Overview SURAH 67

Al-Mulk (Dominion)

Prologue

Whereas the revelation of the previous ten surah’s (57-66) took place in Madinah, this surah and all nine that follow in this volume were revealed in Makkah. Each type has its own features and leaves its special impressions on the reader. Makkan revelation generally deals with belief in God, revelation and the Day of Judgement, as well as establishing concepts about life, the universe and its relation with its Creator based on such beliefs. It speaks about God, the Creator, in such a way that makes our hearts feel His presence and outlines the sort of emotions and manners that are appropriate for a human being who addresses his Lord and looks up to Him. It clearly sets the standards and values a Muslim adopts in judging events, situations and people. As we discuss the remaining surahs in this volume, we will see examples of such treatment, to be added to what we have already seen in other Makkan surah’s.

Revelations given in Madinah address the implementation of such beliefs, concepts, standards and values in practical life. They urge people to live up to their faith, which is the trust assigned to them. They must fulfil their obligations both within themselves and in their public lives.
 
The present surah seeks to formulate a new concept of the universe and its relation with its Creator. It is a broad, comprehensive concept that transcends the world we live in and our limited lifespans to include the universe at large and the life to come. It speaks of creatures living on earth alongside man, such as the jinn and the birds, or belonging to the hereafter, such as hell and its guards. Furthermore, it refers to worlds beyond the reach of our human perception bringing these closer to our feelings so that we do not focus solely on our present life on earth. It invites us to reflect on what we see in our lives and within ourselves but which we tend to take for granted.

It awakens within man all images and impressions that have long been stagnant as a result of holding on to jahiliyyah concepts. It removes the dust that has gathered over our feelings, opens windows and releases minds, and frees senses and perceptions so that they can look at the wide horizon, the vast space, the deep oceans, the inner soul and the world beyond, reflecting on God's marvellous creation. It invites us to look at how the universe moves on by God's will. We thus realize that the whole thing is far greater and its scope much wider than we could possibly have imagined. Then, we no longer focus on our earth, but instead look up to heaven; we move from what we see to the truth beyond and we are able to see how God's will both brings life and controls it.

Life and death are two familiar phenomena. Yet the surah invites us to look at what lies beyond these two phenomena of God's will, wisdom, and the way He sets tests and conducts all affairs. It is God: "who has created death as well as lift, so that He may put you to a test to show who of you is best in conduct. He alone is Almighty, Much-Forgiving." (Verse 2) The skies above are creatures people see with their eyes. Yet they do not look beyond them to see God's hand that brought them into existence, nor the perfection they manifest. The surah, however, initiates action so that we contemplate such beauty and perfection as well as the ultimate objective of creation: "He created seven heavens in layers. No fault will you see in what the Lord of Grace creates. Turn up your eyes: can you see any flaw? Then look again, and again: your vision will come back to you dull and weary. We have adorned the lowest heaven with lamps and made them missiles to pelt the devils with." (Verses 3-5)
 
To those who live in a state of ignorance, or jahiliyyah, the life of this world appears to be the ultimate objective. The surah, however, presents another world to devils and unbelievers, a world that is full of movement and expectation. It stands in waiting: "We have prepared for them suffering through the blazing fire. Suffering in hell awaits those who deny their Lord: an evil destination. When they are thrown in it, they will hear it drawing in its breath as it boils up, almost bursting with fury. Every time a group is thrown in it, its keepers will ask them, Did no one come to warn you?' 'Yes,' they will reply; a warner did indeed come to us, but we did not believe him. We said, "God has revealed nothing. You are in total error."' They will further so 'Had we but listened or reasoned we would not now be among the inhabitants of the blazing fire.' Thus they shall confess their sins. Far be the inhabitants of the blazing fire from God's mercy]." (Verses 5-11)

In a world of jahiliyyah, people hardly ever look beyond their immediate life or think of a world beyond what they can perceive. They are, as it were, locked within the cage of their current life on earth. The surah, therefore, directs their minds and sights to look to what is beyond, to the heavens and the divine will which, though unseen by any human eye, can do whatever it wills, whenever and wherever it chooses. Thus, the earth, stable as it appears before their eyes, is strongly shaken: "Whether you keep your words secret or state them openly. He has fill knowledge of what is in all hearts. How could it be that He who has created should not know all? He is indeed Most Gracious, All-Aware. He it is who has made the earth easy to live upon. Go about, then, in all its highlands and eat of His provisions. To Him you will be resurrected Do you feel secure that He who is in heaven will not cause the earth to swallow you up when it quakes? Or do you feel secure that He who is in heaven will not let loose against you a sandy whirlwind. You will come to know the truth of My warning." (Verses 13-17)

They look at birds, an aspect of creation they see frequently but which they rarely contemplate its marvellous creation. The surah again fixes their eyes on this and lets their minds appreciate God's power as He shapes and fashions His creation: "Do they not see the birds above them, spreading their wings and drawing them in? None but the Lord of Grace holds them up. He sees everything." (Verse 19)
 
They feel safe and secure on earth, but this is only the false sense of one who is oblivious to what God's will and power may bring about. Having shaken the earth under their feet, including all that forms their environment, the surah then shakes them even harder so that they realize that nothing can ever withstand God's power, which they hardly ever even take into account: "What army is there to come to your aid, except for the Lord of Grace? The unbelievers are truly lost in self delusion." (Verse 20)

They feel that the provisions they have are close at hand, and that they can compete for them as they please. The surah, however, directs their attentions to look far beyond the elements they think to be involved in securing their provisions: "Who will provide for you, if He were to withhold His provision? Yet they persist in their arrogance and in rebellion." (Verse 21)

As they pursue their erring ways, thinking they are well guided, the surah paints them a vivid, inspiring image showing their own condition and that of those who truly follow correct guidance: "Is he who goes grovelling on his face better guided than the one who walks upright on a straight path?" (Verse 22)

They do not benefit by what God has placed in their make-up of talents, faculties and perceptions. They do not go beyond what they perceive so as to look at what lies beyond their immediate world. The surah reminds them of God's grace as He has given them these abilities, and directs them to use these in a way that tries to divine the future and determine the ultimate objective: "Say: 'It is He who has brought you into being, and given you hearing, sight and hearts. Yet seldom are you thankful. And He it is who caused you to multiply on earth; and to Him you shall be gathered." (Verses 23-24)

Even in their persistent denial of the resurrection, they still constantly ask about its timing. The surah depicts this as a true and imminent event, one that will approach them all of a sudden. Hence, they have nothing but distaste for it: "They say: 'When is this promise to be fie filled if what you say be true?' Say: 'God alone has knowledge of this. I am only a plain warner' When they see it close at hand, the unbelievers' faces will be stricken with grief and it will be said: 'This is what you were calling for.'" (Verses 25-27)
 
They hope that the Prophet and those who follow him will perish, as this will silence this voice that has for long irritated them by the warnings it delivers. They would rather revert to their foolish slumber. The surah reminds them that whether this group of believers perish or flourish, it cannot affect their own destiny that is determined by a persistent rejection of faith. Hence, they are better advised to look at their own situation and to make amends before it is too late: "Say: just think: whether God destroys me and those who fallow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering?' 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.'" (Verses 28-29)

Finally, the surah warns them that water, which is essential for life, may be taken away by God, whom the unbelievers deny: "Say: Just think: if all your water were to sink underground, who would give you clear flowing water?" (Verse 30)

The key to the whole surah and the axis of the movement it sets in our hearts, minds, senses and feelings are found in its inspiring opening: "Blessed be He in whose hand all dominion rests; who has power over all things." (Verse 1) It is from the truth of God's dominion and power that all images presented in the surah, as well as all hidden and apparent movements to which it alludes, branch out. Thus, the creation of life and death, testing people through them, the creation of the heavens and their adornment with lamps that serve as missiles pelting devils, the preparation of hell as it is described, the knowledge of what is secret and public, making the earth easy for humans to live upon, the destruction of early communities who rejected divine guidance, holding birds in the sky, God's overwhelming power and His exaltation, providing sustenance to all as He pleases, His creation of people and granting them hearing, eyesight and hearts, causing them to multiply on earth and then gathering them all, His full knowledge of the hereafter which is His own preserve, the meting out of punishment to the unbelievers, the provision of water, which is essential to life, and the ability to take it away whenever He wishes all emanate from the fact that to God belongs all dominion in the universe. He has power over all things.
 
The surah states a long sequence of truths that flow uninterruptedly with successive impressions and ideas to explain its concise, yet comprehensive, opening. It is, therefore, difficult to divide into passages. Let us, then, look at it as it develops its theme from start to finish.
 
 

Overview (Verses 1 - 2)

The surah states a long sequence of truths that flow uninterruptedly with successive impressions and ideas to explain its concise, yet comprehensive, opening. It is, therefore, difficult to divide into passages. Let us, then, look at it as it develops its theme from start to finish.
 
Blessed be He in whose hand all dominion rests; who has power over all things. (Verse 1)

Coming as it does at the outset of the surah, this glorification imparts a feeling of the multiplication of God's blessings and their continued outflowing. The fact that dominion is mentioned alongside it suggests that this blessing flows over God's kingdom. Hence, it is glorified throughout the universe, as it is glorified with God Himself. It sounds like a hymn echoed throughout the universe and within every creature's heart. It begins with the divine word in God's glorious book, the Qur'an, inscribed in a well-guarded record, and which spreads throughout the universe.

"Blessed be He in whose hand all dominion rests." (Verse 1) He is the Sovereign who has full control over the universe; He conducts its affairs. When this truth is established in the human heart, its direction and destination become well defined. It no longer turns to anyone or relies on anyone other than the Sovereign to whom all dominion belongs. It feels free from submission to anyone else. It, thus, addresses its worship to none other than Him.

"Who has power over all things." (Verse 1) Nothing escapes Him, and no one diverts or limits His will. He creates and does what He wants. He has full power over everything. His will is subject to neither limitation nor restriction. As this truth becomes well established, the human mind is free to perceive God's will and action that are free of any restriction our senses, perception of reality or what lies beyond it, or indeed our imagination can visualize. God's power extends far beyond anything that a human mind can entertain. After all, human imagination is restricted in its expectation of change by what is familiar to it. Appreciation of the truth of God's limitless power removes this restriction. Hence, a believer expects God's power to accomplish anything, without limit or restriction.

Who has created death as well as life, so that He may put you to a test to show who of you is best in conduct. He alone is Almighty, Much-Forgiving. (Verse 2)

One of the results of His complete dominion of the universe and absolute power over all things is that He created death and life. The term `death' in this context includes the death that precedes life and the one that follows its end, whereas `life' includes this first life and the life to come. All these are of God's creation as stated in this verse. In this way, it establishes this truth in the human mind, alerting it to the test it aims to set. Nothing, then, comes by blind coincidence or without purpose. The test aims to establish, in reality, what God knows in advance of people's behaviour on earth and the reward they merit for their actions: "so that He may put you to a test to show who of you is best in conduct." (Verse 2) Thus, man should always be on the alert, considering every thought and every action. He should not be oblivious to anything. This also means that he is unable to rest. Hence, the verse ends with the comment, "He alone is Almighty, Much-Forgiving." It thus gives reassurance to every God-fearing servant. God is certainly Almighty, but He is at the same time Much-Forgiving. When a person's heart is alert, aware that this life is a test, and tries to keep on the right track, he is reassured of God's forgiveness and grace. This gives man all the rest and comfort he needs.

The truth Islam establishes in people's hearts does not depict God as chasing humans to afflict or punish them. He only wants them to be aware of the purpose behind their existence and of their true nature. He wants them to rise to the Level worthy of His honour when He blew of His own spirit into them, elevating them above many of His other creations. When they have absorbed this truth and hold to it, they will find that His grace, mercy and forgiveness are always available to them.