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Read About Surah Mulk

Surah Mulk: Surah al Mulk (the chapter of Kingdome) is the 67th Surah of the Quran. The Surah consists of 30 verses and 2 ruku’at. The Surah al-Mulk is a Makki Surah, which means that the Surah was revealed in the period prior to the migration to Medina. Regarding the content of the Surah al-Mulk, the Surah speaks of the greatness of Allah Almighty with examples from the vast universe that is a creation of Him. Then the Surah speaks of the mighty one of Allah Almighty and threatens the disbelievers because of the punishment they will receive in the next life.

Surah al Mulk Hadith

Many Ahadith have been narrated by the Holy Prophet peace be upon him who speak of the virtues and benefits of Surah al-Mulk. According to a Hadith narrated by Imam Abu Dawood and Imam Tirmidhi, Abu Huraira (may Allaah be pleased with him) said that the Holy Prophet peace be upon him said that “there is a sura (chapter) in the Quran which consists of thirty verses. it will intervene over a man until he is forgiven.

The Surah is Tabarak Allazi Biyadihi al-Mulk, i.e., “Blessed is He in whose hand is the royal family.” As proclaimed in the Hadith, the Surah will continue to intercede on the Day of Judgment on the person who recites it in his life. Therefore, we must make sure to read in our routine. Another tradition encourages Muslims to read Surah Waqiah and recite Surah Mulk before going to sleep. We have to listen to our children (who do not know how to recite yet) to Surah Mulk when we recite it.

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Tafsir of Surah 67 ﴾الملك﴿ Al-Mulk

The Virtues of Surat Al-Mulk

Imam Ahmad recorded from Abu Hurayrah that Allah’s Messenger said,

إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ

Verily, there is a chapter in the Qur’an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is):

Blessed be He in Whose Hand is the dominion.

This Hadith was collected by At-Tirmidhi and the four Sunan Compilers.

At-Tirmidhi said concerning it, “This is a Hasan Hadith.”

At-Tabarani and Al-Hafiz Ad-Diya’ Al-Maqdisi both recorded from Anas that the Messenger of Allah said,

سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ

There is a chapter of the Qur’an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is):

Blessed be He in Whose Hand is the dominion.

Surah Mulk

(The Dominion)

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

1. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ

وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Blessed be He in Whose Hand is the dominion; and He is Able to do all things.

2. ‏ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ

Who has created death and life that He may test you which of you is best in deed.

وَهُوَ الْعَزِيزُ الْغَفُورُ

And He is the Almighty, the Oft-Forgiving;

3. الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ

Who has created the seven heavens one above the other;

مَا تَرَى فِي خَلْقِ الرَّحْمَنِ مِنْ تَفَاوُتٍ ۖ

you can see no fault in the creation of the Most Gracious.

فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِنْ فُطُورٍ

Then look again. Can you see any rifts

4. ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

Then look again and yet again, your sight will return to you Khasi’, and worn out.

5. وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ

And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin,

وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

and have prepared for them the torment of the blazing Fire.

Next 6-11

Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars

Allah the Exalted glorifies His Noble Self by saying,

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ …

Blessed be He in Whose Hand is the dominion;

Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice.

For this reason Allah says,

… وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١﴾

and He is Able to do all things.

Then Allah says,

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ …

Who has created death and life.

Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created.

This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah’s statement,

كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ

How can you disbelieve in Allah Seeing that you were dead and He gave you life. (2:28)

In this Ayah Allah named the first stage, which is non-existence, “death.” Then he named the origin or beginning of existence, “life.”

This is why Allah says,

ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ

Then He will give death, then again will bring you to life ( on the Day of Resurrection) (2:28)

Concerning Allah’s statement,

… لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا…

He may test you which of you is best in deed.

it means best in deeds.

This is as Muhammad bin `Ajlan said.

It should be noted that Allah did not say “which of you does the most deeds.”

Allah then says,

… وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿٢﴾

And He is the Almighty, the Oft-Forgiving.

This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses.

Then Allah says,

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا …

Who has created the seven heavens one above the other;

meaning stacked one on top of the other.

Are they connected to each other, meaning that they are in elevated ascension,

– some of them being stacked above others,

– or separated with space between them

There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra’ (the Prophet’s Night Journey) and other narrations.

Concerning Allah’s statement,

… مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ …

you can see no fault in the creation of the Most Gracious.

means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect.

This is the reason that Allah says,

… فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ﴿٣﴾

Then look again. Can you see any rifts.

meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it?

Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said,

“it means cracks”.

As-Suddi said that, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means any tears.

Qatadah said, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means,

`do you see any defects O Son of Adam (mankind)’

In reference to Allah’s statement,

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ …

Then look again and yet again,

Qatadah said, “It means (look) twice.”

… يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا…

your sight will return to you Khasi’,

Ibn `Abbas said that Khasi’ means humiliated.

Mujahid and Qatadah both said that it means despised.

… وَهُوَ حَسِيرٌ ﴿٤﴾

and worn out.

Ibn `Abbas said that this means it will be exhausted.

Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness.

Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you خَاسِئًاKhasi‘ due to the inability to see any flaw or defect (in Allah’s creation) وَهُوَ حَسِيرٌ and worn out.

meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency.

Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,

وَلَقَدْ زَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ …

And indeed We have adorned the nearest heaven with lamps,

This refers to the stars which have been placed in the heavens, some moving and some stationary.

In Allah’s statement,

… وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ …

and We have made them (as) missiles to drive away the Shayatin,

The pronoun `them’ in His statement, “and We have made them” is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best.

Concerning Allah’s statement,

… وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ ﴿٥﴾

and We have prepared for them the torment of the blazing Fire.

means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.’

This is as Allah said in the beginning of Surah As-Saffat,

إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ

وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ

لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ

دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ

إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness. (37:6-10)

Qatadah said,

“These stars were only created for three purposes:

– Allah created them as adornment for the heaven (sky),

– as missiles for the devils and

– as signs for navigation.

Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.”

Ibn Jarir and Ibn Abi Hatim both recorded this statement.

6. Previous 1-5

وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ

And for those who disbelieve in their Lord is the torment of Hell,

وَبِئْسَ الْمَصِيرُ

and worst indeed is that destination.

7. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ

When they are cast therein, they will hear its Shahiq while it is simmering.

8. تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ

It almost bursts up with fury.

كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ

Every time a group is cast therein, its keepers will ask: “Did no warner come to you”

9. قَالُوا بَلَى قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا

They will say:

“Yes, indeed a warner did come to us, but we rejected him

وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ

and said: `Allah never sent down anything; you are only in great error.”’

10. وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ

And they will say: “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!”

11. فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ

Then they will confess their sin.

So, away with the dwellers of the blazing Fire!

Next 12-15

The Description of Hell and Those Who will enter into it

Allah the Exalted says,

وَ…

and, meaning, `and We have prepared,’

…لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ ﴿٦﴾

for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.

This means that this will be the worst end and a terrible destiny.

إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا …

When they are cast therein, they will hear its Shahiq,

Ibn Jarir said, “This means the sound of shouting.”

… وَهِيَ تَفُورُ ﴿٧﴾

while it is simmering.

Ath-Thawri said,

“It will boil them just as a small number of seeds are boiled in a lot of water.”

Then Allah says,

تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ …

It almost bursts up with fury.

meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.

… كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ ﴿٨﴾

قَالُوا بَلَى قَدْ جَاءنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ ﴿٩﴾

Every time a group is cast therein, its keepers will ask: “Did no warner come to you”

They will say: “Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.”’

In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them.

This is similar to Allah’s statement,

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

And We never punish until We have sent a Messenger. (17:15)

Allah also says,

حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ

till when they reach it, the gates thereof will be opened. And its keepers will say, “Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours”

They will say: “Yes,” but the Word of torment has been justified against the disbelievers!” (39:71)

Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them.

وَقَالُوا …

They will say,

… لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ ﴿١٠﴾

Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!

meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.’

Allah then says,

فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ ﴿١١﴾

Then they will confess their sin. So, away with the dwellers of the blazing Fire!

Imam Ahmad recorded from Abu Al-Bakhtari At-Ta’i that he heard from one of the Companions that the Messenger of Allah said,

لَنْ يَهْلِكَ النَّاسُ حَتْى يُعْذِرُوا مِنْ أَنْفُسِهِم

The people will not be destroyed until they themselves confess their guilt.

12. Previous 6-11

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.

13. وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ

إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.

14. أَلَا يَعْلَمُ مَنْ خَلَقَ

Should not He Who has created know?

وَهُوَ اللَّطِيفُ الْخَبِيرُ

And He is the Most Kind and Courteous, All-Aware.

15. هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ ۖ

He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision.

وَإِلَيْهِ النُّشُورُ

And to Him will be the resurrection.

Next 16-19

The Reward of those Who fear their Lord unseen

Allah informs,

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١٢﴾

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.

Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah.

Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly.

This is similar to what has been confirmed in the Two Sahihs,

سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه

There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.

Then he mentioned that among those people are:

دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ،

وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه

– A man who is tempted by a beautiful woman of high social status, but he says: `Verily, I fear Allah.’

– Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.

Then He says, while informing that He is aware of the innermost conscience and secrets,

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿١٣﴾

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.

meaning, that which occurs in the hearts (ideas, thoughts, etc.).

أَلَا يَعْلَمُ مَنْ خَلَقَ …

Should not He Who has created know?

This means, `doesn’t the Creator know’

… وَهُوَ اللَّطِيفُ الْخَبِيرُ ﴿١٤﴾

And He is the Most Kind and Courteous, All-Aware (of everything).

Allah’s Favor of subjugating the Earth to His Servants

Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,

هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا…

He it is Who has made the earth subservient to you; so walk in the paths thereof,

meaning, travel wherever you wish throughout its regions and frequent its countryside’s and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you.

Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that مَنَاكِبِهَا Manakibiha (its paths) means its outermost borders, its roads and its regions.

Allah continues to say,

… وَكُلُوا مِن رِّزْقِهِ …

and eat of His provision.

Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul).

This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,

لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا

If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.

At-Tirmidhi, An-Nasa’i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, “Hasan Sahih.”

So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.

… وَإِلَيْهِ النُّشُورُ ﴿١٥﴾

And to Him will be the resurrection.

meaning, the place of return on the Day of Judgement.

Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that مَنَاكِبِهَا Manakibiha (its paths) means its outermost borders, its roads and its regions.

16. Previous 12-15

أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake.

17. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ

Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?

فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

Then you shall know how has been My warning.

18. وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ

And indeed those before them rejected, then how terrible was My reproach?

19. أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ

Do they not see the birds above them, spreading out their wings and folding them in

مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَنُ ۚ

None upholds them except the Most Gracious.

إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ

Verily, He is the All-Seer of everything.

Next 20-27

How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills

This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says,

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ وَلَـكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيراً

And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants. (35:45)

Here Allah says,

أَأَمِنتُم مَّن فِي السَّمَاء أَن يَخْسِفَ بِكُمُ الأَرْضَ فَإِذَا هِيَ تَمُورُ ﴿١٦﴾

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?

meaning, that it would move back and forth, and be disrupted.

أَمْ أَمِنتُم مَّن فِي السَّمَاء أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا …

Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?

meaning, a wind containing gravel that will strike you, as Allah says in another Ayah,

أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً

Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm Then, you shall find no trustee. (17:68)

And similarly, here Allah threatens them with His statement,

فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ﴿١٧﴾

Then you shall know how has been My warning.

meaning, `how is My admonition and what will happen to those who disregard and reject it.’

Then Allah says,

وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ …

And indeed those before them rejected,

meaning, from the previous nations and the old generations that have passed.

Then Allah says,

… فَكَيْفَ كَانَ نَكِيرِ ﴿١٨﴾

then how terrible was My reproach?

meaning, `how was My rebuke of them and my punishment of them.’

Meaning, it was great, severe and painful.

The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large

Allah says,

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ …

Do they not see the birds above them, spreading out their wings and folding them in?

meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight.

… مَا يُمْسِكُهُنَّ …

None upholds them,

meaning, in the air,

… إِلَّا الرَّحْمَنُ …

except the Most Gracious.

meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.

… إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ ﴿١٩﴾

Verily, He is the All-Seer of everything.

means, with what is beneficial and suitable for all of His creatures.

This is similar to His statement,

أَلَمْ يَرَوْاْ إِلَى الطَّيْرِ مُسَخَّرَتٍ فِى جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ

Do they not see the birds held in the midst of the sky None upholds them but Allah. Verily, in this are clear Ayat for people who believe. (24:79)

20. Previous 16-19

أَمَّنْ هَذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَنِ ۚ

Who is it besides the Most Gracious that can be an army to you to help you

إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ

The disbelievers are in nothing but delusion.

21. أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ

Who is it that can provide for you if He should withhold His provision?

بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ

Nay, but they continue to be in pride, and flee.

22. أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّنْ يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُسْتَقِيمٍ

Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?

23. قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ

Say: “It is He Who has created you, and endowed you with hearing and seeing, and hearts.

قَلِيلًا مَا تَشْكُرُونَ

Little thanks you give.”

24. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ

وَإِلَيْهِ تُحْشَرُونَ

Say: “It is He Who has created you on the earth, and to Him shall you be gathered.”

25. وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

They say: “When will this promise come to pass, if you are telling the truth”

26. قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ

Say: “The knowledge is with Allah only and I am only a plain Warner.”

27. فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا

But when they will see it approaching, the faces of those who disbelieve will be sad and grievous,

وَقِيلَ هَذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ

and it will be said: “This is what you were calling for!”

Next 28-30

No One will help You and No One can grant Sustenance except for Allah

Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for.

Allah says,

أَمَّنْ هَذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَنِ …

Who is it besides the Most Gracious that can be an army to you to help?

meaning, there is no protector or helper for you besides Him. This is the reason that Allah says,

… إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ ﴿٢٠﴾

The disbelievers are in nothing but delusion.

Then Allah says,

أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ …

Who is it that can provide for you if He should withhold His provision?

meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him.

Thus, Allah says,

…بَل لَّجُّوا …

Nay, but they continue,

meaning, they persist in their transgression, lying and misguidance.

… فِي عُتُوٍّ وَنُفُورٍ ﴿٢١﴾

to be in pride, and flee.

meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.

The Parable of the Disbeliever and the Believer

Then Allah says,

أَفَمَن يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٢٢﴾

Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?

This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, or he who walks upright (أَمَّن يَمْشِي سَوِيًّا ), meaning, he who stands erect on a straight path (عَلَى صِرَاطٍ مُّسْتَقِيمٍ ) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well.

This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ

مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire. (37:22,23)

“Companions” here means those like them.

Imam Ahmad recorded from Anas bin Malik that it was said, “O Messenger of Allah! How will the people be gathered on their faces” So the Prophet replied,

أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم

Is not He who made them to walk on their legs able to make them walk on their faces”

This Hadith is also recorded in the Two Sahihs.

Allah’s Power to create and It being an Evidence of the Final Abode

Allah says,

قُلْ هُوَ الَّذِي أَنشَأَكُمْ …

Say it is He Who has created you,

meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing).

Then He says,

… وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ …

and endowed you with hearing and seeing, and hearts.

meaning, intellects and powers of reasoning.

… قَلِيلًا مَّا تَشْكُرُونَ ﴿٢٣﴾

Little thanks you give.

meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.

قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ …

Say:

“It is He Who has created you on the earth…”

meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.

… وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾

and to Him shall you be gathered.

meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you.

Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٥﴾

They say:

“When will this promise come to pass if you are telling the truth”

meaning, `when will this gathering after separation that you are informing us of, occur’

قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ …

Say:

“The knowledge is with Allah only…”

meaning, `no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.’

… وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ ﴿٢٦﴾

and I am only a plain Warner.

meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.’

Then Allah says,

فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا …

But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.

means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil.

This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.

وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ

وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ

and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them. (39:47,48)

This is why it will be said to them in order to scold and reprimand them,

… وَقِيلَ هَذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ ﴿٢٧﴾

This is what you were calling for!

meaning, that you were seeking to hasten.

28. Previous 20-27

قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا

Say: “Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us –

فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ

who can save the disbelievers from a painful torment”

29. قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ

Say: “He is the Most Gracious, in Him we believe, and upon Him we rely.

فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ

So, you will come to know who it is that is in manifest error.”

30. قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ

Say: “Tell me! If (all) your water were to sink away, who then can supply you with flowing water”

The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance

Allah says,

قُلْ …

say,

`O Muhammad to these idolators who are associating partners with Allah and denying His favors,’

… أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾

Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us – who can save the disbelievers from a painful torment?

meaning, `save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah’s punishment and painful torment that you will suffer.’

Then Allah says,

قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا…

Say:

“He is the Most Gracious, in Him we believe, and upon Him we rely.

meaning, `we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.’

This is as Allah says,

فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ

So worship Him and rely upon Him. (11:123)

Thus, Allah continues saying,

… فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ ﴿٢٩﴾

So, you will come to know who it is that is in manifest error.

meaning, `between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.’

Reminding of Allah’s Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,

Allah says;

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا …

Say:

“Tell me! If your water were to sink away…”

meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms.

غَوْرًا Gha’ir‘ (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,

… فَمَن يَأْتِيكُم بِمَاء مَّعِينٍ ﴿٣٠﴾

who then can supply you with flowing water?

meaning, springing forth, flowing, running upon the face of the earth.

This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah’s is all the praise and thanks.

This is the end of the Tafsir of Surah Al-Mulk and all praise and thanks are due to Allah.

 

Surah Mulk In Arabic Text Form

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
2. الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ
3. الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ
4. ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ
5. وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
6. وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ
7. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ
8. تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ
9. قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ
10. وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ
11. فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ
12. إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
13. وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
14. أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
15. هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ
16. أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ
17. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
18. وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ
19. أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ
20. أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ
21. أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ
22. أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ
23. قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَا تَشْكُرُونَ
24. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
25. وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ
26. قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ
27. فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ
28. قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ
29. قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ
30. قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ

Surah Mulk Translation in English

In the name of Allah, Most Gracious, Most Merciful.

  1. Blessed be He in Whose hands is Dominion; and He over all things hath Power;-
  2. He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;-
  3. He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?
  4. Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.
  5. And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire.
  6. For those who reject their Lord (and Cherisher) is the Penalty of Hell: and evil is (such), Destination.
  7. When they are cast therein, they will hear the (terrible) drawing in of its breath even as it blazes forth,
  8. Almost bursting with fury: Every time a Group is cast therein, its Keepers will ask, “Did no Warner come to you?”
  9. They will say: “Yes indeed; a Warner did come to us, but we rejected him and said, ´Allah never sent down any (Message): ye are nothing but an egregious delusion!´”
  10. They will further say: “Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!”
  11. They will then confess their sins: but far will be (Forgiveness) from the Companions of the Blazing Fire!
  12. As for those who fear their Lord unseen, for them is Forgiveness and a great Reward.
  13. And whether ye hide your word or publish it, He certainly has (full) knowledge, of the secrets of (all) hearts.
  14. Should He not know,- He that created? and He is the One that understands the finest mysteries (and) is well-acquainted (with them).
  15. It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.
  16. Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?
  17. Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was My warning?
  18. But indeed men before them rejected (My warning): then how (terrible) was My rejection (of them)?
  19. Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except (Allah) Most Gracious: Truly (Allah) Most Gracious: Truly it is He that watches over all things.
  20. Nay, who is there that can help you, (even as) an army, besides (Allah) Most Merciful? In nothing but delusion are the Unbelievers.
  21. Or who is there that can provide you with Sustenance if He were to withhold His provision? Nay, they obstinately persist in insolent impiety and flight (from the Truth).
  22. Is then one who walks headlong, with his face grovelling, better guided,- or one who walks evenly on a Straight Way?
  23. Say: “It is He Who has created you (and made you grow), and made for you the faculties of hearing, seeing, feeling and understanding: little thanks it is ye give.
  24. Say: “It is He Who has multiplied you through the earth, and to Him shall ye be gathered together.”
  25. They ask: When will this promise be (fulfilled)? – If ye are telling the truth.
  26. Say: “As to the knowledge of the time, it is with Allah alone: I am (sent) only to warn plainly in public.”
  27. At length, when they see it close at hand, grieved will be the faces of the Unbelievers, and it will be said (to them): “This is (the promise fulfilled), which ye were calling for!”
  28. Say: “See ye?- If Allah were to destroy me, and those with me, or if He bestows His Mercy on us,- yet who can deliver the Unbelievers from a grievous Penalty?”
  29. Say: “He is (Allah) Most Gracious: We have believed in Him, and on Him have we put our trust: So, soon will ye know which (of us) it is that is in manifest error.”
  30. Say: See ye?- If your stream be some morning lost (in the underground earth), who then can supply you with clear-flowing water?

 

 

Surah Mulk in Roman Text Form

Bismillaahir Rahmaanir Raheem

  1. Tabaarakal lazee biyadihil mulku wa huwa ‘alaa kulli shai-in qadeer
  2. Allazee khalaqal mawta walhayaata liyabluwakum ayyukum ahsanu ‘amalaa; wa huwal ‘azeezul ghafoor
  3. Allazee khalaqa sab’a samaawaatin tibaaqam maa taraa fee khalqir rahmaani min tafaawut farji’il basara hal taraa min futoor
  4. Summar ji’il basara karrataini yanqalib ilaikal basaru khaasi’anw wa huwa haseer
  5. Wa laqad zaiyannas samaaa’ad dunyaa bimasaa beeha wa ja’alnaahaa rujoomal lish shayaateeni wa a’tadnaa lahum ‘azaabas sa’eer
  6. Wa lillazeena kafaroo bi rabbihim ‘azaabu jahannama wa bi’sal maseer
  7. Izaaa ulqoo feehaa sami’oo lahaa shaheeqanw wa hiya tafoor
  8. Takaadu tamayyazu minal ghaizz kullamaaa ulqiya feehaa fawjun sa alahum khazanatuhaaa alam ya’tikum nazeer
  9. Qaaloo balaa qad jaaa’anaa nazeerun fakazzabnaa wa qulnaa maa nazzalal laahu min shai in in antum illaa fee dalaalin kabeer
  10. Wa qaaloo law kunnaa nasma’u awna’qilu maa kunnaa feee as haabis sa’eer
  11. Fa’tarafoo bizambihim fasuhqal li as haabis sa’eer
  12. Innal lazeena yakhshawna rabbahum bilghaibi lahum maghfiratunw wa ajrun kabeer
  13. Wa asirroo qawlakum awijharoo bih; innahoo ‘aleemum bizaatis sudoor
  14. Alaa ya’lamu man khalaqa wa huwal lateeful khabeer
  15. Huwal lazee ja’ala lakumul arda zaloolan famshoo fee manaakibihaa wa kuloo mir rizqih; wa ilaihin nushoor
  16. ‘A-amintum man fissamaaa’i aiyakhsifa bi kumul arda fa izaa hiya tamoor
  17. Am amintum man fissamaaa’i ai yursila ‘alaikum haasiban fasata’lamoona kaifa nazeer
  18. Wa laqad kazzabal lazeena min qablihim fakaifa kaana nakeer
  19. Awalam yaraw ilat tairi fawqahum saaaffaatinw wa yaqbidn; maa yumsikuhunna il’lar rahmaan; innahoo bikulli shai im baseer
  20. Amman haazal lazee huwa jundul lakum yansurukum min doonir rahmaan; inilkaafiroona illaa fee ghuroor
  21. Amman haazal lazee yarzuqukum in amsaka rizqah; bal lajjoo fee ‘utuwwinw wa nufoor
  22. Afamai yamshee mukibban ‘alaa wajhihee ahdaaa ammany yamshee sawiyyan ‘alaa siratim mustaqeem
  23. Qul huwal lazee ansha akum wa ja’ala lakumus sam’a wal absaara wal af’idata qaleelam maa tashkuroon
  24. Qul huwal lazee zara akum fil ardi wa ilaihi tuhsharoon
  25. Wa yaqooloona mataa haazal wa’du in kuntum saadiqeen
  26. Qul innamal ‘ilmu ‘indallaahi wa innamaaa ana nazeerum mubeen
  27. Falaammaa ra-awhu zulfatan seee’at wujoohul lazeena kafaroo wa qeela haazal lazee kuntum bihee tadda’oon
  28. Qul ara’aytum in ahlaka niyal laahu wa mam ma’iya aw rahimanaa famai-yujeerul kaafireena min ‘azaabin aleem
  29. Qul huwar rahmaanu aamannaa bihee wa ‘alaihi tawakkalnaa fasata’lamoona man huwa fee dalaalim mubeen
  30. Qul ara’aytum in asbaha maaa’ukum ghawran famai ya’teekum bimaaa’im ma’een

 

Memorize Surah Mulk

Benefits of Surah Mulk, Benefits and Virtues in the Quran Since there are many benefits of Surah al-Mulk, we must recite this Surah every day. And it is not possible to hold the Mushaf every time we recite the Surah, because for holding the Mushaf we need Wudu. Therefore, we must memorize Surah Al-Mulk. Since the Surah consists of only 30 verses, it is very easy to memorize the Surah in 10 days if we memorize 3 verses every day with Quran Tutor. Memorizing the surah takes 15 days if we memorize 2 verses every day. At the extreme level, we can memorize the sura in 30 days if one verse is memorized every day. It shows that memorizing the Surah is not a difficult task compared to the great benefits of reciting the Surah. Some of the benefits of this Surah are explained below. You can read the importance of Surah Yaseen here “The Heart of the Quran”.

Benefits of Surah Mulk

There is a Hadith narrated by Imam al-Hakim in which the Holy Prophet peace be upon him said: “Surah al-Mulk prevents punishment in the grave.” Imam Hakim also related that Abdullah bin Mas’ud said that, the Holy Prophet peace be upon him is saddened that: “when a person is buried in his grave, he will be approached from his feet and the feet will say no harm to you. for what is in my heart, the person always stood on me and read this surah, then the person will be approached from his chest, and the chest will say that you have no right to do harm for what is in my heart, he has been used to recite Surah al-Mulk.

Then the man will be approached from the head, and the head will say that you have no way to harm what is in the heart, as the man recited by me. Then Abdullah bin Mas’ud said that this Surah prevents punishment in the grave. Based on this – and many others – Ahadith, the Muslim scholars hope that the people who regularly believe and read Surah al-Mulk will be saved from the punishment , and that they will earn the mercy and pleasure of Allah Almighty.

Surah Mulk before going to sleep

There is a Hadith that says that the Prophet peace be upon him recited Surah al-Mulk every night. Abdullah bin Mas’ud relates that “whoever recites Surah al-Mulk every night, Allah will prevent the punishment of the grave by this Surah”. According to another tradition, when a person reads Surah Al-Mulk before going to sleep, an angel comes down to protect him because he cannot protect himself because of sleep. Therefore, Muslims must bring the recitation of Sura Mulk explanations and lessons into their routine, and for that they must memorize the Surah so that they can recite the Surah at ease when needed.

Surah Mulk Tafseer

Name

The Surah takes its name al-Mulk from the very first sentence.

Period of Revelation

It could not be known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs to be revealed at Makkah.

Theme and Subject Matter

In this surah, on the one hand, the teachings of Islam have been introduced briefly, and, on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest surahs of the Makkan period is that they present the entire teachings of Islam and the object of the Holy Prophet’s mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think, and to arouse their dormant conscience.

In Surah Mulk the first five verses man has been made to realize that the universe in which he lives is a most well organized and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, how ever hard he may try to probe. This Kingdom has been brought from nothing into existence by Allah Almighty Himself and All the powers of controlling, administering and ruling it are also entirely in Allah’s hand and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct.

In vv. 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people told that Allah, by sending His Prophets, has warned them of these consequences in this very world, as if to say “Now, if you do not believe in what the Prophets say and correct your attitude and behavior accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you.”

In vv. 12-l4, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say: “He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, whether in the world there is a power to take him to task for this or not, and whether in the world there is a possibility of being harmed by such a power or not. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter.”

In vv. 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said: “Look: the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance has been subdued for you by Allah; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only Allah Who is sustaining them in the air. Look at your own means and resources: if Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as men; that is why you do not see the right way.”

In vv. 24-27, it has been said: “You have ultimately to appear before your God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence. Today you do not listen to him and demand that he should cause the event to occur and appear prematurely before you; but when it does occur, and you see it with your own eyes, you will then be astounded. Then, it will be said to you “This is the very thing you were calling to be hastened.”

In vv. 28-29 replies have been given to what the disbelievers of Makkah said against the Holy Prophet (upon whom be peace) and his Companions. They cursed the Holy Prophet and prayed for his and the believers destruction. To this it has been said: “Whether those who call you to the right way are destroyed, or shown mercy by Allah, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the scourge of God? You regard those who believe in God and put their trust in Him as the misguided. A time will come when it will become evident as to who was misguided in actual truth.

In conclusion, the people have been asked this question and left to ponder over it “If the water which has come out from the earth at some place in the desert or hill country of Arabia and upon which depends your whole life activity, should sink and vanish underground, who beside Allah can restore to you this life giving water?”

Surah Mulk Tafseer ayat wise

1Tabaraka is a superlative from barkat. Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences. When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting. (For further explanation, see E.N. 43 of AI-A`raf, E.N. 1.4 of Al-Mu’minun E.N.’s 1 and 19 of Al-Furqan).

2As the word al-Mulk has been used definitely, it cannot be taken in any limited meaning. Inevitably it would imply sovereignty over everything that exists in the Universe. “In Whose hand is the Kingdom’ does not mean that He has physical hands, but that He is possessor of all power and authority and no one else has any share in it. (surah mulk)

3That is, He can do whatever He wills: nothing can frustrate or hinder Him from doing what He pleases.

4That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths:

(1) That life and death are given by Allah; no one else can grant life nor cause death;

(2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end;

(3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is;

(4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.

5This has two meanings and both are implied here:

(1),’That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and

(2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.

6For explanation, see E.N. 34 of AI-Baqarah, E.N 2 of Ar-Ra`d, E.N. 8 of Al-Hijr, E.N. 113 of Al-Hajj, E.N. 15 of Al-Mu’minun, E.N. 5 of As-Saaffat, E.N. 90 of Al-Mu’min.

7Literally, tafawut is disproportion: two things being out of accord and agreement with each other. So, the Divine words mean: “You will not see any indiscipline, any disorder and discordance anywhere in the universe, there is nothing disjointed and out of proportion in this world created by Allah: all its parts are well connected and in perfect harmony and coordination.

8The word futur means a crack, rift, fissure, or a thing’s being split and broken. The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate. (For further explanation, see E.N. 8 of Surah Qaf).

9″The nearest heaven”: the heaven the stars and planets of which can be seen with the naked eye; the objects beyond that which can be seen only through telescopes are the distant heaven; and the heavens still farther away are those which have not yet been seen even with telescopes.

10The word masabih in the original has been used as a common noun, and therefore, automatically gives the meaning of the lamp’s being splendid and glorious. It means: “We have not created this universe dark, dismal and desolate, but have decked and decorated it with stars, the glory and grandeur of which at night strike man with amazement.” (surah mulk)

11This does not mean that the stars themselves are pelted at the Satans, nor that the meteorites shoot out only to drive away the Satans, but it means that the countless meteorites which originate from the stars and wander in space at tremendous speeds and which also fall to the earth in a continuous shower prevent the Satans of the earth from ascending to the heavens. Even if they try to ascend heavenward these meteorites drive them away.

This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Qur’an, it has been stated that there is absolutely no possibility of the Satans’ ascending to the heavens and bringing news of the unseen. (For explanation, see E.N.’s 9-12 of AI-Hijr, E.N.’s 6, 7 of As-Saaffat).

As for the truth about meteorites, man’s information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. (See Encyclopedia Britannica, vol. XV, under “Meteorites”).

12That is, the fate of all those,whether men or Satans, who disbelieve in their Lord. (For the explanation of the meaning of disbelieving in the Lord (Rabb), see E.N 161 of AI-Baqarah, E.N. 178 of An-Nisa’, E.N. 39 of Al-Kahf, E,N. 3 of Al-Mu’min

13The word shahiq is used for producing a cry like the ass’s braying. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying. This second meaning is supported by Surah Hud: 106, where it has been said: “Therein they will pant and hiss (because of thirst)”, and the first meaning is confirmed by Al-Furqan: 12, which says: “When the Hell will see them from afar, they will hear the sounds of its raging and roaring.” On this basis, the correct meaning is that it would be the noise made both by Hell and by the dwellers of Hell. (surah mulk)

14The real nature of this question will not be of a question that the keepers of Hell would like to ask them whether a warner from Allah had come to them or not, but the object would be to make them realize that no injustice had been done to them by casting them into Hell. They would try to make them confess that Allah had not kept them uninformed and unwarned: He had sent the Prophets to them; He had informed them of the truth and of the Right Way; He had warned them that if they followed a way other than the Right Way, it would lead them to Hell, in which they had been cast. But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time.

This thing has been pointed out over and over again in the Qur’an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books.

Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah’s argument which He has established against man and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent.

This theme has been presented in countless different ways in the Qur’an; for instance, see Al-Baqarah: 213, and E.N. 230 on it; An-Nisa’: 41-42, 165 and E N.’s 64 and 208; Al-An`am: 130-131, and E.N.’s 98-100; Bani Isra’il: 15 and E.N. 17; Ta Ha: 134; Al-Qasas 47, 59, 65 and E.N.’s 66, 83; Fatir: 37; AlMu’min: 50 and E.N. 66.

15That is, “Not only you but the people who have believed in and followed you also are misguided and lost in grave error.”

16″Had we only listened or understood”: “Had we listened to the Prophets with attention as seekers after Truth or used our intellect to understand what actually was the message they were presenting before us.” Here listening has been given priority over understanding, the reason being that the pre-requisite of obtaining guidance is to listen to what the Prophet teaches (or to read if it is in the written form, like a seeker after Truth). To ponder over it in an attempt to understand the truth is secondary. Without the Prophet’s guidance man cannot by himself reach the Truth directly by using his intellect and common sense.

17The word dhanb (sin) has been used in the singular. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them; all other sins are its consequences. (surah mulk)

18This is the real basis of morality in religion. A person’s refraining from an evil because it is an evil in his personal opinion, or because the world regards it as an evil, or because its commission is likely to bring loss in the world, or because it may entail a punishment by a worldly power, is a very flimsy basis for morality. A man’s personal opinion may be wrong, he may regard a good thing as bad and a bad thing as good because of some philosophy of his own.

In the first place, the worldly standards of good and evil have never been the same: they have been changing from time to time. No universal and eternal standard in the moral philosophies is found today, nor has it ever been found before. The fear of worldly loss also does not provide a firm foundation for morality. The person who avoids an evil because he fears the loss that may result from it for himself, cannot keep himself from committing it when there is no fear of incurring such a loss. Likewise, the danger of the punishment by a worldly power also is not something which can turn a person into a gentleman. Everybody knows that no worldly power is knower of both the seen and the unseen. Many crimes can be committed unseen and unobserved.

Then, there are many possible devices by which one can escape the punishment of every worldly power; and the Laws made by a worldly power also do not cover all evils. Most evils are such as do not come within the purview of the mundane laws, whereas they are even worse than the evils which they regard as punishable. That is why, the Religion of Truth has raised the edifice of morality on the basis that one should refrain from an evil in fear of the unseen God Who sees man under all conditions, from Whose grasp man cannot escape in any way, Who has given man an all-pervading, universal and everlasting criterion of good and evil.

To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion. Apart from this, if a man refrains from committing evil for .any other reason or adopts acts which in view of their external form are regarded as good acts, his these moral acts will not be worth any merit and value in the Hereafter, for they are like a building which has been built on sand. (surah mulk)

19That is, there are two inevitable results of fearing God unseen:

(1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God; and

(2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.

20The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him. (surah mulk)

21Another translation can be: “Would He not know His own creatures?” In the original man khalaqa has been used, which may mean: “Who has created” as well as “whom He has created, ” In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fiber of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him?

22The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities. (surah mulk)

23That is, “This earth has not become subdued for you of its own accord, and the provisions also that you are eating have not become available here by themselves, but Allah has so arranged it by His wisdom and power that your life became possible here and this splendid globe became so peaceful that you are moving about on it with full peace of mind, and it has become such a vast table spread with food that it contains endless and limitless provisions for your sustenance. If you are not lost in heedlessness and look about yourself intelligently you will find how much wisdom underlies the making of this earth habitable for you and arranging in it immeasurable stores of provisions for you.” (For explanation, see E.N.’s 73, 74, 81 of Surah An-Naml, E.N.’s 29, 32 of Ya Sin, E.N.’s 90, 91 of Al-Mu’min, E.N. 7 of Az-Zukhruf, E,N. 7 of Al-Jathiyah, E,N. 18 of Surah Qaf.) (surah mulk)

24That is, “While you move about on the earth and eat of what Allah has. provided for you here, you should not forget that ultimately you have to appear before God one day.” (surah mulk)

25This does trot mean that Allah lives in the heavens, but it has been so said because man naturally looks up to the heaven whenever he wants to turn to Allah, raises his hands heavenward in prayer and implores Allah turning his eyes up to heaven whenever he finds himself helpless in an affliction. Then whenever a calamity befalls him suddenly, he says it has descended from heaven; whenever something unusual happens, he says it has come from heaven; and he calls the Books revealed by Allah as heavenly Books. Accordingly to a tradition-in Abu Da’ud, a person came before the Holy Prophet with a black slave-girl and said: “It has become obligatory on me to set a slave free; can I set this slave-girl free? Holy Prophet asked the slave-girl, “Where is Allah?”

She pointed heavenward with her forger. The Holy Prophet asked, “Who am I?” She first pointed towards him and then towards the heaven, by which she obviously meant to say: “You have come from Allah.” Thereupon the Holy Prophet said: “Set her free; she is a believer.” (A story closely resembling this has been narrated in Mu’watta, Muslim and Nasa’i also). About Hadrat Khawla bint Tha`Ibah.. Hadrat ‘Umar once said to the people: “She is the lady whose complaint was heard above the seven heavens” (In E.N. 2 of Surah al-Mujadalah, we have given full details concerning this). All this clearly shows that it is natural with man that whenever he thinks of God, his mind turns to the heaven above and not to the earth below. In view of this very thing the words man fis-samaa.

(He Who is in the heaven) have been used about Allah. There is no room here for any doubt that the Qur’an regards Allah Almighty as living in the heaven. In fact, there cannot be any basis for this doubt, for in the very beginning of this Surah Al-Mulk, it has been stated: “He Who created seven heavens, one above the other”, and in Al-Baqarah it has been said “You will face Allah in whatever direction you turn your face.” (v : 115)

26The object is to impress this: ” Your very survival and well-being on the earth are at all tunes dependent upon Allah Almighty’s grace and bounty: you are not strutting about on this earth at will by your own power: you are under obligation only to Allah’s protection for each moment of your life that you are passing here, otherwise Allah at any moment may cause such an earthquake to occur as may make this very earth to become your grave instead of the cradle that it is, or may cause a windstorm to blow razing all your towns and settlements to the ground. ”

27″My warning”: the warning that was being given through the Holy Prophet (upon whom be peace) and the Qur’an to the disbelievers of Makkah to the effect: “If you do not refrain from your disbelief and polytheism and do not accept the message of Tauhid being given to you, you will be overtaken by the scourge of God.”(surah mulk)

28The allusion is to the communities who had belied the Messengers, who had come to them previously and consequently been afflicted with Divine punishment.

29That is, each bird that flies in the air, does so in the protection of the All-Merciful God. He it is Who has given to each bird the form and structure by which it became able to fly; He it is Who has taught each bird the method to fly; He it is Who has made the air obey the laws by which it became possible for the heavier than air bodies to fly in it; and He it is Who upholds every bird in the air; otherwise the moment Allah withdraws His protection from it, it drops to the ground.

30That is, this is not confined only to birds, but whatever exists in the world, exists because of Allah’s keeping and guardianship. He alone provides the . means necessary for the existence of everything, and He alone keeps watch that everything created by Him is provided with the necessities of life. (surah mulk)

31Another translation can be: “Who is there beside the Merciful, who comes to your rescue as your army?” The translation that we have adopted in the text above has relevance to the following sentence, and this second to the preceding discourse. (surah mulk)

32″Walking prone on his face”: walking with face turned down like the cattle on the same track on which someone put him.

33That is, “Allah had made you men, not cattle. You were not meant to follow blindly whatever error and deviation you found prevailing in the world, without considering for a moment whether the way you had adopted was right or wrong.

You had not been given these ears that you may refuse to listen to the one who tries to distinguish the right from the wrong for you, and may persist in whatever false notions you already had in your mind; you had not been given these eyes that you may follow others like the blind and may not bother to see whether the signs scattered around you in the world testified to the Unity of God, which the Messenger of God is preaching, or whether the system of the universe is Godless, or is being run by many, gods simultaneously. Likewise, you had also not been given this knowledge and intelligence that you may give up thinking and understanding to others and may adopt every crooked way that was enforced by somebody in the world, and may not use your own intellect to see whether it was right or wrong. Allah had blessed you with knowledge and intelligence, sight and hearing, so that you may recognize the truth, but you are being ungrateful to Him in that you are employing these faculties for every other object than the one for which these had been granted.” (For further explanation, see E.N.’s 72, 73 of An Naml E.N.’s 75, 76 of Al-Mu’minun, E.N.’s 17, 18 of As-Sajdah, E.N. 31 of AI-Ahqaf). ” (surah mulk)

34That is, “After being resurrected from death, you will be gathered together from every corner of the earth and presented before Allah.” (surah mulk)

35They did not ask this question in order to know the time and date of Resurrection so that if they were told the Year, the month, the day and time of its occurrence, they would accept it. But, in fact, they thought that Resurrection was impossible, and its occurrence remote from reason, and they asked this question in order to have an excuse for denying it.

They meant to say, “When will this strange story of Resurrection and gathering together, that you are telling us, materialize? What for has it been put off? Why don’t you make it appear forthwith so that we are assured of it?” In this connection, one should understand that one can be certain of Resurrection only by rational arguments, and these have been elaborated at many places in the Qur’an. As for the date of its occurrence only an ignorant person could raise such a question about it, for even if it is told, it does not make any difference. (surah mulk)

The unbeliever would say: “Well, when it does occur on the date you tell, I shall then believe in it; how can I believe today that it will actually occur on that very day?” (For further explanation, see E.N. 63 of Surah Luqman, E.N. 116 of Al-Ahzab, E.N.’s 5, 48 of Saba’ E.N. 45 of Ya Sin).

36That is, “This I know that it will certainly come, and knowing this much only is enough for warning the people before its actual occurrence. As for the question when it will actually come, the knowledge of it is with Allah, not with me, and there is no need of this knowledge for administering the warning. This can be better understood by an example. As to the exact time when a person will die, it is only known to Allah; however, all know that everyone has to die one day. Our this knowledge is enough that we may warn a heedless friend of ours that he should look after himself and his interests before death. For this warning it is not necessary to know the exact day on which he will die. (surah mulk)

37That is, they will be in the same agony as is suffered by the criminal who is being taken to the gallows.

38When the Holy Prophet (upon whom be peace) started his mission in Makkah and the members of the different clans of Quraish began to embrace Islam, the people of every house started cursing him and his Companions. They started practicing magic and charms on him to cause his death, even devising plots to kill him. At this, it was said: “Say to them: what will it profit you whether we perish or we live by the grace of God? You should worry for yourselves as to how you will save yourselves from the punishment of Allah?”

39That is, “We have believed in God, and you are denying Him; we have put our trust in Him, and you have put your trust in yourself, your own resources and false deities besides Allah; therefore, only we deserve to be shown mercy by Allah, not you”. (surah mulk)

40That is “Has another besides Allah the power to restore these springs of water to you? If none else has this power, and you know fully well that none has it, then who is worthy of worship: God or your false deities, who do not have the power to restore them? Then ask your own selves as to who is misled and misguided: those who believe in One God, or those who believe in many gods.”

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