Surah Ali 'Imran 3:26
سُورَةُ آلِ عِمۡرَانَ · Medinan · Verse 26 of 200
قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ
Translation
Say, ‘God, holder of all control, You give control to whoever You will and remove it from whoever You will; You elevate whoever You will and humble whoever You will. All that is good lies in Your hand: You have power over everything.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This profound verse opens with a unique and powerful way of addressing Allah.
The Special Call
The verse begins, `قُلِ اللَّهُمَّ` (Say, O Allah). The word `اللَّهُمَّ` (Allahumma) is a special form of calling upon Allah. Scholars like al-Razi and al-Zamakhshari explain that the added `م` (mim) at the end replaces the usual call particle `يا` (ya). This makes `Allahumma` an exceptionally reverent and intimate way to supplicate to Allah, unique among Arabic names. It signals that what follows is a direct, heartfelt appeal to the Divine.
Following this call, Allah is addressed as `مَالِكَ الْمُلْكِ` (Malik al-Mulk), the Owner of all sovereignty. Ibn Ashur notes that `الملك` (al-Mulk, with a damma) refers to the highest form of dominion, kingship, and governance, as opposed to general ownership. This emphasizes Allah's absolute and comprehensive control over all dominion, big or small, in existence.
The Flow of Power and Honor
The verse then specifies this absolute power: `تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ` (You give sovereignty to whom You will and take it from whom You will). The repetition of `الملك` here underscores that the distribution and removal of any form of power, leadership, or authority is entirely within Allah's domain. This was particularly relevant to the early Muslims, as mentioned by al-Zamakhshari and al-Razi, when the Prophet Muhammad (peace be upon him) promised them the dominion of Persia and Rome, and skeptics doubted. This ayah asserts that such shifts in power are simply Allah's prerogative.
This divine control extends to dignity and abasement: `وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ` (You honor whom You will and humble whom You will). Al-Razi explains that this honor (`عزة`) can be in matters of faith and piety, or in worldly status and influence. Likewise, humility (`ذلة`) can be a consequence of disbelief or a state of worldly lowliness. The parallel phrasing highlights that these profound shifts in status, both spiritual and material, are solely by Allah's will and wisdom.
The Hand of All Good
The verse then declares: `بِيَدِكَ الْخَيْرُ` (In Your Hand is all good). Al-Razi clarifies that "Your Hand" (`بيدك`) here signifies Allah's perfect and absolute power (`القدرة`). The word `الْخَيْرُ` (al-khair), with the definite article, implies *all* forms of goodness. Ibn Ashur and al-Zamakhshari highlight that while both good and apparent harm stem from Allah's will, only "good" is explicitly mentioned here. This is not to deny Allah's power over everything, but rather to emphasize that all of Allah's actions are rooted in ultimate wisdom and benefit, and to focus on the hopeful aspect desired by the supplicant. Even what appears difficult is ultimately good in the divine scheme.
Over All Things Competent
The verse concludes with an encompassing declaration: `إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ` (Indeed, You are over all things competent). This phrase ties together all the preceding statements, reaffirming Allah's boundless ability and supreme control over every aspect of existence – from the grand shifts in kingdoms to the smallest details of an individual's honor or humility. It reinforces the absolute nature of the power described, leaving no doubt about the comprehensive reach of Allah's dominion.
Sources: al-Razi (Mafatih al-Ghayb), al-Zamakhshari (al-Kashshaf), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn
Qur'anic Worlds
This powerful verse, a direct command to the Prophet Muhammad (peace be upon him) to make a profound supplication, opens a window into the absolute sovereignty of Allah over all things. It invites us to understand who is speaking (Allah, instructing His Prophet), to whom the prayer is directed (Allah Himself), and the context that makes this prayer so vital.
A World of Revelation
The revelation of this *ayah* (verse) is deeply rooted in a pivotal moment of early Islamic history, specifically during the Battle of Khandaq (the Trench) in the Madani period. As narrated by scholars like al-Razi, al-Baghawi, and Mufti Shafi in Ma'arif al-Quran, the Muslim community was facing a formidable alliance of enemies. During the arduous task of digging a defensive trench, the Companions encountered an unyielding rock. When the Prophet (peace be upon him) struck it, flashes of light illuminated distant lands, and he prophesied the future conquest of Persia, Rome, and Yemen by his community. This remarkable prophecy was met with derision by the hypocrites and Jews in Madinah, who mocked, "How can Muhammad promise you the kingdoms of Persia and Rome when you are digging trenches out of fear, unsure of your own lives?"
It was in this atmosphere of skepticism and immense hardship that Allah revealed this *ayah*, commanding His Prophet and, through him, the believers to declare: "Say, 'O Allah, Owner of all sovereignty, You give sovereignty to whom You will and take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.'" This direct address to Allah, as the ultimate "Owner of all sovereignty" (*Malik al-Mulk*), served as a powerful affirmation of faith, a consolation for the struggling believers, and a direct rebuke to their detractors. It taught them to place their trust solely in Allah's boundless power, not in worldly appearances or perceived strength.
His Dominion, Our Honor
The term *Al-Mulk* (sovereignty or kingdom) in this verse, as noted by scholars like Mujahid (cited in al-Baghawi and al-Tabari) and al-Razi, encompasses not only earthly kingship and material wealth but also the profound honor of Prophethood and spiritual authority. Allah grants this *Al-Mulk* to whomever He wills, and removes it from whomever He wills. Similarly, He bestows honor (*tu'izz*) and brings humility or disgrace (*tudhill*) according to His perfect wisdom. For the first audience, this meant that the destiny of nations, including the rise of the nascent Muslim community and the eventual fall of mighty empires, was entirely in Allah's hands. He could raise a struggling group from the trenches to conquer vast lands, and humble the proud.
The Hand of Good
The verse concludes with a profound statement: "In Your hand is [all] good" (*Bi Yadika al-Khayr*). Mufti Shafi's Ma'arif al-Quran beautifully explains that while human perception might categorize events as "good" or "evil," from Allah's all-encompassing wisdom, everything ultimately contains good. What seems like a calamity to one person or nation might be a gain for another, or serve a larger, benevolent divine purpose. Therefore, even the perceived "taking away" of sovereignty or the experience of being humbled, when viewed through the lens of divine wisdom, is inherently part of a larger good. This absolute control and wisdom underpin the final declaration: "Indeed, You are over all things competent" (*innaka 'ala kulli shay'in Qadeer*), reassuring the believers that Allah's plan is flawless and His power limitless. This *ayah* invites us to shift our perspective from limited human understanding to the vastness of divine might and wisdom.
Sources: al-Razi (Mafatih al-Ghayb), al-Baghawi (Maalim al-Tanzil), Ma'arif al-Quran (Mufti Shafi), Sayyid Qutb (Fi Zilal al-Quran), Ibn Kathir, al-Tabari (Jami al-Bayan)
Worldly Mirror
This powerful verse, a direct command to Prophet Muhammad (peace be upon him) and by extension to all believers, invites us into a profound supplication and a deep reflection on Allah's absolute power. It is a moment to stand before the Creator with humility, recognizing that all affairs, both personal and global, are entirely in His Hand.
The Source of All Power
The verse begins with the supplication, "Qulillahumma Malika al-Mulk," meaning, "Say, O Allah, Owner of all sovereignty." This address underscores Allah's singular and complete dominion over everything. He is not merely a king, but the Malik al-Mulk, the absolute Sovereign of all existence. This foundational truth reshapes our understanding of power in the world. As Sayyid Qutb explains, true ownership is Allah's; human possession is merely temporary and conditional.
From this bedrock, the verse elaborates: "Tu'ti al-mulka man tasha'u wa tanzi'u al-mulka mimman tasha'u," (You grant sovereignty to whom You will and You take sovereignty from whom You will). This is a stark reminder that worldly power, authority, or influence, whether of an individual, a family, or an entire nation, is not inherent or permanent. Al-Munir reminds us that this "sovereignty" can encompass prophethood, wealth, or even kingship, all bestowed or withdrawn according to Allah's wisdom. This reflects on the rise and fall of empires, the shifts in global power, and even the changing fortunes within our own communities. For any group or society, it prompts the reflection: Is our position rooted in Allah's pleasure, or are we deluded by temporary might? Tazkirul Quran notes that Allah can give honor and power to those whom others deem insignificant.
Honor, Humiliation, and Inner Peace
The verse continues: "Wa tu'izzu man tasha'u wa tudhillu man tasha'u," (You honor whom You will and You humble whom You will). This highlights that true honor and dignity, or their opposite, are also solely from Allah. It’s a profound thought for our inner self (nafs) and our relational dynamics. Al-Munir clarifies that honor and humiliation are not necessarily tied to wealth or status; a king can be debased, and a poor person honored. This encourages us to seek honor from Allah through obedience and good character, rather than from people or worldly achievements. It also urges us to treat others with respect, regardless of their societal standing, knowing that their true worth and ultimate honor are determined by Allah alone.
In Your Hand is All Good
Then comes the reassuring declaration: "Biyadika al-Khayr," (In Your Hand is all good). Israr Ahmad highlights that this has two meanings: all good things are in Allah's hand, and also, that what is in His hand is *only* good. Sometimes, what we perceive as misfortune might, in Allah's infinite wisdom, be good for us in ways we cannot yet grasp. This realization fosters immense inner peace and reliance (tawakkul), liberating the heart from excessive anxiety over worldly outcomes. It encourages us to trust Allah's decree, even when circumstances are challenging.
The verse concludes with: "Innaka 'ala kulli shay'in Qadeer," (Indeed, You are over all things Competent). This final affirmation reinforces Allah's absolute, unrestricted power to enact His will. For the individual, this means that turning to Allah in supplication, as the verse commands, is turning to the One truly capable of changing any situation, granting any request, and guiding all affairs towards ultimate good.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), al-Munir (Wahba al-Zuhayli), Tazkirul Quran, Ibn al-Jawzi (Zad al-Masir)
Connections
Allah's Absolute Dominion
The verse opens with the command, "قل اللهم مالك الملك" (Say: O Allah, Owner of Sovereignty). Here, Allah instructs the Prophet Muhammad (peace be upon him) and, by extension, all believers, to supplicate to Him, acknowledging His absolute and unrivaled control over everything. This prayer comes as a profound reassurance and a powerful declaration, especially for the early Muslims who faced immense challenges. As al-Sabuni and al-Wasit note, this ayah was revealed at a time when the Prophet promised his community the conquest of mighty empires like Persia and Rome, a claim met with skepticism by disbelievers who saw the Muslims as weak. This verse directly addresses that doubt, anchoring believers in the truth that Allah alone holds true power.
Giving and Taking Sovereignty
The ayah continues, "تؤتي الملك من تشاء وتنزع الملك ممن تشاء" (You give sovereignty to whom You will and take it from whom You will). This isn't merely about political kingship, as al-Wasit explains; it encompasses all forms of dominion, including prophecy, intellect, health, moral character, and wealth. The use of "تؤتي" (You give) implies that any power bestowed upon creation is a temporary gift, not a permanent possession, as Allah is the true and sole Owner. The word "تنزع" (You take away) suggests a forceful removal, indicating that those who cling to power as if it's their own will have it stripped from them by Allah's might. This reminds us that no worldly strength or position is truly ours; it is all by Allah's decree.
Honor and Humiliation
Following this, the verse states, "وتعز من تشاء وتذل من تشاء" (You honor whom You will and humiliate whom You will). This directly connects to the surah's themes of victory and defeat, offering solace to the oppressed believers and a warning to the arrogant disbelievers. Al-Biqa'i highlights that true honor ("عزة") is linked to faith, referencing Surah Al-Munafiqun (63:8) which states, "And to Allah belongs [all] honor, and to His Messenger, and to the believers." This honor is spiritual and enduring, distinct from the fleeting glory of worldly kingship. Conversely, humiliation ("ذل") befalls those who seek prestige in worldly power and neglect their devotion to Allah. The verse underscores that ultimate dignity and disgrace are solely in Allah's hands, not in human might or worldly status.
All Good is From Him
The ayah concludes with, "بيدك الخير إنك على كل شيء قدير" (In Your Hand is all good. Indeed, You are over all things competent). It's noteworthy that only "good" (الخير) is explicitly mentioned. As al-Biqa'i and al-Wasit explain, this is a matter of etiquette (adab) when addressing Allah. While both good and what we perceive as ill ultimately originate from Allah's decree and wisdom, mentioning only "خير" reflects proper reverence. This affirmation reinforces Allah's absolute power and ability to execute all these acts of giving, taking, honoring, and humiliating. It serves as a comprehensive reminder that all power, all dominion, and all good are entirely within Allah's grasp, inviting the believer to trust, hope, and turn only to Him.
Sources: al-Biqa'i (Nazm al-Durar), al-Sabuni (Safwat al-Tafasir), al-Wasit (Tantawi)
Wisdom
This profound verse, Surah 3:26, begins with a command: "Say: O Allah, Owner of All Dominion..." It is a timeless supplication, inviting us to acknowledge Allah's absolute power and control over all existence.
Absolute Authority
The verse starts by addressing Allah as *Malik al-Mulk*, the "Owner of All Dominion." This means He is the absolute sovereign over every kingdom, every power, and every aspect of creation, both in the heavens and on Earth, as al-Saadi explains. All authority, wealth, and influence ultimately belong to Him. He "grants dominion to whom He wills and takes dominion from whom He wills." This applies not only to earthly kingships and empires, but also to influence, leadership, and even prophethood, as Ibn al-Jawzi notes. Similarly, He "honors whom He wills and disgraces whom He wills." This honor and disgrace are not solely tied to material wealth or status; a person can be poor yet honored, and a king disgraced, as al-Munir reminds us. True honor comes from obedience to Allah, while disobedience can lead to humiliation.
A Lesson in Resilience
The context of this verse's revelation offers a powerful general lesson. As Mufti Shafi and al-Qurtubi recount, it came when the Prophet Muhammad (peace be upon him) promised his companions, while they were struggling and vulnerable during the Battle of the Trench, that they would conquer the mighty empires of Persia and Rome. The hypocrites and Jews mocked this, seeing it as an impossible dream. In response, Allah revealed this prayer, teaching believers to turn to the true Source of all power. It’s a reminder that Allah's will transcends all perceived limitations and material odds. For us today, it means that even when facing overwhelming challenges, our hope and reliance must be placed solely in Allah, the One who can change any situation.
In Your Hand is All Good
The verse continues with the beautiful and insightful phrase: *bi yadika al-khair*, "In Your hand is all good." Mufti Shafi explains this is a powerful maxim, teaching us that even what appears to be a calamity or setback from a limited human perspective may, from Allah's vast wisdom and broader view, be ultimately good. It means that everything Allah decrees, even if we perceive it as difficult, contains an inherent goodness or a hidden benefit that will eventually manifest, either for the individual or for the wider community. This phrase redirects our perspective, urging us to trust in Allah's perfect knowledge and justice, acknowledging that He is "over all things competent."
A Powerful Supplication
Practically, this verse serves as one of the most powerful supplications a Muslim can make. The Prophet Muhammad (peace be upon him) taught this very prayer to Mu'adh ibn Jabal for relieving distress and helping him pay off immense debts, even "if it were the earth full of gold," as narrated by al-Qurtubi. This highlights its profound effect as a du'a for all types of difficulties, whether personal struggles, financial burdens, or facing external pressures. By reciting this verse, we reaffirm our belief in Allah's absolute control and invoke His boundless power to bring about good and ease in our lives, recognizing that all dominion, honor, and provision are ultimately from Him.
Source: al-Muyassar plain meaning, Ma'arif al-Quran (Mufti Shafi), al-Saadi (Taysir al-Karim), al-Munir (Wahba al-Zuhayli), al-Qurtubi (al-Jami li-Ahkam), Ibn al-Jawzi (Zad al-Masir)
Sources: Ma'arif al-Quran (Mufti Shafi), al-Saadi (Taysir al-Karim), al-Munir (Wahba al-Zuhayli), al-Qurtubi (al-Jami li-Ahkam), Ibn al-Jawzi (Zad al-Masir)
Topics that discuss this verse
Surah Ali 'Imran 3:26 is discussed in 7 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Ali 'Imran 3:26 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.