SURAH (67) AL-MULK (AYA 1 to 30)

Sura (67) AL-MULK (The Kingdom) Aya 1 to 30 in 2 Sections

Revealed at Makka

SECTION 1

ALLAH (SWT)’s is the Kingdom of the Universe

ALLAH (SWT)’s is the Kingdom of the Universe---Death and life caused to prove the goodness and the evil of the soul---Perfection obvious in ALLAH (SWT)’s creation---The confessions of those committed to hell---ALLAH (SWT) knoweth everything hidden and manifest.

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {67:1}

[Q67:1] Tabaarakal lazee biyadihil mulku wa huwa 'alaa kulli shai-in Qadeer, 
[Q67:1] Blessed is He in Whose hand is the kingdom, and He has power over all things,

[Q67:1] Maha Berkat (serta Maha Tinggilah kelebihan) Tuhan yang menguasai pemerintahan (dunia dan akhirat) dan memanglah Dia Maha Kuasa atas tiap-tiap sesuatu; 

HIS AUTHORITY CARRIES OUT HIS WILL, OR DOES ALL THAT HE WILLS NOT ONLY IN THE VISIBLE AND INVISIBLE REALMS OF SPACE, CONCEIVABLE IN TERMS OF MATTER AND ENERGY BY THE HUMAN INTELLECT, BUT ALSO BEYOND THEM.

î   For ‘tabarakallazi’ (blessed is He) refer to the commentary of Fatihah 1:2.

î   What has been said about ‘hamd’ in Fatihah 1:2 applies to ‘tabarakallah’ also?

î   ‘Bi-yadihi’ means (in the hands of Him who holds power and authority.)

î   ‘Mulk’ means kingdom, dominion or sovereignty. Refer to the commentary of Baqarah 2:255 and Ali Imran 3:26.

IN ORDER NOT TO FALL A PRAY to imaginary OR conjectural theories of man-made gods created by a few exploiters to wield authority over the whole mass of mankind, man must understand and accept the omnipotent sovereignty of ALLAH (SWT). Then alone he can get rid of false leaders and establish a just, fair and orderly society for the overall welfare of all human beings.

SOVEREIGNTY BELONGS TO ALLAH (SWT). THERE IS NO ALLAH (SWT) BUT ALLAH (SWT). THE WHOLE UNIVERSE IS HIS KINGDOM.

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(67:1) 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 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. 

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ {67:2}

[Q67:2] Allazee khalaqal mawta walhayaata liyabluwakum ayyukum ahsanu 'amalaa; wa huwal 'azeezul Gafour, 
[Q67:2] Who created death and life that He may try you-- which of you is best in deeds; and He is the Mighty, the Forgiving,

[Q67:2] Dialah yang telah mentakdirkan adanya mati dan hidup (kamu) untuk menguji dan menzahirkan keadaan kamu: Siapakah di antara kamu yang lebih baik amalnya; dan Dia Maha Kuasa (membalas amal kamu), lagi Maha Pengampun, (bagi orang-orang yang bertaubat); 

Refer to the commentary of Yunus 10:14; Hud 11:7; Kahf 18:7; Anbiya 21:35 for "that He may try which of you is best in deed."

DEATH IS MENTIONED BEFORE LIFE; AND DEATH IS STATED TO HAVE BEEN CREATED. This proves that death is not cessation of existence.

·         Baqarah 2:28 says: "When you were dead He gave you life. Again He will cause you to die and again bring you to life."

·         In Najm 53:44 also death is put before life.

DEATH IS NOT CESSATION OF EXISTENCE BUT A CHANGE OF DIRECTION OR TRANSFORMING INTO ANOTHER FORM. The state before our present life, or the state after, is not known to us or unknowable to us, BUT OUR PRESENT LIFE IS GIVEN TO US AS A TRIAL TO EITHER DO GOOD AND MOVE TO A NOBLER STATE OF EXISTENCE OR FOLLOW THE EVIL DELUSIONS AND GO TO A PLACE WHERE EXISTENCE IS ETERNAL DAMNATION.

Ì  TRIAL IMPLIES FREEDOM OF ACTION AND FREE WILL GIVEN TO MAN, OTHERWISE, if the theory of determinism is accepted, it would mean ALLAH (SWT) does not know who will do what. ALLAH (SWT) HAS GIVEN MAN **INTELLIGENCE, **POWER OF OBSERVATION AND **CONTEMPLATION AND **DISCRETION TO DECIDE WHICH PATH HE WILL WALK ON. The idea of death reminds him about the life he will have after he crosses the frontiers of this life and enters a new state of existence. AS HE SOWS SHALL HE REAPS. THE CONSEQUENCES OF HIS DEEDS IN THIS LIFE HE SHALL FACE AT ONCE AS SOON AS HE LEAVES THIS WORLD, and will continue to exist amid them, a state of existence known as barzakh as per Muminun 23:100, till the Day of Judgment.

INTERCESSION or FORGIVENESS is not possible during this period. ON THE DAY OF JUDGMENT INTERCESSION WILL BE AVAILABLE and ALLAH (SWT) shall forgive and grant pardon to those who will be recommended by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt. See commentary of Baqarah 2:48.

THE LAW WHICH WILL BE APPLIED TO INDIVIDUALS AND GROUPS OR COMMUNITIES has been clearly stated in Zilzal 99:7 and 8: "Whosoever has done (even) an atom's weight of good will behold it; And whosoever has done (even) an atom's weight of evil will behold that."

MAN MUST ALWAYS BE MINDFUL OF ALLAH (SWT)'S EVER-PREVALENT AUTHORITY SO AS TO WARD OFF EVIL AND SAVE HIMSELF FROM ETERNAL DAMNATION, AND HAVE HOPE IN HIS MERCY SO THAT HE MAY TURN REPENTANT UNTO HIM AFTER GIVING UP SINNING AND EVILDOING.

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(67:2) Who created death and life that He might try you as to which of you is better in deed. *4 He is the Most Mighty, the Most Forgiving; *5

*4 That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths: (1) That life and death are given by Allah; no one else can grant life nor cause death; (2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for him the period of the test and death means that the time allotted for the test has come to an end; (3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is; (4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty AIIah; THEREFORE, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.
*5 This has two meanings and both are implied here: (1),'That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and (2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness. 

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ {67:3}

[Q67:3] Allazee khalaqa sab'a samaawaatin tibaaqam maa taraa fee khalqir rahmaani min tafaawutin farji'il basara hal taraa min futoor, 
[Q67:3] Who created the seven heavens one above another; you see no incongruity in the creation of the Beneficent ALLAH (SwT); then look again, can you see any disorder?

[Q67:3] Dialah yang telah mengaturkan kejadian tujuh petala langit yang berlapis-lapis; engkau tidak dapat melihat pada ciptaan ALLAH (SwT) Yang Maha Pemurah itu sebarang keadaan yang tidak seimbang dan tidak munasabah; (jika engkau ragu-ragu) maka ulangilah pandanganmu dapatkah engkau melihat sebarang kecacatan? 

THE PERFECT ORDER AND HARMONY IN THE VAST SPACE, VISIBLE AND INVISIBLE TO US, FOLLOWING PRECISE LAWS OF MOTION, proves absolute unity and supreme authority of a single creator.

The physical and spiritual spheres are closely connected with each other in the continuous working of the universe. There is no gap, nor discontinuity. This phenomenon is one of the signs of the unity of the creator.

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(67:3) Who created the seven heavens one upon another. *6 You will see no incongruity in the Merciful One’s creation. *7 Turn your vision again, can you see any flaw? *8

*6 For explanation, see E.N. 34 of AI-Baqarah, E.N 2 of Ar-Ra`d, E.N. 8 of Al-Hijr, E.N. 113 of Al-Hajj, E.N. 15 of Al-Mu'minun, E.N. 5 of As-Saaffat, E.N. 90 of Al-Mu'min. 
*7 Literally, tafawut is disproportion: two things being out of accord and agreement 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. 
*8 The word futur 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). 

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ {67:4}

[Q67:4] Summar ji'il basara karrataini yanqalib ilaikal basaru khaasi'anw wa huwa haseer. 
[Q67:4] Then turn back the eye again and again; your look shall come back to you confused while it is fatigued.

[Q67:4] Kemudian ulangilah pandanganmu berkali-kali, nescaya pandanganmu itu akan berbalik kepadamu dengan hampa (daripada melihat sebarang kecacatan), sedang dia pula berkeadaan lemah lesu (kerana habis tenaga dengan sia-sia). 

ISLAM DOES NOT IMPOSE REGIMENTATION BUT INVITES MAN TO OBSERVE AND STUDY THE EXTERNAL OR VISIBLE WORLD AGAIN AND AGAIN, and as minutely as his faculties allow him. However closely he observes it, he shall find no flaw in it. It is his own faculties that he will find incompetent to go beyond a certain compass.

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(67:4) Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ {67:5}

[Q67:5] Wa laqad zaiyannas samaaa'ad dunyaa bimasaa beeha wa ja'alnaahaa rujoomal lish shayaateeni wa a'tadnaa lahum 'azaabas Sa‘eer. 
[Q67:5] And certainly We have adorned this lower heaven with lamps and We have made these missiles for the Shaitans, and We have prepared for them the chastisement of burning.

[Q67:5] Dan demi sesungguhnya! Kami telah menghiasi langit yang dekat (pada penglihatan penduduk bumi) dengan bintang-bintang dan Kami jadikan bintang-bintang itu punca rejaman terhadap Syaitan-syaitan dan Kami sediakan bagi mereka azab Neraka yang menjulang-julang. 

See commentary of Hijr 15:16 to 18; Saffat 37:6 to 10.

In the nearest or the lowest heaven there are stars and planets etcetera, BUT the other heavens are different, free from the application of laws governing the material space of the lowest heaven.

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(67:5) We have adorned the lower heaven *9 with lamps, *10 and have made them a means to drive away the satans. *11 We have prepared for them the chastisement of the Blazing Fire.

*9 "The nearest 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.
*10 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 decked and decorated it with stars, the glory and grandeur of which at night strike man with amazement."
*11 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 Qur'an, it has been stated that there is absolutely no possibility of the Satans' ascending to the heavens and bringing news of the unseen. (For explanation, see E.N.'s 9-12 of AI-Hijr, E.N.'s 6, 7 of As-Saaffat).
As for the truth about meteorites, man's information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. (See Erlcyclopaedia Britannica, vol. XV, under "Meteorites"). 

وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ {67:6}

[Q67:6] Wa lillazeena kafaroo bi rabbihim 'azaabu jahannama wa bi'sal maseer. 
[Q67:6] And for those who disbelieve in their Lord is the punishment of hell, and evil is the resort.

[Q67:6] Dan bagi orang-orang yang kufur ingkar terhadap Tuhan mereka, disediakan azab Neraka Jahannam dan itulah seburuk-buruk tempat kembali. 

THE DISBELIEVERS WILL BURN IN HELL FOREVER. See commentary of Hud 11:106 to 108; Ya Sin 36:30. The prophets of ALLAH (SWT) and their divinely commissioned successors (particularly the Imams of the Ahlul Bayt) were not only rejected and belied but also were persecuted and martyred.

Man has been given [*] faculties to distinguish good from evil, and he is [*] further helped by the teachings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, BUT when he fails to follow the light of guidance his destination is degradation and blazing fire.

When the disbelievers, hypocrites and deviators wilt pass through the ordeal of judgment to enter the fire of punishment they will freely confess their evil behaviour unto the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, BUT THE TIME for repentance and amendment will have long been passed. The respite had come to its final end as soon as death seized them and the chance for remedy had been lost.

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(67:6) The chastisement of Hell awaits those who disbelieve in their Lord. *12 What a wretched destination!

*12 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 AI-Baqarah, E.N. 178 of An-Nisa', E.N. 39 of Al-Kahf, E,N. 3 of Al-Mu'min 

إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ {67:7}

[Q67:7] Izaaa ulqoo feehaa sami'oo lahaa shaheeqanw wa hiya tafour,
[Q67:7] When they shall be cast therein, they shall hear a loud moaning of it as it heaves,

[Q67:7] Apabila mereka dicampakkan ke dalamnya, mereka mendengar suara jeritannya meraung-raung, sedang ia menggelegak.  

(see commentary for verse 6)

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(67:7) When they will be cast into it, they will hear it roar as it boils, *13

*13 The word shahiq is used for producing a cry like the ass'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 by Surah Hud: 106, where it has been said: "Therein they will pant and hiss (because of thirst)", and the first meaning is confirmed by AI-Furgan: 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.

تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ {67:8}

[Q67:8] Takaadu tamayyazu minal ghaizi kullamaaa uliqya feehaa fawjun sa alahum khazanatuhaaa alam yaatikum nazeer. 
[Q67:8] Almost bursting for fury. Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner?

[Q67:8] Hampir-hampir ia pecah berkecai-kecai kerana kuat marahnya. Tiap-tiap kali dicampakkan ke dalamnya sekumpulan besar (dari orang kafir), bertanyalah penjaga-penjaga Neraka itu kepada mereka: Tidakkah kamu pernah didatangi seorang Rasul pemberi ingatan dan amaran (di dunia dahulu)?  

(see commentary for verse 6)

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(67:8) 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?” *14

*14 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.
This thing has been pointed out over and over again in the Qur'an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books. Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah's argument which He has established against than and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent. This theme has been presented in countless different ways in the Qur'an; for instance, see AI-Baqarah: 213, and E.N. 230 on it; An-Nisa': 41-42, 165 and E N.'s 64 and 208; Al-An`am: 130-131, and E.N.'s 98-100; Bani Isra'il: 15 and E.N. 17; Ta Ha: 134; Al-Qasas 47, 59, 65 and E.N.'s 66, 83; Fatir: 37; AlMu'min: 50 and E.N. 66. 

قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ {67:9}

[Q67:9] Qaaloo balaa qad jaaa'anaa nazeerun fakazzabnaa wa qulnaa maa nazzalaL Laahu min shai in in antum illaa fee dalaalin kabeer. 
[Q67:9] They shall say: Yea! Indeed there came to us a warner, but we rejected (him) and said: ALLAH (SwT) has not revealed anything, you are only in a great error.

[Q67:9] Mereka menjawab: Ada! Sebenarnya telah datang kepada kami seorang Rasul pemberi ingatan dan amaran, lalu kami dustakan serta kami katakan (kepadanya): ALLAH (SwT) tidak menurunkan sesuatupun, kamu (wahai orang yang mendakwa menjadi Rasul) hanyalah berada dalam kesesatan yang besar!  

(see commentary for verse 6) see verse 36:30. Here the ‘signs of ALLAH (SWT)’, mean the apostles as well as their divinely commissioned deputies the Holy Imams who were also not only rejected BUT ALSO equally persecuted, mocked and martyred.

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(67:9) 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.’ *15

*15 That is, "Not only you but the people who have believed in and followed you also are misguided and lost in grave error."

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ {67:10}

[Q67:10] Wa qaaloo law kunnaa nasma'u awna'qilu maa kunnaa feee as haabis sa‘eer. 
[Q67:10] And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire.

[Q67:10] Dan mereka berkata: Kalaulah kami dahulu mendengar dan memahami (sebagai orang yang mencari kebenaran), tentulah kami tidak termasuk dalam kalangan ahli Neraka.  

THIS VERSE REFERS TO THE FAILURE OF MAN IN USING HIS [*] CONSCIENCE (heart) AND THE [*] DISCRETIONARY (brain) POWERS, which failure draws the individual to the blazing fire?

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(67:10) They will say: ‘If we had only listened and understood, *16 we would not be among the inmates of the Blazing Fire.’”

*16 "Had we only listened or understood": "Had we listened to the Prophets with attention as seekers after Truth or used our intellect to understand what actually the message they were presenting before us was." 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 tnan cannot by himself reach the Truth directly by using his intellect and common sense. 

فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ {67:11}

[Q67:11] Fa'tarafoo bizambihim fasuhqal li as haabis sa‘eer. 
[Q67:11] So they shall acknowledge their sins, but far will be (forgiveness) from the inmates of the burning fire.

[Q67:11] Akhirnya mereka mengakui dosa-dosa mereka (sebagai orang-orang yang kufur ingkar), maka tetaplah jauhnya rahmat ALLAH (SwT) dari ahli Neraka. 

When passing through the punishment, the disbelievers in the apostles of ALLAH (SWT) and the Holy Imams would not help confessing their folly and their wickedness BUT THAT would not be of any avail to them at all for repentance must be with the necessary emendment AND then the time or respite for the emendment would have been long over AND THUS the chance will have long been lost.

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(67:11) Thus will they confess their sins. *17 Damned are these inmates of the Blazing Fire.

*17 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. 

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {67:12}

[Q67:12] Innal lazeena yakhshawna rabbahum bilghaibi lahum maghfiratunw wa ajrun kabeer. 
[Q67:12] (As for) those who fear their Lord in secret, they shall surely have forgiveness and a great reward.

[Q67:12] Sesungguhnya orang-orang yang takut (melanggar hukum) Tuhannya semasa mereka tidak dilihat orang dan semasa mereka tidak melihat azab Tuhan, mereka beroleh keampunan dan pahala yang besar.

TO FEAR THE LORD IS TO LOVE HIM SO DEARLY AS NOT TO DO ANYTHING WHICH IS AGAINST HIS WILL, because though He cannot be seen with bodily senses, His presence is felt intensely by the true believer in his heart.

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(67:12) Surely forgiveness and a mighty reward *19 await those who fear Allah without seeing Him. *18

*18 THIS IS THE REAL BASIS OF MORALITY IN RELIGION. A person's refraining from an evil **because it is an evil in his personal opinion, or **because the world regards it as evil, or **because its commission is likely to bring loss in the world, or **because it may entail a punishment by a worldly power, is a very flimsy basis for morality. A man's personal opinion may be wrong, he may regard a good thing as bad and a bad thing as good because of some philosophy of his own. In the first place, the worldly standards of good and evil have never been the same: they have been changing from time to time. No universal and eternal standard in the moral philosophies is found today, nor has it ever been found before. The fear of worldly loss also does not provide a firm foundation for morality. **The person who avoids an evil because he fears the loss that may result from it for himself, cannot keep himself from committing it when there is no fear of incurring such a loss. **Likewise, the danger of the punishment by a worldly power also is not something which can turn a person into a gentleman. Everybody knows that no worldly power is knower of both the seen and the unseen. Many crimes can be committed unseen and unobserved. Then, there are many possible devices by which one can escape the punishment of every worldly power; and the Laws made by a worldly power also do not cover all evils. Most evils are such as do not come within the purview of the mundane laws, whereas they are even worse than the evils which they regard as punishable. THAT IS WHY, THE RELIGION OF TRUTH HAS RAISED THE EDIFICE OF MORALITY ON THE BASIS THAT ONE SHOULD REFRAIN FROM AN EVIL IN FEAR OF THE UNSEEN GOD WHO SEES MAN UNDER ALL CONDITIONS, from Whose grasp man cannot escape in any way, Who has given man an all-pervading, universal and everlasting criterion of good and evil. To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion. Apart from this, if a man refrains from committing evil for any other reason or adopts acts which in view of their external form are regarded as good acts, his these moral acts will not be worth any merit and value in the Hereafter, for they are like a building which has been built on sand.
*19 That is, there are two inevitable results of fearing God unseen: (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; and (2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {67:13}

[Q67:13] Wa asirroo qawlakum awijharoo bihee innahoo 'aleemum bizaatis sudoor. 
[Q67:13] And conceal your word or manifest it; surely He is Cognizant of what is in the hearts.

[Q67:13] Dan tuturkanlah perkataan kamu dengan perlahan atau dengan nyaring, (sama sahaja keadaannya kepada ALLAH (SwT)), kerana sesungguhnya ALLAH (SwT) Maha Mengetahui akan segala (isi hati) yang terkandung di dalam dada.

INDICATES THAT WHAT WITH ALLAH (SWT), IS THE SINCERETY IN FAITH AND THE PURITY OF INTENTION whether declared of not.

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(67:13) 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. *20

*20 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. 

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ {67:14}

[Q67:14] Alaa ya'lamu man khalaq wa huwal lateeful Khabeer. 
[Q67:14] Does He not know, Who created? And He is the Knower of the subtleties, the Aware.

[Q67:14] Tidakkah ALLAH (SwT) yang menciptakan sekalian makhluk itu mengetahui (segala-galanya)? Sedang Dia Maha Halus urusan PentadbiranNya, lagi Maha Mendalam PengetahuanNya! 

See commentary of Anam 6:104; Hajj 22:63 (for latif). HE WHO CREATES KNOWS HIS OWN CREATION. In this verse the reference is to "man" in view of what has been said in verse 13.

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(67:14) Would He not know, He Who has created, *21 when He is All-Subtle, *22 All-Aware?

*21 Another translation can be: "Would He not know His own creatures?" In the original man 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 fibre 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? 
*22 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. 

SECTION 2

The straying one and those guided aright not alike

The divine favours---The helplessness of the creation against the will of ALLAH (SWT)---The one guided aright, is not like the one who strays misled---The one who walks straight on the right path---ALLAH (SWT) alone knows the hour of judgment---The helplessness of the guilty against the degree of ALLAH (SWT).

هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ {67:15}

[Q67:15] Huwal lazee ja'ala lakumul arda zaloolan famshoo fee manaakibihaa wa kuloo mir rizqihee wa ilaihin nushoor. 
[Q67:15] He it is Who made the earth smooth for you, therefore go about in the spacious sides thereof, and eat of His sustenance, and to Him is the return after death.

[Q67:15] Dialah yang menjadikan bumi bagi kamu: Mudah digunakan, maka berjalanlah di merata-rata ceruk rantaunya, serta makanlah dari rezeki yang dikurniakan ALLAH (SwT); dan (ingatlah), kepada ALLAH (SwT) jualah (tempat kembali kamu sesudah) dibangkitkan hidup semula; (maka hargailah nikmatNya dan takutilah kemurkaanNya).

In Baqarah 2:71 ‘zalul’ is used for an animal trained and tractable; HERE IT IS USED to refer to the intelligence and application of man with which he manages his affairs on the earth with reference to its resources.

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(67:15) He it is Who made the earth subservient to you. So traverse in its tracks and partake of the sustenance *23 He has provided. To Him will you be resurrected. *24

*23 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 AIlah 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 the making of this earth habitable for you and arranging in it immeasurable stores of provisions for you." (For explanation, see E.N.'s 73, 74, 81 of Surah An-Naml, E.N.'s 29, 32 of Ya Sin, E.N.'s 90, 91 of Al-Mu'min, E.N. 7 of Az-Zukhruf, E,N. 7 of Al-Jathiyah, E,N. 18 of Surah Qaf.)
*24 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."

أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ {67:16}

[Q67:16] 'A-amintum man fissamaaa'i aiyakhsifa bi kumul arda fa izaa hiya tamoor. 
[Q67:16] Are you secure of those in the heaven that He should not make the earth to swallow you up? Then lo! It shall be in a state of commotion.

[Q67:16] Patutkah kamu merasa aman (tidak takut) kepada Tuhan yang pusat pemerintahanNya di langit itu: Menunggang-balikkan bumi menimbus kamu, lalu bergegarlah bumi itu dengan serta-merta (melenyapkan kamu di bawahnya)?

See commentary of Bani Israil 17:68; Qasas 28:76 to 82.

ALLAH (SWT) HAS MADE THIS EARTH AMENABLE, MANAGEABLE AND SERVICEABLE TO MAN, BUT IF he breaks ALLAH (SWT)'s laws, His wrath shall destroy him and all his works on the earth amid which he feels safe and secure.

Ü  Refer to Araf, Hud, Yunus for destruction of the people who rebelled against ALLAH (SWT) and His messengers.

Ü  See note in verse 5. Here "heaven" refers to the omnipotent rule of ALLAH (SWT) over all the spiritual and material realms.

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(67:16) Do you feel secure that He Who is in the heaven *25 will not cause the earth to cave in with you, and then suddenly it will begin to rock violently?

*25 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 Da'ud, a person came before the Holy Prophet with a black slave-girl and said: "It has become obligatory on me to set a slave free; can I set this slave-girl free? Holy Prophet asked the slave-girl, "Where is Allah?" She pointed heavenward with her forger. The Holy Prophet 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 Holy Prophet said: "Set her free; she is a believer." (A story closely resembling this has been narrated in Mu'watta, Muslim and Nasa'i also). About Hadrat Khawla bint Tha`Ibah.Hadrat 'Umar once said to the people: "She is the lady whose complaint was heard above the seven heavens" (In E.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 QUR'AN 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 Al-Baqarah it has been said "You will face Allah in whatever direction you turn your face." (v: I15) 

أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ {67:17}

[Q67:17] Am amintum man fissamaaa'i ai yursila 'alaikum haasiban fasata'lamoona kaifa nazeer. 
[Q67:17] Or are you secure of those in the heaven that He should not send down upon you a punishment? Then shall you know how was My warning.

[Q67:17] Atau patutkah kamu merasa aman (tidak takut) kepada ALLAH (SwT) yang pusat pemerintahanNya di langit itu: Menghantarkan kepada kamu angin ribut yang menghujani kamu dengan batu; maka dengan itu, kamu akan mengetahui kelak bagaimana buruknya kesan amaranKu? 

See commentary of Araf 7: 80 to 84 for the destruction of the people of Lut.

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(67:17) Do you feel secure that He Who is in the heaven will not let loose upon you a storm of stones? *26 Then shall you know what My warning is like! *27

*26 The object is to impress this: " Your very survival and well-being on the earth are at alI tunes 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.
*27 "My warning": the warning that was being given through the Holy Prophet (upon whom be peace) and the Qur'an 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." 

وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ {67:18}

[Q67:18] Wa laqad kazzabal lazeena min qablihim fakaifa kaana nakeer. 
[Q67:18] And certainly those before them rejected (the truth), then how was My disapproval.

[Q67:18] Dan demi sesungguhnya! Orang-orang (kafir) yang terdahulu daripada mereka telah mendustakan (rasul-rasulnya lalu mereka dibinasakan); dengan yang demikian, (perhatikanlah) bagaimana buruknya kesan kemurkaanKu.

See commentary of Hajj: 42 to 44.

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(67:18) Those who came before them also gave the lie (to the Messengers): then how awesome was My chastisement! *28

*28 The allusion is to the communities who had belied the Messengers, who had come to them previously and consequently been afflicted with Divine punishment. 

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ {67:19}

[Q67:19] Awalam yaraw ilat tairi fawqahum saaaffaatinw wa yaqbidn; maa yumsikuhunna illaar rahmaan; innahoo bikulli shai im baseer. 
[Q67:19] Have they not seen the birds above them expanding (their wings) and contracting (them)? What is it that withholds them save the Beneficent ALLAH (SwT)? Surely He sees everything.

[Q67:19] Patutkah mereka menutup mata dan tidak memerhatikan (kekuasaan ALLAH (SwT) pada) burung-burung yang terbang di atas mereka, (siapakah yang menjaganya ketika) burung-burung itu mengembang dan menutupkan sayapnya? Tidak ada yang menahannya (daripada jatuh) melainkan (kekuasaan) ALLAH (SwT) Yang Maha Pemurah. Sesungguhnya Dia Maha Melihat serta mengetahui akan tiap-tiap sesuatu. 

AT SEVERAL PLACES IN THE QUR’AN man is invited to observe all that which has been created by ALLAH (swt) and contemplate on forms and functions of every kind so that he may sincerely believe in the creator of all creations. In this verse the particular reference is to the birds. ALLAH (SWT)'s infinite mercy provides for every creature those conditions which are best suited for its life. Those who have closely studied their forms and functions made valuable contribution to the science of aeronautics.

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(67:19) Have they not seen birds above them spreading and closing their wings, with none holding them except the Merciful One? *29 He oversees everything. *30

*29 That is, each bird that flies in the air, does so in the protection of the AII-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 AIIah withdraws His protection from it, it drops to the ground.
*30 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. 

أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ {67:20}

[Q67:20] Amman haazal lazee huwa jundul lakum yansurukum min doonir rahmaan; inilkaafiroona illaa fee ghuroor. 
[Q67:20] Or who is it that will be a host for you to assist you besides the Beneficent ALLAH (SwT)? The unbelievers are only in deception.

[Q67:20] Bahkan siapa dia yang menjadi tentera bagi kamu, yang akan menolong kamu selain dari ALLAH (SwT) Yang Maha Pemurah? (Sebenarnya) orang-orang yang kafir tidak lain hanyalah berada dalam keadaan terpedaya.

ALLAH (SWT)'S MERCY AND GRACE ARE THE ONLY TWO SOURCES OF MAN'S STRENGTH. The greatest army of resources that man can muster is of no use against His wrath when it befalls upon him. His constant bestowal of mercy and grace is all-in-all for man; AND he can never survive without it.

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(67:20) Which is your army that will come to your aid against the Merciful Lord? *31 But the unbelievers are in utter delusion.

*31 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. 

أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ {67:21}

[Q67:21] Amman haazal lazee yarzuqukum in amsaka rizqah; bal lajjoo fee 'utuwwinw wa nufoor. 
[Q67:21] Or who is it that will give you sustenance if He should withhold His sustenance? Nay! They persist in disdain and aversion.

[Q67:21] Atau siapa dia yang dapat memberi rezeki kepada kamu jika ALLAH (SwT) menahan rezekiNya? (Tidak ada sesiapapun), bahkan mereka (yang musyrik itu) kekal terus dalam keadaan sombong angkuh serta melarikan diri (dari kebenaran).

SUSTENANCE refers to all that is necessary to sustain and develop life in all its phases, [1] physical and [2] mental as well as [3] spiritual. If man follows obstinate **impulses of rebellion and **impiety and **persists in indulging in wasteful, **ostentatious and **vain use of the sustenance made available to him he will ultimately meet his perdition.

†  Verse 16:73 of Nahl says that sustenance is provided to man from the heavens and the earth.

†  According to Ali Imran 3:169 and Hajj 22:58 the soul receives sustenance even after the death of the body.

†  Death is not cessation of life. Life continues. See commentary of Dhariyat 46:5 and 6.

THOSE WHO GIVE THEIR LIVES IN THE CAUSE OF ALLAH (SWT) LIVE WITH HIM (see Baqarah 2:154).

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(67:21) Who shall provide for you if He withholds His sustenance? Nay; but they persist in rebellion and aversion.

أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {67:22}

[Q67:22] Afamai yamshee mukibban 'alaa wajhihee ahdaaa ammany yamshee sawiyyan 'alaa siratim mustaqeem. 
[Q67:22] What! Is he who goes prone upon his face better guided or he who walks upright upon a straight path?

[Q67:22] Maka adakah orang yang berjalan (melalui jalan yang tidak betul, yang menyebabkan dia selalu jatuh) tersungkur di atas mukanya: Boleh mendapat hidayat atau orang yang berjalan tegak betul, melalui jalan yang lurus rata?

Refer to the commentary of Yunus 10:35; Rad: 13:16.

EVERYONE IN THIS LIFE, EXCEPT THOSE WHO HAVE BEEN PURIFIED AND GUIDED BY ALLAH (SWT) HIMSELF (VERSE 33:33) NEEDS A GUIDE OR A MODEL TO FOLLOW.

This verse and verse 10:35 GIVES THE CLEAREST GUIDING FORMULA FOR A SINCERE SEEKER OF THE RIGHT COURSE. The use of the clue given in this verse, one needs nothing but an unclouded common sense to enquire and find out the beings whose purity is divine and [1] whose conduct and character is flawless and ideal and [2] whose life from the beginning to the end, had been pure and godly---[3] whose practical life had always been on the path of truth and righteous, [4] who never in their life committed the mistake of bowing, i.e., adoring to anyone besides ALLAH (SWT).

Ì  This verse as verse 10:35 is very important and very useful in these days when the false claims to religious leadership cloud the thought and confuse the vision of ordinary minds to enable man to apply formula and that given in verse 10:35 and find out the correct model or guide to be followed to reach the heavenly destination.

A DISPASSIONATE AND IMPARTIAL ENQUIRY would doubtlessly prove Ali ibne Abi Talib as only one besides the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and none else who like the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), never bowed to any false dieties and the idols and always walked in the right path from the beginning of this his life, to its conclusion on earth.

±  ALLAH (SWT)’S promise of blessing with the guidance the sincere search in His way is always fulfilled and after showing the right way, the matter is left to the choice of each individual to accept it thankfully or thanklessly reject it---see verse 76:3).

±  Abraham to guide his people also gives the same argument---How could those who lack guidance for themselves guide the others (refer to verse 19:43).

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(67:22) Who is better guided: he who walks grovelling on his face, *32 or he who walks upright on a Straight Path?

*32 "Walking prone on his face": walking with face turned down like the cattle on the same track on which someone put him. 

قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَا تَشْكُرُونَ {67:23}

[Q67:23] Qul huwal lazee ansha akum wa ja'ala lakumus sam'a wal absaara wal af'idata qaleelam maa tashkuroon. 

[Q67:23] Say: He it is Who brought you into being and made for you the ears and the eyes and the hearts: little is it that you give thanks.
[Q67:23] Katakanlah (wahai Muhammad): ALLAH (SwT) yang menciptakan kamu (dari tiada kepada ada) dan mengadakan bagi kamu pendengaran dan penglihatan serta hati (untuk kamu bersyukur, tetapi) amatlah sedikit kamu bersyukur. 

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(67:23) 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!” *33

*33 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 had 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 had 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 of God is preaching, or whether the system of the universe is Godless, or is being run by many, gods simultaneously. Likewise, you had 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 had 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.N.'s 72, 73 of AnNaml E.N.'s 75, 76 of AI-Mu'minun, E.N.'s 17, 18 of As-Sajdah, E.N. 31 of AI-Ahqaf). 

قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ {67:24}

[Q67:24] Qul huwal lazee zara akum fil ardi wa ilaihi tuhsharoon. 
[Q67:24] Say: He it is Who multiplied you in the earth and to Him you shall be gathered.

[Q67:24] Katakanlah lagi: Dialah yang mengembangkan kamu di bumi dan kepadaNyalah kamu akan dihimpunkan.

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(67:24) Say: “Allah it is Who multiplied you in the earth and to Him you will be mustered.” *34

*34 That is, "After being resurrected from death, you will be gathered together from every corner of the earth and presented before Allah." 

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {67:25}

[Q67:25] Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen. 
[Q67:25] And they say: When shall this threat be (executed) if you are truthful?

[Q67:25] Dan mereka (yang ingkar) berkata: Bilakah datangnya (hari kiamat) yang dijanjikan itu, jika betul kamu orang-orang yang benar? 

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(67:25) They say: “If you are truthful, tell us when will this promise (of the Hereafter) be fulfilled?” *35

*35 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 Qur'an. 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 dces 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. G3 of Surah Luqman, E.N. 116 of Al-Ahzab? E.N.'s 5, 48 of Saba' E.N. 45 of Ya Sin).

قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ {67:26}

[Q67:26] Qul innamal 'ilmu 'indaLLaahi wa innamaaa ana nazeerum mubeen. 
[Q67:26] Say: The knowledge (thereof is only with ALLAH (SwT) and I am only a plain warner.

[Q67:26] Katakanlah (wahai Muhammad): Sesungguhnya ilmu pengetahuan (tentang masa kedatangannya) hanya ada pada sisi ALLAH (SwT) dan sesungguhnya aku hanyalah seorang Rasul pemberi ingatan dan amaran yang terang nyata. 

THE DAY OF JUDGEMENT IS CERTAIN, but when it is to come is known only to ALLAH (SWT).

From the Old Testament: See Math. 24:36, Mark. 13:32

î   “But of that day and hour koweth not man, no, not angels of heaven, but my Father only.” Math. 24:36

î   “But of that day and that hour koweth no man, no, not the angels which are are in heaven, neither the Son, but the Father.” Mark. 13:32

Jesus also gives the same reply.

The final Judgment is certain to come but the hour is known to none but God. For the counting of the time with God.

And the Qur’an says:

 “And they will bid thee hasten on the Doom, and ALLAH (SwT) faileth not His promise, but lo! A Day with ALLAH (SwT) is as a thousand years of what ye reckon.” Q 22:47

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(67:26) Say: “Allah alone knows about that; and I am no more than a plain warner.” *36

*36 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. Your 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. 

فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ {67:27}

[Q67:27] Falaammaa ra-awhu zulfatan seee'at wujoohul lazeena kafaroo wa qeela haazal lazee kuntum bihee tadda'oon. 
[Q67:27] But when they shall see it nigh, the faces of those who disbelieve shall be sorry, and it shall be said; This is that which you used to call for.

[Q67:27] Kemudian apabila (datang kiamat dan) mereka melihat (azab) yang dijanjikan itu secara dekat, muramlah muka orang-orang yang kafir itu, serta dikatakan (kepada mereka): Inilah dia yang dahulu kamu kerap kali minta disegerakan kedatangannya! 

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(67:27) When they will see it near at hand, the faces of all those who had denied it will be distraught, *37 and then they will be told: “This is the doom which you used to ask for.”

*37 That is, they will be in the same agony as is suffered by the criminal who is being taken to the gallows.

قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ {67:28}

[Q67:28] Qul ara'aytum in ahlaka niyaL Laahu wa mam ma'iya aw rahimanaa famai-yujeerul kaafireena min 'azaabin aleem. 
[Q67:28] Say: Have you considered if ALLAH (SwT) should destroy me and those with me-- rather He will have mercy on us; yet who will protect the unbelievers from a painful punishment?

[Q67:28] Tanyalah (wahai Muhammad, kepada mereka): Bagaimana fikiran kamu, jika ALLAH (SwT) binasakan daku dan orang-orang yang bersama-sama denganku (sebagaimana yang kamu harap-harapkan) atau Dia memberi rahmat kepada kami (sehingga kami dapat mengalahkan kamu), maka siapakah yang dapat melindungi orang-orang yang kafir dari azab seksa yang tidak terperi sakitnya?. 

As pointed out in Ma-idah 5:17 ALLAH (SWT) HAS THE ABSOLUTE AUTHORITY OVER THE ENTIRE UNIVERSE.

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(67:28) 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?” *38

*38 When the Holy Prophet (upon whom be peace) 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?" 

قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ {67:29}

[Q67:29] Qul huwar rahmaanu aamannaa bihee wa 'alaihi tawakkalnaa fasata'lamoona man huwa fee dalaalim mubeen. 
[Q67:29] Say: He is the Beneficent ALLAH (SwT), we believe in Him and on Him do we rely, so you shall come to know who it is that is in clear error.

[Q67:29] Tegaskan (wahai Muhammad, kepada mereka): ALLAH (SwT) Dialah Yang Maha Pemurah, yang kami beriman kepadaNya dan yang kepadaNya kami berserah diri; oleh itu kamu akan mengetahui kelak siapakah yang berada dalam kesesatan yang nyata.

ALLAH (SWT)’s authority manifests itself through His all-pervading grace.

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(67:29) 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. *39 Soon will you know who is in manifest error.”

*39 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".

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ {67:30}

[Q67:30] Qul ara'aytum in asbaha maaa'ukum ghawran famai yaateekum bimaaa'im ma‘een. 
[Q67:30] Say: Have you considered if your water should go down, who is it then that will bring you flowing water?

[Q67:30] Katakanlah lagi: Bagaimana fikiran kamu, sekiranya air kamu hilang lenyap (di telan bumi), maka siapakah (selain ALLAH (SwT)) yang dapat mendatangkan kepada kamu air yang sentiasa terpancar mengalir?

ALLAH (SWT) ALONE IS THE SOURCE OF ALL BENEFITS, *MATERIAL AS WELL AS *SPIRITUAL. If one advantage to man's survival or progress disappears a new substitute appears. It is the law of nature as willed by ALLAH (SWT).

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(67:30) 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?” *40

*40 That is "Has another besides Allah the power to restore these springs of water to you? If none else has this power, and you know fully 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."

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