Surah Al Mulk >> Currently viewing Surah Mulk Ayat 12 (Quran 67:12)

Surah MULK Ayah 12 in Arabic Text:

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

Transliteration:

Innal lazeena yakhshawna rabbahum bilghaibi lahum maghfiratunw wa ajrun kabeer

 

English Translation:

DR. GHALI Surely the ones who are apprehensive of their Lord in the Unseen will have forgiveness and a great reward.

MUHSIN KHAN Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter), theirs will be forgiveness and a great reward (i.e. Paradise).

PICKTHALL Lo! those who fear their Lord in secret, theirs will be forgiveness and a great reward.

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

YUSUF ALI As for those who fear their Lord unseen, for them is Forgiveness and a great Reward.

MUFTI TAQI USMANI Surely, for those who have awe of their Lord without seeing (Him), there is forgiveness and a big reward.

ABDUL HALEEM But there is forgiveness and a great reward for those who fear their Lord though they cannot see Him.

ABUL ALA MAUDUDI Those who fear their Lord unseen, for them is forgiveness and a rich reward.

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

Surah Mulk Ayat 12 Tafseer / Commentary

Here you can expand your knowledge on ayah 12 of Surah Mulk by reading both the tafsir of Ibn Kathir and Abul Ala Maududi.

This section is for those looking to find explanation of verse 12 and gain more insight to the background or significance of this verse.

 

Tafsir of Surah Mulk Ayat 12 – By Abul Ala Maududi

(67:12) Those who fear their Lord unseen,[18] for them is forgiveness and a rich reward.[19]


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 an 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.

(2) That whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.

Surah Mulk Tafsir by Ibn Kathir – Ayat 12-15

12. Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward. 13. And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts. 14. Should not He Who has created know And He is the Most Kind and Courteous, All-Aware. 15. He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.


The Reward of those Who fear their Lord unseen

Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs,

«سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه»

 

(There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are:

«دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»

 

(A man who is tempted by a beautiful woman of high social status, but he says: `Verily, I fear Allah.’ Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets,

﴿وَأَسِرُّواْ قَوْلَكُمْ أَوِ اجْهَرُواْ بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴾

 

(And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.).

﴿أَلاَ يَعْلَمُ مَنْ خَلَقَ﴾

 

(Should not He Who has created know) This means, `doesn’t the Creator know’

﴿وَهُوَ اللَّطِيفُ الْخَبِيرُ﴾

 

(And He is the Most Kind and Courteous, All-Aware (of everything).)

Allah’s Favor of subjugating the Earth to His Servants

 

Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,

﴿هُوَ الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ ذَلُولاً فَامْشُواْ فِى مَنَاكِبِهَا﴾

 

(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,

﴿وَكُلُواْ مِن رِّزْقِهِ﴾

 

(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,

«لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا»

 

(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa’i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, “Hasan Sahih.” So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.

﴿وَإِلَيْهِ النُّشُورُ﴾

 

(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.