Why is "Maaliki Yaumid-Deen" sifat for Lafz "Allah" in AlhamduliLLAHI Rabbil-Aalameen

[Seekeress@0]

Assalamu Alaikum wa rahmatuLLAHI wa barakatuHU wa maghfiratuHU,

We know for a fact that Idhaafat-e-lafzi is when a seegha of sifat is made mudhaaf to its maamool and that it does not serve any purpose except that it makes the mudhaaf mukhaffaf.
In "Maaliki Yaumid-Deen", Maalik is ism-faail ( which is from among the seeghas of sifat), and it has been made mudhaaf to Yaumud-Deen which could have been its mafool bihi, had there been no idhaafat done in the first place. Thus it follows that this is an instance of idhaafat-e-lafzi whereby Maalik is mudhaaf to its maamool. So, technically, this should not be considered as being sifat to Lafz "Allah" ( whichs is Maarifah Mawsoof ) in an earlier Ayah " AlhamduliLLAHI Rabbil-Aaalameen", because the idhaafat-e-lafzi in "Maaliki Yaumid-Deen" does not result in the taareef or takhsees of the mudhaaf, "Maalik". So then, why and how does it become sifat? We understand that an idhaafat of a nakirah towards maarifah result in the taareef of the former, but even that doesnt work in case of idhaafat-e-lafzi, or does it? A counter-example could be of another verse from the Holy Quran which reads " Aarizun mumtirunaa". Here "mumtirun" is ism-faail whose idhaafat has been done towards dhameer majroor jama' mutakallim, which is actually in place of iyyaana ( dhameer mansoob munfasil ). Thus, this is again idhaafat-e-lafzi where a seegha of sifat ( mumtirun ) is made mudhaaf towards its maamool. This doesnt result in the taareef of mumtirun and hence, it does become sifat for "Aarizun". However, I stand corrected on this.... I hope my question is clear.

JazakumULLAH khair,
Wassalam ma'al-ikram

[Seekeress@0]

anyone???

[Abbe]

We know for a fact that Idhaafat-e-lafzi is when a seegha of sifat is made mudhaaf to its maamool and that it does not serve any purpose except that it makes the mudhaaf mukhaffaf.

This is true only when the the meaning relates to the present or the future. If the meaning relates to the past or to something that continues then the idafah is haqiqiyyah.

For example:
Hadha Daaribu Zaydin gadan (idafa lafdhiyyah) (this can be changed to hadha Daaribun Zaydan)
Hadha Daaribu Zaydin ams (idafa haqiiqiyyah) (can not be changed)

Maaliki yawmi al-Diin relates to the past present and the future and therefore the idafa is haqiiqiyyah.

Hope that helps.

[Mubid al-Majus]

The question is not entirely clear. 'Malik' is بدل of 'Allah' here.

It can be sifah, badal or even `atf al-bayan according to a view. To make it a sifah is better because making badal with mushtaqqat is scarce in Arabic. It can be sifah due the reason mentioned, the idafah becoming ma`nawiyyah because of removing the restriction of a particular time, as mentioned by al-Suyuti in Ham` al-Hawami`, or by making yawm id-din not the ma`mul of the sifah but zarf based on interpretation, in which case the meaning would be malik il-amr kullihi yawm ad-din, also making it ma`nawiyyah.

[Khalid Williams]

Ma sha Allah, I deleted my post because I wanted to rewrite it with a more thorough explanation, but Mubid has done that for me. I'll add that Imam al-'Ukbari says:

وهو معرفة فيكون جره على الصفة ، أو البدل من الله ، ولا حذف فيه على هذا ، ويقرأ بالألف والجر ، وهو على هذا نكرة ; لأن اسم الفاعل إذا أريد به الحال أو الاستقبال لا يتعرف بالإضافة فعلى هذا يكون جره على البدل لا على الصفة ; لأن المعرفة لا توصف بالنكرة . وفي الكلام حذف مفعول تقديره : مالك أمر يوم الدين ، أو مالك يوم الدين الأمر وبالإضافة إلى " يوم " خرج عن الظرفية ; لأنه لا يصح فيه تقدير في ; لأنها تفصل بين المضاف والمضاف إليه

[Seekeress@0]

JazakumULLAH Khair,
Wassalam ma'al-ikram