Surah Mulk Read Online Full (1-30) Written In Arabic Text

Surah Mulk, also known as “the Dominion” or “the Sovereignty”. It is the 67th chapter of the Holy Quran. It contains 30 verses. It’s a Meccan surah, revealed to Prophet Muhammad (SAW) before the Hijrah (migration to Medina). The focus theme of this Surah Al-Mulk is all about Allah’s absolute power and control over all creation.

Read Surah Mulk Online Full Page

بِسْــــــــــمِ اللهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ❁ ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ❁ ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ ❁ ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًۭا وَهُوَ حَسِيرٌۭ ❁ وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًۭا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ ❁ وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ ❁ إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًۭا وَهِىَ تَفُورُ ❁ تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌۭ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌۭ ❁ قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌۭ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَـٰلٍۢ كَبِيرٍۢ ❁ وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَـٰبِ ٱلسَّعِيرِ ❁ فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًۭا لِّأَصْحَـٰبِ ٱلسَّعِيرِ ❁ إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ ❁

وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ ۖ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ❁ أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ ❁ هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًۭا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ ❁ ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ ❁ أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ❁ وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ ❁ أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَـٰٓفَّـٰتٍۢ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَـٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ ❁ أَمَّنْ هَـٰذَا ٱلَّذِى هُوَ جُندٌۭ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَـٰنِ ۚ إِنِ ٱلْكَـٰفِرُونَ إِلَّا فِى غُرُورٍ ❁ أَمَّنْ هَـٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّۢ وَنُفُورٍ ❁ أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ❁ قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًۭا مَّا تَشْكُرُونَ ❁ قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ❁ وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ ❁ قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌۭ مُّبِينٌۭ ❁

فَلَمَّا رَأَوْهُ زُلْفَةًۭ سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ ❁ قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَـٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍۢ ❁ قُلْ هُوَ ٱلرَّحْمَـٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ ❁ قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًۭا فَمَن يَأْتِيكُم بِمَآءٍۢ مَّعِينٍۭ ❁

What Is Surah Mulk?

Surah Mulk (سورة الملك) is a most beloved surah located in the 29th para. This surah is also known for it’s benefits, like protection from the punishment of the grave. This surat invites readers to see how Allah controls the universe perfectly. It mentions creatures like jinn and birds that live on earth with humans and also talks about afterlife matters, such as hell and its guardians. It talks about the disbelievers that don’t believe in Allah and it’s prophets.

This chapter also explores how powerful Allah truly is and how He controls everything in the universe and beyond. Once you understand this, you’ll realize that our planet and our lives here on Earth seem very small compared to the amazing vastness of the heavens and the eternal life that awaits us after we die.

The Quran’s revelation can be divided into two parts: Makkan and Madinan surahs. The Makkan surahs were revealed over 13 years before the Prophet ﷺ migrated to Madinah, while the Madinan surahs were revealed after that. The chapters of the Quran revealed in Mecca and Medina focus on two main things: 

• Believing in one God and understanding life after death.
• Later, when revelations came in Medina, they gave more practical guidance about daily life.

Just like Surah al-Mulk. It is a typical example of a Meccan chapter. It mostly aims to strengthen people’s faith and explain why we should follow God’s instructions.

Although it is chapter 67 in the Quran, it was actually the 76th chapter revealed to Prophet Muhammad ﷺ. According to the scholar Ibn Ashur, this chapter was revealed between Surah al-Mu’minun (23rd) and Surah al-Haqqah (69th).

Umar ibn al-Khattab, one of the Prophet’s ﷺ companions, said that Surah 69 was revealed five years before Muslims moved to Medina. From this, we can estimate that Surah al-Mulk was revealed around the 7th or 8th year after Muhammad became a prophet. Refer to the timeline image below.

Surah Mulk Pdf is also known by other beautiful names that tell us about its meaning and benefits, like Surah Tabarak, the Sovereignty, the Chapter of Kingdom, Al-Munjia (the Saviour), Al-Waqia (the Protector), and Al-Mani’a (the Preventer of Evil).

Benefits Of Surah Mulk:

The benefits of surah mulk are that He protects the one who recites it and rescues them from the punishment of the grave. Reciting Surah Mulk daily is recommended by the Prophet Muhammad (PBUH), making it a practice of Sunnah. Like any other Surah of the Quran, recitation of this Surah is a source of blessings and rewards from Allah. Another benefit is it is also called Al-Mujadilah (the Advocate) because it advocates on behalf of the one who recites it upon being interrogated in the grave.

Surah al-Mulk talks about the creator (the Almighty) in a way that makes you feel like Allah Almighty is truly there. This chapter explains the different feelings and behaviors a man should try to have in order to make Allah the most important thing in their life. The core message is clearly stated in the very first verse of Surah Mulk:

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ

1: “Blessed is the One in whose Hands rests the Kingdom. And He is Most Capable of everything.”

Surah al Mulk encourages readers to view the whole universe as a kingdom and Allah Almighty as the king. It warns those who have forgotten their spiritual connection to Allah about the consequences of their actions. This surah also cautions disbelievers, who do not believe in Allah, that they will face punishment.

Ibn Abbas said, A close companion of the Prophet Muhammad ﷺ told a story: “One of the Prophet’s ﷺ companions built a tent over a grave without knowing. Suddenly, they heard the Al Mulk surah being recited from the grave until the whole chapter was finished. The companion went to the Prophet ﷺ and said,
‘O Messenger of Allah! I built a tent over a grave without realizing, and then I heard Sura al-Mulk being recited from the grave.’

The Prophet (saw) said, ‘Indeed, it is al-Manicah (the Defender); indeed, it is al-Munjiyah (the Rescuer), saving the person from the punishment of the grave.

More Info:

Surah name	Al-Mulk (Kingship)
Other name	The Chapter of Kingdom, Surah e Tabarrak
Arabic name	سورة الملك
Chapter Number	67th
Para Location	29th para in Quran
Core Meaning	Dominion
Meaning of Al-Mulk	Kingship
Number of Ayahs	30
Total Words	337 Words
Main Sections	3 (the nature of Allah, the creation of the universe, and the Day of Judgment)
Place of Revelation	Makkah
Number of Rukūs	2 (Ayat 14 to 30)
Number of Manzil	7 Manzil

19 Attributes of Allah Mentioned In Surah e Mulk

Surah e Mulk speaks about Allah (Creator) in a way that makes people feel more connected to Him. It highlights various emotions and behaviors that encourage individuals to prioritize their relationship with God. Surah e mulk also introduces many different names and qualities of Allah Almighty that show how powerful He is and how much control He has over everything. Here is a list of 19 descriptions of God that we can find in this mighty Surah:

• The Owner of All Power (The one who controls everything in existence)
• The Life-Giver and Death-Bringer (The one who creates life and death)
• The Perfect Creator (The one who makes everything without any flaws)
• The Creator of Seven Heavens (The one who made the layers of the sky/universe)
• The All-Seeing (The one who sees everything, no matter how small or hidden)
• The Decorator of the Lower Heaven (The one who made the sky beautiful with stars)
• The Protector (The one who guards and watches over everything)
• The All-Hearing (The one who hears everything, even whispered secrets)
• The All-Knowing (The one who knows everything, big and small)
• The Gentle One (The one who is kind and understanding)
• The All-Aware (The one who is fully aware of everything that happens)
• The Earth-Maker (The one who made the earth easy to live on)
• The Provider (The one who gives food and everything needed for life)
• The Resurrector (The one who will bring everyone back to life)
• The Most High (The one above all others)
• The Sustainer (The one who keeps everything going)
• The Rain-Sender (The one who provides water from the sky)
• The Most Merciful (The one who shows kindness and care)
• The Only One (The only true god, with no partners or equals)

Also Read Surah Mulk in Hindi and Surah Mulk in Urdu for better understanding.

Complete Theme of Surah Al-Mulk

Surah al Mulk (Chapter of the Quran) is divided into six parts, each part focusing on a different topic and different theme. When you look at it carefully, you can see that these parts flow smoothly from one to the next and are completely arranged in a balanced way. This organized structure shows the Quran’s beautiful and remarkable way of expressing ideas.

Section One (Verses 1-5): Allah is Powerful

The first section (1-5) introduces the main themes of Surah Mulk. It describes Allah Almighty as the giver of all good things that we see in our world. After showing Allah’s kindness, it tells us that He oversees everything in the universe and guides our lives. It explains that Almighty created life and death to test us and see who faces life’s challenges while keeping their faith and belief strong.

Section one ends by talking about the signs of God in nature, especially in the perfect way the sky is made and how beautiful the stars are, how the universe is created perfectly. We are told about how, in the spiritual world, there are devils who try to eavesdrop on the conversations taking place between angels in the heavens. These examples show how God has complete control over everything—the physical world we can see and the spiritual world we cannot see.

1. Blessed is the One in Whose Hands rests all authority. And He is most capable of everything.	تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ
2. ˹He is the One˺ Who created death and life in order to test which of you is best in deeds. And He is the Almighty, All-Forgiving.	ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ
3. He is the One who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate. So look again: do you see any flaws?	ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ
4. Then look again and again—your sight will return frustrated and weary.	ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًۭا وَهُوَ حَسِيرٌۭ
5. And indeed, We adorned the lowest heaven with ˹stars like˺ lamps and made them ˹as missiles˺ for stoning ˹eavesdropping˺ devils, for whom We have also prepared the torment of the Blaze.	وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًۭا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ

1. “Blessed is the One in Whose Hands rests all authority. And He is most capable of everything.”

In 610 CE, when Muhammad ﷺ began teaching about Islam, most people in Mecca believed in many other gods. They thought these gods could improve their fortunes, bring them good things, and act as intermediaries with the highest god.

This was a common belief among the Arabs at that time. When Muhammad ﷺ and his small group of followers preached the idea of one god (Allah), the powerful leaders of Mecca mocked them and tried to silence their message. The main tribe in control was called the Quraysh, who held power over the Meccan city.

During this difficult time, Allah Almighty revealed Surah Mulk by saying: “Blessed is the One who holds all power.” Speaking these words in public was very risky because it went against what the leaders believed and taught. The first word ‘tabarak’ comes from the same root as ‘barakah’, often translated as ‘blessings’. However, it more accurately refers to having a special goodness that exceeds expectations.

Meaning of Tabaraka:

Thomas Carlyle, a famous writer, once reflected on how incredible it is for one person to accomplish so much. He was impressed that in under 20 years, the Prophet (PBUH) was able to unite different groups who used to fight each other, and help them become a strong and advanced society. This highlights part of the meaning of “Tabaraka.”

A Tunisian scholar named Ibn ‘Ashur points out another important meaning: showing or displaying a quality. For example, a king who is very powerful but doesn’t use his power won’t be called a powerful king. Right! Similarly, Allah is not just the source of all goodness; He shows this quality throughout His creation so that everyone can recognize and appreciate it.

When we combine these meanings, we understand that ‘tabaraka’ means that Allah is the source of all goodness. This goodness is immense and always present in the world around us, though it appears in different amounts.

This meaning is supported by another verse from the Qur’an, where Allah says, ‘Blessed is the One Who sent down the Standard to His servant.’ (Al-Furqan 1-77) By sending down the Qur’an, He showed His goodness to humanity in a clear and remarkable way.

According to Ibn Kathir, a well-known scholar of the Quran, the phrase “In Whose Hands rests the Kingdom” means that Allah has control over everything in the universe as He wishes. No one can challenge His decisions or question His actions.

The Arabic word “Mulk,” which means kingdom, indicates that Allah has total authority and power over everything. This idea connects naturally at the end of the verse, where it says that Alla’h Almighty can do anything.

The statement “In Whose Hands rests the Kingdom” becomes more impactful thanks to three specific techniques:

• The sequence of the words has been changed to say “in His hand lies the kingdom,” instead of the simpler version “the kingdom lies in His hand.” According to Ibn ‘Ashur, this creates exclusivity in the sense that this wording emphasizes that the kingdom only belongs to God and no one else.
• According to Imam al-Zamakhshart, the word ‘yad’, translated as ‘hand’, is used metaphorically to express total control, power, and dominance.
• By using the phrase “the kingdom” instead of just “kingdom,” it highlights that the Almighty has control over every part of existence and everyone in it. He takes care of and guides all beings.

The verse concludes with a phrase frequently mentioned in the sixty-seventh chapter: “And He is capable of everything.” Ibn ‘Ashur explained that this phrase serves a general purpose, expanding the meaning to include things that might not have been mentioned in the previous verse, which talks about God’s control over the kingdom.

In this verse 1, Allah specifically discusses His control over the kingdom of this universe. However, this idea is then extended to include not only everything beyond this universe but also what exists in the spiritual realm. The last word of the verse 1, “qadir,” comes from the root word “qadar,” which means to determine, decree, and have ability. All these meanings relate to the concept of having the power to set limits and restrictions.

The main message of this phrase can be seen as a response to anyone who attributes power and control to anyone other than Allah, such as polytheists who believe in idols.

The Beginning & End of Verse – 1

The first verse shows a beautiful and meaningful contrast. It begins by describing Allah as the source of endless goodness and blessings. Then, it ends by highlighting that everything else in creation has limits and boundaries set by Him. This comparison emphasizes Allah’s unlimited generosity, especially when contrasted with the limited nature of human life.

The great religious Companion, Ibn ‘Abbas, explained what it means to believe that Allah controls everything. He taught that the [Almighty] alone has the power to raise people up or bring them down in status, give life and end it, make people wealthy or poor, and give or withhold things from people. This teaches us that our future, our joy, and our troubles all depend on allah alone.

The great religious companion, Ibn ‘Abbas, explained the meaning of believing that Allah controls everything. He taught that the Almighty alone has the power to raise people’s status or lower it, to give life and end it, to make people wealthy or poor, and to grant or withhold things from them. This teaches us that our future, our joy, and our challenges all depend on Allah alone.

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ

2. [He is the One] Who created death and life in order to test which of you is better in deeds. And He is the [Almighty], The Extremely Forgiving.

Having power over someone’s life means you have complete control and authority over them. When you can create something from nothing and influence how it grows, develops, and its future, it gives you even more authority, almost like a god. This can make the person whose life you control feel a deep sense of gratitude and obligation.

This is what [He is the One Who created death and life] means. Allah alone holds such capability and power.

From our human point of view, when someone takes control of another person’s life, it’s often seen as a cruel situation, like a ransom or blackmail. The person takes advantage of that power and uses it for their own interests and benefit.

But how does God use His power? The ayah no. 2 explains that the Almighty’s power and control over humanity is not used against them but rather used to test which of you is better in deeds. Life and death are things we all know about. However, the second verse encourages us to consider what is beyond these two aspects, including God’s will, wisdom, and how He tests us and manages everything

Life and death are two different things we all know about. However, the second verse encourages us to consider what is beyond these two aspects, including God’s will, wisdom, and how He tests us and manages everything.

What is the Link Between Verse 1 & 2?

Islamic scholars who study the Qur’an emphasize that the first verse of Surah Mulk highlights Allah’s power and authority. It mentions that the kingdom is in His hands, showing that He has full control over everything, including humanity and their lives.

Allah’s kingship is absolute; He not only holds authority over the universe, but the life that exists within it is also under His complete control. No earthly king can compare to this. Even the most powerful kings in history, who were loved and supported by their people, ultimately feared one thing: the control over life and death, which is beyond any human power.

Most people focus only on their daily lives and what’s right in front of them. They rarely think about anything beyond what they can physically see and feel in this world. They are, so to speak, locked within the cage of their current life on earth.

[He is the One] Who created death and life in order to test which of you is better in deeds. Though many translate the Arabic word ahsan as ‘best’ it can also mean ‘better’.

The phrase means that Allah tests people to give them a chance to improve and grow closer to Him. This idea of getting better speaks to everyone because we all want to become the best version of ourselves. There’s a difference between “better” and “best.” When we talk about being better, we focus more on the journey rather than just the final result.

For example, in a race, if someone asked, “Who was the best player?” and then asked, “Who did better?” the answers could be different. “Better” could refer to someone who improved the most, worked the hardest, or faced the toughest challenges.

The Arabic word for “to test you” is ibtila. It mainly means to test, examine, or put someone through a trial. The word ibtila is a stronger version of the word bala, suggesting that life’s tests will be thorough and ongoing. The first part of verse 2 explains that God has designed life to include tests and challenges. Interestingly, the Qur’an states that these tests can come in both good times and bad times. For example, Allah says in the Qur’an: “We test you [O humanity] with good and evil as a trial.” (Al-Anbiya 21:35).

The great king Prophet Sulayman was blessed with tremendous power, fame, and unlimited wealth. When he saw the throne of Queen Sheba in front of him, he said, “This is a gift from my Lord to see if I am thankful or not” (Al-Naml 27:40).

Now, the question then arises: why does God create life full of challenges and tests? The answer is found in the next part of the verse: it is to find out who among you does good deeds.

The ayah No. 2 to test which of you is better in deeds has been interpreted in a number of ways. It is said that upon reciting Surah e mulk, the Prophet ﷺ stopped when he reached [which of you is better in deeds] and said,  “The most wary of what God has forbidden and the quickest to obey God.”

However, the narration is not considered to be authentic by many scholars and so other interpretations have been put forward:

1. Which of you is better in using their intellect?
2. Which of you is better in being mindful of death and preparing for it.
3. Better in obeying Alla’h and being wary of violating His prohibitions.
4. Better in terms of sincerity and being more correct in terms of adhering to the Sunnah.
5. Better in terms of being less worldly and materialistic.

Finally, the use of the word “better” instead of “more” highlights the importance of intention and sincerity. This is because, had Allah said, ‘To see which of you does more good deeds,’ the focus would be more on quantity over quality.

The Two Names: The Almighty & The Extremely Forgiving

These two names of Allah wrap up the verse 2 and clearly express its meaning. Verse 2 tells us that Allah is in charge of our lives and destinies, showing His power as Al-Aziz, which means the Almighty. The verse also convey that life has been designed as a test to see who can handle challenges with faith. Allah wants to offer forgiveness and rewards because He is al-Ghafur, the Extremely Forgiving. These two names highlight the concept of testing people.

For Example: Let’s say, In order to be a judge in any competition, the person needs to have the power and authority to make decisions that others respect and cannot challenge.

The verse 2 describes Allah as being Al-Aziz, which means to have power and dominance, but also implies having the power to punish those who reject and failed the test of life.

But, as for the believers, they are reminded that Allah is al-Ghafur, which means He forgives and hides people’s mistakes. This serves to motivate them to pass the life’s challenges, as forgiveness will lead to Jannah. Allah also says, “I am truly Most Forgiving to anyone who repents, believes, does good deeds, and stays on the right path.

ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ

3. ˹He is the One˺ Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate. So look again: do you see any flaws?

ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًۭا وَهُوَ حَسِيرٌۭ

4. Then look again and again—your sight will return frustrated and weary.

In verse 1 of Surah Mulk, Allah’s greatness and control over the universe are explained in more detail. Humans are just a tiny part of the entire universe, which is made up of matter and energy. Even though the universe is incredibly vast, it is only one of seven heavens. In verse 3, Surah Al-Mulk states, “He is the One Who created seven heavens, one above the other.

Some people rarely look beyond the beautiful blue sky to see God’s hand that brought them into existence or the perfection with which they manifest. The phrase “one above the other” means that the seven skies are layered perfectly on top of each other, without any gaps or unevenness. This is why the next part of the verse says, “You will never see any imperfection in the creation of the Most Compassionate.

Even though the word tafawut has been translated as ‘imperfection’, it originally refers to the gap in between the fingers. Other specialists in the Arabic language explain it to mean something that lacks proportion or balance such that parts of it fail to connect with other parts. In the context of the verse, it means that even though the skies Allah has created are separate entities, they are seamlessly connected in harmony.

The verse broadens its meaning to include all of God’s creations, such as nature. It highlights the balance and precision found in everything around us. Instead of saying, “You will never see any flaws in the skies,” it uses the term “creation.” This creation is called the work of the Most Compassionate (al-Rahman), as if to say, the absence of imperfections in nature is a reflection of Allah’s mercy, care, and compassion for humanity.

He aims to make life easier for them in a neat and organized manner. Watching nature, even through a wildlife documentary, should be a spiritual experience that connects the soul to Allah. Then verse 3 challenges the critic to find any mistakes using their own judgment rather than just accepting what’s being said. It asks them to look closely: do you see any mistakes? Here, “mistakes” refers to things like cracks or large gaps.

Why Use The Same Word (Imperfections And Flaws)?

In verse 3, two words have been used that have almost similar meanings: imperfections (tafawut) and flaws (futur). In modern English, the difference between the two is hardly noticeable, but in Arabic, the difference reveals the wisdom and perfection in Allah’s speech.

As for the word ‘imperfections’ (tafawut), it comes from the root word fawt, which means a gap in between the fingers. The word ‘flaws’ (futur) comes from the rootfair which refers to a hole made in the ground for a well. The difference between the two terms is that “tafawut” refers to small gaps that are hard to notice from far away, while “futur” describes bigger gaps, large enough for a well to flow out of, which can thus be seen from a distance.

Reading these details back into the verse can reveal a subtle point of benefit. The verse 3 first stated that there are no imperfections in nature and that if people were to examine nature themselves, they would not see any flaws. In my opinion, a possible reason for this could be that Allah is demonstrating, through the choice of words, that whether you observe nature from a distance or under a microscope, you will never spot any imperfections.

What is the link between verses 2 and 3 of Surah Mulk?

When we connect this idea of nature being an expression of Allah’s mercy to the previous verse 2 about how life was created in order to test people, we can say that the tests and hardships Allah decrees for people are also a manifestation of His mercy. These tests and trials are part of Allah’s plan and play a key role in helping believers grow and become better.

When asked which human beings suffer the toughest challenges, the Prophet ﷺ replied, “The prophets are tested the most, followed by those who are most like them. A person’s tests depend on their level of faith. If their faith is strong, their challenges will be greater. If their faith is weak, their tests will be lighter.

Regarding the challenges that believers face, another saying of the Prophet ﷺ states, “No tiredness, illness, sadness, pain, or trouble comes to a Muslim—even something as small as a thorn prick—without God removing some of their sins through it.” In this way, difficulties can be seen as a blessing because they offer chances for growth. Another saying mentions, When God wants to help someone, He gives them trials to face. (Saḥiḥ al-Bukhārī 5645)

Ayah 4 stresses the idea of God’s creation being flawless. It urges the critic: Then look again and again—your sight will return frustrated and weary, where karatayn is to look over and over again. This means if people have doubts about God’s existence and why He should be worshipped, they need only observe and study the world of nature, its design, organisation, and beauty, as this would cause them to realise certain spiritual truths that the soul finds difficult to deny.

The instruction to look over and over again also implies that the more humanity studies nature, the more details and wonders it will reveal to them, which, in turn, would create a deeper conviction for those with sincere hearts in the existence of Allah.

When people keep using products that are made by humans, they tend to lose interest and excitement over time. For example, when someone buys a new phone, no matter how advanced it is, with cutting-edge technology, the excitement fades quickly. After a while, they start to notice its flaws and imperfections.

Verse 4 ends with your sight will return frustrated and weary, which is referring to the eye that tries hard to find defects in Allah’s creation. Such a person will become increasingly frustrated at the lack of flaws he wishes to find.

This also means that the person will feel similar to how someone feels when they fail to see their mistakes. It’s like when a proud person who was sure they were right suddenly realizes they were completely wrong. The verse describes this moment as one where their face shows frustration and exhaustion.

وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًۭا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ

Ayah 5. And indeed, We adorned the lowest heaven with ˹stars like˺ lamps, and made them ˹as missiles˺ for stoning ˹eavesdropping˺ devils, for whom We have also prepared the torment of the Blaze.

While the previous verse 4 mentioned how the seven skies are stacked on top of one another, this verse 5 focuses on the beauty of the first sky by saying, And indeed, we adorned the lowest heaven with [star-like] lamps. The stars that light up our night sky were made beautiful by design. Stars are described as masabih, which means ‘lanterns’, because they light up the night sky. They are inherently bright with varying levels of light and shades, just like lanterns.

Just like decorations arranged nicely on a shelf, Allah has filled our world with stars to make it more beautiful and pleasing to look at. This shows the love and care Allah has for people. Additionally, the beauty we see in creation reflects His divine beauty. As the Prophet Muhammad (SAW) said, “Allah is beautiful, and He loves beauty.

The verse 5 also explains another function of the stars. Allah سُـبْحانَ الله says He has made them [as missiles] for stoning [eavesdropping] devils. This shows us that beyond the dimensions of the physical world, there lies a parallel spiritual world that often intersects with the physical realm.

So, it means the stars, though millions of miles away, serve two purposes in the service of humanity. Firstly, they light up the night sky as decoration and manifestation of His beauty. Secondly, stars are used by angels as weapons to frighten off devils attempting to eavesdrop into heavenly decrees that affect human lives. If the devils were able to get this information, they would use it to hurt others.

According to Imam al-Qurtubi’s explanation, angels don’t actually throw the stars themselves at devils. Instead, they use the stars’ energy to create flames, which they then use as projectiles against devils. This interpretation raises questions about the common belief that shooting stars are related to this idea.

According to a famous saying attributed to Qatadah, one of the foremost commentators from the third generation of Muslim scholars, he says, The creation of the stars is for three things:

• Decoration of the nearest heaven.
• Missiles to hit the devils.
• Signs to guide travellers.

Only the first two functions are mentioned in this ayah 5.

How can the stars be used to kill devils when devils are made of fire?

To answer this question, it is necessary to understand the nature of the Jinn. Firstly, Jinn are of two types: believers and disbelievers. Disbelieving Jinn are devils who consider themselves to be the soldiers of Iblis. It is these types of Jinn that are being spoken of in the verse 5.

Secondly, the Qur’an explains that all Jinn are created from a smokeless fire. However, being made from fire does not necessarily make them immune to the power of heat. Just like human beings are created from clay, yet the same clay can be used to create a brick and kill a person, so too can fireballs kill the devils. In this sense, there is no contradiction in the verse of Surah al-Mulk.

Also, when we read that the stars are a source of immense beauty and benefit, and at the same time a source of great pain and suffering for the devils, it allows us to appreciate how Allah is in complete control of what benefits and what harms. He is the One who transformed the blazing fire into a cool sanctuary for Abraham (a.s), and likewise transformed the staff of Moses into a poisonous snake.

The lesson I personally learn from this verse 1–5 is that hard times and suffering can actually bring people closer to Allah and inspire them to make positive changes in their daily lives. So we should try to stay hopeful during tough situations, because Allah Almighty oversees both the good and bad things that happen to us. Alhamdullih, the good blessings we have today might be answers to prayers we made when we were struggling during tough times.

Section Two (Verses 6-12): Heaven & Hell

Section two is a hard-hitting verse that strongly describes what happens to those who reject and don’t believe in Allah as the highest power over everything. It describes Hell as if it is a wild, raging beast that breathes heavily as it lies in wait for its inhabitants: They will hear it drawing in its breath when they are thrown in (verse 7).

It also describes the sense of deep regret and remorse that people who disbelieved will feel as they are hurled into the pits of Hellfire. Here, people will confess and plead for salvation from the depths of their hearts, but to no avail. The people of Paradise are also painted, perhaps only to further the sense of anguish felt by those destined to have no share of it.

6. Those who disbelieve in their Lord will suffer the punishment of Hell. What an evil destination!	وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ
7. When they are tossed into it, they will hear its roaring as it boils over,	إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًۭا وَهِىَ تَفُورُ
8. Almost bursting in fury. Every time a group is cast into it, its keepers will ask them, ‘Did a warner not come to you?’	تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌۭ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌۭ
9. They will reply, “Yes, a warner did come to us, but we denied and said, Allah has revealed nothing. You are extremely astray.”	قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌۭ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَـٰلٍۢ كَبِيرٍۢ
10. And they will lament, “If only we had listened and reasoned, we would not be among the residents of the Blaze!”	وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَـٰبِ ٱلسَّعِيرِ
11. And so they will confess their sins. So away with the residents of the Blaze!	فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًۭا لِّأَصْحَـٰبِ ٱلسَّعِيرِ
12. Indeed, those in awe of their Lord without seeing Him will have forgiveness and a mighty reward.	إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ

Must Read the Surah Mulk in Roman english for better arabic text understanding.

وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ

6. Those who disbelieve in their Lord will suffer the punishment of Hell. What an evil destination! 

Just like the devils lurking in the skies above will not escape Allah’s punishment, so too will the disbelievers on earth be unable to escape it. A contrast can therefore be seen in verses 5 and 6, as if to say: the order in which the Almighty maintains the heavens by empowering the angels to harness the power of stars to use as weapons against the eavesdropping devils should serve as a reminder that He equally desires order to manifest itself here, upon the earth, if not more so.

After all, Alla’h almighty has declared that human beings hold a special status. before His eyes. A verse in the Qur’an says, Indeed, we have honored the children of Adam. Hence, those who disrupt such order will suffer the punishment of Hell. What an evil destination! (Al-Isra 70)

Finally, the brightly glimmering stars that decorate the night sky, as mentioned in verse 5 of Surat al Mulk, are a sign for human beings to reflect over and appreciate that they too, like the stars, have a purpose in life that connects them back to their creator.

Quranic Expression:

The Arabic wording of this verse is set up to highlight the criminals instead of their punishment. Normally, the phrase “adhabu jahannam” (the punishment) would come first in the sentence. However, in verse 6, these words are placed later, after the predicate. In my point of view, the verse is designed to draw more attention to the people being punished rather than the punishment they face.

This creates a rhetorical effect that shifts the reader’s attention from the punishment to the criminals themselves. as if to say: of all the crimes they could have done, their greatest offense is not believing in their Lord.

Moreover, the use of the word “rabb” for God references His caring and loving nature, which the criminals chose to reject. Finally, by highlighting the crime of disbelief, verse 6 reminds the reader about the justice of Allah. Punishment is only given to those who are guilty of committing a crime.

إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًۭا وَهِىَ تَفُورُ

7. They will hear it drawing in its breath when they are thrown in. It blazes forth.

تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌۭ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌۭ

8. Almost bursting in fury. Every time a group is cast into it, its keepers will ask them, “Did a warner not come to you?”

So, the vivid descriptions from the depths of Hell are now shared to intensify the warning given in verse 6. They will hear it drawing in its breath when they are thrown in, referring to the moment the disbelievers will be tossed into the fire of Hell like lumps of wood tossed into a huge fire—a once honoured creation of God now fallen from grace due to arrogance and disbelief.

As they are about to land into the scorching fire, they hear it drawing in its breath (shahlq), where the word shahiq refers to a hideous, terrifying sound. This depicts Hell as a wild beast breathing heavily as it devours its prey, showing complete contempt for them. The words it blazes forth translate as tafur. The origin of this word fara means ‘to boil, flare up or burst.’ It is usually used to describe water when it boils over the pan (fawr al-ma).

This clearly captures the reaction of Hell: as it consumes the people, it furiously erupts, flames raging out of anger on behalf of the Almighty. The rage is so intense that the next verse says that it is almost bursting in fury. The word bursting translates as tamayyuz, which means ‘to separate out things that appear similar.

This is like a scene playing out in which the dense fire of Hell erupts and expands outwards, unleashing flames into the air. Where does this rage stem from? Imam al-Biqa explains that ‘its rage is on behalf of its master’, as if to say: it sees the disbelievers as the enemies of its master. The Prophet (SAW) added more details to this scene when he said, ‘Hell will be brought on that Day [tied down] with seventy thousand chains, and at the end of each chain will be seventy thousand angels, trying to control it.’

However, the Qur’an never mentions punishing people except that it refers to their crimes alongside it. This is why, after describing the horrific nature of Hell and the torture people will face there, verse 8 goes on to reveal the crimes they committed. Every time a group is cast into it, its keepers will ask them, Did a warner not come to you?

The word used for group fawj, which, unlike the words ta’ifah, nafar, and hizb—all used to refer to a group elsewhere in the Qur’an—refers to a dense crowd of people. This then reflects the sheer number of people that will be thrown into Hellfire.

Moreover, the word kullama, translated here as every time, suggests that after one dense crowd of people has been dispatched with, another group will follow closely behind them. Yet again, the element of justice is brought to the reader’s attention, as when this punishment is being meted out, the Angels, who are the keepers of Hell, will ask, “Did a warner not come to you?”

This question emphasizes that these individuals were given many warnings and opportunities to improve their lives. Imam al-Alusi, a respected Islamic scholar from Baghdad during the Ottoman period, commented on this verse, stating that the question creates a kind of mental suffering that adds to their physical pain.

This conveys the questioning as more of an interrogation, which will create a sense of anguish for these people as they cannot dispute the fact that a warner did indeed come to them. Let me give you an example: This can all be likened to a scene from prison where the newly arrived inmates are taunted by the guards who remind them of their crimes as they lead them to their cells.

قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌۭ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَـٰلٍۢ كَبِيرٍۢ

9. They will say, ‘Yes indeed, a warner did come to us, but we denied him and said, “Allah has sent nothing down. You are all just greatly misguided.'”

When the questioning starts on the Day of Judgment, all the pride and arrogance people have will disappear. They will honestly admit to their wrongdoings and acts of disobedience. They will acknowledge, “Yes, a messenger did come to us, but we denied him and claimed that Allah has sent nothing down.”

As each group is about to be thrown into Hell, they will all express their regret. However, by that point, it’s too late for them to confess or change their ways. This message encourages us to take the opportunities of this life with both hands and use them to do good, worship God, and benefit humanity. Do this before it is too late.

The disbelievers, specifically, will recall the manner in which they dismissed the call of their Messengers; they would scoff at them by saying, Allah has sent nothing down. They would oppose them, undermine them, and make a mockery of their message. Such behavior would hurt the Messengers and sometimes make them even question themselves. A verse in Surah al-Kahf provides insight into the type of pain the Prophet Muhammad ﷺ would experience as a result of this.

In this verse 9, the Almighty reassures the Prophet: Now, perhaps you [O Prophet] will grieve yourself to death over their denial if they [continue to] disbelieve in this message.

In reality, there was never anything strange about the call of the Messengers; people were simply unwilling to let go of their lifestyles and adopt the path of faith and devotion. The last part of verse 9, You all are just greatly misguided, can be understood as an extension of the disbelievers confession or a separate comment being made by the keepers of Hell in response to the confession.

How many Messengers did each nation receive?

Interestingly, the verse ends using the plural pronoun antum (you all), even though each nation was typically sent only one Messenger. Why then would each group confess to calling multiple Messengers misguided? What makes this even more intriguing is that verse 9 began by speaking in the singular: ‘Yes indeed, a warner did come to us, the word warner (nadhir) being singular, referring to the one Messenger that was sent to them, yet they end by saying: You are all just greatly misguided. To delve into:

Firstly, it should be noted that some nations were sent multiple messengers. The story of the People of the Town in Surah Yasin states that three Messengers were sent at the same time to one nation. There is also the case of Pharaoh, who was challenged by two messengers: Musa and Harun. However, the majority of people were sent only one Messenger.

Secondly, the plural pronoun at the end reflects the fact that every nation will confess to the same crime of rejecting their messengers in a similar manner. Therefore, even though each nation received only one Messenger, they all rejected them. Thus, You are all just greatly misguided can be understood as a summary of the quote of all the disbelieving nations.

Lastly, it is possible to understand that verse 9 distinguishes between the Messenger and his followers. In the beginning, the disbelievers admit they did indeed receive a Messenger, but they called him and his followers misguided, hence the appearance of the plural pronoun. This explanation is suggested by Shaykh Ibn ‘Ashur.

The Qur’an presents a unified message, allowing us to compare and contrast different sections to gain deeper understanding and wisdom. For example, in verse 9 of Surah al-Mulk, disbelievers claim that God hasn’t sent anything down. A similar statement appears in Surah Yaseen, where disbelievers say that the Most Compassionate hasn’t sent anything down. The difference in wording is small, but it highlights the same meaning.

Both verses seem to be telling us what the disbelievers say to their messengers. Why is it the case that in Surah Yasin, the disbelievers referred to God as al-Rahman, the Most Merciful, whereas in Surah al-Mulk they referred to Him as Allah?

Every word choice and turn of ayat in the Qur’an is chosen based on Divine Wisdom, making it the most suitable and eloquent choice to fit that sentence. In this instance, the answer may lie in the fact that Surah Mulk is primarily a message of warning and admonition. Before this verse, many verses relating threats and punishments of destruction were already delivered.

For this reason, calling God as being merciful would not suit the broader context. The disbelievers will say these words at a time and place when they are suffering in the afterlife. As for the verse in Surah Yasin, the people who refer to God as All-Merciful are those who believe they are enjoying God’s blessings on earth: due to them having wealth and power, they think of Him as being al-Rahman.

وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَـٰبِ ٱلسَّعِيرِ

10. And they will lament, “If only we had listened or used our intellect, we would not be among the residents of the Blaze!”

The verse 10 draws a distinction between hearing and listening in the context of accepting the truth. The idolaters of Makkah would have heard the advice of the Prophet ﷺ. In fact, they would have had the blessing of hearing him recite the revelation the moment it was revealed from the heavens, but they refused to pay attention, open their hearts, and listen to it.

It’s important to understand the difference between being able to hear physically and being able to hear spiritually. Just because someone can listen with their ears doesn’t mean they truly understand the message. In fact, a sincere person who is deaf might be more deeply moved by the message of the Prophet ﷺ than those who can hear perfectly.

In Surah Baqarah, we learn that being made spiritually deaf is a form of punishment from Allah: Allah has sealed their hearts and their hearing, and their sight is covered. They will suffer a tremendous punishment.

Another verse suggests that there is a connection between this punishment and specific wrongdoings. It says, “Woe to every sinful liar.” These people hear Allah’s messages being recited to them, then persist [in denial] arrogantly as if they did not hear them. So give them good news of a painful punishment.

Another reason why verse 10 draws our attention to the two faculties—hearing and the intellect—is because both are fundamental to establishing human accountability before God. When a person is unable to hear the truth or does not have a sound mind to act on it, he is not held to account for his actions. Furthermore, a person will first hear the message of the Prophet Muhammad, and then their intellect will confirm its truthfulness.

However, the two could be looked at separately since the ayat 10 separates them with ‘or’ (aw): If only we had listened or used our intellect. This suggests that even without hearing the full message of the Prophet ﷺ, a human being can arrive at certain truths and correct moral judgments simply based on their intellect.

This then redefines our understanding of what intellect is and who should be called an intelligent person. Above all else, true intelligence is when a person recognizes the truth, embraces it, and acts upon it. Otherwise, a person should not be considered intelligent, even if they have a high IQ. Instead, such people will be among the residents of the Blaze!

The Blaze, or sa’ir in Arabic, is another name for Hell. Linguistically, it refers to a raging fire whose flames are intense. From its origin comes the word sur, which means ‘appetite’ or ‘hunger’.

The same word sur can also refer to madness or insanity. Finally, the Arabs would call an iron rod used to poke a log fire a misar from the same root as sa’ir, due to its effect on the fire, increasing its heat and causing the flames to rise. All of these meanings could be used to further paint a graphic picture of Hell as a wild beast with an insane appetite for its inhabitants.

فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًۭا لِّأَصْحَـٰبِ ٱلسَّعِيرِ

11. And so they will confess their sins. So away with the residents of the Blaze!

The terrifying events of the Final time, along with the horrors of the Day of Judgement, will be so shocking and overwhelming that even the most arrogant and conceited non-believers will openly confess to their wrongdoing. As the saying goes: admission is the foundation to all positive change… but not in the afterlife.

In the afterlife, confessing and admitting to past mistakes won’t change what happens to a person because the time to make things right was during their life on Earth. This point is emphasized earlier in Surah Al-Mulk, when the Almighty said: He is the [One] Who created death and life in order to test which of you is better in deeds. This is why the response to their cries of guilt is simply condemnation: So away with the residents of the Blaze!

Interestingly, in Arabic, the central meaning of the word i’tarafa, translated in this verse as ‘confess,’ means ‘to know, recognize, and acknowledge.’ This highlights the fact that these people are confessing to committing crimes that they knew were wrong.

They felt a sense of unease and guilt in their hearts and, more importantly, that they could have done better to avoid those mistakes. This shows they are aware of their actions because people only feel guilt when they know they could have improved the situation.

For instance, if a GCSE-level student was made to sit an A-level exam, he would not feel ashamed for failing to pass it. It is only when someone fails to do something they are fully capable of doing that a sense of shame and guilt arises.

In fact, the feeling of guilt and anguish that one could have and should have done better becomes a source of psychological punishment in and of itself. The verse 11 then tells us that this will be compounded by a physical form of punishment: So away with the residents of the Blaze!

Some scholars have understood So away with the residents of the Blaze! as a type of prayer made by God against them and therefore denote a judgment. It implies they will now be far removed from His mercy. The word suhq, translated here as ‘so away with,’ literally means to move far away to an uncharted territory and is being used to express shock and contempt.

The word blaze (means sair) has now been mentioned three times in Surat Mulk and has been explained as referring to a raging fire with intense flames. In the first instance, it was mentioned in the context of the devils (verse 5); in the second, it was in reference to humans (verse 10); and here, in its third occurrence, it combines both, referring to Sai’r as the home of both the devils and evil peoples.

Allah the Almighty does not treat anyone unfairly. In a similar verse, the disbelievers even bear witness that they deserve Hellfire, crying out, “Yes, indeed!” But the word of punishment has come due for the disbelievers.

However, it is important to note that the door of tuba is wide open until the moment of death. As the Prophetic Narration states, “Allah accepts a slave’s repentance as long as the latter is not on his deathbed (that is, before the soul of the dying person reaches the throat).

How many words for Sin are there in the Qur’an?

In this verse 11, the word used for din is dhanb, which is one of at least eight different words used for sin in the Qur’an. Why is there diversity in word choice, and what makes the dhanb type of sin different from others? A cursory look through the Qur’an reveals that the following seven words all refer to acts of disobedience and sinning:

1. Junah means to lean towards sinning or criminal activity. It could refer to the intent to do something immoral, but not the act itself.
2. Hub refers to a great transgression. The Qur’an uses this word to describe the sin of people who steal from orphans and hence contains the element of being an oppressive type of sin.
3. KhatTi’ah literally means to miss the mark or overstep it. It can be used to refer to sins that were not premeditated.
4. Sayyiah refers to sins that are vulgar and as a consequence can make the appearance of the perpetrator become despicable.
5. Fahishah refers to the more indecent and shameful acts (i.e., more vulgar than the Sayyi’ah).
6. Munkar is a type of act that the hearts of morally sound people feel a sense of aversion towards.
7. Ithm literally means to delay or neglect to do something good; however, in the Qur’an, it is used to refer to the greatest of all sins: associating partners with Allah.

Interestingly, the great scholar Abu Hayyan said, “It [ithm] could also [refer to an act] which the soul feels an aversion to, and the heart is not at ease with.” Finally, we have the word dhanb, which is a general word that refers to both acts of indecency and self-harm.

From the root of this word, we find the word dhanab, which means a tail, like that of a fox. In Arabic literature, the tail of an animal symbolizes embarrassment. It could then be said that the dhanb type of sins are ones that cause embarrassment and shame to the person. The word “dhanab” can also mean “to follow around,” similar to how a tail follows an animal. This might help us understand “dhanab” better, as it suggests that sins can stick with a person and haunt them for many years.

From this perspective, we can see why Moses, when being told to return to Egypt after spending many years in exile, explained: “But they have a claim due to sin (dhanb) against me, so I fear that they will kill me”.

إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ

12. Indeed, those in awe of their Lord without seeing Him will have forgiveness and a mighty reward.

In contrast to those who are disobedient, believers will receive the forgiveness of their Lord and a great reward. This clear difference between the fates of believers and non-believers is a common theme in the Qur’an, often showing the two sides of the Day of Judgment together.

However, in this passage, only one verse talks about the wonderful future for believers after several harrowing verses that warn non-believers about their fate. Perhaps this one verse 12 could be seen as an extension of that warning itself, suggesting, “Think about what you could have received if you had listened and made changes: forgiveness and a great reward.”

These words themselves would be very punishing in and of themselves. But, what seems to strengthen this idea is the fact that the next verse returns to warning the disbelievers with a more direct tone: Whether you keep your words secret or state them openly, He knows the contents of every chest.

Through this contrast of punishment and reward, we are given the full meaning of the statement mentioned at the outset of Surah Mulk: In order to test which of you is better in deeds (verse 2). Having already mentioned the test, the Surah completes its account by speaking of the reward for passing that test: there is forgiveness and a great reward for those who fear their Lord, though they cannot see Him.

The expression those who fear their Lord though they cannot see Him is translating only one of two interpretations. The first being that this refers to their fear of God, whom they have never seen, and the second is their fear of Him when they are alone, unseen by any human eye.

Both characteristics are celebrated in the Qur’an as they reflect purity of faith, sincerity, and feeling reverence for God. They are the hallmark of a true believer, and together they qualify a person to receive what the Surah expresses in general terms as forgiveness and a great reward (referring to Paradise).

The great scholar of the Qur’an, Tahir b. ‘Ashur, commented on the sequence of the two rewards mentioned in verse 12, explaining why forgiveness comes before Paradise?

On the Day of Judgement, the believers will be worried about the consequences of their mistakes and may continue to live with the fear that they could possibly be punished later on, even if they managed to find a place in Paradise. Therefore, by first granting them forgiveness, this sense of fear and worry is removed, allowing them to freely enjoy the rewards of Paradise to the fullest extent possible.

In-depth Study:

Believing in the Almighty and the afterlife without seeing them shows how wise believers are. Unlike non-believers who admit, “If only we had listened or used our minds” (verse 10, Al Mulk), believers understand that faith in God makes sense, even if they cannot see Him.

For this reason, people who do this earn the wonderful reward of Paradise. The real challenge in this world (dunya) is to use our minds to search for the truth and to follow what the Almighty has shown us through His truthful prophets. He who succeeds in this test deserves every reward of God, and he who fails in it is not an intelligent person, even though he might be known as a great philosopher or scientist.

Section Three (Verses 13-22): Danger is imminent unless you change

Section three of Surah Mulk talks about how some people refuse to change their false beliefs. It includes verses that challenge those who feel overly comfortable and secure in their lives on earth. These verses awakening them to what the power of Allah’s Will may bring about.

The verses talk about the earth quaking beneath their feet to swallow them up. The Surah then shakes them even harder so that they realize that nothing can withstand Allah’s power, which they hardly ever take into account.

‘Is this your [pathetic] army who will aid you against the Lord of Mercy? Indeed, the disbelievers are only [lost] in delusion! (Verse 20).’

It then calls upon them to reflect on the flight of birds. a sign in nature and an aspect of creation they see frequently but don’t usually consider its deeper meaning. However, this moment of peace is just a brief break before more challenges and warnings come.

‘Who can provide for you if He withholds His provision? Yet they persist in their arrogance and aversion [to the truth]. (Verse 21)’

Section three ends by clearly describing such people, highlighting how worn down and unhealthy their condition is compared to those who humbly submit their will to Allah.

‘Now, who is better guided: the one who crawls facedown or the one who walks upright on the Straight Path? (Verse 22)’

13. Whether you speak secretly or openly—He surely knows best what is ˹hidden˺ in the heart.	وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ ۖ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
14. How could He not know His Own creation? For He ˹alone˺ is the Most Subtle, All-Aware.	أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
15. He is the One Who smoothed out the earth for you, so move about in its regions and eat from His provisions. And to Him is the resurrection ˹of all˺.	هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًۭا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ
16. Do you feel secure that the One Who is in heaven will not cause the earth to swallow you up as it quakes violently?	ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ
17. Or do you feel secure that the One Who is in heaven will not unleash upon you a storm of stones? Only then would you know how serious my warning was!	أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
18. And certainly those before them denied ˹as well˺, then how severe was My response!	وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ
19. Have they not seen the birds above them, spreading and folding their wings? None holds them up except the Most Compassionate. Indeed, He is All-Seeing of everything.	أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَـٰٓفَّـٰتٍۢ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَـٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ
20. Also, which ˹powerless˺ force will come to your help instead of the Most Compassionate? Indeed, the disbelievers are only ˹lost˺ in delusion.	أَمَّنْ هَـٰذَا ٱلَّذِى هُوَ جُندٌۭ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَـٰنِ ۚ إِنِ ٱلْكَـٰفِرُونَ إِلَّا فِى غُرُورٍ
21. Or who is it that will provide for you if He withholds His provision? In fact, they persist in arrogance and aversion ˹to the truth˺.	أَمَّنْ هَـٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّۢ وَنُفُورٍ
22. Who is ˹rightly˺ guided: the one who crawls facedown or the one who walks upright on the Straight Path?	أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ

وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ ۖ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

13: Whether you keep your words secret or state them openly, He knows the contents of every chest.

The Surah Al Mulk now turns its attention back on the disbelievers, as if to say: whether you try to hide your real motives or speak of them publicly in defiance, it is all the same because Allah’s knowledge is perfect, and, therefore, nothing is hidden from Him.

It can also be read as an explanation of the previous verse, underlining the reason why some people fear their Lord, though they cannot see Him—it is precisely because they were convinced that whether you keep your words secret or state them openly, He knows the contents of every chest. When a person truly internalizes this in their heart, they would feel embarrassed to even think of committing sins.

In-depth Study:

In life, you come across some people who are really good at reading others. They can guess what’s on your mind and can even complete your sentences for you. However, sometimes one can become confused and unable to figure out what’s going on in your own head until you sit and talk to someone about what’s on your mind.

This verse 13 is teaching us that when those thoughts or feelings first began to pass through your head, Allah knew of it in better detail than you came to know after all that discussion and introspection. Ultimately, the verse 13 is a wake-up call to be honest and genuine with Allah and the people in your life. Being aware of the extent of Allah’s knowledge can help correct the insincerity within your heart.

When a person becomes more sincere, he will worship Allah more often with greater humility and devotion. In a reassuring prophetic narration, we read, “Allah has accepted my invocation (dua) to forgive the passing thoughts that occur in the hearts of my followers, unless they put it to action or utter it.”

The verse 13 logically concludes itself by saying that Allah knows ‘the content of the chest, which implies that anything greater than a thought or feeling must, therefore, also be known.

The word ‘Alim’ is mentioned, which is the more intense spelling of the name Alim, both of which mean ‘All Knower.’ However, alim carries a more emphatic and powerful meaning. In the 50th chapter of the Qur’an, a greater insight is given into the scale of Allah’s knowledge: Indeed, it is We [Who] created humankind and [fully] know what their souls whisper to them, and We are closer to them than [their] jugular vein.

This is why secrets or confessions are all the same to the Almighty. Some scholars went as far as to analyze why Allah said He knows the secret and open words, instead of phrasing it as knowing the open and secret words.

Analyzing this, Imam al-Alusi states: ‘Secrets were mentioned before openly spoken words to show that they have been exposed and that what they had always feared (exposure) has now occurred. It is also a type of hyperbole to indicate Allah’s comprehensive knowledge, one that is all-encompassing of all that can be known, almost as though His knowledge of what they conceal is more than His knowledge of what they publicize, though of course in reality there is no difference.

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ

14: How could He who created not know, when He is the Most Subtle, the All-Aware?

This statement makes it clear as to the reason why the Almighty is aware of every hidden and apparent issue as stated in the previous verse 13: Whether you keep your words secret or state them openly, He knows the contents of every chest.

In fact, this challenges any who doubt the idea of God knowing what is in their hearts with a compelling rational argument, and that is to say: the designer and manufacturer of an item will automatically know the most about the product. What then if the product is only able to operate by the power and will of its Maker? Reflecting upon this is truly awe-inspiring.

It’s ridiculous to believe that anything can be hidden from Allah. After all, He created our minds, where we try to hide our true intentions. He knows every part of our minds and everything that happens in them. The intentions we think we can keep secret are also part of what Allah created, and He understands how they develop and where they reside.

How can He, who created all the systems and everything in the universe, not know what’s happening in it? He is the one who commands all the whole systems of the universe running smoothly. If we take a closer look at the Arabic wording of the verse, it reveals a deeper meaning. It goes beyond Allah knowing just the thoughts and intentions of people.

This is because the verse does not explicitly say, “How could He who created not know the thoughts or secrets of people?” Instead, it is left open: How could He who created not know… The implication of this is that His knowledge captures those thoughts and much more beside them—since everything in existence has been created by Him, He automatically knows everything about everything.

Another interpretation of the phrase is that the Arabic word man is the direct object, i.e., “Does He not know who He created?” In any case, the core meaning of this verse 14 resonates with the overarching message of Surah al-Mulk, which revolves around the power and control of Allah over the universe, as knowledge is a form of power.

Imagine you’re walking in a dark alley when a stranger asks you to give them your belongings. At first, you say no. But then this person starts telling you personal details about your life, including information about your family. They haven’t threatened you, but knowing so much about you gives them some control over the situation. This shows how having information can give someone power over others. f Allah knows everything about everyone, as mentioned in verse 14; think about how much power that means He has.

The verse 14 ends: when He is the Most Subtle, the All-Aware? which serves to increase the strength of the argument; as if to say, not only does He know about His creation on account of Him being their Maker, but He is also the Most Subtle (latif) and All-Aware (khabir).

The great scholar, Ibn Ashur, says these two Names not only underscore the message of the previous verse about Allah knowing people’s secrets but also go further to explain it by alluding to the fact that He knows even more hidden matters than the secrets that people keep in their chests.

Two Beautiful Names of Allah: Al-Latif and Al-Khabir

There are many names that refer to Allah’s knowledge and its all-encompassing nature. He is the All-Knowing, al-Alim, who knows things in the most complete and perfect manner; He is the Wise, al-Hakim, who knows how to perfectly apply His knowledge with wisdom. He is the Witness, al-Shahid, who possesses an eyewitness account of things; the Preserver, al-Hafiz; and the Enumerator, al-Muhsi, who knows the quantities of things and comprehends all.

As for the two names mentioned in verse 14, al-Latif and al-Khabir. Al-Latif can be translated as ‘The Subtle One or The Most Discerning.’ According to Imam al-Razi, the main meaning in this verse is actually focused on al-Khabir, which also emphasizes Allah’s understanding and knowledge of all the details around us. Shaykh Ibn ‘Ashur says that the meaning of al-Latif also includes the idea of Allah managing the affairs of the world with care and wisdom.

Deep Thought:

Allah is extremely subtle and caring in how He brings about change in our lives and creates transformation in the world. The journey of change can take a long time. Take the example of young Yusuf, who went from being in a deep, dark well to eventually becoming the ruler of Egypt, where it all began at the bottom of a hopeless well.

It was Almighty who guided Yusuf on his journey to success, leading him through many twists and turns. No one could have ever guessed how his life would turn out. The Qur’an tells us that after being reunited with his family and whilst looking back at his turbulent life, Yusuf says, with an almost newfound appreciation of who Allah is, “Indeed my Lord is subtle (latif) in fulfilling what He wills. Surely, He [alone] is the All-Knowing, All-Wise.

His life experience taught him that Allah is Latif. Appreciating this attribute of Allah can become a huge source of positivity for a person facing adversity and hardship.

Interestingly, the name al-Latif occurs seven times in the Qur’an, five of which are coupled with the name al-Khabir. The pairing of these names reveals even more insight and wisdom. It is like Allah is telling us that He plans out the events of the world in a very subtle but caring manner and that planning and governing is done based on expert knowledge of both the hidden and apparent.

When we plan in life, we do so oftentimes without proper consideration for all the factors at play; however, since Allah plans out our lives, and because He is al-Khabir, all the factors that need to be considered are incorporated into that plan. Knowing this should help us trust more in His plan than our own.

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًۭا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ

15: He is the One Who smoothed out the earth for you, so move about in its regions and eat from His provisions. And to Him is the resurrection ˹of all˺.

Amongst the countless favors that Allah has blessed humanity with is that He smoothed out the earth for you. Though human beings have inhabited this earth for over a hundred thousand years, how many have recognized this as a divine blessing and thanked the Almighty?

The words smoothed out are a translation of the Arabic word dhalul, which is normally used to describe an animal that has been tamed so that a human can use it as a mount or for labor. Its core meaning (dhull) revolves around the idea of subjugation and being humbled.

This word is used in this verse 15 to describe the earth’s nature as one by which people can use it for their own needs even though it is much larger and stronger than they are. It is as if a likeness is being struck of the earth being similar to a wild animal, that had it not been tamed and made humble by Allah, human beings would be unable to survive on it.

Deep Study:

Science helps us understand something amazing: the Earth is constantly moving in multiple ways, but we can’t feel it at all. It spins on its axis at 1,000 miles per hour. At the same time, it travels around the sun at 65,000 miles per hour. And our whole solar system, including Earth and the sun, moves through space at 20,000 miles per hour. Even with all this movement, we walk around normally and don’t notice anything. The Earth stays tilted at exactly 23.5 degrees while all this happens.

The experts in Qur’anic study explain the details of these four ideas of the earth being ‘smoothed out’ in a number of ways:

• The earth under us is soft enough that we can dig into it. This allows us to build our houses, find water to drink, and get useful materials like oil and gas from underground.
• The earth has been stabilized with mountains that prevent it from falling out of orbit. As mentioned in an-Nahl in the Quran: ‘He placed firm mountains on the earth—in case it should shake under you.
• Allah did not make the surface of the earth rough and irregular. For the most part, it is not a jagged, mountainous terrain but smooth, flat, and easily traversable.
• Allah did not make the ground out of hard metal like iron, as this would create unbearable heat conditions during the summer and extreme cold during the winter. Moreover, it would make farming and agriculture impossible.

This verse places these blessings before humanity’s eyes using a turn of phrase that everyone, regardless of whether they live in the concrete jungle or out in the countryside, can appreciate. The third view regarding the earth being smoothed out such that traversing it has been made easy for people lends itself well to the meaning of the second part of the verse: so move about in its regions and eat from His provisions.

The two parts are thus wonderfully linked as Allah ﷻ first informs us that He made the earth smooth and flat as if it is humbling itself to humans, and then He tells us to travel and explore its regions (manakib), referring to the furthest, most remote areas.

The ability to travel to such places, even the most remote parts of the world, is proof that He has smoothed it out for humanity (i.e., made it dhalul). In fact, the words and eat from His provisions suggest that people will be able to find resources and riches in even the most remote parts of the world or places of extreme weather conditions like the Eskimos do.

The verse 15 ends: And to Him is the resurrection [of all], where the word ‘resurrection’ is translating nushur. The root meaning of this word means to spread out, unfold, or scatter.

It is classically used to describe sheep being let out to roam after being kept in a pen at night. In this ayat, it means that people will come out of their graves on the Day of Judgment and scatter in all directions, filled with fear. As the Almighty says elsewhere in the Qur’an, “They will come out of their graves with their heads down, like swarming locusts.”

ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ ۝ أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ – وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ

16-18: Do you feel secure that the One Who is in heaven will not cause the earth to swallow you up as it quakes violently? Or do you feel secure that the One Who is in heaven will not unleash upon you a storm of stones? Only then would you know how serious my warning was! And certainly those before them denied [as well], then how severe was My response!

Whereas the previous verse employed gentle reasoning and encouraged reflection over nature to arrive at the truth, verses 16 and 17 warn people who have long felt secure in their life on earth that events such as earthquakes, tornadoes, and hurricanes can easily be unleashed upon them as a form of worldly punishment for ungratefulness towards their Maker: Do you feel secure that the One Who is in heaven will not cause the earth to swallow you up as it quakes violently?

The people living on earth benefiting from the way it has been smoothed out and yet failing to worship the giver of this gift need to realize that this blessing could easily be reversed and turned into a curse, bringing with it suffering and devastation.

This is very different from what was said in the previous verse. Verse 15 describes the earth as being gentle and accommodating. In contrast, this verse suggests that the earth can easily swallow you up. The message becomes even stronger with the phrase about the earth shaking violently, implying that Allah will make the ground tremble and shake while people are being pulled down into it.

A similar message is mentioned in the Qur’an: Say, “He [alone] has the power to unleash upon you a torment from above or below you or split you into [conflicting] factions and make you taste the violence of one another.” (Surah Al-An’am) See how we vary the signs, so perhaps they will comprehend.

Deep Analysis:

This verse highlights the complete control Allah the Almighty has over His creation, something further magnified by the fact that He is the One Who is in heaven, and yet from such a far-away place is able to control the ground beneath our feet. It also teaches us the importance of showing gratitude to Allah by using the resources He has placed on this planet responsibly and adopting policies that allow for them to regenerate sustainably.

The next verse strikes another blow against the stubborn-hearted: Or do you feel secure that the One Who is in heaven will not unleash upon you a storm of stones? Only then would you know how [serious] my warning was!

While the previous verse warned of a punishment that would come from beneath man’s feet, this verse warns of a punishment that will be unleashed from above. However, both begin with the same question: Do you feel secure, highlighting the degree of complacency that has set within some people’s hearts, such that they trivialize the consequences of disobeying their Maker (creator)?

According to my study, there are two possible explanations as to what type of punishment this verse is referring to, depending on how the word hasiban is interpreted. According to Imam Ibn Juzayy, a sunni muslim scholar, said it can refer to either a hail of stones raining down or a violent destructive wind, such as a tornado.

Perhaps the selection of punishment carries a deeper meaning that would resonate with the idolaters of Makkah, for they secured their high status of being divinely protected ever since Abraha, the Abyssinian general, and his army were destroyed by a hail of stones from the sky when they tried to attack the Kaaba in the year the Prophet (PBUH) was born.

With this in mind, the deeper meaning would be for the polytheists to reflect over their situation. They have taken on the role of Abraha and are now responsible for the same punishment because they are stopping the Prophet (SAW) from freeing the Kaaba from idol worship.

Why punish from the ground and then the sky?

The earth is described in very affectionate terms throughout the Qur’an. It is described as being like a resting place (miihad), like a carpet (firash), like a living quarter (mustaqar), and as being submissive to people (dhalul). Piecing this together, we see another expression of God’s mercy, in which the earth is serving humanity out of submission to its Maker.

In a similar way, the sky has also been described as being in the service of humanity. The Qur’an says it is a canopy (bina) that has been decorated with lanterns (masabih) by the Almighty for our enjoyment. It contains stars whose fire is used by angels to create weapons to use against devils trying to interfere in the world of humans, and yet the same stars are stationed precisely to allow the traveller to use them as a guide, like a map placed in the sky.

The earth and sky—the earth is closer to us than the sky, and when it comes to the domain of evil, it is abused far more than the sky. This might be why the earth is mentioned first. Additionally, a stubborn person hearing these verses may take the threat of the quaking ground and think they could escape to a nearby hill or mountain, but then they are told about a punishment unleashed from the sky raining down upon them. Making it clear that there is no place to hide.

The last verse 18, from this passage, concludes with a stark reminder: And certainly those before them denied [as well], then how severe was My response! Whereas the previous two verses contained threats relating to the future, this verse 18 instructs the disbelievers to look at the history of perished nations. If they consider these as empty threats, they need only look at the great nations before them, now utterly destroyed.

The ayat 18 also transitions away from the second-person narrative (do you feel secure?) to the third person (certainly those before them) in order to express Allah’s contempt with them, as if to say He is done with them and does not want to speak to them anymore.

Reflection:

The Qur’an frequently shares stories about past nations that were destroyed, even though they were very successful in terms of wealth and resources. The lesson we can draw from such accounts is that Allah has a universal law or policy that will never be changed or ignored.

Those who reject the message will surely receive punishment. It does not matter how well-off you are or how technologically advanced the people may be; we should not consider ourselves an exception to this rule. On a more personal level, as Muslims we should not reject, deny, or even hold reservations about any Islamic teaching or instruction.

If you don’t understand something from Islam—and yet you know for sure it is from Islam—tell yourself there is a wisdom that you are not yet seeing due to a lack of knowledge on your part. Once a person learns more about this beautiful religion, the stronger their convictions will grow, and soon enough the doubts will topple one after another.

أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَـٰٓفَّـٰتٍۢ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَـٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ

19: Have they not seen the birds above them, spreading and folding their wings? None holds them up except the Most Compassionate. Indeed, He is All-Seeing of everything.

The strong warnings of the previous verses now give way to a gentle invitation to reflect: Have they not seen the birds above them, spreading and closing their wings?

The flight of birds is something we see all the time, but we don’t often stop to appreciate how beautiful it is or what it might mean spiritually for us. Watching a bird gliding is truly a thing of magnificence. It seems almost stationary, suspended in midair as if by magic. With outstretched wings, feathers in perfect alignment, a bird in flight is an image of peace, serenity, and grace.

Does an object suspending itself in mid-air not defy logic? Who gave these creatures such an exception from others? Doesn’t the one in glorification?

In particular, this verse 19 highlights the mechanics involved in the flight of birds through two keywords: saffat and yaqbidn, translated here as ‘spreading’ and ‘closing.’ The first word, saffat, literally means ‘rows,’ which refers to the wings being outstretched when the bird is drifting in the sky mid-flight.

This links to the root meaning of ‘rows,’ for when the wings are spread out, they form a straight horizontal line. The second word, yaqbidn, refers to the beating of wings, which birds manage by using their strong breast muscles in order to take flight, obtain thrust, or make a landing. The word literally means to ‘take a hold of,’ referring to the wings as they are folded up like a tightening grip.

A closer examination of the Arabic word reveals a subtle difference in the word choice; the word selected for ‘closing’ (yaqbidn) is a present tense verb, whereas the word for ‘spreading’ (saffat) is a noun. The difference is that a present-tense verb can carry the meaning of repetition or something being momentary, as opposed to permanent, which is what a noun expresses.

This verb-noun differentiation captures the nuances of the flight mechanics, as the bird needs to flap and beat its wings repeatedly for a short moment to take flight, whereas the noun is used to refer to the idea of ‘spreading,’ as once it has taken off, it can stay gliding in the air for long periods of time through the shape created by the outstretched wings. Furthermore, of the two states, spreading open the wings is the default, whereas beating is the exception.

Contrary to what some people claim, this phenomenon is not the product of an undirected random sequence of gene mutations acted on by natural selection. The verse 19 underlines this point when it says: It is only the Lord of Mercy who holds them up.

Not only is it the case that birds were fashioned to facilitate flight through the design of their wing structures and feathers, but also the air in the sky was created in a way that allows for the flight of birds and planes. This is much like the water in the ocean and how it was designed to carry ships. The main idea is to see the world around us through the lens of spirituality and god-consciousness. Only those blessed with faith will look to nature and see such signs living around them, calling them to a deeper connection with Allah.

Surah Mulk Verse Connections:

Imam al-Qurtubi suggests that this verse 19 is linked to verse 15, in which Allah declared that He was responsible for making the earth submissive for humans, as this verse 19 declares that Allah has also made the air submissive to birds, such that they can use it to facilitate their travel, migration, and hunting, just like we can use the earth for travel and business.

Earlier in verse 3, Allah told people to look up at something else more distant that also contains signs, alluding to the power of the Almighty: [He is the One] Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate. So look again: do you see any flaws?

The difference is that here, in verse 20, the place of reflection is closer to the human eye, for the birds are nearer and more visible than the stars. In this way, Surah al Mulk intensifies its call for people to be more reflective and draw upon their spiritual intelligence.

Deep Study:

Interestingly, the word ‘power’ of Allah is not referred to in the verse but rather ‘The All Merciful.’ It is the mercy, love, and care of Allah that created the phenomena of flight and everything good that comes from that, such as the beauty in nature in seeing birds decorating the sky, the pollination of trees by insects and birds, the luxury of air travel, and so on. Everything hinges on the mercy of Allah, such that its absence would lead to the collapse of the entire system. This should inspire us to be grateful and thankful to Allah.

The verse 19 ends by highlighting the fact that Allah sees everything: Indeed, He is All-Seeing of everything. So, why is the attribute of God’s sight drawn to our attention here?

Firstly, the ayat begins with the simple question: ‘Do they not see?’ So Allah sees all, and these people are failing to recognize even the most basic of realities.

Secondly, as mentioned by Imam al-Zamakhshari, this last phrase can be interpreted to mean: ‘He knows how He creates and how He puts such wonders into motion.’ This suggests the attribute of ‘seeing’ (basirah) is also related to seeing in a figurative sense, i.e., to have insight into something. About this, Imam al-Tabari said, ‘Allah possesses complete insight into everything and has detailed knowledge of everything. There is no inconsistency in His command, and nor can any tafawut be seen in His creation—where tafawut was mentioned in the verse before and means ‘discrepancy’ and ‘imbalance’.

أَمَّنْ هَـٰذَا ٱلَّذِى هُوَ جُندٌۭ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَـٰنِ ۚ إِنِ ٱلْكَـٰفِرُونَ إِلَّا فِى غُرُورٍ ❁ أَمَّنْ هَـٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّۢ وَنُفُورٍ

20. Also, which ˹powerless˺ force will come to your help instead of the Most Compassionate? Indeed, the disbelievers are only ˹lost˺ in delusion.

21. Or who is it that will provide for you if He withholds His provision? In fact, they persist in arrogance and aversion ˹to the truth˺.

The tone of verses 20 and 21 signals a departure from the topic of reflection and contemplation to instead deliver a strong message that breaks the false beliefs and mentality of the idolaters of Makkah. The two verses challenge the prevailing belief at the time that such as Lat, Uzza, and Manat could protect them against punishment and grant blessings and prosperity.

The two verses can be looked at as a pair, each delivering a blow from different perspectives. Verse 20 deals with the idea of protection, whereas verse 21 dismantles the notion that their idols could bestow blessings.

20. Is this your pathetic army who will aid you against the Lord of Mercy? Indeed, the disbelievers are simply [lost] in delusion!
21. Who can provide for you if He withholds His provision? Yet they persist in their arrogance and aversion [to the truth].

Verse 20 begins: Is this your [pathetic] army who will aid you against the Lord of Mercy? This is a rhetorical question intended to undermine the claim of the idolaters, as if to say: You don’t really think that these idols propped up around the Kaabah can help if the Almighty wanted to harm you?

Other scholars, such as Imam al-Razi, interpreted army as a reference to the idolaters, as they perceived themselves as a force to be reckoned with due to their noble lineages, wealth, and military power.

In any case, these verses may be subtly linked to verses 16 and 17 to provide a fuller sense of divine punishment, as in those earlier verses, Allah threatened to destroy the idolaters by either causing the earth to swallow them up or by sending down a hail of stones.

It may have occurred in the minds of those people that, in such a scenario, they could call upon their idols to intervene and rescue them. However, here verse 20 clearly undermines that idea. It would have sent a clear message that they would have found difficult to deny, as they already believed that the God who created the world was the Supreme Being and all the idols were beneath Him.

Moreover, the wording of the verse has been crafted such that it makes the meaning extremely overpowering and compelling.

1. Firstly, there is a sense of sarcasm created by the use of the word man, translated here as ‘who’. It creates a dismissive tone as if to say, ‘Does anybody even know who this army is?’
2. The verse transitions from 3rd person to 2nd person, as in the previous verse, Allah was speaking about the idolaters, whereas now He speaks directly to them: Is this your [pathetic] army? This adds an element of intensity, making the admonishment even more effective.
3. Lastly, when speaking about the need to protect themselves against God, the name al-Rahman (The Lord of Mercy) was used. At this, one might wonder: why was the name al-Rahman chosen when speaking about punishment? The idea here is that it is solely down to the mercy of God that people are not suffering and experiencing chaos. It is His mercy that is holding back the punishment. Thus, all it would take for people to start suffering was for al-Rahman to withdraw the mercy He was showing them.

Verse 20 concludes: Indeed, the disbelievers are only [lost] in delusion! This highlights the absurdity of their belief that the idols could protect them from harm.

The word “deluded” comes from the term “ghurur,” which describes how the idol worshippers depended on their gods for safety and blessings. However, the meaning is expanded to include the broader category of the disbelievers, for the belief that entities beneath God have an inherent power to protect or grant blessings is in pure delusion.

This idea is further magnified through the use of the word fi (‘in’), which literally means they are ‘inside’ delusion, as if to say they are drowning in delusion.

In-Depth Analysis:

One of the end goals of Iblis (Satan) is to make people live in a state of delusion whereby their moral compass becomes so corrupt they consider good as evil and evil as good. This is a form of compounded ignorance and presents a catastrophic danger to the person, as Iblis has tricked them so cunningly that they will not even consider correcting themselves. What form of punishment could be worse than this?

The next verse 21, then undermines the idea that their idols could grant them blessings and prosperity by saying: Who can provide for you if He withholds His provision? Yet they persist in their arrogance and aversion [to the truth].

From His infinite wisdom, Allah never said, “I am the only One providing for you.” Instead, He chose to say: Who can provide for you if He withholds His provision? Not only does this establish the fact that He is the source of all goodness, wealth, and resources, but it also undermines the idea that there could possibly be another source elsewhere and that His ability to enrich someone is contingent upon another being or deity. Such a strong message is echoed elsewhere in the Qur’an as well:

Ask [them, O Prophet], “Who provides for you from the heavens and the earth?” Say, “Allah! Now, certainly one of our two groups is [rightly] guided; the other is clearly astray.

The words: If He withholds His provision, educate the reader not to view wealth and resources (rizq) as the belongings of people, countries, or even the planet. This is because all wealth and provision are entirely His, whether He sends it down from the sky or places it in the ground. People should see themselves as merely caretakers of this wealth, entrusted with it.

Who then will provide for mankind should God withdraw water, or withhold air from them, or indeed any of the elements that are essential for life? If the Almighty commands the heavens to halt rainfall, plants will no longer grow on the earth, and numerous blights may destroy the cultivated lands. Then, human beings will no longer be provided with their daily sustenance.

Sayyid Qutb brilliantly summarized the meaning of rizq when he said: Included under this are all the meanings that readily spring to mind when the term is used and which man tends to treat as of his own making, such as work, invention, and production. All these are closely linked to primary causes on the one hand and are dependent on what God grants to individuals and communities on the other.

Every breath a worker draws and every movement he experiences is part of God’s provisions. Is He not the One who originated him, gave him all his abilities and powers, created for him the breath he draws in, and the substance that is consumed by his body, enabling movement? Every mental endeavor man makes is part of God’s provision.

Is He not the Creator who gave man the ability to think and invent? Besides, what can anyone produce unless he uses a substance initially made by God and utilizes natural and human factors provided by Him?

Likewise, if spiritual guidance and divine messages were taken away, no one would be able to lead humanity. These are evident truths that people should reflect on, but some are blinded by their ignorance and continue to persist in insolence, refusing to acknowledge the truth. Therefore, the verse ends by saying: Yet they persist in their arrogance and aversion [to the truth].

The core meaning of the phrase lajju fi ‘utuw is to persist and to be stubborn, but in this context, Ibn Ashur explains it as referring to stubbornness in argumentation and being extreme in rejecting anything that goes against their desires.

There are some people with whom you cannot have a civilized discussion about religion. They raise their voices, become very emotional, and often resort to making fun of others. No amount of rational talk or good manners seems to make them understand. This is how they persist in their path of darkness and refuse to listen. For such people, it is no longer about the truth but rather a matter of pride; to change now would mean to lose face and damage their image. This is the kind of mindset that the verse talk about.

According to Study:

A constant theme in the Quran is that Allah the Almighty is the provider of everything we need and that nothing in this world could add to or change what He has decreed to reach us. People are thus enjoined to recognize that nothing truly belongs to them and to spend in charity from what God has provided them. This teaches us to trust Allah (Tawakkul) and teaches us not to be excessively worried about seeking out our rizq (wealth and provision), for it has already been predetermined and measured out by the Almighty.

أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ

22. Now, who is better guided: the one who crawls facedown or the one who walks upright on the Straight Path?

The mentality of the disbelievers has been made clear in the previous verses. They persist in arrogance and aversion [to the truth] (verse 21), and they are truly deluded (verse 20). In Surah Mulk, this mindset is illustrated clearly so everyone can see it. Moreover, it compares it with a starkly contrasting image of a believer.

This is framed within another important question: Now, who is [rightly] guided? Though the answer to the question is clear, the description of each type of person makes something else become abundantly clear: the huge difference between walking the path of guidance vs the path of misguidance.

As for the disbeliever, he crawls facedown (yamshi mukibban lala wajh) when walking his chosen path. As for the believer, he walks upright on the Straight Path. The phrase yamshi mukibban lala wajh, translated as crawls facedown, can be understood as referring to a person who is walking along a very uneven path where the ground is so unstable and rough that it causes the person to trip and fall facedown repeatedly. To visualize this, think of a time when you tried walking along a stream, balancing on the slippery pebbles. It was likely impossible to walk upright or move about without tripping.

Other Qur’anic commentators have said that this phrase is trying to mention an image of the blind trying to walk and find their way without any guide—at some point they are bound to trip up. In any case, the imagery vividly illustrates the disbelievers’ state of spiritual ruin.

It is so poor that the person lives without direction, constantly falling into problems. Whichever way they turn in search of happiness and contentment, they stumble and find themselves at a loss. They may get back up, eager to find happiness in another endeavor, only to fall there too.

This pattern of life thus develops into a continuous loop, a cycle of unhappiness. The opposite is true for a believer; with every step they take to learn and practice the teachings of Islam, they feel more and more content, they gain more meaning in life, and ultimately become stronger.

Contrasting this image with that of a believer, the verse says he walks upright on the Straight Path—a path that is smooth and stable to walk on. The adjective straight is translated as mustaqim, which means elevated without any turns or crookedness, thereby allowing the person to stand upright without fear of falling or tripping.

In this phrase 22: walks upright on the Straight Path, both the person and the path they traverse are described as being upright (sawiyy) and straight (mustaqim), respectively. The implication is that the Straight Path of Islam is easy to traverse, elevates the one traversing it, and causes a transformation in their character, thus making them upright (sawiyy).

Their journey is about moving forward and making progress. On the other hand, the path of those who don’t believe is twisted and difficult. Even if they work hard to follow it, they might not get any closer to their goals than if they had just stayed still.

Another more literal view has been put forward by the Successor Qatadah (d. 118H) and others. According to this view, the meaning relates to the afterlife and explains a form of punishment that will be meted out to the disbelievers. These scholars say that the disbeliever will be gathered on the Day of Judgement with his face forced to the ground.

A prophetic narration is cited to support this view where the Prophet (SAW) was asked, ‘How will the disbeliever be made to walk on their face?’ The Prophet ﷺ responded, The One who made them walk on their feet in this world is capable of making them walk on their faces in the Afterlife.

Section Four (Verse 23-24): Life Is Short & Time is Running Out

The message in section 3 focuses on giving warnings to those who are stubborn and spiritually blind. Now, section four underscores that message by alerting them to the fleeting nature of this life to create a sense of urgency to pay attention to those warnings. This is how section 3 graciously transitions into section 4.

The shortness of this section, being only two verses long, reflects its message: Life is short, and time is running out.

In these two verses—23 and 24—the entire life cycle of a human being on this earth is summarized. Youthfulness is quickly overtaken by old age, and the faculties of sight, hearing, and intellect, which we rely on to enjoy life, quickly diminish and undergo a reversal back to childhood. This should then create a sense of urgency within the reader to change and improve themselves in order to prepare for their inevitable meeting with Allah.

23: Say, ˹O Prophet,˺ “He is the One Who brought you into being and gave you hearing, sight, and intellect. ˹Yet˺ you hardly give any thanks.”	قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًۭا مَّا تَشْكُرُونَ
24. ˹Also˺ say, “He is the One Who has dispersed you ˹all˺ over the earth, and to Him you will ˹all˺ be gathered.”	قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ

Lisen Surah Mulk Audio in Urdu/ English by different Qaris.

قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًۭا مَّا تَشْكُرُونَ

Ayat 23: Say, ˹O Prophet,˺ “He is the One Who brought you into being and gave you hearing, sight, and intellect. ˹Yet˺ you hardly give any thanks.”

The basic meaning of this verse 23 is that Allah alone deserves your ultimate thanks and worship, and that no other entity or person in your life should be loved and feared as much as the Almighty.

The way in which this message is communicated makes it all the more compelling. The Prophet ﷺ is told to declare that Allah is the only One who has bestowed four blessings upon humanity, namely:

• Brought us into being.
• Gave us the ability to see and hear.
• Blessed us with the gift of sight.
• Gave us the power to think (Intellect).

This should create an extra sense of importance within the heart of the listener, for the Prophet of God only speaks the truth and conveys spiritual knowledge that contains no doubt. All four relate to blessings that we carry within us, as opposed to the blessings around us, such as the beauty of a flawless starlit sky or an easily traversable earth, both of which have already been mentioned earlier in Al Mulk.

The order of the blessings also contains wisdom. By first stating that Allah was the one who brought you into being, it suggests that of the four, the gift of life is the greatest. As for the other three, it is as if to say that Allah went further to complete that favor of life by gifting the human being with faculties by which they can experience and enjoy it. The ability to hear, see, and understand allows life to become meaningful and purposeful.

Moreover, they enable the person to discover the Signs of Allah and follow the Straight Path. Thus, the wisdom in positioning this verse 23 after a series of verses in which warnings and serious counsel were given becomes clear. Verse 19 told the critic to look at the flight of birds and see the signs of God. Ayah 16, 17, and 18 told them to recall the devastating divine punishment that came to perished nations, something the Quraysh of Makkah would have heard about.

Finally, verses 20 and 21 provide clear reasons to show that idol worship is wrong. Therefore, all three abilities mentioned here in verse 23—hearing, sight, and intellect (means thinking)—are connected to the earlier verses.

The important point is that these four blessings undeniably and exclusively clearly come from God and not from the idols. The Quraysh, despite their refusal to believe in Muhammad (PBUH), would have had no choice but to recognize this fact, as part of their theology, was the belief in Allah as the only creator.

When contrasting this verse with the previous verses, we notice two points of distinction. Firstly, Allah is no longer talking to the disbelievers directly, but through the blessed lips of His Messenger using the instruction قل, (meaning Say), i.e., say on My behalf.

This creates a sense of variety in speech, which serves to heighten the interest of the reader. Secondly, the threatening tone and message of warning have been replaced with a softer call to reflect over the blessings of God and arrive at the station of faith. Lastly, the instruction to the Prophet ﷺ to speak (قل) elevates his position and rank as he is being given an opportunity to speak alongside God.

Verse 24 ends suddenly with the words: “Yet you hardly give any thanks.” This suggests that even with all of God’s love and generosity, people still do not thank Him as they should—a point that many of us can relate to. In fact, some scholars explain that the phrase “qalilan ma tashkuriin” is a way of saying that they give no thanks at all!

The final point, when understood in the context of the Quraysh refusal to worship only God, highlights a powerful lesson that the Qur’an often repeated. The ideas of worshiping God (Ibadah) and being grateful to Him (Shukr) are frequently used in similar ways.

The reason for this is to show that the correct manner in which to show gratitude to God is to devote yourself in worship to Him alone without partners. Conversely, people can never consider themselves as true worshippers of God if they constantly fail to appreciate His blessings and are ungrateful towards Him.

Now, think about the gratitude that the Prophet (PBUH) would show to Allah. When he would prostrate face down on the ground, he would say, “I have prostrated my face to the One who created it, shaped it, and gave it the ability to hear and see.”

Deep Study:

One of the most amazing ayahs given to Prophet Noah in the Qur’an is when Allah declares: “He was indeed a grateful servant”. The reason I find this fascinating is because Prophet Noah struggled in his mission to help people find Allah for almost a thousand years.

When a person exerts great effort for a cause and sees little results, they often lose hope and blame God for a lack of support. Now imagine the case if the mission was undertaken because of God’s direct instruction. Prophet Noah struggled for 950 years with only 80-odd people following him, and yet he remained committed to Allah, always thanking him for His favors. May Allah make us from the few who truly thank Him. Amen!

قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ

24: ˹Also˺ say, “He is the One Who has dispersed you ˹all˺ over the earth, and to Him you will ˹all˺ be gathered.”

This verse 24 can be interpreted to mean that Allah is the One who allowed you to flourish in great numbers on the earth, which was already explained as having been made smooth and vast for humanity.

It can also mean that Allah has distributed human beings throughout the various regions of the planet and, despite their different languages, colors, shapes, appearances, and forms, Allah will surely gather them all together on a single plane on the Day of Judgement for a reckoning.

The extra pronoun “He” (هُوَ) creates double emphasis on Allah as the only reason why people thrive on Earth in such diverse ways. Again, it reinforces the message from the previous verse, highlighting how little appreciation people have for the important role God plays in their lives.

The word dispersed translates the Arabic word dhara’a, which originally means to become old or refers to hair turning grey. The meaning would thus be that Allah is the One who causes people to live to see old age and experience its weaknesses and frailty.

This would contrast with the previous verse (23), which says that “He is the One who brought you into being”. The phrase ‘brought into being’ means to help something grow and rise. Together, these two verses paint a complete picture of the care that Allah shows to people. The format of both verses is the same: “Say, He is the One who,” thereby inviting the reader to compare and contrast the two verses.

The word dhara’a can also mean to sow into the earth. The meaning would then refer to the final resting place of people being inside the earth, buried in the soil like a seed. However, death is not the end. As the last part of the verse states, and to Him you will [all] be gathered. People will arise back up out of the earth for a reckoning.

Section Five (Verses 25-27): Those Who Reject The Afterlife

Instead of heeding the warnings laid out in section 3 and recognizing that the time for change was running out (section 4), many of the idolaters of Makkah refused to listen to the Prophet Muhammad ؐ . This is why section 5 speaks about the final destiny of those who reject belief in the afterlife.

From this perspective, section 5 is a mirror image of section 2, which also handled the reality of the afterlife. It can also be seen as a completion of section 2, as section 5 depicts the reaction and even the facial expressions of those who rejected the Afterlife on the Day of Judgement when Hell is brought before their very eyes. Then when they see the torment drawing near, the faces of the disbelievers will become distressed, and it will be said [to them], “This is what you claimed would never come.” (Verse 27)

25: ˹Still˺ they ask ˹the believers˺, “When will this threat come to pass, if what you say is true?”	وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ
26: Say, ˹O Prophet,˺ “That knowledge is with Allah alone, and I am only sent with a clear warning.”	قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌۭ مُّبِينٌۭ
27: Then when they see the torment drawing near, the faces of the disbelievers will become gloomy, and it will be said ˹to them˺, “This is what you claimed would never come.”	فَلَمَّا رَأَوْهُ زُلْفَةًۭ سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ

وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ ۝ قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌۭ مُّبِينٌۭ

Ayats 25–26. [Still] they ask [the believers], “When will this threat come to pass, if what you say is really true?” Say, [O Prophet,] “God alone has knowledge of this, and I am only sent with a clear warning.”

The Prophet ﷺ and his Companions were consistent in their message, repeatedly reminding the people about the coming of the Day of Judgement. They were not too shy or afraid to give genuine counsel to their communities and relate the warnings of the Quran about the Afterlife.

We know this to be the case because of instances like verse 25, which highlight the response the Muslims would receive when they would try to share such warnings: “When will this threat come to pass, if what you say is really true?”

Even though these people refused to believe in the resurrection, they kept asking when it would happen. But they weren’t really interested in the truth. They were just mocking the Prophet ﷺ and showing how much they disbelieved in the idea of people coming back to life after death. They were basically challenging the Prophet ﷺ, saying, ‘Let’s see if it ever happens!’ You can understand this better if you look closely at how the verse is written in Arabic.

Let’s study together:

Firstly, the word يَقُولُونَ (means they ask) appears in the present tense, which carries a sense of repetition, as if to say that they would repeatedly use this question to bat away the warnings about the afterlife. As a secondary point, this also highlights the frequency with which the Muslims would go out of their way to remind them about the afterlife—something rarely seen in modern times.

Secondly, they’re saying if what you say is really true? is meant to cast doubt on the integrity of the Muslims. The implication being: you people cannot be trusted in any case, so how then can we take your word about such a great piece of news or promise from God?

Thirdly, the very nature of the question shows they were not interested in finding out whether or not resurrection and the afterlife were a reality, for how would being told the exact timing of the final hour prove whether or not it was going to happen? It would be the equivalent of refusing to accept a pandemic will reach you unless the experts could tell you the exact time it would arrive.

In any case, a response is given in the next verse: Say, [O Prophet,] “God alone has knowledge of this, and I am only sent with a clear warning.”

The Prophet ﷺ is told to respond to this question and say that despite being a Prophet of God, even he does not know when the final hour will arrive. In fact, it is not even part of his role to know this, for he is told to say, ‘I am only sent with a clear warning’. Meaning he is only a warner meant to deliver this warning and open the eyes of humanity to the truth.

The style of the answer employs a rhetorical tool known as the ‘riddle in response,’ as the answer does not address the question with an expected response but rather something else that would come as a surprise to the questioner. They asked when the final hour will occur, and in response, they are told that God knows, and the Prophet ﷺ is simply a warner. This response contains wisdom.

A simple answer would have made the question seem important, but it’s obvious that the question wasn’t sincere and didn’t deserve a response. Essentially, Allah is saying: it is not the when that should be your concern, as this is an undeniable fact; rather, your concern should be what you are doing to prepare for that monumental day (یادگار دن).

The Quran also addresses this question in a very similar way. People asked the Prophet Muhammad ﷺ, ‘When will this threat come true if what you say is true?’ The Qur’an instructed him to say, ‘There is a specific day appointed for this, which you cannot change or delay’.

These responses teach the Prophet, and by extension all Muslims, an important lesson: don’t waste time giving detailed answers to foolish questions from critics or those with bad intentions. Instead, stay focused on your mission.

فَلَمَّا رَأَوْهُ زُلْفَةًۭ سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ

27. Then when they see the torment drawing near, the faces of the disbelievers will become distressed, and it will be said [to them], “This is what you claimed would never come.”

Now, surah almulk presents an image depicting the threat mentioned in verse 26 to conclude the response to their sinister question in verse 25: “When will this threat come to pass, if what you say is really true?”

The verse seamlessly transports the critics into the future to see the threat, which they doubt, unfold before their very eyes: Then when they see the torment drawing near, the faces of the disbelievers will become distressed.

The Quran often describes future events as if they are happening right now. This makes the reader feel surprised and helps them overcome any doubts they might have. The Quran shows the critics a picture of the moment when they will finally understand they were wrong. They will have to accept the consequences of not believing.

For God, it’s easy to describe these future events because there’s no difference between the afterlife and the present in His knowledge. Unlike humans, Allah already knows about the Last Day and can see it clearly. The Quran also says: People think the Last Day is far away, but We see it as near.

Then, the Almighty describes the reaction on the disbelievers faces the moment when they see the torment drawing near. The English translates the sentence in the future tense, whereas the Arabic (رَأَوْهُ) is in fact in the past tense.

This is part of the eloquence of the Qur’an, as using the past tense to speak about the future creates a sense of guarantee, as if to say: when they will see the torment (and they most certainly will). This indicates that this future event should be viewed with as much certainty as an event that has already taken place in the past.

On that day they will be made to see the horrors of the Day of Judgement and the punishments that await them drawing near. The Arabic word {زُلْفَةًۭ}, translated here as ‘drawing near’, means to be brought so close to something that you come face-to-face with it.

The implication is that during this life they were heedless, negligent of the afterlife and the warnings of punishment, but on that Day their eyes will be forced to stare at the horrors they tried their best to ignore, and their hearts will become consumed by the experience. Allah then says: the faces of the disbelievers will become distressed, which brings to mind an image of faces mangled in fright and dread.

The word used to describe their faces is (سِيٓـَٔتْ), which comes from the root word su, meaning evil, disgraceful, and foul. The verse 27 explains that the faces of the disbelievers will take on such expressions due to the horror of seeing all the forms of punishment and torture that await them.

In another verse of the Qur’an, we find more detail: And on that day some faces will be gloomy, anticipating something devastating to befall them. And in another verse: On that Day some faces will be bright while others gloomy. To the gloomy-faced it will be said, “Did you disbelieve after having believed? So taste the punishment for your disbelief”.

The verse 17 ends by stating that such people will be interrogated simultaneously by the gatekeepers of Hell, and it will be said [to them], “This is what you claimed would never come.” Meaning this is what you used to arrogantly claim was a myth. Another view is that what you claimed means what you used to repeatedly dare the Prophet (SAW) to hasten.

The phrase: This is what you claimed would never come, contains an added layer of emphasis created by the word order. In Arabic, the sequence of the wording would normally place the preposition and pronoun (jar/majrur) at the end, whereas here the Qur’anic verse places it earlier.

This is a rhetorical device known as taqdim, and it shifts the focus of the reader to the words that are brought earlier. The translation can now be modified to capture this nuance: and it will be said [to them], “Of all things, this is what you claimed would never come.”

And with that, the wise response to their question is now drawn to a close. The last part of the previous verse stated that the Prophet (PBUH) is only sent with a clear warning, and this verse aptly illustrates this warning with great clarity.

Section Six (28-30): People Are Weak

So, in this final section of this mighty Tabarak Surah, Allah’s power is contrasted with human weakness, creating a climactic ending to the Surah Mulk, which pairs beautifully with the beginning of the Al Mulk.

At the end of the first verse, we are told that Allah ‘is Most Capable of everything’, and in the last verse, it shows that if He wished, He could cut the supply of fresh water to the planet, leaving people in desperation and helplessness. The underlying message is then to appreciate the greatness of Allah by reflecting on humanity’s weaknesses and our total dependency on the Almighty.

28. Say, ˹O Prophet,˺ “Consider this: whether Allah causes me and those with me to die or shows us mercy, who will save the disbelievers from a painful punishment?”	قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَـٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍۢ
29. Say, “He is the Most Compassionate—in Him ˹alone˺ we believe, and in Him ˹alone˺ we trust. You will soon know who is clearly astray.”	قُلْ هُوَ ٱلرَّحْمَـٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ
30. Say, “Consider this: if your water were to sink ˹into the earth˺, then who ˹else˺ could bring you flowing water?”	قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًۭا فَمَن يَأْتِيكُم بِمَآءٍۢ مَّعِينٍۭ

قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَـٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍۢ

28: Say, ˹O Prophet,˺ “Consider this: whether Allah causes me and those with me to die or shows us mercy, who will save the disbelievers from a painful punishment?”

After a deep description of the punishment in the Afterlife, Surah al-Mulk shifts the focus back to the life of this world, issuing three further instructions to the Prophet ﷺ to challenge his critics.

The first threat is delivered through an important question carrying a sense of contempt: Say, [O Prophet,] “Just think—regardless of whether God destroys me and my followers or has mercy on us—who will protect the disbelievers from an agonizing torment?”

The basis for this was the bad behavior that the idolaters of Makkah showed the Prophet ﷺ. They saw him as a form of bad luck, an irritation, and would sometimes publicly wish death upon the Prophet ﷺ along with all his followers, hoping that they would simply leave them alone. Some of them even plotted to assassinate the Prophet and attempted it on more than one occasion. In another verse Allah informs us: Or do they say, “[He is] a poet, for whom we [eagerly] await an ill fate!”?

With this context in mind, verse 28 is making a point here that even if their wishes were to come true and they managed to silence him, it would not at all affect the outcome of their fate with God. This is because people are taken to account based on their faith and lifestyle; the presence or absence of other people in their life, even a prophet of God, will not change this reality.

This means that the problem in this situation isn’t with the Prophet Muhammad ﷺ but rather with his critics, such that even if the Prophet ﷺ were no longer around, those critics would still have to answer to Allah for their wrongdoings. A similar point is mentioned elsewhere in the Qur’an where Allah says, Even if We take you away [from this world], We will surely punish them.

There is a sense of familiarity between this verse and the previous ones in which we observe where idolaters challenge the Prophet Muhammad ﷺ to hurry up and bring punishment, just to see if it’s real. In both cases, the disbelievers are being hasty, either about the Day of Judgement (verse 25) or about wanting the Prophet ﷺ to die so they could live in peace (verse 28), and in both cases, the answer is clear:

Your hastiness will not benefit you nor help you in any way. If the punishment had come sooner, you would have faced a terrible outcome, and if the Prophet Muhammad ﷺ were to pass away early, you would have lost your chance for salvation. However, the rewards he deserves will come to him earlier, which will make him very happy. These connections within chapter 67 highlight the divine arrangement of the Qur’an.

Point of Benefit in Surah Mulk:

The Tunisian scholar Ibn Ashur points out the contrast between destruction (ihlak) and mercy (rahmah) as stated in the verse: regardless of whether God destroys me (ihlak) and my followers or has mercy (rahmah) on us.

This means that when Allah gives someone a long life, it is considered an act of mercy and a divine blessing. Although the verse discusses a situation where the Prophet (peace be upon him) might either die or be kept alive, we find that the word mercy (رحمة) is used instead of kept alive. This suggests that having a long life is a way of showing God’s mercy, as it gives a person more opportunities to do good things in life.

Commentary:

The Prophet ﷺ was the nicest and kindest person in the world, yet there were some people who disliked him and even wished death upon him. This teaches us that some people’s hatred doesn’t make sense and isn’t a sign that there’s something wrong with you. Think about it. The way the Prophet acted gave people no reason to hate him, but some still did, and strongly! Do you know why?

Because his character and message were winning the hearts of the people, no amount of money or torture would make his companions leave Islam. That is why they couldn’t stand him. He had something that money couldn’t buy: a loving message from the Almighty that won the hearts of people all around the world.

Now, let’s continue. So, there is another interpretation of this verse 28 offered by Quranic scholars al-Wahidi. According to them, the statement, regardless of whether God destroys me and my followers or has mercy on us, is understood as referring to the fate of Believers in the Afterlife.

The meaning of the next part of the verse—who will protect the disbelievers from an agonizing torment?—would then change to mean: if Allah were to destroy the Believers in the Afterlife due to the mistakes they have committed, then what chance would the idolaters have of salvation?

The message here is that even Muhammad (PBUH) and his followers were somewhat afraid of what might happen to them about their fate with God, even though they believed in Him. It’s sad to think that those who have moved away from God don’t seem to worry at all about what will happen to them after this life?

قُلْ هُوَ ٱلرَّحْمَـٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ

29. Say, [O Prophet,] “He is the Lord of Mercy—we believe in Him, and in Him [alone] we trust. You will soon come to know who is clearly astray.

Now again, the Prophet (saw) is told to respond to his non-believers who tried their best to undermine him and his followers. This time he is told to make a bold declaration: Say, [O Prophet,] “He is the Lord of Mercy—we believe in Him, and in Him [alone] we trust. You will soon come to know who is clearly astray.”

Also, this verse is paired with the previous one, as if to say the reason why Allah will not destroy me (the Prophet ﷺ) and my followers is because we believe in Him, and in Him [alone] we trust. As such, it can be read as a veiled threat against the disbelievers as they refused to do this, leaving themselves open to Divine punishment.

The meaning of this verse 29 connects to ayat 28, which explains that being given a long life is an expression of Allah’s mercy. Whether the Prophet Muhammad (PBUH) died young or lived a full life wouldn’t change the outcome for his enemies. This verse builds on the idea of life being an act of mercy and explains that the reason why Allah would grant someone a long life is because of the fact that they have faith and place their trust in Him. In fact, Allah will grant them a double portion of his mercy, one in this life and another in the afterlife.

The verse 29 suggests the disbelievers, because they refuse to believe and rebel, are missing out on Allah’s mercy. They will eventually understand this truth, as the verse concludes by saying, “You will soon realize who is truly lost.”

This ayah 29 can also be understood as a form of message to the believers who may have doubted themselves in this life as they faced a barrage of hate and mockery. They will also come to know how right they were and how wrong the others were.

The Arabic phrase “in Him [alone] we trust” uses a special feature of speaking. The usual order of words is changed to emphasize that they trust only Him, which is why “alone” is shown in parentheses.

The exclusivity created suggests that true believers should rely completely on Allah and not on anything else, unlike disbelievers who tended to place it in entities beneath God. Without this feature, the normal sequence would translate to We trust in Him vis-à-vis in Him [alone] we trust, a meaning that leaves itself open to the suggestion that they may trust in others along with Him, i.e., we trust in Him but others too.

This belief is in stark contrast to the idolaters of Makkah, who would place their hopes of happiness and prosperity in their idols, their wealth, and their own abilities. Hoping in Allah and thinking positively about Him is, therefore, a defining feature of Islamic creed. This positivity is reflected in the fact that God is referred to as the Lord of Mercy, where mercy expresses His love, care, and compassion towards humanity.

Interestingly, the same nuance of exclusivity does not appear when speaking about having faith in Allah: we believe in Him, and in Him [alone] we trust. It is important to note that the word ‘alone’ does not appear in the translation when belief is mentioned.

The reason for this is that Allah expects people to have faith in a number of things alongside Him, such as the angels, the afterlife, the divinely revealed scriptures, and so on. However, when it comes to trust and reliance (tawakkul), one should only place it in Allah. Even when relying on people, which is permissible, one should recognize that such people are only a means through which Allah is helping you.

Lastly, the great scholar Imam al-Sadi explained that having trust in Allah is already included in the declaration: we believe in Him, as believing in Allah necessarily implies believing that He alone has the power to help you.

The reason it was mentioned separately was to underline its importance and to raise our estimation of its value. People fail to trust in Allah as He deserves to be trusted. The significance of trusting in God is further emphasized elsewhere in the Quran Kareem, where the Almighty says: God loves those who put their trust in Him.

Reflection:

This verse 29 instructs the Prophet ﷺ to tell the enemies of Islam that “He is the Lord of Mercy”. Despite them not having proper faith in God and refusing to worship Him alone, they are still told to perceive their Creator as the One who is kind, caring, and compassionate—all the meanings included within His name al-Rahman.

Oftentimes what leads people to disbelieve in God and reject His existence is a misunderstanding of who He is and what His attributes and characteristics really are. If only they truly appreciated the magnificent qualities of their Creator, they would not turn away from Him.

The great Companion Umar ibn al-Khattab reported that some prisoners were brought to the Prophet (PBUH), amongst whom there was a woman who was frantically running around searching for her child. When she saw the child among the captives, she took hold of it and pressed it against her chest. The Prophet ﷺ said, “Do you think this woman would ever throw her child in fire?” They all said, ‘By Allah, she would never throw the child in fire.’ Thereupon the Prophet ﷺ said, ‘Allah is more merciful to His slaves than this woman is to her child’.

قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًۭا فَمَن يَأْتِيكُم بِمَآءٍۢ مَّعِينٍۭ

30. Say, [O Prophet,] “If all your water were to disappear into the earth, who could give you flowing water in its place?”

The sixty-seventh chapter, called Surah al Mulk, ends with a strong warning. God tells the Prophet Muhammad (SAW) to ask his critics to imagine a terrifying situation: what if all the water on Earth suddenly disappeared underground? They could never reach it again. In that desperate moment, who would they ask for help?

This threat implies that if you continue down this path of rebellion and disbelief, the Almighty may well punish all of you in a devastating way in both this life as well as in the afterlife. A similar verse is found in Surah al-Mu’minun (23-18) where Allah says: ‘We send down rain from the sky in perfect measure, causing it to soak into the earth. And we are surely able to take it away’.

Furthermore, this last verse can be said to be drawing upon the meaning of the previous one, which stressed upon the reader the importance of placing complete trust and reliance upon Allah: Say, [O Prophet,] He is the Lord of Mercy—we believe in Him, and in Him [alone] we trust.

The words disappear into the earth, translating (غَوْرًۭ), which refers to a well when it becomes depleted and the bucket used to draw up water comes back empty. In the Arabic language, we find that instead of using a verb to describe the water disappearing, the verbal noun is used as it imparts a more emphatic meaning. This is as if to say, imagine if your drinking were to completely vanish.

The word ‘flowing’ translates to main, which is understood by some to mean “clear” or “sweet” water, while others have said it refers to water that appears on the surface of the earth that is easily accessible to people. The obvious implication behind the words is, Who could give you flowing water in its place? is that no one except Allah has that kind of ability. Hence, people should recognize, show gratitude, and worship Him alone.

Imam al-Qurtubi also points out that in spite of all the reverence that the polytheists of Makkah showed their false gods, they knew deep down that those idols would not be able to help them in such a scenario.

In fact, if their instinctive response to such a question was, ‘Only Allah could,’ then they should seriously consider the absurdity of worshiping others besides Him who are incapable of saving them. A similar thought-provoking verse is found in the Qur’an, chapter 68-70: Have you considered the water you drink? Is it you who brings it down from the clouds, or is it we who do so?

Deep Analysis:

The Quran Kareem will often use the image of rainfall as an allusion to the source of all worldly blessings. God’s removal of water can thus be taken as an allusion to removing all His blessings or the blessing of life itself. The people of Makkah lived in the desert environment, where water was very precious. Their main source of fresh water at the time of the Prophet (saw) was the Zamzam well, a miracle from God according to their belief. They believed this well was a gift from Allah to Abraham, a revered prophet.

Therefore, the threat of losing water would have been deeply concerning to them. They understood that without water, their lives and the lives of their ancestors would have been impossible. This verse likely refers to this historical understanding of their dependence on God for water.

Imam al-Alusi points out that this verse is even more serious than the one that came before it. This creates a powerful ending for both this section six and the entire Surah Mulk on a climactic note, leaving the reader in awe of the Almighty.

Perfect Symmetry:

Verses 28 and 30 of Al-Mulk describe Allah’s punishment in an all-encompassing manner. Especially for those who don’t believe in him. This punishment can happen in this life or in the afterlife, and there’s no escaping it.

However, between these verses about punishment, in verse 29, it says: Say, “He is the Lord of Mercy—in Him [alone] we believe, and in Him [alone] we trust.”‘ This shows that the only way to avoid punishment is through faith and submission to Allah. The pattern of punishment-faith-punishment highlights that the path to salvation lies in believing and trusting in Allah.

The Beginning and End

The final verse ties in perfectly with the beginning of the Surah Mulk, as the first verse declared Allah to be the King and the universe His kingdom. A truly powerful king has total control over his kingdom, and nothing expresses dominance like being able to control access to the most basic necessities upon which life depends, namely, water.

Furthermore, the Prophet Muhammad (PBUH) established a link between water and the kingship of Allah when he said, ‘His throne rests upon the water’. Therefore, the Surah Al Mulk beautifully ties the beginning with its ending, making the whole message revolve around Allah’s divine majesty, power, and magnificence.

You have any question related to surah mulk, you can further explore the Q/A section for more infomrtion.

May Allah guide us all

This website is a small effort to encourage you to read the entire Quran more thoughtfully. While researching and writing about this mighty surah, I did my best to point out the interesting details of the Quran’s language. I looked at how it uses:

• Classic Arabic grammar and literary techniques: like how words are put together and how ideas are expressed in a powerful way.
• Imagery and stories: The Quran uses beautiful pictures and stories to help us understand its final message.
• The way each chapter (Surah) is organized: How the ideas flow and connect within each chapter.

Most importantly, I wanted to show you the universal lessons, insights, and teachings that the Quran offers to all people. Surah Mulk (سورة الملك) has some really beautiful verses that talk about peace and calmness for believers, but it also has verses that warn about the Day of Judgment and punishment for disbelievers.

Dua from my heart to all my most beloved Muslim brothers and sisters: “O Allah, protect my brothers and sisters from all harm and grant her peace of mind. O Allah, guide my brothers and sisters on the straight path and increase their faith. O Allah, forgive all the sins of my brothers and sisters, both big and small. O Allah, bless my brothers and sisters with Your abundant mercy and grace. Grant her good health, success in this world and the afterlife, happiness, and long life. May Allah guide us all.