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Commentary on the Quran (Chapter 3:26): Allah (SWT) the Owner of Sovereignty (Part-1)

disease of hypocrites

Commentary on the Quran (Chapter 3:26)

By: Mohammad Sobhanie

Allah (SWT) the Owner of Sovereignty (Part-1)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ‎﴿٢٦﴾‏

3:26 Say, “O’ Allah, the Owner of Sovereignty, you give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is (all) good. Indeed, You are over all things competent.

The Occasion of Revelation: Tabarsi, in the commentary book of Majma’ Al-Bayan, has mentioned two occasions for the revelation of verse 3:26, and both occasions have a similar theme. These two occasions are as follows [1]:

First Occasion: After the conquest of Mecca, the Prophet (PBUH) prophesied that the lands of Iran and Rome would soon be under the control of Islam. The hypocrites considered the Prophet’s statement an exaggeration. They said sarcastically: “Mohammad (PBUH) is not content with Medina and Mecca and yearns now for the conquest of Iran and Rome.” Hence, verse 3:26 was revealed.

Second Occasion: The Prophet (PBUH) ordered the Muslims to dig a trench around Medina in the battle of Ahzab to prevent the pagans of Mecca from entering the city. While excavating, a large, heavy white rock was found in the ditch and the Muslims could not break and move it.

Salman Farsi came to the Prophet’s (PBUH) presence and told him about the dilemma. The Prophet (PBUH) entered the ditch, took the pickaxe from Salman, and struck the rock firmly. A spark jumped from the collision of the pickaxe with the stone. Upon seeing the spark, the Prophet (PBUH) said Takbir (Allah-o-Akbar), a sign of divine victory. Muslims also joined the Prophet (PBUH), and the sound of Takbir echoed throughout the trench.

The Prophet (PBUH) struck the pickaxe on the stone for the second time, and a spark jumped again and cracked part of the stone. The sound of the Takbir echoed again everywhere in the trench.

The Prophet (PBUH) struck the pickaxe on the stone for the third time. Sparks lit up the surrounding again, and the rock was broken. The sound of Takbir was again heard in the trench for the third time.

The Prophet (PBUH) said to the Muslims: “In the sparks of the first time, I saw the palaces of Hirah [2] and Madain [3], and my brother Jibreel informed me that these places would be under the control of Islam! I saw the palaces of Rome in the sparks of the second time, and the Jibreel informed me that it would be under the control of my followers. In the sparks of the third time, I saw the palaces of Sanaa [4] and the land of Yemen, and the Jibreel told me that the Muslims would conquer them soon. As I saw the sparks, I said the Takbir of victory each time.”

True Muslims could not control their joy and gratitude to Allah (SWT). The hypocrites frowned and said to themselves, “What an impossible wish and promise? They are digging a trench around Medina to defend themselves against the idolaters of Mecca, and how could they dream of conquering the world’s greatest emperor?” At this time, verse 3:26 was revealed in response to the hypocrites’ sarcastic comments:

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ‎﴿٢٦﴾‏

3:26 Say, “O’ Allah, the Owner of Sovereignty, you give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is (all) good. Indeed, You are over all things competent.”

Commentary:Malik” (مَالِكَ) means owner; the ownership could be real or contractual [5]. In real ownership, there is an innate and intrinsic relationship between the owner and the property, so the property cannot exist independently of the owner. For instance, we genuinely own the limbs of our body, such as our eyes. There is a genuine and unwavering relationship between us and our eyes so that without us, our eyes cannot perform their visual function. Hence, we cannot transfer the ownership of our eyes to another person. Whereas we can transfer the ownership of properties, such as our cars and houses, to someone else; hence, these types of ownership are contractual.

Verses of the Qur’an indicate that Allah (SWT) is the true owner of everything. Everything is God’s creation [6] and His property [7], and our existence depends on God’s Will and decision. We will exist as long as God wants. Nothing can stop Allah (SWT) from disposing and managing God’s creatures’ affairs any way God pleases.

‘‘Mulk’’ (مُلْكَ) means sovereignty and connotes kingdom, power, and authority over people’s properties and possessions. Sovereignty also is divided into two categories: real and contractual.

Verse 3:26 states that Allah (SWT) owns all sovereignties, kingdoms, powers, and authorities in the universe (قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ). God grants sovereignty and kingdom to whomever God wills (pleases). Similarly, God takes sovereignty away from whomever God Wills (pleases):

… تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ ….‎﴿٢٦﴾‏

3:26 …You give sovereignty to whom You will, and You take sovereignty away from whom You will...

The adverb “God pleases” in verse “God gives the kingdom to whom God Pleases” means Allah’s (SWT) power and will are supreme. Under no circumstances could anyone compel or prevent Allah (SWT) from giving or taking away God’s blessings from anyone, including kingdoms, honor, and dignity. Therefore, the meaning of the verse is that Allah (SWT) voluntarily, with God’s Will, gives and takes away kingdoms and honor from whom God pleases. Nevertheless, there is wisdom behind everything He does.

Now the question is: Allah (SWT) gave access to the kingdom to God’s prophets, such as selected descendants of Prophet Ibrahim (AS) [8], Prophet Sulaiman (AS) [9], and Prophet Yusuf (AS) [10]. God also gave access to the kingdom to God’s enemies, such as Firon [11] and Nimrod [12]. Why does Allah (SWT) give power and kingdom to God’s enemies?

Al-Mizan’s view [13] is that Allah (SWT) tests some of His servants with power, authority, and wealth. For instance, Prophet Yusuf (AS) became the ruler of Egypt after many trials and tribulations. Eventually, he reunited with his parents and brothers after a long parting from them. In the end, Yusuf (AS) thanked Allah (SWT) for the kingdoms that He bestowed on him and said, “Originator of the heavens and earth…cause me to die a Muslim and join me with the righteous.”

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ﴿١٠١﴾

12:101 My Lord, You have given me a share in the kingdom and taught me the interpretation of dreams. The Originator of the heavens and earth, You are my guardian in this world and the Hereafter. Cause me to die a Muslim and join me with the righteous.

In contrast, people like Firon show their rebellious nature through the wealth and power that Allah (SWT) bestowed on them. For instance, Firon oppressed the Children of Israel and called himself the lord of the universe, as mentioned in verse 79:24 (An-Nazi’at):

فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ﴿٢٤﴾

12:24 And said, “I am your most exalted lord.”

Tafseer-e-Namoona [14] is of the opinion that the will of Allah (SWT) is that nations would determine their destinies, including the type of government and the ruler. The aware and awake nation strives to depose cruel rulers and bring righteous sovereigns to power. The story of the Children of Israel and the victory of Talut over Jalut, as mentioned in verses 2:246-252 (Al-Baqarah), is an excellent example of how the governance of righteous people comes into existence. In contrast, tyrants would rise to power by taking advantage of people’s weaknesses and ignorance. For instance, verse 43:54 regarding the Egyptian people says, “he (Firon) fooled his people (Egyptians), and they obeyed him.”

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ ۚ ﴿٥٤

The people of Egypt aided Firon and kept him in power. Had most Egyptian acted wisely, they would rise and denounce Firon’s claim to lordship.

I finish this paragraph with verse 13:11 (Ar-Ra’d), which state:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۗ ﴿١١﴾

“Indeed, Allah (SWT) will not change the condition of a people until they change what is in themselves.”

Word-for-Word Traslation:

3:26 [قُلِ] Say [اللَّهُمَّ] “O Allah [مَالِكَ] Owner [الْمُلْكِ] of the Dominion [تُؤْتِي] You give [الْمُلْكَ] the dominion [مَن] to whom [تَشَاءُ] You will. [وَتَنزِعُ] And You take away [الْمُلْكَ] the dominion [مِمَّن] from whom [تَشَاءُ] You will. [وَتُعِزُّ] And you honor [مَن] whom [تَشَاءُ] You will. [وَتُذِلُّ] and You humiliate [مَن] whom [تَشَاءُ] You will. [بِيَدِكَ] In Your hand [الْخَيْرُ] is all the good. [إِنَّكَ] Indeed, You [عَلَىٰ] are on [كُلِّ] every [شَيْءٍ] thing [قَدِيرٌ] All-Powerful.

[1] Tafseer-e-Namonah, Vol. 3, P. 28

[2] Al-Hirah – Wikipedia

[3] Al-Mada’in – Wikipedia

[4] Sanaa – Wikipedia

[5] Al-Mizan, Vol. 3, P.201

[6] Al-An’am (6:102) [(هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ) Allah (SWT) the Creator of all things

[7] Al-Baqara (2:255) [(لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ)To Him belongs whatever is in the heavens and whatever is on the earth.]

[8] An-Nisa 4:54 (فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا)

[9] Al-Baqara 2:102 (وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ)

[10] Yusuf, 12:101 (رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ)

[11] Az-Zukhruf (43:51) (أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَٰذِهِ الْأَنْهَارُ تَجْرِي مِن تَحْتِي)

[12] Al-Baqarah 2:258 (أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ)

[13] Al-Mizan, Vol.3, P. 205

[14] Tafseer-e-Namoona, Vol. 2, P. 292

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