Taberî9-10. c.✓ Citation verified
This text explains the word 'dîn' in the phrase 'mâliki yevmi'd-dîn' as recompense (mücazat) corresponding to deeds and actions. According to Taberî, the reading 'melik' is preferred over the reading 'mâlik' because this expresses that on the Day of Judgment, dominion belongs completely and purely to Allah, and unlike tyrant rulers in this world, no one will be a co-ruler with Him on that day. Narrations from early exegetes support this view.
فتأويل قراءة من قرأ ذلك: (ملك يوم الدين) أن لله الملك يوم الدين خالصا دون جميع خلقه الذين كانوا قبل ذلك في الدنيا ملوكا جبابرة ينازعونه الملك ويدافعونه الانفراد بالكبرياء والعظمة والسلطان والجبرية
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the phrase 'mâliki yevmi'd-dîn' points to the Day of Judgment and announces that on that day Allah will not grant anyone dominion or authority as He does in this world. This carries a great warning (vaîd) that people will benefit only from goodness and obedience on that day, while wealth, children, helpers, and intercessors will be of no benefit. Additionally, it has been explained through linguistic analysis that the use of different annexations with the words 'Rab' and 'Mâlik' does not require repetition.
وهو وعيد عظيم من حيث إنه عرفهم أنه لا يغني عنهم إلا البر والطاعة يومئذ دون سائر ما كان قد يغني عنهم في الدنيا من مال وولد وأعوان وشفعاء . قال الواحدي : والمعنى أن الله تعالى لم يملك في ذلك اليوم أحدا شيئا من الأمور ، كما ملكهم في دار الدنيا
Kurtubî13. c.✓ Citation verified
According to Kurtubî, 'yevmü'd-dîn' is the day of punishment and reckoning, the day when servants are recompensed according to their deeds. Ibrahim's seeking forgiveness in this manner is for the purpose of demonstrating his servitude even though he knows he has been pardoned. Furthermore, the repetition of the remembrance is for emphasizing the importance of the matter (ta'zim).
وهذا من إبراهيم إظهار للعبودية وإن كان يعلم أنه مغفور له وفي صحيح مسلم عن عائشة قلت يا رسول الله : بن جدعان كان في الجاهلية يصل الرحم ويطعم المسكين فهل ذلك نافعه قال : ( لا ينفعه إنه لم يقل يوما رب اغفر لي خطيئتي يوم الدين
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kesîr, the word 'mâlik' comes from the root 'mulk' (dominion) and the phrase 'yevmi'd-dîn' is explained as the Day of Judgment, the day when creatures are held to account according to their deeds. On that day, no one will possess dominion as they do in this world; this dominion will belong entirely to Allah. Furthermore, the exegete narrates various hadîths regarding it being recommended to recite the Qur'an with tajweed and to beautify one's voice.
لا يملك أحد في ذلك اليوم حكما كملكهم في الدنيا قال ويوم الدين يوم الحساب للخلائق وهو يوم القيامة يدينهم بأعمالهم إن خيرا فخير وإن شرا فشر إلا من عفا عنه
Beydâvî13. c.✓ Citation verified
Beydâvî addresses the differences in readings of 'mâlik/melik yevmi'd-dîn'; he prefers the reading 'mâlik' because it is the reading of the people of Harameyn and is supported by the verse 'limeni'l-mülkü'l-yevm'. He also explains the semantic difference between mâlik and melik: mâlik is one who acquires dominion and disposes of things as he wishes, while melik is one who disposes in matters of command and prohibition. The annexation (izâfah) of the phrase 'yevmi'd-dîn' either points to the glorification of that day or to the fact that Allah's command alone will be effective on that day.
وهو المختار لأنه قراءة أهل الحرمين ولقوله تعالى: لمن الملك اليوم؟
Comparison
Common ground
All exegetes interpret the phrase 'yevmi'd-dîn' as the Day of Judgment and Reckoning and emphasize that on that day Allah's dominion and sovereignty is absolute, pure, and different from worldly human power, and that no one will have joint authority of disposal with Him. Furthermore, most of them (Taberî, Ibn Kesîr, and Beydâvî) address the difference in readings of 'mâlik/melik' and resort to linguistic and rhetorical analysis; Kurtubî and Taberî make reference to early scholarly narrations (such as Ibn Abbas).
Differences
While Taberî prefers the reading 'melik', Beydâvî, conversely, emphasizes the reading 'mâlik' because it is the reading of the people of Harameyn and is supported by another verse; this reflects regional and scholastic differences in reading preference. Râzî and Beydâvî approach the matter more through linguistic, rhetorical, and theological-logical analysis (annexation, the meaning of repetition, the distinction between mâlik and melik), while Taberî and Ibn Kesîr follow a method weighted toward narration. Kurtubî, on the other hand, distinctly transfers the matter to a moral and servitude context through a hadîth narration (the story of Ibn Ju'dân) and adds a unique emphasis by interpreting the repetition of remembrance as glorification (ta'zim). Râzî furthermore highlights the 'vaîd' (warning) dimension of the verse, which is not as prominent in the others.
Historical context
In Taberî, the earliest period representative, narration (reports from the early scholars) holds the central position and reading preference is also supported by these narrations. As time progresses, in exegetes like Râzî and Beydâvî, the method of linguistic, rhetorical, and theological reasoning becomes more systematic and dominant; in Beydâvî, the support of readings with other verses (explaining the Qur'an with the Qur'an) emerges as a more evident technique for justifying preferences between readings. In Kurtubî and Ibn Kesîr, the methods of narration and reason are used together in a balanced manner; this reflects how a jurisprudence and hadîth-weighted exegetical tradition is realized in a later period. The fundamental meaning (absolute divine sovereignty on the Day of Judgment) remains constant across all periods, but the method of arriving at this meaning and reading preference has diversified over time according to scholarly school and style.
Modern connection
This verse reminds us that the status and power acquired by humans in daily life is transient, and that the true reckoning will occur before a sole and absolute justice, thereby inviting the person to humility and awareness of responsibility. In today's context, it can offer a moral balance regarding acting justly in individual and social relations, staying away from arrogance, and conducting oneself with the awareness that one's actions will one day be held to account. Furthermore, the fact that different ways of reading (mâlik/melik) point to the same fundamental truth can serve as a cautious example that diversity in scholarly tradition can be met with tolerance.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar