that which is made of glass can
never be silver. Thus silver and glass are two contradictory concepts in
this world. However, it is a characteristic of Paradise that its glasses will
be as bright as silver, and as transparent and sparkling as crystal.

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Sayyidna Ibn 'Abbas 4% said: "The blessings given in Paradise have their
likes in this world also, except these vessels that are made of silver, but as
transparent as a mirror."
And they will be served with a goblet of) وَيُسُقَوُنَ فِيُهَا كَأُسًّا كَانَ مِزَاجُهَا زَنُجَبِيلًا
drink blended with ginger ... 76:17). The word zanjabil means 'ginger'. The
Arabs loved that their drink should be mixed with ginger. Therefore, it is
mentioned in the context of Paradise [so that they are served with drinks
flavoured with ginger of paradisiacal quality and splendour]. Some
scholars say that the only thing the blessings of Paradise and the
blessings of this world share in common is their name, and they have
nothing else in common. Therefore, the 'ginger' of this world cannot be
equated with the 'ginger' of Paradise.
And they will be adorned by bracelets of ... ) وَحُلُّوُاْ أَسَاوِرَ مِنْ فِضَّةٍ
silver ... 76:21). The asawir is the plural of siwar that refers to a 'bracelet'.
It is a piece of jewellery worn around the wrist. This verse speaks of 'silver
bracelets'. On another occasion [22:23], the Qur'an speaks of asawira min
dhahab 'gold bracelets'. There is no discrepancy between the two verses,
because sometimes the silver bracelets will be worn, and at other times the
gold bracelets, or some will wear gold bracelets and others will wear silver
bracelets.
However, a question arises in any case: A bracelet looks good on
women, but does not suit men. Why will the men of Paradise wear
bracelets? The Answer is that suitability of any piece of jewellery to men
or women depends on custom. The style and appeal of jewellery differ
from country to country and vary from nation to nation. In some cultures,
a piece of jewellery is treated as highly inappropriate for men, and in
other cultures it is regarded as highly beautiful and elegant. The Chosros
[Persian kings] used to wear bracelets around their wrists, and various
kinds of jewellery used to be studded on their chest and crown. This was
counted as a distinctive feature of their prestige and honour. After the
conquest of Persian empire, the treasures that fell into Muslims' hands
contained the Persian Emperor's bracelets. Thus the various cultures and
nations differ in their taste for jewellery in this very world. The flair and
taste for jewellery for men in Paradise cannot be equated with their flair
for it in this world.

670
Surah Ad-Dhar : 76 : 1 - 31
It will be said to them,] "This is a]) إِنَّ هذَا كَانَ لَكُمُ جَزَاءً وَّكَانَ سَعُيُكُمُ مَّشْكُوْرًا
reward for you, and your effort has been appreciated .... 76:22). Allah will
address the inmates of Paradise once they have entered Paradise, and will
announce to them that the amazing bounties are granted to them as a
reward for their good deeds they had done in the world, and their deeds
have been appreciated by Allah. These expressions will be made to them
by way of congratulation. For the people of love, the Divine
congratulatory expressions will outweigh all the other blessings of
Paradise put together. The congratulatory words are a proof positive of
Divine pleasure.
Having mentioned the general blessings of the inmates of Paradise,
special blessings that are conferred on the Holy Prophet
are listed.
Firstly, the blessing in the form of the revelation of the Qur'an is
mentioned. The Holy Prophet & is, then, directed that the opponents and
obdurate non-believers will obstinately reject the message and persecute
him. So, he is to submit patiently to Allah's decision, and he should not
obey any sinner or ungrateful person. Secondly, he is commanded to
pronounce the name of Allah, and worship Him day and night. Further,
he should prostrate before Him, during the night, and pronounce His
purity for long times at night. This preoccupation will serve as a remedy
for the non-believers' persecution. Towards the conclusion of the passage,
the verse shows the reason for the persistence of the obdurate infidels.
These ignoramus are intoxicated with the fleeting pleasures of this world,
and have neglected the Hereafter, whereas if they had pondered in their
own being or existence, they would have recognised and understood their
Creator and Maker.
We have created them and) نَحْنُ خَلَقْتُهُمُ وَشَدَدْنَآ أَسْرَهُمْ وَإِذَا شَئِنَا بَدَّلْنَا أَمْثَالَهُمُ تَبْدِيْلاً.
have made their joints strong. And whenever We will, We would replace
them with others like them, a total replacement .... 76:28)
Miracles of Nature Respecting Human Joints
This verse alludes to the fact that even though man's limbs and
organs are perpetually in motion, and the wear and tear on them is
phenomenal, they continue to function from birth to death. When
machines made of iron or steel wear out and require regular servicing to

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Surah Ad-Dhar :
remain functioning for even a short period, man's body, made of soft
tissues and muscles, functions for decades and scores of years without
maintenance. Let us take the joints of the fingers [or other joints of the
human body]. They are moved vigorously in different ways in an
uncountable number of times. Heavy pressure and force is applied to
them for seventy to eighty years [on an average], yet the finger-joints
[and other joints] remain intact. It is certainly only Allah Who makes this
possible. 'Glorious is Allah, the Best of Creators!'
Alhamdulillah
The Commentary on
Surah Ad-Dahr
Ends here

672
Surah Al-Mursalat : 77 : 1 - 50
Surah Al-Mursalat
(Those Sent)
This Surah is Makki, and it has 50 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 50
وَالْمُرْسَلْتِ عُرْفًا ﴿٢﴾ فَالْخِصِفْتِ عَصْفًا ﴿٢﴾ وَّالنَّشِرْتِ نَشْرًا ﴿٢﴾
فَالْفِرِقْتِ فَرْقًا ﴿٤﴾ فَالْمُلْقِيْتِ ذِكْرًا ﴿﴿ٌ﴾ عُذْرًا أَوْنُذُرًا ﴿٢﴾ إِنَّمَا
تُوْعَدُوُنَ لَوَاقِعٌ ﴿ٌ﴾ فَإِذَا النُّجُوُمُ طُمِسَتُ ﴿﴿ٌ﴾ وَإِذَا السَّمَاءُ
فُرِجَتْ ﴿٤﴾ وَإِذَا الْجِبَالُ نُسِفَتُ ﴿١٠﴾ وَإِذَا الرُّسُلُ أُقِتَتُ ﴿١١)
لاَيِّ يَوْمِ أَجِلَتُ ﴿١٢) لِيَوْمِ الْفَصْلِ ﴿١٣﴾ وَمَآ أَدْرِىكَ مَا يَوُمُ
الْفَصُلِ ﴿١٤ٌ﴾ وَيُلٌ يَّوْمَئِذٍ لِّلْمُكَذِّبِيْنَ ﴿١٥﴾ آلَمْ نُهُلِكِ الْأَوَّلِيْنَ
﴿٦أُ﴾ ثُمَّ نُتُبِعُهُمُ الْآخِرِيْنَ ﴿١٧﴾ كَذلِكَ نَفْعَلُ بِالْمُجْرِمِيْنَ ﴿١٨﴾
وَيْلٌ يَّوْمَئِذٍ لِّلْمُكَذِّبِيْنَ ﴿١٩﴾ آلَمْ نَخْلُقُكُمُ مِّنُ مَّآءٍ مَّهِيْنٍ ﴿٢﴾
فَجَعَلْتُهُ فِىُ قَرَارٍ مَّكِيْنٍ ﴿١ٌ﴾ إِلَى قَدَرٍ مَّعُلُومٍ ﴿٢﴾ فَقَدَرْنَا ◌ٌ فَنِعُمَ
الْقْدِرُونَ ﴿٢٣﴾ وَيُلٌ يَّوْمَئِذٍ لِّلُمُكَذِّبِينَ ﴿٢٤﴾ آلَمُ نَجْعَلِ الْأَرْضَ
كِفَاتًا ﴿٢٥﴾ احْيَاءً وَأَمْوَاتًا ﴿٢﴾ وَجَعَلْنَا فِيُهَا رَوَاسِىَ شمِحْتٍ
وَاَسْقَيْنَكُمُ مَّاءً فُرَاتًا ﴿٢٧﴾ وَيْلٌ يَّوْمَئِذٍ لِّلُمُكَذِّبِيْنَ ﴿٢٨﴾ إِنْطَلِقُوْا
إِلى مَا كُنْتُمُ بِهِ تُكَذِّبُونَ ﴿٢﴾ ◌ِنْطَلِقُوْا إِلَى ظِلِّ ذِىُ ثَلْثِ شُعَبٍ

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Surah Al-Mursalat : 77 : 1 - 50
لَا ظَلِيْلِ وَّلَا يُغَنِىُ مِنَ اللَّهَبِ ﴿٣١) إِنَّهَا تَرُمِىُ بِشَرَرِ كَالْقَصُرِ
لا
for .
﴿٣٢﴾ كانه جمْلَتٌ صُفُرٌ ﴿٣٣﴾ وَيُلٌ يَّوْمَئِذٍ لِلْمُكَذِّبِيْنَ ﴿٣٤﴾ هذَا
ج
يَوْمُ لَا يَنْطِقُونَ ﴿٢٥﴾ وَلَايُؤْذَنُ لَهُمُ فَيَعْتَذِرُونَ ﴿٣٦﴾ وَيُلْ يَّوْمَئِذٍ
لِلْمُكَذِّبِيْنَ ﴿٣٧﴾ هذَا يَوُمُ الْفَصُلِّ جَمَعُنْكُمُ وَالْأَوَّلِيْنَ ﴿٣٨﴾ فَإِنٌ
كَانَ لَكُمُ كَيُدٌ فَكِيُدُوُن ﴿٣٩﴾ وَيْلٌ يَّوْمَئِذٍ لِلْمُكَذِّبِيْنَ ﴿٤﴾ إِنَّ
الْمُتْقِيْنَ فِىُ ظِللٍ وَّعُيُونِ ﴿٤١﴾ وَفَوَاكِهَ مِمَّا يَشْتَهُوُنَ ﴿٢﴾﴾ كُلُوا
وَاشْرَبُوا هَنًِّا بِمَا كُنْتُمُ تَعْمَلُوْنَ ﴿٤٣﴾ إِنَّا كَذلِكَ نَجْزِئُ
الْمُحْسِنِيْنَ ﴿٤٤) وَيُلٌ يَّوْمَئِذٍ لِّلْمُكَذِّبِيْنَ ﴿٤٥﴾ كُلُوا وَتَمَتَّعُوا
قَلِيَّلَا إِنَّكُمُ مُّجُرِمُونَ ﴿٤٦﴾ وَيُلٌ يَّوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿٤٧﴾ وَإِذَا قِيْلَ
لَهُمُ ارْكَعُوا لَا يَرْكَعُوْنَ ﴿٤٨﴾ وَيُلٌ يَّوْمَئِذٍ لِلْمُكَذِّبِيْنَ ﴿٤٩﴾ فَبِآَيّ
حَدِيْثٍ بَعُدَهْ يُؤْمِنُونَ ﴿5﴾
(I swear) by those (winds) that are sent one after the
other, [1] and by those that blow violently, [2] and by
those that spread (clouds) all over, [3] and by those
(angels) who differentiate (between right and wrong)
distinctly, [4] then bring down the advice, [5] providing
excuses (for the believers) or giving warnings (to the
disbelievers), [6] that which you are promised is sure to
happen. [7] So, when the stars will be extinguished, [8]
and when the sky will be split, [9] and when the
mountains will be blown away as dust, [10] and when
the messengers will be assembled at the appointed
time, (then all matters will be decided.) [11] (Do you
know) for which day has all this been delayed? [12] For
the Day of Decision! [13] And what may let you know
what the Day of Decision is? [14] Woe, that Day, to the
deniers! [15]
Did We not destroy the earlier people? [16] Then We will
cause the later ones to follow them. [17] Thus We deal
with the guilty ones. [18] Woe, that Day, to the deniers!
[19] Did We not create you from a worthless fluid? [20]
Then We put it in a firm place of rest [21] for a known

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period. [22] Thus, We did (all this with perfect) measure;
so We are the best to measure. [23] Woe, that Day, to the
deniers! [24]
Did We not make the earth a container that collects [25]
the living and the dead? [26] And We placed towering
mountains therein, and provided you with sweet water
to drink. [27] Woe, that Day, to the deniers! [28] (It will
be said to them that day,) "Push on to what you used to
deny. [29] Push on to a canopy (of Hell's smoke) having
three branches, [30] that neither has a comfortable
shade, nor is it of any use against the scorching heat.
[31] It emits sparks (as huge) as castles, [32] as if they
were yellowish camels. [33] Woe, that Day, to the
deniers! [34] This is a day when they will not speak, [35]
nor will they be allowed to offer excuses. [36] Woe, that
Day, to the deniers! [37] (It will be said to them,) "This is
the Day of Decision. We have assembled you and the
earlier ones together. [38] Now, if you have a trick, use
the trick against Me." [39] Woe, that Day, to the deniers!
[40]
Of course, the God-fearing will be amid shades and
streams, [41] and fruits of their desire. [42] It will be
said to them, "Eat and drink with pleasure because of
what you used to do." [43] This is how We reward those
who do good. [44] Woe, that Day, to the deniers! [45] "(O
disbelievers,) eat and drink for a while! You are guilty
ones." [46] Woe, that Day, to the deniers! [47] And when it
is said to them, "Bow down (i.e. submit to Allah's
commands')", they do not bow down. [48] Woe, that Day,
to the deniers! [49] Now, in which discourse, after this,
will they believe? [50]
Commentary
Occasion of Revelation
Şahin of Bukhari records from Sayyidna 'Abdullah Ibn Mas'ud
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].

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Surah Al-Mursalat : 77 : 1 - 50
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
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, 'Așifat 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

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Surah Al-Mursalat : 77 : 1 - 50
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
g. 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.
gigi gie ( to provide excuses [for the believers] or giving warnings (to
disbelievers ... 77:6) This phrase is complement to verse [5]:نَالْمُلُقِيتٍ ذِكُرًاthen
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.
(77:7 ... that which you are promised is sure to happen ... ) إِنَّمَا تُوْعَدُونَ لَوَاقِعٌ

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Surah Al-Mursalat : 77 : 1 - 50
This is the subject of these oaths. It means that the Day of Judgement,
Reckoning, and Reward and Punishment that is promised by the Prophets
has certainly to be fulfilled. Allah then describes some of the events that
will occur on the Day of Judgement. 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:
jesi ist, (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 Judgement as the great and horrible day and the Day
of Decision. It shall be the day of destruction for the deniers and rejecters,
thus:
Woe, that Day, to the deniers !... 77:15) The word wail) وَيُلٌ يَّوْمَئِذٍ لِلْمُكَذِّبِيْنَ
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:
Did We not destroy the earlier people ?... 77:16) It refers to) الَمُ نُهُلِكِ الأَوَّلِيْنَ
the nations of 'Ad, Thamud, nation of Lut Heel and Fir'aun (The
Pharaoh) who were destroyed because of their obstinacy.
-Vi(Then We will cause the later ones to follow them ... 7:17)
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 & is as follows: The former nations used

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Surah Al-Mursalat : 77 : 1 - 50
to be destroyed by celestial punishment with all their habitations. The
infidels in the community of the Holy Prophet
do not receive celestial
punishment, because of the Holy Prophet's special honour. They are
punished by the weapons of Muslims. Furthermore, the destruction is not
general. Only the obdurate criminal leaders are destroyed.
Did We not make the earth a container) أَلَمُ نَجُعَلِ الْأَرْضَ كِفَاتًا. أَحْيَاءً وَأَمْوَاتًا
that collects the living and the dead ?.... 25, 26) The word kifat is derived
from kaft. It means 'to gather things together'. Thus kifat 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.
It emits sparks [as huge] as) إِنَّهَا تَرُمِىُ بِشَرَرٍ كَالْقَصُرِ. كَأَنَّه، جِمْلَتْ صُفُرٌ
castles ... 77:32) The word qasr 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].
,This is a day when they will not speak) هذَا يَوُمُ لَا يَنْطِقُونَ. وَلَا يُؤْذَنُ لَهُمُ فَيَعْتَذِرُونَ
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].
Eat and drink for a while! You are guilty") كُلُوا وَتَمَتَّعُوا قَلِيْلًا إِنَّكُمْ مُّجْرِمُونَ
ones ... 77:46) This verse addresses the infidels through the Holy Prophet
. 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].
And when it is said to them, "Bow down", they) وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُوْنَ
do not bow down ... 77:48) According to most commentators, the word ruku'

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Surah Al-Mursalat : 77 : 1 - 50
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]
Now, in which discourse, after this, will they) فَبَىّ حَدِيثٍ بَعُدَه، يُؤْمِنُونَ
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!
Alhamdulillah
The Commentary on
Surah Al-Mursalat
Ends here

680
Surah An-Naba' : 78 : 1 - 40
Surah An-Naba'
(The Great Event)
This Surah is Makki, and it has 40 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 40
عَمَّ يَتَسَآءَ لُوْنَ ﴿٢﴾ عَنِ النَّبَا الْعَظِيْمِ ﴿٢﴾ الَّذِىُ هُمْ فِيْهِ مُخْتَلِفُونَ
﴿٣﴾ كَلَّا سَيَعْلَمُوْنَ ﴿٢﴾ ثُمَّ كَلَّا سَيَعْلَمُونَ ﴿٥﴾ آلَمُ نَجْعَلِ
الْأَرْضَ مِهْدًا ﴿٢﴾ وَالْجِبَالَ أَوْتَادًا ﴿٢﴾ وَخَلَقْنَكُمُ أَزْوَاجًا ﴿1﴾
وَّجَعَلْنَا نَوْمَكُمُ سُبَاتًا ﴿4﴾ وَجَعَلْنَا الَّيْلَ لِبَاسًا ﴿١٠﴾ وَ جَعَلْنَا النَّهَارَ
مَعَاشًا ﴿٢١﴾ وَّبَنَيْنَا فَوْقَكُمُ سَبْعًا شِدَادًا ﴿٢﴾ وَجَعَلْنَا سِرَاجًا
وَّهَّاجًا ﴿١٣﴾ وَاَنْزَلْنَا مِنَ الْمُعُصِرَتِ مَآءٍ ثَجَّاجًا ﴿١٤﴾ لِنُخْرِجَ بِهِ
حَبًّا وَّنَبَاتًا ﴿٥ٌ﴾ وَّجَنْتٍ الْفَافًا ﴿١٦﴾ إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيْقَاتًا
﴿١٧﴾ يَّوْمَ يُنْفَخُ فِى الصُّوُرِ فَتَأْتُونَ أَفْوَاجًا ﴿١٨﴾ وَّفُتِحَتِ السَّمَاءُ
فَكَانَتْ أَبُوَابًا ﴿١٩) وَسُيّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا ﴿.ٌ﴾ إِنَّ جَهَنَّمَ
لَّبِثِيْنَ فِيْهَا أَحْقَابًا ﴿٢٣﴾
لا
كَانَتْ مِرْصَادًا ﴿٢١﴾ لِلطَّغِيْنَ مَا بًا ﴿
لَا يَذُوْقُوْنَ فِيْهَا بَرُدًا وَّلَا شَرَابًا ﴿٢٤﴾ إِلَّا حَمِيْمًا وَّغَسَّاقًا ﴿٢٥﴾ جَزَاءً
وِّفَاقًا ﴿٦ٌ﴾ إِنَّهُمُ كَانُوا لَا يَرْجُوْنَ حِسَابًا ﴿٢٧﴾ وَكَذَّبُوا بِيِّنَا
كِذَّابًا ﴿٢٨﴾ وَكُلَّ شَىْءٍ اَحْصَيْنُهُ كِثْبَا ﴿٢٩﴾ فَذُوقُوا فَلَنُ نَّزِيْدَكُمُ