Surah al-Mulk (67): text, translations and tafsir

Blessed is the One in Whose Hands rests all authority. And He is Most Capable of everything.

Blessed is He^[1] in Whose Hand is the dominion of the Universe,^[2] and Who has power over everything;^[3]

^[1] Tabaraka is a superlative from barkat. Barkat comprehends the meanings of exaltation and greatness, abundance and plentiful, 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 Surah Al-Aaraf); E.N. 1-4 of Surah Al-Muminoon); E.Ns 1 and 19 of Surah Al-Furqan).
^[2] As the word al-Mulk has been used, 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 dominion 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.

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

HALLOWED be He in whose hand all dominion rests, since He has the power to will anything:

Blessed is He in Whose Hand is the dominion, and He is Most Capable of all things.

The goodness of Allah who solely possesses the kingdom is great and abundant. He is capable of everything, Nothing is outside His ability.

˹He is the One˺ Who created death and life in order to test which of you is best in deeds. And He is the Almighty, All-Forgiving.

Who created death and life that He might try you as to which of you is better in deed.^[1] He is the Most Mighty, the Most Forgiving;^[2]

^[1] That is, the object of giving life to man in the world and causing his death is to test him to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths
^[2] 1) That life and death are given by Allah, no one else can grant life nor cause death.

[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving -

He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.

Who created death and life to test you as to which of you is best in deeds, and He is the All-Mighty, the Most Forgiving.

The one who created death and life to test you, O people, which one of you is better in terms of actions. He is the Almighty who no one can overpower; the Forgiving of the sins of whichever of His servants repents to him.

˹He is the One˺ Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate. So look again: do you see any flaws?

Who created the seven heavens one upon another.^[1] You will see no incongruity in the Merciful One's creation.^[2] Turn your vision again, can you see any flaw?^[3]

^[1] For explanation, see E.N. 34 of Surah Al-Baqarah); E.N. 2 of Surah Ar-Raad); E.N. 8 of Surah Al-Hijr); E.N. 113 of Surah Al-Hajj);E.N. 15 of Surah Al-Muminoon); E.N. 5 of Surah As-Saaffat); E.N. 90 of Surah Al-Mumin).
^[2] Literally, tafawut is disproportion two things being out of accord and in disagreement with each other. So, the divine words mean You will not see any indiscipline, any disorder and discordance anywhere in the universe, there is nothing disjointed and out of proportion in this world created by Allah all its parts are well connected and in perfect harmony and coordination.
^[3] The word futoor means a crack, rift, fissure, or a thing’s being split and broken. The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate. For further explanation, see E.N. 8 of Surah Qaf).

[And] who created seven heavens in layers.^[1712] You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?

^[1712] i.e., one covering or fitting over the other.

[Hallowed be] He who has created seven heavens in full harmony with one another: no fault will thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw?

Who created seven heavens one above another; you will not see any imperfection^[1] in the creation of the Most Compassionate. Look again; can you see any flaw?

^[1] All parts of the universe are well connected and in perfect harmony and coordination. There is no indiscipline, disorder and discordance in the universe, and nothing is disjointed and out of proportion in the creation of Allah. As for birth defects, genetic mutations and other things that we see in the world are part of this great creation, for perfection cannot be noticed except if the opposite is seen, also as a test for humans.

The one who created the seven heavens, each one layered above the one before it without touching it. O observer! You will not witness any discrepancy or misappropriation in the creation of Allah. So look again, do you see cracks or splits? You will never see them; you will only see a perfect, masterful creation.

Then look again and again—your sight will return frustrated and weary.

Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.

Then return [your] vision twice again.^[1713] [Your] vision will return to you humbled while it is fatigued.

^[1713] i.e., repeatedly.

Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated….

Then look again and again; your sight will turn back to you humbled and weary.

Then, look again time after time; your eyesight will return humiliated without having found any defect or fault in the creation of the heaven; exhausted without being able to see.

And indeed, We adorned the lowest heaven with ˹stars like˺ lamps, and made them ˹as missiles˺ for stoning ˹eavesdropping˺ devils, for whom We have also prepared the torment of the Blaze.

We have adorned the lower heaven^[1] with lamps,^[2] and have made them a means to drive away the satans.^[3] We have prepared for them the chastisement of the Blazing Fire.

^[1] The world’s heaven the heaven the stars and planets of which can be seen with the naked eye; the objects beyond that which can be seen only through telescopes are the distant heaven; and the heavens still farther away are those which have not yet been seen even with telescopes.
^[2] The word masabih in the original has been used as a common noun, and therefore, automatically gives the meaning of the lamp’s being splendid and glorious. It means We have not created this universe dark, dismal and desolate, but have beautified and decorated it with stars, the glory and grandeur of which at night strike man with amazement.
^[3] This does not mean that the stars themselves are pelted at the Satans, nor that the meteorites shoot out only to drive away the Satans, but it means that the countless meteorites which originate from the stars and wander in space at tremendous speeds and which also fall to the earth in a continuous shower prevent the Satans of the earth from ascending to the heavens. Even if they try to ascend heavenward these meteorites drive them away. This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Quran, it has been stated that there is absolutely no possibility for the Satans ascending to the heavens and bringing news of the unseen. For explanation, see E.Ns 9-12 of Surah Al-Hijr), E.Ns 6, 7 of Surah As- Saaffat).

And We have certainly beautified the nearest heaven with lamps [i.e., stars] and have made [from] them what is thrown at the devils^[1714] and have prepared for them the punishment of the Blaze.

^[1714] Thereby driving them from the heavens and preventing them from eavesdropping. See 728-9.

And, indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame –

We have adorned the lowest heaven with lamps and have made them as missiles to stone the devils^[2], and We have prepared for them the punishment of the Blazing Fire.

^[2] Preventing them thereby from eavesdropping in the heavens. See 728-10.

And verily I adorned the nearest sky to the earth with shining stars, making them shoot and repelling with them the satans with them who try to eavesdrop. I have also prepared for them a blazing fire in the afterlife.

Those who disbelieve in their Lord will suffer the punishment of Hell. What an evil destination!

The chastisement of Hell awaits those who disbelieve in their Lord.^[1] What a wretched destination!

^[1] That is, the fate of all those, whether men or Satans, who disbelieve in their Lord. For the explanation of the meaning of disbelieving in the Lord Rabb), see E.N 161 of Surah Al-Baqarah);E.N. 178 of Surah An-Nisa);E.N. 39 of Surah Al-Kahf);E.N. 3 of Surah Al-Momin).

And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.

for, suffering in hell awaits all who are [thus] bent on blaspheming against their Sustainer: and how vile a journey's end!

For those who disbelieve in their Lord there will be the punishment of Hell. What a terrible destination!

And for those who disbelieve in their Lord, on the Day of Judgement there is the punishment of a raging fire. Very evil is place they will return to.

When they are tossed into it, they will hear its roaring as it boils over,

When they will be cast into it, they will hear it roar as it boils,^[1]

^[1] The word shahiq is used for producing a cry like the donkey’s braying. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying. This second meaning is supported bySurah Houd, Ayat 106), where it has been said Therein they will pant and hiss because of thirst), and the first meaning is confirmed by Surah Al- Furqan, Ayat 12), which says When the Hell will see them from afar, they will hear the sounds of its raging and roaring. On this basis, the correct meaning is that it would be the noise made both by Hell and by the dwellers of Hell.

When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up.

When they are cast into that [hell], they will hear its breath indrawing as it boils up,

When they are thrown in it, they will hear its roaring as it boils up,

When they will be thrown into the hellfire, they will hear an extremely evil sound: it will be bubbling like a boiling pot.

almost bursting in fury. Every time a group is cast into it, its keepers will ask them, “Did a warner not come to you?”

as though it will burst with rage. Every time a multitude is cast into it, its keepers will ask them: “Did no warner come to you?”^[1]

^[1] The real nature of this question will not be of a question that the keepers of Hell would like to ask them whether a warner from Allah had come to them or not, but the object would be to make them realize that no injustice had been done to them by casting them into Hell. They would try to make them confess that Allah had not kept them uninformed and unwarned. He had sent the Prophets to them. He had informed them of the truth and of the right way. He had warned them that if they followed a way other than the right way, it would lead them to Hell, in which they had been cast. But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time.

It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?"

well-nigh bursting with fury; [and] every time a host [of such sinners] is flung into it, its keepers will ask them, "Has no warner ever come to you?"

almost bursting in fury. Every time a group is thrown in it, its keepers will ask them, “Did there not come to you a warner?”

It almost bursts within itself and comes apart due to its extreme rage over those that are thrown into it. Each time a group is thrown into it from the disbelievers, the angels appointed over it will ask them scoldingly: “Did a Messenger not come to you in the world, warning you of the punishment of Allah?”

They will reply, “Yes, a warner did come to us, but we denied and said, ‘Allah has revealed nothing. You are extremely astray.’”

They will say: “Yes, a warner came to us, but we gave the lie to him and said: 'Allah has revealed nothing. You are surely in huge error.'^[1]

^[1] That is, not only you but the people who have believed in and followed you also are misguided and lost in grave error.

They will say, "Yes, a warner had come to us, but we denied and said, 'Allāh has not sent down anything. You are not but in great error.'"

They will reply: "Yea, a warner did indeed come unto us, but we gave him the lie and said, 'Never has God sent down anything [by way of revelation]! You [self-styled warners] are but lost in a great delusion!"'

They will say, “Yes, a warner did come to us, but we denied and said, ‘Allah has not sent down anything; you are greatly misguided.’”

The disbelievers will say, “Indeed! A Messenger did come to us warning us of the punishment of Allah but we rejected him, and we said to him, “Allah did not reveal any revelation. O Messengers! You are in nothing but clear deviance from the truth.””

And they will lament, “If only we had listened and reasoned, we would not be among the residents of the Blaze!”

They will say: 'If we had only listened and understood,^[1] we would not be among the inmates of the Blazing Fire.'”

^[1] If we had listened or understood If we had listened to the Prophets with attention as seekers after truth or used our intellect to understand what actually was the message they were presenting before us. Here listening has been given priority over understanding, the reason being that the pre-requisite of obtaining guidance is to listen to what the Prophet teaches, or to read if it is in the written form, like a seeker after truth. To ponder over it in an attempt to understand the truth is secondary. Without the Prophet’s guidance man cannot by himself reach the truth directly by using his intellect and common sense.

And they will say, "If only we had been listening or reasoning, we would not be among the companions of the Blaze."

And they will add: "Had we but listened [to those warnings], or [at least] used our own reason, we would not [now] be among those who are destined for the blazing flame!"

And they will say, “If only we had listened or understood, we would not be among the dwellers of the Blazing Fire.”

The disbelievers will say, “If we had listened attentively, or had thought clearly like the one who can differentiate the truth from falsehood, we would not have been amongst the people of the hellfire. Rather, we would have had faith in the Messengers and believed in whatever they brought, being from the people of Paradise.”

And so they will confess their sins. So away with the residents of the Blaze!

Thus will they confess their sins.^[1] Damned are these inmates of the Blazing Fire.

^[1] The word dhanb sin) has been used in the singular. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them. All other sins are its consequences.

And they will admit their sin, so [it is] alienation^[1715] for the companions of the Blaze.

^[1715] From all good and from Allāh's mercy.

Thus will they come to realize their sins: but [by that time,] remote will have become all good from those who are destined for the blazing flame.

Thus they will confess their sins. So away^[3] with the dwellers of the Blazing Fire!

^[3] Away from all good and from the mercy of Allah.

So they will confess against themselves to having disbelieved and rejected, thereby being worthy of the hellfire. So away with the people of the hellfire!

Indeed, those in awe of their Lord without seeing Him will have forgiveness and a mighty reward.

Surely forgiveness and a mighty reward^[1] await those who fear Allah without seeing Him.^[2]

^[1] That is, there are two inevitable results of fearing God unseen.
^[2] 1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God.

Indeed, those who fear their Lord unseen will have forgiveness and great reward.

[As against this,] behold, for those who stand in awe of God although He is beyond the reach of their perception, there is forgiveness in store and a great reward.

Indeed, those who fear their Lord unseen will have forgiveness and a great reward.

After Allah mentions the traits of the disbelievers and their requital, he follows it up with mentioning the qualities of the people of faith and their requital, saying: “Indeed, those who fear Allah in privacy, they will be forgiven for their sins and will get a great reward, i.e. Paradise.”

Whether you speak secretly or openly—He surely knows best what is ˹hidden˺ in the heart.

Whether you speak in secrecy or aloud, (it is all the same to Allah). He even knows the secrets that lie hidden in the breasts of people.^[1]

^[1] The address is to all human beings, whether they are believers or unbelievers. For the believer, it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah. And for the unbeliever, the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.

And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.

AND [know, O men, that] whether you keep your beliefs secret or state them openly, He has full knowledge indeed of all that is in [your] hearts.

Whether you speak secretly or openly, He is All-Knowing of that which is in the hearts.

O people! Speak secretively or openly; Allah hears it anyway. Indeed, He may He be glorified is aware of whatever is in the hearts of His servants; nothing is hidden from Him in that regard.

How could He not know His Own creation? For He ˹alone˺ is the Most Subtle, All-Aware.

Would He not know, He Who has created,^[1] when He is All-Subtle,^[2] All-Aware?

^[1] Another translation can be Would He not know His own creatures? In the original text khalaqa has been used, which may mean Who has created as well as whom He has created, In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fiber of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him.
^[2] The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities.

Does He who created not know,^[1716] while He is the Subtle, the Aware?

^[1716] Another accepted meaning is "Does He not know those whom He created...?"

How could it be that He who has created [all] should not know [all]? Yea, He alone is unfathomable [in His wisdom], aware!

Does He not know His Own creation^[4], when He is the Most Subtle, the All-Aware?

^[4] Or does He not know those whom He created?

Does the one who created all creation not know of the secret, and that which is more inconspicuous than the secret? He is The Kind to His servants; The Aware of their affairs. Nothing is hidden from Him in that regard.

He is the One Who smoothed out the earth for you, so move about in its regions and eat from His provisions. And to Him is the resurrection ˹of all˺.

He it is Who made the earth subservient to you. So traverse in its tracks and partake of the sustenance^[1] He has provided. To Him will you be resurrected.^[2]

^[1] That is, this earth has not become subdued for you of its own accord, and the provisions also that you are eating have not become available here by themselves, but Allah has so arranged it by His wisdom and power that your life became possible here and this splendid globe became so peaceful that you are moving about on it with full peace of mind, and it has become such a vast table spread with food that it contains endless and limitless provisions for your sustenance. If you are not lost in heedlessness and look about yourself intelligently, you will find how much wisdom underlies in the making of this earth habitable for you and arranging in it immeasurable stores of provisions for you. For explanation, see E.Ns 73, 74, 81 of Surah An-Naml);E.Ns 29, 32 of Surah YaSeen); E.Ns 90, 91 of Al-Momin), E.N. 7 of Surah Az-Zukhruf), E.N. 7 of Surah Al-Jathiyah), E.N. 18 of Surah Qaf).
^[2] That is, while you move about on the earth and eat of what Allah has provided for you here, you should not forget that ultimately you have to appear before God one day.

It is He who made the earth tame^[1717] for you - so walk among its slopes and eat of His provision - and to Him is the resurrection.

^[1717] i.e., stable and subservient.

He it is who has made the earth easy to live upon: go about, then, in all its regions, and partake the sustenance which He provides: but [always bear in mind that] unto Him you shall be resurrected.

It is He Who made the earth smooth^[5] for you, so travel through its regions and eat from His provisions. And to Him is the resurrection.

^[5] i.e., subservient and stable.

He is the one who made the earth soft and easy for you to live on, so travel around to its edges and eat from the provision He has prepared for you within it. To Him alone you will be resurrected for accountability and requital.

Do you feel secure that the One Who is in heaven will not cause the earth to swallow you up as it quakes violently?

Do you feel secure that He Who is in the heaven^[1] will not cause the earth to cave in with you, and then suddenly it will begin to rock violently?

^[1] This does not mean that Allah lives in the heavens, but it has been so said because man naturally looks up to the heaven whenever he wants to turn to Allah, raises his hands heavenward in prayer and implores Allah turning his eyes up to heaven whenever he finds himself helpless in an affliction. Then whenever a calamity befalls him suddenly, he says it has descended from heaven; whenever something unusual happens, he says it has come from heaven; and he calls the Books revealed by Allah as heavenly Books. Accordingly to a tradition in Abu Daud, a person came before the Prophet peace be upon him) with a black slavegirl and said It has become obligatory on me to set a slave free; can I set this slave-girl free? Prophet peace be upon him) asked the slave-girl Where is Allah? She pointed heavenward with her forger. The Prophet peace be upon him) asked Who am I? She first pointed towards him and then towards the heaven, by which she obviously meant to say You have come from Allah. Thereupon the Prophet peace be upon him) said Set her free; she is a believer. A story closely resembling this has been narrated in Muwatta, Muslim and Nasai also). About Khawla bint Thaibah, Umar once said to the people She is the lady whose complaint was heard above the seven heavens. InE.N. 2 of Surah al-Mujadalah), we have given full details concerning this). All this clearly shows that it is natural with man that whenever he thinks of God, his mind turns to the heaven above and not to the earth below. In view of this very thing the words man fis-samaa He Who is in the heaven) have been used about Allah. There is no room here for any doubt that the Quran regards Allah Almighty as living in the heaven. In fact, there cannot be any basis for this doubt, for in the very beginning of this Surah Al-Mulk, it has been stated He Who created seven heavens, one above the other, and in Surah Al-Baqarah it has been said You will face Allah in whatever direction you turn your face. verse 115).

Do you feel secure that He who is above^[1718] would not cause the earth to swallow you and suddenly it would sway?^[1719]

^[1718] Literally, "in ascendancy" or "over the heaven."
^[1719] In a circular motion, as in an earthquake.

Can you ever feel secure that He who is in heaven will not cause the earth to swallow you up when, lo and behold, it begins to quake?

Do you feel secure that He Who is above heaven will not cause the earth to sink with you, and then suddenly convulse^[6]?

^[6] In a circular motion.

Do you feel safe from the being in the heavens that He may cause the earth to split beneath you, just as He caused it to split beneath Korah, despite it having been soft and easy to live on? It could suddenly shake with you on it, after being firm and solid.

Or do you feel secure that the One Who is in heaven will not unleash upon you a storm of stones. Only then would you know how ˹serious˺ My warning was!

Do you feel secure that He Who is in the heaven will not let loose upon you a storm of stones?^[1] Then shall you know what My warning is like!^[2]

^[1] The object is to impress this Your very survival and well-being on the earth are at all times dependent upon Allah Almighty’s grace and bounty you are not strutting about on this earth at will by your own power you are under obligation only to Allah’s protection for each moment of your life that you are passing here, otherwise Allah at any moment may cause such an earthquake to occur as may make this very earth to become your grave instead of the cradle that it is, or may cause a windstorm to blow razing all your towns and settlements to the ground.
^[2] My warning the warning that was being given through the Prophet peace be upon him) and the Quran to the disbelievers of Makkah to the effect If you do not refrain from your disbelief and polytheism and do not accept the message of Tauhid being given to you, you will be overtaken by the scourge of God.

Or do you feel secure that He who is above would not send against you a storm of stones? Then you would know how [severe] was My warning.

Or can you ever feel secure that He who is in heaven will not let loose against you a deadly stormwind, whereupon you would come to know how [true] My warning was?

Do you feel secure that He Who is in heaven will not send against you a storm of stones? Only then would you know how [serious] My warning was!

Or do you feel safe from the being in the heavens that He could rain down stones upon you just like He did upon the people of Lot? Then you will realise, when you see My punishment for yourselves, My warnings to you. But you will never be able to benefit from them after having witnessed the punishment.

And certainly those before them denied ˹as well˺, then how severe was My response!

Those who came before them also gave the lie (to the Messengers): then how awesome was My chastisement!^[1]

^[1] The allusion is to the communities who had belied the Messengers, who had come to them previously and consequently been afflicted with divine punishment.

And already had those before them denied, and how [terrible] was My reproach.

And, indeed, [many of] those who lived aforetime did give the lie [to My warnings]: and how awesome was My rejection [of them]!

Those who came before them rejected [the messengers]; then how severe was My response!

Verily, the nations that came before these idolaters rejected, and so the punishment of Allah descended upon them after they insisted in their disbelief and rejection, so how was My disavowal of them? Verily, it was a severe disavowal.

Have they not seen the birds above them, spreading and folding their wings? None holds them up except the Most Compassionate. Indeed, He is All-Seeing of everything.

Have they not seen birds above them spreading and closing their wings, with none holding them except the Merciful One?^[1] He oversees everything.^[2]

^[1] That is, each bird that flies in the air, does so in the protection of the All-Merciful God. He it is Who has given to each bird the form and structure by which it became able to fly. He it is Who has taught each bird the method to fly. He it is Who has made the air obey the laws by which it became possible for the heavier than air bodies to fly in it, and He it is Who upholds every bird in the air, otherwise the moment Allah withdraws His protection from it, it drops to the ground.
^[2] That is, this is not confined only to birds, but whatever exists in the world, exists because of Allah’s keeping and guardianship. He alone provides the means necessary for the existence of everything, and He alone keeps watch that everything created by Him is provided with the necessities of life.

Do they not see the birds above them with wings outspread and [sometimes] folded in? None holds them [aloft] except the Most Merciful. Indeed He is, of all things, Seeing.

Have they, then, never beheld the birds above them, spreading their wings and drawing them in? None but the Most Gracious upholds them: for, verily, He keeps all things in His sight.

Do they not see the birds above them, spreading out and folding in their wings? None holds them up except the Most Compassionate. He is indeed All-Seeing of everything.

Do these rejectors not see the birds above them flying in rows, side by side with one another? What stops them from falling to the ground, except Allah? Indeed, He is The Seeing of everything, nothing is hidden from Him.

Also, which ˹powerless˺ force will come to your help instead of the Most Compassionate? Indeed, the disbelievers are only ˹lost˺ in delusion.

Which is your army that will come to your aid against the Merciful Lord?^[1] But the unbelievers are in utter delusion.

^[1] Another translation can be Who is there beside the Merciful, who comes to your rescue as your army? The translation that we have adopted in the text above has relevance to the following sentence, and this second to the preceding discourse.

Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion.

[And] is there any, besides the Most Gracious, that could be a shield for you, and could succour you [against danger]? They who deny this truth are but lost in self- delusion!

Which is your army that can come to your aid against the Most Compassionate? The disbelievers are in utter delusion.

O disbelievers! There is no army that can save you from the punishment of Allah if He decides to punish you. The disbelievers are in nothing but deception; Satan has deceived them and they have fallen into his deception.

Or who is it that will provide for you if He withholds His provision? In fact, they persist in arrogance and aversion ˹to the truth˺.

Who shall provide for you if He withholds His sustenance? Nay; but they persist in rebellion and aversion.

Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

Or is there any that could provide you with sustenance if He should withhold His provision [from you]? Nay, but they [who are bent on denying the truth] stubbornly persist in their disdain [of God's messages] and in their headlong flight [from Him]!

Who is there to give you provision if He withholds His provision? Yet they persist in arrogance and aversion.

And there is no one that can sustain you if Allah stops His provisions from reaching you. Rather, the crux is that the disbelievers have prolonged in transgression, arrogance and refusal of the truth.

Who is ˹rightly˺ guided: the one who crawls facedown or the one who walks upright on the Straight Path?

Who is better guided: he who walks grovelling on his face,^[1] or he who walks upright on a Straight Path?

^[1] Walking fallen on his face walking with face turned down like the cattle on the same track on which someone put him.

Then is one who walks fallen on his face better guided or one who walks erect on a straight path?

But then, is he that goes along with his face close to the ground better guided than he that walks upright on a straight way?

Who is better guided: the one who walks stumbling and falling on his face or the one who walks upright on a straight path?

So is the one who walks while falling on his face i.e. the idolater more guided, or the believer who walks upright on the straight path?

Say, ˹O Prophet,˺ “He is the One Who brought you into being and gave you hearing, sight, and intellect. ˹Yet˺ you hardly give any thanks.”

Say: “He it is Who has brought you into being, and has given you hearing and sight, and has given you hearts to think and understand. How seldom do you give thanks!”^[1]

^[1] That is, Allah had made you men, not cattle. You were not meant to follow blindly whatever error and deviation you found prevailing in the world, without considering for a moment whether the way you had adopted was right or wrong. You have not been given these ears that you may refuse to listen to the one who tries to distinguish the right from the wrong for you, and may persist in whatever false notions you already had in your mind. You have not been given these eyes that you may follow others like the blind and may not bother to see whether the signs scattered around you in the world testified to the unity of God, which the Messenger peace be upon him) of God is preaching, or whether the system of the universe is Godless, or is being run by many gods simultaneously. Likewise, you have also not been given this knowledge and intelligence that you may give up thinking and understanding to others and may adopt every crooked way that was enforced by somebody in the world, and may not use your own intellect to see whether it was right or wrong. Allah has blessed you with knowledge and intelligence, sight and hearing, so that you may recognize the truth, but you are being ungrateful to Him in that you are employing these faculties for every other object than the one for which these had been granted. For further explanation, see E.Ns 72, 73 of Surah An- Naml);E.Ns 75, 76 of Surah Al-Mominoon); E.Ns 17, 18 of Surah As-Sajdah);E.N. 31 of Surah Al-Ahqaf).

Say, "It is He who has produced you and made for you hearing and vision and hearts [i.e., intellect]; little are you grateful."

SAY: "[God is] He who has brought you [all] into being, and has endowed you with hearing, and sight, and hearts: [yet] how seldom are you grateful!"

Say, “It is He Who brought you into being and gave you hearing, sight, and hearts; little do you give thanks.”

O Messenger! Say to these idolaters who reject: “Allah is the one who created you and made for you ears through which you hear, eyes with which you see, and hearts through which you think. Little do you show gratitude to Him for the blessings He has conferred upon you.

˹Also˺ say, “He is the One Who has dispersed you ˹all˺ over the earth, and to Him you will ˹all˺ be gathered.”

Say: “Allah it is Who multiplied you in the earth and to Him you will be mustered.”^[1]

^[1] That is, after being resurrected from death, you will be gathered together from every corner of the earth and presented before Allah.

Say, "It is He who has multiplied you throughout the earth, and to Him you will be gathered."

Say: "It is He who has multiplied you on earth; and it is unto Him that you shall be gathered [on resurrection]."

Say, “It is He Who has dispersed you throughout the earth, and to Him you will be gathered.”

O Messenger! Say to these idolaters who reject: “Allah is the one who dispersed you on earth and made you spread upon it, not your idols which cannot create anything. To Him alone you will be gathered on the Day of Judgement for accountability and requital, not your idols. So fear Him and worship Him alone.

˹Still˺ they ask ˹the believers˺, “When will this threat come to pass, if what you say is true?”

They say: “If you are truthful, tell us when will this promise (of the Hereafter) be fulfilled?”^[1]

^[1] They did not ask this question in order to know the time and date of Resurrection so that if they were told the year, the month, the day and time of its occurrence, they would accept it. But, in fact, they thought that Resurrection was impossible, and its occurrence remote from reason, and they asked this question in order to have an excuse for denying it. They meant to say When will this strange story of Resurrection and gathering together, that you are telling us, materialize? What for has it been put off? Why don’t you make it appear forthwith so that we are assured of it? In this connection, one should understand that one can be certain of Resurrection only by rational arguments, and these have been elaborated at many places in the Quran. As for the date of its occurrence only an ignorant person could raise such a question about it, for even if it is told, it does not make any difference. The unbeliever would say Well, when it does occur on the date you tell, I shall then believe in it; how can I believe today that it will actually occur on that very day? For further explanation, see E.N. 63 of Surah Luqman); E.N. 116 of Surah Al-Ahzab); E.Ns 5, 48 of Surah Saba )E.N. 45 of YaSeen).

And they say, "When is this promise, if you should be truthful?"

But they [only] ask, "When is this promise to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"

They say: “When will this promise come to pass, if you are truthful?”

And the rejectors of the resurrection, thinking it to be far-fetched, say, “O Muhammad! When will this promise that you and your companions promise us with, happen, if you are truthful in your claim that it will occur?”

Say, ˹O Prophet,˺ “That knowledge is with Allah alone, and I am only sent with a clear warning.”

Say: “Allah alone knows about that; and I am no more than a plain warner.”^[1]

^[1] That is, this I know that it will certainly come, and knowing this much only is enough for warning the people before its actual occurrence. As for the question when it will actually come, the knowledge of it is with Allah, not with me, and there is no need of this knowledge for administering the warning. This can be better understood by an example. As to the exact time when a person will die, it is only known to Allah; however, all know that everyone has to die one day. Our this knowledge is enough that we may warn a heedless friend of ours that he should look after himself and his interests before death. For this warning it is not necessary to know the exact day on which he will die.

Say, "The knowledge is only with Allāh, and I am only a clear warner."

Say thou, [O Prophet:] "Knowledge thereof rests with God alone; and I am only a plain warner."

Say, “That knowledge is with Allah alone, and I am only a clear warner.”

Say, O Messenger: “The knowledge of the Hour is with Allah; only He knows when it will occur. I am only a clear warner in my warning to you.”

Then when they see the torment drawing near, the faces of the disbelievers will become gloomy, and it will be said ˹to them˺, “This is what you claimed would never come.”

When they will see it near at hand, the faces of all those who had denied it will be distraught,^[1] and then they will be told: “This is the doom which you used to ask for.”

^[1] That is, they will be in the same agony as is suffered by the criminal who is being taken to the gallows.

But when they see it^[1720] approaching, the faces of those who disbelieve will be distressed, and it will be said, "This is that for which you used to call."^[1721]

^[1720] The punishment of which they were warned.
^[1721] When they challenged their prophets, saying, "Bring on the punishment, if you are truthful."

Yet in the end, when they shall see that [fulfilment] close at hand, the faces of those who were bent on denying the truth will be stricken with grief; and they will be told, "This it is that you were [so derisively] calling for!"

Then when they see it^[7] approaching closer, the faces of the disbelievers will be distressed, and it will be said, “This is what you were asking for^[8].”

^[7] The punishment on the Day of Judgment of which they were warned.
^[8] As they were challenging their prophets, saying, "Bring upon us the punishment, if you are truthful."

So when the promise will come upon them and they will see the punishment close to them on the Day of Judgement, the faces of those who disbelieved in Allah will change and become dark. And it will be said to them, “This is what you used to ask for and want hastily!”

Say, ˹O Prophet,˺ “Consider this: whether Allah causes me and those with me to die or shows us mercy, who will save the disbelievers from a painful punishment?”

Say to them: “Did you ever consider: whether Allah destroys me and those that are with me, or shows mercy to us, who can protect the unbelievers from a grievous chastisement?”^[1]

^[1] When the Prophet peace be upon him) started his mission in Makkah and the members of the different clans of Quraish began to embrace Islam, the people of every house started cursing him and his companions. They started practicing magic and charms on him to cause his death, even devising plots to kill him. At this, it was said Say to them what will it profit you whether we perish or we live by the grace of God? You should worry for yourselves as to how you will save yourselves from the punishment of Allah?

Say, [O Muḥammad], "Have you considered:^[1722] whether Allāh should cause my death and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"

^[1722] i.e., inform me.

SAY [O Prophet]: "What do you think? Whether God destroys me and those who follow me, or graces us with His mercy - is there anyone that could protect [you] deniers of the truth from grievous suffering [in the life to come]?"

Say, “What do you think^[9], if Allah causes me and those who are with me to die or shows us mercy, who will save the disbelievers from a painful punishment?”

^[9] i.e., Inform me.

O Messenger! Say to these rejecting idolaters, reprimanding them: “Tell me, if Allah was to case death to me and to those with me i.e. the believers, who will save the disbelievers from a painful punishment?” No one will ever save them from it.

Say, “He is the Most Compassionate—in Him ˹alone˺ we believe, and in Him ˹alone˺ we trust. You will soon know who is clearly astray.”

Say to them: “He is Merciful, and it is in Him that we believe, and it is in Him that we put all our trust.^[1] Soon will you know who is in manifest error.”

^[1] That is, we have believed in God, and you are denying Him; we have put our trust in Him, and you have put your trust in yourself, your own resources and false deities besides Allah; therefore, only we deserve to be shown mercy by Allah, not you.

Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will [come to] know who it is that is in clear error."

Say: "He is the Most Gracious: we have attained to faith in Him, and in Him have we placed our trust; and in time you will come to know which of us was lost in manifest error."

Say, “He is the Most Compassionate; we believe in Him and put our trust in Him. You will come to know who is clearly misguided.”

O Messenger! Say to these idolaters: “He is The Merciful who invites you to worshipping Him alone. We have brought faith in Him, and upon Him alone we rely for our affairs. You will soon know, inevitably, who was in clear deviance and who was on the straight path.”

Say, “Consider this: if your water were to sink ˹into the earth˺, then who ˹else˺ could bring you flowing water?”

Say to them: “Did you even consider: if all the water that you have (in the wells) were to sink down into the depths of the earth, who will produce for you clear, flowing water?”^[1]

^[1] That is, does anyone else another beside Allah have the power to restore these springs of water to you? If none else has this power, and you know well that none has it, then who is worthy of worship God or your false deities, who do not have the power to restore them? Then ask your own selves as to who is misled and misguided, those who believe in One God or those who believe in many gods.

Say, "Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?"

Say [unto those who deny the truth]: "What do you think? If of a sudden all your water were to vanish underground, who [but God] could provide you with water from [new] unsullied springs?"

Say, “What do you think, if your water were to sink deep into the earth, who can bring you flowing water?”

O Messenger! Say to these idolaters: “Tell me, if the water you drink from was to seep away into the earth and you could not get to it, who then would bring you abundant, flowing water?” No one other than Allah could.