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
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
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
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؟
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
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
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
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
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؟
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
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
فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًا لِّأَصْحَٰبِ ٱلسَّعِيرِ
پس وہ اپنے گناہ کا اقرار کرلیں گے۔ سو دوزخیوں کے لئے (رحمت خدا سے) دور ہی ہے
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
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
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
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
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
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
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
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
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
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
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؟
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
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
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ
اور کافر کہتے ہیں کہ اگر تم سچے ہو تو یہ وعید کب (پورا) ہوگا؟
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
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
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؟
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
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.
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
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
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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