النص المفهرس

521
Surah At-Tahrim: 66 : 1 - 5
this fact to the Holy Prophet &g, he complained to the disclosing wife
about her disclosure, but he did not convey to her the whole information.
Instead, he communicated part of it to her and withheld part of it. This
was because of the Holy Prophet's
magnanimity and high morals. If he
had disclosed the entire information he had received from Allah, it would
have embarrassed her most profoundly. Who was the disclosing wife and
who was the one to whom the secret was disclosed? The Qur'an is silent on
their identity and does not name them. According to the best received
narratives, it would appear that it was Sayyidah Hafsah & whom the
Holy Prophet
directed to keep the matter secret, and she divulged it to
Sayyidah 'A'ishah
, as recorded in Bukhari on the authority of
Sayyidna Ibn 'Abbas
which will be narrated later.
Some narratives report that when Sayyidah Hafsah 2 divulged the
secret, the Holy Prophet
decided to divorce her, but Allah sent Jibra'il
Stell to him, preventing him from divorcing her on the ground that she
offered many prayers and kept fasts abundantly. Her name appears in
the list of his wives in Paradise. [Mazhari]
O two wives of the Prophet,] If both of you] إِنْ تَتُوُبَآ إِلَى اللَّهِ فَقَدُ صَغَتْ قُلُوبُكُمَا
repent to Allah, then [your conduct calls for it, because] your hearts have
diverted .... 66:4). The reference here is made to two of his blessed wives
who, as mentioned above in brief, contrived to draw the Holy Prophet
into swearing an oath and making the aforementioned promise to abstain
from honey. Who are they? Bukhari and other collections of Traditions
record a lengthy Tradition about this on the authority of Ibn 'Abbas
who narrates that he was always on the look-out to enquire of Sayyidna
'Umar 4ge as to who were the two wives to whom reference had been
made in the above verse. So, when Sayyidna 'Umar
was on his way to
pilgrimage, the former joined him. One day, in the course of the journey,
the latter went to answer the call of nature. When he returned, the
former had arranged water for the latter's ablution. He poured water on
his hands. Whilst pouring the water for ablution, he enquired as to who
were the two wives to whom reference is made in the dual verb ' 3! (If
both of you repent) Sayyidna 'Umar 4
e asked him in surprise: 'Do you
not know who they were?' Ibn 'Abbas de said: 'No!' Sayyidna 'Umar
said they were Hafsah and 'A'ishah 4%, and then proceeded to recount a
lengthy story related to this incident which also contained some incidents

522
Surah At-Tahrim: 66 : 6 - 7
that took place earlier. The details of the incident are available in Tafsir
Mazhari. This verse addresses the two blessed wives of the Holy Prophet
and requires them to turn to Allah as their hearts have deviated, albeit
what they did, stem from their love for the Holy Prophet @%, but in the
process they, in consultation with one another, adopted a way that hurt
the Holy Prophet
This is a sin for which repentance was necessary.
And if you back each other against him) وَ إِنْ تَظُهَرَا عَلَيْهِ فَإِنَّ اللّهَ هُوَ مَوْلِبُهُ وَجِبْرِيْلُ
[the Prophet], then Allah is his supporter, and Jibril and righteous
believers and, after all that, angels are his helpers .... 66:4). The current
verse warns the wives that if they do not repent and please the
Messenger of Allah
, they will not cause any loss to him, because Allah
is his Protector, and so are Jibril, every right-acting believer and,
furthermore, the other angels too will come to his support, and it will be
the wives themselves who will suffer loss.
,It is hoped that, if he divorces you) عَسى رَبُّهْ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنْكُنَّ
Allah will give him in your place wives better than you, submissive to
Allah, believing, devout, penitent, steadfast in worship, fasting,
previously married and virgins .... 66:5). The verse refutes the possible
thought of the wives that if they are divorced, the Holy Prophet
will
probably not get women better than themselves. The verse under
comment responds to their assessment of the situation. It purports to say
that nothing is beyond Allah's power. If he divorces them, Allah will give
him in exchange better wives than he has at the moment. This does not
necessarily imply that there were better wives than the present holy
wives at that time. Possibly such women were not available at that point
of time, but, should the need have arisen, He could make other women
better than they are. These verses specifically dealt with the holy wives of
the Holy Prophet tg, their deeds, their moral reform, their discipline and
training. Similar injunctions are given in the verses that follow for the
general body of Muslims and believers.
Verses 6 - 7
يَأَيُّهَا الَّذِيْنَ امَنُوا قُوَّا أَنْفُسَكُمْ وَأَهْلِيْكُمُ نَارًا وَّقُوُدُهَا النَّاسُ
وَالْحِجَارَةُ عَلَيْهَا مَلَئِكَةٌ غِلَاظٌ شِدَادٌ لََّيَعْصُوْنَ اللَّهَ مَآ آَمَرَهُمْ

523
Surah At-Tahrim: 66 : 6 - 7
وَيَفْعَلُونَ مَا يُؤْمَرُونَ ﴿٢﴾ ◌َأَيُّهَا الَّذِيْنَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ،
إِنَّمَا تُجْزَوْنَ مَاكُنْتُمُ تَعْمَلُونَ
O those who believe, save yourselves and your families
from a fire, the fuel of which is human beings and
stones, appointed on which are angels, stern and
severe, who do not disobey Allah in what He orders
them, and do whatever they are ordered to do. [6] O
those who disbelieve, do not make excuses today. You
will only be recompensed for what you have been doing.
[7]
Commentary
O those who believe, save yourselves and your families) قُوا أَنْفُسَكُمُ وَاَهُلِيْكُمْ
from a fire ... 66:6). This verse addresses the general body of Muslims and
enjoins upon them to safeguard themselves and their families from a fire
of Hell whose fuel is people and stones. Then the verse goes on to describe
the intensity and horror of the Hell-Fire. Towards the end of it the angels
in charge of it, whose name is Zabaniah, are described. They are harsh
and terrible from whom no inmate of Hell will be able to rescue himself by
force, power, strength, flattery or bribery.
The word lel (your families) comprehends wife, children and slaves
[males as well as females]. It is not inconceivable to include full-time
servants in the imperative like slaves. When this verse was revealed,
Sayyidna 'Umar 4
inquired: "O Messenger of Allah, we understand how
to save ourselves from Hell, that is, we guard ourselves against sins and
carry out the Divine injunctions, but how do we safeguard our families
from Hell?" The Messenger of Allah
replied: "Instruct them to refrain
from deeds that Allah has prohibited, and ask them to carry out deeds
that Allah has enjoined. This will rescue them from the Hell-Fire."
[Ruh-ul-Ma'ani]
Education and Training of Wife and Children:
Every Muslim's Responsibility
The jurists have pointed out that, according to the verse under
comment, it is the responsibility of every Muslim to educate the wife and
children in matters of Shari obligations, and in matters of halal and
haram and train them diligently to act upon them. A hadith says, "May

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Surah At-Tahrim: 66 : 8 - 12
Allah shower His mercy upon a person who says: 'O my wife and children,
(be mindful of) your prayers, your fasting, your alms, your indigent, your
orphan, your neighbour! It is hopeful that Allah will gather all these with
him in Paradise" 'Your prayers, your fasting' and so on' implies 'Take care
of them. Do not ignore them.' The phrase مسكينكم يتيمكم Your indigent,
your orphan and so on' implies 'Fulfil their rights towards them willingly
and readily.' Righteous elders have said that the person deepest in
punishment on the Day of Judgement will be the one whose family is
ignorant and unaware of the religion. [Ruh]
O those who disbelieve, do) يَأَيُّهَا الَّذِيْنَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجُزَوُنَ مَاكُنْتُمُ تَعْمَلُونَ
not make excuses today. You will only be recompensed for what you have
been doing .... 66:7) After advising the general body of believers, the
current verse turns attention to the non-believers who are asked not to
try to make excuses, because they will not be accepted. They will be told
that they are merely being repaid for what they did.
Verses 8 - 12
يَأَيُّهَا الَّذِيْنَ امَنُوا تُوبُوْا إِلَى اللّهِ تَوْبَةً نَّصُوُحًا ، عَسى رَبُّكُمْ أَنْ
يُكَفِّرَ عَنْكُمْ سَيِّاتِكُمْ وَيُدْخِلَكُمْ جَنْتٍ تَجْرِىٌ مِنْ تَحْتِهَا الْأَنْهُ !
يَوْمَ لَايُخْزِى اللهُ النَّبِىَّ وَالَّذِيْنَ امَنُوا مَعَهَ نُوْرُهُمُ يَسْغِى بَيْنَ
أَيْدِيْهِمْ وَبِآَيْمَانِهِمْ يَقُوُلُوُنَ رَبَّنَآ آَتْمِمُ لَنَا نُوْرَنَا وَاغْفِرْ لَنَات ◌ِنَّكَ عَلى
كُلِّ شَىْءٍ قَدِيْرٌ ﴿٨﴾ فَأَيُّهَا النَّبِىُّ جَاهِدِ الْكُفَّارَ وَ الْمُنْفِقِيْنَ وَاغُلُظُ
عَلَيْهِمْ ، وَمَأُ ولُهُمُ جَهَنَّمُ ، وَبِئْسَ الْمَصِيْرُ ﴿1﴾ ضَرَبَ اللَّهُ مَثَلًا
لِلَّذِيْنَ كَفَرُوا امْرَاتَ نُوحٍ وَّامْرَتَ لُوُطِ ، كَانَتَا تَحْتَ عَبْدَيْنٍ مِنْ
عِبَادِنَا صَالِحَيْنٍ فَخَانَتُهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللّهِ شَيْئًا وَّقِيْلَ
ادْخُلَا النَّارَ مَعَ الدُّخِلِينَ ﴿١٠﴾ وَضَرَبَ اللّهُ مَثَلًا لِّلَّذِيْنَ امَنُوا
امْرَتَ فِرُعَوْنَ، إِذْ قَالَتْ رَبِّ ابْنٍ لِىُ عِنْدَكَ بَيْتًا فِى الْجَنَّةِ وَنَجِنِىُ
مِنْ فِرُعَوْنَ وَعَمَلِهِ وَنَجِّنِىُ مِنَ الْقَوْمِ الظُّلِمِيْنَ ﴿(٢١) وَمَرْيَمَ ابْنَتَ

525
Surah At-Tahrim: 66 : 8 - 12
عِمُرْنَ الَّتِىِّ أَحْصَنَتْ فَرُجَهَا فَنَفَخُنَا فِيْهِ مِنْ رُّوُحِنَا وَصَدَّقَتُ
بِكَلِمْتِ رَبِّهَا وَكُتُبِهِ وَكَانَتُ مِنَ الْقُنِتِيْنَ ﴿١٢﴾
O those who believe, turn to Allah with a faithful
repentance. It is hoped from your Lord that he will
write off your faults, and will admit you to the gardens
beneath which rivers flow, on the Day when Allah will
not disgrace the Prophet and those who believed with
him. Their light will run before them and to their right
hands. They will say, "Our Lord, perfect for us our light,
and forgive us. Indeed you are powerful over every
thing." [8] O Prophet, carry out jihad (struggle) against
the disbelievers and the hypocrites, and be harsh with
them. And their final abode is Jahannam (Hell), and it
is an evil end. [9]
Allah has cited for the disbelievers the example of the
wife of Nuh and the wife of Lut. Both were married
with two of Our righteous slaves, but betrayed them.
So they could not avail them at all, and it was said,
"Enter the Fire along with those who enter." [10] And
Allah has cited for the believers the example of the wife
of Fir'aun (the Pharaoh), when she said, "My Lord, build
for me, near You, a house in the Paradize, and deliver
me from Fir'aun and his deeds, and deliver me from the
unjust people.", [11] and (also the example of) Maryam,
daughter of 'Imran who guarded her chastity, so We
breathed into her Our spirit, and she testified to the
truth of the words of her Lord and His books, and she
was one of the devout. [12]
Commentary
.(66:8 ... turn to Allah with a faithful repentance ... ) تُوبُوا إِلَى اللّهِ تَوُبَةً نَّصُوُحًا
The word taubah, literally, means 'to turn' or 'to return', in the sense of
turning or withdrawing from sins. In the terminology of the Qur'an and
Sunnah, it signifies 'to regret committing sins in the past and to firmly
resolve abstaining from them in future'. Taubah is qualified in the verse
by the word y ye nasuh. If it is taken as the infinitive of nasaha/
nașihah, it signifies 'to make pure and sincere'; and if it be derived from
nașahah, it signifies 'to repair clothes by sewing'. In terms of the first
meaning, the expression nasuh signifies sincere/faithful [repentance],
free from pretence and hypocrisy. In this interpretation, a sinner is

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Surah At-Tahrim: 66 : 8 - 12
required to regret the sins he has committed and give them up purely for
the pleasure of Allah and for fear of Divine chastisement. In terms of the
second meaning, nasuh would signify that 'the sinner is required to repair
the torn clothes of righteous deeds'. Sayyidna Hasan Bari
se says that
taubatan nāșuha signifies that a person should regret his past evil
actions, and make a firm resolve never to repeat them. Kalbi says the
phrase taubatan nașuha signifies that a person should pray for pardon
with his tongue, regret in his heart, and should prevent the limbs of his
body from committing sins in the future.
Sayyidna 'Ali 4% was asked as to what is 'taubah' and he replied that
it consists of six elements: [1] to regret one's past evil deeds; [2] to carry
out Divine duties that were missed; [3] to restore the rights that were
usurped; [4] to ask forgiveness of a person who has been wronged by him
physically or verbally; [5] to make a firm resolve of avoiding the sin in
future; and [6] to consume one's self in obedience of Allah as one thus far
consumed one's self in His disobedience. [Mazhari]. In fact, all of the
conditions of 'taubah' put forward by Sayyidna 'Ali
are recognized by
all the scholars. However, some have described them concisely and others
in details.
It is hoped from your Lord that he will write off) عَسَى رَبُّكُمُ أَنْ يُكَفِّرَ عَنْكُم
your faults ... 66:8). The verb 'asa means 'it is hoped'. In this context, it
purports to mean 'promise', but the expression of 'hope' is used to indicate
that taubah or any other righteous deeds are not the just and equal price
for the Paradise or the divine forgiveness. In fact, one compensation for
man's good deeds has already been given to him in this world in the form
of worldly blessings. Therefore, as regards the law of equality, it is not
necessary that he is further compensated by the Jannah. It entirely
depends on Divine grace and favour as is mentioned in a Hadith which
says: 'Your actions alone cannot salvage you.' The Companions inquired:
'O Messenger of Allah, not even you?' He replied: 'No, not even me unless
the Divine grace and mercy covers me.' [Bukhari and Muslim as quoted by
Mazharī]
Allah has cited for the disbelievers the) ضَرَبَ اللّهُ مَثَلًا لِلَّذِيْنَ كَفَرُوا امْرَأَتَ نُوْحِ
example of the wife of Nuh and the wife of Lut ... 66:10). Towards the end
of this Surah, Allah has set forth examples of four women. The first
example comprises two women who were the wives of two Holy Prophets

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Surah At-Tahrim: 66 : 8 - 12
JI Logle. They, in matters of religion, opposed their husbands and
secretly sided with the unbelievers and pagans. As a result, they ended
up in the abyss of Hell, and their marital relation with the prophets could
not save them from the punishment. The name of the wife of Nuh Sel is
said to be Waghilah, while the name of the wife of Lut &gel is said to be
Walihah. [Qurtubi] Some scholars have attributed other names to them.
The third woman is the one who was the wife of the Pharaoh, the
worst disbeliever and claimant of godhead, but she believed in Musa el.
She was given such a high rank by Allah that she was shown her place in
the Paradise, right here in this world, and the infidelity of her husband
did not prove to be an impediment in her achieving this high rank.
The fourth woman is Maryam >JI Lule. She was not wife of anyone,
but her faith and virtuous deeds earned for her such a high degree that
she was invested with perfections of the prophets, even though she was
not a prophet according to the majority of scholars. Verse [11] serves as a
warning to the unbelievers who think that they will attain salvation
merely by their companionship with believers, the good company will not
rescue them in the Hereafter if they persist in their disbelief. So likewise,
a disbeliever's disbelief will not harm a believing relative. Therefore, the
auliyas' and ambiyas' wives should not carelessly take for granted that
they will attain salvation on account of their husbands nor should the
wife of a disbeliever think that his disbelief will harm her. Every person,
man or woman, should be concerned about his/her own faith and action.
And Allah) وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِيْنَ امَنُوا امْرَأَتَ فِرُعَوُنَ إِذْ قَالَتُ رَبِّ ابْنٍ لِىُ عِنْدَكَ بَيْتًا فِى الْجَنَّةِ
has cited for the believers the example of the wife of Fir'aun (the
Pharaoh), when she said, "My Lord, build for me, near You, a house in
the Paradise ... 66:11) This is the example of the wife of Fir'aun (the
Pharaoh) whose name was 'Asiyah bint Muzahim. When Musa
accomplished his task in defeating the sorcerers who embraced Mosaic
faith, she too embraced the Mosaic faith and became a Muslim. Fir'aun
ordered that she should be tortured severely and tormented harshly.
According to some reports, her hands and feet were pegged with nails to
the ground and a huge rock was placed on her chest, so that she might
not be able to move. In this state she supplicated to Allah as mentioned in
this verse. According to other reports, it was suggested that a huge rock
be dropped on her. They had hardly dropped the rock and she prayed to

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Surah At-Tahrim: 66 : 8 - 12
Allah as quoted in the verse. Allah then showed Sayyidah 'Asiyah
رضُّالله
her
house in Paradise. and while looking at this vision her soul departed.
When the rock fell on her body, it was lifeless. [Mazhari].
and she testified to the truth of the words of her) وَصَدَّقَتْ بِكَلِمْتِ رَبِّهَا وَكُتُبِهُ
Lord and His books, and she was one of the devout .... 66:12) The phrase
'Words of her Lord' refers to scriptures that were revealed to the Holy
Prophets. The word kutub [Books] refers to the well-known celestial books
- Injil, Zabur and Torah. The concluding statement ◌َوَكَانَتُ مِنَ الْقِنِتِين (and she
was one of the devout .... 66:12) describes the quality of Sayyidah Maryam
L.J Lle. The word qanitin is the plural of qanit and signifies 'devout
and obedient'. Sayyidna Abu Musa
narrates that the Messenger of
Allah
said: "Whilst many men have attained spiritual perfection,
among women only Sayyidah 'Asiyah, wife of Fir'aun, and Sayyidah
Maryam, daughter of 'Imran .JI gle, achieved this perfection." [Bukhari
and Muslim as quoted by Mazhari]. Apparently, 'perfection' in this context
refers to 'characteristics of Prophethood'. Despite being a woman, she
achieved them. [Mazhari]. And Allah knows best!
Alhamdulillah
The Commentary on
Surah At-Tahrim
Ends here

529
Surah Al-Mulk: 67 : 1 - 30
Surah Al-Mulk
(The Kingdom)
This Surah is Makki, and it has 30 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 30
تَبْرَكَ الَّذِىُ بِيَدِهِ الْمُلُكُ « وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيْرٌ ﴿١﴾ ◌ِالَّذِىُ
خَلَقَ الْمَوْتَ وَالْحَيوةَ لِيَبْلُوَكُمْ أَيُّكُمُ اَحُسَنُ عَمَلاً، وَهُوَ الْعَزِيُّزُ
الْغَفُورُ ﴿٢﴾ الَّذِيُ خَلَقَ سَبُعَ سَمُوتٍ طِبَاقًا - مَا تَرَى فِىُ خَلْقِ
الرَّحْمْنِ مِنْ تَقُوتٍ ، فَارْجِعِ الْبَصَرَ هَلْ تَرِى مِنْ فُطُورِ ﴿٣﴾ ثُمَّ
ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبُ إِلَيْكَ الْبَصَرُ خَاسِئًا وَّهُوَ حَسِيرٌ ﴿٤﴾
وَلَقَدُ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَابِيْحَ وَجَعَلْتُهَا رُجُوُمًا لِّلِشَّيْطِيْنِ
وَاعْتَدْنَا لَهُمُ عَذَابَ السَّعِيْرِ ﴿٠﴾ وَلِلَّذِيْنَ كَفَرُوْا بِرَبِّهِمُ عَذَابُ
جَهَنَّمَ، وَبِئْسَ الْمَصِيْرُ ﴿٢﴾ إِذَا أُلْقُوْا فِيْهَا سَمِعُوا لَهَا شَهِيْقًا وَّهِىَ
تَفُورُ ﴿٤﴾ تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ « كُلَّمَآ أُلْقِىَ فِيْهَا فَوْجٌ سَآَلَهُمْ
خَزَنَتُهَآ أَلَمُ يَأْتِكُمُ نَذِيُرٌ ﴿1﴾ قَالُوا بَلَى قَدْ جَاءَنَا نَذِيُرٌ لا فَكَذَّبُنَا
وَقُلْنَا مَا نَزَّلَ اللهُ مِنْ شَىْءٍ ﴿ إِنْ أَنْتُمْ إِلَّ فِىُ ضَللٍ كَبِيْرٍ ﴿٩﴾ وَقَالُوْا
لَوْكُنَّا نَسُمَعُ أَوْنَعُقِلُ مَا كُنَّا فِىِّ أَصُحِبِ السَّعِيْرِ ﴿١٠﴾ فَاعْتَرَفُوْا
بِذَنْبِهِمْ، فَسُحُقًّا لِاَصُحِبِ السَّعِيْرِ ﴿١١﴾ إِنَّ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمُ

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بِالْغَيْبِ لَهُمْ مَّغُفِرَةٌ وَّاَجْرٌ كَبِيُرٌ ﴿١٢﴾ وَاَسِرُوا قَوْلَكُمْ أَوِاجْهَرُوا بِهِ ـ
إِنَّهَ عَلِيمٌ بِذَاتِ الصُّدُوُرِ ﴿١٣﴾ اَلَا يَعْلَمُ مَنُ خَلَقَ ، وَهُوَ اللَّطِيُفُ
الْخَبِيْرُ ﴿١٤) هُوَ الَّذِىُ جَعَلَ لَكُمُ الْأَرْضَ ذَلُوْلًا فَامْشُوا فِىُ
مَنَاكِبِهَا وَكُلُوْا مِنْ رِّزْقِهِ ، وَإِلَيْهِ النُّشُوْرُ ﴿١٥﴾ ◌َآَمِنْتُمُ مَّنُ فِى
السَّمَآءِ أَنْ يَّخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِىَ تَمُوُرُ ﴿٢﴾ أَمْ أَمِنْتُمُ مَّنُ
فِى السَّمَآءِ أَنْ يُرْسِلَ عَلَيْكُمُ حَاصِبًا ، فَسَتَعْلَمُونَ كَيْفَ نَذِيُرِ
﴿١٧﴾ وَلَقَدُ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيْرٍ ﴿١٨) أَوَلَمُ
يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمُ ضَّقْتٍ وَ يَقْبِضْنَ مَايُمُسِكُهُنَّ إِلَّ الرَّحُمِنُ ـ
إِنَّهَ بِكُلِّ شَىْءٍ بَصِيْرٌ ﴿١٩﴾ آَمَّنُ هذَا الَّذِىُ هُوَجُنُدٌ لَّكُمْ يَنْصُرُكُمْ
مِّنُ دُونِ الرَّحُمْنِ ﴿ إِنِ الْكَفِرُونَ إِلَّ فِىُ غُرُوُرِ ﴿٢﴾ آَمَّنُ هذَا الَّذِىُ
يَرْزُقُكُمُ إِنْ أَمْسَكَ رِزْقَهُ بَلْ لَُّجُوْا فِىْ عُتُوِّ وَّنُفُوُرٍ ﴿٢١﴾ أَفَمَنُ
يَّمُشِىُ مُكِبًّا عَلَى وَجُهِهَ اَهُدَى آَمَّنُ يَّمُشِىُ سَوِيًّا عَلَى صِرَاطٍ
مُسْتَقِيْمٍ ﴿٢٢﴾ قُلْ هُوَالَّذِىٌّ آَنْشَاكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ
وَالْأَفْئِدَةَ ، قَلِيلًا مَّ تَشْكُرُونَ ﴿٢٣﴾ قُلْ هُوَالَّذِىُ ذَرَاكُمْ فِى الْأَرْضِ
وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾ وَيَقُوُلُونَ مَتَى هذَا الْوَعُدُ إِنْ كُنْتُمُ صدِقِيْنَ
﴿٢٥﴾ قُلُ إِنَّمَا الْعِلُمُ عِنْدَ اللهِ وَإِنَّمَآ أَنَا نَذِيْرٌ مُّبِيْنٌ ﴿٢٦﴾ فَلَمَّا رَأَوُهُ
زُلْفَةً سِيِّئَتُ وُجُوُهُ الَّذِيْنَ كَفَرُوْا وَقِيْلَ هذَا الَّذِىُ كُنْتُمُ بِهِ تَدَّعُوْنَ
﴿٢٧﴾ قُلُ أَرَءَيْتُمْ إِنُ اَهْلَكَنِىَ اللهُ وَمَنُ مَّعِىَ أَوْ رَحِمَنَا فَمَنُ يُّجِيْرُ
الْكَفِرِيْنَ مِنْ عَذَابٍ أَلِيْمٍ ﴿٢٨﴾ قُلُ هُوَ الرَّحْمُنُ امَنَّا بِهِ وَعَلَيْهِ
تَوَّلْنَاٌ فَسَتَعْلَمُوْنَ مَنُ هُوَ فِىُ ضَلْلٍ مُّبِيْنٍ ﴿٢٩﴾ قُلْ أَرَءَيْتُمْ إِنْ
أَصْبَحَ مَآؤُكُمُ غَوْرًا فَمَنُ يَّْتِيْكُمُ بِمَآءِ مَّعِيْنٍ ﴿٤﴾
Glorious is the One in whose hand is the Kingdom (of

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the whole universe), and He is powerful over every
thing, [1] the One who created death and life, so that He
may test you as to which of you is better in deeds. And
He is the All-Mighty, the Most-Forgiving, [2] Who has
created seven skies, one over the other. You will see
nothing out of proportion in the creation of the
Rahman (the All-Merciful). So, cast your eye again. Do
you see any rifts? [3] Then cast your eye again and
again, and the eye will come back to you abased, in a
state of weariness. [4] And We have decorated the
nearest sky with lamps, and have made them devices to
stone the devils, and We have prepared for them the
punishment of Hell. [5] And for those who disbelieve,
there is the punishment of Jahannam, and it is an evil
end. [6] When they will be thrown in it, they will hear a
terrible sound from it, and it will be boiling, [7] seeming
as if it will burst out of fury. Whenever a group is
thrown into it, its keepers will say to them, "Had no
warner come to you?" [8] They said, "Yes, a warner had
come to us, but We had rejected, and said, 'Allah has not
revealed any thing. You are only in great error'." [9] And
they will say, "Had we been listening or understanding,
we would not have been among the people of Hell." [10]
Thus they will confess their sin. So, be the people of
Hell away (from Allah's mercy). [11] Surely, for those
who have awe of their Lord without seeing (Him), there
is forgiveness and a big reward. [12] And whether you
keep your talk secret or make it aloud, He knows well
what lies in the hearts. [13] Is it (imaginable) that He
who has created (them) will not have (such a)
knowledge, while He is the Knower of the finest things,
the All-Aware? [14] He is the One who has made the
earth submissive for you, so walk on its shoulders, and
eat out of His provision, and to Him will be the
Resurrection. [15] Have you become fearless of Him who
is in the sky if He makes you sink into the earth, and it
starts trembling at once? [16] Or, have you become
fearless of Him who is in the sky if He looses a violent
wind with stones against you? So, you will soon come
to know how was My warning! [17] And of course, those
before them (also) rejected (the truth). So, how was My
censure? [18]
Have they not looked to the birds above them spreading
their wings, and (at times) they fold (them) in? No one
holds them up except the Rahman (the All-Merciful).
Surely He is watchful of every thing. [19] Now, who is

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there to become a force for you to help you, except the
Rahman? The disbelievers are in nothing but delusion.
[20] Or, who is there to give you sustenance, if He
withholds His sustenance? Still, they persist in
rebellion and aversion. [21] Then, tell me whether the
one who walks falling down (frequently) on his face is
better guided or the one who walks on a straight path?
[22]
Say, "He is the One who has originated you, and made
for you the ears and the eyes and the hearts. How little
you pay gratitude" [23] Say, "He is the One who has
scattered you on the earth, and to Him you will be
assembled." [24] And they say, "When will this promise
(of the Day of Judgment) be fulfilled, if you are true?"
[25] Say, "The knowledge (of that day) is only with Allah,
and I am only a plain warner. [26] Then, once they will
see it approaching, the faces of the disbelievers will be
turned awkward, and it will be said, "This is what you
were calling for!" [27] Say, "Tell me, if Allah destroys me
and those who are with me (as you wish), or has mercy
on us (as we wish), who can (in either case) save the
disbelievers from a painful punishment?" [28] Say, "He is
the Rahman; we have believed in Him, and in Him we
placed our trust. So, you will soon come to know who is
in an open error." [29] Say, "Tell me if your water were
to vanish into the earth, who will bring you a flowing
(stream) water? [30]
Commentary
The Virtues of Surah Al-Mulk
Prophetic Tradition has named this Surah as Waqiyah (protector) and
Munjiyah (saviour) as well. In a Tradition, the Holy Prophet
is
reported to have said:
هِىَ المانعة المنجية تنجيه من عذاب القبر
"It [the Surah] is the protector and saviour which will rescue and
redeem him who recites it from the torment of the grave." [Transmitted by
Tirmidhi who has graded it as 'hasan, gharib' as quoted by Qurtubi]
Sayyidna Ibn 'Abbas 4se
reports that the Messenger of Allah $
¿said:
"It is my heart's desire that Surah Al-Mulk be in every
believer's heart." [ [Tha'labi]
Sayyidna Abu Hurairah
e narrates that the Messenger of Allah

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Surah Al-Mulk: 67 : 1 - 30
has said:
"Verily, there is a Surah in the Book of Allah (Qur'an)
containing thirty verses that will intercede on behalf of him who
recites it until he is rescued from Hell and admitted to
Paradise; and it is Sūrah Tabārak." [Qurțubi cites it from
Tirmidhi].
Glorious is the One in whose hand is) تَبْرَكَ الَّذِىُ بِيَدِهِ الْمُلُكُ « وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيْرٌ
the Kingdom [of the whole universe], and He is powerful over every
thing ... 67:1). The word Tabaraka is derived from barakah, which literally
means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be
highest in all respects' and it conveys a meaning similar to Allahu Akbar
'Allah is the Highest'.
AL'ho (in Whose hand is the Kingdom): The word Yad (hand) is
attributed to Allah at many places in the Qur'an, whereas He is beyond
having a body, limbs or organs. As a result, the word must, of necessity,
be taken as one of the mutashabihat. We need to believe in its reality, but
it is not possible for anyone to grasp its exact nature. It is improper to
pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of
the whole universe, of the heavens and the earth and of the mortal world
as well as of the Hereafter.
The verse under comment refers to four of the Divine attributes.
Firstly, His existence; secondly, His comprehending all the attributes of
perfection and being most Exalted; thirdly, His being the ruler of the
heavens and earth; and fourthly, His having power over everything. The
verses that follow are adduced as proofs of these attributes, which become
clear by pondering over the creation of Allah. Therefore, the next verses
refer to the various types of creation in the universe as proofs positive of
the existence and Oneness of Allah and His all-encompassing knowledge
and power. To begin with, reference is made to those proofs of the divine
omnipotence that are available in human beings themselves who are the
noblest creation in the universe. The words ◌َالَّذِىُ خَلَقَ الْمَوْتَ وَالْحَيوة (the One
who created death and life) are meant for this purpose, (as will be
explained shortly). Then, several verses (3 to 5) invite consideration to the
creation of heavens to find proofs of Allah's omnipotence. Thereafter,
verses 15 and 16 call our attention to the creation of the earth and its

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benefits. Lastly, the creatures living in the heavenly atmosphere, that is,
the birds are mentioned in verse 19.
In short, the basic subject of the Surah is to prove the existence of
Allah and His perfect knowledge and power by inviting consideration to
the marvels of this universe. However, as a subsidiary subject, some other
realities are also mentioned like punishment for unbelievers and reward
for believers.
The proofs of the divine knowledge and power found in the man
himself are indicated in the following two words:
The Reality of Life and Death
the One who created death and life ... 67:2) Out of ... ) خَلَقَ الْمَوُتَ وَالْحَيوةَ
the human conditions, only two phenomena, i.e. life and death are
mentioned here, because they cover all of human conditions and actions
of his entire life. The creation of 'life' is quite obvious, because life is a
positive reality that can be the object of creation and bringing into
existence. However, one may ask how 'death' can be 'created', while it is a
negative concept that refers to a state of non-existence. In answer to this
question, the leading commentators have come up with different
explanations. The most plausible one is that 'death' is not a state of pure
non-existence. It actually refers to the removal of soul from the body and
its transfer from one place to another. Thus it is a positive phenomenon.
Just as 'life' is a phenomenon that relates to a human body, 'death' too is
a phenomenon that overtakes him. Sayyidna 'Abdullah Ibn 'Abbas 4ee
and other leading commentators have mentioned that 'life' and 'death' are
two corporal entities. 'Death' has the corporal shape of a ram, and 'life'
that of a mare. This statement apparently interprets the authentic
Tradition which states that when the inmates of Paradise will have
entered Paradise, and the inmates of Hell will have entered Hell, death
will be brought in the form of a ram and will be slaughtered near Șirat
(the Bridge) and it will be announced that there shall be no more death,
and every one shall remain in the same state eternally as he or she will
have attained. It may not necessarily be deduced from this Tradition that
'death' is a corporal entity in the mortal world also. There are many
abstract conditions and actions in this world, which will assume concrete
shapes and bodies in the Hereafter. This is verified by many authentic

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Traditions. 'Death', which is a condition that overtake man, will also
assume the shape of a concretised ram and will be slaughtered. [Qurțubi]
Tafsir Mazhari has stated that although 'death' is a negative
phenomenon, it is not pure non-existence. It is a state of non-existence for
a thing that will at some time come into existence. All such non-existent
things have shapes in the World of Similitudes Just Je ['Alam-ul-Mithal]
before coming into existence in the realm of creation ,WI J ['Alam-un-
Nasut]. Such non-existent things are called antel ou Val-A'yan-uth-
Thabitah. On account of these shapes, they do have some sort of
existence even before they come into perceived existence. The existence of
the World of Similitude ['Alam-ul-Mithal] has been proved by the
commentator through various ahadith. And Allah knows best!
Various Categories of Death and Life
It is stated in Tafsir Mazhari that Allah, with His Supreme Power and
Consummate Wisdom, has divided His creation into different types. Each
one is awarded 'life' befitting its type. The perfect and consummate life is
awarded to man, which has been invested with the capability to recognise
the Divine Being and His Attributes to a specific degree. It is on the basis
of this recognition that he is made liable to carry out the sacred laws of
Shari'ah, which has been termed by the Qur'an as a 'trust'. The heavens,
the earth and the mountains feared to bear the burden of this trust but
man, on account of his God-given capability, bore it. The antonym of this
type of 'life' is the particular type of 'death', which is mentioned in the
verse:
اَوَمَنْ كَانَ مَيْتًا فَاحْيَيْنُهُ
Could it be that the one who was dead and We gave him life.
[6:122]'
In this verse, a non-believer is referred to as 'dead' and a believer as
'alive', because a non-believer has wasted his 'recognition of Allah' that
was the essential characteristic of this type of life. In other types or species
of creation, this quality of life is absent, but they do possess senses and
capability of movement, which is the second category of life. The antonym
of this degree of life is the 'death' referred to by the Qur'an thus:

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كُنْتُمْ آَمُوَاتًا فَأَحْيَاكُمُ ثُمَّ يُمِيْتُكُمُ ثُمَّ يُحْبِيُكُمْ
' ... you were lifeless and He gave you life, then He will make you
die, then make you live again. [2:28]
In this context, 'life' refers to the ability to sense and move, and
'death' refers to its cessation. Some of the existent entities do not even
possess the ability of sensing and movement. They merely possess the
capability of growth as in the case of trees and vegetables. 'Life' is
attributed to them as well in a limited sense (of growing), and as opposed
to this, their 'death' is to lose the ability to grow. In this sense, the Holy
Qur'an has used the words 'life' and 'death' in the following verse:
يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا
' ... how He brings the dead earth back to life. [30:50]'.
These degrees of life are confined to humankind, the animal kingdom
and the vegetable kingdom. No other species of creation possesses these
qualities of life. Therefore, idols made of stones are referred to in the
Qur'an as
آَمُوَاتٌ غَيْرُ أَحْيَآءٍ
'- dead, having no life_[16:21]
Nevertheless, inorganic matters too have a special (though very
limited) element of 'life', which is necessary to the concept of existence. It
is due to this element of 'life' that the Holy Qur'an says:
وَإِنْ مِّنُ شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِه
' ... And there is not a single thing that does not extol His purity
and praise. [17:44]
This analysis also explains why 'death' in the above verse has been
mentioned before 'life'. The reason seems to be that death or
non-existence is the state that comes before life. In other words,
everything that came into existence was in the beginning in a state of
lifelessness or non-existence, then it was awarded life.
Another explanation of mentioning 'death' before 'life' could be that
the verse itself has declared that the purpose of creating human death
and life is 'test',

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Surah Al-Mulk: 67 : 1 - 30
لِيَبْلُوَكُمْ أَيُّكُمُ اَحُسَنُ عَمَلًا
' ... so that He may test you as to which of you is better in deeds.
[2]
This test is more important and is of greater significance in 'death'
rather than in 'life', because the one who thinks of death constantly will
have the tendency to do more and more righteous deeds. No doubt, the
element of test is available in 'life' too, because every step of one's life
reminds him of his own inability and powerlessness as against Allah's
absolute power, which creates in him the tendency to act righteously. The
thought of death, however, is most effective in correcting one's conduct.
Sayyidna 'Ammar Ibn Yasir 4% reports a Prophetic Hadith which says:
كفى بالموت واعظا وكفى باليقين غنى
"Death is sufficient as a preacher, and certitude is sufficient as
a cause of being free from needs." [Transmitted by Tabarani]
This signifies that witnessing the death of friends and relatives is the
most effective preacher. If that does not exert any influence on one,
nothing else will. And he whom Allah has granted the wealth of faith and
certitude is the most need-free person.
Sayyidna Rabi' Ibn Anas 4% has stated that the thought of 'death'
makes man disgusted with this world and makes him inclined towards the
Hereafter.
so that He may test you as to which of you is.) لِيَبْلُوَكُمْ أَيُّكُمُ اَحْسَنُ عَمَلًا
better in deeds .... 67:2). It should be noted here that Allah did not say
'which of you does more deeds', but said 'which of you is better in deeds'.
This indicates that it is not the quantity of actions that counts, but rather
the quality of actions, that is, their being righteous and acceptable in the
sight of Allah. That is why man's actions will not be counted on the Day
of Judgement, but they will be weighed. In some instances, the weight of
one action would be heavier than a thousand actions.
What is a Good Action?
Sayyidnā Ibn 'Umar 4
said that once the Holy Prophet
recited
verse [2] and when he reached the words " better in deeds", he stopped
and explained that 'better in deeds' is the person who abstains most from

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Surah Al-Mulk: 67 : 1 - 30
the things Allah has forbidden and is always ready to obey Him. [Qurtubi]
So, cast your eye again. Do you see any) فَارُجِعِ الْبَصَرَ هَلْ تَرِى مِنْ فُطُوُرٍ
rifts ?... 67:3). Apparently, this verse shows that it is possible to see the
nearest sky with the naked eyes. Sky, in this context, does not necessarily
refer to the bluish atmosphere seen over the earth. In fact, the sky may
be very much higher than this, and the bluish colour may be that of the
upper atmosphere, as claimed by the scientists. This, on the other hand,
does not necessarily imply that the sky cannot be seen at all. It is possible
that the bluish atmosphere, on account of being transparent, may not
block the vision of the actual sky. However, if it is proved by any evidence
that the sky cannot be seen with eyes, then the 'casting ones eyes' in this
verse would refer to 'intellectual observation'. [Bayan-ul-Qur'an]
And We have decorated the) وَلَقَدُ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلُنْهَا رُجُوْمًا لِّلشَّيْطِيْنِ
nearest sky with lamps, and have made them devices to stone the devils,
and We have prepared for them the punishment of Hell .... 67:5). The word
'maşabih' (translated above as 'lamps') stands for 'stars'. The fact that the
sky is decorated with stars does not necessarily imply that they should be
studded with them inside or under the sky. The decoration is available
also to the situation when the stars are far below the sky in space as
modern research has proved it by observation. This is not contradictory to
the classical interpretation.
The statement '[We] have made them [stars] devices to stone the
devils' probably implies that some fiery matters originating from the stars
are used to shoot at them, and the stars themselves remain intact in their
position. Since this illuminated matter seems to the common people as
'falling stars'. [Qurtubi]. This further shows that devils who attempt to
eavesdrop on celestial conversations for information are driven away
before they can reach the stars. [Qurtubi]. Thus far evidence and proofs of
Allah's consummate knowledge and power were adduced with reference to
the various types of creation. In the verses that follow the subject of
punishment for unbelievers and of reward for believers and the obedient
is taken up, thus:
And for those who disbelieve, there is the) وَلِلَّذِيْنَ كَفَرُوا بِرَبِّهِمُ عَذَابٌ جَهَنَّمَ
punishment of Jahannam ... 67:6). The subject runs through seven verses.

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Surah Al-Mulk: 67 : 1 - 30
Thereafter, the subject of Divine knowledge and power is revisited.
He is the One who has made the earth) هُوَ الَّذِىُ جَعَلَ لَكُمُ الْأَرْضَ ذَلُوْلًا
submissive for you ... 67:15) The word dhalul signifies 'submissive'. When
dhalul is used for an animal, it means that it is not insolent when
someone is riding it. The word manakib is the plural of mankib, which
means 'shoulder', which in animals refer to the upper part of their front
legs. Normally, this is not the part of the animals where a rider would sit
to ride them. Their back or neck are involved in riding. But an animal
that offers its shoulders as well to the riders is very obedient and
submissive. Therefore, the verse says that Allah 'has made the earth
submissive for you, so walk on its shoulders'. Allah has made the
structure of earth such that it is not liquid like water so that it flows, nor
is it like mud, mire or slime, because if the earth were to be in any of these
states, it would not have been possible for man to live in it. Nor is it made
hard like rocks or iron, for in that state it would not have been possible for
him to plough the fields to sow his crops and derive various other types of
benefit from the earth. Wells and rivers could not have been dug. It
would not have been possible to dig trenches into the ground to lay
foundations of huge buildings. With such well-balanced infrastructure,
He granted him tranquillity that it is possible for buildings to stand on it
and for people, moving on its surface, to avoid slipping.
and eat out of His provision ... 67:15). After directing man ... ) وَكُلُوا مِنْ رِّزْقِه
to travel on earth, it is said 'eat out of His provision'. This probably
indicates that commercial trips carried out for import and export are the
doors for obtaining livelihood from Allah.
and to Him is the Resurrection ... 67:15). This warning tells ... ) وَإِلَيْهِ النَّشُوُرُ
us that man is permitted to draw benefits of eating, drinking and living
from the earth, but he is reminded at the same time not to be neglectful of
death and life-after-death. Eventually, he will have to leave this world for
the Hereafter. Whilst living on the earth, he must prepare for
life-after-death. In this verse, man is warned that eventually he will
return to Allah on the Day of Resurrection. The next verse warns that the
Divine punishment can overtake him, even when living on the earth.
Have you become fearless of) ءَ آَمِنْتُمُ مَّنُ فِى السَّمَآءِ أَنْ يَّخُسِفَ بِكُمُ الْأَرُضَ فَإِذَا هِىَ تَمُوُرُ
Him who is in the sky if He makes you sink into the earth, and it starts

540
Surah Al-Mulk: 67 : 1 - 30
trembling at once ?... 67:16). It means: Though Allah has granted the earth
such a balanced infrastructure that man cannot go into it without
digging, yet Allah has the power to make the earth swallow up all the
communities living on its surface.
The next verse warns people of another type of punishment:
Or, have you become) أَمْ أَمِنْتُمُ مَّنُ فِى السَّمَآءِ آَنْ يُّرُسِلَ عَلَيْكُمُ حَاصِبًا ﴿ فَسَتَعْلَمُوْنَ كَيُفَ نَذِيُرِ
fearless of Him who is in the sky if He looses a violent wind with stones
against you? So, you will soon come to know how was My warning! -
67:17). In other words, they at the moment feel secure that the Supreme
Being in the heaven will not release against them a sudden squall of
stones together with violent wind. Soon they will realise how true the
Divine warning was, but by the time they realise its veracity it would be
too late. Now that they are safe, sound and secure, it is the time for them
to give it a thought.
The next verse refers to the former nations who denied and rejected
the truth and how they were annihilated by Divine scourge. Every person
needs to draw a lesson from the punishment meted out to them.
[And of course, those before them [also) وَلَقَدُ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمُ فَکَیُفَ کَانَ نَکیُرِ
rejected [the truth]. So, how was My censure ?... 67:18)
The next verse turns once again to the central theme of the Surah,
that is, the description of various forms and functions of Allah's creation
to prove His Oneness, His knowledge and power. Thus far human souls,
forms and functions of the sky, the stars, the earth and so on were
discussed. The next verse mentions birds that fly about in the atmosphere
above us.
Have) أَوَلَمُ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمُ صَّقْتٍ وَيَقْبِضُنَ طْ مَايُمُسِكُهُنَّ إِلَّ الرَّحُمِنُ ﴿ إِنَّهُ بِكُلِّ شَىْءٍ بَصِيْرٌ
they not looked to the birds above them spreading their wings, and (at
times) they fold (them) in? No one holds them up except the Rahman (the
All-Merciful). Surely He is watchful of every thing ... 67:19)
This verse invites attention to the fact that the birds have weight, and
in terms of the law of gravity, weighty bodies should fall down on the
earth, if they are released from above. Normally, it is not possible for the
air to hold them up. But Allah, through His consummate power, has
created these birds in such a way that they can hold themselves up in the