📗 Surah Al-Mulk – Overview

🪶 Arabic Name: سورة الملك

📝 Meaning: “The Dominion” or “The Sovereignty”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 30

⏳ Chronological Order of Revelation: 77th Surah revealed (a Mid- to Late-Makkan Surah)

📖 Key Themes: The Absolute Sovereignty and Power of Allah (SWT), The Perfection of Creation as a Sign of God, The Purpose of Life and Death as a Test, The Consequences of Disbelief and the Horrors of Hell, and God’s Subtle and All-Encompassing Knowledge.

👑 Verse 67:1 — The King of All Kings: An Introduction to Absolute Power

Estimated placement in timeline: Mid- to Late-Makkan (c. 615-619 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Surah Al-Mulk was revealed during the Makkan period, a time of intense ideological struggle. The Prophet Muhammad (ﷺ) and the small Muslim community were facing the entrenched polytheism of the Quraysh, a system where power was fragmented among tribal chiefs and various idols. The concept of a single, all-powerful Sovereign was alien and threatening to their worldview. This Surah opens with a majestic and absolute declaration that cuts through all other claims to power: “Blessed is He in whose hand is the dominion.” This wasn’t a response to a single event, but a foundational theological statement aimed directly at the heart of Makkan polytheism. It asserts that all power, all sovereignty (Al-Mulk), belongs exclusively to one being, who is not just powerful but also “blessed” (Tabaraka)—the source of all good and abundance.

Referenced Timeline: The Eternal Present. This verse describes an eternal and unchanging reality of God’s absolute sovereignty.

“Blessed is He in whose hand is the dominion, and He is over all things competent.” (Qur’an 67:1)

• Primary evidence: The Surah’s powerful, concise, and poetic style, along with its core focus on the fundamental tenets of faith (God’s power, creation, and the Hereafter) and its polemical arguments against disbelievers, are all characteristic features of Makkan revelation.
• Classical tafsir: All classical commentators, without exception, classify this Surah as Makkan. They explain that “Al-Mulk” signifies God’s complete and perfect sovereignty, where He does what He wills, and no one can overrule His command or decree. This was the foundational concept that challenged the entire polytheistic system of Makkah.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) as the subject; the Makkan polytheists and the believers as the audience.
• Function in Narrative: A majestic opening that establishes the Surah’s central theme: the absolute and blessed sovereignty of Allah.
• Evidence Level: High. This is based on the unanimous consensus of classical scholars on its Makkan origin and the clear thematic content that directly addresses the core theological disputes of that period.

🔬 Verse 67:2 — The Great Experiment: Why God Created Death and Life

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing who is in control, this verse answers the fundamental question of “why?” Why are we here? For the Makkan polytheists, life was a cycle with no ultimate purpose beyond tribal glory and material gain, and death was a final end. This verse offers a radical new paradigm. It states that God “created death and life to test you [as to] which of you is best in deed.” This was a revolutionary concept. It reframed human existence not as a random occurrence, but as a purposeful, high-stakes examination. Life is the testing ground, and our deeds are the substance of the test. The mention of “death” before “life” is also profound, suggesting that our state of non-existence before life, and the state of death we are all heading towards, are just as much a part of God’s creation and plan as life itself.

Referenced Timeline: The Entire Span of Human Existence. This verse describes the fundamental purpose behind the creation of humanity.

“[He] who created death and life to test you [as to] which of you is best in deed. And He is the Exalted in Might, the Forgiving.” (Qur’an 67:2)

• Primary evidence: The focus on the purpose of life and death as a test is a foundational theme of Makkan revelation, designed to build the core worldview of the new believers and challenge the nihilism of their opponents.
• Classical tafsir: Commentators like Fudayl ibn ‘Iyad, when asked about “best in deed,” famously replied, “the most sincere and the most correct.” They explained that a deed must be done purely for Allah’s sake (sincere) and in accordance with the Prophet’s (ﷺ) guidance (correct). This verse thus became a cornerstone of Islamic ethics.

• Location/Context: Makkah.
• Primary Actors: All of humanity.
• Function in Narrative: To define the ultimate purpose of human existence as a divine test of deeds.
• Evidence Level: High. This is based on its logical continuation from the first verse and its central role in establishing the theological framework that was core to the Makkan message.

🌌 Verses 67:3-4 — The Flawless Cosmos: A Challenge to Find a Single Crack

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now moves from the philosophical to the empirical, presenting the observable universe as the primary proof of God’s power and perfection. The verse declares that God created “seven heavens in layers” and then issues a direct, scientific-style challenge to the listener: “You do not see in the creation of the Most Merciful any inconsistency.” The challenge is then made explicit: “So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” This was a direct confrontation with the Makkan pagans’ worldview, which saw the cosmos as chaotic or governed by multiple, competing powers. The Qur’an asserts that the universe is, in fact, a perfectly ordered system (a cosmos, not a chaos) and that this very order is the signature of the One Creator.

Referenced Timeline: The Continuous Present. This is an open invitation to observe the natural world at any point in time.

“So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” (Qur’an 67:3-4)

• Primary evidence: The argument from design (presenting the perfection of creation as proof of a Creator) is a cornerstone of the Qur’an’s Makkan-era polemics against polytheism.
• Classical tafsir: Ibn Kathir explains that no matter how many times one looks at the sky, “he will not see any flaw, deficiency or disproportion in it.” He connects this physical perfection in the heavens with the spiritual perfection of the revelation, both being signs from the same perfect source.

• Location/Context: Makkah.
• Primary Actors: The listener/observer (specifically the Makkan disbelievers).
• Function in Narrative: To provide tangible, observable proof of God’s perfect power and creative ability, thereby substantiating His claim to absolute dominion.
• Evidence Level: High. The use of the argument from design is a quintessential feature of Makkan Surahs, aimed at breaking down the foundations of polytheistic belief.

🌠 Verse 67:5 — The Cosmic Artillery: Stars as Missiles Against Eavesdropping Demons

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): This verse continues the description of the heavens but adds a metaphysical dimension that directly addressed pre-Islamic Arabian folklore. The verse states that Allah has adorned the “nearest heaven with lamps” (the stars) and has made them “missiles for the devils” (rujuman lish-shayatin). The pre-Islamic Arabs, particularly the soothsayers (kahin), believed that jinns and devils could ascend to the heavens, eavesdrop on the conversations of the angels to learn secrets of the future, and then pass this partial information to fortune-tellers on earth. The phenomenon of shooting stars (meteors) was sometimes interpreted within this framework. This verse co-opts this imagery and reframes it completely. It confirms that the heavens are guarded and that these “missiles” are used to drive away the devils, thus invalidating the entire enterprise of soothsaying and fortune-telling. It declares that the unseen is protected, and any knowledge claimed from such sources is corrupt and unreliable.

Referenced Timeline: The Continuous Present (Metaphysical Reality). This verse describes an ongoing metaphysical event in the cosmos.

• Primary evidence: The direct engagement with and refutation of pre-Islamic cosmology and the practices of soothsayers is a strong indicator of a Makkan origin, as this was a primary ideological battleground during that period.
• Classical tafsir: Qatadah, as cited by Ibn Kathir, explains, “Allah created these stars for three purposes: as an adornment for the heaven, as missiles for the devils and as signs for navigation.” He warns that anyone who seeks other interpretations has erred and spoken without knowledge. This shows the early understanding of the verse’s specific functions.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT), the devils (shayatin).
• Function in Narrative: To explain the metaphysical function of stars as a guard for the heavens, thereby invalidating the claims of pre-Islamic soothsayers.
• Evidence Level: High. The refutation of soothsaying is a specific and well-documented theme of the Qur’an’s engagement with the pre-Islamic Arab worldview, making this context highly probable.

🔥 Verses 67:6-8 — The Roar of Hell: A Prison That Rages for More

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After describing the signs of God’s power in the heavens, the Surah now pivots to the terrifying consequences for those who deny that power. This section is a direct warning to the Makkan disbelievers. It provides a vivid, sensory description of Hell (Jahannam). The Qur’an personifies Hell, giving it human-like emotions of extreme anger and rage. The verses describe the disbelievers being “thrown” into it, hearing its “inhaling” or “roaring” (shahiq), and seeing it “almost bursting with rage” (takadu tamayyazu min al-ghayz). Every time a new group is thrown in, the keepers of Hell will ask them a question designed to highlight their own culpability: “Did there not come to you a warner?”

Referenced Timeline: The Eschatological Future (The Day of Judgment).

“When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up. It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, ‘Did there not come to you a warner?'” (Qur’an 67:7-8)

• Primary evidence: The vivid and terrifying descriptions of Hell, aimed at shaking the complacency of the disbelievers, are a hallmark of Makkan Surahs. This was a primary tool of the Qur’an to break through the spiritual apathy of the pagan Arabs.
• Classical tafsir: Commentators emphasize the personification of Hell. Ibn Kathir explains that its rage is directed at its inhabitants, reflecting God’s own anger at their disbelief. The dialogue is seen as the final humiliation for the disbelievers, where they are forced to admit that they had been warned and had no excuse.

• Location/Context: Makkah.
• Primary Actors: The disbelievers and the angels who are the keepers of Hell.
• Function in Narrative: To provide a powerful and terrifying warning about the consequences of disbelief by vividly describing the reality of Hell.
• Evidence Level: High. The style, tone, and content are perfectly aligned with the polemical and warning-focused nature of Makkan revelation.

😭 Verses 67:9-11 — The Great Confession: The Heartbreaking Regret of the Damned

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses contain the answer to the question posed by the keepers of Hell in the previous verse. It is the full, heartbreaking confession of the inhabitants of the Fire. They will admit, “Yes, a warner had come to us, but we denied and said, ‘Allah has not sent down anything. You are not but in great error.'” They will confess that they not only rejected the message but also mocked the messenger. The confession culminates in a moment of profound and eternal regret: “And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze.'” This is the climax of their self-incrimination. They admit that their downfall was a failure of their own faculties—a refusal to hear and a refusal to think. The passage ends with them confessing their sin and the divine declaration of their permanent distance from mercy.

Referenced Timeline: The Eschatological Future (The Day of Judgment).

“And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze.'” (Qur’an 67:10)

• Primary evidence: This section is the direct continuation of the dialogue in Hell, a key part of the eschatological warning that is central to the Surah’s Makkan message.
• Classical tafsir: Commentators emphasize the phrase “if only we had been listening or reasoning.” They explain that this shows that the path to faith is through the sincere application of one’s intellect and the honest consideration of the revealed message. The damnation of the disbelievers is a direct result of their own intellectual and spiritual laziness and arrogance.

• Location/Context: Makkah.
• Primary Actors: The inhabitants of Hell.
• Function in Narrative: To detail the confession and eternal regret of the disbelievers, highlighting their own culpability and the justice of their punishment.
• Evidence Level: High. This is the logical and dramatic conclusion to the scene in Hell, providing the ultimate moral lesson about the importance of listening and reasoning.

❤️ Verse 67:12 — The Secret Fear: The Reward for Those Who Awe God in Private

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the terrifying depiction of Hell and the public confession of its inhabitants, this verse provides the stark and beautiful contrast. It shifts focus to the believers. But it doesn’t just describe any believer; it singles out a specific, superior quality: “those who fear their Lord unseen” (yakshawna rabbahum bil-ghayb). This refers to a state of God-consciousness that is not for show. It’s the awe and reverence for Allah that a person maintains in private, when no one is watching, when the only witness is God Himself. This was the defining characteristic of the early Muslims in Makkah, who often had to practice their faith in secret and whose piety was not a performance for social status but a deep, internal conviction. The verse promises them a magnificent reward for this sincere, private fear: “forgiveness and a great reward.”

Referenced Timeline: The Continuous Present & The Eschatological Future. It describes a present quality of believers and promises their future reward.

• Primary evidence: The stark contrast between the fate of the deniers and the reward for the sincere is a classic Makkan rhetorical structure. The emphasis on fearing God “in the unseen” is particularly relevant to a minority community practicing its faith under pressure.
• Classical tafsir: Commentators explain that fearing God “bil-ghayb” means fearing Him even when one is alone and away from the public eye, and believing in Him without having seen Him. It is the essence of sincere faith, which is rewarded with the dual prize of having one’s faults covered (forgiveness) and being given immense blessings (a great reward).

• Location/Context: Makkah.
• Primary Actors: The sincere believers.
• Function in Narrative: To provide a hopeful contrast to the fate of the disbelievers, highlighting the supreme virtue and reward of sincere, private piety.
• Evidence Level: High. The verse provides the necessary positive counter-narrative to the preceding verses, a core component of the Qur’an’s method of teaching through contrast (al-mathani).

🤫 Verses 67:13-14 — The Cosmic Secret-Keeper: He Knows What’s in Your Heart

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses reinforce the theme of God’s absolute omniscience, which was mentioned in the previous verse. Some reports suggest that the Makkan polytheists would whisper their insults about the Prophet (ﷺ) to each other, saying, “Keep your voices down so that Muhammad’s God doesn’t hear you.” These verses were a direct response to such attitudes. The verse issues a challenge: “And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.” It declares the absolute futility of trying to hide anything from Allah. The following verse then provides the logical proof for this omniscience with a powerful rhetorical question: “Does He who created not know, while He is the Subtle, the Acquainted?” The argument is irrefutable: the creator of a thing knows its innermost secrets better than anyone.

Referenced Timeline: The Continuous Present. This describes a timeless attribute of God.

“Does He who created not know, while He is the Subtle, the Acquainted?” (Qur’an 67:14)

• Primary evidence: The theme of God’s knowledge of secrets is a powerful tool against opponents who rely on conspiracy and hidden enmity, which was a key feature of the opposition in Makkah. The argument is theological and foundational, fitting the Makkan context.
• Classical tafsir: Ibn Abbas (RA) is narrated to have said that this verse was revealed concerning the polytheists who would speak ill of the Prophet (ﷺ) in secret. The verse came down to inform the Prophet (ﷺ) that whether they whisper or shout, Allah knows it all. This specific context highlights the verse’s polemical function.

• Location/Context: Makkah.
• Primary Actors: The Makkan polytheists.
• Function in Narrative: To assert and prove God’s absolute omniscience, particularly regarding secret thoughts and speech, thus nullifying the plots of the disbelievers.
• Evidence Level: High. The verse’s content and the classical reports on its context firmly place it as a response to the secret opposition of the Makkan disbelievers.

🌍 Verse 67:15 — The Tamed Earth: A Planet Made for You to Walk On

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now returns to the signs in the physical world, shifting from the heavens to the earth. This verse presents the earth itself as a profound sign of God’s mercy and power. It describes the earth as “tamed” or “submissive” (dhalulan), meaning it has been made perfectly suitable for human life. It’s not too hot or too cold, its gravity is perfect, its surface is walkable, and it provides sustenance. The verse then gives a twofold command: “walk among its slopes and eat of His provision.” This is a divine affirmation of worldly activity—travel, commerce, agriculture—but it is immediately tied back to the ultimate purpose: “and to Him is the resurrection.” The verse essentially says: enjoy the bounty of this world, but never forget where you came from and where you are going.

Referenced Timeline: The Continuous Present. This describes the ongoing state of the earth and gives a timeless command to humanity.

• Primary evidence: The use of signs in nature (ayat) to call people to reflect on the Creator is a central methodology of Makkan Surahs. This verse fits perfectly within that framework.
• Classical tafsir: Commentators explain that “walk among its slopes” (fimankibiha) refers to its paths, roads, and mountains. The verse is an encouragement to travel and seek lawful provision, but with the constant awareness that this world is temporary and the final return is to Allah.

• Location/Context: Makkah.
• Primary Actors: All of humanity.
• Function in Narrative: To present the tamed and provisioned earth as a sign of God’s mercy and to remind humanity to live in this world with an awareness of the Hereafter.
• Evidence Level: High. This is a classic example of the Qur’an’s Makkan-era appeal to ponder the signs of creation (tafakkur fi khalqillah).

地震 Verses 67:16-18 — The Fragile Ground: Do You Feel Safe from the One Above?

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After describing the earth as a “tamed” and stable blessing, these verses dramatically flip the perspective. They are a series of terrifying rhetorical questions designed to shatter the disbelievers’ false sense of security. The verses challenge the Makkan polytheists, who felt perfectly safe and secure in their city: “Do you feel secure that He who is above the heaven will not cause the earth to swallow you when it shakes?” The next verse poses a similar threat: “Or do you feel secure that He who is above the heaven will not send against you a storm of stones?” These questions were meant to remind them that the very ground beneath their feet and the sky above them, which they took for granted, could become instruments of their destruction at any moment by the command of Allah. The passage concludes by reminding them that past nations also denied their warners, and the result was devastating.

Referenced Timeline: The Hypothetical Future & The Historical Past. The verses pose questions about a potential future punishment and refer to the actual punishments of past nations.

• Primary evidence: The tone of direct, threatening admonishment aimed at arrogant disbelievers who feel secure in their worldly position is a key characteristic of the Qur’an’s Makkan polemics.
• Classical tafsir: Commentators explain that these verses are meant to show that God is capable of punishing the disbelievers in this life, just as He punished those before them. It is only His forbearance and mercy that allows them to continue, but they should not take this for granted.

• Location/Context: Makkah.
• Primary Actors: The Makkan disbelievers.
• Function in Narrative: To shatter the disbelievers’ false sense of security and to warn them of God’s power to punish them at any moment.
• Evidence Level: High. The verses’ content and tone are a perfect fit for the Makkan context of confronting an arrogant and complacent polytheistic society.

🕊️ Verse 67:19 — The Miracle of Flight: Who Holds Up the Birds?

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now shifts from the terrifying signs of God’s wrath to a gentle, beautiful sign of His mercy and power. It directs the listener’s gaze upwards once more, but this time not to the grand structure of the heavens, but to the birds flying above. The verse asks a simple but profound question: “Do they not see the birds above them, spreading their wings and folding them in? None holds them up except the Most Merciful.” This everyday, observable miracle of flight is presented as undeniable proof of God’s constant, active sustenance of His creation. It’s an argument from biology and physics, simplified into a moment of pure wonder.

Referenced Timeline: The Continuous Present. This is another open invitation to observe a constant natural phenomenon.

• Location/Context: Makkah.
• Primary Actors: The observer (the Makkan audience).
• Function in Narrative: To present the miracle of avian flight as a gentle yet powerful sign of God’s mercy, power, and constant sustenance of creation.
• Evidence Level: High. This is a classic example of the Qur’an’s Makkan-era appeal to ponder the signs in the natural world.

🛡️ Verses 67:20-22 — The Helpless Army: Who Can Protect You or Provide for You?

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section returns to a direct, confrontational polemic against the Makkan polytheists. It poses a series of unanswerable questions designed to expose the powerlessness of their idols and their entire worldview. The first question challenges their military and tribal security: “Or who is it that could be an army for you to aid you other than the Most Merciful?” This directly attacked the Quraysh’s pride in their tribal strength and alliances. The second question challenges their economic security: “Or who is it that could provide for you if He withheld His provision?” This struck at the heart of the merchant society of Makkah, reminding them that their caravans and commerce were entirely dependent on God’s will. The passage concludes with a powerful parable contrasting two types of people: the one who “walks fallen on his face” (the disbeliever, stumbling blindly without guidance) versus the one who “walks upright on a straight path” (the believer, walking with clarity and purpose).

Referenced Timeline: Contemporary Makkah.

• Location/Context: Makkah.
• Primary Actors: The Makkan polytheists.
• Function in Narrative: To deconstruct the disbelievers’ reliance on worldly power and provision, and to contrast the state of misguidance with the clarity of true faith.
• Evidence Level: High. The direct polemical challenge to the foundations of the polytheists’ security (military and economic) is a core feature of the Makkan narrative.

👂 Verses 67:23-24 — The Ungrateful Creature: He Gave You Senses, Yet You Barely Give Thanks

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses bring the argument back to the human person. It reminds the disbelievers of their own creation and the faculties they have been given. The command is to “Say, ‘It is He who has produced you and made for you hearing and vision and hearts.'” These are the very tools of perception and understanding—hearing for receiving the message, vision for seeing the signs, and hearts for reasoning and comprehending. The verse then delivers its gentle but sharp rebuke: “little are you grateful.” They have been given all the necessary equipment for finding the truth, yet they fail to use it for its intended purpose. Verse 24 reinforces this by reminding them that the same God who “multiplied” them on earth is the one to whom they will be “gathered” for judgment.

Referenced Timeline: The Recent Past (Human Creation) & The Eschatological Future (The Gathering).

• Location/Context: Makkah.
• Primary Actors: The Makkan disbelievers.
• Function in Narrative: To remind humanity of their origin and the divine gifts of perception and intellect, and to rebuke them for their ingratitude.
• Evidence Level: High. The appeal to reflect on one’s own creation and faculties is a standard and powerful argument used throughout the Makkan period.

⌛ Verses 67:25-27 — The Mocking Question: When Is This Promise, If You’re Telling the Truth?

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section captures one of the most common and mocking questions the Makkan disbelievers would pose to the Prophet (ﷺ). Whenever he would warn them about the Day of Judgment, they would taunt him by asking for a specific date: “And they say, ‘When is this promise, if you should be truthful?'” This was not a sincere inquiry; it was a rhetorical challenge meant to dismiss the warning as an empty threat. The verses then provide the divinely-mandated answer. The Prophet (ﷺ) is instructed to say, “The knowledge is only with Allah, and I am only a clear warner.” This clarifies the role of a prophet: he is a warner, not a fortune-teller. The final verse then paints the scene of what will happen when they finally *do* see the promise up close: “the faces of those who disbelieved will be distressed, and it will be said, ‘This is that for which you used to call.'”

Referenced Timeline: Contemporary Makkah & The Eschatological Future.

“But when they see it approaching, the faces of those who disbelieved will be distressed, and it will be said, ‘This is that for which you used to call.'” (Qur’an 67:27)

• Location/Context: Makkah.
• Primary Actors: The Makkan disbelievers and the Prophet Muhammad (ﷺ).
• Function in Narrative: To address and refute the disbelievers’ mocking demands for the date of the Day of Judgment, and to describe their horror when it finally arrives.
• Evidence Level: High. This specific question (“When is this promise?”) is quoted multiple times in the Qur’an as a standard taunt of the Makkan polytheists.

💧 Verses 67:28-30 — The Final Challenge: Who Will Give You Water If It’s Gone?

Estimated placement in timeline: Mid- to Late-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with a final set of powerful, unanswerable challenges to the disbelievers of Makkah. The first challenge addresses their ill will towards the Prophet (ﷺ). They used to wish for his death and the death of the believers, thinking that would put an end to his message. The verse commands the Prophet (ﷺ) to ask them: “Have you considered: whether Allah should cause me to die and those with me or have mercy upon us, who will protect the disbelievers from a painful punishment?” The point is that the Prophet’s (ﷺ) fate is irrelevant to their own impending doom. His death would not save them from God’s justice. The Surah ends with the ultimate challenge, bringing the argument back to the most basic necessity of life in the Arabian desert: water. “Say, ‘Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?'”

Referenced Timeline: Contemporary Makkah & The Hypothetical Future.

“Say, ‘Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?'” (Qur’an 67:30)

• Primary evidence: The content of these challenges—addressing the disbelievers’ wish for the Prophet’s death and their dependence on water—are perfectly tailored to the specific psychology and environment of the Makkan Quraysh.
• Classical tafsir: Commentators explain that the final question is the ultimate argument that silences all opposition. If they deny God’s power in all the grand signs of the cosmos, they cannot deny their dependence on Him for the very water they drink. It is the final, irrefutable proof of His Lordship (Rububiyyah).

• Location/Context: Makkah.
• Primary Actors: The Prophet Muhammad (ﷺ) and the Makkan disbelievers.
• Function in Narrative: To issue a final set of challenges that expose the futility of the disbelievers’ position and force them to confront their absolute dependence on Allah.
• Evidence Level: High. The verses form a perfect thematic and rhetorical conclusion to the Surah, bringing its central argument about God’s dominion to a powerful and practical close.