of Nokounam Session 41
The verse "مَالِكِ يَوْمِ الدِّينِ" (Malik Yawm ad-Din) in Surah Al-Fatiha, as a gateway towards the grandeur of divine ownership over the Day of Judgement, holds a distinguished position within the epistemological framework of the Holy Quran. This verse, with its emphasis on the concept of Yawm ad-Din as the vessel of the full realisation of religion and existential ranks, invites human reflection on the essence of Resurrection and its multifaceted dimensions. This work, adopting a scholarly and philosophical approach, undertakes a detailed analysis of this verse and, relying exclusively on the original content, presents all details in an elevated and systematic language. The structure of this treatise is designed to meet the needs of expert audiences in a manner that is both profound and coherent.
The concept of Yawm ad-Din, as one of the prominent eschatological designations, is introduced in the verse "مَالِكِ يَوْمِ الدِّينِ" and refers to the Day of Resurrection; a day when the truth of religion and the consequences of human deeds are fully manifested.
This verse, emphasising absolute divine ownership, introduces Resurrection as the comprehensive arena for the full actualisation of religion.
The term Yawm ad-Din and related designations such as Yawm al-Qiyamah, Yawm al-Hisab, and Yawm Azeem appear 348 times in the Holy Quran. Counting derivatives of Yawm (such as Yawman, Yawm-idh, and Ayam), this number rises to 472 instances. This multitude reflects the grandeur and comprehensiveness of the concept of Yawm as a vessel encompassing all existential dimensions.
The Holy Quran employs multiple titles such as Yawm al-Qiyamah, Yawm al-Akhir, Yawm Yubaathoon, Yawm Yahshuruhum, and Yawm al-Jam to describe the Day of Resurrection. Each of these titles reveals a particular aspect of the grandeur of the Resurrection.
The concept of Yawm, mentioned 472 times in the Holy Quran, is approximately seven times more frequent than Din, which appears 62 times. This difference indicates the magnitude of Yawm as a vessel encompassing religion, God, recompense, and other existential aspects.
This verse, posing a thought-provoking question, points to the unknown grandeur of Yawm ad-Din.
Yawm ad-Din is a vessel containing seven principal elements: religion, recompense, God, and four other elements which may include creation, life, death, and resurrection. This structure manifests the comprehensiveness of Resurrection in encompassing all existential strata.
Din means practical submission, humility, and obedience to divine commands or falsehood. This concept encompasses three aspects: humility, obedience to law, and adherence to the legislators commands. It goes beyond obedience or recompense and is introduced as a method and lifestyle.
Some linguists have considered Din as an intransitive verb that rejects derivatives like Madn. This viewpoint is criticised, and through Quranic and lexical evidences such as Din and Madn, it is shown that Din is both intransitive and transitive.
The definition of Din should include four logical dimensions: the agent (God), the material (Shariah), the formal (rulings), and the final (recompense). This definition presents religion as practical submission to divine commands.
Din can be either true (obedience to God) or false (submission to arrogance). The verse لَكُمْ دِينُكُمْ وَلِيَ دِينِ indicates the possibility of false religion, but pure religion belongs only to God.
Incomplete definitions of Din as obedience and recompense or Shariah found in lexical books are criticised. Shariah is a subset of religion, and religion encompasses both truth and falsehood.
Defining Yawm as manifestation is incorrect because Yawm is a temporal vessel and rank, whereas manifestation is an agentive attribute. These two concepts are logically incompatible.
Quranic exegesis requires scientific and logical methodology. Illogical definitions, such as reducing Yawm to manifestation, cause confusion in understanding the Holy Quran.
Mystical definitions that reduce Quranic concepts to meanings distant from the apparent without logical reasoning depart from the original meaning of the Holy Quran and lead to misguidance.
Propagation of religion and writing exegesis books is not obligatory, but if undertaken, it must be done with precision and complete accuracy. Incorrect authorship is forbidden.
The increase in books and publishing institutions without regard to quality has led to a decline in public trust in religious works. This issue highlights the necessity of dedicated precise and scholarly authorship.
The verse "مَالِكِ يَوْمِ الدِّينِ", emphasising Gods absolute ownership of the Day of Judgement, introduces Yawm ad-Din as a comprehensive vessel encompassing all existential ranks, including religion, recompense, God, and other dimensions of existence. Din means practical submission to divine commands, encompassing four logical dimensions (agent, material, form, and purpose) and elucidates a lifestyle beyond mere obedience or recompense. Critiques of erroneous definitions, such as reducing Yawm to manifestation or Din to obedience and recompense, stress the necessity of scientific methodology in exegesis. While propagation of religion and composition of religious works are not obligatory, if undertaken, they must be performed with precision and complete accuracy to prevent deviation and loss of trust. This exegesis, through profound and systematic analysis, paves the way for a more accurate understanding of Quranic knowledge.
Supervised by Sadegh Khademi
