Derived from the root “m-l-k”, which literally means “to own and possess,” the term “ism al-sharif” signifies “being truly sovereign over both the physical and metaphysical realms and having the authority to dispose of them as He pleases”. It conveys the undeniable and boundless sovereignty of Allah the Almighty in this world and the Hereafter.
The Qur’an places great emphasis on highlighting that “all sovereignty” belongs to Allah by using various words derived from the infinitives of this root (Ali ‘Imran, 3:189; Fatir, 35:13; Mulk, 67:1; An’am, 6:75; Araf, 7:185; Mu’minun, 23:88; Ya-Sin, 36:83). In this sense, only Allah is the absolute sovereign/ruler.
“al-milk” refers to sovereignty over people, and “al-mulk” refers to the authority to dispose of property. Accordingly, “al-Malik”, derived from the infinitive “al-milk”, is the name of the power that governs society for the benefit of the general public. This “governing” is done by taking precautions, setting rules, and enforcing promising awards (wa’d) and threats of punishment (wa’id) with the authority granted by law. This is also the case with Allah, Who governs by means of rules. By tying His every action to a rule (sunnatullah), He informed His servants from the very beginning how He would use His authority as the “Lord of the Worlds”. In this way, He shows that there can be no rule over property without rules.
The phrase “malik-i yawmi’d-din” (Owner of the Day of Judgement) in the Fatiha indicates that on the Day of Judgment, the relative ownership of humankind in this world will be taken away, leaving only the sovereignty of Allah, the eternal and everlasting Owner (Infitar, 82:19; Ghafir, 40:16). On that day, only those who, during their earthly lives, accepted the right of abode in the Divine homeland by believing that Allah is the true Owner (al-Malik) will receive their share of happiness (according to their rank). All others will face eternal dismissal for not accepting the one and only Owner as the true sovereign.
In several verses of the Holy Qur’an, it is explained that all property in this world and the hereafter belongs to Allah. This kind of statement is followed by the names of Allah that affirm that Allah is the Giver of security, the Owner of peace and salvation, the Merciful, and the Lord of humankind (Fatihah, 1:1-4; Hashr, 59:22-23; Furqan, 25:26; Nas, 114:1-2). These names serve as promises illustrating that our Lord, despite the vastness of His power, places priority on forgiveness, giving security and salvation, and manifesting His mercy.
The relationship between Allah the Almighty’s power over the visible world is described as His being Malik al-Mulk, while His sovereignty over the invisible worlds is described as His being Malik al-Malakut. Hence, those who allow Allah’s authority to rule and command in both their inner and outer worlds are referred to as ‘mu’min’ (believers). In contrast, those who make Allah’s authority prevail only in their outer worlds are called ‘munafiq’ (hypocrites), and those who accept this authority in their inner world but do not reflect this authority in the reality of the outer world are called ‘fasiq’ (transgressors). Human beings are endowed with both physical eyes and the spiritual insight of the heart to comprehend this dual ownership of Allah.
Thus, al-Qushayri says that anyone who attains the consciousness that Allah is the sole Owner will not bow down to any created being. The fact that some people are willing to abandon honor and moral principles and do anything for money in order to gain power can lead those who possess such power to believe they are all-powerful. Therefore, the perception that people with certain forms of power (such as status, wealth, etc.) can open any door with their influence is, in part, a result of the people around them organizing all their relationships according to power dynamics. In other words, the more we value worldly powers and not Malik al-Mulk (the Owner of all), the more we inadvertently nurture and reinforce their tyranny over us.
However, merely not submitting to the forces of the external world is not enough to make us virtuous. While gaining external freedom, people should not lose sight of mastering their own nafs (soul) and bodies and should not neglect the path to becoming masters of their inner world. When Allah gives us a share of His property for a while, instead of being proud of it and thinking highly of ourselves, we should try to gain permanent positions in the sight of Allah through this wealth and status. People should not forget their duties of worship and servitude to the Owner of all and should not base their self-importance solely on the favors they extend to those around them.
Again, those who have been bestowed with wealth and status by the grace of this ism al-sharif should observe how Allah the Almighty, as the rightful Owner of all, conducts His ownership. They should behave accordingly, and not be miserly, nor should they fall into the error of extravagance. They should know that Allah is the true Owner of all, and they should not judge people according to their wealth and status. In addition to all these, as a manifestation of the name “al-Malik”, the people entrusted with the responsibility of overseeing any earthly endeavor should exercise complete control and ownership over every stage of that endeavor. This is essential because often, the absence of effective management, stemming from weakness and incompetence, can result in the loss of property.
In the end, it’s crucial to recognize that everything we perceive as our possessions in this world is, in reality, temporarily worldly assets entrusted to us. We and everything we think we own belongs entirely to Allah. To avoid any misconception in this regard, it’s essential to remember that we are but travelers and guests in His vast property for a brief moment in time.
