3. Ar-Rahman Ar-Rahim

3. Ar-Rahman Ar-Rahim

“Ar-Rahman Ar-Rahim” encompasses the full manifestation of Truth, all the names of God Almighty, as well as the entirety of creation as a reflection. Ar-Rahman, in its aspect of manifestation, is the entirety of divine grace and the full expression of creation; it reveals the essence, the general name, the inventive name, and the origin of existence. Ar-Rahim represents the perfection of manifestations and the specific name. The appearance and vitality of phenomena belong to Ar-Rahman, while their growth is attributed to Ar-Rahim.

Non-repetition of Ar-Rahman Ar-Rahim

This verse is not a repetition of “Ar-Rahman Ar-Rahim” found in Bismillah Ar-Rahman Ar-Rahim; for in that phrase, the entirety of God and all creation are present collectively and abstractly. In the noble verse, “Ar-Rahman Ar-Rahim” is divided and specified. Therefore, the difference between the verse “Ar-Rahman Ar-Rahim” and that in Bismillah Ar-Rahman Ar-Rahim lies in generality versus specificity.

The explanation of these two blessed names in the commentary on Bismillah Ar-Rahman Ar-Rahim has been previously provided.

4. Maliki Yawmid-Din

Surah Al-Fatiha, as a luminous gem in the crown of the Quran, holds a central place in Qur’anic sciences not only as the opening of the Book but also due to its coherent structure and profound content. This Surah, with its unique role in Islamic worship and semantic and phonetic potentials, has always been a focus for scholars and exegetes. In this section, with emphasis on the verse Maliki Yawmid-Din, we analyze its semantic, literary, philosophical, and phonetic dimensions, while critiquing traditional interpretations. By proposing a new division based on divine names and actions and emphasizing the unity of recitation and the concept of divine sovereignty on the Day of Judgment, this study seeks to reform interpretative methods and preserve the authenticity of the Quran.

Maliki Yawmid-Din as a window to divine sovereignty

The verse Maliki Yawmid-Din in Surah Al-Fatiha, as a window toward the grandeur of divine sovereignty on the Day of Judgment, occupies a special place in the epistemological system of the Quran. By emphasizing the concept of Yawmid-Din as the arena for the full realization of religion and existential hierarchies, it invites reflection on the nature and multiple dimensions of the Hereafter.

Structure and critique of traditional division: Divine and created

In traditional exegesis, Surah Al-Fatiha is divided into two sections: the first from Bismillah Ar-Rahman Ar-Rahim to Maliki Yawmid-Din, which pertains to divine attributes (Truth), and the second from Iyyaka Na’budu to <em-Ad-Dallin, which concerns the servants (creation). This division, prevalent among traditional exegetes, particularly Sunnis, due to its spatial separation and excessive simplification, reduces the depth and coherence of the Surah. Surah Al-Fatiha, like an integrated painting, presents all its verses in service of monotheism and the exaltation of God; creating artificial duality conflicts with its semantic unity.

Key point: The traditional division of Surah Al-Fatiha into divine and created segments diminishes its coherence by overlooking semantic unity.

Proposed division: Divine names and actions

Unlike the traditional approach, Surah Al-Fatiha can be divided into two types of content: divine names (such as Allah, Rabb, Ar-Rahman, Ar-Rahim, Malik) and divine actions (such as Hamd, Al-‘Alamin, Yawmid-Din, Na’bud, Ihdina). This semantic division focuses on the intrinsic nature of the content and avoids spatial separation. In the verse Al-Hamdu Lillah Rabbil-‘Alamin, “Hamd” is an action and “Allah” and “Rabb” are names. This approach presents the Surah as a coherent flow, composed of divine essence and activity.

Integration of names and actions throughout the Surah

All verses of Surah Al-Fatiha constitute an intertwined combination of divine names and actions. The initial section (up to Maliki Yawmid-Din) emphasizes names, while the latter section (from Iyyaka Na’budu to <em-Ad-Dallin) focuses on actions. Yet, no part is purely about creation, since even the actions of the servants, such as worship and the request for guidance, depend on divine will and power. This integration presents the Surah as a mirror reflecting both divine essence and action in balance.

Key point: Surah Al-Fatiha is a combination of divine names and actions, all serving the cause of monotheism and glorification of God.

Parallel structure of the Surah

Surah Al-Fatiha was revealed in a parallel (interchanging) structure: Rabbil-‘Alamin (beautiful), Ar-Rahman (majestic), Ar-Rahim (beautiful), and Maliki Yawmid-Din (majestic). This structure, like a musical melody, displays the balance between divine gentleness and authority. The parallelism enhances the beauty and coherence of the Surah and reflects its seven-fold repetition.

Problems in traditional exegesis of the third verse

Traditional interpretations of Maliki Yawmid-Din face two main problems:

• Fragmented recitations: The multiplicity of recitations (such as “Malik,” “Melek,” “Mulik,” “Malak”) due to dialectical and literary differences has treated the Quran in a playful manner. This fragmentation undermines the unity and authenticity of recitation, leaving the meanings of the verses ambiguous. Unified recitation, like a clear stream, helps preserve the coherence of the Quran. The recitation Maliki Yawmid-Din, due to compatibility with the Surah’s structure and divine majesty, is preferred.
• Repetition and lack of originality: Many exegeses, as repetitive copies of each other, lack innovation. Previous scholars sometimes repeated prior material without critique or adding new content, reducing the scholarly authenticity of interpretations. This repetition has rendered religious knowledge fruitless. Implementing a scientific system to refine exegeses can transform them into dynamic and effective scholarship by removing redundancies and focusing on authentic content.

Key point: Fragmentation and repetition in exegesis have compromised the authenticity and coherence of the Quran.

Critique of multiple recitations

The multiplicity of recitations, including “Malik,” “Melek,” “Mulik,” and “Malak,” stems from dialectical and literary differences. This diversity, like scattered branches of a tree, weakens recitational unity and turns the Quran into a literary plaything. Some scholars focused on phonetic and syntactic differences rather than the verse’s meaning, reducing the originality of interpretation. For instance, some interpreted “Malik” as absolute owner and “Melek” as king, yet these distinctions were sometimes based solely on dialect or literature without textual evidence.

Preference for the recitation Maliki Yawmid-Din

The recitation Maliki Yawmid-Din is the authentic one due to semantic comprehensiveness, compatibility with the Surah’s structure, and transmission of divine majesty. “Malik” (absolute owner) encompasses both ownership and kingship, while “Melek” (king) is an action and incomplete without a name reference. “Mulik” represents the essence of “Melek” and “Melek” the exterior of “Mulik,” whereas “Malik,” as a name, conveys continuous and comprehensive meaning, aligning with divine authority on the Day of Judgment.

Key point: The recitation Maliki Yawmid-Din is authentic due to its comprehensiveness and structural coherence.

Meaning of Yawmid-Din

“Yawmid-Din” is not merely a temporal container but a vessel of actualization and complete manifestation of divine sovereignty. This concept, like a light at dawn, reveals God’s absolute authority on the Day of Judgment. Contrary to traditional exegesis, which limits it to a specific time, “Yawmid-Din” indicates the full expression of divine dominion, in which no one except God has authority.

Structure of name and action in the verse

In Maliki Yawmid-Din, “Malik” is a name and “Yawmid-Din” represents the action. This combination, like a solid structure, preserves the verse’s coherence. If read as “Melek,” the verse becomes an action without a name reference, incompatible with the Surah’s structure. “Malik,” as a name, fully conveys divine authority.

Divine majesty in Malik

The verse Maliki Yawmid-Din manifests divine majesty, while prior attributes like Rabb and Rahim represent beauty. This majesty, like a lofty peak, complements the gentleness of previous attributes, creating a balance between gentleness and authority in the Surah.

Phonetics and Tajweed

In Tajweed, “Malik,” due to the presence of “alif” and the phonetic elevation, conveys divine majesty more effectively. “Melek,” lacking “alif” and with a lighter phonetic quality, aligns less with the attribute of majesty. This analysis illustrates the precise relationship between sound and meaning in the Quran.

Key point: “Malik” aligns more closely with divine majesty in Tajweed due to its phonetic elevation.

Critique of mixing actual and figurative ownership

Some exegeses confuse divine actual ownership with figurative ownership (like worldly kings). This confusion, like mixing light and shadow, distorts interpretative analyses. Divine ownership is comprehensive and unlimited, while figurative ownership is restricted and conditional.

Importance and scope of Yawmid-Din

Surah Al-Fatiha, as a window to divine knowledge, with its parallel structure and combination of divine names and actions, possesses unique coherence and beauty. Analysis of Maliki Yawmid-Din demonstrates the comprehensiveness of this recitation in conveying divine ownership and authority. Critiquing the traditional division (divine–created) and proposing a semantic division (names and actions) emphasizes the unity of monotheism. Fragmented recitations and repetitive exegesis diminish the Quran’s authenticity, necessitating systematic reform. The recitation “Malik,” due to semantic, phonetic, and structural harmony, is the most authentic. This study, by advocating unified recitation and refined exegesis, deepens understanding of the Quran and preserves its authenticity.

Frequency and breadth of the concept of Yawmid-Din in the Quran

The concept of “Yawmid-Din,” as a prominent eschatological term, appears in the verse Maliki Yawmid-Din and refers to the Day of Resurrection, when the reality of religion and the consequences of human actions are fully revealed. This verse emphasizes absolute divine ownership, presenting the Day of Judgment as the vessel for the complete realization of religion.

Key point: “Yawmid-Din” is a container in which the truth of religion and the outcomes of deeds are fully manifested on the Day of Resurrection.

Frequency of the term and derivatives

The term “Yawmid-Din” and related phrases, such as “Yawm al-Qiyamah,” “Yawm al-Hisab,” and “Yawm ‘Azim,” occur approximately 348 times in the Quran. Including derivatives of “Yawm” (such as “Yawm,” “Yawmidh,” and “Ayyam”), this number reaches 472 occurrences. This abundance demonstrates the magnitude and comprehensiveness of the concept of “Day” as a container encompassing all existential dimensions. For instance:

Indeed, the Day of Judgement is a fixed time.