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Surah 67. Al-Mulk

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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67:1
تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Tab a raka alla th ee biyadihi almulku wahuwa AAal a kulli shayin qadeer un
HALLOWED be He in whose hand all dominion rests, since He has the power to will anything:
  - Mohammad Asad
Blessed be He in Whose hands is the Kingdom of the universe and has power over all things.
  - Muhammad Farooq-i-Azam Malik
Blessed is the One in Whose Hands rests all authority. And He is Most Capable of everything.
  - Mustafa Khattab
Blessed is He in Whose hand is the Sovereignty, and He is Able to do all things.
  - Marmaduke Pickthall
Blessed be He in Whose hands is Dominion: and He over all things Hath Power 5554 5555
  - Abdullah Yusuf Ali

What do we mean when we bless the name of Allah, or proclaim (in the optative mood) that the whole Creation should bless the name of the Lord? We mean that we recognise and proclaim His beneficence to us; for all increase and happiness is through Him, "in His hands',-in the hands of Him Who also holds Dominion or Power. In our human affairs we sometimes see the separation of Dominion or Power from Goodness or Beneficence: in the divine nature we recognise that there is no separation or antithesis.

Mulk: Dominion, Lordship, Sovereignty, the Right to carry out His Will, or to do all that He wills. Power (in the clause following) is the Capacity to carry out His Will, so that nothing can resist or neutralise it. Here is beneficence completely identified with Lordship and Power; and it is exemplified in the verses following. Note that "Mulk" here has a different shade of meaning from Malakut in xxxvi. 83. Both words are from the same root, and I have translated both by the word "Dominion". But Malakut refers to Lordship in the invisible World, while Mulk to Lordship in the visible World. Allah is Lord of both.

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67:2
ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ Alla th ee khalaqa almawta wa a l h ay a ta liyabluwakum ayyukum a h sanu AAamalan wahuwa alAAazeezu alghafoor u
He who has created death as well as life,1 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.
  - Mohammad Asad

Since what is termed "death" is stated here to have been created, it cannot be identical with "non-existence", but obviously must have a positive reality of its own. To my mind, it connotes, firstly, the inanimate state of existence preceding the emergence of life in plants or animated beings; and, secondly, the state of transition from life as we know it in this world to the - as yet to us unimaginable - condition of existence referred to in the Qur'an as "the hereafter" or "the life to come" (al-akhirah).

The One Who created death and life, so that He may put you to test, to find out which of you is best in deeds: He is the All-Mighty, the All-Forgiving.
  - Muhammad Farooq-i-Azam Malik
'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.
  - Mustafa Khattab
Who hath created life and death that He may try you, which of you is best in conduct; and He is the Mighty, Forgiving,
  - Marmaduke Pickthall
He Who created Death and Life that He may try which of you is best in deed: and He is the Exalted in Might Oft-Forgiving 5556 5557 5558
  - Abdullah Yusuf Ali

"Created Death and Life." Death is here put before Life, and it is created. Death is therefore not merely a negative state. In ii. 28 we read: "Seeing that ye were without life (literally, dead), and He gave you life: then will He cause you to die, and will again bring you to life; and again to Him will ye retum." In liii. 44, again, Death is put before Life. Death, then, is (1) the state before life began, which may be non-existence or existence in some other form: (2) the state in which Life as we know it ceases, but existence does not cease; a state of Barzakh (xxiii. 100), or Barrier or Partition, after our visible Death and before Judgment; after that will be the new Life, which we conceive of under the term Eternity.

Creation, therefore, is not in mere sport, or without a purpose with reference to man. The state before our present life, or the state after, we can scarcely understand. But our present Life is clearly given to enable us to strive by good deeds to reach a nobler state.

All this is possible, because Allah is so Exalted in Might that He can perfectly carry out His Will and Purpose, and that Purpose is Love, Mercy, and Goodness to His creatures.

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67:3
ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ Alla th ee khalaqa sabAAa sam a w a tin t ib a qan m a tar a fee khalqi a l rra h m a ni min taf a wutin fa i rjiAAi alba s ara hal tar a min fu t oor in
[Hallowed be] He who has created seven heavens in full harmony with one another:2 no fault wilt thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw?
  - Mohammad Asad

Or: "conforming [with one another]", this being the primary significance of tibaq (sing. tabaq). For the meaning of the "seven heavens", see surah {2}, note [20].

The One Who created the seven heavens, one above another, you will not see any flaw in the creation of the Compassionate. Look once again, do you see any flaw?
  - Muhammad Farooq-i-Azam Malik
'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.1 So look again: do you see any flaws?
  - Mustafa Khattab

 Some may point to birth defects, genetic mutations, etc. and say these are flaws. This verse means that, in the grand scheme of creation, everything created has its place, form, and purpose, and that it does exactly what Allah ordained for it.

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?
  - Marmaduke Pickthall
He Who created the seven heavens one above another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious so turn thy vision again: Seest thou any flaw? 5559
  - Abdullah Yusuf Ali

Cf. lxv. 12, and n. 5526-27. The heavens as they appear to our sight seem to be arranged in layers one above another, and ancient astronomy accounted for the motions of the heavenly bodies in an elaborate scheme of spheres. What we are concerned with here is the order and beauty of the vast spaces and the marvellous bodies that follow regular laws of motion in those enormous spaces in the visible world. From these we are to form some conception of the vastly greater Invisible World, for which we want special spiritual vision.

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67:4
ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ Thumma irjiAAi alba s ara karratayni yanqalib ilayka alba s aru kh a sian wahuwa h aseer un
Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated....3
  - Mohammad Asad

Sc., in its endeavour to encompass the mysteries of the universe.

Then look still another time, yet again your sight will come back bewildered, and feel exhausted.
  - Muhammad Farooq-i-Azam Malik
Then look again and again- your sight will return frustrated and weary.
  - Mustafa Khattab
Then look again and yet again, thy sight will return unto thee weakened and made dim.
  - Marmaduke Pickthall
Again turn thy vision a second time; (thy) vision will come back to thee dull and discomfited in a state worn out. 5560
  - Abdullah Yusuf Ali

Reverting to the indication of the external or visible world, we are asked to observe and study it again and again, and as minutely as our powers will allow. However closely we observe it, we shall find no flaw in it. Indeed the region of enquiry is so vast and stretches so far beyond our ken, that our eyes, aided with the most powerful telescopes, will confess themselves defeated in trying to penetrate to the ultimate mysteries. We shall find no defect in Allah's handiwork: it is our own powers that we shall find fail to go beyond a certain compass.

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67:5
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ Walaqad zayyann a a l ssam a a a l dduny a bima sa bee h a wajaAAaln a h a rujooman li l shshay at eeni waaAAtadn a lahum AAa tha ba a l ssaAAeer i
And, indeed, We have adorned the skies nearest to the earth with lights,4 and have made them the object of futile guesses for the evil ones [from among men]:5 and for them have We readied suffering through a blazing flame -
  - Mohammad Asad

Lit., "lamps" - i.e., stars: cf. 37:6 "We have adorned the skies nearest to the earth with the beauty of stars".

For the wider meaning of shayatin - a term which in this context points specifically to "the satans from among mankind, that is, the astrologers" (Baydawi) - see surah {15}, note [16]. As regards the term rajm (pl. rujum), which literally denotes the "throwing [of something] like a stone," - i.e., at random - it is often used metaphorically in the sense of "speaking conjecturally" or "making [something] the object of guesswork" (Jawhari, Raghib - the latter connecting this metaphor explicitly with the above verse -, Lisan al-'Arab, Qamus, Taj al-'Arus, etc.). Cf. also {37:6-10}.

We have decorated the heaven of this world with lamps and We made them as missiles for pelting the shaitans and thus prepared for them the scourge of flames.
  - Muhammad Farooq-i-Azam Malik
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.1
  - Mustafa Khattab

 See 72:8-10.

And verily We have beatified 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.
  - Marmaduke Pickthall
And We have (from of old) adorned the lowest heaven with Lamps and We have made such (Lamps) (as) missiles to drive away the Evil Ones and have prepared for them the Penalty of the Blazing Fire. 5561 5562
  - Abdullah Yusuf Ali

"Lowest (or nearest) heaven": see n. 4035 to xxxvii. 6.

The phenomenon of the shooting stars has been, explained in xv. 16-18, notes 1951-54; and in xxxvii. 6-10, and notes thereon.

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