Surah Al-Mursalat (The Emissaries)

It has fifty verses and is a Meccan Surah.

Verses 1–7:

Tafsir Notes (Based on Al-Razi's approach):

These opening verses are an oath sworn by Allah (SWT) using several distinct categories of divine emissaries or forces. The interpretation of what these entities are varies among scholars, but the purpose of the oath is to establish the truth of the matter that follows (the resurrection and judgment).

1. "By those sent forth in gusts" (والمرسلات عرفا):
   • This most commonly refers to the Angels (الملائكة).
   • The term عرفا (in succession/in sequence) suggests they are sent one after another, or in a continuous, ordered manner.

2. "And those that blow fiercely" (فالعاصفات عصفا):
   • This refers to the Winds (الرياح).
   • The description عصفا (violently/fiercely) emphasizes their powerful nature when sent by God.

3. "And those that scatter widely" (والناشرات نشرا):
   • This is also interpreted as Winds (الرياح), specifically those that spread seeds, clouds, or moisture widely across the earth.

4. "And those that distinguish clearly" (فالفارقات فرقا):
   • This refers to the Angels (الملائكة) who distinguish between good and evil, truth and falsehood, or between the souls of the righteous and the wicked upon death.

5. "And those that deliver a reminder" (فالملقيات ذكرا):
   • This refers to the Angels (الملائكة) who deliver divine revelation (الوحي) to the Prophets.

6. "As an excuse or a warning" (عذرا أو نذرا):
   • This clarifies the purpose of the delivered reminder (revelation/message). It serves as a justification (عذرا) for God's judgment against those who reject it, and as a warning (نذرا) of the punishment awaiting them.

The Object of the Oath:

The oath sworn by these powerful, ordered, and purposeful entities serves to affirm the truth of the statement that follows, which is the core message of the Surah: the certainty of Judgment Day and accountability.

Al-Mursalat (The Emissaries): (1) By those sent forth in succession

Issues in the Verse:

These five terms—al-mursalāt, fa-l-‘āṣifāt, wa-n-nāshirāt, fa-l-fāriqāt, fa-l-mulqiyāt—can refer either to a single category or to different categories.

Possibility A: All Five Refer to One Category (Angels)

If all refer to the Angels, then:

• Al-Mursalāt (The Sent Forth): Angels sent by God, either to bestow blessings upon a people or to inflict punishment upon others.
• ‘Urfan (In Succession/Customarily): There are three interpretations:
  1. Successive/Continuous: Like the hair of a mane (‘urf); they come in a continuous stream.
  2. Known/Recognized: If sent for mercy, this is clear. If sent for punishment, this punishment is known to the Prophets and believers whom God avenges through them, even if unknown to the disbelievers.
  3. Verbal Noun (Masdar): Meaning they are sent forth with a continuous sending (irsālan).
  • ‘Urfan is in the accusative case either as a ḥāl (circumstantial adverb) based on the first meaning, or as an object (maf‘ūl bihi) based on the second (sent forth for kindness and good deeds).
• Fa-l-‘Āṣifāt ‘Asfan (Then those that blow fiercely): Two interpretations:
  1. The Angels fly swiftly, blowing fiercely like the wind.
  2. They violently seize the soul of a disbeliever. To ‘aṣafa something means to destroy or annihilate it (e.g., a swift she-camel that rushes like the wind, or war that sweeps away people).
• Wa-n-Nāshirāt Nashran (And those that spread out): They spread their wings upon descending to earth, or they spread divine laws (sharā’i‘), or they spread mercy or punishment. Alternatively, they are the Angels who spread out the Books of deeds on the Day of Judgment (as mentioned in the verse: "And We bring forth for him, on the Day of Resurrection, a record which he will find spread open"). In summary, they spread what they were commanded to deliver and disseminate on Earth.
• Fa-l-Fāriqāt Faraqan (Then those that distinguish clearly): They distinguish between truth and falsehood.
• Fa-l-Mulqiyāt Dhikran (Then those that cast down a reminder): They cast down the Dhikr (Reminder/Revelation) to the Prophets. Dhikr can mean general knowledge and wisdom (as in: "He sends down the angels with the Spirit of His command upon whom He wills of His servants" [An-Nahl: 2]), or specifically the Qur'an. Although Gabriel (peace be upon him) is the primary one who receives the Book, the singular can be named by the plural out of reverence.

Significance of the Oaths (Angels): The purpose of the oath is to highlight the majesty of the sworn entity and the high rank of the Angels, which is evident in several ways:

1. Intense Devotion: Their constant obedience to God (e.g., "They do what they are commanded" [An-Nahl: 50]).
2. Diverse Roles: Some bring revelation to Prophets, some record deeds (day and night), some take souls, some carry revelation between heavens until it reaches Earth, and some descend daily from the Bayt al-Ma‘mūr to the Ka‘bah (according to reports). This is covered by al-mursalāt ‘urfan.
3. Speed and Scope: Their swift travel across vast distances in short periods (like the 50,000-year ascent mentioned in the verse about the angels and the Spirit).
4. Action: Spreading their great wings, disseminating knowledge, guidance, revelation, and establishing the distinction between truth and falsehood, and casting the Dhikr into hearts and onto tongues via that revelation. In essence, Angels are the intermediaries between God and His servants for achieving all immediate and future felicity, and all physical and spiritual good; hence, God swears by them.

Possibility B: All Five Refer to Winds

God swears by the winds of punishment sent forth continuously (‘urfan), as mentioned in verses like "And He is the one who sends the winds" (Ar-Rum: 46). These winds intensify into storms (‘āṣifāt). They are also the winds that spread the clouds, as mentioned in "He sends the winds as bearers of good tidings before His mercy" (An-Naml: 63). They also spread vegetation and growth because they are the agents of pollination ("And We send the fertilizing winds" [Al-Hijr: 22]).

• Fāriqāt (Distinguishers): Winds distinguish in several ways:
  1. They separate parts of the clouds from each other.
  2. God destroys villages with them (e.g., the people of ‘Ad were destroyed by a furious wind [Al-Haqqah: 6]), thereby distinguishing between God's allies and enemies.
  3. When different winds occur with their wondrous effects (disturbing clouds, destroying dwellings), creation is compelled to return to God and supplicate at the door of His mercy, thus distinguishing the believer from the denier, and the monotheist from the atheist.
• Mulqiyāt Dhikran (Casting down a reminder): When a rational person witnesses winds that uproot fortresses, shatter rocks, and raise waves, they hold fast to the remembrance of God and seek His aid. Thus, these winds metaphorically cast faith, remembrance, and servitude into the heart. This attribution is metaphorical, as the remembrance occurs at the time of the winds.

Possibility C: All Five Refer to the Qur'an (My View)

This interpretation is plausible, though not explicitly mentioned by others:

• Al-Mursalāt ‘Urfan: The verses sent down sequentially through Gabriel to Muhammad (PBUH). They are sent with every good and virtue, guiding to salvation and all forms of good.
• Fa-l-‘Āṣifāt ‘Asfan: The state of Islam and the Qur'an was initially weak but later grew mighty, overpowering other religions and nations, as if the dominion of the Qur'an swept away and vanquished all other systems.
• Wa-n-Nāshirāt Nashran: The verses of the Qur'an spread the effects of wisdom and guidance to the hearts of people East and West.
• Fa-l-Fāriqāt Faraqan: This is clear, as the verses of the Qur'an distinguish between truth and falsehood; hence, God named it Furqān (The Criterion).
• Fa-l-Mulqiyāt Dhikran: The Qur'an itself is the Dhikr (Reminder), as stated in verses like "Sad. By the Qur'an, owner of the Reminder" (Sad: 1). It is also a reminder and a warning.

Possibility D: All Five Refer to the Prophets (Peace Be Upon Them)

• Al-Mursalāt ‘Urfan: The Prophets sent with revelation containing all good and recognized virtue, primarily the call to Lā ilāha illā Allāh (There is no god but God), which is the key to all good.
• Fa-l-‘Āṣifāt ‘Asfan: The message of every Prophet is initially humble and weak, then it strengthens and becomes mighty like the sweeping wind.
• Wa-n-Nāshirāt Nashran: Their religion, doctrine, and message spread out.
• Fa-l-Fāriqāt Faraqan: They distinguish between truth and falsehood, monotheism and atheism.
• Fa-l-Mulqiyāt Dhikran: They call people to the remembrance of God and urge them toward it.

Possibility E: A Gradual Spiritual Ascent (Mystical Interpretation)

This refers to a person engaged in worldly pursuits who suddenly receives an impulse to turn away from the world and serve the Master (God).

• Al-Mursalāt ‘Urfan: These impulses/calls sent to the heart.
• Fa-l-‘Āṣifāt ‘Asfan: These impulses have two effects: first, removing the love of all besides God from the heart.
• Wa-n-Nāshirāt Nashran: The effect of this impulse appears in all limbs, so the person hears only God, sees only God, and looks only toward God.
• Fa-l-Fāriqāt Faraqan: The light of God's Majesty is unveiled, and the person sees Him as existent while seeing everything else as non-existent (distinguishing reality from illusion).
• Fa-l-Mulqiyāt Dhikran: The servant becomes renowned in their love, and nothing remains in their heart or on their tongue but His remembrance.

(Note: The last three possibilities, while not cited, are highly plausible.)

Possibility F: Mixed Categories (The Second Main Possibility)

The five terms do not refer to a single entity.

• View 1 (Al-Zajjāj and the Judge): The first three refer to Winds, and the last two refer to Angels.
  • Al-Mursalāt ‘Urfan: Winds that follow the usual pattern.
  • Fa-l-‘Āṣifāt ‘Asfan: The strong winds among them.
  • Wa-n-Nāshirāt Nashran: Winds that spread the clouds.
  • Fa-l-Fāriqāt Faraqan and Fa-l-Mulqiyāt Dhikran: Angels who carry the Qur'an/revelation to distinguish truth from falsehood and deliver the Dhikr to the Messengers.
  • Justification for mixing: Angels, due to their subtlety and swiftness, are spiritually analogous to winds.

• View 2 (My Uncited View): The first two refer to Winds, and the last three refer to Angels.
  • Al-Mursalāt ‘Urfan and Fa-l-‘Āṣifāt ‘Asfan: Winds.
  • Wa-n-Nāshirāt Nashran, Fa-l-Fāriqāt Faraqan, Fa-l-Mulqiyāt Dhikran: Angels who spread the divine message, which results in distinguishing truth from falsehood and establishing the remembrance of God in hearts and on tongues.
  • Supporting evidence: The use of fa (then) connecting the first two, and wa (and) connecting the last three, suggests a division between the first pair and the last trio.

• View 3 (My Uncited View): The first two refer to Angels, and the last three refer to the Qur'an.
  • Al-Mursalāt ‘Urfan: Angels of Mercy.
  • Fa-l-‘Āṣifāt ‘Asfan: Angels of Punishment.
  • Wa-n-Nāshirāt Nashran, Fa-l-Fāriqāt Faraqan, Fa-l-Mulqiyāt Dhikran: The verses of the Qur'an, which spread truth, distinguish right from wrong, and cast the Dhikr into hearts.

Al-Qaffāl explained that the use of Fā’ (implying sequence/causation) and Wāw (implying mere conjunction) follows linguistic principles: Fā’ connects two actions where the first causes the second (e.g., "He stood up, then he left," meaning he stood up in order to leave). Wāw lists two independent actions.

Applying this to the oaths (assuming all refer to Angels):

1. Al-Mursalāt (Sent Forth) $\rightarrow Fa-l-‘Āṣifāt (Blowing Fiercely): The fierce blowing (‘aṣf) is a direct consequence of being sent forth (flying swiftly), so Fā’ is appropriate.
2. ‘Āṣifāt \rightarrow Wa-n-Nāshirāt (Spreading Out): Spreading the message/religion (nashr) does not immediately follow the initial sending or the swift flight. In the beginning, the Prophet's message is often rejected, not immediately spread widely. Thus, Wāw is used, indicating a separate stage.
3. Nāshirāt \rightarrow$ Fa-l-Fāriqāt (Distinguishing) & Fa-l-Mulqiyāt (Casting Down): Once the spreading (nashr) occurs, the distinction between truth and falsehood, and the prominence of God's remembrance on tongues, naturally follows. Thus, Fā’ is used for these subsequent results.

Summary of the sequence: God sent the Angel (blessing), but do not expect immediate widespread success (Wāw). However, when victory comes, the truth will be distinguished and God's name will fill the world (Fā’).

{‘Udhran aw Nudhurā} (As an excuse or as a warning)

There are two readings for this phrase:

1. Takhfīf (Lightened): Read by Abū ‘Amr, ‘Āṣim (Hafs’ narration), and others. This is unanimously agreed to be the verbal noun (maṣdar), meaning "excusing and warning."
2. Tashdīd (Heavy/Doubled): Read by the rest. Abū ‘Ubaydah claimed it is a plural, not a maṣdar. Al-Akhfaṣh and Al-Zajjāj claimed it is a maṣdar. Abū ‘Alī supported the latter, stating that ‘udhr and ‘udhīr, and nudhr and nudhīr, are like nakr and nakīr. Abū ‘Alī also noted that if read with tashdīd, it could be the plural of ‘ādhira (like sharaf and shārif), and similarly, nudhur could be the plural of nadhīr (as in: "This is a warner from the former warners" [An-Najm: 56]).

There are three possible reasons for the accusative case:

1. As a substitute (Badal) for Dhikran: If it is a maṣdar.
2. As the Object (Maf‘ūl lahu): The Angels cast down the Dhikr for the purpose of excusing and warning.
3. As a Circumstantial Adverb (Ḥāl): If it is a plural, it describes the state of the Angels when casting down the Dhikr—i.e., they are casting it down while being excusers and warners.

7. {Indeed, what you are promised is surely to occur.}