1

Department of Religious Studies

F.C. College (A Chartered University)

ISLM 101

Topic

First Rukuh of Surah Mulk

Presented By: Presented

To:
Ruqia Yousaf Arain Pro. Attiq-ur-Rehman
12-10627 D-59
Section: A Department of
Religious Studies

F.C. College (A Chartered University) Lahore

Content Page
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Topics Page #

Introduction 3

Ultimate powers of ALLAH and describing Universe

4

The Description of Hell and Those Who will enter into it

7

Reward for Those Who fear ALLAH 10

Conclusion 11

Bibliography 13

‫حيِم‬ ِ ‫ل ٱلّر ۡحَم ٰـ‬

ِ ‫ن ٱلّر‬ ِ ‫ِب ۡسِم ٱ‬
 3

“In the name of ALLAH, the Merciful, the Compassionate”.

‫س ۡوَرُة الُملک‬
ُ
Al-Mulk-The Kingdom

Introduction
“Al-Mulk, the Kingdom, Sovereignty or Dominion, refers to
that within which all things exist and over all of which is
Allah’s Power and Omnipotence. The Kingdom includes all
things visible and invisible to us stretching to the
unimaginable conceptions of space and beyond it.”(1)

S.V. Mir Ahmed Ali (1995) has described the term “Mulk” as a very
wide and comprehensive expression that covers all that is matter
and energy, all of which are under the universal authority of the
Lord Creator and the Owner of the Universe. Mankind has been
informed of the Oneness of Allah, the Absolute and the Supreme
Authority over all Things, far beyond false claims of multiple deities
or gods and that the Kingdom belongs only to Allah.

This is a Makkah surah which was sent down after At-Tur (52) and
before Al-Haqqa ( 69). It has various names. As well being called
Al-Mulk, it is also called Al-Waqiya (the Protector), Al-Munjiyya
(the Rescuer), and Al-Mâni'a (the Defender) because it protects the
one who knows it and rescues him from the punishment and
defends him during the Rising. It is also called Al-Mujadila (the
Arguer) because it argues on behalf of the one who knows it when
he is the grave. Numerous Hadiths have mentioned its excellence.

Imam Ahmad recorded from Abu Hurayrah (May Allah be

pleased with him) that Allah's Messenger (May Allah be
pleased with him) said; “Verily, there is a chapter in the
Qur'an which contains thirty Ayat that will intercede on
behalf of its reciter until he is forgiven”. (It is): (Blessed be
He in Whose Hand is the dominion.)) This Hadith was
collected by At-Tirmidhi and the four Sunan Compilers. At-
Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-
Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded
from Anas that the Messenger of Allah said;

(There is a chapter of the Qur'an that will argue on behalf of

its reciter until it causes him to enter into Paradise. (It is):
(Blessed be He in Whose Hand is the dominion.)) (2)
 4

(1) S.V. Mir Ahmed Ali Tafsir on The Holy Qur’an, Second Edition. New York, (1995) U.S.A.:
Tahrike Tarsile Qur’an, Inc.

(2) Al-Tirmithi, An-Nasa’i. See also Al-Albani, Sahihul-Jami ‘ As-Saghir 4/255

Ultimate powers of ALLAH and describing

Universe

‫ش ۡى ٍ۬ء َقِديٌر‬ ّ ‫عَل ٰى ُك‬

َ ‫ل‬ ُ ‫ك ٱّلِذى ِبَيِدِه ٱ ۡلُم ۡل‬
َ ‫ك َوُهَو‬ َ ‫َتَب ٰـَر‬
“Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things”. (3)

Allah the Exalted glorifies His Noble Self and informs that the
dominion is in His Hand. "Blessed" (tabaraka) is a verbal form
derived from a word meaning blessing (baraka). It is said that it
means something which is exalted, holy or lasting. Allah is the
Lasting (dâ'im) whose existence has no beginning and whose
everlastingness has no end. The form "tabaraka" indicates His
perfection and immensity.

“He in Whose hand is the Sovereignty " means the sovereignty

or kingdom of the heavens and the earth, this world and the Next. It
is said that it means the King of kings in this world, as you say, "the
master of the kingdom." The first is more general and
encompassing. He abases or exalts whomever He wills, He gives life
and makes die, enriches and makes poor, gives and withholds. It is
also said by some that He has the dominion of prophet hood by
which He exalts those who follow it and abases those who oppose it.
He has the control of affairs. As He says elsewhere:

"They do not measure Allah with His true measure. The

whole earth will be a mere handful for Him on the Day of
Rising, the heavens folded up in His right hand." (4)

“He is Able to do all things” defines His power - it extends to all

things without limit. It reinforces the first sentence. He deals with all
of His creatures however He wishes and there is none who can
reverse His decree. He is not questioned concerning what He does
because of His force, His wisdom and His justice.

‫ُۚهَو ٱ ۡلَعِزيُز‬
‫عَم ۬‌ًۚل َو‬
َ ‫ن‬
ُ‫س‬َ ‫حَي ٰوَة ِلَي ۡبُلَوُك ۡم َأّيُك ۡم َأ ۡح‬
َ ‫ت َوٱ ۡل‬
َ ‫ق ٱ ۡلَم ۡو‬
َ ‫خَل‬
َ ‫ٱّلِذى‬
‫ٱ ۡلَغُفوُر‬
“Who hath created death and life that He may try you which of you is best in conduct; and He is the
Mighty, the Forgiving,”
 5

Then Allah begins to go into the details of some aspects of His

power and dominion over His subjects. “Who hath created death
and life” can be taken to refer to the death and life of creatures. It
is also said that it refers to the death of this world because its
people will die while the life of the Next World will endure, as Allah
says,

"The Abode of the Next World is the Living." Death is

lifelessness.

Death and life are also part of His creation. There is an indication of
the disparity between His everlastingness and creature's in-
timeness. The use of "tabaraka" in the

(3) Glorious Qur’an, (1:67)

(4) Glorious Qur’an (39:64)

previous ayat indicates Allah's abiding and everlasting life whereas

here He says, "He created life" which is the life of the creatures,
which is temporal and dependent on Him. His life is not subject to
end. The life and death of creatures is an event located in time.
Death is mentioned before life because death is older. In their
beginnings things were under the jurisdiction of death, as sperm or
the earth is initially lifeless. The Messenger of Allah, may Allah bless
him and grant him peace, said, "Allah Almighty abased the sons of
Adam by death and made this world an abode of life and then an
abode of death. He made the Next World an abode of repayment
and then an abode of abiding."

Scholars state that the definition of death is not pure non-

existence nor the obliteration of action. Death is the
severance of the connection of the spirit to the body and
transference from one abode to another abode. So death is
not the final end, but a transformation. The means of death
is the Angel of Death. But in reality, it is Allah who makes
die. (5)

“He may try you” means test you while you are alive. Allah's
testing of His slaves is done in order to establish the proof against
them by their own actions, although Allah knows beforehand what
they will do. The meaning of the ayat is: "He will try you in order to
repay you for what you do". A person is tested by the death of those
who are dear to him to see whether he will be steadfast and by life
to see whether he will be thankful for Allah's blessings. He says
elsewhere:
 6

"We will test you with a certain amount of fear and hunger
and loss of wealth and life and fruits. But give good news to
the steadfast: the people who, when disaster strikes them,
say, 'We belong to Allah and to Him we will return.' They are
the people who will have blessings and mercy from their
Lord. They are the ones who are the guided."

“Which of you is best in conduct” It is related that the

Messenger of Allah recited it and said, "It refers to which of you is
the best in action, strongest in fear of Allah, most scrupulous about
the forbidden things of Allah and swiftest in obeying Allah.

“He is the Mighty, the Forgiving,” This means that He is the

Almighty, the Most Great, the Most Powerful and the Most
Honourable. However, along with this He is Most Forgiving to
whoever turns to Him in repentance and seeks His pardon after
having disobeyed Him and opposed His commandment. Even
though Allah is Almighty, He also forgives, shows mercy, pardons
and excuses.

ۚ ‫ن ِمن َتَف ٰـُو ۬‌ٍۖت‬

ِ ‫ق ٱلّر ۡحَم ٰـ‬ ِ ‫خ ۡل‬
َ ‫طَبا ً۬ق ‌ۖا ّما َتَر ٰى ِفى‬ ٍ ۬ ‫سَم ٰـَوٲ‬
ِ ‫ت‬ َ ‫س ۡبَع‬
َ ‫ق‬
َ ‫خَل‬
َ ‫ٱّلِذى‬
‫طو ٍ۬ر‬ ُ ‫صَر َه ۡل َتَر ٰى ِمن ُف‬
َ ‫جِع ٱ ۡلَب‬ ِ ‫َفٱ ۡر‬
“Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent
One's creation; then look again: Canst thou see any rifts?”

Allah continues to mention aspects of His power and the creation in

which life and death are found. He mentions “Who hath created
seven heavens in harmony” or in strata, meaning on top of one
another. Are they connected to each other, meaning that they are

(5)Glorious Qur’an (2:155-157)

(6) www.Islamicforum.com

in elevated ascension, some of them being stacked above others, or

separated with space between them There are two views
concerning this, and the most correct opinion seems to be the latter
as is proven in the Hadith of Isra' (the Prophet's Night Journey) and
other narrations.

“Canst see no fault in the Beneficent One's creation” means

any lack of proportion or any weakness. It is done in a flawless
manner. He means the creation of all created things. There is no
doubt that all creatures are perfect. “Who hath created seven
heavens in harmony.” So it is clear that His words, “Canst see
no fault in the Beneficent One's creation” clarifies and
completes what is before it. It means that nothing is neglected or
 7

beyond His reach. Having no disunion, conflict, inconsistency,

deficiency, flaw or defect this is the reason that Allah says,

“Then look again: Canst thou see any rifts?” look at the sky
and pay close attention to it. Do you see any flaw, deficiency, defect
or rifts in it? There is no gap will be seen.

“Then look again: Canst thou see any rifts?” A-Suddi said
that, it means cracks. (7)

“Then look again: Canst thou see any rifts?” Qatadah said,
means any tears. (8)

‫سي ٌ۬ر‬َ ‫س ً۬ئا َوُهَو‬

ِ‫ح‬ ِ ‫خا‬ َ ‫ك ٱ ۡلَب‬
َ ‫صُر‬ َ ‫ن َينَقِل ۡب ِإَل ۡي‬
ِ ‫صَر َكّرَت ۡي‬
َ ‫جِع ٱ ۡلَب‬
ِ ‫ُثّم ٱ ۡر‬
“Then look again and yet again, thy sight will return unto thee weakened and made dim.”

“Then look again and yet again” means investigate after looking
so as to confirm and realise the consequences of what you see.

“Then look again and yet again” Qatadah said, "It means
(look) twice.

Al-Zamakhshari said that the doubling means to do it a lot,

not just twice, as they say, "Labbayk" which is answering a
lot. (9)

“Thy sight will return unto thee weakened and made dim.”
Weakened means to be far from the thing which can be sought, if
you continuously looked, no matter how much you look, your sight
will return to you.

The meaning of the ayat is that if you look at the heaven time after
time to seek out gaps in it or imperfection, your glance will return
not having seen any of that, and so it will be worn out because it
has not obtained what you sought of locating gaps and
imperfections.

(7) Al Suddi 'Commentators of the Holy Quran' (Translated by, Zahid al-Hussaini) p447

(8) Qatadah Makatabah al-Asaalah al-Athariyyah, 1422 AH p463-464

(9) Al-Zamakhshari Al-Kashshaaf Arabic — A tafsir of the Qur'an p414

‫َۚوَأ ۡعَت ۡدَنا َلُه ۡم‬

‫طي ‌ِۖن‬
ِ ‫شَي ٰـ‬
ّ ‫جو ً۬ما ّلل‬ُ ‫جَع ۡلَن ٰـَها ُر‬ َ ‫ص ٰـِبي‬
َ ‫ح َو‬ َ ‫سَم ٓاَء ٱلّد ۡنَيا ِبَم‬
ّ ‫َوَلَق ۡد َزّيّنا ٱل‬
‫سِعيِر‬
ّ ‫ب ٱل‬ َ ‫عَذا‬ َ
 8

“And verily We have beautified the world's heaven with lamps, and We have made them missiles for the
devils, and for them We have prepared the doom of flame.”

Allah goes on to describe the heaven which we see, which is the

world’s (lowest) heaven. “We have beautified the world's
heaven with lamps" The world’s heaven is the nearest one to us.

“We have beautified the world's heaven with lamps" The

world’s heaven is the nearest one to us. The lamps which adorn it
are the stars. If all the stars are in the world’s heaven, there is no
confusion. If there are in other heavens, then the world’s heaven is
adorned because they are manifest to us in it. No matter how far
they are away. The stars are called "lamps" because they give off
light and are beautiful.

“We have made them missiles for the devils” means: We

made some of the stars stones because the fixed stars are not used
to stone the devils.

Al-Zamakhshari said that it means the stars which are used

to stone of shaytans, and the meteors fall from the stars to
stone the shaytans who try to eavesdrop to the heaven, as
mentioned in (37:10) (10). Stoning meteors are separate from
the fire of the stars because the stones are the stars
themselves because they are fixed in the heavens. Qatada
said that Allah created the stars for three reasons: to adorn
the heaven, to stone the shaytans and to guide people in
the darkness of the land and sea. (11)

“For them We have prepared the doom of flame” We have

made this disgrace for the devils in this life and We have prepared
for them the torment of the blazing Fire in the Hereafter. This is
when the unbelievers are thrown into "Flame." Flame or Blaze is a
flaming or blazing fire which burns. It is used for fire itself and for a
fire which is made to burn by other fire.

The Description of Hell and Those Who will

enter into it

ِ ‫س ٱ ۡلَم‬
‫صيُر‬ َ ‫جَهّن ‌َۖمَۚوِب ۡئ‬
َ ‫ب‬ َ ‫ن َكَفُروْا ِبَرّب ِہ ۡم‬
ُ ‫عَذا‬ َ ‫َوِلّلِذي‬
“And for those who disbelieve in their Lord there is the doom of hell, a hapless journey's end!”

Jahannam is the Fire of Hell. Some people say that this comes from
Jahinnâm which is a deep well; anyone who falls into it perishes.
This indicates that the People of the Fire are far from the beauty of
Allah Almighty and the bliss of the Garden, burning in the fire of
separation and distance from Allah.
 9

(10) Glorious Qur’an 37:10

(11) Al-Zamakhshari Al-Kashshaaf Arabic — A tafsir of the Qur'an p414

“For those who disbelieve in their Lord” It is a deeper

existential rejection than simply rejecting the idea of a deity.
Everyone has a Lord to whom he owes his allegiance and whom he
obeys.

“Hapless journey's end” This means that this will be the worst
end and a terrible destiny. "The final destination is to Allah."
(3:37) (12) this is the final state where people find themselves. They
will remain in Jahannam forever.

َ ‫ش ِہي ً۬قا َوِه‬

‫ى َتُفوُر‬ َ ‫قوْا ِفي اَہ‬
َ ‫سِمُعوْا َلَها‬ ‫ِإَذ ٓا ُأُ ۡل‬
”When they are flung therein they hear its roaring as it boileth up”

“They hear its roaring as it boileth up” Shahîq is the ugliest

possible noise which a donkey makes. Here it means what is heard
of the sound of Jahannam due to the intensity of its boiling and
terror, or the sighing of its people. Shahîq is used of the people in
the Fire, who "sigh and moan" (11:106) (13). Shahîq is the sound
made in the breast and zafir is made in the throat.

‫خَزَنُت َہ ٓا َأَل ۡم َي ۡأِتُك ۡم َنِذي ٌ۬ر‬

َ ‫سَأَلُه ۡم‬ ٌ ۬ ‫ى ِفي َہا َف ۡو‬
َ ‫ج‬ َ ‫ۚ ُكّلَم ٓا ُأِق ۡل‬
‫ن ٱ ۡلَغ ۡي ‌ِۖظ‬
َ ‫َتَكاُد َتَمّيُز ِم‬
“As it would burst with rage. Whenever a (fresh) host is flung therein the wardens thereof ask them: Came
there unto you no warner?

“As it would burst with rage” meaning, some parts of it almost

break apart from other parts due to the severity of its rage and
anger with them. It is possible that it means the rage of the Warner
or Zabaniyya the custodians of the Fire (as mentioned as the
Guards of Hell in (96:18) (14).

“Whenever a (fresh) host is flung therein” meaning whenever

a group of unbelievers is flung into Jahannam, the Zabaniyya will
ask, "Came there unto you no warner?” meaning any
Messenger. This question is a form of rebuke and establishing the
proof against them. In these Ayat Allah reminds of His justice in
dealing with His creatures and that He does not punish anyone until
the proof has been established against them and a Messenger has
been sent to them. This is similar to Allah's statement,

“And We never punish until We have sent a Messenger”

(17:15) (15)
 10

(12) Glorious Qur’an (3:37)

(13) Glorious Qur’an (11:106)

(14) Glorious Qur’an (96:18)

(15) Glorious Qur’an (17:15)

ّ ‫ش ۡىٍء ِإ ۡن َأنُت ۡم ِإ‬

‫ل ِفى‬ َ ‫ل ِمن‬
ُّ ‫ل ٱ‬ َ ‫ج ٓاَءَنا َنِذي ٌ۬ر َفَكّذ ۡبَنا َوُق ۡلَنا َما َنّز‬
َ ‫َقاُلوْا َبَل ٰى َق ۡد‬
‫ل َكِبيٍر‬ٍ ۬ ‫ضَل ٰـ‬
َ
“They say: Yea, verily, a warner came unto us; but we denied and said: Allah hath naught revealed; ye are
in naught but a great error.”

“They say: Yea”. They will admit that and said," A warner came
unto us; but we denied” they rejected the idea of a message and
thought that it was nonsense. They said that there was no
revelation, no Book, no Messenger, they reject all the Messengers,
not just the Prophet Muhammad, (may Allah bless him and grant
him peace).

Thus, they have no recourse but to blame themselves and they will
feel remorseful when such remorse will be of no benefit to them.

‫سِعيِر‬ ِ ‫ح ٰـ‬
ّ ‫ب ٱل‬ َ ‫ل َما ُكّنا ِف ٓى َأ ۡص‬
ُ ‫َوَقاُلوْا َل ۡو ُكّنا َن ۡسَمُع َأ ۡو َن ۡعِق‬
“And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the
flames”.

It means they will regret and say “Had we been wont to listen or
have sense” if we would have benefited from our intellects or
listened to the truth that Allah revealed, we would not have been
disbelieving in Allah and misguided about Him. But we did not have
understanding to comprehend what the Messengers came with, and
we did not have the intelligence to guide us to following them.

“We had not been among the dwellers in the flames” if we

have listened to the words of the Messengers when we were alive
and understood the evidence of Allah's oneness, we would not have
been among the people of the Blaze. They admit to their ignorance
only when they are in the Fire.

‫سِعيِر‬ ِ ‫ح ٰـ‬
ّ ‫ب ٱل‬ َ ‫ل ۡص‬
َّ ‫س ۡح ً۬قا‬
ُ ‫َفٱ ۡعَتَرُفوْا ِبَذِبۢن ِہ ۡم َف‬
“So they acknowledge their sins; but far removed (from mercy) are the dwellers in the flames”.
 11

“So they acknowledge their sins” This confession of theirs

comes at a time when acknowledgement not helps them. Here
"their sins" means their denial of the Messengers.

“But far removed (from mercy) are the dwellers in the

flames” It means to be put far from prosperity, for a person to not
be pitied for what has happened to him.

Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he

heard from one of the Companions that the Messenger of
Allah said,

(The people will not be destroyed until they themselves

confess their guilt.) (16)

(16) Al- Tirmithi, An- Nasai’i

Reward for Those Who fear ALLAH

‫ب َلُهم ّم ۡغفَِر ٌ۬ة َوَأ ۡج ٌ۬ر َكِبي ٌ۬ر‬
ِ ‫ن َرّبُهم ِبٱ ۡلَغ ۡي‬
َ ‫ش ۡو‬
َ ‫ن َي ۡخ‬
َ ‫ن ٱّلِذي‬
ّ ‫ِإ‬
“Lo! those who fear their Lord in secret, theirs will be forgiveness and a great reward”.

Allah informs of he who fears standing before his Lord, being

frightened about matters between himself and Allah when he is not
in the presence of other people. They fear Allah and fear His
punishment which they do not see. They fear their Lord, His
punishment on the Day of Rising, on the day when one dies, and
when they are questioned in the grave. So he refrains from
disobedience and he performs acts of obedience when no one sees
him except Allah. Allah mentions that this person will have
forgiveness and a great reward. This means that his sins will be
remitted and he will be rewarded abundantly.

‫صُدوِر‬ ِ ‫عِلي ُۢم ِبَذا‬

ّ ‫ت ٱل‬ ‫سّروْا َق ۡوَلُك ۡم َأِو ٱ ۡجَهُروْا ِب ۦۤ‌ِۖه ِإّنُه ۥ‬
َ ۚ ِ ‫َوَأ‬
“And keep your opinion secret or proclaim it, lo! He is Knower of all that is in the breasts (of men)”.

Then Allah addresses all people. "Whether you keep your words
secret or voice them out loud." The meaning is that Allah knows
all. Nothing can be concealed from Him. He knows whatever good
and evil is in the hearts for example ideas, plans, thoughts etc.

Jibril told the Prophet (may Allah bless him and grant him peace)
that the idolaters were saying to one another, "Conceal what you
 12

say so that the Lord of Muhammad (may Allah bless him and
grant him peace) does not hear." Then this ayat was revealed.

َ ‫ف ٱ ۡل‬
‫خِبيُر‬ ُ ‫طي‬
ِ ‫ق َوُهَو ٱلّل‬ َ ‫ل َي ۡعَلُم َم ۡن‬
َ ‫خَل‬ َ ‫َأ‬
“Should He not know what He created? And He is the Subtile, the Aware”.

“Should He not know what He created?” This is a proof that

Allah Almighty knows everything because the Creator must
necessarily know His creatures.

Various names are used to describe Allah's knowledge: He is the All-

Knowing, Al-'Alîm, who knows things in the most complete and
perfect manner; the Aware, Al-Khabîr, who has perfect knowledge
of even the most hidden things; the Wise, Al-Hakîm, who knows
and acts well; the Witness, Ash-Shahîd, who possesses knowledge
of outward things; the Preserver, Al-Hafîz, who remembers all; and
the Enumerator, Al-Muhsi, who knows the quantities of things and
comprehends all. The All-Pervading, Al-Latif, knows the fine points
of things so that He can see the small black ant on the black stone
in the deepest darkness.

Conclusion and Lesson for Present life

The central theme of Surah Mulk is to explain to the Quraish that
the way this world has come into existence and for the purpose it
has come into existence show that it will necessarily culminate on
the Day of Judgement. Therefore, it was a warning for them not
takes themselves to the point of the no return to Almighty Allah.
However it is also a lesson for us and warning for those who don’t
believe on the Day of Judgment, they should not take themselves to
the point of no return, when they will have no option but to confess
their crimes and to face the consequences of this confession. We
should be fearful of the Almighty Allah, Who can seize us even now
in any way, any where and at any time.

Allah has arranged everything in such a perfect order and harmony

with the motion of the bodies in space so perfectly regulated by the
Universal Law. These are the signs for believers. In modern Era
science has discovered so many secrets of the universe and
continuously discovering more and more facts, surprisingly such
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facts are already mentioned in Glorious Qur’an which proves that

Qur’an is absolutely an authentic source. We can apply scientific
facts to defend Islam and prove that Islam is a true religion. Surahs
like Surah Mulk can be applied in our daily life and in our speeches,
presentations and debates especially when it is in Front of such
audience who belong to other religions than Islam.

Allah has clearly mentioned that the quality of deeds is preferred

and demanded rather than the quantity. However it does not mean
that we start ignoring small deeds and look for the big ones only.

Surah Mulk benefits us in various ways for example it is one of those

three Surahs which are recommended to recite before one go to
sleep. Surah Mulk should be applied and taught teaches to the
children and they should attempt to learn it by heart as Surah will
intercede with Allaah for the forgiveness of its reciter.

To recite Surah Mulk on the grave is an act that saves the dead man
from the punishment in the grave. We should recite Surah Malik to
save our beloved one (for example parents, sisters and brothers etc)
from hell fire, punishment and torment.

Sh. Abbas narrated from Imam Muhammad al-Baqir who said;

“The recitation of Surah al-Mulk saves one from the

punishment in the grave.”(17)

Man is also warned of Allah’s Ever-Triumphant Might, sufficient to

execute His will to punish the offenders and at the same time, the
hope is given of availability of God’s forgiveness and His pardon for
those who sincerely seek it.

(17) Sheikh Abbas al-Qummi (1999). Manazelul Akherah: Stages of the Hereafter.
Translated by Aejaz Ali Turab Husain Bhujwala. Mumbai, India: Madinatul Ilm Islamic
Centre.

We have a relationship with each other on a personal, family,

community, national and international level. We have a relationship
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with the plant and animal kingdoms, with the environment and so
on. Surah Mulk directs us to build our relationship with Allah and to
know where and how to respond to Him.
The conclusion I perceive is that once we admit our wrong deeds
then we should return to Allah, Who himself says that forgiveness
will be given if we really seek for it.

We must recognise ourselves and our ultimate goals that we are

not here in this world forever; we have to go back where we came
from and will be accountable for our actions. We must be sure that
our journey filled with good deeds will not useless. Our journey will
be full of good deeds fruits and believers will enter into paradise.

The Creator of the human beings is aware of their strong inclination

to always surround the rich and the powerful. If Allah is the owner of
everything in this universe then why do we not act in the same
manner towards Him? He is the one who owns all that is in the
universe "and He is able to do everything"- He is the one who is The
Richest and the Most Powerful.

We know too well that many of ours preparation for the other world
is very limited. But one day Death will come without a knock on the
door, not a minute earlier or later. So we must learn a lesson from
Surah Mulk and start putting real effortsin to our lives which will
help us in the hereafter journey. And we shall not be from one of
those about who will say in the Day of Judgement: “O Allah! You
have made us dead twice and you revived us twice, now we admit
our sins. Is there any way we can now correct our situation?"

May the sole custodian bless all of us with ultimate success!

(AMEEN)
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Bibliography
S.V. Mir Ahmed Ali (1995). Tafsir on The Holy Qur’an, Second
Edition. New York, U.S.A.: Tahrike Tarsile Qur’an, Inc.

At-Tirmithi, An-Nasa’i. See also Al-Albani, Sahihul-Jami ‘ As-Saghir

4/255

At-Tirmithi, An-Nasa’i

Glorious Qur’an

www.Islamicforum.com

Al Suddi 'Commentators of the Holy Quran' (Translated by, Zahid al-

Hussaini)

Qatadah Makatabah al-Asaalah al-AthariyAH yah, 1422

Al-Zamakhshari Al-Kashshaaf Arabic — A tafsir of the Qur'an

Sheikh Abbas al-Qummi (1999). Manazelul Akherah: Stages of the

Hereafter. Translated by Aejaz Ali Turab Husain Bhujwala. Mumbai,
India: Madinatul Ilm Islamic Centre.
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