Malfuzat – Volume X — Page 45
27 December 1907 45 (2) The second group is the one which considers that God cannot give anything out of His graciousness, that whatever we have received or will receive is and will be the fruit of our own deeds. It has been rejected by the word ْ رَحْمٰن [ Rahman —Gracious]. (3) Then, by saying حِیْم َّ اَلر حِیْم َّ اَلر [ ar-Rahim —the Most Merciful] that group is refuted which considers deeds to be unnecessary. (4) After describing these three groups, it is declared that God is ِ مَالِك ِ یَوْم ِ الدِّیْن ِ مَالِك ِ یَوْم ِ الدِّیْن [ Maliki-Yaumid-Din —Master of the Day of Judgement]. And this seeks to refute the group which does not believe in reward and punishment, for there does exist a group in the world which denies reward and punishment [for our deeds]. Those who do not believe God to be Rahim [Merciful] can be said to be nonchalant but those who do not believe in the attribute of ِ مَالِك ِ یَوْم ِ الدِّیْن ِ مَالِك ِ یَوْم ِ الدِّیْن [ Maliki-Yaumid-Din ], deny the very existence of God. And since they do not believe in the existence of God, how can they accept reward and punishment? In short, after describing these four attributes, God directs the Muslims to say ُ ْن ی ِ َّاك َ نَسْـــتَع ی َّـــاك َ نَعْبُـــد ُ وَاِ ی اِ ُ ْن ی ِ َّاك َ نَسْـــتَع ی َّـــاك َ نَعْبُـــد ُ وَاِ ی اِ [ Iyyaka na’budu wa iyyaka nasta’in ] meaning that: ‘O the God possessing these four attrib- utes! We worship You and seek help from none else but You in this task. ’ In the Hadith, it is mentioned that the Arsh [Throne] of God is borne by four angels. 1 It also means that the manifesta- tion of these four attributes [of God] is discernible. Absence of these four or even one of the four, necessitates an imperfection in the Divinity of God. 1. See Al-‘A z mah , Ab i ash-Sheikh al-A s bah a n i , Juzw 1, p. 957–958, D a rul- ‘ As imah Riyadh. [Publisher]