Surah Mulk Pdf in English Read Online
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 Full, the Surah speaks of the greatness
of Allah Almighty with examples from the vast universe that is a creation of
Him.
Then the Surah Mulk Online Reading, speaks of the mighty one of Allah Almighty and threatens the
disbelievers because of the punishment they will receive in the next life.
Surah Mulk in English Read Online Text
Bismillah hir rahman nir raheem
In the name of Allah, the Entirely Merciful, the Especially Merciful.
1. Tabaarakal lazee biyadihil mulku wa huwa ‘alaa kulli shai-in
qadeer
Blessed is He¹ in whose hand is dominion², and He is over all
things competent.³
2. Allazee khalaqal mawta walhayaata liyabluwakum ayyukum ahsanu
‘amalaa; wa huwal ‘azeezul ghafoor
[He] who created death and life to test you [as to] which of you is best in
deed⁴– and He is the Exalted in Might, the Forgiving.⁵
3. Allazee khalaqa sab’a samaawaatin tibaaqam maa taraa fee khalqir
rahmaani min tafaawut farji’il basara hal taraa min futoor
[And] who created seven heavens in layers.⁶ You do not see in the
creation of the Most Merciful any inconsistency.⁷ So return [your]
vision [to the sky]; do you see any breaks?
4. Summar ji’il basara karrataini yanqalib ilaikal basaru khaasi’anw wa
huwa haseer
Then return [your] vision twice again. [Your] vision will return to you
humbled while it is fatigued.⁸
5. Wa laqad zaiyannas samaaa’ad dunyaa bimasaa beeha wa ja’alnaahaa
rujoomal lish shayaateeni wa a’tadnaa lahum ‘azaabas sa’eer
And We have certainly beautified the nearest heaven⁹ with
stars¹⁰ and have made [from] them what is thrown at the
devils¹¹ and have prepared for them the punishment of the Blaze.
6. Wa lillazeena kafaroo bi rabbihim ‘azaabu jahannama wa bi’sal
maseer
And for those who disbelieved in their Lord¹² is the punishment of
Hell, and wretched is the destination.
7. Izaaa ulqoo feehaa sami’oo lahaa shaheeqanw wa hiya tafoor
When they are thrown into it, they hear from it a [dreadful]¹³ inhaling while it boils up.
8. Takaadu tamayyazu minal ghaizz kullamaaa ulqiya feehaa fawjun sa
alahum khazanatuhaaa alam ya’tikum nazeer
It almost bursts with rage. Every time a company is thrown into it, its
keepers ask them, “Did there not come to you a warner?”¹⁴
9. Qaaloo balaa qad jaaa’anaa nazeerun fakazzabnaa wa qulnaa maa
nazzalal laahu min shai in in antum illaa fee dalaalin kabeer
They will say,” Yes, a warner had come to us, but we denied and said, ‘Allah
has not sent down anything. You are not but in great error.'”¹⁵
10. Wa qaaloo law kunnaa nasma’u awna’qilu maa kunnaa feee as haabis
sa’eer
And they will say, “If only we had been listening or reasoning,¹⁶ we
would not be among the companions of the Blaze.”
11. Fa’tarafoo bizambihim fasuhqal li as haabis sa’eer
And they will admit their sin,¹⁷ so [it is] alienation for the
companions of the Blaze.
12. Innal lazeena yakhshawna rabbahum bilghaibi lahum maghfiratunw wa
ajrun kabeer
Indeed, those who fear their Lord unseen¹⁸ will have forgiveness and
great reward.¹⁹
13. Wa asirroo qawlakum awijharoo bih; innahoo ‘aleemum bizaatis
sudoor
And conceal your speech or publicize it; indeed, He is Knowing of that
within the breasts.²⁰
14. Alaa ya’lamu man khalaqa wa huwal lateeful khabeer
Does He who created not know,²¹ while He is the Subtle,²² the
Acquainted?
15. Huwal lazee ja’ala lakumul arda zaloolan famshoo fee manaakibihaa
wa kuloo mir rizqih; wa ilaihin nushoor
It is He who made the earth tame for you – so walk among its slopes and eat
of His provision²³– and to Him is the resurrection.²⁴
16. ‘A-amintum man fissamaaa’i aiyakhsifa bi kumul arda fa izaa hiya
tamoor
Do you feel secure that He who [holds authority] in the heaven²⁵
would not cause the earth to swallow you and suddenly it would sway?
17. Am amintum man fissamaaa’i ai yursila ‘alaikum haasiban
fasata’lamoona kaifa nazeer
Or do you feel secure that He who [holds authority] in the heaven would not
send against you a storm of stones?²⁶ Then you would know how
[severe] was My warning.²⁷
18. Wa laqad kazzabal lazeena min qablihim fakaifa kaana nakeer
And already had those before them denied, and how [terrible] was My
reproach.²⁸
19. Awalam yaraw ilat tairi fawqahum saaaffaatinw wa yaqbidn; maa
yumsikuhunna il’lar rahmaan; innahoo bikulli shai in baseer
Do they not see the birds above them with wings outspread and [sometimes]
folded in? None holds them [aloft] except the Most Merciful.²⁹ Indeed
He is, of all things, Seeing.³⁰
20. Amman haazal lazee huwa jundul lakum yansurukum min doonir rahmaan;
inilkaafiroona illaa fee ghuroor
Or who is it that could be an army for you to aid you other than the Most
Merciful?³¹ The disbelievers are not but in delusion.
21. Amman haazal lazee yarzuqukum in amsaka rizqah; bal lajjoo fee
‘utuwwinw wa nufoor
Or who is it that could provide for you if He withheld His provision? But
they have persisted in insolence and aversion.
22. Afamai yamshee mukibban ‘alaa wajhihee ahdaaa ammany yamshee
sawiyyan ‘alaa siratim mustaqeem
Then is one who walks fallen on his face³² better guided or one who
walks erect on a straight path?
23. Qul huwal lazee ansha akum wa ja’ala lakumus sam’a wal absaara wal
af’idata qaleelam maa tashkuroon
Say, “It is He who has produced you and made for you hearing and vision and
hearts; little are you grateful.”³³
24. Qul huwal lazee zara akum fil ardi wa ilaihi tuhsharoon
Say, “It is He who has multiplied you throughout the earth, and to Him you
will be gathered.”³⁴
25. Wa yaqooloona mataa haazal wa’du in kuntum saadiqeen
And they say, “When is this promise, if you should be truthful?”³⁵
26. Qul innamal ‘ilmu ‘indallaahi wa innamaaa ana nazeerum mubeen
Say, “The knowledge is only with Allah, and I am only a clear warner.”³⁶
27. Falaammaa ra-awhu zulfatan seee’at wujoohul lazeena kafaroo wa
qeela haazal lazee kuntum bihee tadda’oon
But when they see it approaching, the faces of those who disbelieve will be
distressed,³⁷ and it will be said, “This is that for which you used
to call.”
28. Qul ara’aytum in ahlaka niyal laahu wa mam ma’iya aw rahimanaa
famai-yujeerul kaafireena min ‘azaabin aleem
Say, [O Muhammad], “Have you considered: whether Allah should cause my death
and those with me or have mercy upon us, who can protect the disbelievers
from a painful punishment?”³⁸
29. Qul huwar rahmaanu aamannaa bihee wa ‘alaihi tawakkalnaa
fasata’lamoona man huwa fee dalaalim mubeen
Say, “He is the Most Merciful; we have believed in Him, and upon Him we have
relied.³⁹ And you will [come to] know who it is that is in clear
error.”
30. Qul ara’aytum in asbaha maaa’ukum ghawran famai ya’teekum bimaaa’im
ma’een
Say, “Have you considered: if your water was to become sunken [into the
earth], then who could bring you flowing water?”⁴⁰
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Surah Mulk in Arabic Text Form
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
شروع اللہ کے نام سے جو بڑا مہربان نہایت رحم والا ہے
67:1
تَبَٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ
قَدِيرٌ
وہ (خدا) جس کے ہاتھ میں بادشاہی ہے بڑی برکت والا ہے۔ اور وہ ہر چیز پر قادر
ہے
67:2
ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ
أَحْسَنُ عَمَلًا وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ
اسی نے موت اور زندگی کو پیدا کیا تاکہ تمہاری آزمائش کرے کہ تم میں کون اچھے
عمل کرتا ہے۔ اور وہ زبردست (اور) بخشنے والا ہے
67:3
ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ طِبَاقًا مَّا تَرَىٰ فِى خَلْقِ
ٱلرَّحْمَٰنِ مِن تَفَٰوُتٍ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن
فُطُورٍ
اس نے سات آسمان اوپر تلے بنائے۔ (اے دیکھنے والے) کیا تو (خدا) رحمٰن کی
آفرینش میں کچھ نقص دیکھتا ہے؟ ذرا آنکھ اٹھا کر دیکھ بھلا تجھ کو (آسمان
میں) کوئی شگاف نظر آتا ہے؟
67:4
ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ
خَاسِئًا وَهُوَ حَسِيرٌ
پھر دو بارہ (سہ بارہ) نظر کر، تو نظر (ہر بار) تیرے پاس ناکام اور تھک کر
لوٹ آئے گی
67:5
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا
رُجُومًا لِّلشَّيَٰطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ
اور ہم نے قریب کے آسمان کو (تاروں کے) چراغوں سے زینت دی۔ اور ان کو شیطان
کے مارنے کا آلہ بنایا اور ان کے لئے دہکتی آگ کا عذاب تیار کر رکھا ہے
67:6
وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ
ٱلْمَصِيرُ
اور جن لوگوں نے اپنے پروردگار سے انکار کیا ان کے لئے جہنم کا عذاب ہے۔ اور
وہ برا ٹھکانہ ہے
67:7
إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ
جب وہ اس میں ڈالے جائیں گے تو اس کا چیخنا چلانا سنیں گے اور وہ جوش مار رہی
ہوگی
67:8
تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ
سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
گویا مارے جوش کے پھٹ پڑے گی۔ جب اس میں ان کی کوئی جماعت ڈالی جائے گی تو
دوزخ کے داروغہ ان سے پوچھیں گے کہ تمہارے پاس کوئی ہدایت کرنے والا نہیں آیا
تھا؟
67:9
قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا
نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ
كَبِيرٍ
وہ کہیں گے کیوں نہیں ضرور ہدایت کرنے والا آیا تھا لیکن ہم نے اس کو جھٹلا
دیا اور کہا کہ خدا نے تو کوئی چیز نازل ہی نہیں کی۔ تم تو بڑی غلطی میں (پڑے
ہوئے) ہو
67:10
وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ
أَصْحَٰبِ ٱلسَّعِيرِ
اور کہیں گے اگر ہم سنتے یا سمجھتے ہوتے تو دوزخیوں میں نہ ہوتے
67:11
فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًا لِّأَصْحَٰبِ ٱلسَّعِيرِ
پس وہ اپنے گناہ کا اقرار کرلیں گے۔ سو دوزخیوں کے لئے (رحمت خدا سے) دور ہی
ہے
67:12
إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ
وَأَجْرٌ كَبِيرٌ
(اور) جو لوگ بن دیکھے اپنے پروردگار سے ڈرتے ہیں ان کے لئے بخشش اور اجر
عظیم ہے
67:13
وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ إِنَّهُۥ عَلِيمٌۢ
بِذَاتِ ٱلصُّدُورِ
اور تم (لوگ) بات پوشیدہ کہو یا ظاہر۔ وہ دل کے بھیدوں تک سے واقف ہے
67:14
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
بھلا جس نے پیدا کیا وہ بےخبر ہے؟ وہ تو پوشیدہ باتوں کا جاننے والا اور (ہر
چیز سے) آگاہ ہے
67:15
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى
مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ وَإِلَيْهِ ٱلنُّشُورُ
وہی تو ہے جس نے تمہارے لئے زمین کو نرم کیا تو اس کی راہوں میں چلو پھرو اور
خدا کا (دیا ہو) رزق کھاؤ اور تم کو اسی کے پاس (قبروں سے) نکل کر جانا ہے
67:16
ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا
هِىَ تَمُورُ
کیا تم اس سے جو آسمان میں ہے بےخوف ہو کہ تم کو زمین میں دھنسا دے اور وہ اس
وقت حرکت کرنے لگے
67:17
أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا
فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
کیا تم اس سے جو آسمان میں ہے نڈر ہو کہ تم پر کنکر بھری ہوا چھوڑ دے۔ سو تم
عنقریب جان لو گے کہ میرا ڈرانا کیسا ہے
67:18
وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ
نَكِيرِ
اور جو لوگ ان سے پہلے تھے انہوں نے بھی جھٹلایا تھا سو (دیکھ لو کہ) میرا
کیسا عذاب ہوا
67:19
أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَٰٓفَّٰتٍ وَيَقْبِضْنَ
مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَٰنُ إِنَّهُۥ بِكُلِّ شَىْءٍۭ
بَصِيرٌ
کیا انہوں نے اپنے سروں پر اڑتے ہوئے جانوروں کو نہیں دیکھا جو پروں کو
پھیلائے رہتے ہیں اور ان کو سکیڑ بھی لیتے ہیں۔ خدا کے سوا انہیں کوئی تھام
نہیں سکتا۔ بےشک وہ ہر چیز کو دیکھ رہا ہے
67:20
أَمَّنْ هَٰذَا ٱلَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ
ٱلرَّحْمَٰنِ إِنِ ٱلْكَٰفِرُونَ إِلَّا فِى غُرُورٍ
بھلا ایسا کون ہے جو تمہاری فوج ہو کر خدا کے سوا تمہاری مدد کرسکے۔ کافر تو
دھوکے میں ہیں
67:21
أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ بَل
لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ
بھلا اگر وہ اپنا رزق بند کرلے تو کون ہے جو تم کو رزق دے؟ لیکن یہ سرکشی اور
نفرت میں پھنسے ہوئے ہیں
67:22
أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى
سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
بھلا جو شخص چلتا ہوا منہ کے بل گر پڑتا ہے وہ سیدھے رستے پر ہے یا وہ جو
سیدھے رستے پر برابر چل رہا ہو؟
67:23
قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ
وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ قَلِيلًا مَّا تَشْكُرُونَ
کہو وہ خدا ہی تو ہے جس نے تم کو پیدا کیا۔ اور تمہارے کان اور آنکھیں اور دل
بنائے (مگر) تم کم احسان مانتے ہو
67:24
قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ
تُحْشَرُونَ
کہہ دو کہ وہی ہے جس نے تم کو زمین میں پھیلایا اور اسی کے روبرو تم جمع کئے
جاؤ گے
67:25
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ
اور کافر کہتے ہیں کہ اگر تم سچے ہو تو یہ وعید کب (پورا) ہوگا؟
67:26
قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ
مُّبِينٌ
کہہ دو اس کا علم خدا ہی کو ہے۔ اور میں تو کھول کھول کر ڈر سنانے دینے والا
ہوں
67:27
فَلَمَّا رَأَوْهُ زُلْفَةً سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟
وَقِيلَ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ
سو جب وہ دیکھ لیں گے کہ وہ (وعدہ) قریب آگیا تو کافروں کے منہ برے ہوجائیں
گے اور (ان سے) کہا جائے گا کہ یہ وہی ہے جس کے تم خواستگار تھے
67:28
قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ
رَحِمَنَا فَمَن يُجِيرُ ٱلْكَٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ
کہو کہ بھلا دیکھو تو اگر خدا مجھ کو اور میرے ساتھیوں کو ہلاک کردے یا ہم پر
مہربانی کرے۔ تو کون ہے کافروں کو دکھ دینے والے عذاب سے پناہ دے؟
67:29
قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا
فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ
کہہ دو کہ وہ جو (خدائے) رحمٰن (ہے) ہم اسی پر ایمان لائے اور اسی پر بھروسا
رکھتے ہیں۔ تم کو جلد معلوم ہوجائے گا کہ صریح گمراہی میں کون پڑ رہا تھا
67:30
قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم
بِمَآءٍ مَّعِينٍۭ
کہو کہ بھلا دیکھو تو اگر تمہارا پانی (جو تم پیتے ہو اور برتے ہو) خشک
ہوجائے تو (خدا کے) سوا کون ہے جو تمہارے لئے شیریں پانی کا چشمہ بہا لائے
Also, Read This:-
Surah Yaseen in English
Benefits of Surah Mulk Read
Reciting Surah Mulk has more benefits than you could believe.
It not only provides protection in this life and hereafter but will
protect you in between.
In a hadith, it was mentioned that the Prophet Muhammad (ﷺ) recommended
reading Surah Mulk every night before going to bed. By doing so, it is
said that you would be protected from the torment in the grave.
This was narrated by Abd-Allaah ibn Mas’ood,
Whoever reads Tabaarak allaahi bi yadihi’l-mulk [i.e., Soorat al-Mulk]
every night, Allah will protect him from the torment of the grave. At
the time of the Messenger of Allah (peace and blessings of Allaah be
upon him) we used to call it al-maani’ah (that which protects). In the
Book of Allaah, it is a soorah that, whoever recites it every night has
done very well.
Narrated by Al-Nasa’i, 6/179; classified as Hasan (meaning ‘good’
authenticity) by Al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1475.
Imagine being able to understand the meaning of this Surah deeply and
recite this every night before going to bed. You would be closer to
Allah SWT and would begin your night with the purest intentions with
your heart being in the right place.
Whenever a passage of the Quran is recommended to be read for a specific
reason or at a specific time we should follow that command as obedient servants of Allah.
The other option is we don’t.
But now, every ayat or every verse of the Quran is coupled with some
miraculous virtue to it. We will be rewarded for every letter that we
speak. Every verse has so much cure and spirituality that it will only
be beneficial to us should we follow the command.
In another hadith,
Surah al Mulk Hadith
Many Ahadith have been narrated by the Holy Prophet peace be upon him
who speaks 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 is 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) Surah Mulk when we recite it.
HADITH ON SURAH MULK:
Narrated Abu Hurairah
that the Prophet (ﷺ) said: “Indeed there is a Surah in the Qur’an of
thirty Ayat, which intercedes for a man until he is forgiven. It is
[Surah] Tabarak Alladhi Biyadihil-Mulk.”
Abu Dawud 1400 and At Tirmidhi 2891
Grade: Hasan (Darussalam)
English reference: Vol. 5, Book 42, Hadith 289
From this Hadees it says the benefit of reciting Surah Mulk is likened
to a companion. These thirty verses will serve us like an intimate
relationship of a friend who will vouch for your (intercede) and ask
for forgiveness on your behalf.
SURAH MULK AT NIGHT
As we discussed already, the recitation of Surah Mulk at night is
beneficial. However, an important distinction, it should not only be
constrained for the night.
Reciting in the morning versus night will not result in some extra
benefit to the reader.
What we do know regarding Mulk is that the surah will intercede for him
before Allah and it will save him from the punishment of the grave.
👉Narrated Jabir:
The Prophet (ﷺ) would not sleep until he recited Alif Lam Mim Tanzil
and: Tabarak Alladhi Biyadihil-Mulk.” This Hadith was reported similarly
by more than one from Laith bin Abi Sulaim.
👉Mughirah bin Muslim reported it from Abu Az-Zubair, from Jabir from
the Prophet (ﷺ) and it is similar to this. Zuhair reported it and said:
“I said to Abu Az-Zubair: ‘Did you hear Jabir mentioning this Hadith?’
He said: ‘Safwan or Ibn Safwan informed me of it.'” It is as if Zuhair
rejected the idea that this Hadith was from Abu Az-Zubair from Jabir.
(Another chain) with similar meanings.
(Another chain) that Tawus said: “They are seventy good merits more of
virtue in it than every Surah in the Qur’an.”
Grade: Da’if (Darussalam)
English reference: Vol. 5, Book 42, Hadith 2892
Why the night may have been recommended:
The issue I believe many Muslims struggle with is they try something
they’ve heard and may have stuck with it for a few weeks but eventually
the momentum falters and the streak of the habit breaks.
Scientifically, if you’re looking to form a new habit that will be
repeated effortlessly, it has been shown that it helps to stack the new
routine with an existing one so the action can be easily repeated.
If you strive to read at night, this is a good thing, and here’s an
effective tip that will help you.
Have the Quran placed by your bedside with a bookmark on Surah Mulk?
After making your bed, place the Quran on top of your pillow.
When you return to your bed at night it will require no additional willpower to remember to read Surah Mulk, the task of reciting at night just
became exponentially easier.
The beauty is also, Surah Mulk is a fairly short surah with 30 ayat or
verses. This would not take a long time to finish.
We also recommend learning the translation of Surah Mulk if you do plan
on making it a habit to recite daily.
In the end, we will be held accountable for the things we did and the
things we did not. Inshallah our discipline and faith in Allah SWT will
be rewarded and reciting Surah Mulk in this world will serve as
our salvation in the hereafter. Ameen.
Surah Mulk Tafseer in English
Surah 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 the 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 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, however 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 mind 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 believer's 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 misguided. A time will come when it will
become evident as to who was misguided in actual truth.
In conclusion, 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 on 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
Ayat 1-4
1. Tabaraka 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 besides
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. 1 and 19 of Al-Furqan).
2. As 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 the possessor of all power and authority and no one else has
any share in it. (surah mulk)
3. That is, He can do whatever He wills: nothing can frustrate or
hinder Him from doing what He pleases.
4. That 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:
(a) That life and death are given by Allah; no one else can grant life nor
cause death;
(b) that neither the life nor the death of a creature 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;
(c) 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;
(d) 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.
5. This has two meanings and both are implied here:
(a),’ 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
(b) 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.
6. For an 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.
7. Literally, 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.
8. The word futur means a crack, rift, fissure, or a thing 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).
Ayat 5 Tafseer
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.
10. The 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)
11. This 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 the
soothsayers, and this also was the claim made by the soothsayers
themselves, that the Satans were under their control,
or that they had 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 meteorite 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”).
Ayat 6-11 Tafseer
12. That 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
13. The 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)
14. The 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 the man into 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 the 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 its acceptance or rejection depends on his
whole future life.
No one, after the appointment of the Prophets, can present the excuse that
he remained unaware of the Truth, 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.
15. That 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.
17. The 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 believe
the Messengers and refuse to obey them; all other sins are its
consequences. (surah mulk)
Ayat 12-14 Tafseer
18. This is the real basis of morality in religion. A person’s
refraining from 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 punishment by 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 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 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 punishment by worldly power also is not
something that can turn a person into a gentleman. Everybody knows that
no worldly power is a 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 that 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 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
that is commendable in religion.
Apart from this, if a man refrains from committing evil for any other
reason or adopts acts that 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)
19. That is, there are two inevitable results of fearing God
unseen:
(a) That whatever errors and sins one will have committed because of human
weaknesses, will be forgiven provided these were not committed because of the fearlessness of God; and
(b) that whatever good acts a man performs on the basis of this belief, he
will be rewarded richly for them.
20. The 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)
21. Another 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, and your limbs function because
He enables them to function, How then can anything of yours remain hidden
from Him?
22. The 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)
Ayat 15-23 Tafseer
23. That 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)
24. That 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)
25. This does trot mean that Allah lives in the heavens, but it has
been so said because man naturally looks up to heaven whenever he
wants to turn to Allah, raises his hands heavenward in prayer, and implores
Allah to turn 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 toward him and then toward 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 to a man that whenever he thinks
of God, his mind turns to heaven above and not to the earth below. In
view of this very thing the words man fis-samaa.
(He Who is in heaven) have been used about Allah. There is no room
here for any doubt that the Qur’an regards Allah Almighty as living in 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)
26. The 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 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)
28. The allusion is to the communities who had belied the
Messengers, who had come to them previously and consequently been
afflicted with Divine punishment.
29. That is, each bird that flies in the air, does so in the
protection of the All-Merciful God. He is Who has given to each bird
the form and structure by which it became able to fly;
He is Who has taught each bird the method to fly; He 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 is Who upholds every bird in the air; otherwise, the moment Allah
withdraws His protection from it, it drops to the ground.
30. That 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)
31. Another 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.
33. That 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)
Ayat 24-27 Tafseer
34. That is, “After being resurrected from death, you will be
gathered together from every corner of the earth and presented before
Allah.” (surah mulk)
35. They 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 the Resurrection only by rational arguments, and these
have been elaborated in 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).
36. That 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 of when it will actually come, the knowledge of it is
with Allah, not with me, and there is no need for 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.
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)
37. That is, they will be in the same agony as is suffered by the
criminal who is being taken to the gallows.
Ayat 28-30 Tafseer
38. When 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?”
39. That 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)
40. That is “Has another besides Allah the power to restore these
springs of water to you? If none else has this power, and you know full
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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