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Peace be upon you and your loved ones.

It is most essential to reflect over Divine attributes and to imbibe them.

1) Maalik--- It is the fourth excellence and favour of Allah/God appeared in

chapter al-Fatihah. The distinction between attribute Maalik and attribute
Rahim is that while Rahim grants success through prayer, Maalik bestows its
fruits and by this virtue Allah manifests His powers to those who turn to Him
with sincerity.

2) An earlier scholar Imam Raghib said that Maalik (Master) of the Day of
Judgment is One Who runs the affairs of the masses according to His will.

3) Inference of the two Arabic words Maalik (Master) and Malik (King) both is
taken in the term ‘Master of the Day of Judgment’. <‘Whose is the Kingdom
this day’! It is Allah’s, the One, the Most Supreme’ Ref:Chapter Al Mu’min

4) Allah is the King of the kings and indeed is the Master of the Day of
Judgment, He is the Lord of all creation.

5) He is the Master of the time of reward and punishment and He is the Master
of the time of Shariah and religion (in that Allah lays the foundation of religion
and Shariah in His capacity as the Master). He is the Master of good and bad
(means He is Master by sending reformers and prophets and He rewards those
who maintain their condition according to His commandments) --- explaination
of “Maalike yaum al-din” by the blessed promised son of promised reformer of
this era.

6) The Promised Messiah of this era (on whom be peace) said that according to
the lexicon Maalik is One Who has total possession of creation and has this
possession without the help of any partnership and that this is not applicable
to any one but Allah.
7) An earlier scholar Imam Razi explained that Master of the Day of Judgment
is One Who is the Master of resurrection and the Day of reward and
punishment. It is essential to differentiate between a pious person and a sinner
and this can only be done on the Day of Judgment as explained in Surah Al
Najm (53:32) and in Surah Sad (38:29) and Surah TaHa (20:16). .

8) Some scholars infer the word Malik from the term “Maalik(Master) of the
Day of Judgment”. Maalik (Master) as compared to Malik (king) is one from
whom one seeks everything. By using the term Maalik God is stating that He is
responsible for everything, including, food, reward, punishment. The quality of
Maalik, compared to the quality of Malik, promotes and advocates a profusion
of mercy and compassion. While Malik is an adjectival quality, Maalik is a
quality of deed.

9) Allah does not necessarily recompense in this world, however on the Day of
Judgment none shall be of avail to anyone as it states in Surah Al Infitar (82:18
– 20) likewise there is glad tiding for those who do good as it states in Surah
Al Hajj (22:57).

10) Rule of God is not like any kingship of this world; rather it has total
ownership and control. God has expounded the good and the bad deeds to us
and has given us free will in this world and has also told us that He has the
right to punish and that the decision to punish or forgive is with Him, that He
gives the glad tiding of a Gardens of Delight to those who do good works but
warns the wrongdoers of punishment as stated in Surah Al Tatfif (83:8).

11) Indeed He is the Maalik and the Malik Who has complete autonomy in His
control, however it is not as if His recompense is without any rule or principle.
Rather as it states in Surah Al Ma’idah (5:41) the inference is that on the final
Day there will be no chance of an appeal, therefore, He draws people’s
attention towards good deeds in this world and enjoins to strengthen one’s
faith. Allah’s mercy prevails over His wrath, how unfortunate would it be if
people still incurred His punishment.
12) The Promised Messiah (on whom be peace) said that the attribute of
Master of the Day of Judgment demands that we turn to Him with extreme and
utmost humility, sincerity and meekness. Those who turn to Allah in the
manner of a completely helpless and powerless person and do actually and
genuinely believe in their utter incapacity as they submit, find beneficence
from this Divine quality.

13) An awareness of the attribute of Maalik turns ones heart tender with the
awe of punishment and thus generates a true insight.

14) As regards the sequential order of the Divine attributes: (i)--firstly by

virtue of attribute Rab , Allah fashions the environment for creating and
nurturing (ii)--then He hands over the arrangements to human through His
attribute of Rahman so that there may be spiritual development. (iii)--When
human takes advantage of this, Allah causes excellent results through His
attribute Rahim and grants acceptance to prayers. (iv)--It is after continuous
manifestation of these results that by virtue of His attribute Maalik, Allah
grants triumph in the world and such is the destiny of Divine communities that
Allah has decreed.

15) As regards man imbibing these Divine attributes on a human level, the
sequential order is different: (i)--It is firstly the attribute of mastership that
man adopts so that he may do justice and may avoid evil. In this capacity he
also overlooks others’ wrongs either out of mercy/compassion or forgiveness.
(ii)--Secondly the attribute of Rahim generates value and appreciation of his
surroundings and he does good for his surroundings. (iii)--Progressing from this
stage, he adopts virtue of Rahman, when his near ones as well as all others are
given the advantage of his goodness. (iv)--It is then that imbibing the quality
of Lord of all the worlds he tries to create an environment where all the other
qualities and their advantages may flourish.

16) These human qualities only come to the fore when one is in authority, has
control over something. Ones good moral qualities and courtesy only come into
focus when one is given a status.

17) Holy successor to holy promised reformer advises to try and imbibe the
qualities of attribute Maalik within our scope and sphere. It is most essential
to reflect over these Divine attributes and to imbibe them.

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