Transliteration:( Huwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-'aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi 'Ammaa yushrikoon )
64. The true and eternal master of kingship and kingdom. The visible world is called the kingdom while the concealed world is called the angelic world, like the world of Light, the world of matter.
65. He is the provider of safety to His devotees in the world from the devil and the baser self and protector in the Hereafter from the punishment of Hell. It should be remembered that Allah Almighty is Mo'min(Giver of Security) the Holy Prophet also is Mo'min(absolute in obedience) and a Muslim, too, is a Mo'min(a believer). However, the meaning of each is different.Â
Just by looking at the word Mo'min, you cannot call Allah Almighty your brother, in the same way, it is totally unlawful to call the Holy Prophet brother because of the word Mo'min.
66. This means the revealer of His exaltedness upon His servants. Pride for a human being is a vice and it is the exalted quality of excellence of Allah Almighty. The excellence of the servant is humility. However, to reveal the bounties of Allah Almighty as a form of expressing gratitude will not be regarded as pride, but thankfulness.
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The tafsir of Surah Hashr verse 23 by Ibn Kathir is unavailable here.
Please refer to Surah Hashr ayat 21 which provides the complete commentary from verse 21 through 24.
(59:23) He is Allah: there is no god but He: the King,[36] the Holy,[37] the All-Peace,[39] the Giver of security,[38] the Overseer,[40] the Most Mighty,[41] the Overpowering,[42] the All-Great.[43] Exalted be He from whatever they associate with Him.
36. The word used in the original is al-Malik, which means that He alone is the real Sovereign. Moreover, the word al- Malik in its general sense also gives the meaning that He is King of the entire universe and not of a particular region or of a specific country. His Sovereignty and rule comprehends the entire universe.
He is Master of everything. Everything submits itself to His command and power and authority, and there is nothing to delimit His Sovereignty. At different places in the Quran all aspects of Allah’s Sovereignty have been presented and explained fully.
And whoever exists in the heavens and the earth, belongs to Him. All are obedient to Him. (Surah Ar-Room, Ayat 26).
He administers the affairs of the world from the heavens to the earth. (Surah As-Sajdah, Ayat 5).
To Him belongs the dominion of the earth and the heavens, and all matters are referred to Him for decision. (Surah Al- Hadid, Ayat 5).
He has no partner in His sovereignty. (Surah Al-Furqan, Ayat 2).
In His hand is the absolute control of everything. (Surah Ya Seen, Ayat 83).
Doer of whatever He wills. (Surah Al-Burooj, Ayat 16).
He is accountable to none for what He does, but all others are accountable (to Him). (Surah Al-Anbiya, Ayat 23).
Allah rules and there is none to reverse His decrees. (Surah Ar-Raad, Ayat 41).
The Being Who gives protection while none can give protection against Him. (Surah Al-Momin, Ayat 88).
Say: O Allah, Sovereign of the Kingdom, You bestow kingdom on whomever You will, and You take it away from whomever You will. You exalt whomever You will and You abase whomever You will. All that is good is in Your power; indeed You have full power over all things. (Surah Al-Imran, Ayat 26).
These explanations make it abundantly clear that Allah is not King in some limited or metaphoric sense but He is real King in the most perfect and complete sense of sovereignty. As a matter of fact, if sovereignty in its true sense is at all found somewhere, it is found only in Allah’s Kingship. Apart from this, wherever it is claimed to be, whether in the person of a king or dictator, or in a class or group or family, or in some nation, he or it possesses no sovereignty at all, for sovereignty is not a gift, which may at one time be granted and at another time withdrawn, which may be in danger of being usurped, the establishment and existence of which may be temporary and temporal, and the sphere of power and authority of which may be circumscribed and restricted by many other conflicting powers.
37. Al-Quddus is a superlative. It means that Allah is far exalted that He should have a fault or defect or demerit. He is the purest Being. No evil can be imagined about Him. Here, one should clearly understand that the attribute of holiness is a foremost accompaniment of sovereignty. Man’s intellect and nature refuse to believe that a being who is the bearer of sovereignty may be mischievous, ill behaved, ill-natured, who may be characterized with these base qualities from whose power and authority his subjects might be in danger of suffering evil instead of being blessed with good. That is why wherever man thinks sovereignty is centered, he assumes holiness also to be there, even if it is not there, for absolute sovereignty is inconceivable without holiness. But, obviously, there is no real Sovereign, nor can there be, except Allah, Who is the Holy. Whether it is monarchy, or sovereignty of the people, or dictatorship of the socialist system, or some other form of human rule, in any case holiness for it is inconceivable.
38. The word As-Salam as used in the original means peace and Secure, Allah’s being called As-Salam means that He is peace and safety personified. He is far exalted that some calamity or weakness or defect should befall Him, or His Perfection should suffer a decline or blemish.
39. The word Al-Mumin is derived from amun, which means to secure from fear, and Mumin is one who provides security to others. Allah has been called Al-Mumin in the sense that He provides security to His creatures. His creatures are secure from the fear that He would ever wrong them, or deprive them of their rights, or allow their rewards to go to waste, or would violate the promises He has made with them. Then, since no object has been mentioned with this subject, but the epithet of Al-Mumin has been used absolutely, it automatically gives the meaning that His security comprehends the entire universe and all that it contains.
40. The word Al-Muhaimin has three meanings:
(1) The Guardian and Protector.
(2) The Observer who sees what everyone does.
(3) The Being Who has taken up the responsibility to fulfill the needs and requirements of the people.
Here also, since the word Al-Muhaimin has been used absolutely, and no object has been mentioned of this subject, therefore, it by itself gives the implied meaning that He is guarding and protecting all creatures, is watching the acts and deeds of everyone, and has taken up the responsibility of sustaining and providing for every creature in the universe with its needs and requirements.
41. Al-Aziz: such an Almighty Being against Whom no one may dare raise his head, no one may have the power to resist His decrees, before Whom everyone may be helpless and powerless.
42. The word al-Jabbar as used in the original is derived from jabr which means setting something right by use of power, reforming something by force. Allah has been called Al-Jabbar in the sense that He sets the system of His universe right by the use of power and enforces His will, which is entirely based on wisdom. Moreover, the word Jabber also contains the meaning of greatness and glory. Thus, a palm-tree which is too tall for the people to pluck its fruit is called jabber in Arabic. Likewise, an act which is grand and glorious is called amal jabbar.
43. The word Al-Mutakabbir has two meanings.
(1) The one who is not actually great but poses as great.
(2) The one who is actually great and sets himself up as such.
Whether it is man or Satan, or some other creature, since greatness does not, in fact, belong to it, its posing itself as great and claiming superiority over others is, a false claim and a vice. Contrary to this, Allah Almighty is truly Great and greatness actually belongs to Him, and everything in the universe is low and insignificant as against Him. Therefore, His being Great and setting Himself up as Great is no false claim but reality; it is not an evil quality but a virtue and excellence, which no one else has but Allah.
[1658]- And owner of everything in existence. [1659]- i.e., transcendent above any aspect belonging to His creation. Also, the possessor and grantor of blessings. [1660]- Literally, "Free" from any imperfection. Also, "Peace" or "Soundness." [1661]- And safety, i.e., reassurance that His promise is always fulfilled. Also, He who bestows faith. [1662]- i.e., who observes, guards and protects. Also, "the Criterion." [1663]- Refer to footnote in 2:129. [1664]- Whose irresistible force is without limitation; the one above all things who compels the creation to be as He wills it. Also, "the Amender" or "the Rectifier" who repairs, restores, completes or sets something right once again, out of His mercy. [1665]- Supreme, complete and perfect in His essence, attributes and actions.
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