Topic: Al-Malik (The Sovereign)
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مَٰلِكِ يَوْمِ ٱلدِّينِ
51:13; 74:47; 82:18, 19; 83:7.
48:15.
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
7:159; 48:15.
51:13; 74:47; 82:18, 19; 83:7.
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
a
51:13; 74:47; 82:18, 19; 83:7.
b
48:15.
10
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
8
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
9
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
1
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
a
7:159; 48:15.
b
51:13; 74:47; 82:18, 19; 83:7.
4
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
c
48:15.d
51:13; 74:47; 82:18, 19; 83:7.10
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
8
Malik means, master, or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).9
Yaum means, time absolutely; day from sunrise to sunset; present time (Aqrab).فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًا
23:117.
23:117.
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
23:117.
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
c
23:117.
a
23:117.
2323
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
d
23:117.
1855
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
ٱلْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فِى جَنَّٰتِ ٱلنَّعِيمِ
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
25:27.
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
6:74; 25:27.
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
c
25:27.
d
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
875
除了一般意思外, 这节经文特指麦加的攻克。那天, 安拉的王国在阿拉伯建立, 从此偶像的崇拜一去不复返了。安拉的判决已经宣布: “现在真理来了, 虚伪消灭了。虚伪是必然要消灭的。”(17:82)。
a
6:74; 25:27.
b
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
2486
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
a
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
c
25:27.
1966
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
a
20:115; 22:63; 24:26.
2588
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا
6:74; 22:57.
6:74; 22:57.
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
6:74; 22:57.
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
b
6:74; 22:57.
2663
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
2074
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍۭ
Important Words:
ملیک (King) is the intensive form of مالک which means, master.
4042
Important Words:
ملیک (King) is the intensive form of مالک which means, master.
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
7:181; 20:9; 62:2.
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.
b
7:181; 20:9; 62:2.
4208
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ
b
61:2.
1424
安拉的四个常德涉及下述经文所提到的穆圣的四重使命。
b
See 61:2.
4234
Commentary:
The verse speaks of four Divine attributes which specially concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
b
61:2.
3043
The four Divine attributes concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
مَلِكِ ٱلنَّاسِ
59:24; 62:2.
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
59:24; 62:2.
59:24; 62:2.
b
59:24; 62:2.
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
b
59:24; 62:2.
b
59:24; 62:2.