In the first chapter of the Qur’an, four attributes of Allah are mentioned. Their selection and sequence have their own importance. The last of the four attributes is Ma(a)liki Yowmiddeen. This designation is not repeated in the rest of the Qur’an. It is, however, explained as “One before whom none dare utter a word” (78:37) and as “the Day when no one shall have the power to do anything for another, and all command shall be Allah’s.” (82:19)
This phrase is translated variously: Owner of the Day of Judgment (Pickthall), Master of the Day of Judgment (A. Yusuf Ali), the Master of the Day of Recompense (Zafar Ishaq Ansari)
Another version of this phrase is “Sovereign of the Day of Judgment.”
If it is the word ‘Maalik’ (Owner/Proprietor), it occurs in combination with ‘mulk’ which is natural and this collocation means ‘Lord of all dominion’. (3:26) If it is the word, ‘Malik’ (King/Monarch), it occurs in combination with ‘an-naas’ which is natural and this collocation means ‘The King of mankind’. (114:2)
However, Ma(a)liki Yowmiddeen is an innovative combination because Maalik (Owner) or Malik (King) is a term referring to space and Yowmiddeen refers to time. This collocation of space and time is unconventional. This spatio-temporal phrase is a fresh and creative use of language and in a way anticipates by more than a millennium the theory that time is another dimension of space.
The epithet, Ma(a)liki Yowmiddeen, comprises two constructs (mudaf) and two genitives (mudaf ilayhi). ‘Ma(a)lik’ is the construct and ‘Yowmiddeen’ is the genitive. The genitive in its turn consists of ‘Yowm’ as the construct and ‘al-deen’ as the genitive. The epithet ‘Maalik’ or ‘Malik’ denotes a designation just as ‘Rabb’ denotes another designation. These two epithets occur as constructs in the proximity of other genitives in the Holy Qur’an. The legislative (tarbiath) and the executive (tadbeer, 32:5) roles of God – Ala lahul Khalq wal Amr (7:54) – are covered by the term ‘Rabb’ and the judicial role of God is covered by the term “Ma(a)liki Yowmiddeen”.
“Rabbul Aalameen” and “Ma(a)liki Yowmiddeen” are not mutually exclusive epithets. They are integrated. In the following verse, Ma(a)liki Yowmiddeen is presented as Rabbul Aalameen. “Do they not realize that they will be raised to life on a Great Day, a Day when mankind will stand before the Lord of the entire universe?” (83:4-6) Space and Time are owned by God.
All mankind will stand before the Lord of the universe. The Qur’an further says, “All faces shall be humbled before the Ever-Living (Al- Hayy), the Self–Subsisting Lord (Al-Qayyum).” (20:111)
So the qualities highlighted in the role of Maliki Yowmiddeen are Rabbul Aalameen, Al-Hayy, Al-Qayyum. These qualities emphasize the fact that Allah is the eye-witness of all events that occur throughout the length and breadth of the universe. He keeps an accurate and detailed account of what happens. He remains well- acquainted with and well-aware of everything.
So, in addition to Rabbul Aalameen, Al-Hayy, Al-Qayyum, the fourth attribute of God as Ma(a)liki Yomiddeen is Aalimul Ghaibi wash Shahadah. The following verse is explicit. “Then you will be returned to Him who fully knows what is hidden and what is manifest. Thereupon He will let you know all that you used to do.” (62:8)
The standard epithet is Aalimul Ghaibi wash Shahadah. Sometimes only one part of the epithet is used as in this expression- He is the Knower of the unseen (Aalimul Ghaib). (72:26)
Sometimes more attributive names are added to this epithet. Some examples are given below:
He knows both what is hidden and what is manifest. He is the Supreme One (Al-Kabeer), the Most High (Al-Muta’al). (13:9)
He knows all that is beyond as well as all that is within a creature’s sense perception. He is the Most Mighty (Al-Azeez), the Most Compassionate (Ar-Raheem). (32:6)
He is Allah: there is no (other) God but He; the Knower of the unseen and the manifest, He is the Most Merciful (Ar- Rahman), the Most Compassionate (Ar-Raheem). (59:22)
He knows that which is beyond the ken of perception as well as that which can be perceived. He is the Most Mighty (Al-Azeez), the Most Wise (Al-Hakeem). (64:18)
These additional attributes conjoined with the attribute, the Knower of the unseen and the manifest, enable us to identify the nature and role of the Master of the Day of Recompense.
The peculiarity with the four attributive names of Allah as listed in the first chapter of the Qur’an is that they are linked to the Qur’an. The connection between the Qur’an and the epithet – Rabbul Aalameen – is laid bare in the following verses:-
Indeed this is a revelation from the Lord of the universe. (26:192)
This Book, beyond all doubt, was revealed by the Lord of the universe. (32:2)
A revelation from the Lord of the universe. (56:80)
It has been revealed by the Lord of the universe. (69:43)
If Rabbul Aalameen and Ma(a)liki Yowmidden are inter-related, as deduced from 83:4-6, then this Qur’an is from Ma(a)liki Yowmidden too who will evaluate our lives vis-à-vis the Qur’an. The guidance, contained in the Qur’an, will enable those who subscribe to it to come out with flying colours on the Day of Judgment/ Recompense/ Requital.
Similarly, the attributes, Ar-Rahman and Ar-Raheem, in the first chapter are also linked the Qur’an. The Qur’an is Tanzeelum mir Rabbil Aalameen (56:80); it is also Tanzeelum minar Rahman nir Raheem – “This is a revelation from the Most Merciful, the Most Compassionate.”(41:2) Rabb and Ar-Rahman (78:37) and Rabb and Raheem (36:58)are kept in close proximity. This indicates that, out of His divine mercy, Allah takes upon Himself the responsibility of educating and guiding mankind. The Qur’an, therefore, is a manifestation of His compassion. “Allah does not lay a responsibility on anyone beyond his capacity.” (2:286) “Allah wants ease and not hardship for you.” (2:185) “Allah is the Guardian of those who believe, He brings them out of every darkness into light.” (2:257) “There is no (other) God but He, the Most Merciful, the Most Compassionate.” (2:163) These two attributes function as a substitute for ‘Ilaha’ or God.
The close relationship between mercy (rahmah) and guidance (hidayah) is highlighted in this prayer: Our Lord! Do not let our hearts swerve towards crookedness after you have guided us to the Right Way, and bestow upon us Your mercy for You are the Munificent Giver. (3:8) The Qur’an contains guidance and mercy. “Surely We have brought them a Book which We expounded with knowledge; a guidance and a mercy to those who believe.” (7:52)
In these circumstances, if someone decides to reject the Qur’an, he decides to deny himself the divine mercy which is quite eager to reach out to him.
Ma(a)liki Yowmiddeen is the final attribute mentioned in the first chapter of the Qur’an. The question arises: Why is it that there is no verse like Tanzeelum min Ma(a)liki Yowmiddeen when we have Tanzeelum mir Rabbil Aalameen and Tanzeelum minar Rahmanir Raheem?
To find an answer we have to revisit the attributes which come to prominence in the Qur’an when Allah’s role as Ma(a)liki Yowmiddeen is discussed. Some of the attributes are Rabbul Aalameen, Al-Hayy, Al-Qayyum, Al-Barrur Raheem (52:28), Aalimul Ghaibi wash Shahadah.
The last-mentioned attribute is important. It is followed by two pairs of attributes and they are linked to the Qur’an in the same way as Rabbul Aalameen and Ar-Rahman and Ar-Raheem are linked. One pair of attributes is Al-Azeez/Al-Hakeem. It is stated, “The revelation of this Book is from Allah, the Most Mighty, the Most Wise.” (39:1) “This Book is a revelation from Allah, the Most Mighty (Al-Azeez), the Most Wise (Al-Hakeem).” (45:2) It is interesting to note that Jesus Christ, while addressing Ma(a)liki Yowmiddeen, invokes these two attributes. “If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty (Al-Azeez), the All-Wise (Al-Hakeem).” (5:119) These two attributes function as a substitute and a synonym for Ma(a)liki Yowmiddeen.
The second pair of attributes used after Aalimul Ghaibi wash Shahadah is Al-Azeez/Ar-Raheem. (32:6) This pair of attributes is used independent of Aalimul Ghaibi wash Shahadah and given due prominence in the 26th chapter of the Qur’an wherein this pair is mentioned nine times. In Chapter30 and verse 5, this pair of attributes is used after the prophecy of good news that great help will be extended to the Muslims to gladden their hearts. Help through military victory is associated with this pair of attributes..
Soon after certifying that the Prophet (May Allah bless and greet him) is on the Right Track, it is asserted in 36:5 that (this Qur’an) is a revelation from the Most Mighty, the Most Compassionate. This implies that help/salvation through guidance and help through the Prophet (May Allah bless and greet him) and the Qur’an are associated with this pair of attributes. Instead of saying that the Qur’an is from Ma(a)liki Yowmiddeen, is stated that it is from Al-Azeez/Ar-Raheem. (36:5) Both in Surah Fatiha and Surah Yaseen, ‘Mustaqeem’ rhymes with ‘Raheem’.
This pair of attributes of Allah has a great deal to do with the Day of Judgment is made explicit in the following extract:-
The day of Final Decision is the appointed Time for all; the Day when a friend shall be of no avail to his friend nor shall they be helped, except those to whom Allah shows mercy. He is the Most Mighty (Al-Azeez), the Most Compassionate (Ar-Raheem). (44:40-42)
The Owner of infinite power and infinite mercy revealed the Qur’an (36:5) and on the Day of Judgment He will reward those who regulated their lives in accordance with its precepts. On that Day His Power and Mercy will have a field day. The followers of the Qur’an need only keep this advice dear to themselves: And put your trust in Him who is Immensely Mighty, Most Compassionate. (26:217)