The Sovereignty, Control, The Kingdom — Verse 1

Blessed exalted above the attributes of created beings is He in Whose hand at Whose disposal is all sovereignty all authority and power and He has power over all things.

Blessed is He in whose hand is the kingdom, and He is powerful over everything. The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, “'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep. “O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.” Serve Him so that kings may serve you, be His boy and the sultan will be your servant. The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah. The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23]. That exalted man of the road said, “Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

Blessed is He in whose hand is the kingdom, and He is powerful over everything. The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, “'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep. “O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.” Serve Him so that kings may serve you, be His boy and the sultan will be your servant. The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah. The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23]. That exalted man of the road said, “Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

Blessed is He in whose hand is the kingdom, and He is powerful over everything. The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, “'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep. “O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.” Serve Him so that kings may serve you, be His boy and the sultan will be your servant. The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah. The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23]. That exalted man of the road said, “Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

Blessed is He in whose hand is the kingdom, and He is powerful over everything. The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, “'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep. “O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.” Serve Him so that kings may serve you, be His boy and the sultan will be your servant. The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah. The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23]. That exalted man of the road said, “Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

Blessed is He in whose hand is the kingdom, and He is powerful over everything.The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, �'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep.�O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.�Serve Him so that kings may serve you,be His boy and the sultan will be your servant.The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah.The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23].That exalted man of the road said, �Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

تكاثر خير الله وبرُّه على جميع خلقه، الذي بيده مُلك الدنيا والآخرة وسلطانهما، نافذ فيهما أمره وقضاؤه، وهو على كل شيء قدير. ويستفاد من الآية ثبوت صفة اليد لله سبحانه وتعالى على ما يليق بجلاله.

سورة الملك: قال الإمام أحمد حدثنا حجاج بن محمد وابن جعفر قالا حدثنا شعبة عن قتادة عن عياش الجشمي عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال "إن سورة في القرآن ثلاثين آية شفعت لصاحبها حتى غفر له: تبارك الذي بيده الملك" ورواه أهل السنن الأربعة من حديث شعبة به وقال الترمذي هذا حديث حسن وقد روى الحافظ ابن عساكر في تاريخه في ترجمة أحمد بن نصر بن زياد أبي عبدالله القرشي النيسابوري المقري الزاهد الفقيه أحد الثقات الذين روى عنهم البخاري ومسلم ولكن في غير الصحيحين وروى عنه الترمذي وابن ماجه وابن خزيمة وعليه تفقه في مذهب أبي عبيد بن حربوية وخلق سواهم ساق بسنده من حديثه عن فرات بن السائب عن الزهري عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم "إن رجلا ممن كان قبلكم مات وليس معه شيء من كتاب الله إلا تبارك فلما وضع في حفرته أتاه الملك فثارت السورة في وجهه فقال لها إنك من كتاب الله وأنا أكره مساءتك وإني لا أملك لك ولا له ولا لنفسي ضرا ولا نفعا فإن أردت هذا به فانطلقي إلى الرب تبارك وتعالى فاشفعي له فتنطلق إلى الرب فتقول يا رب إن فلانا عمد إلي من بين كتابك فتعلمني وتلاني أفتحرقه أنت بالنار وتعذبه وأنا في جوفه؟ فإن كنت فاعلا ذاك به فامحني من كتابك فيقول ألا أراك غضبت؟ فتقول وحق لي أن أغضب فيقول اذهبي فقد وهبته لك وشفعتك فيه - قال - فتجيء فتزجر الملك فيخرج خاسف البال لم يحل منه بشيء - قال - فتجيء فتضع فاها على فيه فتقول مرحبا بهذا الفم فربما تلاني ومرحبا بهذا الصدر فربما وعاني ومرحبا بهاتين القدمين فربما قامتا بي وتؤنسه في قبره مخافة الوحشة عليه" قال فلما حدث بهذا رسول الله صلى الله عليه وسلم لم يبق صغير ولا كبير ولا حر ولا عبد إلا تعلمها وسماها رسول الله صلى الله عليه وسلم المنجية. "قلت" وهذا حديث منكر جدا وفرات بن السائب هذا ضعفه الإمام أحمد ويحيى بن معين والبخاري وأبو حاتم والدارقطني وغير واحد وقد ذكره ابن عساكر من وجه آخر عن الزهري من قوله مختصرا وروى البيهقي في كتاب إثبات عذاب القبر عن ابن مسعود موقوفا ومرفوعا ما يشهد لهذا وقد كتبناه في كتاب الجنائز "من الأحكام الكبرى" ولله الحمد والمنة وقد روى الطبراني والحافظ الضياء المقدسي من طريق سلام بن مسكين عن ثابت عن أنس قال: قال رسول الله صلى الله عليه وسلم "سورة في القرآن خاصمت عن صاحبها حتى أدخلته الجنة: تبارك الذي بيده الملك" وقال الترمذي حدثنا محمد بن عبدالملك بن أبي الشوارب حدثنا يحيى بن عمرو بن مالك النكري عن أبيه عن أبي الجوزاء عن ابن عباس قال: ضرب بعض أصحاب النبي صلى الله عليه وسلم خباءه على قبر وهو لا يحسب أنه قبر فإذا قبر إنسان يقرأ سورة الملك حتى ختمها فأتى النبي صلى الله عليه وسلم فقال يا رسول الله ضربت خبائي على قبر وأنا لا أحسب أنه قبر فإذا إنسان يقرأ سورة الملك: تبارك حتى ختمها فقال رسول الله صلى الله عليه وسلم "هي المانعة هى المنجية تنجيه من عذاب القبر" ثم قال هذا حديث غريب من هذا الوجه وفي الباب عن أبي هريرة ثم روى الترمذي أيضا من طريق ليث بن أبي سليم عن أبي الزبير عن جابر أن رسول الله صلى الله عليه وسلم كان لا ينام حتى يقرأ الم تنزيل وتبارك الذي بيده الملك وقال ليث عن طاوس يفضلان كل سورة في القرآن بسبعين حسنة. وقال الطبراني حدثنا محمد بن الحسن بن عجلان الأصبهاني حدثنا سلمة بن شبيب حدثنا إبراهيم بن الحكم بن أبان عن أبيه عن عكرمة عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم "لوددت أنها في قلب كل إنسان من أمتي" يعني تبارك الذي بيده الملك هذا حديث غريب وإبراهيم ضعيف وقد تقدم مثله في سورة يس وقد روى هذا الحديث عبد بن حميد في مسنده بأبسط من هذا فقال حدثنا إبراهيم بن الحكم عن أبيه عن عكرمة عن ابن عباس أنه قال لرجل ألا أتحفك بحديث تفرح به؟ قال بلى قال اقرأ تبارك الذي بيده الملك وعلمها أهلك وجميع ولدك وصبيان بيتك وجيرانك فإنها المنجية والمجادلة تجادل أو تخاصم يوم القيامة عند ربها لقارئها وتطلب له أن ينجيه من عذاب النار وينجي بها صاحبها من عذاب القبر قال رسول الله صلى الله عليه وسلم "لوددت أنها في قلب كل إنسان من أمتي". يمجد تعالى نفسه الكريمة ويخبر أنه بيده الملك أي هو المتصرف في جميع المخلوقات بما يشاء لا معقب لحكمه ولا يسأل عما يفعل لقهره وحكمته وعدله ولهذا قال تعالى "وهو على كل شيء قدير".

لفظ ( تَبَارَكَ ) فعل ماض لا ينصرف . وهو مأخوذ من البركة ، بمعنى الكثرة من كل خير . وأصلها النماء والزيادة أى : كثر خيره وإحسانه ، وتزايدت بركاته .أو مأخوذ من البركة بمعنى الثبوت . يقال : برك البعير ، إذا أناخ فى موضعه فلزمه وثبت فيه . وكل شئ ثبت ودام فقد برك . أى : ثبت ودام خيره على خلقه .والملك - بضم الميم وسكون اللام - : السلطان والقدرة ونفاذ الأمر .أى : جل شأن الله - تعالى - وكثر خيره وإحسانه ، وثبت فضله على جميع خلقه ، فهو - سبحانه - الذى بيده وقدرته التمكن والتصرف فى كل شئ على حسب ما يريد ويرضى ، وهو - عز وجل - الذى لا يعجزه أمر فى الأرض أو فى السماء .واختار - سبحانه - الفعل " تبارك " للدلالة على المبالغة فى وفرة العظمة والعطاء ، فإن هذه الصيغة ترد للكناية عن قوة الفعل وشدته . . كما فى قولهم : تواصل الخير ، إذا تتابع بكثرة مع دوامه . .والتعريف فى لفظ " الملك " للجنس . وتقديم المسند وهو " بيده " على المسند إليه ، لإِفادة الاختصاص . أى : بيده وحده لا بيد أحد سواه جميع أنواع السلطان والقدرة ، والأمر والنهى . .قال الإِمام الرازى : وهذه الكلمة تستعمل لتأكيد كونه - تعالى - ملكا ومالكا ، تقول بيد فلان الأمر والنهى ، والحل والعقد . وذكر اليد إنما هو تصوير للإحاطة ولتمام قدرته ، لأنها محلها مع التنزه عن الجارحة . .وجملة ( وَهُوَ على كُلِّ شَيْءٍ قَدِيرٌ ) معطوفة على قوله ( بِيَدِهِ الملك ) الذى هو صلة الموصول ، وذلك لإِفادة التعميم بعد التخصيص ، لأن الجملة الأولى وهى ( الذي بِيَدِهِ الملك ) أفادت عموم تصرفه فى سائر الموجودات ، وهذه أفادت عموم تصرفه - سبحانه - فى سائر الموجودات والمعدومات ، إذ بيده - سبحانه - إعدام الموجود ، وإيجاد المعدوم .

القول في تأويل قوله تعالى : تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (1)يعني بقوله تعالى ذكره: ( تَبَارَكَ ) : تعاظم وتعالى (الَّذِي بِيَدِهِ الْمُلْكُ ) بيده ملك الدنيا والآخرة وسُلطانهما نافذ فيهما أمره وقضاؤه (وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ) يقول: وهو على ما يشاء فعله ذو قدرة لا يمنعه من فعله مانع، ولا يحول بينه وبينه عجز.

مكية"تبارك الذي بيده الملك وهو على كل شيء قدير".

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (1)افتتحت السورة بما يدل على منتهى كمال الله تعالى افتتاحاً يؤذن بأن ما حَوتْه يحوم حول تنزيه الله تعالى عن النقص الذي افتراه المشركون لمّا نسبوا إليه شركاء في الربوبية والتصرف معه والتعطيل لبعض مراده . ففي هذا الافتتاح براعة الاستهلال كما تقدم في طالع سورة الفرقان .وفعل { تَبَاركَ } يدل على المبالغة في وفرة الخير ، وهو في مقام الثناء يقتضي العموم بالقرينة ، أي يفيد أن كل وفرة من الكمال ثابتة لله تعالى بحيث لا يتخلف نوع منها عن أن يكون صفة له تعالى .وصيغة تفاعَل إذا أسندت إلى واحد تدل على تكلف فعل ما اشتقت منه نحو تَطاول وتغابن ، وترد كناية عن قوة الفعل وشدته مثل : تواصل الحبل .وهو مشتق من البَركة ، وهي زيادة الخير ووفرته ، وتقدمت البركة عند قوله تعالى : { وبركات عليك في } [ سورة هود : 48 ] .وتقدم { تَبَارَكَ } عند قوله تعالى : { تبارك الله رب العالمين في أول } [ الأعراف : 54 ] .وهذا الكلام يجوز أن يكون مراداً به مجرد الإخبار عن عظمة الله تعالى وكماله ويجوز أن يكون مع ذلك إنشاء ثناء على الله أثناه على نفسه ، وتعليماً للناس كيف يثنون على الله ويحمدونه كما في { الحمد لله ربَ العالمين } [ الفاتحة : 2 ] : إمّا على وجه الكناية بالجملة عن إنشاء الثناء ، وإمّا باستعمال الصيغة المشتركة بين الإخبار والإنشاء في معنييها ، ولو صيغ بغير هذا الأسلوب لما احتمل هاذين المعنيين ، وقد تقدم في قوله تعالى : { تبارك الذي نزل الفرقان على عبده } [ الفرقان : 1 ] .وجُعل المسندُ إليه اسمَ موصول للإِيذان بأن معنى الصلة ، مما اشتهر به كما هو غالب أحوال الموصول فصارت الصلة مغنية عن الاسم العلم لاستوائهما في الاختصاص به إذ يعلم كل أحد أن الاختصاص بالملك الكامل المطلق ليس إلاّ لله .وذكر { الذي بيده الملك } هنا نظير ذكر مثله عقب نظيره في قوله تعالى : { تبارك الذي نزل الفرقان على عبده إلى قوله : { الذي له ملك السماوات والأرض } [ الفرقان : 1 2 ] .والباء في { بِيَدِهِ } يجوز أن تكون بمعنى ( في ) مثل الباء التي تدخل على أسماء الأمكنة نحو { ولقد نصركم الله ببدر } [ آل عمران : 123 ] وقول امرء القيس :بسقط اللوى ... فالظرفية هنا مجازية مستعملة في معنى إحاطة قدرته بحقيقة المُلك ، والمُلك على هذا اسم للحالة التي يكون صاحبها مَلِكاً .والتعريف في { المُلك } على هذا الوجه تعريف الجنس الذي يشمل جميع أفراد الجنس ، وهو الاستغراق فما يوجد من أفراده فرد إلاّ وهو مما في قدرة الله فهو يعطيه وهو يمنعه .واليَد على هذا الوجه استعارة للقدرة والتصرف كما في قوله تعالى : { والسماء بنيناها بأيد } [ الذاريات : 47 ] وقول العرب : مَا لي بهذا الأمر يَدَان .ويجوز أن تكون الباء للسببية ، ويكون { المُلكُ } اسماً فيأتي في معناه ما قرر في الوجه المتقدم .وتقديم المسند وهو { بِيَدِهِ } على المسند إليه لإفادة الاختصاص ، أي الملك بيده لا بيد غيره .وهو قصر ادعائي مبني على عدم الاعتداد بمُلك غيره ، ولا بما يتراءى من إعطاء الخلفاء والملوك الأصقاع للأمراء والسلاطين وولاة العهد لأن كل ذلك مُلك غير تام لأنه لا يعمّ المملوكات كلها ، ولأنه معرض للزوال ، ومُلك الله هو الملك الحقيقي ، قال : { فتعالى الله الملك الحق } [ طه : 114 ] .فالناس يتوهمون أمثال ذلك مُلكاً وليس كما يتوهمون .واليد : تمثيل بأن شبهت الهيئة المعقولة المركبة من التصرف المطلق في الممكنات الموجودة والمعدومة بالإمداد والتغيير والإعدام والإيجاد؛ بهيئة إمساك اليد بالشيء المملوك تشبيه معقول بمحسوس في المركبات .وفي معنى هذه الآية قوله تعالى : { قل اللهم مالك الملك تؤتي الملك من تشاء وتنزع الملك ممن تشاء في } [ سورة آل عمران : 26 ] .و { المُلك } بضم الميم : اسم لأكمل أحوال المِلك بكسر الميم ، والمِلك بالكسر جنس للمُلك بالضم ، وفسر المُلك المضموم بضبط الشيء المتصرَّف فيه بالحُكم ، وهو تفسير قاصر ، وأرى أن يُفسر بأنه تصرف في طائفة من الناس ووطنهم تصرفاً كاملاً بتدبير ورعاية ، فكل مُلك ( بالضم ) مِلك ( بالكسر ) وليس كل مِلك مُلكاً .وقد تقدم في قوله : { مَلِك يوم الدين في } [ الفاتحة : 4 ] وعند قوله : { أنّى يكون له الملك علينا في } [ سورة البقرة : 247 ] ، وجملة : { وهو على كل شيء قدير } معطوفة على جملة : { بِيده المُلك } التي هي صلة الموصول وهي تعميم بعد تخصيص لتكميل المقصود من الصلة ، إذ أفادت الصلة عموم تصرفه في الموجودات ، وأفادت هذه عموم تصرفه في الموجودات والمعدومات بالإعدام للموجودات والإيجاد للمعدومات ، فيكون قوله : { وهو على كل شيء قدير } مفيداً معنى آخر غير ما أفاده قوله : { بيده الملك } تفادياً من أن يكون معناه تأكيداً لمعنى { بيده الملك } وتكون هذه الجملة تتميماً للصلة . وفي معنى صلة ثانية ثمّ عطفت ولم يكرر فيها اسم موصول بخلاف قوله : { الذي خلق الموت } [ الملك : 2 ] وقوله : { الذي خلق سبع سموات } [ الملك : 3 ] .و { شيء } ما يصح أن يعلم ويخبر عنه ، وهذا هو الإطلاق الأصلي في اللغة . وقد يطلق ( الشيء ) على خصوص الموجود بحسب دلالة القرائن والمقامات . وأما التزام الأشاعرة : أن الشيء لا يطلق إلاّ على الموجود فهو التزام ما لا يلزم دعا إليه سد باب الحجاج مع المعتزلة في أن الوجود عين الموجود أو زائد على الموجود ، فتفرعت عليه مسألة : أن المعدوم شيء عند جمهور المعتزلة وأن الشيء لا يطلق إلاّ على الموجود عند الأشعري وبعض المعتزلة وهي مسألة لا طائل تحتها ، والخلاف فيها لفظي ، والحق أنها مبنية على الاصطلاح في مسائل علم الكلام لا على تحقيق المعنى في اللغة .وتقديم المجرور في قوله : { على كل شيء قدير } للاهتمام بما فيه من التعميم ، ولإبطال دعوى المشركين نسبتهم الإلهية لأصنامهم مع اعترافهم بأنها لا تقدر على خلق السموات والأرض ولا على الإحياء والإماتة .

{ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ } أي: تعاظم وتعالى، وكثر خيره، وعم إحسانه، من عظمته أن بيده ملك العالم العلوي والسفلي، فهو الذي خلقه، ويتصرف فيه بما شاء، من الأحكام القدرية، والأحكام الدينية، التابعة لحكمته، ومن عظمته، كمال قدرته التي يقدر بها على كل شيء، وبها أوجد ما أوجد من المخلوقات العظيمة، كالسماوات والأرض.

سورة الملكمكية في قول الجميعوتسمى الواقية والمنجية . وهي ثلاثون آيةروى الترمذي عن ابن عباس قال : ضرب رجل من أصحاب رسول الله صلى الله عليه وسلم خباءه على قبر وهو لا يحسب أنه قبر ، فإذا قبر إنسان يقرأ سورة " الملك " حتى ختمها ، فأتى النبي صلى الله عليه وسلم فقال : يا رسول الله ، ضربت خبائي على قبر وأنا لا أحسب أنه قبر ، فإذا قبر إنسان يقرأ سورة " الملك " حتى ختمها ؟ فقال رسول الله صلى الله عليه وسلم : " هي المانعة ، هي المنجية تنجيه من عذاب القبر " . قال : حديث حسن غريب . وعنه قال : قال رسول الله صلى الله عليه وسلم : " وددت أن " تبارك الذي بيده الملك " في قلب كل مؤمن " ذكره الثعلبي . وعن أبي هريرة قال : قال النبي صلى الله عليه وسلم : ( إن سورة من كتاب الله ما هي إلا ثلاثون آية شفعت لرجل حتى أخرجته من النار يوم القيامة وأدخلته الجنة وهي سورة " تبارك " ) . خرجه الترمذي بمعناه ، وقال فيه : حديث حسن . وقال ابن مسعود : إذا وضع الميت في قبره فيؤتى من قبل رجليه ، فيقال : ليس لكم عليه سبيل ، فإنه كان يقوم بسورة " الملك " على قدميه . ثم يؤتى من قبل رأسه ، فيقول لسانه : ليس لكم عليه سبيل ، إنه كان يقرأ بي سورة " الملك " ثم قال : هي المانعة من عذاب الله ، وهي في التوراة [ ص: 190 ] سورة " الملك " من قرأها في ليلة فقد أكثر وأطيب . وروي أن من قرأها كل ليلة لم يضره الفتان .بسم الله الرحمن الرحيمتبارك الذي بيده الملك وهو على كل شيء قديرتبارك تفاعل من البركة وقد تقدم . وقال الحسن : تقدس . وقيل دام . فهو الدائم الذي لا أول لوجوده ولا آخر لدوامه .الذي بيده الملك أي ملك السموات والأرض في الدنيا والآخرة . وقال ابن عباس : بيده الملك يعز من يشاء ويذل من يشاء ، ويحيي ويميت ، ويغني ويفقر ، ويعطي ويمنع . وقال محمد بن إسحاق : له ملك النبوة التي أعز بها من اتبعه وذل بها من خالفه .وهو على كل شيء قدير من إنعام وانتقام .

A study of the present world reveals a certain contradiction. The whole universe (except for human beings) is running quite perfectly and in the most well-organised manner. It has no defect in it anywhere. On the contrary, one finds many defects in human life. This is because the nature of man’s creation is different. Man in this world is living under testing conditions. A test essentially demands freedom of action. This freedom of action has given the opportunity to human beings to create disturbance and imbalance in the world. The transgression rampant in the human world is the price of human freedom. If such conditions did not exist, how could divine approval be given to those worthy persons who did not transgress, in spite of having opportunities to transgress and who abstained from arrogance in spite of having the power to be arrogant?

Commentary The Virtues of Surah Al-Mulk Prophetic Tradition has named this Surah as Waqiyah (protector) and Munjiyah (saviour) as well. In a Tradition, the Holy Prophet ﷺ is reported to have said: ھِیَ المانعۃ المنجیۃ تنجیہ من عذاب القبر "It [ the Surah ] is the protector and saviour which will rescue and redeem him who recites it from the torment of the grave." [ Transmitted by Tirmidhi who has graded it as 'liasan, gharib' as quoted by Qurtubl ] Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ said: "It is my heart's desire that Surah Al-Mulk be in every believer's heart." [ Tha` labi ] Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ has said: "Verily, there is a Surah in the Book of Allah (Qur'an) containing thirty verses that will intercede on behalf of him who recites it until he is rescued from Hell and admitted to Paradise; and it is Surah Tabarak." [ Qurtubi cites it from Tirmidhi ]. تَبَارَ‌كَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ (Glorious is the One in whose hand is the Kingdom [ of the whole universe ], and He is powerful over every thing...67:1). The word Tabaraka is derived from barakah, which literally means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be highest in all respects' and it conveys a meaning similar to Allahu Akbar 'Allah is the Highest'. بِيَدِهِ الْمُلْكُ (in Whose hand is the Kingdom): The word Yad (hand) is attributed to Allah at many places in the Qur'an, whereas He is beyond having a body, limbs or organs. As a result, the word must, of necessity, be taken as one of the mutashabihat. We need to believe in its reality, but it is not possible for anyone to grasp its exact nature. It is improper to pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of the whole universe, of the heavens and the earth and of the mortal world as well as of the Hereafter. The verse under comment refers to four of the Divine attributes. Firstly, His existence; secondly, His comprehending all the attributes of perfection and being most Exalted; thirdly, His being the ruler of the heavens and earth; and fourthly, His having power over everything. The verses that follow are adduced as proofs of these attributes, which become clear by pondering over the creation of Allah. Therefore, the next verses refer to the various types of creation in the universe as proofs positive of the existence and Oneness of Allah and His all-encompassing knowledge and power. To begin with, reference is made to those proofs of the divine omnipotence that are available in human beings themselves who are the noblest creation in the universe. The words الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (the One who created death and life) are meant for this purpose, (as will be explained shortly). Then, several verses (3 to 5) invite consideration to the creation of heavens to find proofs of Allah's omnipotence. Thereafter, verses 15 and 16 call our attention to the creation of the earth and its benefits. Lastly, the creatures living in the heavenly atmosphere, that is, the birds are mentioned in verse 19. In short, the basic subject of the Surah is to prove the existence of Allah and His perfect knowledge and power by inviting consideration to the marvels of this universe. However, as a subsidiary subject, some other realities are also mentioned like punishment for unbelievers and reward for believers. The proofs of the divine knowledge and power found in the man himself are indicated in the following two words:

And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Blessed is He): '(Blessed is He) He says: He possesses grace; it is also said this means: exalted, transcendent, exonerated is He, and He is too holy to have children or partners (in Whose hand is the Sovereignty) the power to bestow might and abasement and the power over the stores of all things, (and He is Able to do all things) to elevate or to abase.

Blessed be He in whose hand is all sovereignty�He said:That is, Exalted and Magnified is He above having likenesses, sons and rivals. He in whose hand is all sovereignty turns it over through His power (ḥawl) and strength (quwwa), grantingit to whomever He will and removing it from whomever He will, and He is All-Powerful (al-Qādir) over it.His words, Exalted is He:�and He has power over all things,! He who created death and life�He said:Death in this world is in disobedience, and life in the Hereafter is in obedience. It was for this reason that God, Exalted is He, addressed Moses saying, �O Moses, truly the first of my creatures to die was Iblīs, may God�s curse be on him, because he disobeyed Me, and I count the one who disobeys Me as being from among the dead.�Then he said:Death was created in the form of a handsome ram (kabsh amlaḥ). Whatever it passes by and [merely] catches a whiff of it, lives. It has been related in a tradition that the people of Paradise will fear death but the people of Hell will wish for death. It will be brought in the form of a handsomeram. Then it will be said, �This is death, so behold what God is going to do with it.� Then it will be turned on its side and slaughtered. Thereupon God, Exalted is He, will [re] make it in the form of a horse which will be set free to graze in Paradise. Whoever among the inhabitants of Paradise sees it will enjoy its company, without realising that it is death. His words, Exalted is He:

Which was revealed in Makkah The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, «إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, «سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ» (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ (How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means any tears. Qatadah said, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement, ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ (Then look again and yet again, ) Qatadah said, "It means (look) twice." يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ (And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.