Article Surah 85 · Ayah 9
In the following article Allah’s names are enough proof of His being the Absolute Owner of all dominion -
In the following article Allah’s names are enough proof of His being the Absolute Owner of all dominion -
by Shaykh 'Abdur-Rahmân ibn Nâsir as-Sa'dî (d. 1383 AH / n/a CE)
Translated by Abu Rumaysah
[Taken from Tayseer al-Kareem ar-Rahmaan, Abdur-Rahmaan Naasir as-Sa`dee's Tafseer]
A large number of the Beautiful Names of Allaah are repeated manifold in the Qur`aan as demanded by the occasion and it is necessary to explain their meanings in a succinct way. So we say:
Al-Malik (The King), and al-Maalik (The Master and Owner)
Alladhee lahu al-Mulk (the One to Whom belongs the dominion): He is described with the Attribute of The Master and Owner. These are Attributes of Grandeur, Majesty, Omnipotence and Regulation of the affairs of creation. The One Who directs all of the affairs to do with creation, command and recompense. To Him belongs the whole of Creation, all of it is subservient, owned and in continuous need of Him.
"Then High above all be Allaah, the True King. And be not in haste with the Qur'aan before its revelation is completed and say: My Lord! Increase me in knowledge." (20:114)
"Say: O Allaah! Owner of the dominion, You give the kingdom to whom You will and You take the kingdom from whom You will. You endue with honour whom You will and You humiliate whom You will. In your Hand is the good. Indeed You are Able to do all things." (3:26)
Ash-Shaheed (The Witness)
The One Who is Aware of everything. The One Who hears every voice in existence - the loud and quiet. The One Who Sees everything in existence - the insignificant and significant, the small and large. The One Whose Knowledge encompasses everything. The One Who will testify for or against His servants for what they did.
"Say: What thing is the greatest witness? Say: Allaah is Witness between you and I; this Qur'aan has been revealed to me that I may warn therewith - you and whomsoever it may reach." (6:19)
"It is He Who sent His Messenger with the guidance and the Religion of Truth that he make it prevail over all religions. And sufficient is Allaah as a Witness." (48:28)
The names of Allah taala in the context of Surah Burooj : Verse 9 -
Firstly, the names of Allaah are not limited to any specific number. We know some of them and do not know others, as is indicated by the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no one among you who, when he is stricken with distress and grief, says, “Allaahumma inni ‘abduka wabnu ‘abdika wabnu amatika naasiyati bi yadika maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kull ismin huwa laka sammayti bihi nafsaka aw allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al al-Qur’aana rabee’a qalbi wa noora sadri wa jilaa’a huzni wa dhahaaba hammi [O Allaah, I am Your slave, sone of Your slave and son of Your maidservant, my forelock is in Your hand. Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or You taught to any of Your creation, or revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You nmake the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety]” – but Allaah will remove his distress and his grief, and will give him joy instead…”
(Reported by Imaam Ahmad, 3582; it is a saheeh hadeeth).
Secondly, The names of Allaah are all husnaa [Most Beautiful], as He says (interpretation of the meaning):
“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.”
[al-A’raaf 7:180]
The meaning of al-husnaa implies the utmost beauty, and that each name includes the quality of perfection.
Al-‘Allaamah ‘Abd al-Rahmaan ibn Naasir ibn Sa’di (may Allaah have mercy on him) said: Many of the names of Allaah have been mentioned in the Qur’aan, according to the context, but we also need to point out their broader meanings, so we say:
Al-Malik (the Sovereign), al-Maalik (the Possessor), Alladhi lahu’l-Mulk (the One to Whom Dominion belongs). Allaah is the One Who is described with the attributes of sovereignty and dominion, which are the qualities of might and pride, subjugation and control. He is the One Who is in absolute control of creation, Who issues commands and Who rewards or punishes. The entire Universe, high and low, belongs to Him. All of them are His servants and slaves, and are utterly dependent on Him.
Al-Shaheed (the Witness). He is the One Who watches over all things and hears all voices, loud and soft. He sees all that exists, great and small alike. His knowledge encompasses all things, and He is the Witness Who sees all the deeds of His slaves, good and bad alike.
Explanation of the Dominion of Allah The Almighty -
How humans view their own nature is a question imposed in the foundation of any ethical system. Some common views deny the existence of any purpose for life, or of any divine plan that makes humans any different from other beings. These opinions basically view mankind as an evolving animal.Another viewpoint overemphasizes the spiritual aspect of life, resulting in the renunciation of the world and belief that torturing one’s body is a virtue that serves the soul.A third view of human nature tends to overemphasize the intellectual aspect of life, which overlooks the fact that humans need divine guidance as well as intellect.One other view puts sin out of proportion, leading to a pessimistic view of life that causes people to feel constantly haunted by their sins.Islamic View of the Human- Islam views humans as quite distinct from other beings, as humans are the trustees of God on earth. This viewpoint has main effects on a person’s outlook that could be summarized in four basic points. The first is self-acceptance by realizing one’s own nature, whether it is weaknesses or strengths. This results in a mental balance: people are neither haunted by their sins and weaknesses nor too arrogant about their strengths. The second point is, by realizing that humans are the trustees of God, they should abide by the limitations He set for them on earth. These limitations do not contradict with individual ownership; they only prevent people from abusing the gifts placed in their hands by God.
The unwise use or destruction of the environment is regarded as a moral crime.
For example, Islam considers the environment as a personal trust and not personal property. This is why the destruction or unwise use of the environment is regarded as a moral crime. Suicide is also considered morally wrong because the body is one of God’s gifts entrusted to humans, which they should use to fulfill their mission as trustees. Even money is considered a trust; people cannot burn it and claim that they are free to use their property as they please. People’s self-acceptance and limits on trusteeship lead to an integrated view of life, which refuses the distinction between spiritual and material aspects of life. This prevents the confusion caused when dividing life into two different spheres and setting certain rules that apply to one area, regardless of the other.One verse in the Qur’an says what means
[Blessed is He in Whose hand is the sovereignty, and, He is able to do all things. Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving.](Al-Mulk 67:1-2)
This means that the Islamic perspective regards life as a test, which indicates that life is not just an experience that a person goes through without having a purpose. On the contrary, the distinction and dignity of the human race lies in making the most of their materialistic, intellectual and spiritual capabilities in order to overcome weaknesses and shortcomings and to fulfill their mission as trustees.This Islamic viewpoint does not only strive for individual piety but it provides for a more dynamic view of life that demands active participation of humans in righting the wrong and striving to achieve peace and social justice.Islamic View of the Universe .The ethical outlook of the individual and his behavior is not only affected by the person’s view of his own nature, but also by the person’s view of the world around him. Islam regards the universe as a tool helping mankind to perform his role as a trustee of God on earth.
Islam views the entire universe as subservient to mankind …
A verse in the Qur’an explains this viewpoint:
[And He it is Who hath constrained the sea to be of service that ye eat fresh meat from thence, and bring forth from thence ornaments which ye wear. And thou seest the ships ploughing it that ye (mankind) may seek of His bounty and that haply ye may give thanks.](An-Nahl 16:14)
This proves that unlike some common views regarding natural phenomena as an adversary to humans, Islam views the entire universe as subservient to mankind in order to fulfill their duty.Fourteen hundred years ago, the Qur’an clarified that God created the whole universe and made it subservient to mankind so he could explore and harness nature.This is referred to in the Qur’an where Allah says what means:
[And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth; it is all from Him. Lo! herein verily are portents for a people who reflect.](Al-Jathiyah 45:13)
Another verse refers to harnessing and pondering over phenomena in nature as a moral obligation and a part of the humans’ trusteeship on earth:
[Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?](Al-A`raf 7:185)
Concept of Worship in Islam
Any lawful activity in Islam could be considered as an act of worship.
In Islam, worship does not only mean the performance of certain religious rituals because any activity in Islam could be considered as an act of worship, so long as two main conditions are met. One condition is the pure and wholesome intention behind this activity and that it is intended for obedience to God, regardless of the type of activity. The other condition is that this activity should be done within the limits prescribed by God. In that sense the entire life of the believer could basically be a continuous act of worship, whether a person is at work or school, or even shopping and times of recreation. One verse in the Qur’an refers to [the joys of life] that by saying what means
[Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance?] (Al-A`raf 7:32)
Another key verse in the Qur’an says what means
[I created the jinn and humankind only that they might worship Me.] (Adh-Dhariyat 51:56)
Of course one cannot interpret this verse as God ordering humans to continuously pray. It only means that by living according to God’s commands with a pure and wholesome intention behind each activity, life actually becomes a continuous act of worship.Learning in IslamIn Islam, the act of learning itself is considered an act of worship, provided that it is within God’s limits and with a good motive behind it.
The very first word revealed in the Qur’an was “Read.”
Asserting the importance of learning in Islam, the Qur’an and the prophetic tradition encourage learning. The very first word revealed in the Qur’an was iqra’ (read) (Al-`Alaq 96:1). In the first few verses of this same surah (chapter), teaching is mentioned twice and the pen is mentioned as one of the tools of learning.One verse says what means
[The erudite among His bondmen fear Allah alone. Lo! Allah is Mighty, Forgiving.] (Fatir 35:28)
This means that people who have the right knowledge and sincerity to study carefully and objectively would be more cognizant of God’s power and mercy and would be more God-fearing than those who are ignorant.Another verse says what means
[Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do.] (Al-Mujadilah 58:11)
The verse does not specify the type of knowledge that a person is supposed to learn because, in Islam, any beneficial knowledge to mankind is considered a way of getting higher degrees.The Prophet Muhammad (peace be upon him) informs us in one of his sayings that the angels extend their wings for people who seek knowledge, which shows the importance of sincerely seeking knowledge and how the angels are pleased and satisfied with that act.
In that sense, learning in order to build a balanced civilization that combines material and moral progress is actually a duty incumbent upon every Muslim, both male and female.Basics of the Islamic Moral Code
Life is a test that a person has to emerge from honorably and successfully.
The ethical theory, whether secular or religious, faces four basic problems that are not clearly answered. The first is what is the ultimate good that a person strives for? Some philosophers answered this question by saying that the ultimate good is happiness; others thought it is the feeling of duty; and another group said it is perfection.The ultimate good from the Islamic perspective is to pursue the pleasure of God and to fulfill the role of trusteeship. That is why life is considered a test that a person has to emerge from honorably and successfully. There are two criteria for judging whether an act is an ultimate good or not. The first is that this act has to help achieve God’s pleasure, and the second is that this act helps people pass through life successfully without displeasing God or hindering any other good activities.The second question is, what is the ultimate source of knowledge of right and wrong? Various answers were given such as experimentation, intuition, and intellect. Surely, Islam does not reject the use of all these sources, but it simply puts these sources in perspective under the broad guidance of divine revelation. This means that the final measure for distinction between right and wrong is revelation, which is knowledge coming from God, Who does not have any deficiencies in His knowledge.The third and fourth questions dealing with the sanctions on morality are, who has the right to enforce the moral law, and what are the motives behind people following the moral code?For a Muslim, sanctions on morality and the motives behind it are a combination of both fear and love. Fearing God, not by just being scared of Him, but fearing Him in a sense of not wanting to displease Him to Whom humans owe everything, including their own existence. Also, pursuing God’s love by acknowledging His bounties and by keeping away from anything that displeases Him, which is a nobler motive. This is how the ethical theory is answered within the Islamic framework.
* Adapted from a lecture in Dr. Jamal Badawi’s Islamic Teachings series.
Allah calls Himself Maalik ul-Mulk— Master of the Kingdom, the Dominion’s Owner —
On one occasion in the Quran. He is the only possessor and ruler of the creation. Maalik ul-Mulk has the supreme authority and ruling power to act, command, and decide in whatever manner He likes!
The King, the Ruler, the Owner of Dominion
Maalik, Malik and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability, and the third main meaning is to control and have authority.
This root appears 206 times in the Quran in ten derived forms. Examples of these forms are malakat (“possess”), mulku (“dominion”), and al-malaa’ikatu (“the angels)”.
Linguistically, maalik is an intensified form and refers to not only having kingship, but being master and lord. The word malik (king) is used for people however the name Maalik ul-Mulk is used for Allah ‘azza wa jall only. He is the King of all Kings, the owner of all owners and the ruler of all rulers, and His Kingdom consists of all that was, is, and will be created!
Maalik ul-Mulk Himself says: Say, “O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You 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 [Quran, 3:26]
The Maalik of the Day of Judgement
In Surah Al-Fatiha Allah ‘azza wa jall calls Himself Maaliki yawmid-Deen: He is the Master of the Day of Recompense and on that day all commands will be Allah’s only. No king or ruler will be able to command anyone to anything nor will any person have the power to do anything for someone else. Maalik ul-Mulk says, demonstrating His complete ownership and mastery over us: Surely the virtuous shall be in Bliss, and the wicked shall be in the Blazing Fire. They shall enter it on the Day of Recompense and then shall never come out of it. What do you know what the Day of Recompense is? Again, what do you know what the Day of Recompense is? It is the Day when no one will have the power to do anything for another, and all command will be Allah’s. [Quran, 82:13-19]
How Can You Live by This Name?
1. Remember the Day of Recompense.
Remind yourself of the day that Maalik ul-Mulk will confront you: The Day when they will (all) come out and nothing of them will be hidden from Allah. (On that Day they will be asked): “Whose is the kingdom today?” (The whole world will cry out): “It is Allah’s, the One, the Overpowering.” (It will then be said): “Today shall everyone be fully recompensed for his deeds . . .[Quran, 40:16-17] Every time you say Maaliki Yawmid-Deen in your prayer, imagine standing in front of Him and think of the deeds you have put forward for that day!
2. Reflect on the Kingdom.
Because nowadays most of us live in cities, surrounded by concrete and machines, we forget that in nature more than anything you see the sublime manifestation of the mulk of Allah ‘azza wa jall. When you are caught up in your daily life issues, blowing small problems out of proportion, or when your connection to Allah ‘azza wa jall feels weak, step out of the streets and into nature and let it humble you. Pick up a leaf and feel the texture. Reflecting on the creation is in itself ‘ibaadah.
3. Ask Maalik ul-Mulk.
Use this beautiful Quranic dua to supplicate to Maalik ul-Mulk: Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Rabbanaa maa khalaqta haadha baaTilan subhaanaka fa qinaa ‘adhaaban-naar – Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire [Quran, 3:191]
4. Motivate yourself.
Imagine the moment you will enter Paradise; the angels at the gates will welcome you with salaamun ‘alaykum– they greet you with peace, peace that you have longed for all your life. Then you will rush off to your house, the prophet salallahu ‘alayhi wa sallam said: By the One in Whose hand is the soul of Muhammad, any one of them (believers) will be more familiar with his dwelling in Paradise than he was with his house in this world [Al-Bukhaaree] Make Paradise a reality in your life and make it a clear goal at each start of your day. Allah ‘azza wa jall says: And when you look there [in Paradise], you will see pleasure and great dominion. [Quran, 76:20] Motivate yourself by imagining that first look into the great Kingdom of Paradise!
5. Be responsible in the dominion of Maalik ul-Mulk.
And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ [Quran, 2:30] Allah ‘azza wa jall placed you in His dominion with a mission: to worship Him alone and be reformers on earth. How do you know what Maalik ul-Mulk expects from you in His kingdom? By studying the Quran and the sunnah, so you can first read about His commandments and limits with which He guides you. The second step is asking Him for understanding of your Deen, and the third to do your best to act upon your knowledge!
6. Be a good leader.
The Messenger of Allah salallahu ‘alayhi wa sallam said, Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband’s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. Surely, every one of you is a shepherd and responsible for his flock. [Al-Bukharee, Muslim] Never misuse your authority over someone else, be just to your spouse and children and even to the animals, and remind yourself you will be asked about your leadership by Maalik ul-Mulk!
Allah calls Himself Ash-Shaheed— The All-and-Ever Witnessing— on 18 occasions in the Quran -
Ash-Shaheed is the witness whose sight no one can escape. He is the One with full knowledge of all matters, witnessing the apparent and hidden, anywhere, any time. Ash-Shaheed is the witness and observer of all creation, thoughts, and actions, and the ultimate witness on the Day of Judgment!
The Witness, the Testifier, the Certifier
Shaheed comes from the root sheen-haa-daal, which points to three main meanings. The first meaning is “to bear witness.” The second meaning is to offer testimony, and the third is to have knowledge of something.
This root appears 160 times in the Quran in nine derived forms. Examples of these forms include yashhadu (“to testify”), ashhidoo (“to take witness”), shahaadati (“the seen”) and shuhadaa (“witnesses, martyrs”).
Shaheed refers to Allah’s awareness of everything; He hears every sound, loud and quiet, and sees the small and the large. In addition, He is the One who will testify for or against His servants for their deeds.
Ash-Shaheed Himself says:
Say: What thing is the greatest witness? Say: Allah is shaheed between you and I; this Qur’an has been revealed to me that I may warn therewith – you and whomsoever it may reach. [Quran, 6:19]
Allah is Witness over all things. [Quran, 58: 6] Allah is sufficient as Witness. [Quran, 4: 79]
Allah (Himself) is Witness that there is no god save Him. And the angels and the people of knowledge (too are witnesses). [Quran, 3:18]
A Scene of the Souls
When Allah created Adam, He wiped Adam’s back and every person that He will create from him until the Day of Resurrection fell out from his back. [At-Tirmidhi and Al-Haakim] Allah stated that He brought the descendants of Adam out of their fathers’ loins, and they testified against themselves that Allah is their Lord and King and that there is no deity worthy of worship except Him. Allah then said,(and made them testify as to themselves (saying): “Am I not your Lord” They said: “Yes!”) [Tafseer ibn Katheer] This was your first testimony and it means we will have no excuse on the Day of Judgement!
It will be said to a man from the people of the Fire on the Day of Resurrection, “If you owned all that is on the earth, would you pay it as ransom’ He will reply, `Yes.’ Allah will say, `I ordered you with what is less than that, when you were still in Adam’s loins, that is, associate none with Me (in worship). You insisted that you associate with Me (in worship).” [Tafseer ibn Katheer]
How Can You Live By This Name?
1. Say the shahada, live the shahada. The Prophet salallahu ‘alayhi wa sallam said: Man shahida an la ilaha illallah dakhala al-jannah – Whoever witnesses that there is no god but Allah alone enters Paradise.[Saheeh Muslim]. Your testimony of faith in Allah is something you not only utter, but must live by. When you say I bear witness there is no god but Allah it means that in your talk and actions, in your house or outside you show that you love Allah more than anyone else, you accept Him as your Creator, Master and Ruler of the universe, that you worship Him alone in all matters and not your desires or others’ directions. Next time when you say the shahada in your prayer, reflect upon the meaning. Increase in saying la ilaha illallah to renew your emaan!
2. Trust in Ash-Shaheed. Ash-Shaheed says in this beautiful soothing ayah: So wait patiently for your Lord’s decree, for surely you are in Our sight. [Quran, 52: 48] Rest assured that any unjust treatment by the hands of others you go through, slander, gossip or abuse, Ash-Shaheed is your Witness and you will get justice.
3. Remember that you are a servant. It’s sometimes easy to shout at your family or children inside the house, or even oppress someone when you are in a position of authority over them. Remind yourself in each situation, wherever you are, whoever you talk to, whatever position you have, that you are a servant of Allah. Ash-Shaheed is witnessing every step you take and will you to account. Use this tip: when you are about to do something wrong, look up at the sky and imagine Ash-Shaheed watching you!
4. Don’t make your limbs testify against you. Use your tongue for speech beloved by Ash-Shaheed, your eyes to read the Quran, your limbs to pray to Him as they will all testify as what you used them for! The Prophet salallahu ‘alayhi wa sallam said: I was amazed at how a servant will dispute with his Lord on the Day of Resurrection. He will say, “My Lord, did You not promise me that you would not treat me unjustly” Allah will say, “Yes.” The man will say, “I will not accept any witness against me except from myself.” Allah will say, “Is it not sufficient that I and the angels, the noble scribes, are witnesses” These words will be repeated several times, then a seal will be placed over his mouth and his organs (or limbs) will speak about what he used to do. Then he will say, “Away with you! It was only for your sake that I was arguing!”)” [Muslim and An-Nasa’i]
5. Always stand up for the truth. Always stand up for the truth in your testimonies, even if it is against yourself! Sometimes it is hard to admit a mistake, or testifying for the truth might even endanger you, but know this characteristic is one of true honour of a believer, which earns you not just a place in Paradise, but a place of honour! And those who are in their testimonies upright and those who [carefully] maintain their prayer: they will be in gardens, honoured. [Quran, 70:33-35]
Wallahu ta’alaa ‘alem.
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