Benefits Related to the Name of Allah, al-Malik (The King)

The Shaykh : In this translation, it is affirmed that al-Malik (The King) is one of the names of Allah. As far as I know, it appears in three forms: attributed to people, attributed to the Day of Judgment, and absolute. The absolute form is like His saying, the Exalted: . The form attributed to the Day of Judgment is: , according to one of the recitations. The form attributed to people is: . Through this, we know that absolute kingship in this world and the Hereafter belongs to Allah, Mighty and Majestic. The kingship of people is their kingship in this world and the Hereafter, and the kingship of the Day of Judgment is the kingship whose sovereignty or dominion appears on the Day of Judgment when there is no king at that time. For this reason, Allah, Mighty and Majestic, says: , and He answers Himself: . When al-Malik (The King) and al-Malik (The Owner) are combined, a perfection emerges from their union that is greater than the perfection found in each individually. This is because in the word "Malik" (King) lies complete authority, and in the word "Malik" (Owner) lies complete disposal. Pay attention: in "Malik" (King) lies complete authority, power, and control, and in "Malik" (Owner) lies complete disposal and management. Let us give an example from among the created beings: a person may be an owner but not a king, is that not so? All of you are owners now; each one has his book with him, and it is his property. But are you kings? Kings over your homes? No, you are shepherds. A person may be a king but not an owner, meaning a king who has no real power. There are kings who have no power, such as the King of Britain and others who are kings in name only. Their kingship is attributed to a parliament and elections and the like, and it goes and is lost. When a king and an owner are combined, this results in complete authority and control, and complete disposal and management. For this reason, the two recitations clarify this meaning: . So, al-Malik (The King) is the one who has complete authority and control, and al-Malik (The Owner) is the one who has complete disposal and management. Both descriptions are among the attributes of the Lord of the Worlds, Mighty and Majestic, and He is truly described by both. He is the King and the Owner. No one disposes of His kingdom except as He wills, and no one intercedes with Him except by His permission. The kings of this world, no matter how much strength and control they reach, people intercede with them without permission, is that not so? Do you agree with this? Yes. So, can anyone enter the king's presence and say, "Intercede for so-and-so"? Not everyone, but some people intercede without permission. Some people are kings but are owned by their wives; the wife can say to him, "So-and-so, intercede for so-and-so with you," without asking his permission. Some people have a minister or a friend who has power and can intercede without his permission. But the Lord, Mighty and Majestic, because of the strength of His authority, no one intercedes, even if he is the closest of people to Him in worship and submission, except by His permission. So, the Prophet (peace and blessings be upon him) does not intercede except by the permission of Allah, and he is the closest of people to Allah and the most complete in servitude, and yet he cannot intercede with Allah except by His permission. Why? Because of the perfection of His authority, Mighty and Majestic. So, He is the King with complete authority, and no one intercedes with the intercession that brings good except after the permission of Allah, Mighty and Majestic. He is also the Owner with complete disposal and management. No one opposes Allah in His management, ever, not even the most disbelieving of disbelievers. It is not possible for the most disbelieving of disbelievers to oppose Allah, Mighty and Majestic, in His management. A challenge: Is it possible for the most powerful person in the world to return it when it reaches the throat? To send it back down? It is not possible. If complete authority and management belong to Allah, Mighty and Majestic, then He is indeed the Perfect King, the Perfect Manager, and the Perfect Disposer. Here He said: "King of people," and He did not say "Owner of the Day of Judgment," because for every occasion there is a fitting statement. The two surahs, al-Falaq and al-Nas, were revealed for the Prophet's (peace and blessings be upon him) protection from magic. And who cast the magic on him? One of the people. So, the occasion was such that it was said: "King of people," the one who has authority and control over people, including those who cast magic on the Prophet (peace and blessings be upon him). For this reason, "King of people" and "God of people" were repeated. So, He is the King and the God worshipped by people, Glorified and Exalted is He. For every occasion there is a fitting statement, and this is part of the eloquence of the Qur'an. The Prophet (peace and blessings be upon him) was cast with magic and was treated with these two surahs, and no one who seeks protection is protected by anything better than them or more effective for removing magic, but with the condition that there is sincerity from the one who recites them and the one they are recited upon. If there is doubt in the reciter or the one being recited upon, then it will not benefit. But if there is strength and certainty, then by the permission of Allah, it will benefit, and nothing is more beneficial than this. This is a tested matter for those who are guided to faith and certainty, and the place is receptive, meaning the one being recited upon. But if the place is not receptive, then it will not benefit. For this reason, if a brave and strong man comes with a sharp sword, yes, and comes to a piece of hard iron, you know the hard iron that does not bend or soften, and he gets excited and calls out, "I am the father of so-and-so, I am the father of so-and-so," then he stands and strikes the sword on this hard iron, the sword breaks. Why? Because the place is not receptive, so it is not affected by it, even though the man is brave and the sword is sharp, yes, but there is no benefit because the place is not receptive. But if this brave man comes with a sharp sword to the neck of a criminal who deserves to be killed, and then strikes him after he has become agitated, the strike will be strong at that time. Will it be affected and his neck be cut, or not? Yes, without doubt. Why? Because the place is receptive. Perhaps you recite for a person who says, "I don't know, this is a slave, does this benefit or not?" But if you go to so-and-so and so-and-so of the sorcerers, they benefit. Does the ruqyah (healing by Qur'anic recitation) benefit them? No. Two things are necessary: the reciter and the one being recited upon. So, in this verse, it is affirmed that al-Malik (The King) belongs to Allah, and that it is general. We have previously mentioned that the kingship of Allah, Mighty and Majestic, is not like the kingship of the created beings, because the kingship of the created beings is limited and restricted. Then he mentioned the hadith of Abu Hurayrah, who said: The entire earth is grasped by Allah on the Day of Resurrection. And the witness to this in the Qur'an is: And He folds the sky with His right hand, according to His saying, the Exalted: And this folding is real; it is not meant as the strength of control over the sky or the strength of control over the earth. It is a real grasping of the earth and a real folding of the sky. Allah made the sky to be folded, not grasped, because the sky is wider than the earth, and more severe and greater, and folding it is more expressive of power. He folds it. And Allah compared this folding by saying: Then He says: "I am the King, where are the kings of the earth?" - Allah is the Greatest - Where are the kings of the earth? Does any of them ever raise his head? There is no king on the Day of Resurrection, there is no king of people. Whether it is the smallest of servants or the strongest of kings, the most noble of kings, they are all on the same level. They are all barefoot, they are all naked, they are all uncircumcised, because there is no king. The kingship belongs to Allah, Mighty and Majestic. He says: "I am the King, where are the kings of the earth?" And Shu'ayb and al-Zuhri and Ibn Masfir and Ishaq from al-Zuhri from Abu Salama, and the first from Ibn Shihab from Sa'id from Abu Hurayrah. Look, the last chain is Khalid.