Surah Mulk ayat 1 Tafsir Quran 67:1

﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾
[ الملك: 1]

67:1 Blessed is He in whose hand is dominion, and He is over all things competent -

Blessed exalted above the attributes of created beings is He in Whose hand at Whose disposal is all sovereignty all authority and power and He has power over all things.

Extolled is He for His glorious attributes, and extolled is He whose Name is blessed, for it is He Who gives and He Who takes, and in whose hands lies the sovereignty of the universe and He is Qadirun (Omnipotent) over all things

Which was revealed in Makkah The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, «إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» ( 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 ﷺ said, «سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» ( 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. )) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand.
This means that 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.
For this reason Allah says, وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( and He is Able to do all things. ) Then Allah says, الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ ( Who has created death and life ) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created.
This Ayah means that He brought creation into existence from nothing in order to test the creatures.
He examines them to see which of them will be best in deeds.
This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ ( How can you disbelieve in Allah Seeing that you were dead and He gave you life. ) ( 2:28 ) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ( Then He will give death, then again will bring you to life ( on the Day of Resurrection )) ( 2:28 ).
Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ( He may test you which of you is best in deed. ) it means best in deeds.
This is as Muhammad bin `Ajlan said.
It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ ( And He is the Almighty, the Oft-Forgiving. ) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable.
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.
Then Allah says, الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا ( Who has created the seven heavens one above the other; ) meaning stacked one on top of the other.
Are they connected to each other, meaning that they are 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.
Concerning Allah's statement, مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ ( you can see no fault in the creation of the Most Gracious. ) means, it ( the creation ) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect.
This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ( Then look again.
Can you see any rifts ) meaning, look at the sky and pay close attention to it.
Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ( Then look again.
Can you see any rifts ) that it means cracks.
As-Suddi said that, هَلْ تَرَى مِن فُطُورٍ ( Can you see any rifts ) means any tears.
Qatadah said, هَلْ تَرَى مِن فُطُورٍ ( Can you see any rifts ) means, `do you see any defects O Son of Adam ( mankind )' In reference to Allah's statement, ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ ( Then look again and yet again, ) Qatadah said, "It means ( look ) twice." يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا ( your sight will return to you Khasi', ) Ibn `Abbas said that Khasi' means humiliated.
Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ ( and worn out. ) Ibn `Abbas said that this means it will be exhausted.
Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness.
Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا ( Khasi' ) due to the inability to see any flaw or defect ( in Allah's creation ). وَهُوَ حَسِيرٌ ( and worn out. ) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency.
Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty.
He says, وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ ( And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary.
In Allah's statement, وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ ( and We have made them (as ) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps.
This does not mean that they are actually missiles, because the stars in the sky are not thrown.
Rather, it is the meteors beneath them that are thrown and they are taken from the stars.
And Allah knows best.
Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ ( and We have prepared for them the torment of the blazing Fire. ) means, `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 as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ( Verily, We have adorned the near heaven with the stars (for beauty ).
And to guard against every rebellious devil.
They cannot listen to the higher group ( angels ) for they are pelted from every side.
Outcast, and theirs is a constant ( or painful ) torment.
Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven ( sky ), as missiles for the devils and as signs for navigation.
Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

(67:1) Blessed is He *1 in Whose Hand is the dominion of the Universe, *2 and Who has power over everything; *3

Blessed is He in whose hand is meaning

*1) Tabaraka is a superlative from barkat.
Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences.
When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting.
( For further explanation, see E.N.
43 of AI-A`raf, E.N.
1.4 of Al-Mu'minun E.N.'s 1 and 19 of Al-Furgan ).

*2) As the word al-Mulk has been used definitely, it cannot be taken in any limited meaning.
Inevitably it would imply sovereignty over everything that exists in the Universe.
"In Whose hand is the Kingdom' does not mean that He has physical hands, but that He is possessor of all power and authority and no one else has any share in it.

*3) That is, He can do whatever He wills: nothing can frustrate or hinder Him from doing what He pleases.

 

Which was revealed in Makkah The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, «إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» ( 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 ﷺ said, «سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» ( 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. )) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand.
This means that 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.
For this reason Allah says, وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( and He is Able to do all things. ) Then Allah says, الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ ( Who has created death and life ) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created.
This Ayah means that He brought creation into existence from nothing in order to test the creatures.
He examines them to see which of them will be best in deeds.
This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ ( How can you disbelieve in Allah Seeing that you were dead and He gave you life. ) ( 2:28 ) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ( Then He will give death, then again will bring you to life ( on the Day of Resurrection )) ( 2:28 ).
Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ( He may test you which of you is best in deed. ) it means best in deeds.
This is as Muhammad bin `Ajlan said.
It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ ( And He is the Almighty, the Oft-Forgiving. ) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable.
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.
Then Allah says, الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا ( Who has created the seven heavens one above the other; ) meaning stacked one on top of the other.
Are they connected to each other, meaning that they are 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.
Concerning Allah's statement, مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ ( you can see no fault in the creation of the Most Gracious. ) means, it ( the creation ) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect.
This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ( Then look again.
Can you see any rifts ) meaning, look at the sky and pay close attention to it.
Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ( Then look again.
Can you see any rifts ) that it means cracks.
As-Suddi said that, هَلْ تَرَى مِن فُطُورٍ ( Can you see any rifts ) means any tears.
Qatadah said, هَلْ تَرَى مِن فُطُورٍ ( Can you see any rifts ) means, `do you see any defects O Son of Adam ( mankind )' In reference to Allah's statement, ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ ( Then look again and yet again, ) Qatadah said, "It means ( look ) twice." يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا ( your sight will return to you Khasi', ) Ibn `Abbas said that Khasi' means humiliated.
Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ ( and worn out. ) Ibn `Abbas said that this means it will be exhausted.
Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness.
Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا ( Khasi' ) due to the inability to see any flaw or defect ( in Allah's creation ). وَهُوَ حَسِيرٌ ( and worn out. ) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency.
Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty.
He says, وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ ( And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary.
In Allah's statement, وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ ( and We have made them (as ) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps.
This does not mean that they are actually missiles, because the stars in the sky are not thrown.
Rather, it is the meteors beneath them that are thrown and they are taken from the stars.
And Allah knows best.
Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ ( and We have prepared for them the torment of the blazing Fire. ) means, `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 as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ( Verily, We have adorned the near heaven with the stars (for beauty ).
And to guard against every rebellious devil.
They cannot listen to the higher group ( angels ) for they are pelted from every side.
Outcast, and theirs is a constant ( or painful ) torment.
Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven ( sky ), as missiles for the devils and as signs for navigation.
Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

And from his narration on the authority of Ibn ’Abbas that he said regarding the interpretation of Allah’s saying ( Blessed is He ): ’( Blessed is He ) He says: He possesses grace; it is also said this means: exalted, transcendent, exonerated is He, and He is too holy to have children or partners ( in Whose hand is the Sovereignty ) the power to bestow might and abasement and the power over the stores of all things, ( and He is Able to do all things ) to elevate or to abase.

Blessed is He in Whose Hand is the dominion, and He is Able to do all things.

Page 562 English transliteration