مَلَكُ
Appears 8 times in Quran
Derived Words (5)
Words derived from the stem "مَلَكُ".
- and also the angels
- And the angels
- the kingdom
- the kingdom
- dominion
- the kingdom
- your conduct
- your work
Occurrences in Quran
Found 8 verses containing "مَلَكُ".
وَكَذَٰلِكَ نُرِىٓ إِبْرَٰهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلِيَكُونَ مِنَ ٱلْمُوقِنِينَ
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
821
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
865
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
6:76; 10:102.
45:7; 77:51.
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
6:76; 10:102.
45:7; 77:51.
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
a
6:76; 10:102.
b
45:7; 77:51.
a
6:76; 10:102.
b
45:7; 77:51.
1072
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
b
6:76; 10:102.
c
45:7; 77:51.
1079
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
1080
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
9:94.
9:94.
9:94.
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
b
9:94.
1254
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
36:84.
36:84.
36:84.
Important Words:
ملکوت (dominion) is derived from ملک (malaka). They say ملک الشیء i.e. he possessed the thing and had complete control over it. ملک علی القوم means, he became the ruler of the people. ملک المرأة means, he married the woman or became her husband. ملکوت means, great kingdom; honour; complete control; argument (Lane & Aqrab). See also 1:4 and 6:76.
یجیر (He grants protection) is derived from جار which is further derived from أجارہ which means, he pursued a wrong course; he acted unjustly. أجارہ means, he protected him; granted him refuge; he delivered him from evil; he aided or assisted him; he rescued him. استجارہmeans, he sought his protection. ھو یجیر ولا یجار means, He grants protection but protection cannot be had against Him or against His will (Lane & Aqrab).
a
36:84.
a
36:84.
2570
Important Words:
ملکوت (dominion) is derived from ملک (malaka). They say ملک الشیء i.e. he possessed the thing and had complete control over it. ملک علی القوم means, he became the ruler of the people. ملک المرأة means, he married the woman or became her husband. ملکوت means, great kingdom; honour; complete control; argument (Lane & Aqrab). See also 1:4 and 6:76.
یجیر (He grants protection) is derived from جار which is further derived from أجارہ which means, he pursued a wrong course; he acted unjustly. أجارہ means, he protected him; granted him refuge; he delivered him from evil; he aided or assisted him; he rescued him. استجارہmeans, he sought his protection. ھو یجیر ولا یجار means, He grants protection but protection cannot be had against Him or against His will (Lane & Aqrab).
a
36:84.
فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ
23:89.
23:89.
23:89.
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
c
23:89.
a
23:89.
3269
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
b
23:89.
وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
e
2:110; 6:159; 16:34.
1686
“你的养主驾临了, 天使肃立成行”是 «古兰经» 成语, 表示毁灭性的真主的惩罚迫在眉睫。
2
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
a
2:111; 6:159; 16:34.
4720
Commentary:
"The coming of the Lord attended by the angels" is the Quranic idiom for imminent and destructive Divine punishment.
f
2:110; 6:159; 16:34.
3340
The 'coming of the Lord' attended by the angels is a Quranic idiom for imminent and destructive Divine punishment.