تَبَارَكَ الَّذِيَُْ ْ 1398 اَلْمُلْك
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱﴾
﴾1﴿ Tabaarakal lazee biyadihil mulku wa huwa 'alaa kulli shai-in qadeer
﴾1﴿ Blessed is He in whose hand is the dominion, and He has power over all things
Other names of this Surah are: Tabarak, Al-Mani'ah, Al-Munjiyah, Al-Mujadilah, Al-Waqiyah, Al-Manna'ah.
Relevancy:
This Surah has several connections with the previous one.
First, in the previous Surah, the rights of people over one another were mentioned, whereas in this Surah, the rights of Allah, the Exalted, are mentioned—specifically, the oneness of blessings, names, and attributes, as well as faith in the Messenger, the Quran, and resurrection after death.
Second, the previous Surah mentioned the punishment of the two wives of the prophets and praised the wife of Pharaoh and Mary (peace be upon her). This Surah explains the reason for their difference, which is the belief in Tawhid (the Oneness of Allah).
Claim of this surah:
The proof of Tawhid in blessings is established through rational, internal (Anfusi), and external (Afāqi) evidences, as well as through mentioning the divine names and attributes.
There are twelve evidences and ten divine names mentioned in this Surah.
It refutes polytheism in control and authority in verses 1, 19, 20, 21, 28, and 30.
It refutes polytheism in knowledge in verses 13 and 14.
Summary of the surah:
With the claim of Tawhid in blessings, the Surah presents three general evidences in verses 1, 2, and 3. Then, it provides nine rational evidences, each related to specific blessings:
Blessings of the heavens, the earth, birds, and humans.
Detailed Explanation:
Verse 4 – Mentions an argument related to the heavens.
Verse 5 – Presents two benefits related to the stars as evidence.
Verses 6 to 11 – Describe eight forms of fear regarding the Hereafter to instill awe.
Verse 12 – Contains a brief glad tidings.
Verses 13 and 14 – Provide evidence of Allah’s all-encompassing knowledge.
Verse 15 – Describes conditions and benefits of the earth as an argument.
Three verses afterward – Mention worldly warnings.
Verse 19 – Discusses the state of birds as a central proof.
Verses 20 and 21 – Refute the polytheists.
Verses 23 and 24 – Present arguments related to the human condition.
Verses 25, 26, and 27 – Reject the polytheists' denial of resurrection after death.
Verses 28, 29, and 30 – Mention two evidences based on their own acknowledgment.
[1] This Surah makes a claim regarding Tawhid in blessings and provides two general rational proofs for it.
First Proof: The Word "تَبَارَكَ" (Tabarak)
This word has also been mentioned in Surahs A‘raf, Mu’minun, Ghafir, Furqan, Rahman, and Zukhruf.
"Barakah" (برکت) in its essence means increase, whether tangible or intellectual, and it refers to abundant goodness and continuity.
The word "تَبَارَكَ" is in the form of "Tafa‘ul" (تفاعل), which signifies intensification.
The meaning here is that Allah, the Exalted, is immensely great in terms of His essence, attributes, actions, creation, and as the giver of every goodness and benefit.
Second Proof: "الَّذِي بِيَدِهِ الْمُلْكُ" (The One in whose hand is the dominion)
The word "Yad" (hand) is affirmed for Allah in its true meaning, but without any resemblance or comparison to creation. Interpreting it as mere "power" or "blessing" is prohibited, as it would be a denial of Allah’s attribute.
The essence of this argument is that since all authority, command, planning, control, the alternation of night and day, honor and disgrace, life and death, wealth and poverty—all of these—are solely in the hands of Allah, then bestowing blessings from anyone else is impossible.
This is the first proof for the claim of Tawhid in blessings.
Second Proof: "وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ" (And He has power over all things)
The word "Shay’" (thing) is universal, encompassing bestowing blessings, increasing goodness, removing harm, fulfilling the deeds of the servants, and everything else.
Imam Sharbini, in "Siraj al-Munir," states that this verse proves that no effect occurs except by Allah’s power.
Matter and nature do not have any inherent effect (as claimed by materialists and philosophers).
Even means and causes themselves are not inherently effective (contrary to the belief of the Mu‘tazilites).
The actions of the servants are created and within the power of Allah, which is the belief of Ahl al-Sunnah.
Conclusion:
From this, it is clear that only Allah has the power to bestow blessings, and no other entity has any independent control over it.