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Surah Al-Mursalat

Ayat/pg: 5 | 10 | 15 | 20 | All

Maududi's Commentry (Tafseer) on Surah Al-Mursalat

Mecca Mecca (33)
50Total Ayat: 50
2Total Ruku: 2


The Surah takes its name from the word wal-mursalat in the first verse.

Period of Revelation

Its subject matter bears full evidence that it was revealed in theearliest period at Makkah. If this Surah is read together with the twoSurahs preceding it, namely Al-Qiyamah and Ad-Dahr, and the two Surahsfollowing it, namely An-Naba and An-Naziat, it becomes obvious that allthese Surahs are the Revelations of the same period, and they deal withone and the same theme, which has been impressed on the people ofMakkah in different ways.

Theme and Subject Matter

Its theme is to affirm the Resurrection and Hereafter and to warn thepeople of the consequences which will ultimately follow the denial andthe affirmation of these truths.

In the first seven verses, the systemof winds has been presented as an evidence of the truth that theResurrection which is being foretold by the Qur'an and the ProphetMuhammad (upon whom be Allah's peace and blessings) must come to pass.The reasoning is that the power of All-Mighty Allah Who establishedthis wonderful system on the earth, cannot be helpless in bringingabout the Resurrection, and the express wisdom which underlies thissystem bears full evidence that the Hereafter must appear, for no actof an All- Wise Creator can be vain and purposeless, and if there wasno Hereafter, it would mean that the whole of one's life was uselessand absurd.

The people of Makkah repeatedly asked, "Bring about theResurrection with which you threaten us; only then shall we believe init."In vv. 8-l5, their demand has been answered, saying:"Resurrectionis no sport or fun so that whenever a jester should ask for it, itshould be brought forth immediately. It is indeed the Day of Judgmentto settle the account of all mankind and of all its individuals. Forit Allah has fixed a specific time it will take place at its own time,and when it takes place with all its dreads and horrors, it willconfound those who are demanding it for fun today. Then their caseswill be decided only on the evidence of those Messengers whom thesedeniers of the truth are repudiating with impunity. Then they willthemselves realize how they themselves are responsible for their dooms

In vv. 16-28 arguments have been given continuously for the occurrenceand necessity of the Resurrection and Hereafter. In these it has beenstated that man's own history, his own birth, and the structure of theearth on which he lives, bear the testimony that the coming ofResurrection and the establishment of the Hereafter are possible aswell as the demand of Allah Almighty's wisdom. History tells us thatthe nations which denied the Hereafter ultimately became corruptedand met with destruction. This means that the Hereafter is a truthwhich if denied and contradicted by a nation by its conduct andattitude, will cause it to meet the same doom, which is met by a blindman who bushes headlong into an approaching train. And it also meansthat in the kingdom of the universe only physical laws are not at workbut a moral law also is working in it, under which in this very worldthe process of retribution is operating. But since in the present lifeof the world retribution is not taking place in its complete andperfect form, the moral law of the universe necessarily demands thatthere should come a time when it should take its full course and allthose good works and evil deeds, which could not be rewarded here, orwhich escaped their due punishment should be fully rewarded andpunished. For this it is inevitable that there should be a second lifeafter death. If man only considers how he takes his birth in the world,his intellect, provided it is sound intellect, cannot deny that forthe God Who began his creation from an insignificant sperm drop anddeveloped him into a perfect man, it certainly possible to create thesame man once again. After death the particles of man's body do notdisappear but continue to exist on the same earth on which he livedhis whole life. It is from the resources and treasures of this veryearth that he is made and nourished and then into the same treasuresof the earth he is deposited. The God who caused him to emerge fromthe treasures of the earth, in the first instance, can also cause himto re-emerge from the same treasures after he has been restored tothem at death. If one only considers the powers of Allah, one cannotdeny that He can do this; and if one considers the wisdom of Allah,one also cannot deny that it is certainly the very demand of Hiswisdom to call man to account for the right and wrong use of thepowers that He has granted him on the earth; it would rather beagainst wisdom to let him off without rendering an account.

Then, invv. 28-40, the fate of the deniers of the Hereafter has been depicted,and in vv. 4l-45 of those who affirming faith in it in their worldlylife, endeavored to improve their Hereafter, and abstained from theevils of disbelief and thought, morality and deed, conduct andcharacter which might be helpful in man's worldly life, but arecertainly ruinous for his life hereafter.

In the end, the deniers ofthe Hereafter and those who turn away from God-worship, have beenwarned as if to say: "Enjoy your short-lived worldly pleasure as youmay, but your end will ultimately be disastrous." The discourseconcludes with the assertion that the one who fails to obtain guidancefrom Book like the Qur'an, can have no ether source in the world toafford him Guidance.

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71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddaththir
75. Al-Qiyamat
76. Ad-Dahr
77. Al-Mursalat
78. An-Nabaa
79. An-Nazi'at
80. Abasa
81. At-Takwir
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114. An-Nas
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