BLESSED BE HE who holds the (reins of) Kingship in His hand, who has power over everything,
Most Auspicious is He in Whose control is the entire kingship; and He is Able to do all things.
Blessed be He in whose hand is the Kingdom -- He is powerful over everything --
HALLOWED be He in whose hand all dominion rests, since He has the power to will anything:
Blest be He in whose hand is the dominion, and He is over everything Potent.
Blessed is He in Whose Hand is the dominion, and He is Able to do all things.
Blessed is He in whose hand is the sovereignty, and Who has power over everything.
Blessed is He in Whose Hand is the dominion of the Universe, and Who has power over everything;
Blessed be He in Whose Hand is the dominion; and He is Able to do all things.
Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things.
Blessed is He in whose hands is all sovereignty, and He has power over all things.
Blessed be He in whose Hand is the Kingdom, He is powerful over all things,
Blessed is He in whose hand is dominion, and He is over all things competent -
Blessed is He in whose hands is the Kingdom and who has power over all things.
Blessed is He in Whose hand is the kingdom, and He has power over all things,
Tab<u>a</u>raka alla<u>th</u>ee biyadihi almulku wahuwa AAal<u>a</u> kulli shayin qadeer<b>un</b>
Blessed is He in whose hand is the Kingdom: He has power over all things;
Blessed be He in Whose hands is Dominion; and He over all things hath Power;-
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ تَبَٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
The goodness of Allah who solely possesses the kingdom is great and abundant. He is capable of everything, Nothing is outside His ability.
The goodness of Allah who solely possesses the kingdom is great and abundant. He is capable of everything, Nothing is outside His ability.
<p>Commentary</p><p>The Virtues of Surah Al-Mulk</p><p>Prophetic Tradition has named this Surah as Waqiyah (protector) and Munjiyah (saviour) as well. In a Tradition, the Holy Prophet ﷺ is reported to have said:</p><p>ھِیَ المانعۃ المنجیۃ تنجیہ من عذاب القبر</p><p>"It [ the Surah ] is the protector and saviour which will rescue and redeem him who recites it from the torment of the grave." [ Transmitted by Tirmidhi who has graded it as 'liasan, gharib' as quoted by Qurtubl ]</p><p>Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ said:</p><p>"It is my heart's desire that Surah Al-Mulk be in every believer's heart." [ Tha` labi ]</p><p>Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ has said:</p><p>"Verily, there is a Surah in the Book of Allah (Qur'an) containing thirty verses that will intercede on behalf of him who recites it until he is rescued from Hell and admitted to Paradise; and it is Surah Tabarak." [ Qurtubi cites it from Tirmidhi ].</p><p>تَبَارَ‌كَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ (Glorious is the One in whose hand is the Kingdom [ of the whole universe ], and He is powerful over every thing...67:1). The word Tabaraka is derived from barakah, which literally means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be highest in all respects' and it conveys a meaning similar to Allahu Akbar 'Allah is the Highest'.</p><p>بِيَدِهِ الْمُلْكُ (in Whose hand is the Kingdom): The word Yad (hand) is attributed to Allah at many places in the Qur'an, whereas He is beyond having a body, limbs or organs. As a result, the word must, of necessity, be taken as one of the mutashabihat. We need to believe in its reality, but it is not possible for anyone to grasp its exact nature. It is improper to pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of the whole universe, of the heavens and the earth and of the mortal world as well as of the Hereafter.</p><p>The verse under comment refers to four of the Divine attributes. Firstly, His existence; secondly, His comprehending all the attributes of perfection and being most Exalted; thirdly, His being the ruler of the heavens and earth; and fourthly, His having power over everything. The verses that follow are adduced as proofs of these attributes, which become clear by pondering over the creation of Allah. Therefore, the next verses refer to the various types of creation in the universe as proofs positive of the existence and Oneness of Allah and His all-encompassing knowledge and power. To begin with, reference is made to those proofs of the divine omnipotence that are available in human beings themselves who are the noblest creation in the universe. The words الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (the One who created death and life) are meant for this purpose, (as will be explained shortly). Then, several verses (3 to 5) invite consideration to the creation of heavens to find proofs of Allah's omnipotence. Thereafter, verses 15 and 16 call our attention to the creation of the earth and its benefits. Lastly, the creatures living in the heavenly atmosphere, that is, the birds are mentioned in verse 19.</p><p>In short, the basic subject of the Surah is to prove the existence of Allah and His perfect knowledge and power by inviting consideration to the marvels of this universe. However, as a subsidiary subject, some other realities are also mentioned like punishment for unbelievers and reward for believers.</p><p>The proofs of the divine knowledge and power found in the man himself are indicated in the following two words:</p>
CommentaryThe Virtues of Surah Al-MulkProphetic Tradition has named this Surah as Waqiyah (protector) and Munjiyah (saviour) as well. In a Tradition, the Holy Prophet ﷺ is reported to have said:ھِیَ المانعۃ المنجیۃ تنجیہ من عذاب القبر"It [ the Surah ] is the protector and saviour which will rescue and redeem him who recites it from the torment of the grave." [ Transmitted by Tirmidhi who has graded it as 'liasan, gharib' as quoted by Qurtubl ]Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ said:"It is my heart's desire that Surah Al-Mulk be in every believer's heart." [ Tha` labi ]Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ has said:"Verily, there is a Surah in the Book of Allah (Qur'an) containing thirty verses that will intercede on behalf of him who recites it until he is rescued from Hell and admitted to Paradise; and it is Surah Tabarak." [ Qurtubi cites it from Tirmidhi ].تَبَارَ‌كَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ (Glorious is the One in whose hand is the Kingdom [ of the whole universe ], and He is powerful over every thing...67:1). The word Tabaraka is derived from barakah, which literally means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be highest in all respects' and it conveys a meaning similar to Allahu Akbar 'Allah is the Highest'.بِيَدِهِ الْمُلْكُ (in Whose hand is the Kingdom): The word Yad (hand) is attributed to Allah at many places in the Qur'an, whereas He is beyond having a body, limbs or organs. As a result, the word must, of necessity, be taken as one of the mutashabihat. We need to believe in its reality, but it is not possible for anyone to grasp its exact nature. It is improper to pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of the whole universe, of the heavens and the earth and of the mortal world as well as of the Hereafter.The verse under comment refers to four of the Divine attributes. Firstly, His existence; secondly, His comprehending all the attributes of perfection and being most Exalted; thirdly, His being the ruler of the heavens and earth; and fourthly, His having power over everything. The verses that follow are adduced as proofs of these attributes, which become clear by pondering over the creation of Allah. Therefore, the next verses refer to the various types of creation in the universe as proofs positive of the existence and Oneness of Allah and His all-encompassing knowledge and power. To begin with, reference is made to those proofs of the divine omnipotence that are available in human beings themselves who are the noblest creation in the universe. The words الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (the One who created death and life) are meant for this purpose, (as will be explained shortly). Then, several verses (3 to 5) invite consideration to the creation of heavens to find proofs of Allah's omnipotence. Thereafter, verses 15 and 16 call our attention to the creation of the earth and its benefits. Lastly, the creatures living in the heavenly atmosphere, that is, the birds are mentioned in verse 19.In short, the basic subject of the Surah is to prove the existence of Allah and His perfect knowledge and power by inviting consideration to the marvels of this universe. However, as a subsidiary subject, some other realities are also mentioned like punishment for unbelievers and reward for believers.The proofs of the divine knowledge and power found in the man himself are indicated in the following two words:
<h2 class="title">Which was revealed in Makkah</h2>		<h2 class="title">The Virtues of Surat Al-Mulk</h2><p>Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,</p><div class="text_uthmani arabic">«إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:</div><div class="text_uthmani arabic">تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»</div><p>(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,</p><div class="text_uthmani arabic">«سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:</div><div class="text_uthmani arabic">تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»</div><p>(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars</h2><p>Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,</p><div class="text_uthmani arabic">وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(and He is Able to do all things.) Then Allah says,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ</div><p>(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,</p><div class="text_uthmani arabic">كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ</div><p>(How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says,</p><div class="text_uthmani arabic">ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ</div><p>(Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement,</p><div class="text_uthmani arabic">لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً</div><p>(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says,</p><div class="text_uthmani arabic">وَهُوَ الْعَزِيزُ الْغَفُورُ</div><p>(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا</div><p>(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,</p><div class="text_uthmani arabic">مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ</div><p>(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,</p><div class="text_uthmani arabic">فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ</div><p>(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,</p><div class="text_uthmani arabic">فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ</div><p>(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,</p><div class="text_uthmani arabic">هَلْ تَرَى مِن فُطُورٍ</div><p>(Can you see any rifts) means any tears. Qatadah said,</p><div class="text_uthmani arabic">هَلْ تَرَى مِن فُطُورٍ</div><p>(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ</div><p>(Then look again and yet again, ) Qatadah said, "It means (look) twice."</p><div class="text_uthmani arabic">يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا</div><p>(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.</p><div class="text_uthmani arabic">وَهُوَ حَسِيرٌ</div><p>(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.</p><div class="text_uthmani arabic">خَاسِئًا</div><p>(Khasi') due to the inability to see any flaw or defect (in Allah's creation).</p><div class="text_uthmani arabic">وَهُوَ حَسِيرٌ</div><p>(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,</p><div class="text_uthmani arabic">وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ</div><p>(And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,</p><div class="text_uthmani arabic">وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ</div><p>(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ</div><p>(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,</p><div class="text_uthmani arabic">إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ </div><p>(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.</p>
Which was revealed in Makkah The Virtues of Surat Al-MulkImam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,«إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,«سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the StarsAllah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(and He is Able to do all things.) Then Allah says,الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ(How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says,ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ(Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement,لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says,وَهُوَ الْعَزِيزُ الْغَفُورُ(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,هَلْ تَرَى مِن فُطُورٍ(Can you see any rifts) means any tears. Qatadah said,هَلْ تَرَى مِن فُطُورٍ(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ(Then look again and yet again, ) Qatadah said, "It means (look) twice."يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.وَهُوَ حَسِيرٌ(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.خَاسِئًا(Khasi') due to the inability to see any flaw or defect (in Allah's creation).وَهُوَ حَسِيرٌ(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ(And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.