Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Mursalat

1. Aḥyāʾan wa amwātā (أَحْيَاءً وَأَمْوَاتًا) – The living and the dead

Linguistic Root & Etymology

Aḥyāʾ (root: Ḥ-Y-Y (ح-ي-ي)) is the plural of “the living.” Amwāt (root: M-W-T (м-у-т)) is the plural of “the dead.”

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:25-26), the earth is described as a “container, for the living and the dead.” The commentators explain this as a profound sign of God’s power and design. The earth serves as a temporary home and a “container” for us while we are “living,” and it becomes our final “container” when we are “dead,” holding our bodies in its graves. This dual function of the earth, as a vessel for both life and death, is a constant and a universal sign that we witness every day.

Thematic Context

This connects to the surah’s central theme of arguing for the resurrection through the signs in the world around us. The surah is a call to reflect. The theme is a powerful and a subtle one: the same earth that “contains” the dead is the very earth from which they will be resurrected. The verse is a prelude to the argument for the Day of Judgment. The One who has designed the earth with this perfect capacity to be a vessel for both the living and the dead is surely the One who has the power to bring forth the latter, just as He sustains the former.

Modern & Comparative Lens

The concept of “Mother Earth” as the womb and the tomb of humanity is a universal archetype found in many ancient cultures and mythologies. This Qur’anic verse is a beautiful and a profound expression of this. It frames this reality not as a pagan myth, but as a divine sign (āyah) of the one true Creator. It is a call to an ecological and a geological consciousness that is rooted in a theological awareness.

Practical Reflection & Application

This verse encourages us to look at the earth with a new and a deeper perspective. We should see it not just as a random planet, but as a divinely-designed “container” that is our temporary home. The practical application is to live on this earth with a sense of gratitude and stewardship. We should also be reminded of our own mortality every time we see a grave, recognizing that this same earth will one day be our own temporary “container” as we await the final gathering.

---

2. ʿĀṣifāti ʿaṣfā (وَالْعَاصِفَاتِ عَصْفًا) – And by the winds that blow violently

Linguistic Root & Etymology

Al-ʿĀṣifāt (root: ʿ-Ṣ-F (ع-ص-ф)) are the winds that blow violently. ʿAṣfā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Mursalat (77:2), this is the second of the five oaths. The commentators have explained this, like the other oaths, as referring either to the angels or to the winds. If it refers to the winds, it is an oath by the violent, storm-winds that can cause destruction, but also serve a divine purpose in the ecological system. If it refers to the angels, it is an oath by their powerful and swift movement as they carry out the commands of God, especially the commands of destruction upon the rebellious nations.

Thematic Context

This connects to the theme of the surah as a powerful and a solemn warning. The oath is by a force of immense and violent power. The theme is to create a sense of awe and to prepare the listener for the momentous and terrifying reality that is being sworn to: the certainty of the Day of Judgment. The power of the “violent winds” is a small and a fleeting reflection of the power that will be unleashed on that great Day.

Modern & Comparative Lens

The power of a hurricane or a tornado is one of the most awesome and terrifying forces in the natural world. The Qur’an uses this familiar and powerful experience of a violent wind as the basis for a divine oath. It is a call to see in the power of the natural world a sign of the ultimate power of its Creator. It is a theological framing of a meteorological reality.

Practical Reflection & Application

This verse encourages us to see the powerful forces of nature not as random and chaotic events, but as a sign of the majesty and the power of our Lord. The practical application is that when we witness a great storm, we can be reminded of this verse. It should inspire in us a sense of healthy awe and a recognition of our own vulnerability. It is a call to seek refuge from the “violent winds” of the Hereafter by submitting to our Lord in this life.

---

3. Bi-mā kuntum taʿmalūn (بِمَا كُنتُمْ تَعْمَلُونَ) – For what you used to do

Linguistic Root & Etymology

Bi-mā is “for what” or “because of what.” Kuntum taʿmalūn is “you used to do.”

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:43), this is the beautiful reason given for the bliss of the people of Paradise. They will be told, “Eat and drink in satisfaction for what you used to do.” The commentators explain that the joys of Paradise are the direct and the beautiful result of the deeds that the believers “used to do” during their time on earth. Their faith, their patience, their prayers, and their good works were the cause, and the bliss of Paradise is the divinely-granted effect. It is a statement of the perfect and the generous recompense for a life of righteousness.

Thematic Context

This connects to the surah’s central theme of the Day of Judgment as a day of perfect and just consequences. The surah repeatedly warns the deniers of the woe that awaits them. This verse provides the positive and beautiful counterpart. The theme is one of a clear and a direct causal link between our actions in this life and our state in the eternal life. The surah is a powerful call to be mindful of the “deeds” we are performing, as they are the very currency of the Hereafter.

Modern & Comparative Lens

The principle that “actions have consequences” is the foundation of all ethical systems. The Qur’an gives this principle an eternal and a divine dimension. This verse is a powerful statement of this. It is a rejection of a faith that is based on empty claims or a passive belief. The Qur’an consistently emphasizes that the key to salvation is a sincere faith that is translated into righteous “deeds.”

Practical Reflection & Application

This verse is a powerful and a direct motivation for us to do good in this life. The practical application is to fill our days with the righteous “deeds” that we would be happy to be recompensed for in the Hereafter. Every prayer, every act of kindness, every word of truth is an investment in our own eternal bliss. It is a call to a life of active and purposeful goodness, with our eyes on the ultimate prize.

---

4. Fa-bi-ayyi ḥadīthin baʿdahu yuʾminūn (فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ) – Then in what discourse after it will they believe?

Linguistic Root & Etymology

Fa-bi-ayyi is “Then in what?” Ḥadīth is a discourse or a narration. Baʿdahu is “after it.” Yuʾminūn is “will they believe?”

Classical Exegesis (Tafsir)

This is the final, powerful, and devastating rhetorical question that concludes Surah Al-Mursalat (77:50). After the entire, sustained, and overwhelming argument of the surah—with its oaths, its cosmic signs, its historical lessons, and its vivid depiction of the Hereafter—this final question is posed. “Then in what discourse after it [the Qur’an] will they believe?” The commentators explain that this is a statement of the ultimate and the final nature of the Qur’anic message. If a person is not moved and is not guided by a discourse of this power, this clarity, and this divine authority, then what other possible “discourse” could ever hope to guide them? Their case is a hopeless one.

Thematic Context

This is the culminating theme of the entire surah. The surah has presented itself as the ultimate and the final warning. This verse is a powerful statement of its own sufficiency. The theme is that the Qur’an is the ultimate and the most powerful of all possible “discourses,” and the rejection of it is a sign of a heart that is permanently sealed. It is a final and a powerful challenge to the listener to recognize the unique and the unparalleled status of the divine word.

Modern & Comparative Lens

This is a powerful statement on the nature of the Qur’an and a profound challenge to all of humanity. It is a claim to be the ultimate and the final criterion of truth. In a modern “marketplace of ideas,” with its countless competing “discourses” and ideologies, this verse is a confident and an unwavering declaration of the supremacy of the divine discourse over all human ones.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of gratitude and an unshakable confidence in the Qur’an. We have been blessed with the one “discourse” that contains the ultimate and the most complete guidance. The practical application is to make the Qur’an our central and our ultimate source of guidance. We should turn to it for the answers to our deepest questions, and we should not be swayed by the other, lesser “discourses” that compete for our attention. It is a call to find our ultimate sufficiency in the Book of Allah.

---

5. Fa-kīdūn (فَكِيدُونِ) – So plot against me

Linguistic Root & Etymology

The root is K-Y-D (к-й-д), which means to plot or to scheme. The command fa-kīdūn is a direct and a defiant challenge, “So plot against me!”

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:39), this is the powerful and taunting challenge that will be issued to the deniers on the Day of Judgment. “So if you have a plot, then plot against Me.” The commentators explain that this is a statement of the absolute and the ultimate triumph of God’s power and the complete and utter helplessness of the criminals. In this world, they used to “plot” against God’s messengers and His religion. On that Day, they are mockingly challenged to try to use their “plotting” skills to save themselves from His punishment. It is a declaration of their complete and total defeat.

Thematic Context

This connects to the theme of the surah as a depiction of the great reversal of the Hereafter. The surah has shown the arrogance and the power of the deniers in this life. This verse is the ultimate statement of their humiliation in the next. The theme is one of a perfect and an ironic justice. The very “plotting” that they were so proud of in this world is now shown to be completely and laughably useless. It is the ultimate divine checkmate.

Modern & Comparative Lens

The image of a triumphant victor taunting his defeated enemy to “try their best” is a universal one of absolute and confident power. The Qur’an uses this powerful and dramatic image to convey the sheer and absolute nature of God’s sovereignty on the Day of Judgment. It is a literary and a theological device to show the ultimate futility of all human rebellion against the divine will.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must never be among those who “plot” against the cause of God. The practical application is to be on the side of God’s plan, not in opposition to it. We should use our own skills of “planning” and “strategizing” for the cause of good, not for the cause of evil, so that on that Day, we will be in the safety of the ultimate Planner, not among those who are mockingly challenged to “plot against Him.”

---

6. Al-Fāriqāti farqā (فَالْفَارِقَاتِ فَرْقًا) – And by those that make a clear distinction

Linguistic Root & Etymology

Al-Fāriqāt (root: F-R-Q (ф-р-қ)) are those that separate or make a distinction. Farqā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Mursalat (77:4), this is the fourth of the five oaths. The commentators have explained this as referring to the angels who bring down the divine revelation, or to the verses of the Qur’an themselves. Both the angels and the verses act as a “separator” (fāriq). They make a clear and a decisive “distinction” between truth and falsehood, between the lawful and the unlawful, and between guidance and misguidance. The oath is by this divine act of clarification.

Thematic Context

This connects to the theme of the surah as a powerful and a decisive argument. The surah itself is a “fāriqah“—it is designed to create a clear and an undeniable distinction between the two paths and their two final destinies. The theme is that the divine message is not one of ambiguity or confusion. It is a force of absolute clarity. The oath is by this very quality of the revelation, to affirm the clarity of the promise that it is making.

Modern & Comparative Lens

The concept of the divine word as a “separator” or a “criterion” is a central one in the Abrahamic faiths. The Qur’an is also named “al-Furqān” (The Criterion). This verse is a beautiful and a powerful expression of this. It is a statement that the purpose of revelation is to bring moral and spiritual clarity to a confused world. It is a light that separates the shadows from the reality.

Practical Reflection & Application

This verse is a call to turn to the Qur’an as our ultimate “separator” in our own lives. The practical application is that when we are confused about a matter, when we are unsure of the difference between right and wrong, we should turn to the divine revelation to find that clear “distinction.” We should allow the Qur’an to be the “criterion” that governs our choices and that brings clarity to our lives.

---

7. Faṣl (Yawm al-) (يَوْمُ الْفَصْلِ) – The Day of Decision

Linguistic Root & Etymology

Yawm is “Day.” Al-Faṣl (root: F-Ṣ-L (ф-с-л)) means separation, distinction, or decisive judgment.

Classical Exegesis (Tafsir)

This is a central name for the Day of Judgment that is repeated three times in Surah Al-Mursalat (77:13, 14, 38). “For what Day has it been appointed? For the Day of Decision.” The commentators explain that it is so named because it is the Day when a final and a decisive “judgment” will be passed on all of creation. It is also the Day when the righteous will be “separated” from the wicked, and the truth will be “separated” from falsehood. It is the day of the ultimate and the final sorting of all things.

Thematic Context

The “Day of Decision” is the central theme of the entire surah. The surah is a sustained and a powerful argument for the certainty and the gravity of this Day. The refrain, “Woe, that Day, to the deniers,” is a direct commentary on the consequences of denying this “Day of Decision.” The theme is one of absolute and final clarity. All the ambiguities of the worldly life will be resolved by the decisive and the final “decision” of God.

Modern & Comparative Lens

The idea of a final “sorting” or a “great divide” is a powerful eschatological archetype. The name “Day of Decision” gives this event a legal and a judicial character. It is not a chaotic end, but an orderly process where a final, binding judgment is made, and the two parties are separated based on their deeds and their beliefs.

Practical Reflection & Application

The certainty of the “Day of Decision” should motivate us to make the right “decisions” in our own lives today. We should strive to “separate” ourselves from evil and to align ourselves with the party of the righteous. The practical application is to live a life of discernment, consciously choosing the path of truth and goodness, so that on the Day of Final Decision, we will be separated into the group destined for success.

---

8. Furātā (فُرَاتًا) – Sweet

Linguistic Root & Etymology

The root is F-R-T (ф-р-т). The adjective furāt means that which is sweet, fresh, and pleasant to drink.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:27), after mentioning the creation of the lofty mountains, the verse says, “and We gave you to drink sweet water.” The commentators explain that this is another of the profound and often overlooked signs of God’s mercy. He has not just provided us with water; He has provided us with water that is “sweet,” fresh, and pleasant to drink. The existence of fresh, potable water is a magnificent blessing and a clear sign of a benevolent and a purposeful designer. This is a direct proof of the mercy of the Lord whom the deniers are rejecting.

Thematic Context

This is part of the surah’s cumulative argument for the existence and the mercy of God, based on the signs in the world around us. The surah is a call to reflect. The theme is that the evidence of God’s grace is everywhere, even in the simple and the essential act of drinking water. The verse is then immediately followed by the surah’s central refrain, “Woe, that Day, to the deniers,” as if to say: “After all of this, how can you still deny?”

Modern & Comparative Lens

In a world where access to clean, fresh drinking water is a major global crisis, this verse has a particularly powerful and poignant resonance. It is a timeless reminder of the precious and the life-giving nature of this resource. It is a call to a deep, ecological gratitude. The verse encourages us to see a simple glass of water not as a mere commodity, but as a direct and a personal gift from our Lord.

Practical Reflection & Application

This verse is a direct and a powerful call to gratitude. The practical application is to be mindful and thankful every single time we drink a glass of “sweet water.” We should pause and reflect on the immense mercy that is contained in this simple act. This practice of mindful gratitude is a powerful way to connect with the central message of the Qur’an and to cultivate a heart that is constantly aware of the blessings of its Lord.

---

9. Jimālatun ṣufr (جِمَالَتٌ صُفْرٌ) – Yellow camels

Linguistic Root & Etymology

Jimālah is the plural of jamal, a camel. Ṣufr is the plural of a word meaning yellow.

Classical Exegesis (Tafsir)

In the terrifying description of the Hellfire in Surah Al-Mursalat (77:32-33), the surah states that the Fire will throw up sparks “like a fortress, as if they were yellow camels.” The commentators explain that this is a powerful, two-part simile that is designed to convey the immense size and the terrifying color of the sparks of Hell. Each spark will be as huge as a “fortress” or a great log. And their color will be a dark, smoky “yellow” or black, like the color of great, dark camels. It is a vivid and a culturally resonant image of a terrifying and a massive fiery projectile.

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the punishment. The surah does not just speak of a generic “fire”; it provides these specific, sensory, and visceral details to make the warning more tangible and more terrifying. The theme is to awaken the listener from their heedlessness by painting a picture of the Hereafter that is so vivid and so powerful that it cannot be ignored.

Modern & Comparative Lens

The use of powerful and culturally specific similes is a hallmark of the Qur’an’s literary style. The image of “yellow camels” would have been a particularly powerful and evocative one for its original Arab audience. It is a literary and a theological device to convey the sheer, unimaginable scale and the terrifying nature of the punishment in the Hereafter.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of denial that lead to such a fate. We should constantly seek refuge in God’s mercy from a Fire whose very “sparks” are as large as fortresses and as terrifying as a herd of dark camels.

---

10. Hanīʾan (هَنِيئًا) – In satisfaction

Linguistic Root & Etymology

The root is H-N-A (х-н-а). The adverb hanīʾan means with ease, with satisfaction, and without any negative consequences.

Classical Exegegis (Tafsir)

In Surah Al-Mursalat (77:43), this is the joyful and welcoming invitation that will be given to the God-conscious in Paradise. “Eat and drink in satisfaction (hanīʾan) for what you used to do.” The commentators explain that this is a call to a perfect and a blissful form of enjoyment. They are invited to “eat and drink” from the magnificent blessings of Paradise. The word “hanīʾan” is crucial. It means that their enjoyment will be complete, satisfying, and completely free from any of the negative consequences that can accompany eating and drinking in this world, such as sickness, indigestion, or regret.

Thematic Context

This connects to the theme of the perfect and the complete nature of the reward for the righteous. The surah has just described the terrible and dissatisfying state of the deniers. This verse provides the beautiful and direct counterpart. The theme is that the reward of Paradise is not just a spiritual one, but is a complete and a holistic bliss that includes the perfection of all the physical pleasures, purified of all their worldly harms.

Modern & Comparative Lens

The imagery of a heavenly “banquet” is a powerful and a universal archetype of paradise. This Qur’anic invitation is a particularly beautiful and welcoming one. The word “hanīʾan” is a comprehensive term for a state of perfect, worry-free enjoyment. It speaks to a deep human longing for a state of pleasure that is not followed by any pain or negative consequence.

Practical Reflection & Application

This verse is a beautiful and a powerful motivation for us. It is the invitation that we all hope to receive on that Day. The practical application is to be patient with the limitations and the imperfections of the pleasures of this world. We should enjoy the lawful blessings that God has given us with gratitude, but we should always keep our hearts focused on the ultimate, perfect, and “satisfying” enjoyment of the Hereafter, which is the reward for the deeds that we “used to do.”

---

11. Inṭaliqū (انطَلِقُوا) – Proceed

Linguistic Root & Etymology

This is a command from the root Ṭ-L-Q (т-л-қ), which means to be free or to set off. The command inṭaliqū means “Proceed!” or “Go forth!”

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:29), this is the terrible and ironic command that will be given to the deniers on the Day of Judgment. “Proceed to that which you used to deny!” The commentators explain that this is a command of rebuke and humiliation. In this world, they used to deny the reality of the Hellfire. On that Day, they will be commanded to “proceed” directly to it. It is the ultimate and most terrifying fulfillment of their own denial. The command is a form of divine mockery, a statement that the very thing they used to mock is now their own, inescapable destination.

Thematic Context

This connects to the surah’s central theme of the final and irreversible consequences of denial. The surah has repeatedly declared “Woe to the deniers,” and this verse is a vivid and a dramatic depiction of that woe. The theme is one of a perfect and an ironic justice. The punishment is not an arbitrary one; it is the very “thing that they used to deny.” Their destination is a direct and a logical consequence of their own worldview.

Modern & Comparative Lens

The concept of a punishment that is a direct and an ironic reflection of the crime is a powerful one in literature and in theories of justice. This verse is a profound and a terrifying example of this. It is a literary and a theological device to convey the absolute justice and the intellectual coherence of the final judgment. It is the ultimate “I told you so.”

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be among those who “proceed” to what is good in this life, not among those who will be commanded to “proceed” to the punishment in the next. We must strive to be people who affirm the truth of the Hereafter and who “proceed” with eagerness towards the deeds that lead to Paradise, so that we may be saved from this terrible and ironic command.

---

12. Jibālu (الْجِبَالُ) – The mountains

Linguistic Root & Etymology

Al-Jibāl is the plural of jabal, a mountain.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:10), this is the description of the fate of the mountains on the Day of Judgment. “And when the mountains are blown away.” The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be completely annihilated. They will be uprooted from their foundations and will be “blown away” like dust by the power of the divine command. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability of the physical world. If the mountains themselves will be “blown away,” then how fragile are our own lives and our own worldly securities? It is a powerful call to place our trust in the only one who is truly permanent and stable.

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an’s description is even more powerful: the mountains are not just moved, they are completely “blown away” like chaff. This is a powerful literary and a theological image of “de-creation,” the process by which the current cosmic order is dismantled to make way for the new creation of the Hereafter.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will be “blown away,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been turned to dust.

---

13. Kaydun (كَيْدٌ) – A plot

Linguistic Root & Etymology

The root is K-Y-D (к-й-д), meaning to plot or to scheme. Kayd is a plot or a stratagem.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:39), the deniers are issued a powerful and taunting challenge on the Day of Judgment. “So if you have a plot (kaydun), then plot against Me.” The commentators explain that this is a statement of the absolute and the ultimate triumph of God’s power and the complete and utter helplessness of the criminals. In this world, they used to use their “plots” and their schemes to oppose God’s messengers and His religion. On that Day, they are mockingly challenged to try to use their “plotting” skills to save themselves from His punishment. It is a declaration of their complete and total defeat.

Thematic Context

This connects to the theme of the surah as a depiction of the great reversal of the Hereafter. The surah has shown the arrogance and the power of the deniers in this life. This verse is the ultimate statement of their humiliation in the next. The theme is one of a perfect and an ironic justice. The very “plotting” that they were so proud of in this world is now shown to be completely and laughably useless. It is the ultimate divine checkmate.

Modern & Comparative Lens

The image of a triumphant victor taunting his defeated enemy to “try their best” is a universal one of absolute and confident power. The Qur’an uses this powerful and dramatic image to convey the sheer and absolute nature of God’s sovereignty on the Day of Judgment. It is a literary and a theological device to show the ultimate futility of all human rebellion against the divine will.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must never be among those who “plot” against the cause of God. The practical application is to be on the side of God’s plan, not in opposition to it. We should use our own skills of “planning” and “strategizing” for the cause of good, not for the cause of evil, so that on that Day, we will be in the safety of the ultimate Planner, not among those who are mockingly challenged to “plot against Him.”

---

14. Kifātā (كِفَاتًا) – A container

Linguistic Root & Etymology

The root is K-F-T (к-ф-т), which means to gather or to contain something. A kifāt is a vessel or a container that holds things together.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:25), a profound question is asked about the earth. “Have We not made the earth a container (kifātā)?” The commentators explain that this is a sign of God’s perfect and wise design. The earth acts as a universal “container.” It contains us on its surface while we are alive, and it contains our bodies in its graves after we are dead. It is the great vessel of humanity. The verse is a call to reflect on this profound and constant reality.

Thematic Context

This connects to the surah’s central theme of arguing for the resurrection through the signs in the world around us. The surah is a call to reflect. The theme is a powerful and a subtle one: the same earth that “contains” the dead is the very earth from which they will be resurrected. The verse is a prelude to the argument for the Day of Judgment. The One who has designed the earth with this perfect capacity to be a vessel for both the living and the dead is surely the One who has the power to bring forth the latter, just as He sustains the former.

Modern & Comparative Lens

The concept of “Mother Earth” as the womb and the tomb of humanity is a universal archetype found in many ancient cultures and mythologies. This Qur’anic verse is a beautiful and a profound expression of this. It frames this reality not as a pagan myth, but as a divine sign (āyah) of the one true Creator. It is a call to an ecological and a geological consciousness that is rooted in a theological awareness.

Practical Reflection & Application

This verse encourages us to look at the earth with a new and a deeper perspective. We should see it not just as a random planet, but as a divinely-designed “container” that is our temporary home. The practical application is to live on this earth with a sense of gratitude and stewardship. We should also be reminded of our own mortality every time we see a grave, recognizing that this same earth will one day be our own temporary “container” as we await the final gathering.

---

15. Lā yanṭiqūn (لَا يَنطِقُونَ) – They will not speak

Linguistic Root & Etymology

Lā yanṭiqūn means “they will not speak.”

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:35), a definitive statement is made about the state of the deniers on the Day of Judgment. “This is a Day they will not speak.” The commentators explain that this is a description of their state of utter shock, terror, and humiliation. They will be so overwhelmed by the reality of their situation and the evidence against them that they will be struck dumb. In this world, they were eloquent in their mockery and their denial. In the Hereafter, they will have absolutely nothing to say in their own defense. Their silence will be their ultimate confession.

Thematic Context

This connects to the theme of the absolute and inescapable justice of the Day of Judgment. The surah has presented the final reckoning as a formal court case. This verse describes the state of the defendants. The theme is that on that Day, the case of the prosecution (God) will be so overwhelming that the defense will have no response. Their silence is a sign of their complete and utter defeat.

Modern & Comparative Lens

The image of being “speechless” in the face of an overwhelming truth or a terrible judgment is a powerful and a universal one. This verse is a profound literary and a psychological depiction of the ultimate state of a guilty conscience. It is the moment when all the lies, all the excuses, and all the rationalizations have been stripped away, leaving the soul in a state of naked and silent shame.

Practical Reflection & Application

This verse is a powerful and a sobering warning. The practical application is to use our gift of speech for what is good and true in this life, so that we will have a good and a joyful “speech” in the next. We should be among those who will be allowed to intercede and to speak with honor, not among those who will be struck dumb by the terror of their own deeds. It is a call to a life of truthful and righteous speech.

---

16. Lā yarkaʿūn (لَا يَرْكَعُونَ) – They do not bow

Linguistic Root & Etymology

Lā yarkaʿūn means “they do not bow” (in the ritual prayer).

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:48), a final diagnosis is given of the state of the deniers in this world. “And when it is said to them, ‘Bow,’ they do not bow.” The commentators explain that this is a summary of their entire state of rebellion. The call to “bow” (rukūʿ) is a call to the prayer (ṣalāh), which is the ultimate physical manifestation of submission to God. Their refusal to perform this simple, physical act of humility is the ultimate proof of the arrogance that is in their hearts. The verse is then immediately followed by the refrain, “Woe, that Day, to the deniers.”

Thematic Context

This connects to the surah’s central theme of the contrast between submission and arrogant denial. The surah is a powerful call to humble oneself before the majesty of the Creator. This verse shows the practical and the physical manifestation of the deniers’ rejection. The theme is that the refusal to “bow” the body is a direct reflection of a heart that has refused to “bow” to the truth. It is the ultimate act of arrogant defiance.

Modern & Comparative Lens

The act of bowing is a universal symbol of respect and submission. The Islamic ritual of bowing (rukūʿ) is a central part of this embodied spirituality. This verse is a powerful statement on the significance of this physical act. It is not a meaningless ritual; it is a profound and a necessary expression of one’s inner state of submission. To refuse to bow is to refuse to be a servant.

Practical Reflection & Application

This verse is a powerful reminder of the immense blessing and the profound significance of our own daily prayers. The practical application is to be among those who, when the call to prayer is made, are quick to “bow.” We should perform our rukūʿ not as a mechanical exercise, but with a deep and a present heart, recognizing that in this simple, physical act, we are affirming our submission to our Lord and are separating ourselves from the arrogant deniers who refuse to bow.

---

17. Māʾin mahīn (مَّاءٍ مَّهِينٍ) – A despised fluid

Linguistic Root & Etymology

Māʾ is water or fluid. Mahīn (root: H-W-N (х-у-н)) is a passive participle meaning that which is despicable, lowly, or held in contempt.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:20), the surah reminds the human being of their origin with a powerful and a humbling question. “Did We not create you from a despised fluid?” The commentators explain that this is a reference to the sperm-drop (nuṭfah). It is described as “despised” because it is a fluid that, if it were to get on one’s clothes, one would hasten to wash it off. The verse is a powerful rebuke to human arrogance. It is a reminder that our own physical origin is from a substance that we ourselves consider to be lowly and contemptible.

Thematic Context

This is a central part of the surah’s argument for the resurrection, which is based on the miracle of the first creation. The surah is a sustained critique of human pride. The theme is that a true and a sober reflection on our own humble and “despised” origin should be the ultimate cure for arrogance. The One who can create a complex and an intelligent human being from such a lowly source is surely the One who has the power to create us again.

Modern & Comparative Lens

The reminder of one’s humble origins as a cure for pride is a universal ethical and spiritual teaching. This Qur’anic verse is a particularly direct and powerful expression of this. It is a call to a form of biological humility. The verse is a timeless and a profound reminder that our great intellectual and spiritual capacities have been created from the most humble of all physical beginnings.

Practical Reflection & Application

This verse is a direct and a powerful cure for the disease of pride (kibr). The practical application is to regularly reflect on our own humble origins from a “despised fluid.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator, who has honored us by creating us from such a simple beginning.

---

18. Mukadhdhibīn (لِلْمُكَذِّبِين) – The deniers

Linguistic Root & Etymology

The root is K-DH-B (к-д-б), meaning to lie or to deny. Al-Mukadhdhibīn are those who deny the truth.

Classical Exegesis (Tafsir)

This word is the subject of the central, recurring refrain of Surah Al-Mursalat, which is repeated ten times. “Woe, that Day, to the deniers.” The commentators explain that the “deniers” are those who deny the core truths of the prophetic message: the oneness of God, the truth of the messengers, and, most centrally in this surah, the reality of the Day of Judgment. The surah systematically presents a proof and then immediately pronounces “woe” upon those who would “deny” it. The term is a powerful one, as it describes their sin as an active “denial” of a clear truth, not just a passive state of ignorance.

Thematic Context

The condemnation of the “deniers” is the central theme of the entire surah. The surah is a sustained and an overwhelming argument against them. The theme is that the act of “denial” (takdhīb) is the root of all spiritual ruin. The repetition of the refrain is a powerful rhetorical device that creates a sense of an inescapable and a mounting divine judgment upon them. With every proof, their “denial” becomes more and more inexcusable.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. The Qur’an’s use of the term “mukadhdhibīn” is a profound and an ancient diagnosis of this state. It is not just about disagreeing with a proposition; it is about an active and a willful “denial” of a reality that one finds too uncomfortable or too demanding to accept. The surah is a powerful deconstruction of the psychology of this denial.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not among the “deniers.” The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn). We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with arrogant “denial.” It is a call to a life of affirmation, not a life of negation.

---

19. Al-Mulqiyāti dhikrā (فَالْمُلْقِيَاتِ ذِكْرًا) – And by those that cast a reminder

Linguistic Root & Etymology

Al-Mulqiyāt (root: L-Q-Y (л-қ-й)) are those that cast or deliver. Dhikrā is a reminder.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Mursalat (77:5), this is the fifth and the final of the oaths. The commentators have explained this as referring to the angels who “cast” or “deliver” the divine “reminder” (the revelation) to the hearts of the prophets. The act of “casting” implies a powerful and a direct transmission of the divine word. The oath is by this sacred and momentous act of revelation itself.

Thematic Context

This connects to the theme of the surah as a powerful “reminder.” The surah is swearing by the very process of its own transmission to affirm the truth of its content. The theme is a profound and a self-referential one. The surah is a testament to the importance and the reality of the divine “reminder” that has been sent to humanity. The oaths are a majestic prelude that is designed to prepare the listener’s heart to receive this very “reminder.”

Modern & Comparative Lens

The concept of “inspiration” or the “casting” of a message into the heart of a prophet is a central element of the theology of revelation. This verse is a beautiful and a concise Qur’anic expression of this. It portrays the process of revelation not as a mechanical dictation, but as a dynamic and a powerful “casting” of the divine word into the receptive heart of the messenger.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of gratitude and a deep respect for the Qur’an. We have been blessed with a “reminder” that has been “cast” by the angels from our Lord. The practical application is to treat this reminder with the reverence it deserves. We should strive to be worthy recipients of this message, and we should also strive to be among those who “cast” this same reminder, with wisdom and with beauty, to the hearts of others.

---

20. Al-Mursalāt (وَالْمُرْسَلَاتِ) – By the emissaries

Linguistic Root & Etymology

The root is R-S-L (р-с-л), which means to send. Al-Mursalāt are the female ones who are sent forth, the emissaries.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (77:1). “By the emissaries, sent forth in succession.” The commentators have offered two primary and complementary interpretations for who these “emissaries” are. The first is that they are the winds, which are “sent forth” by God in continuous succession, bringing clouds and rain. The second, and often preferred, interpretation is that they are the angels, who are “sent forth” by God with His commands and His revelations. In either case, the surah opens by swearing an oath by these powerful and obedient servants of God who are in a constant state of being “sent forth” to carry out His will.

Thematic Context

The opening oaths by the “emissaries” are the foundation for the surah’s central claim: that the Day of Judgment is a certain truth. The theme is an argument from the seen (or the known) to the unseen. The surah is saying: “You see the power of the winds that I send, and you believe in the reality of the angels that I send. So by these same powerful emissaries, I swear that the final promise I have ‘sent’ through my Prophet is also true.” The oaths are a majestic prelude to the surah’s core message.

Modern & Comparative Lens

The concept of “emissaries” or messengers, both natural and supernatural, is a key part of the religious worldview. This verse is a beautiful and a powerful expression of this. It presents a dynamic vision of a universe that is not static, but is filled with a constant “sending” of divine commands and forces. It is a world that is in a continuous and a dynamic relationship with its Creator.

Practical Reflection & Application

This verse encourages us to see the forces of nature and the unseen realities of the world as “emissaries” of God. The practical application is that when we feel the wind, we can be reminded of this oath and of the ultimate truth that it swears to. It is a call to see the entire universe as a series of messages and messengers that are all pointing to the reality of their one Lord and the certainty of His promise.

---

21. Muḥsinīn (الْمُحْسِنِين) – The doers of good

Linguistic Root & Etymology

The root is Ḥ-S-N (х-с-н), meaning to be good or beautiful. Al-Muḥsinīn are the doers of good, those who practice excellence (iḥsān).

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:44), after describing the beautiful rewards of the God-conscious in Paradise, a general principle is stated. “Indeed, thus do We reward the doers of good.” The commentators explain that this is a divine promise. The magnificent rewards of Paradise are the standard and the fitting recompense for those who lived a life of “iḥsān“—a life of doing good in the most excellent and the most beautiful of ways. It is a statement of the perfect and the generous nature of the divine justice.

Thematic Context

This connects to the surah’s theme of the ultimate and just recompense for all deeds. The surah has repeatedly warned the deniers with the refrain of “Woe.” This verse provides the positive and the hopeful counterpart. The theme is that a life of “doing good” will be met with a reward that is equally good and beautiful. The surah is a call to be among this blessed category of the “muḥsinīn.”

Modern & Comparative Lens

The concept of “iḥsān” (excellence) is one of the three dimensions of the religion of Islam, alongside islām (submission) and īmān (faith). It is famously defined by the Prophet as “to worship Allah as if you see Him, and if you cannot see Him, then to know that He sees you.” This verse shows that this high spiritual station is the direct path to the magnificent rewards of Paradise. It is the pinnacle of the religious life.

Practical Reflection & Application

This verse should be a powerful motivation for us to strive for “excellence” in all that we do. We should not be content with the minimum in our worship or our character. The practical application is to make “iḥsān” our standard in all of our affairs. We should strive to do every good deed in the most beautiful and the most sincere way possible, with the joyful and the certain hope that we will be rewarded as one of the “doers of good.”

---

22. Muttaqīn (الْمُتَّقِين) – The God-conscious

Linguistic Root & Etymology

This is the active participle from the verb ittaqā (root: W-Q-Y (у-қ-й)), which means to guard or protect oneself. Al-Muttaqīn are those who have taqwā—a state of God-consciousness that leads them to protect themselves from God’s displeasure.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:41), this is the title given to the people of Paradise. “Indeed, the God-conscious (al-muttaqīn) will be amidst shades and springs.” The commentators explain that the “muttaqīn” are the heroes of the surah. They are the direct and the complete opposite of the “deniers” (al-mukadhdhibīn) to whom “woe” is promised. Their defining characteristic is that they took the prophetic warnings seriously and they lived a life of “protective awareness” of God. Their reward in the Hereafter—a place of perfect safety and comfort—is a direct and a fitting consequence of their state of spiritual “vigilance” in this life.

Thematic Context

The “muttaqīn” are the positive and the hopeful pole of the surah’s central dichotomy. The surah is a powerful and a repeated warning, and the “muttaqīn” are the ones who have heeded that warning. The theme is that the key to salvation from the “woe” of that Day is to be among this blessed category of the “God-conscious.” The surah is a call to cultivate the quality of taqwā as the only true shield against the calamities of the Hereafter.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

The ultimate goal of all Islamic practices is to cultivate taqwā. It is the key that unlocks the “shades and springs” of Paradise. The practical application is to strive to be conscious of God in all our daily affairs. Before we speak or act, we can pause and ask, “Is this action in line with my consciousness of God? Is it protecting me from His displeasure?” This consistent practice is what it means to be among the muttaqīn.

---

23. Nujūmu (النُّجُومُ) – The stars

Linguistic Root & Etymology

Al-Nujūm is the plural of najm (a star).

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Mursalat (77:8), this is the first of the great cosmic signs. “So when the stars are obliterated…” The commentators explain that on that Day, the stars will lose their light and will be effaced from the sky. The familiar and beautiful celestial map that has guided humanity for millennia will be completely wiped out. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability and the permanence of the physical world. The theme is that the most stable and the most distant of all realities—the stars—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “stars falling from the sky” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. The Qur’anic term “ṭumisat” (obliterated) is a particularly powerful and final one. It is a literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm that will usher in the Day of Judgment.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty stars themselves will be “obliterated,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the stars have been effaced.

---

24. Nusifat (نُسِفَتْ) – They are blown away

Linguistic Root & Etymology

The root is N-S-F (н-с-ф). The verb nusifat is a passive form, meaning “they are blown away” or “they are turned to dust and scattered.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Mursalat (77:10), this is the description of the fate of the mountains. “And when the mountains are blown away.” The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be completely annihilated. They will be uprooted from their foundations and will be “blown away” like dust by the power of the divine command. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability of the physical world. If the mountains themselves will be “blown away,” then how fragile are our own lives and our own worldly securities? It is a powerful call to place our trust in the only one who is truly permanent and stable.

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an’s description is even more powerful: the mountains are not just moved, they are completely “blown away” like chaff. This is a powerful literary and a theological image of “de-creation,” the process by which the current cosmic order is dismantled to make way for the new creation of the Hereafter.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will be “blown away,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been turned to dust.

---

25. Qarārin makīn (قَرَارٍ مَّكِينٍ) – A firm lodging

Linguistic Root & Etymology

Qarār is a place of rest or lodging. Makīn means firm, secure, or well-established.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:21), this is the description of the womb. After reminding man of his creation from a “despised fluid,” the surah says, “And We placed it in a firm lodging.” The commentators explain that this is a sign of God’s perfect power and His profound wisdom. The womb is a “firm lodging” in that it is the most secure and the most perfectly designed place for the delicate process of embryonic development. It protects the new life from all external harms and provides it with all of its needs. It is the ultimate and most perfect of all incubators.

Thematic Context

This is a central part of the surah’s argument for the resurrection, which is based on the miracle of the first creation. The surah is a call to reflect on our own origins. The theme is that the One who can design and create such a “firm lodging” for our initial development, and who can manage that intricate process with such perfection, is surely the One who has the power to create us again after our death. The perfection of the womb is a proof of the power of the Creator.

Modern & Comparative Lens

The science of embryology has only served to confirm the profound truth of this verse. The womb is a marvel of biological engineering, a “firm lodging” that provides the perfect environment of temperature, pressure, and nourishment for the developing fetus. The Qur’an’s beautiful and concise description of this is seen by many as a sign of its divine origin.

Practical Reflection & Application

This verse is a profound call to gratitude and awe. The practical application is to reflect on the miracle of our own creation in the “firm lodging” of our mothers’ wombs. This should fill our hearts with a deep sense of gratitude to our mothers who carried us, and an even deeper sense of awe for the Creator who designed this perfect first home for us. This reflection is a direct path to humility and a stronger faith.

---

26. Qādirūn (الْقَادِرُون) – The perfect determiners

Linguistic Root & Etymology

The root is Q-D-R (қ-д-р), which means to have power or to decree. Al-Qādirūn are those who have the perfect power and ability to determine a matter.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:23), after describing the creation of man from a despised fluid, the verse concludes with a magnificent divine statement. “So We determined [its creation], and excellent are the determiners.” The commentators explain that God is stating that the entire, complex process of human creation is something that He has “determined” with His perfect power and wisdom. He is the ultimate “determiner” of our form, our time, and our destiny. The verse concludes by praising Himself as the “Best of determiners,” a statement of His absolute and perfect creative ability.

Thematic Context

This is the culminating statement of the surah’s argument from creation. The surah has presented the miracle of our own origin, and this verse is the conclusion. The theme is that the perfect and intricate nature of our creation is a direct proof of the perfect power of the “Determiner.” This is the ultimate refutation of the idea that we are a product of random chance. Our existence is a “determined” and a purposeful one.

Modern & Comparative Lens

The concept of God as the “ultimate determiner” is a central tenet of the Islamic doctrine of the divine decree (qadar). This verse is a powerful and a direct expression of this. It is a rejection of a worldview based on pure randomness. It posits a universe that is not just created, but is “determined” and “measured” with a perfect and an underlying wisdom.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of trust in the wisdom of our Creator. The practical application is to live our lives with a peaceful acceptance of the “determination” of the “Best of determiners.” We should strive our best, but we should also be content with the form, the abilities, and the destiny that He has decreed for us, with the full and certain knowledge that His determination is always perfect, wise, and good.

---

27. Qaṣr (كَالْقَصْرِ) – A fortress

Linguistic Root & Etymology

A qaṣr is a castle, a palace, or a fortress.

Classical Exegesis (Tafsir)

In the terrifying description of the Hellfire in Surah Al-Mursalat (77:32), the surah states that the Fire will throw up sparks “like a fortress.” The commentators explain that this is a simile that is designed to convey the immense size of the sparks of Hell. Each individual spark will be as huge as a “fortress” or a great palace. It is a vivid and a terrifying image that is designed to create a sense of the sheer, unimaginable scale of the punishment.

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the punishment. The surah does not just speak of a generic “fire”; it provides these specific, sensory, and visceral details to make the warning more tangible and more terrifying. The theme is to awaken the listener from their heedlessness by painting a picture of the Hereafter that is so vivid and so powerful that it cannot be ignored.

Modern & Comparative Lens

The use of a powerful and a familiar image of size and might (a “fortress”) to describe the punishment is a key literary device. It takes a symbol of worldly power and security and transforms it into an instrument of divine torment. This is a recurring rhetorical strategy in the Qur’an that is designed to deconstruct the listener’s worldly value system.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of denial that lead to such a fate. We should constantly seek refuge in God’s mercy from a Fire whose very “sparks” are as large as a “fortress.”

---

28. Rawāsiya shāmikhāt (رَوَاسِيَ شَامِخَاتٍ) – Lofty mountains

Linguistic Root & Etymology

Rawāsiya are the firm ones (mountains). Shāmikhāt (root: SH-M-KH (ш-м-х)) is the plural of a word meaning lofty, tall, or towering.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:27), as part of the argument from creation, the surah states, “And We placed therein lofty, firmly-set mountains.” The commentators explain that this is a sign of God’s immense power and His perfect design. The “lofty” mountains are a testament to His creative might. They also serve a crucial function of stabilizing the earth, and they are the source of the rivers that bring life to the plains below. Their existence is a profound and a majestic sign of the Creator.

Thematic Context

This is part of the surah’s cumulative argument for the existence and the mercy of God, based on the signs in the world around us. The surah is a call to reflect. The theme is that the evidence of God’s grace is everywhere. The “lofty mountains” are one of the most powerful and visible of all these signs. The verse is then immediately followed by the mention of the “sweet water” that flows from them, linking the sign of majesty to the sign of mercy.

Modern & Comparative Lens

Mountains have been a universal symbol of majesty, stability, and the sacred in all human cultures. The Qur’an uses this universal and powerful symbol as a key part of its argument from design. The adjectives “firmly-set” and “lofty” are a concise and a powerful description of the two primary qualities of a mountain: its stability and its majesty. It is a call to a geological consciousness that is rooted in a theological awareness.

Practical Reflection & Application

This verse encourages us to look at the mountains with a sense of awe and a contemplative eye. We should see them not just as beautiful landscapes, but as a sign of the divine power that has made our planet a stable and a beautiful home. This reflection should lead to a deeper appreciation for the intricate design of our world and a stronger faith in the wisdom of its Designer.

---

29. Rusulu (الرُّسُلُ) – The messengers

Linguistic Root & Etymology

The root is R-S-L (р-с-л), which means to send. Al-Rusul are the messengers.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Mursalat (77:11), this is one of the key events. “And when the messengers are gathered at their appointed time.” The commentators explain that on the Day of Judgment, all of the messengers, from Adam to Muhammad, will be gathered together. They will be brought to bear witness for or against their own nations. This gathering of the messengers is a central and a formal part of the great and final court proceeding. It is the moment when the history of the entire prophetic project will be reviewed.

Thematic Context

This connects to the surah’s theme of the Day of Judgment as the “Day of Decision.” The surah has mentioned the denial of the messengers by the past nations. This verse shows that this is not the end of the story. The theme is one of a final and a just reckoning. On that Day, the messengers and their nations will be brought face to face, and the testimony of the messengers will be a key part of the evidence in the divine court. It is a powerful statement of the ultimate vindication of the prophetic mission.

Modern & Comparative Lens

The concept of a final “assembly” of the prophets is a powerful eschatological image. It is a statement of the unity and the continuity of the prophetic tradition. The messengers are not isolated figures; they are members of a single, great brotherhood who will be gathered together as the primary witnesses on the Day of Judgment. This is a profound vision of a unified sacred history.

Practical Reflection & Application

This verse is a reminder of the central role of the “messengers” in our salvation. The practical application is to ensure that we are among the true followers of our own messenger, Muhammad, and that we honor all the messengers who came before him. We should live our lives in such a way that on the Day when the messengers are gathered, our own messenger will be a proud and a happy witness for us, not a sorrowful witness against us.

---

30. Shararin (بِشَرَرٍ) – Sparks

Linguistic Root & Etymology

Sharar is the plural of sharārah, a spark of fire.

Classical Exegesis (Tafsir)

In the terrifying description of the Hellfire in Surah Al-Mursalat (77:32), the surah states, “Indeed, it throws up sparks like a fortress.” The commentators explain that this is a simile that is designed to convey the immense size of the sparks of Hell. Each individual “spark” that is thrown from the fire will be as huge as a “fortress” or a great palace. It is a vivid and a terrifying image that is designed to create a sense of the sheer, unimaginable scale of the punishment.

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the punishment. The surah does not just speak of a generic “fire”; it provides these specific, sensory, and visceral details to make the warning more tangible and more terrifying. The theme is to awaken the listener from their heedlessness by painting a picture of the Hereafter that is so vivid and so powerful that it cannot be ignored.

Modern & Comparative Lens

The use of a powerful and a familiar image of size and might (a “fortress”) to describe the punishment is a key literary device. It takes a symbol of worldly power and security and transforms it into an instrument of divine torment. This is a recurring rhetorical strategy in the Qur’an that is designed to deconstruct the listener’s worldly value system.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of denial that lead to such a fate. We should constantly seek refuge in God’s mercy from a Fire whose very “sparks” are as large as a “fortress.”

---

31. Shuʿab (شُعَبٍ) – Prongs / divisions

Linguistic Root & Etymology

Shuʿab is the plural of shuʿbah, which is a branch, a division, or a prong.

Classical Exegesis (Tafsir)

In the description of the “shade” of Hell in Surah Al-Mursalat (77:30-31), the deniers will be told, “Proceed to a shade of three prongs. [A shade] that is not shady and is of no avail against the flame.” The commentators explain that this is a terrifying and an ironic description. The people of Hell will seek a shade to find relief from the fire, but the only “shade” they will find is the black smoke of Hell itself, which will rise up in “three great prongs” or columns. This “shade” is a parody of a real shade; it provides no coolness and no protection, but is itself a form of suffocating torment.

Thematic Context

This connects to the theme of the inversion of worldly realities in the Hereafter. The surah has described the beautiful “shades” of Paradise for the believers. This verse provides the terrible and direct counterpart. The theme is one of a perfect and an ironic justice. The very concept of “shade,” which is a great mercy in a hot land, is transformed into an instrument of punishment. It is a state of utter and complete hopelessness, where even the sources of apparent relief are a form of torment.

Modern & Comparative Lens

The image of a “black shade” that provides no comfort is a powerful and a terrifying one. It is a literary and a theological device to convey a state of absolute and unmitigated suffering. It is a profound depiction of a reality where all the normal laws of mercy have been suspended. The specific detail of the “three prongs” adds to the vivid and the terrifying nature of the image.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be grateful for the blessing of “shade” in this life and to see it as a mercy from God. We should strive to be among those who will rest in the cool and the peaceful “shades” of Paradise, and we should seek refuge in God from the terrible and suffocating “shade of three prongs” that awaits the deniers.

---

32. Ṭumisat (طُمِسَتْ) – They are obliterated

Linguistic Root & Etymology

The root is Ṭ-M-S (т-м-с). The verb ṭumisat is a passive form, meaning “they are wiped out,” “effaced,” or “obliterated.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Mursalat (77:8), this is the first of the great cosmic signs. “So when the stars are obliterated…” The commentators explain that on that Day, the stars will lose their light and will be effaced from the sky. The familiar and beautiful celestial map that has guided humanity for millennia will be completely wiped out. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability and the permanence of the physical world. The theme is that the most stable and the most distant of all realities—the stars—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “stars falling from the sky” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. The Qur’anic term “ṭumisat” (obliterated) is a particularly powerful and final one. It is a literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm that will usher in the Day of Judgment.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty stars themselves will be “obliterated,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the stars have been effaced.

---

33. ʿurfā (عُرْفًا) – In succession

Linguistic Root & Etymology

The root is ʿ-R-F (ъ-р-ф), which means to know. From this comes the meaning of the mane of a horse, which is a series of hairs that are known and follow one another. ʿUrfā here means in continuous and known succession, like the waves of a horse’s mane.

Classical Exegesis (Tafsir)

This is the first of a series of five powerful oaths that open the surah and give it its name (77:1). “By the emissaries, sent forth in succession.” The commentators have offered two primary and complementary interpretations for “the emissaries” (al-mursalāt). The first is that they are the winds, which are “sent forth” by God in continuous and known “succession.” The second interpretation is that they are the angels, who are “sent forth” in “succession” with God’s commands and His revelations. In either case, the surah opens by swearing by these powerful and obedient servants of God who are in a constant state of being sent forth to carry out His will.

Thematic Context

The opening oaths are the foundation for the surah’s central claim: that the Day of Judgment is a certain truth. The theme is an argument from the seen (or the known) to the unseen. The surah is saying: “You see the power of the winds that I send in their orderly succession. So by this same powerful and orderly reality, I swear that the final promise I have sent is also true.” The oaths are a majestic prelude to the surah’s core message.

Modern & Comparative Lens

The concept of “emissaries” or messengers, both natural and supernatural, is a key part of the religious worldview. This verse is a beautiful and a powerful expression of this. It presents a dynamic vision of a universe that is not static, but is filled with a constant “sending” of divine commands and forces in a beautiful and orderly “succession.”

Practical Reflection & Application

This verse encourages us to see the forces of nature and the unseen realities of the world as “emissaries” of God. The practical application is that when we feel the wind, we can be reminded of this oath and of the ultimate truth that it swears to. It is a call to see the entire universe as a series of messages and messengers that are all pointing to the reality of their one Lord and the certainty of His promise.

---

34. Uqqitat (أُقِّتَتْ) – They are gathered at their appointed time

Linguistic Root & Etymology

The root is W-Q-T (у-қ-т), which means time. The verb uqqitat (a passive form) means “they are brought to their appointed time.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Mursalat (77:11), this is one of the key events. “And when the messengers are gathered at their appointed time.” The commentators explain that on the Day of Judgment, all of the messengers, from Adam to Muhammad, will be gathered together. They will be brought to their final and divinely “appointed time” to bear witness for or against their own nations. This gathering of the messengers is a central and a formal part of the great and final court proceeding.

Thematic Context

This connects to the surah’s theme of the Day of Judgment as the “Day of Decision.” The surah has repeatedly mentioned the denial of the messengers. This verse shows that this is not the end of the story. The theme is one of a final and a just reckoning. On that Day, the messengers and their nations will be brought face to face at their appointed “time,” and the testimony of the messengers will be a key part of the evidence in the divine court. It is a powerful statement of the ultimate vindication of the prophetic mission.

Modern & Comparative Lens

The concept of a final “assembly” of the prophets is a powerful eschatological image. It is a statement of the unity and the continuity of the prophetic tradition. The messengers are not isolated figures; they are members of a single, great brotherhood who will be gathered together as the primary witnesses on the Day of Judgment. This is a profound vision of a unified sacred history.

Practical Reflection & Application

This verse is a reminder of the central role of the “messengers” in our salvation. The practical application is to ensure that we are among the true followers of our own messenger, Muhammad, and that we honor all the messengers who came before him. We should live our lives in such a way that on the Day when the messengers are gathered at their “appointed time,” our own messenger will be a proud and a happy witness for us, not a sorrowful witness against us.

---

35. Wāqiʿ (لَوَاقِعٌ) – Surely to occur

Linguistic Root & Etymology

The root is W-Q-ʿ (у-қ-ъ), meaning to fall or to occur. The active participle wāqiʿ means that which will surely happen or occur.

Classical Exegesis (Tafsir)

In Surah Al-Mursalat (77:7), this is the great truth that is affirmed by the opening oaths of the surah. “Indeed, what you are promised is surely to occur.” The commentators explain that this is the central claim of the surah. “What you are promised” refers to the resurrection, the judgment, and the recompense. The word “wāqiʿ” emphasizes its absolute certainty and inevitability. It is not a possibility; it is a definite future event that will “fall” upon all of creation.

Thematic Context

This is the thesis statement of the entire surah. The surah’s arguments from nature, its stories of the prophets, and its descriptions of the righteous and the wicked are all presented as evidence for the truth of this statement. The theme is the absolute certainty of accountability. The surah is a sustained argument designed to move the listener from a state of doubt about the Judgment to a state of firm and certain belief in it.

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate consequences and that justice will be perfectly served. The term “wāqiʿ” (that which will surely occur) frames this not as a myth or a metaphor, but as an event that is as certain as any law of nature.

Practical Reflection & Application

Living with the certainty that “what we are promised will surely occur” is the essence of taqwā (God-consciousness). The practical application is to live a life of accountability. We should not be among those who mock or are heedless of the divine warnings. We should take them with the utmost seriousness and prepare for this “inevitable” day by living a life of faith and righteousness, so that we may be saved from the punishment that is “sure to occur” for the deniers.

---

36. Waylun yawmaʾidhin lil-mukadhdhibīn (وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِين) – Woe, that Day, to the deniers

Linguistic Root & Etymology

Wayl is an exclamation of woe or destruction. Yawmaʾidhin is “on that Day.” Lil-mukadhdhibīn is “to the deniers.”

Classical Exegesis (Tafsir)

This is the powerful and haunting refrain that is repeated ten times in Surah Al-Mursalat, making it the central structural and rhetorical feature of the surah. The commentators explain that this is a divine curse and a declaration of the certain doom that awaits those who deny the resurrection and the message of the prophets. After each proof from creation, each historical lesson, or each description of the Hereafter, this refrain is repeated like a thunderclap, serving as the divine verdict on those who would deny the preceding truth.

Thematic Context

This refrain is the very heart and the primary theme of the surah. The surah is a sustained and an overwhelming argument, and this refrain is its powerful and recurring conclusion. The theme is the absolute and inescapable consequence of denial. The repetition has a powerful psychological effect, creating a sense of a mounting and an inescapable divine judgment. With every repetition, the crime of the “deniers” is shown to be more and more inexcusable.

Modern & Comparative Lens

The use of a recurring refrain (anaphora) is a powerful literary device that creates a sense of rhythm, emphasis, and inevitability. The structure of Surah Al-Mursalat is like a solemn and a powerful poem or a legal indictment, where each piece of evidence is followed by the same, terrible verdict. This structure is designed for maximum emotional and psychological impact, to impress upon the listener the absolute seriousness of the crime of denial.

Practical Reflection & Application

This verse should be a profound and a sobering reminder for us every time we read this surah. The practical application is to be among those who affirm the truth, not among the “deniers.” We should reflect on the proofs that the surah presents and we should allow this powerful refrain to shake us from our own heedlessness. It is a call to a life of affirmation, not of negation, so that we may be saved from the “woe” of that Day.

---

37. Ẓillin dhī thalāthi shuʿab (ظِلٍّ ذِي ثَلَاثِ شُعَبٍ) – A shade of three prongs

Linguistic Root & Etymology

Ẓill is a shade. Dhī is “possessor of.” Thalāth is three. Shuʿab is the plural of a prong or a division.

Classical Exegesis (Tafsir)

In the description of the “shade” of Hell in Surah Al-Mursalat (77:30-31), the deniers will be told, “Proceed to a shade of three prongs. [A shade] that is not shady and is of no avail against the flame.” The commentators explain that this is a terrifying and an ironic description. The people of Hell will seek a shade to find relief from the fire, but the only “shade” they will find is the black smoke of Hell itself, which will rise up in “three great prongs” or columns. This “shade” is a parody of a real shade; it provides no coolness and no protection, but is itself a form of suffocating torment.

Thematic Context

This connects to the theme of the inversion of worldly realities in the Hereafter. The surah has described the beautiful “shades” of Paradise for the believers. This verse provides the terrible and direct counterpart. The theme is one of a perfect and an ironic justice. The very concept of “shade,” which is a great mercy in a hot land, is transformed into an instrument of punishment. It is a state of utter and complete hopelessness, where even the sources of apparent relief are a form of torment.

Modern & Comparative Lens

The image of a “black shade” that provides no comfort is a powerful and a terrifying one. It is a literary and a theological device to convey a state of absolute and unmitigated suffering. It is a profound depiction of a reality where all the normal laws of mercy have been suspended. The specific detail of the “three prongs” adds to the vivid and the terrifying nature of the image.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be grateful for the blessing of “shade” in this life and to see it as a mercy from God. We should strive to be among those who will rest in the cool and the peaceful “shades” of Paradise, and we should seek refuge in God from the terrible and suffocating “shade of three prongs” that awaits the deniers.