Master of the Day of Judgement

[ابوالوليد المسلم]

Master of the Day of Judgement

Abu Rumaysah


The Meaning of Malik
The reciters have two different ways of reciting the first word of this verse, both of which have been reported via continuous (mutawatir) transmission from the Prophet (Peace be upon him) as well as Abu Bakr and ‘Umar:[1]
1. Reciting it as Malik, or the King.
So the meaning of the verse would be that on that Day, kingship will belong to Allah Alone and not to any of the creation who before then used to be kings on earth, vying with each other for power and domination, exulting in what they had, pompously boasting about their grandeur and trying their best to outdo their competitors. However on that Day they will come to know with certainly that in reality they are powerless, helpless and vulnerably and that grandeur, power and authority belongs, in its entirety, to Allah Alone. Allah, Exalted is He says,
“That Day when they will all come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? It belongs to Allah, the One, the Irresistible!” [Surah Ghaifir (40): 16]
2. Reciting it as Malik, or the Owner.
So the meaning of the verse would be that on that Day, everything would belong to Him and no one else. No one will be able to voice an opinion or enforce a ruling as they used to do on this world. Allah says,
“That Day on which the Spirit and the Angels will stand forth in rows, none shall speak except he whom the All-Merciful allows and he will speak only that which is correct and true.” [Surah an-Naba'a (78): 38]
“All voices will be humbled before the All-Merciful and nothing shall you hear but the low sound of their footsteps.” [Surah Ta-Ha (20): 108]
“They cannot intercede except for one with whom He is pleased.” [Surah al-Anbiya' (21): 28]
Both recitations, of course, carry sound and good meanings. However it is possible to argue, as at-Tabari does, that the first reading has the most comprehensive meaning as it is not possible to have sovereignty and kingship without possession, whereas there can be ownership without kingship. Similarly it is the king who will enjoin laws upon the owner as to how he should regulate his possessions. However ash-Shawkani and ibn 'Atiyyah argue that both descriptions carry a meaning that is not found in the other. The malik of property is able to dispose of his property as he wills whereas the malik will only be able to dispose of the malik's property in a limited fashion. The malik is able to command the malik to dispose of his property in a particular way that promotes the benefit of his kingdom, but the malik is not able to command another malik with the same. [2]
Allah also says,
“His will be the kingdom on the Day that the trumpet is blown.” [Surah al-An'am (6): 73]
If it is asked: why did Allah specify his kingship or ownership to the Last Day when it is known that these qualities always have and always will apply to Him?
The answer lies in the fact that on that Day the completeness and perfection of His kingship, justice and wisdom, just as it will become entirely clear that the sovereignty of the creation has been severed to the extent that the kings, ministers, slaves, and free born will all stand on par with each other; all of them yielding to His greatness, rendered in complete submission to His magnificence, expectant of His recompense, hoping for His reward and fearing His punishment. His kingship has been emphasised by mentioning it in this context, otherwise He indeed is master of the Day of Judgment and all other days.[3]
It is important to note that there is no true Owner besides Allah,
“To Allah belongs the dominion of the heavens and the earth; He creates what He wills.” [Surah ash-Shura (42): 49]
“...To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned.” [Surah az-Zumar (39): 44]
“Blessed is He in whose hand is the Kingdom! He has power over all things.” [Surah al-Mulk (67): 1]
“The kingdom of the heavens and the earth belongs to Him. He gives life and causes to die, and He has power over all things.” [Surah al-Hadid (57): 2]
Allah adduced the absence of ownership of those worshipped besides Him as proof that they did not deserve worship,
“... and worship, instead of Allah, things that have no ******* over their provision from the heavens or earth in any way, and are themselves completely impotent.” [Surah an-Nahl (16): 73)
“Say: Do you worship, besides Allah, something which has no power to harm or help you when Allah is All-Hearing, the All-Knowing?” [Surah al-Ma'idah (5): 76]
“Say: call on those you make claims for besides Allah. They have no power over even the smallest particle either in the heavens or in the earth. They have no share in them and He has no need of their support.” [Surah Saba' (34): 22]
“That is Allah, your Lord. The Kingdom is His. Those you call on besides Him have no power over even the smallest speck.” [Surah Fatir (35): 13]
There is also no true King besides Allah, and therefore there is none who deserves absolute obedience save Allah, and this obedience comes before the obedience of any other.
As for describing someone as malik or malik then this is permissible for one who fulfils the requirements of the description, by way of ****phor.[4] In this sense is His saying,
“Indeed Allah has sent you Saul as a king.” [Surah al-Baqarah (2): 247]
“Moses said to his people: O my people! Remember the favour of Allah upon you when He appointed amongst you prophets and made you kings.” [Surah al-Ma'idah (5): 20]
Yet, we should beware of letting our ownership fool us into vainglory and boasting as was the case of Pharaoh,
“Pharaoh called to his people saying, 'My people, does the kingdom of Egypt not belong to me? Do not all these rivers flow under my *******? Do you not see? Am I not better than this man who is contemptible and can scarcely make anything clear?'” [Surah az-Zukhruf (43): 51-52]
“But then he rallied and called out, saying, 'I am your Lord Most High!'” [Surah an-Nazi’at (79): 23-24]
And Allah made him an example in history of His punishment to such people,
“In this way he swayed his people and they succumbed to him; they were a deviant people. Then when they had provoked Our wrath, We took revenge on them and drowned every one of them. We made them a thing of the past and an example for later people.” [Surah az-Zukhruf (43): 54-56]
It is unlawful to call anyone by the name of Maliku-l-Amlak. Bukhari and Muslim report on the authority of Abu Hurayrah that the Messenger of Allah (Peace be upon him) said,
“On the Day of Resurrection Allah will hold the earth and fold the heaven with His right hand. Then He will say, "I am the King, where are the kings [who reigned] on the earth?"”[5]
Bukhari also reports on the authority of Abu Hurayrah that the Prophet (Peace be upon him) said,
“Indeed the most disloyal and treacherous name in the sight of Allah is that of a person named the king of kings.” (maliku-l-amlak).
Muslim adds in his report,
“For there is no Malik except for Allah, the Mighty and Magnificent.”[6]
Ahmad reports that the Messenger of Allah (Peace be upon him) said,
“The person towards whom Allah displays the most anger, and the most despicable on the Day of Resurrection is one who was named king of kings (maliku-l-amlak) for there is no Malik except for Allah.”[7]
Al-Qurtubi and ash-Shawkani both stated that with respect to Allah, Malik points to an Attribute of the Essence whereas Malik points to an Attribute of Action.

[1] As mentioned by At-Tirmidhi; see also ibn ‘Atiyyah, vol. 1, pg. 69 and as Suyuti, vol. 1, pg. 38

[2] At-Tabari, vol. 1, pp. 95-96; ibn 'Atiyyah, vol. 1, pg. 69; ibn Kathir, vol. 1, pg. 47; ash-Shawkani, vol. 1, pg. 22

[3] Al-Baydawi, vol. 1, pg. 59; al-Qurtubi, vol. 1, pg. 100; al-Khazin, vol. 1, pg. 16; as- Sa'di

[4] Al-Qurtubi, vol. 1, pg. 99; ibn Kathir, vol. 1, pg. 48; al-Khazin, vol. 1, pg. 16

[5] Bukhari Eng. Trans., vol. 9, pg. 355 #479; Muslim Eng. Trans., vol. 4, pg. 1462 #6703

[6] ] Bukhari Eng. Trans., vol. 8, pg. 144 #224, 225; Muslim Eng. Trans., vol. 3, pg. 1171 #5339

[7] Ahmad #7329, 8176, 10384 on the authority of Abu Hurayrah. Al-Albani, as-Sahihah#915 said it was sahih