Both these sūrahs form a pair with regard to their subject matter. Sūrah Mursalāt substantiates the Day of Judgementthrough evidence found in the world around man, through historical events and through the signs of power and wisdom of the Almighty in the creation of man, while its counterpart, Sūrah Nabāvalidates this claim, in particular, through various manifestations of God's providence in the world around man. In both sūrahs, alongside arguments, an element of reprimand and admonition is evident from every verse.
The sūrahs are directed at the leadership of the Quraysh and it is evident from their contents that like the previous sūrahs they were revealed in Makkah in the phase of indhār-i 'ām of the Prophet's mission (sws).
The central theme of both sūrahs is to validate the day of Judgement, and to warn the Quraysh with its reference.
بسم الله الرحمن الرحيم
وَالْمُرْسَلَاتِ عُرْفًا (1) فَالْعَاصِفَاتِ عَصْفًا (2) وَالنَّاشِرَاتِ نَشْرًا (3) فَالْفَارِقَاتِ فَرْقًا (4) فَالْمُلْقِيَاتِ ذِكْرًا (5) عُذْرًا أَوْ نُذْرًا (6) إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (7)
In the name of God, the Most Gracious, the Ever Merciful.
These winds whose reins are let loose, then they blow dust all over, and these winds which scatter the clouds, then settle affairs separately, then infuse [the hearts] with a reminder to leave no justification for some and to warn some, they bear witness that indeed the torment which you are being promised is
فَإِذَا النُّجُومُ طُمِسَتْ (8) وَإِذَا السَّمَاء فُرِجَتْ (9) وَإِذَا الْجِبَالُ نُسِفَتْ (10) وَإِذَا الرُّسُلُ أُقِّتَتْ (11) لِأَيِّ يَوْمٍ أُجِّلَتْ (12) لِيَوْمِ الْفَصْلِ (13) وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ (14) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (15)
أَلَمْ نُهْلِكِ الْأَوَّلِينَ (16) ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (17) كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ
bound to come. (1-7)
So when the stars are dimmed, and the sky is cleft asunder and the mountains crushed and the time of the Prophets' appearance [before their God] is appointed. [Do you know] what day kept them [from this appearance]? This Day of Judgement. And what do you know what this Day of Judgement is? Devastation shall on that Day be upon those who deny.(8-15)
(18) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (19)
أَلَمْ نَخْلُقكُّم مِّن مَّاء مَّهِينٍ (20) فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ (21) إِلَى قَدَرٍ مَّعْلُومٍ (22) فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ (23) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (24)
أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا (25) أَحْيَاء وَأَمْوَاتًا (26) وَجَعَلْنَا فِيهَا رَوَاسِيَ
Devastation shall on that Day be upon those who deny. (16-19)
[Do you think that We will not be able to raise you to life once again]? Did We not create you from an insignificant fluid? Then We placed it in a safe abodetill an appointed time? Thus did We estimate; how excellent do We estimate! [Then how do you deny]? Devastation shall on that Day be upon those who deny. (20-24)
شَامِخَاتٍ وَأَسْقَيْنَاكُم مَّاء فُرَاتًا (27) وَيْلٌ يوْمَئِذٍ لِّلْمُكَذِّبِينَ (28)
انطَلِقُوا إِلَى مَا كُنتُم بِهِ تُكَذِّبُونَ (29) انطَلِقُوا إِلَى ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (30) لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (31) إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (32) كَأَنَّهُ جِمَالَتٌ
mountains and not provided for you sweet water [by taking out springs from them]? [Then how do you deny?] Devastation shall on that Day be upon those who deny. (25-28)
Proceed now to that which you used to deny. Proceed to the shadow which has three branches [to engulf you from all sides]. It does not provide shade nor does it save from the flames. It emits sparks [as huge as] castles – as if they were yellow camels – [you will see all this]. Devastation shall on
صُفْرٌ (33) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (34)
هَذَا يَوْمُ لَا يَنطِقُونَ (35) وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (36) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (37)
هَذَا يَوْمُ الْفَصْلِ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (38) فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (39) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (40)
that Day be upon those who deny. (29-34)
This is the Day when they shall not be able to speak, and nor shall they be allowed to [come before their Lord] while offering excuses. Devastation shall on that Day be upon those who deny. (35-37)
This is the Day of Judgement. We have gathered you and all those before you. Now if you can contrive a plot against Me, then do so. Devastation shall on that Day be upon those who deny. (38-40)
إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ (41) وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (42) كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ (43) إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنينَ (44) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (45)
كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ (46) وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (47) وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (48)
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (49) فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (50)
The God-fearing [today] will be amid shades and springs and the fruits they desire. Eat and drink with relish for the deeds you had been doing. Thus do We reward the well-doers. Devastation shall on that Day be upon those who deny. (41-45)
Eat and enjoy yourselves for a while. Indeed, you are wrongdoers. Devastation shall on that Day be upon those who deny. (46-47)
[They have been blessed with all the favours of this world], and when they are asked to bow down [before their Lord] they do not do so. Devastation shall on that Day be upon those who deny. (48-49)
[These wrongdoers! They have denied the Qur'ān]. So what is it after this that they are going to believe? (50)
بسم الله الرحمن الرحيم
عَمَّ يَتَسَاءلُونَ (1) عَنِ النَّبَإِ الْعَظِيمِ (2) الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (3) كَلَّا سَيَعْلَمُونَ (4) ثُمَّ كَلَّا سَيَعْلَمُونَ (5)
أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (6) وَالْجِبَالَ أَوْتَادًا (7) وَخَلَقْنَاكُمْ أَزْوَاجًا (8)
In the name of Allah, the Most Gracious, the Ever Merciful.
What is it that these people are inquiring about from one another? Is it something concerning the Great News about which each person has a different view. [All their estimates are baseless]. Nay! They shall soon come to know. [We] then [repeat]: Nay! They shall soon come to know. (1-5)
[They should behold:] Have We not made the earth a cradle
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (9) وَجَعَلْنَا اللَّيْلَ لِبَاسًا (10) وَجَعَلْنَا النَّهَارَ مَعَاشًا (11) وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (12) وَجَعَلْنَا سِرَاجًا وَهَّاجًا (13) وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاء ثَجَّاجًا (14) لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا (15) وَجَنَّاتٍ أَلْفَافًا (16) إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (17)
and made the mountains [its] pegs? And not created you in pairs? And not made your sleep a means of comfort [for you]? And not made the night a clothing and the day a time to earn [your] livelihood? And not built above you seven sturdy skies? And not made [in them] a glowing lamp? And not sent down abundant water from dripping clouds that We may bring forth grain and vegetation and gardens of luxurious growth? [All this clearly testifies that] indeed the Day of Judgement has an appointed time. (6-17)
يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (18) وَفُتِحَتِ السَّمَاء فَكَانَتْ أَبْوَابًا (19) وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (20) إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (21) لِلْطَّاغِينَ مَآبًا (22) لَابِثِينَ فِيهَا أَحْقَابًا (23) لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (24) إِلَّاحَمِيمًا وَغَسَّاقًا (25) جَزَاء وِفَاقًا (26) إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (27) وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (28) وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (29) فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (30)
إِنَّ لِلْمُتَّقِينَ مَفَازًا (31) حَدَائِقَ وَأَعْنَابًا (32) وَكَوَاعِبَ أَتْرَابًا (33) وَكَأْسًا دِهَاقًا
The Day when the trumpet is sounded so that all of you come forth in multitudes; and the sky is flung open and therein appear gates all over; and the mountains are set in motion so that they become a mirage. In reality, Hell lurks in ambush, a place for the transgressors. They will abide therein for ages. Nothing cool will they taste therein nor will they have anything to drink except hot water and pus. A recompense according to their deeds. These people did not expect any account [of their deeds] and had recklessly denied Our revelations and [whereas] We had counted all their doings by writing them down. So taste; We shall only increase torment for you. (18-30)
For the God-fearing, [however,] there is great success [on that Day]. Gardens [to dwell in] and grapes [to feast on] and blooming
(34) لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (35) جَزَاء مِّن رَّبِّكَ عَطَاء حِسَابًا (36)
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرحْمَنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا (37) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرحْمَنُ وَقَالَ صَوَابًا (38) ذَلِكَ الْيَوْمُ الْحَقُّ فَمَن شَاء اتَّخَذَ إِلَى رَبِّهِ مَآبًا (39) إِنَّا أَنذَرْنَاكُمْ عَذَابًا
maidens of equal ages[to be charmed with] and overflowing cups [to be drunk in their companionship]. They will not hear therein any idle talk or any false accusation. This will be the reward from your Lord exactly according to their deeds. (31-36)
From the Lord of the heavens and the earth and all that lies between them; the most Gracious. There is no one who has the authority to speak on His behalf. On the Day when Gabriel and the angels will stand arrayed [before Him]. [The Day] when only they will speak whom the most Gracious allows and who speak the truth. This Day is sure to come; therefore, now whoever wishes can make his abode towards his Lord. We have
قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (40)
forewarned you of an imminent doom on the Day when a man will see all that he has sent forward, and the disbeliever will cry: "O would that I were dust!" (37-40)
(Translated from Al-Bayān by Dr Shehzad Saleem)
. The actual words are: وَالْمُرْسَلَاتِ عُرْفًا. The word مُرْسَلَاتٌ means "those which are let loose." Here it is used to signify winds. The word عُرْفٌ comes for a horse's mane which hangs from the forehead. A horse's mane is used both to stop it and to give it a signal to cut loose. In this verse, winds are compared to horses and letting them loose signifies letting loose their mane. This portrayal is very subtle. The purpose is to highlight the fact that winds cannot act independently and cannot do something of their own accord; they are in God's control. Whenever He wants, He stops them and whenever He wants, He lets them loose.
. The actual words are: وَالنَّاشِرَاتِ نَشْرًا. In the previous verse, the word الْعَاصِفَاتِ was co-ordinated by the particleفto the word الْمُرْسَلَاتِ. By co-ordinating the word النَّاشِرَاتِ with the letterوَ, the Qur'ān has explained that this second category of winds is distinct from the first category. The first category is of stormy winds which become tempestuous and cause a calamity in a particular area. The second category constitutes winds that lift clouds of mercy on their shoulders and then scatter them about in the atmosphere.
. Ie., they steer clouds towards one place and drive them away from another; at one place, they may cause rain while leave another dry and drought-ridden. It needs to be kept in mind that since all these events take place after نَشْرٌand through it, hence the expressions فَالْفَارِقَاتِفَرْقًا and فَالْمُلْقِيَاتِ ذِكْرًا are co-ordinated with the particle فَ.
. Ie., by settling affairs separately they infuse a reminder of God's absolute authority in the hearts of people.
. The actual words are: عُذْرًا أَوْ نُذْرًا. The particle أَوْ here is for division: people who are engrossed in their indifference are left with no pretext to deny the truth while those who are heedful take heed from it.
. Ie., both these types of winds bear witness to the Day of Judgement by becoming a symbol of the absolute authority of the Almighty and of His reward and punishment.
. The actual words are: وَإِذَا الرُّسُلُ أُقِّتَتْ. The word أُقِّتَتْ is actually a changed form of وُقِّتَتْ. The style adopted in this verse is similar to the expression أبْغِنِي خَادِماً which is actually أبْغِ لِي خَادِماً. All the prophets will be summoned to give account of the duty of warning their people assigned to them. They will be asked whether they fulfilled this responsibility and what the response of their people was.
. The interrogative style adopted in these verses serves to express the awesome and overwhelming nature of something.
. This repetitive sentence is not an answer to the conditional particle. This answer is evident from the very condition and hence has been suppressed. It is an independent sentence in spite of its deep link with its previous verses. It is repeated after almost every paragraph of this sūrah, and as a result possesses so many multiple aspects that it has a specific meaning at each instance with respect to its context and placement.
. This is a historical argument in favour of the Day of Judgement, and refers to the fate of the previous nations which were destroyed as a consequence of denying their respective messengers. Their accounts have been mentioned in detail in the Qur'ān at various instances.
. The actual words are: ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ. An incomplete verb is suppressed here. The implied construction is: كُنَّاثُمَّ نُتْبِعُهُمُ الْآخِرِينَ. This means that the Almighty's law about such nations has always been the same. Neither was it altered ever before nor will it alter in future for the Quraysh.
. This is a brief sentence; however, the horror hidden in its vagueness does not need any elaboration.
.The actual word is قَرَارٌ. It means both "rest" and "place of rest." Here it refers to the latter and the reference is to the womb which has been appointed as a place of safety for this very purpose. The word مَكِينٌ is used as its adjective; when this is used as an adjective for a place, it refers to a place which is secure from hazards, dangers and undue interventions.
. Ie., with great power and wisdom does God estimate.
. Ie., how do they deny after openly observing all these things in their creation. Imām Amīn Ahsan Islāhī writes:
… After directing attention to various signs and manifestations of God's power, it is said that man should see what miracles and wonders have been worked by God and how great and grand His power is. The implication is that when such great signs of God's power and creativity are evident in man's creation, then it is not impossible for Him to re-create man.(Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 139)
. The manifestations of God's providence in the earth are now presented as evidence on the Day of Judgement.
. The actual word is: كِفَاتًا. It means that which gathers. it becomes a potential subject (fā'il) and it is grammatically correct to bring an object (maf'ūl) after it. Hence it is because of this that أَحْيَاء وَأَمْوَاتًا is in the accusative. The implication is that the earth not only nourishes and nurtures the living, all the dead are buried in it and safely lodged within it. Thus when the Almighty directs it to submit to Him what was entrusted to it, it will obey Him without any hesitation.
. Ie., how do they deny in spite of seeing such profound testimonies of God's providence and control.
. Ie., towards the shade of the smoke. In Sūrah Wāqi'ah, it is mentioned thus: (56: 43-44) وَظِلٍّ مِّن يَحْمُومٍ لَّا بَارِدٍ وَلَا كَرِيمٍ.
. The implication is that since angels will be pushing the wrongdoers towards the flames of Hell from behind, their three sides -- front, left and right – will be filled with smoke coming out of these flames. The three branches of the shade refer to these three directions in which the smoke of the flames of Hell will be spread. Only the fourth direction will be secure from it, as is evident from the word انطَلِقُوا because they will be propelled forward from it.
. Any misconception which the word "shade" may cause is dispelled forthwith.
. The actual words are: إِنَّهَا تَرْمِي بِشَرَرٍ. The antecedent of the pronoun in إِنَّهَا is fire which is evident from the mention of smoke.
. The comparison of the sparks emitted by these flames with castles is to bring out their extent, size and tinge. It is known that castles are normally constructed on elevated land; they shine when viewed from a distance and the colour of their upper portion is entirely different from that of the lower one. Huge flames of fire, if one deliberates, present a similar view from far off.
. The actual words are: كَأَنَّهُ جِمَالَةٌ صُفْرٌ. The antecedent of the pronoun in the word كَأَنَّهُ is شَرَر (flames) mentioned in the previous verse. The word شَرَر can be used as singular or plural, masculine or feminine. Here it is in the plural and for this reason, it is compared to a plural entity جِمَالَةٌ صُفْرٌ (yellow camels). The word جِمَالَةٌ is qualified by the word صُفْر (yellow) because in the wake of smoke, the colour of the flames appears yellow, and when viewed from a distance look like dust-stained yellow camels.
. After a depiction of the horror of the Day of Judgement, this is a portrayal of the helplessness of the sinners. They will not be able to say anything; they will be silence-struck.
. The efforts launched by the rejecters of the messengers are called كَيْدٌ here. Imām Amīn Ahsan Islāhī states:
… The reason for using this word is that all these efforts on their part were merely aimed at saving their position of leadership, as has been explained at various places in this tafsīr; they were fully convinced of the veracity of the Prophet (sws); however, their egotism and self-centeredness did not let them acknowledge this fact; moreover, they went about inventing various objections and doubts in order to give the impression to the masses that whatever they were doing was based on reasoning and that they wanted to protect their ancestral religion through this. The truth of the matter, as unveiled by the Qur'ān in this verse, was that this was a plot and contrivance on their part. (Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 144)
. The actual word is: هَنِيئًا. It is an accusative of state from the object evident from both the previous verbs.
. In the beginning of the sūrah it was said that thus does God deal with the wrong-doers. In contrast, it is now said that God rewards the well-doers and rewards them in this manner.
. The actual word is تَسَاءُلٌ. It means to mutually ask one another about something. An inquiry is at times merely done to make fun and indulge in idle talk. Here this inquiry is meant to make fun.In other words, the implication is: What is it that they are making of and asking while pretending not to know the answer. Imām Amīn Ahsan Islāhī writes:
The tone of the sūrah can be gauged from this question with which it begins. This style informs us that the disbelievers will be told that what they are making fun of is not something to mock and make fun of; if they only think, it is something which should worry them to death and lament what they have been doing.(Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 157)
.Though no particle of interrogation is present here yet the presence of that particle earlier applies here as well.
. The implication is that each person has a different view in negating the Day of Judgement; they are in a state of great contradiction about it.
. Ie., they shall soon come to know here when after conclusive communication of the truth God's decree arrives and soon come to know there also where they shall be seized and called to account.
. The next few verses substantiate the Day of Judgement in such a conclusive manner by presenting some manifestation of Allah's Providence in the world around man that no upright person can deny it and is forced to confess that a Day of Judgement has an appointed time. Imām Amīn Ahsan Islāhī writes:
If man reflects on the world around him, he will conclude that it is impossible that the Almighty who is nurturing and nourishing him in such an elaborate manner not bring a day in which He rewards the grateful and the obedient and punishes the ungrateful and the disobedient. Providence always entails accountability. If this does not happen then it would only mean that the grateful and the ungrateful are alike in the eyes of the Creator. This is such an unbecoming and unseemly conclusion that it cannot be attributed to the Almighty. (Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 159)
. So that it may not stray from its orbit with its inhabitants.
. So that a husband and wife can receive solace and comfort from one another. Here the style of the verse though is in the form of a statement yet is contextually linked to the interrogative particle found in أَلَمْ نَجْعَلْ الْأَرْضَ مِهَادًا. The translation takes this into account.
. The actual word is: سُبَاتاَ. Its real meaning is "to cut;" sleep is termed as سُبَات because it breaks action and is beneficial in providing comfort and solace to a person.
The continuous process of movement and action provides relief from hardship and also an opportunity to obtain peace and comfort so that the limbs get rejuvenated.
. The night covers a person like his apparel and provides him with protection.
. Ie, the sun.
. Ie., all these testify that the Almighty Who has made such an elaborate arrangement to nurture and nourish man will not leave him unaccountable for his deeds. He will necessarily bring a day in which each person will be rewarded or punished according to his deeds.
. The actual word is: أَحْقَابٌ. It means "centuries". The Qur'ān has explained it as خَالِدِيْنَ فِيْهَا أَبَدًا (they will remain in it forever). According to linguistic principles, in order to understand a discourse it is essential to interpret the concise in the light of the comprehensive. Thus it is essential that the word أَحْقَابٌ be understood in the light of خَالِدِيْنَ فِيْهَا أَبَدًا. Moreover, it needs to be kept in consideration that this is a mention of the fate of the rebellious about whom the Qur'ān at other instances has specified that they will never be able to come out of Hell.
. The actual word is: كِذَّابًا. It is a verbal noun and connotes "denial." Here it is meant to emphasize the verb كَذَّبُوا.
. Here, in order to create a powerful effect of a future event, it is referred to as if it were taking place at the moment.
. It is specially mentioned that these maiden will be of equal ages to the companions of Paradise. In the words of Imām Amīn Ahsan Islāhī for frankness, friendship and association, being of the same age is essential. See: Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 164.
. These words caution and prod those who were wrongly infatuated by the notion that their deities will be able to cajole and convince the Almighty to grant them whatever they wish. The Arabs would specially worship the angels thinking them to be daughters of God and ascribed the above belief to them. The verse states that this is a baseless wish. No one there will have the authority to speak except if the God Almighty permits him.
. In other words, the only right way for every person who wants a good future is that he should try to make an abode with God. Imām Amīn Ahsan Islāhī writes:
Three things are evident from: فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا.
Firstly, the only responsibility of God and His Prophet (sws) is to inform people of the day and it is not their responsibility to force its fear to enter the hearts of people.
Secondly, on that day, it is only the Almighty with Whom refuge can be sought; no one will be able to seek refuge with anyone else.
Thirdly, the way in which refuge can be sought with God is that one should adopt His path in this world. He who does not adopt His path in this world will not be able to attain His refuge in the Hereafter. (Amīn Ahsan Islāhī,Tadabbur-i-Qur'ān, vol. 9, 166)