Surah Al-Mulk Roman Transliteration (2023)


The surah takes its name al-Mulk from the first sentence.

reveal time

It cannot be known from any authentic tradition when this surah was revealed, but the subject matter and style indicate that it is one of the earliest surahs revealed in Mecca.

subject and subject

In this surah, the teachings of Islam were briefly introduced on the one hand, and on the other hand, people living in carelessness were awakened from their sleep in the most effective way. A characteristic of the early surahs from the Meccan period is that they present all the teachings of Islam and the goal of the Holy Prophet's mission in a brief form, rather than in detail, so that people can easily assimilate them. In addition, they are specially designed to discourage people from carelessness, to make them think and awaken their sleeping conscience.

In the first five verses the man was made to realize that the universe he lives in is an extremely well organized and fortified realm in which he cannot find any faults, weaknesses or flaws no matter how hard he tries to find them to investigate. This kingdom was created out of nothing by Allah Almighty and all the powers to control, manage and rule it are also entirely in the hands of Allah and the power of him is infinite. Furthermore, man was also told that in this wise system he was not created without a purpose, but he was sent here for a test and in this test he can only succeed through his righteous deeds and his righteous conduct.

in vv. 6-11 The terrible consequences of disbelief that will appear in the hereafter were mentioned and people said that by sending His prophets, Allah warned them about these consequences in this world, as if to say: "Well, if you believe, ignore what what the prophets say, and adjust your attitude and behavior accordingly. In the afterlife, you must admit that you truly deserved the punishment that was inflicted on you."

in vv. 12-14 is the truth engraved in the mind, that the Creator cannot ignore his creation, as if to say: "He knows your every secret, open and hidden, even the most intimate ideas of your heart... Therefore, the The proper basis of morality is that man should avoid evil for fear of the responsibility of the invisible God, whether there be power in the world to hold him responsible for it or not, and whether there is power in the world and the possibility of be harmed by such power or not. Only those who adopt such behavior in the world will deserve forgiveness and a rich reward in the Hereafter."

in vv. 15-23, alluding one after another to those general truths of everyday affairs that man does not consider particularly worthy of attention, he was invited to seriously consider them. He said to himself: Behold: the land on which you walk with complete satisfaction and peace of mind and from which you earn your living has been subdued by Allah for you; otherwise, at any moment, this earth could suddenly start shaking in such a way as to cause their destruction, or there could be a typhoon that could destroy them completely. Look at the birds that fly over you; it is only Allah who sustains them in the air. Look at your own means and resources: if Allah wants to flog you, no one can save you from it, and if Allah wants to close the doors of provision for you, no one can open them." aware of the truth that needs to be done, but they see them as animals that cannot draw conclusions from observations and do not use the sight, hearing and thought that Allah has given them as human beings; therefore you do not see the right path.”

in vv. 24-27 it was said: “Ultimately, you must appear before your God in all cases. It is not up to the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand." Today you don't listen to him and you demand that he cause the event and appear before you ahead of time, but when it happens and you see it with your own eyes, you will be amazed. he will be told: "This is exactly what you called to speed it up."

in vv. 28-29 answers were given to what the disbelievers of Mecca said against the Holy Prophet (peace be upon him) and his Companions. They cursed the Holy Prophet and prayed for the destruction of him and the believers. It was said: Whether those who call you to the right path are destroyed or Allah shows mercy, how will their fate change yours? the scourge of god You consider those who believe and put their trust in God as misguided. There will come a time when it will be obvious who was deceived into the real truth.

In conclusion, the people were asked this question and left to think: "If the water which has sprung up from the earth somewhere in the desert or mountainous region of Arabia, and on which all its vital activity depends, were to sink and disappear underground, who but Allah can return this life-giving water to you?"

(Video) Surah Al Mulk | Reading Arabic Text |With Roman English | English translation | Surah Al Mulk - 67

1Tabaraka is a superlative of barkat. Barkat understands the importance of greatness and greatness, fullness and abundance, constancy and variety of virtues and virtues. When the superlative tabaraka is formed from this, it gives the meaning that Allah is infinitely noble and great; He is superior in essence, attributes and works to all but himself; His charity is infinite, and his excellences are constant and eternal. (For further explanation see EN 43 of Al-A'raf, EN 1.4 of Al-Mu'minun EN 1 and 19 of Al-Furqan).

2As the word al-Mulk was clearly used, it cannot be taken with any restricted meaning. Inevitably, this would imply sovereignty over everything in the universe. "In whose hands is the kingdom" does not mean that he has physical hands, but that he is the possessor of all power and authority and no one else has any part in it.

3 That is, he can do what he pleases: nothing can frustrate him or prevent him from doing what he pleases.

4That is, the purpose of giving life to men in the world and causing their death is to put them to the test to see which of them is the best in their works. In this brief sentence he alluded to a series of truths:

(1) That life and death are given by Allah; no one else can give life or cause death;

(2) that neither the life nor the death of a creation like man, who has been given the power to do both good and evil, is in vain; the Creator created it in the world for the test: life is for. for him, the exam period and death mean the end of the exam period;

(3) that for the very sake of this test, the Creator has given every human being an opportunity for action, so that he can do good or evil in the world and practically show what kind of human he is;

(4) that only the Creator will decide who has done good or evil; It is not for us to propose a criterion for good and bad deeds, but for Allah Almighty. therefore, whoever wants to pass the test must find out what is in his eyes the criterion of a good work; The fifth point is contained in the meaning of the test itself, that is, each human being is rewarded according to his works, since without reward or punishment the test would be meaningless.

5This has two meanings, and both are implied here:

(1), “That he is all-powerful: although he rules over all his creatures, he is merciful and forgiving towards them, not tyrannical and cruel; Y

(2) that He has full power to punish wrongdoers: no one can escape His punishment; but he forgives the repentant, avoids evil and asks for forgiveness.

6For an explanation see E.N. 34 by AI-Baqarah, E.N. 2 by Ar-Ra`d, E.N. 8 by Al-Hijr, E.N. 113 by Al-Hajj, EN. 15 by Al-Mu'minun, E.N. 5 by As-Saffat, E.N. 90 by Al-Mumin.

(Video) Surah MULK (full)-shaikh Mishary Rashid Al Afasy Transliteration - Translation FULL HD

7Literally, tafawut is mismatch: two things that disagree and agree with each other. So the divine words mean: “You will not see indiscipline, disorder and discord anywhere in the universe, there is nothing disconnected and disproportionate in this world created by Allah: all its parts are well connected and in perfect harmony and coordination.

8The word futur means crack, fissure, fissure, or something to split and break. The verse means that the entire universe is so closely connected and everything in it, from a particle on earth to vast galaxies, is so well connected and coherent that the continuity of the universe system does not seem to break. nowhere. no matter how hard you try to dig and dig. (For further explanation see EN 8 of Sura Qaf).

9 “The Nearest Heaven”: the heaven whose stars and planets are visible to the naked eye; the objects beyond what can only be seen through telescopes are the distant skies; and the most distant skies are those that have not even been seen with telescopes.

10 The word masabih was used as a general noun in the original and therefore automatically gives the meaning that the lamp is splendid and glorious. It means: "We did not create this dark, gloomy, dreary universe, but adorned and adorned it with stars, the magnificence and grandeur of which amazes man at night."

11This does not mean that the stars themselves are thrown at the satans, nor that the meteorites are shot just to scare the satans away, but that the innumerable meteorites that come from the stars travel through space with tremendous speed and also fall to the sky. earth in a continuous rain to prevent the satans of the earth from ascending to the heavens. Even if they try to fly into the sky, these meteors will scare them away. This matter was brought up here because the Arabs believed in diviners and this was also the claim of the diviners themselves that satan was under their control or had close contact with them and through them they received news of the unseen and thus could predict the fate of people. For this reason, it has been said in various places in the Qur'an that there is absolutely no way that satan can ascend to heaven and bring news of the occult. (For an explanation see ENS 9-12 by AI-Hijr, ENS 6, 7 by As-Saaffat).

As for the truth about meteorites, the information related to man still has no scientific basis. However, the theory that seems to best explain all the facts known today and the information obtained from the study of meteorites that have fallen to Earth is that meteorites originate from the disintegration of one or more planets and travel in space. and sometimes fall to Earth. under his attraction. (See Encyclopedia Britannica, Vol. XV, under "Meteorites").

12 Such is the fate of all those, whether men or demons, who deny their Lord. (For the explanation of the meaning of disbelief in the Lord (Rabb) see IN 161 of Al-Baqarah, IN 178 of An-Nisa', IN 39 of Al-Kahf, IN 3 of Al-Mu'min

13The word shahiq is used to evoke a cry like the cry of a donkey. The phrase can also mean that it could be the sound of hell itself, as well as that it would be the sound coming out of hell where the people already being thrown into it would be screaming and crying. This second meaning is supported by Surah Hud: 106 where it says: "There they will pant and whistle (because of thirst)", and the first meaning is confirmed by Al-Furqan: 12 where it says: "When Hell they will see from afar, they will hear the sounds of his anger and roar.” On this basis, the correct meaning is that it would be the noise made by both Hell and the inhabitants of Hell.

14The very nature of this question will not be that the guardians of Hell would like to ask them whether or not a Warning from Allah has reached them, but rather the aim is to make them realize that they have not been wronged by them. for having thrown them into hell. They would try to make them admit that Allah did not keep them uninformed or warned: He had sent them the Prophets; He had informed her of the Truth and the Right Way; He had warned them that if they followed a wrong path, they would be led to the hell they had been thrown into. But they had not listened to the prophets. Therefore, they rightfully deserved the punishment that was inflicted on them at that time.

It has been pointed out time and time again in the Qur'an that the test for which Allah sent man into the world is not carried out by keeping man absolutely ignorant and uninformed of the test's requirements just to see if he finds that he is right. path in itself or not; but Allah has made the most suitable arrangements, which could possibly be a bargain, to guide you on the right path, and that is that He raised up the Prophets and sent down the Books. Now the test of man is whether he accepts the prophets and the books they bring and takes the right path, or turns away from them to follow his own desires, targets and speculations. Therefore, the Prophethood is indeed the argument of Allah against man, and on the acceptance or rejection of him depends on him the entire future life of him. No one, after the appointment of the prophets, can excuse himself that he was ignorant of the truth, or that he was seized and unexpectedly subjected to a severe test, or that he was being punished while being innocent. This theme has been presented in countless different ways in the Qur'an; see, for example, Al-Baqarah: 213, and E.N. 230 in it; An-Nisa': 41-42, 165 and EN.'s 64 and 208; Al-An'am: 130-131 and E.N. 98-100; Bani Yisrael: 15 and E.N. 17; Taha: 134; Al-Qasas 47, 59, 65 and E.N.'s 66, 83; bold: 37; AlMu'min: 50 and E.N. 66

15 This means: "Not only you, but also those who believed in you and followed you have gone astray and have fallen into grave error."

16 “If We Had Only Been Listening or Understanding”: “If we had listened carefully to the prophets as seekers after truth, or used our intellect to understand what the message they were really presenting to us was.” Listening was prioritized here over understanding, because the prerequisite for receiving guidance is listening to what the prophet teaches (or reading, if it is written, as a truth seeker). Thinking about it to understand the truth is secondary. Without the guidance of the Prophet, man cannot directly reach the truth using his intellect and common sense.

17 The word Dhanb (sin) was used in the singular. It means that the real sin that made them worthy of Hell was lying to the Messengers and refusing to obey them; all other sins are its consequences.

(Video) Easy Memorization of Surah Mulk- Mishary Alfasy

18This is the very basis of morality in religion. The fact that a person refrains from committing an evil because in his personal opinion it is evil, or because the world considers it evil, or because its commission is likely to cause harm in the world, or because it might involve the punishment of worldly power, is a very weak foundation for morality. A person's personal opinion may be wrong, he may see something good as bad and something bad as good because of his own philosophy. First, the world's standards of right and wrong have never been the same: they have changed from time to time. There is no universal and eternal standard in moral philosophies today, nor has there ever been. Fear of worldly loss also does not provide a firm foundation for morality. He who avoids an evil because he fears the damage that will result from it, cannot refrain from committing it when he has no such damage to fear. Likewise, the threat of punishment from a worldly power is not something that can turn a man into a knight. Everyone knows that no worldly power knows both the visible and the invisible. Many crimes can be committed undetected and go unnoticed. So there are many possible means by which one can escape the punishment of any worldly power; nor do the laws promulgated by a secular power cover all evils. Most evils are those that do not fall within the realm of the world's laws, although they are worse than the evils they consider punishable. For this reason, the religion of truth has erected the edifice of morality on the ground that, out of fear of the invisible God who sees man in all circumstances, from whose clutches man cannot escape in any way, whoever has given Man must refrain from evil. an omnipresent, universal and eternal criterion of good and evil. Giving up evil and accepting good only out of fear of Him is the true praiseworthy good in religion. Furthermore, if a person refrains from doing evil for any other reason or takes actions that are considered good actions considering their external form, those moral actions will have no value in the Hereafter and the value to them is like a building, which was built on sand .

19 That is, there are two inevitable consequences of the invisible fear of God:

(1) That all mistakes and sins committed by one through human weaknesses are forgiven as long as they were not committed by the courage of God; Y

(2) that any good deed a person does on the basis of this belief will be richly rewarded.

20 The salutation is for everyone, be they believers or unbelievers. For the believer it contains the warning that during his life in the world he should always remember that not only his overt and hidden acts, but also his secret intentions and his innermost thoughts are not hidden from Allah; and for the unbeliever, the warning that he can do whatever he wants without fear of God, but nothing he does can go unnoticed and invisible to Him.

21 Another translation could be: "Wouldn't you know your own creatures?" In the original, khalaqa was used, which can mean "who created" or "whom He created", in both cases the meaning remains the same. This is the argument of what was said in the previous sentence. That is, how is it possible that the Creator is unaware of his creation? The creation may not be aware of itself, but the Creator cannot be aware of it. He made every vein in your body, every fiber in your heart and brain. You breathe because He allows you to breathe, your limbs function because He allows them to function, so how can anything be hidden from Him?

22The word Latif, as used in the original, means the One who works imperceptibly, as well as the One who knows hidden truths and realities.

23 That is, “This land was not subdued by you, nor was the food you eat available here by itself, but Allah, through His wisdom and power, arranged it so that your life here would be possible and this glorious globe it has become so peaceful that you walk on it with complete ease, and it has become such a vast table laid with food that it contains endless and limitless provisions for your sustenance. Look around you sensibly, you. You will find how much wisdom there is in making this land habitable for yourselves and building in it untold reserves of stocks for yourselves." (For an explanation see EN 73, 74, 81 of Sura An-Naml, EN 29, 32 by Ya Sin, EN 90 , 91 from Al-Mu' min, EN 7 from Az-Zukhruf, EN, N. 7 from Al-Jathiyah, E, N. 18 from Surah Qaf.)

24 That is, "As you walk the earth and eat what Allah has provided for you here, you must not forget that you will eventually have to appear before Allah one day."

25 Although this means that Allah lives in heaven, it was said so because whenever man wants to turn to Allah, it is natural for man to look at the sky, raise his hands to the sky in prayer, and ask Allah to raise his eyes to the sky. Heaven, every time he does that he finds himself helpless in anguish. Then, when a calamity suddenly befalls him, he says that he came down from heaven; whenever something strange happens, he says that he came from heaven; and he calls the books revealed by Allah heavenly books. According to a narration in Abu Da'ud, a person with a black female slave appeared before the Holy Prophets and said: "It has become obligatory for me to free a female slave; may I free this slave?" :"Where is Allah?" She pointed her counterfeiter towards the sky. The Holy Prophet asked: "Who am I?" She pointed first at him and then at the sky, apparently meaning: "You have come from Allah". Thereupon, the Holy Prophet (sa) said, "Let them go; she is a believer." (A story very similar to this was also told in Mu'watta, Muslim and Nasa'i.) About Hazrat Khawla bint Tha'Ibah woman whose wailing was heard over the seven heavens" (In E.N. 2 of Surah al-Mujadalah we have given all the details about it). All this clearly shows that it is natural that man, every time he thinks of God, returns to God the heaven above and not the earth below. In view of this, the words man fis-samaa (who is in heaven) were used about Allah. There is no doubt here that the Qur'an considers Allah Almighty to live in heaven. In fact, there can be no reason for this doubt, because at the very beginning of this Surah Al-Mulk it was said: He who created seven heavens, one above the other, and in Al-Baqarah it was said: You become Allah. he looks in every direction you turn your face.” (verse: 115)

26 The aim is to underline this: "Your survival and prosperity on earth depend in any case on the mercy and generosity of Allah Almighty: you do not strut about this earth at will with your own strength: you are only bound to Allah's protection by every moment of your life that you spend here, otherwise at any moment Allah can cause an earthquake such that it could make this land your grave instead of the cradle that it is, or cause a storm to lay waste to all your cities and settlements" .

27 "My Warning": the warning given through the Holy Prophet (peace be upon him) and the Qur'an to the disbelievers of Mecca, saying: "Unless you renounce your disbelief and polytheism and do not accept the message of tawhid given to you, you will be defeated by the scourge of God".

28The allusion refers to the churches that had denied the messengers that had come to them before, and as a result were visited with divine punishment.

(Video) Quran : 67 Al Mulk (The Sovereignty) Arabic and English Translation and Transliteration HD

29 That is, every bird that flies through the air does so under the protection of the all-merciful God. It is he who gave each bird the shape and structure that allowed it to fly; It is he who taught each bird the method of flight; It is he who made the air obey the laws that made it possible for bodies heavier than air to fly in it; and it is he who sustains every bird in the air; otherwise, the moment Allaah removes the protection from him, he will fall to the ground.

30 That is, this is not limited to birds only, but everything that exists in the world exists due to the protection and protection of Allah. He just takes care of them. everything that is necessary for existence, and he only ensures that everything created by him is supplied with the needs of life.

31 Another translation could be: "Who is there besides the Merciful who comes to your rescue like an army?" The translation that we have adopted in the previous text has relevance for the following sentence and this second one for the preceding speech.

32. "Walk on your stomach": Walk upside down like cattle in the same lane someone put you in.

33Means: Allah made you human, not cattle. You must not blindly follow any errors and deviations that prevail in the world, without considering for a moment whether the path you have taken was right or wrong. You weren't. These ears were given to you so that you can refuse to listen to anyone who is trying to tell you right from wrong and persist with the wrong ideas you already have in your head; You were not given such eyes to follow others like the blind and you may not bother to see if the signs scattered around you in the world testify to the unity of God preached by the Messenger of God or if the system of the universe it is impious or it is operated. by many, gods at the same time. Likewise, you were not given this knowledge and intelligence so that you can leave thinking and understanding to others and accept any crooked path forced by anyone in the world and not use your own intellect to see if it was right or wrong. Allah has blessed you with knowledge and intelligence, sight and hearing so that you can discern the truth, but you are ungrateful to Him by using these abilities for any purpose other than the one for which they were granted. (For further explanation see An Naml EN 72, 73, Al-Mu'minun EN 75, 76, As-Sajdah EN 17, 18, AI-Ahqaf EN 31)".

34It means: "After you have risen from the dead, you will be gathered from all corners of the earth and presented before God."

35 They did not ask this question to know the hour and date of his resurrection, so that if they were told the year, month, day and hour of his resurrection, they would accept it. But in reality they thought that the resurrection was impossible and that its occurrence was far from the reason, and they asked this question in order to have an excuse to deny it. They wanted to say, "When will this strange story of resurrection and reunion that you tell us come true?" Why was it postponed? Why don't you have them appear immediately so we can be sure? "In this regard, it should be understood that one can be sure of the resurrection only by rational arguments, and these have been stated in many places in the Qur'an. As for the date of its occurrence, only an ignorant person could ask such a question to the about it, because even if it is said, it makes no difference. The disbeliever would say, "Well, if it comes on the date you mentioned, then I'll believe it; How can I believe today that it really occurs on that day?" (For a more detailed explanation, see EN 63 of Surah Luqman, EN 116 of Al-Ahzab, EN 5, 48 of Saba' EN 45 of Ya Sin.)

36That is, “I know it will surely happen, and just knowing this is enough to warn people of its actual occurrence. As to when it will actually come, the knowledge of it rests with Allah, not with me, and that knowledge is not necessary to issue the warning. This can be better understood with an example. The exact moment when a person will die is known only by Allah, but everyone knows that everyone must die. This knowledge is enough to warn an unsuspecting friend of ours to take care of himself and his interests before he dies. This warning does not require knowing the exact day he will die.

37 That means they will suffer the same pain as the criminal being hanged.

38When the Holy Prophet (peace be upon him) began his mission in Mecca and the members of the various Quraish clans began to embrace Islam, the people of each house began to curse him and his companions. They began to use magic and spells on him to cause his death and even plotted to kill him. He said to himself: “Tell them: what will it profit them if we perish, or if we live by the grace of God?

39 That is, “We have believed in God, and you deny it; we have put our trust in Him, and you have put your trust in yourself, your own means and false deities besides Allah; therefore, only we deserve to be shown mercy by God, not you."

40It means: "Does anyone besides Allah have the power to give you back these springs of water?" If no one else has that power, and you know perfectly well that no one else does, then who is worthy of worship: God or your false deities who do? do not have the power to restore them? Then ask yourself who is deceived and misguided: those who believe in one god or those who believe in many gods.


1. Surah Mulk سورة الملك II Roman & Urdu Translation II Mishary Rashid Alafasy
(Roman Urdu Quran)
2. Surah Mulk ( Roman English Text) Surah No: 67
(Deen ki Raah)
3. Surah Mulk (The Kingdom)┇Shaikh Ismael Annuri┇(Roman Urdu + English + Arabic)
(1Path2Peace Foundation)
4. Surah Mulk with English transliteration - Recited by Imam Faisal… heart touching recitation.
(Path to Al-Kausar)
5. Surah Mulk - Calming Recitation
6. Complete Surah Al Mulk by Omar Hisham with Roman Transliteration and Meaning.
(Allah knows)


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