الۡمُلۡکِ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "الۡمُلۡکِ".
قُلِ اللّٰہُمَّ مٰلِکَ الۡمُلۡکِ تُؤۡتِی الۡمُلۡکَ مَنۡ تَشَآءُ وَتَنۡزِعُ الۡمُلۡکَ مِمَّنۡ تَشَآءُ وَتُعِزُّ مَنۡ تَشَآءُ وَتُذِلُّ مَنۡ تَشَآءُ ۖ بِیَدِکَ الۡخَیۡرُ ۖ اِنَّکَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:285; 5:19, 41; 35:14; 40:17; 48:15.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See next verse for explanation of this verse.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
a
2:285; 5:19, 41; 35:14; 40:17; 48:15.
317A
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
392
See next verse for explanation of this verse.
اَمۡ لَہُمۡ نَصِیۡبٌ مِّنَ الۡمُلۡکِ فَاِذًا لَّا یُؤۡتُوۡنَ النَّاسَ نَقِیۡرًا
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
528
Important Words:
نقیرا (the little hollow in the back of a date-stone) is derived from نقر meaning, it (a bird) pecked at or picked up a grain from this place or that with its beak; he (a person) hit the butt with an arrow without making his arrow pass through it wholly or partly; he struck a thing with a pointed instrument; he engraved a writing upon a stone; he struck a lute or a tambourine with his finger; he bored, perforated or made a hole in a thing; he hollowed or excavated a piece of wood, etc. نقیر means, (1) what is bored or perforated; and what is hollowed out or excavated; (2) a piece of wood, or a block of wood, or a stump or the lower part of a palm-tree which is hollowed out; (3) the little hollow in the back of a date-stone (Lane & Aqrab). The word is figuratively used to denote the smallest quantity.
۞ رَبِّ قَدۡ اٰتَیۡتَنِیۡ مِنَ الۡمُلۡکِ وَعَلَّمۡتَنِیۡ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ فَاطِرَ السَّمٰوٰتِ وَالۡاَرۡضِ اَنۡتَ وَلِیّٖ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ تَوَفَّنِیۡ مُسۡلِمًا وَّاَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ
12:7, 22.
6:15; 14:11; 35:2; 39:47.
12:7, 22.
6:15; 14:11; 35:2; 39:47.
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
1601
Commentary:
This verse bespeaks the great love which the righteous servants of God cherish for Him. Neither prosperity nor adversity can make them forget their Lord and Creator. Even amidst rejoicing at meeting with his parents and brothers after a long time, Joseph feels the flame of Divine love rising in his breast, and ignoring and forgetting all, he turns to his Lord and Master. It is this yearning of the human soul for God in which lies all spiritual progress. Without it outward acts of devotion are a mere shell without kernel.
The verse also shows how the lives of Prophets furnish strong proof of the attributes of God. This rise of Joseph from a state of utter helplessness to a position of great power and authority signified that God, as it were, created for him a new heaven and a new earth, thus providing evidence of the fact that He is the Creator of the heavens and the earth. This is what is hinted at in the words, O Maker of the heavens and the earth.
a
12:7, 22.
b
6:15; 14:11; 35:2; 39:47.
وَقُلِ الۡحَمۡدُ لِلّٰہِ الَّذِیۡ لَمۡ یَتَّخِذۡ وَلَدًا وَّلَمۡ یَکُنۡ لَّہٗ شَرِیۡکٌ فِی الۡمُلۡکِ وَلَمۡ یَکُنۡ لَّہٗ وَلِیٌّ مِّنَ الذُّلِّ ۖ وَکَبِّرۡہُ تَکۡبِیۡرًۢا
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
e
18:5; 19:36, 93; 25:3; 72:4.
a
18:5; 19:36, 93; 25:3; 72:4.
2040
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
d
18:5; 19:36, 93; 25:3; 72:4.
اَلَّذِیۡ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ وَلَمۡ یَتَّخِذۡ وَلَدًا وَّلَمۡ یَکُنۡ لَّہٗ شَرِیۡکٌ فِی الۡمُلۡکِ وَخَلَقَ کُلَّ شَیۡءٍ فَقَدَّرَہٗ تَقۡدِیۡرًا
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
a
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2642
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2064
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.