Overview - Surah 67: al-Mulk (The Dominion )
It talks about the greatness of Allah and beautiful universe that He has created. It reminds people that if they consider the laws of universe and travel in the land with open eyes, they will indeed see that this whole kingdom belongs to Allah and He controls everything.
Surah al-Mulk takes its name from the first Ayat, تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ "Blessed is He in whose hand is dominion, and He is over all things competent -" [67:1].
There are 30 Ayat in this Surah.
Overview
| Total Ayat | 30 |
| Total Words * | 333 |
| Root Words * | 133 |
| Unique Root Words * | 0 |
| Makki / Madani | Makki |
| Chronological Order* | 77th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (beyond definition) , God (grants life and death) , Astronomy (stars) (neighbourhood of Earth populated by), Birds, Death, Disbelievers (God’s promise to) , Earth, Earthquake, Heaven (several) , Hell, Jinn, Resurrection, Water, Weather (wind)
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In this Surah, on the one hand, the teachings of Islam have been introduced briefly and on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest Surahs of the Makkan period is that they present the entire teachings of Islam and the object of the Prophet’s mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think and to arouse their dormant conscience.
In the first five verses man has been made to realise that the universe in which he lives in, is a most well organised and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, however hard he may try to probe. This Kingdom has been brought from nothing into existence by God Almighty Himself and all the powers of controlling, administering and ruling it are also entirely in God’s hand and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct.
In v. 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people are told that God, by sending His Prophets, has warned them of these consequences in this very world, as if to say “Now, if you do not believe in what the Prophets say and correct your attitude and behaviour accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you.”
In v. 12-14, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say: “He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, whether in the world there is a power to take him to task for this or not, and whether in the world there is a possibility of being harmed by such a power or not. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter.”
In v. 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said: “Look: the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance has been subdued for you by God; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only God Who is sustaining them in the air. Look at your own means and resources: if God wills to inflict you with a punishment, none can save you from it; and if God wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which God has bestowed on you as men; that is why you do not see the right way.”
In v. 24-27, it has been said: “You have ultimately to appear before your God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence. Today you do not listen to him and demand that he should cause the event to occur and appear prematurely before you; but when it does occur, and you see it with your own eyes, you will then be astounded. Then, it will be said to you: “This is the very thing you were calling to be hastened.”
In v. 28-29 replies have been given to what the disbelievers of Makkah said against the Prophet and his Companions. They cursed the Prophet and prayed for his and the believers destruction. To this it has been said: “Whether those who call you to the right way are destroyed, or shown mercy by God, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the punishment of God? You regard those who believe in God and put their trust in Him as the misguided. A time will come when it will become evident as to who was misguided in actual truth.”
In conclusion, the people have been asked this question and left to ponder over it: “If the water which has come out from the earth at some place in the desert or hill of Arabia and upon which depends your whole life activity, should sink and vanish underground, who beside God can restore to you this life-giving water?”
The Surah revolves around Allah's management of His mulk [dominion].
Manuscripts / Inscriptions
10th Century
10th Century
745 H 1344 CE
745 H 1344 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
16th century AD
16th century AD
- Intercession to be forgiven. Abu Hurairah narrated that the Prophet (ﷺ) said: سُورَةٌ مِنَ الْقُرْآنِ ثَلاَثُونَ آيَةً تَشْفَعُ لِصَاحِبِهَا حَتَّى يُغْفَرَ لَهُ "A surah of the Qur'an containing thirty verses will intercede its reader till he will be forgiven. That is: "Blessed is He in Whose Hand is the sovereignty" [Surah Mulk 67]" Sunan Abu Dawud no. 1400
- Yahya related to me from Malik from Ibn Shihab that Humayd ibn Abd ar-Rahman ibn Awf had told him that Surat al-Ikhlas (Sura 112) was equal to a third of the Qur'an, and that Surat al-Mulk (Sura 67) pleaded for its owner. Muwatta Malik
- Narrated Ibn 'Abbas: "One of the companions of the Prophet (ﷺ) pitched a tent on a grave without knowing that it was a grave. Suddenly he heard a person from the grave reciting Surah al-Mulk till he completed it. So he went to the Prophet (ﷺ) and said: 'Oh Messenger of Allah, I pitched my tent on a grave without realizing that is was a grave. Then suddenly I heard a person from the grave reciting Surah al-Mulk till he completed it.' The Messenger of Allah (ﷺ) said: 'It is the defender, it is the deliverer - it delivers from the punishment of the grave.'" Tirmidhee no. 2890.
- Its recitation before sleep protects a person from the punishement of the grave.
Total Word Count per Ayat (shows how many words per Ayat) = 0* | ||
- The Prophet [saw] said: “A Surah from the Qur’aan containing thirty verses will intercede for a man so that he will be forgiven. It is the Surah "Tabaarak Alathi bi yadihi’l-mulk [i.e., Surat al-Mulk].” [Tirmidhi, 2891; Abu Dawood, 1400; Ibn Maajah, 3786]
Tafsir Zone
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Sayyid Qutb Overview (Verse 28 - 29) The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then: Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering? (Verse 28) They will be well advised to think of their own situation and their own future. What benefit would accrue to them if the Prophet and his followers died? Likewise, should God bestow His mercy on the Prophet and his followers, this would not by itself protect the unbelievers from their inevitable fate. God, who let them multiply on earth and who will eventually gather them, is eternal. He never dies. Yet the surah does not say to them, 'who will protect you from suffering?' It does not specify that they are unbelievers. It simply tells them of the painful suffering that awaits unbelievers. This is a wise approach, instilling fear in their hearts on the one hand, and on the other giving them the chance to review their situation. Had the surah described them as unbelievers and that they would be certain to suffer painful punishment, they might have retorted with outright rejection and stubborn insolence. It is often the case that dropping a hint is far more effective than making a blunt statement. The surah then outlines the believers' attitude, one based on faith, and how they place their full trust in God, relying on Him. They are very confident, assured that they are on the right course, well guided, and that the unbelievers are in manifest error: Say: He is the Lord of Grace: in Him we believe, and in Him we place our trust. You will come to know who is in manifest error. (Verse 29) That God is mentioned here by His great attribute, the Lord of Grace, refers to His profound and infinite mercy which He grants to His Messenger and the believers who follow him. He will not destroy them as the unbelievers wish He would. The surah instructs the Prophet to highlight the bonds they have with their Lord, the Lord of Grace. The first is the bond of faith, "in Him we believe," and this is followed by one of total reliance, "and in Him we place our trust." The phraseology of this verse suggests a dose relation between them and God who favours His Messenger and the believers with the permission to announce this close relationship. Indeed, God instructs the Prophet to announce it, as if He is saying to him: Do not be afraid of what the unbelievers say. You and those with you are attached to Me, and you are permitted by Me to declare that you are the recipient of this honour, so announce it to them.' What a great gesture of honour! This is followed by an implicit warning: "You will come to know who is in manifest error." (Verse 29) This is phrased in such a way that should make them ashamed of their stubborn rejection of the divine faith. It also invites them to review their positions, lest they be the ones who are in complete error. If they are, this inevitably makes them subject to painful suffering, as clearly stated in the previous verse: "who will protect the unbelievers from painful suffering?" (Verse 28) At the same time, the surah does not out rightly brand them as being in error, so as not to harden their attitude. This method of advocacy is one that works well with some people. Overview (Verse 28 - 29) The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then: Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering? (Verse 28) They will be well advised to think of their own situation and their own future. What benefit would accrue to them if the Prophet and his followers died? Likewise, should God bestow His mercy on the Prophet and his followers, this would not by itself protect the unbelievers from their inevitable fate. God, who let them multiply on earth and who will eventually gather them, is eternal. He never dies. Yet the surah does not say to them, 'who will protect you from suffering?' It does not specify that they are unbelievers. It simply tells them of the painful suffering that awaits unbelievers. This is a wise approach, instilling fear in their hearts on the one hand, and on the other giving them the chance to review their situation. Had the surah described them as unbelievers and that they would be certain to suffer painful punishment, they might have retorted with outright rejection and stubborn insolence. It is often the case that dropping a hint is far more effective than making a blunt statement. The surah then outlines the believers' attitude, one based on faith, and how they place their full trust in God, relying on Him. They are very confident, assured that they are on the right course, well guided, and that the unbelievers are in manifest error: Say: He is the Lord of Grace: in Him we believe, and in Him we place our trust. You will come to know who is in manifest error. (Verse 29) That God is mentioned here by His great attribute, the Lord of Grace, refers to His profound and infinite mercy which He grants to His Messenger and the believers who follow him. He will not destroy them as the unbelievers wish He would. The surah instructs the Prophet to highlight the bonds they have with their Lord, the Lord of Grace. The first is the bond of faith, "in Him we believe," and this is followed by one of total reliance, "and in Him we place our trust." The phraseology of this verse suggests a dose relation between them and God who favours His Messenger and the believers with the permission to announce this close relationship. Indeed, God instructs the Prophet to announce it, as if He is saying to him: Do not be afraid of what the unbelievers say. You and those with you are attached to Me, and you are permitted by Me to declare that you are the recipient of this honour, so announce it to them.' What a great gesture of honour! This is followed by an implicit warning: "You will come to know who is in manifest error." (Verse 29) This is phrased in such a way that should make them ashamed of their stubborn rejection of the divine faith. It also invites them to review their positions, lest they be the ones who are in complete error. If they are, this inevitably makes them subject to painful suffering, as clearly stated in the previous verse: "who will protect the unbelievers from painful suffering?" (Verse 28) At the same time, the surah does not out rightly brand them as being in error, so as not to harden their attitude. This method of advocacy is one that works well with some people. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 28 - 29) The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then: Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering? (Verse 28) They will be well advised to think of their own situation and their own future. What benefit would accrue to them if the Prophet and his followers died? Likewise, should God bestow His mercy on the Prophet and his followers, this would not by itself protect the unbelievers from their inevitable fate. God, who let them multiply on earth and who will eventually gather them, is eternal. He never dies. Yet the surah does not say to them, 'who will protect you from suffering?' It does not specify that they are unbelievers. It simply tells them of the painful suffering that awaits unbelievers. This is a wise approach, instilling fear in their hearts on the one hand, and on the other giving them the chance to review their situation. Had the surah described them as unbelievers and that they would be certain to suffer painful punishment, they might have retorted with outright rejection and stubborn insolence. It is often the case that dropping a hint is far more effective than making a blunt statement. The surah then outlines the believers' attitude, one based on faith, and how they place their full trust in God, relying on Him. They are very confident, assured that they are on the right course, well guided, and that the unbelievers are in manifest error: Say: He is the Lord of Grace: in Him we believe, and in Him we place our trust. You will come to know who is in manifest error. (Verse 29) That God is mentioned here by His great attribute, the Lord of Grace, refers to His profound and infinite mercy which He grants to His Messenger and the believers who follow him. He will not destroy them as the unbelievers wish He would. The surah instructs the Prophet to highlight the bonds they have with their Lord, the Lord of Grace. The first is the bond of faith, "in Him we believe," and this is followed by one of total reliance, "and in Him we place our trust." The phraseology of this verse suggests a dose relation between them and God who favours His Messenger and the believers with the permission to announce this close relationship. Indeed, God instructs the Prophet to announce it, as if He is saying to him: Do not be afraid of what the unbelievers say. You and those with you are attached to Me, and you are permitted by Me to declare that you are the recipient of this honour, so announce it to them.' What a great gesture of honour! This is followed by an implicit warning: "You will come to know who is in manifest error." (Verse 29) This is phrased in such a way that should make them ashamed of their stubborn rejection of the divine faith. It also invites them to review their positions, lest they be the ones who are in complete error. If they are, this inevitably makes them subject to painful suffering, as clearly stated in the previous verse: "who will protect the unbelievers from painful suffering?" (Verse 28) At the same time, the surah does not out rightly brand them as being in error, so as not to harden their attitude. This method of advocacy is one that works well with some people. |
- Surah 67. Al-Mulk - Saad al Ghamidi https://www.youtube.com/watch?v=yrhhfhBuFuE&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=67
- Surah 67. Al-Mulk Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=krA3W-QDzWU&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=67
- Surah 67. Al-Mulk Muhammad Al Luhaydan https://www.youtube.com/watch?v=oo3kWEbC9DE&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=67
- Idris Abkar Surah Al-Mulk https://www.youtube.com/watch?v=FAltrucANkA
- Surah 67. Al-Mulk Muhammad Minshawi https://www.youtube.com/watch?v=NVlP0VozLKc&index=67&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Surah 67. Sahih International Translation with English Transliteration of Arabic Text https://myislam.org/surah-al-mulk/
