سُوْرَةُ الْحَشْرِ
Surah Al-Hashr (59) — Ayah 23
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَـٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ ﴿23﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He is Allâh beside Whom Lâ ilâha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allâh! (High is He) above all that they associate as partners with Him.
Word by Word — Arabic, Transliteration & Meaning
هُوَ
huwa
He
ٱللَّهُ
l-lahu
(is) Allah
ٱلَّذِى
alladhī
the One Who
لَآ
lā
(there is) no
إِلَـٰهَ
ilāha
god
إِلَّا
illā
but
هُوَ
huwa
He
ٱلْمَلِكُ
l-maliku
the Sovereign
ٱلْقُدُّوسُ
l-qudūsu
the Holy One
ٱلسَّلَـٰمُ
l-salāmu
the Giver of Peace
ٱلْمُؤْمِنُ
l-mu'minu
the Giver of Security
ٱلْمُهَيْمِنُ
l-muhayminu
the Guardian
ٱلْعَزِيزُ
l-ʿazīzu
the All-Mighty
ٱلْجَبَّارُ
l-jabāru
the Irresistible
ٱلْمُتَكَبِّرُ ۚ
l-mutakabiru
the Supreme
سُبْحَـٰنَ
sub'ḥāna
Glory (be to)
ٱللَّهِ
l-lahi
Allah
عَمَّا
ʿammā
from what
يُشْرِكُونَ
yush'rikūna
they associate (with Him)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
23. He is Allah [29], besides Whom there is no deity. He is the Sovereign [30], the Most Holy [31], the Source of Peace [32], the Granter of Security [33], the Guardian [34], the All-Mighty [35], the Compeller [36], the Supreme [37]. Exalted is Allah above what they associate with Him [38].
[29] From verse 22 to 24, in three verses, many comprehensive attributes of Allah Almighty have been mentioned, so that man may attain complete recognition of Allah Almighty and remain safe from self-forgetfulness or heedlessness. Some names have already been mentioned in verse 22. The further ones that are mentioned are as follows:
[30] ﴿الملك﴾ means the absolute King, not just of a specific region, country, or the entire earth, but the King of the whole universe. And a king has the authority to enforce whatever law he wishes in his kingdom and to implement it, and his subjects or possessions are bound to accept and act upon that law. From this, it is understood that in the entire universe, legal sovereignty belongs only to Allah Almighty. He alone is the Supreme Sovereign. His sovereignty and His law are above all.
[31] ﴿القُدُّوْسُ﴾ ﴿قَدُسَ﴾ means to be pure and clean, and Quddus refers to the Being who is free from opposites and equals (the plural of "nidd" meaning partner). (Maqayis al-Lughah) And according to Sahib Munjid, it is the Being who is free from every evil and defect and is also blessed.
[32] ﴿السَّلاَمُ﴾ "Salam" means free from harm and sound, correct and safe, and means to be protected and secure from outward and inward calamities. And "silm" is something that is correct in itself and upon which no one else has any right. And "As-Salam" means absolute peace and safety. In this, there is an inherent emphasis, just as if someone very beautiful is called "the embodiment of beauty." One meaning of "Salam" is clear from the above, and the other meaning is that He is the One who grants peace and safety to others.
[33] ﴿المؤمن﴾ ﴿اَمَنَ﴾ means to be safe from fear and danger, and "Mu'min" means the One who grants security to others, the Giver of peace. That is, the One who gives such a law by which, instead of corruption in the land, peace and security are established, and the creation remains in complete safety from any kind of deprivation, excess, or oppression from Allah. According to some commentators, it means "the Affirmer," i.e., the One who confirms His own words and those of His messengers, both verbally and practically, or the One who stamps the seal of confirmation upon the faith of the believers.
[34]
Linguistic Explanation of the Beautiful Names:
﴿المُهَيْمِنُ﴾ is said when ﴿هَيْمَنَ الطائرُ علٰي فَراخِهٖ﴾, meaning the bird spread its wings over its young. Just as a hen, in times of danger, hides its chicks under its wings. Therefore, "Muhaymin" is the Being who: (1) grants security from fear, (2) constantly watches over, and (3) does not let anyone's right be lost (Muntaha al-Arab).
[35] ﴿العزيز﴾ means dominant (opposite of "dhaleel" meaning subjugated), just as in villages there is a class of lowly people who are subjugated, and another of landlords who are dominant. And ﴿العزيز﴾ refers to that dominant Being before whom no one can raise their head, whom no one has the power to resist, before whom all are helpless, powerless, and weak.
[36] ﴿الجَبَّارُ﴾ ﴿جبر﴾ fundamentally contains two things: (1) compulsion, (2) rectification. That is, to rectify something by force and pressure. And ﴿جَبَرَ العَظْم﴾ means to set a broken bone. Sometimes this word is also used merely in the sense of compulsion. And Allah Almighty is "Jabbar" in the sense that He keeps the system of the universe right by force and implements His will, which is based entirely on wisdom, with full power.
[37] ﴿المُتَكَبِّرُ﴾ has two meanings. One is that a person is not truly great but tries to appear great, whether he is a jinn or a human, and this attribute is extremely blameworthy. The second is the one who is truly great and remains great, and this attribute is only befitting for Allah. And for Him, it is a virtue that is not found in any other creation. All other things in the universe, whether living or non-living, are small or insignificant compared to Him.
[38] That is, those who associate others with Allah in His essence or attributes are slandering Allah, because Allah is free from all such things. No one has even the slightest share in His powers and authority.
[29] From verse 22 to 24, in three verses, many comprehensive attributes of Allah Almighty have been mentioned, so that man may attain complete recognition of Allah Almighty and remain safe from self-forgetfulness or heedlessness. Some names have already been mentioned in verse 22. The further ones that are mentioned are as follows:
[30] ﴿الملك﴾ means the absolute King, not just of a specific region, country, or the entire earth, but the King of the whole universe. And a king has the authority to enforce whatever law he wishes in his kingdom and to implement it, and his subjects or possessions are bound to accept and act upon that law. From this, it is understood that in the entire universe, legal sovereignty belongs only to Allah Almighty. He alone is the Supreme Sovereign. His sovereignty and His law are above all.
[31] ﴿القُدُّوْسُ﴾ ﴿قَدُسَ﴾ means to be pure and clean, and Quddus refers to the Being who is free from opposites and equals (the plural of "nidd" meaning partner). (Maqayis al-Lughah) And according to Sahib Munjid, it is the Being who is free from every evil and defect and is also blessed.
[32] ﴿السَّلاَمُ﴾ "Salam" means free from harm and sound, correct and safe, and means to be protected and secure from outward and inward calamities. And "silm" is something that is correct in itself and upon which no one else has any right. And "As-Salam" means absolute peace and safety. In this, there is an inherent emphasis, just as if someone very beautiful is called "the embodiment of beauty." One meaning of "Salam" is clear from the above, and the other meaning is that He is the One who grants peace and safety to others.
[33] ﴿المؤمن﴾ ﴿اَمَنَ﴾ means to be safe from fear and danger, and "Mu'min" means the One who grants security to others, the Giver of peace. That is, the One who gives such a law by which, instead of corruption in the land, peace and security are established, and the creation remains in complete safety from any kind of deprivation, excess, or oppression from Allah. According to some commentators, it means "the Affirmer," i.e., the One who confirms His own words and those of His messengers, both verbally and practically, or the One who stamps the seal of confirmation upon the faith of the believers.
[34]
Linguistic Explanation of the Beautiful Names:
﴿المُهَيْمِنُ﴾ is said when ﴿هَيْمَنَ الطائرُ علٰي فَراخِهٖ﴾, meaning the bird spread its wings over its young. Just as a hen, in times of danger, hides its chicks under its wings. Therefore, "Muhaymin" is the Being who: (1) grants security from fear, (2) constantly watches over, and (3) does not let anyone's right be lost (Muntaha al-Arab).
[35] ﴿العزيز﴾ means dominant (opposite of "dhaleel" meaning subjugated), just as in villages there is a class of lowly people who are subjugated, and another of landlords who are dominant. And ﴿العزيز﴾ refers to that dominant Being before whom no one can raise their head, whom no one has the power to resist, before whom all are helpless, powerless, and weak.
[36] ﴿الجَبَّارُ﴾ ﴿جبر﴾ fundamentally contains two things: (1) compulsion, (2) rectification. That is, to rectify something by force and pressure. And ﴿جَبَرَ العَظْم﴾ means to set a broken bone. Sometimes this word is also used merely in the sense of compulsion. And Allah Almighty is "Jabbar" in the sense that He keeps the system of the universe right by force and implements His will, which is based entirely on wisdom, with full power.
[37] ﴿المُتَكَبِّرُ﴾ has two meanings. One is that a person is not truly great but tries to appear great, whether he is a jinn or a human, and this attribute is extremely blameworthy. The second is the one who is truly great and remains great, and this attribute is only befitting for Allah. And for Him, it is a virtue that is not found in any other creation. All other things in the universe, whether living or non-living, are small or insignificant compared to Him.
[38] That is, those who associate others with Allah in His essence or attributes are slandering Allah, because Allah is free from all such things. No one has even the slightest share in His powers and authority.
