"Elaziz" or "Al-Azeez"?
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The answer to this is simple. A "malik"/king is a title and status that is held by men in certain countries and governments. So, if a reference is made about "al-malik" of a certain place, this is obviously being used as a manmade title...
The question is, SHOULD al-malik be held as a title or attribute by men? If so, why not al-azeez?
However, when it comes to "al-azeez", which means the mighty, the glorious, the powerful, or even the almighty, these are not political positions. They are attributes that only God possesses.
But bro, we have no Quranic evidence for that.
The Arabic word "aziz" itself is taken from the root "izzah", meaning power and might. So, who can be called "the powerful", "the mighty", or "the almighty"? Are these words fitting for a man, especially considering the viewpoint in the Qur'an that Allah possesses all power and authority?
Al-malik comes from the root m-l-k, meaning the one who has power/control/dominance, and according to the Quran, the mulk of the skies and the earth belongs to Allah. So if al-malik can be used as a human attribute, then al-azeez can also be used. I mean, if the Quran does not have a problem, then we shouldn't have a problem either, right?
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Ok, let me explain.
The attributes al-malik and al-azeez have not been used for Allah anywhere in the Quran. These are attributes used for humans.
A human can be al-malik/king/controller, the one who has al-mulk/power, the one who dominates. But Allah is the one who owns and grants al-mulk(3/26), who owns the yaumaddeen(1/3), the day when no person will have mulk for another (82/17-19).
Hence He is not merely al-malik but al-malikul-haqq (20/114, 23/116) (i.e. the Real/True King, the Beneficent and Everlasting King). Al-malik is human attribute.
Other attributes involving mulk
Al-malikul quddoosus salaamul mo?minul muhayminul azeezul jabbaarul mutakabbiru (59/23)
Al-malikil quddoosil azeez (62/1)
In the same manner Allah is not al-azeez. Al-azeez is the attribute used for a human in Yousef?s story.
A misconception is that the Quran has around a hundred attributes of Allah. The truth is that the divine attributes in the Quran are far greater in numbers. For example
Al-azeezur-raheem is one attribute. Al-azeezul-wahaab is another and different from Al-azeez ar-raheem. Al-azeez al-ghaffaar is another and different from the previous two and so on.
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The question is, SHOULD al-malik be held as a title or attribute by men? If so, why not al-azeez?
The Arabic title "al-malik" simply means the king or ruler. Since there were other nations that had leaders called kings, this is an actual title that can be applied to men. However, the attribute "al-azeez" means the powerful or the mighty, and this is an attribute that only God possesses. The titles "al-azeez" and "al-malik" are completely different...
But bro, we have no Quranic evidence for that.
This is FALSE. The Qur'an makes it clear that all power and might belong to God (2165; 671; 1065; 515. Since there is no power independent of God, then nobody else is fitting for the title "al-azeez", or the powerful.
Peace,
Ahmad
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The Arabic title "al-malik" simply means the king or ruler. Since there were other nations that had leaders called kings, this is an actual title that can be applied to men. However, the attribute "al-azeez" means the powerful or the mighty, and this is an attribute that only God possesses. The titles "al-azeez" and "al-malik" are completely different...
So you are suggesting that except Allah none could be considered and called . But Quran is the Book which has been described as in 4141.
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So you are suggesting that except Allah none could be considered and called . But Quran is the Book which has been described as in 4141.
The scripture is called a "kitaabu azeez" (mighty or powerful book). This is using the word "azeez" as an adjective describing something else, which comes from God. And I already showed you the clear difference between citing something as "azeez" and as "al-azeez"... The power of the scripture still comes from God, which is why a book that is not inspired by Allah will not be called "azeez". All power comes from God...
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All power comes from God...
but for understanding/accepting it, the word is NOT since power is something different and it is power that makes someone as The Dominant.
Perhaps this post slipped your attention
I understand that confusion arises only when we omit the distinction evident in two different words while translating them according to the perceptions infolded in certain English words. Qur'an nowhere suggests translating as Almighty, the one who possess all the might; having supreme unquestionable power over everything. Qur'an draws a distinction line between and and consequently the holder of it would respectively be called and . Both are distinct from each other.
?Certainly all power, collectively, is for Allah?
When has been qualified here we can say that Allah is Almighty.Power enables control, command, rule, domination, governance, sovereignty over others.
?Certainly all control, rule, command, domination, governance, sovereignty, is for Allah, collectively?
The word most near to is perhaps . It is wrong to presume that none other than Allah could be called or . Anyone could be in some area/field, like governor, Finance Minister having authority. As for the distinction of Allah, it has been clarified
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Okay, Mazhar. You have your views, and I have mine...
Peace,
Ahmad
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The scripture is called a "kitaabu azeez" (mighty or powerful book). This is using the word "azeez" as an adjective describing something else, which comes from God. And I already showed you the clear difference between citing something as "azeez" and as "al-azeez"... The power of the scripture still comes from God, which is why a book that is not inspired by Allah will not be called "azeez". All power comes from God...
How about replacing "azeez" with "raheem" and "alazeez" with "alraheem"?
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How about replacing "azeez" with "raheem" and "alazeez" with "alraheem"?
It doesn't matter. Saying "azeez" and "raheem" are not the same as saying "alazeez" and "alraheem", at least not in my view. Do you think these are the same?
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I agree with you. So a human can be "raheem", can't they?
Sure, I think a human can be "raheem". However, the Qur'an sets the precedent for these terms. In today's modern Arabic, the word "raheem" can apply to anyone who's nice, kind, and compassionate; but in the scriptures, it doesn't refer to anyone except God... I believe the context of the Qur'an should be measured through the Qur'an, and since God is the only one called "raheem" in the scriptures, He is the only one to whom this attribute applies IN THE SCRIPTURES, not in everyday life... In everyday life, anyone can be called "azeez", but this is not the case in the scriptures... Maybe I'm wrong, but this is my interpretation of Qur'anic terms. If God is called "alrahman alraheem", BOTH of these terms apply to God, whether they're used together or individually...
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But we have just agreed that raheem is not alraheem?
Correct, raheem is not alraheem...
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If God is called "alrahman alraheem", BOTH of these terms apply to God, whether they're used together or individually...
Who has said that "Ar Rehman" is a 'term'? Ar Rehman is the personal name of Allah, NOT attribute even. Only Ar Rehman is exclusively used for referring to Allah. And there is ONE attribute which cannot be used for anyone other than Allah and that is , used only once in the Quran.
And another fact exclusive to Allah is
NONE else has that distinction.
And yet another distinction exclusive to Allah is that He is NOT and everything else that exists is either or from . -
The prophet was described as "raheem" in 9128, not "ar-raheem"
This is true. That passage clearly describes Muhammad as "raheem", not "alraheem"... However, we must also look at the context of that passage, and we have to compare it's reference to the rest of the scripture. Nowhere throughout the entire Qur'an does it give any examples of Muhammad showing mercy to anyone; it gives plenty of instances where GOD shows mercy to humans, though. Also, none of the other prophets or messengers were ever called "raheem" in the scriptures, neither in the Qur'an or the Torah. The Hebrews said that humans should try to imitate GOD's mercy, but in essence, all mercy comes from GOD... So, not only is the prophet not "alraheem", he is also not "raheem". This is why 9128 is rejected by some, viewed as fabricated, along with 9129...
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This is true. That passage clearly describes Muhammad as "raheem", not "alraheem"... However, we must also look at the context of that passage, and we have to compare it's reference to the rest of the scripture. Nowhere throughout the entire Qur'an does it give any examples of Muhammad showing mercy to anyone;
I see ypou changed your argument. But still, how about
3159 And by mercy from God you were kind to them and if you were cruel and hard-hearted they would have diserted you, so forgive them and and ask God to forsee their sins ...
Plus
4829
Muhammad the messenger of God and those with him are hard on the "criminals/kuffar" (ruhamaa' (plural of raheem)) kind with each other..
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I see ypou changed your argument. But still, how about
3159 And by mercy from God you were kind to them and if you were cruel and hard-hearted they would have diserted you, so forgive them and and ask God to forsee their sins ...
Plus
4829
Muhammad the messenger of God and those with him are hard on the "criminals/kuffar" (ruhamaa' (plural of raheem)) kind with each other..
I already explained these passages. The words "rahma" and "ruhamaa" can refer to mercy, but they primarily refer to kindness and compassion. Muhammad, as well as all the other believers, are capable of being kind and friendly to others, but they can't bestow mercy on others, since this implies forgiveness and grace. This is why the believers are never called "rahimeen"/merciful ones; only God can bestow mercy on people, since He is the only one with power and control over them...
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Peace Mazhar,
I already explained this concept as well... The scriptures point out that all power is from God, and there is no power independent of God. Since having "mercy" someone entails having power over them, then all mercy is also from God. Therefore, this passage is not literal. It's like saying God is "most powerful of the powerful". It's allegorical, since nobody is merciful or powerful except God. This is why the Basmallah ("bism allah alrahman alraheem" is only applicable in reference to God, since He alone possesses all authority.
Peace,
Ahmad