S59. SURAT-UL-HASHR

NAME: There is a mention of the first Hashr or gathering of a Jewish tribe Banu Nazir’s extradition in the second ayah of this Surah which has given this name “Al- Hashr” to it.
TIME OF REVELATION : It is Medinite and was revealed in the 4th year of Hijrah.
CENTRAL THEME : To provide a lesson to the opponents of Allah and His Prophet from the humiliating end of Bani Nazir and also to give instructions to the believers in the problems related to the war with Bani Nazir.
ORDER OF THE VERSES: In ayah 1 it is asserted that everything in the heavens and the AL - HASHR earth is glorifying Allah. Ayah 2 to 4 describe the admonitory end of Bani Nazir, a pagan group of the People of the Book, which had started war with Allah and the Holy Prophet (Peace Be Upon Him). Ayah 5 to 10 give guidance to the believers about the problems confronting them. Ayah 11 to 17 condemn the attitude of hypocrites who were conspiring with Jews against Muslims. Ayah 18 to 24, the concluding verses, contain effective discourses which infuse fear of Allah in human hearts.

59. SURAT-UL-HASHR Ayah : 24

In the name of Allah, Most Gracious, Most Merciful.

1. Reciting Tasbeeh (glorifying) are all the things in the heavens and in the earth1 and HE is the mighty, the Wise.2

2. It is HE who drove forth those among the people of the book who disbelieved from their homes for the first gathering3 You never imagined that they would go out 4 and they were thinking that their fortresses would protect them from (the clutch of) Allah. 5 But Allah caught them from where they had never imagined. And HE cast terror in their hearts.6 They were ruining their dwellings with their own hands and the hands of the believers.7 So learn a lesson O you who have eyes.8

3. Had not Allah decreed for them, the exile HE would have surely punished them in this world.9 And for them, in the Hereafter, is the torment of the Fire (Hell).10

4. That is because they opposed Allah and His Messenger and he who opposed Allah,11 verily Allah is very stern in punishment.

5. Whatever palm-trees you cut down or left standing on their roots, it was by Allah’s commandment.12 (and HE commanded it so) that HE may humiliate the transgressors.

1. This matter has been clarified in note 1 of Surah Hadeed.

2. Accordingly Allah’s Might and His Planning became manifest in the war with Bani Nazir (Gazwa Bani Nazeer).

3. Means Bani Nazeer Who were driven out of Madina. It was a Jew tribe residing in the suburbs of Madina. When the holy prophet arrived in Madina a treaty was made between him and this tribe But they breached the agreement frequently.
Their leader Kaab bin Ashraf went to Makkah and instigated the idolaters against Muslims He insulted the holy prophet, and made shameful propaganda against respectable ladies. Finally he was killed as per the order of the holy prophet Even after that these people did not give up their conspiracies and planned to invite the prophet at their residence and to roll down a big stone cover him with an evil intention of killing him when Almighty Allah alerted the holy prophet in time and he escaped very narrowly. After returning to Madina an order was issued that the Bani Nazeer should leave Madina within twenty days but they refused to do so. At last the Holy Prophet and his companions surrounded that tribe. Being frightened, they lost morale and agreed to get out of Madina leaving behind their households. However, they pleaded that whatever material they could carry with them should be allowed to be taken away. The Holy Prophet allowed this concession. There upon they demolished their houses with their own hands so that they could take away the doors and windows etc. This exile of Bani Nazeer occurred in the month of Rabiul Awwal 4 HE. This exile has been described in this ayah as the first Hashr (Gathering).”Hashr” means to gather. As they were gathered after their exile from Madina for giving them the punishment it has been termed “Hashr” By calling it the first Hashr it has been hinted that they would have to face another Hashr too. Accordingly, Caliph Umar (Radiyallah Anh) drove them out from the entire Arab peninsula.

4. That is: In the prevalent situation you could not have imagined that they would leave Madina so easily.

5. They had relied on their wealth and possessions and had thought that their well-built forts were enough to protect them

6. It so happened as per Allah’s planning that they were so much awed that they lost all courage for fighting. The courageous action of the Holy Prophet and his companions frightened them.
This Shows that one of the ways in which the Allah Almighty helps His faithful slaves is that HE drives the awe of the believers in the hearts of their enemies thereby breaking down Their morale especially at times when the enemy is powerful and the believers, despite being Short of arms, come out to sacrifice their lives in the holy jihaad.

7. They were pulling down their building themselves so that they may take their doors and windows etc. with them and So that the Muslims may not get their houses in good condition Regarding the demolition of their houses by Muslims,it was by way of a war strategy.

8. Every one Who has eyes to see is hereby invited to take lesson from the end of Bani Nazeer Who could not stand against the Holy Prophet inspite of their grandeur and might, and faced a humiliating defeat. The Divine help is always with the Holy Prophet Hence whosoever tries to confront the Messenger of Allah gets thorough beating.

9. It was the Divine Decree that Bani Nazeer should be driven out. In it they had a chance for taking admonition, of repenting before God and of reforming themselves. Otherwise Allah was ever able to give them a punishment which would have annihilated them. They could have been killed as had happened in the matter of Bani Quraizah whose men folk were massacred.
It should be kept in mind that Bani Nazeer were from the People of the Book (Ahle Kitaab) who had entered into a treaty with the Holy Prophet. Thereafter they made a treachery as a punishment for which they were driven out so that Madina which was the center of Islam, might remain protected from their conspiracies. The order of collecting Jizyah tax which is related to common Ahle Kitaab was reveled subsequently in Surah Taubah.

10. That is they have to go to Hell to taste their punishment in the Hereafter.

11. Opposing Allah means opposing Islam. Islam is the religion revealed by Allah which is His order for all human beings Therefore, to rise against this Divine Order amounts to rise and rebel against the Almighty.

12. Some of the palm-trees in the gardens belonging to Bani Nazeer were cut down by Muslims as per war necessities and some were left standing. All this was done in the presence of and as per the guidance of the holy prophet. Hence it was done by Allah’s order. Therefore, there is no cause to feel any uneasiness about this destructive action which was one of the war strategies.
In modern times it becomes necessary to bombard enemy places heavily. Their aircrafts have to be brought down. Their supply lines have to be cut off. This ayah makes it clear that if the necessities of war so demand such actions can be taken. If it is not done then the jihaad would be suspended and the enemy may win.

6. And whatever wealth Allah restored to his messenger taking it out of their hold 13 you had run neither your horses nor your camels on it 14 But Allah gives His Messengers mastery over whom HE will.15 and Allah has power over all things.

7. Whatever Allah may restore to His messengers from the people of the towns.16 is for Allah and the Messenger and the near of kin and the poor and the orphans and the wayfarers.17 that it may not rotate among your rich. 18 And whatever the Messengers gives you, take, and whatever he forbids you, refrain from it. 19 And fear Allah. Verily Allah is stern in punishment.

8. This (wealth) is for those migrants who have been driven out of their homes and properties 20 who are seeking Allah’s Grace and His pleasure. And they help Allah and His Messenger. They are the truthful.21

9. And those who had, before them, made (Madina) their abode and had believed, love those who have migrated to them. They do not entertain any want in their hearts for what is given to them. And they give preference to them over themselves even though they themselves be needy.22 And those who are saved from the niggardliness of their hearts are the successful.23

10. And those who came after them 24 pray: O Our Lord: forgive us and also those of our brothers who believed before us. And do not place any grudge in our hearts against the believers 25 O Our Lord: you are very kind and Merciful.

13. In war related terminology this wealth is called “Fay” which means to return. Here it means to take it out from the possession of the disbelievers and to return it to the believers.

14. The strife with Bani Nazeer was won without any bloodshed. Muslims had not to use their horses and camels in it. Rather the place being very near, they had come on foot from Madina. Therefore the kind of the wealth which they got was different from Maale- Ganeemat (war booty).
Ganeemat is a wealth which is obtained from the enemy after a fight with him and wherein Muslims are made to use their horses and camels etc. 4/5th of the Ganeemat is for distribution among the soldiers as ordered in ayat 41 of Surah Anfal. But the “Fay” will not be distributed among the warriors. Its use is described hence forth.

15. The Divine Messengers had been winning over their enemies with the special help of Allah. Here too the Divine Help had arrived in the form of an awe which struck the hearts of the people of Bani Nazeer. Consequently there was no need to fight.

16. It means whichever habitations might be concerned and whatever from their wealth might be obtained as “Fay” should be utilized as directed in the following ayah.

17. The first use of “Fay” wealth or property is that it should be in the way of Allah. It means to be spent for the propagation of religion and for Jihad.
Secondly the Messengers has a right in it. He can spend it to meet his own needs or in the strategies of his choice. It must be borne in mind that the holy prophet was, due to his responsibilities and duties as the Divine Messenger, was not able to earn money through personal physical activities. He and his family members could not take the “zakat” money. Hence, Allah gave him a portion of the “Fay” wealth. It was because of the prophethood. So it did not continue after his demise It should also be remembered that prophets do not leave inheritance. Whatever they leave behind them is “Sadaqah”. The holy prophet said:
“We have no heirs. Whatever we leave is Sadaqah.” (Bukhari, Kitaabul Khums)
Third use is to be given to the near of kin (Bukhari, Kitaabul Khums, Zavil Qurba). It means the kin of the holy prophet. They were Banu Hashim and Banu al Muttalib for whom Zakat was not allowed. Therefore Allah gave them a portion in the “Fay” wealth.
The fourth, fifth and sixth use is to be spent on Orphans, the poor and the wayfarers. It is to remove their poverty and to meet their needs. They belong to a poor and weak class needing all sort of assistance. Hence they have been granted a part in “Fay”.

18. This is a very important matter of principle which has been described here and it is that the flow of wealth must not continue toward the rich class. In Islamic economy money must circulate and spread instead of getting concentrated. The position of the poor classes is sought to be strengthened through the payment of Zakat and Kaffarah and by fixing a share in “Fay” for them. The rich have been prevented from sucking the blood of the poor through interest and usury. Moreover, concentration of wealth has been stopped also through wider distribution of inheritance. Through these and other similar directives, Islam has established such an economic system which has evenness, justice for various classes of the society and a perfect equilibrium. Islam has prohibited all those traditions which make rich richer and the poor poorer. Its economic system is neither capitalistic nor does it encroach upon anyone’s rights. It is neither onesided nor excessive. But it is a perfect example of truth and justice.

19. This is another principle directive which has been issued here. From the context it seems that it is to mean that one must accept whatever the prophet gives from the “Fay” wealth and that one who is not given anything from it should keep quiet and remain contented; that he should neither demand it nor raise any objection. But the meaning of this phrase is not limited. Rather in its wider meaning the believers must do whatever the prophet orders one to do and should give up whatever he prevents. A hadith clarifies it thus:
“Whenever I order you to do something you should do it to the extent of your ability and you must keep away from whatever I prohibit.” (Bukhari-Muslim)
As for the question as to what are the works ordered by the Prophet to be done and which are the things prohibited by him, it can be known only through his Sunnah(works and deeds). The source of knowing his Sunnah is the Saheeh Ahadith (authentic traditions). Hence the importance, necessity and authority of true traditions cannot be denied. Otherwise it would amount to disobedience to Quranic orders. Here it should also be remembered that only Saheeh (authentic) Ahadith are binding (hujjat) and not the weak and concocted traditions and baseless narrations. But many Ahadith which have neither head nor tail have penetrated our society to such an extent that they have tarnished the face of Deen. To accept any kind of traditions ascribed to the prophet is no obedience of him. Any tradition which is contrary to the Quran and/or the Sunnah must be rejected because its rejection, not acceptance, is the obedience of the holy prophet.

20. Means the poor migrants who had come to Madina from Makkah. They particularly deserved to get a share from “Fay” because, they had, per force, left everything including their homes and business while migrating empty-handed.

21. Means these migrants are not mere migrants but they are the possessors of a very high moral character. They desire nothing but Allah’s pleasure. They are always in the forefront while helping Allah and His prophet. They are righteous. When they have made so many sacrifices for Deen they deserve help from the extraordinary grace which the Islamic State has got in the form of “Fay”. Hence the holy prophet spent a large share from the Fay obtained from Bani Nazeer for the migrants (Muhajireen).

22. This is an appreciation of the Ansars (helpers) of Madina, as even before the arrival of the Makkan Muhajirs they had accepted Islam and made the city their abode which later became Darul Hijarat (centre for the migrants). They did not regard the migrants as a burden but gave a warm welcome to them and loved them from their hearts. When they were left out and the Fai obtained from Bani Nazeer was distributed only among Muhajireen they did not feel any grudge neither they uttered a word of complaint. They could have been given a share in it. Yet they gave preference to the needy Muhajireen to themselves. This was a very great sacrifice.

23. “Niggardliness of heart” (Shuhhe nafs) affects the entire life of people. It drives man on the road to destruction. Hence the one who is saved from it has, so to say, got a guarantee to success.

24. Means those who arrived after the Muhajireen and the Ansars. They include faithful comers after the revelation of this Surah until Dooms day or Qiyamah. Their mention here gives a hint that the benefit of fai should reach them too. Accordingly, when caliph Umar conquered Syria and Iraq during his caliphate, he did not distribute their lands among the armies, but, as per this ayah, awarded them to all the Muslims as Fay so that the succeeding generations may also benefit from it. With this aim, he allowed the lands to remain in the possession of their owners and imposed Khiraj (tax) on them. One of the great benefit of this Khiraj was that it facilitated the deface of borders and provided money for jihad. (for details please see “Kitabul Khiraaj” by Aboo Yusuf, Chapter 3)

25. This provides inspiration that the succeeding generations should pray for their predecessors because it was their sacrifice that resulted in the success of Islam and it was a result of their attempts that the circle of Islamic propagation widened and reached the succeeding generations.
This is a lesson to Muslims that they should appreciate the work of the holy companions of the holy prophet and must not entertain any malice toward them in their hearts even if any of their drawbacks comes to their notice. It also contains guidance regarding the Mushajrat (disputes) which occurred afterwards. We should refrain from condemning them. But a group of Muslims which believes in the Imamate of Caliph Ali (Radiyallahu Anh) condemns the rightly-guided caliphs terming ‘them “ghasib” (snatchers) and uses bad words for companions.
It means they are condemning those whom the Quran demands to pray for.
Prejudice has blinded them to such an extent that they are unable to get any light even from the clear ayah of Quran!

11. Have you not seen the hypocrites26 who tell their brethren who disbelieved among the People of the Book27 that if you are driven out we will also get forth with you and we will never obey anyone against you. And if you are attacked we will definitely help you. But Allah bears witness that they are liars.

12. If they are driven out they will not get forth with them und if they are attacked they will not help them 28 and even if they will help them they will turn their backs. Then they will not be helped.29

13. Your awe in their hearts is more than that of Allah, for, they understand not.30

14. They will never fight against you collectively but in fortified township or from behind walls.31 Their violence among themselves is strong. You think them as united but their hearts are torn apart.32 This is because they do not act with wisdom.33

15. Their fate will be the same as of those who have recently tasted the consequence of their deeds.34 And there is a painful torment for them.35

16. They are like the devil36 who tells man: disbelieve. And when he disbelieves he says: I disown you. I fear Allah, the Lord of the worlds.37

17. So the end of both is that they will go to Hell wherein they will dwell for ever.38 This very is the reward of wrongdoers.

26. The hypocrites of Madina who were friendly with the Jews were clandestinely supporting them. Therefore here, Muslims have been warned of their real character and that they would never have enough courage to fight you.

27. Means the Jews residing around Madina like Bani Nazeer. Bani Quraizah etc. They have been termed “brethren of hypocrites” because the Jews and the hypocrites were similar in many ways.

28. They did not help Bani Nazeer at all. Regarding Bani Quraizah. Quran foretold that they too would not assist them. Accordingly when there was confrontation between Bani Quraizah and the Muslims this Quranic prediction proved true.

29. That is of Jews.

30. This is a description of the Jews of Madina. They fear Muslims more than they fear Allah because they have forgotten Allah. Since the Muslims are ever ready for self-sacrifice, the Jews are afraid of them. Really the fright ought to be of Allah in Whose power is each and every thing. But unwise people do not understand such a glaring fact.

31. Accordingly, the Jewish tribes never confronted Muslims directly. They could not gather enough courage to come in the open battle field. Bani Nazeer remained hidden in their castles.
Thereafter when Muslims attacked Bani Quraizah and the Jews of Khyber, they too did not come out in the open but tried to make Muslims tired while keeping themselves in closed castles. This strategy too failed miserably and the truth behind the Quranic statement became fully manifest.

32. Apparently the Jews look like united but due to the internal strife their hearts are torn apart. When they put the Divine Scripture behind their back and indulged in ever-new innovations in their beliefs and deeds, they got divided in various creeds. This division made them hate one-another and their unity evaporated.

33. That is: Instead of using their brains and intelligence they became slaves of their passions and wishful thinking. Whenever a group does not act wisely in religious matters they begin to worship their sentiments and distort the face of religion. Consequently disputes become so intense that their society gets torn apart.

34. The Jews too will face the fate which the idolaters had to face. This is a hint towards the war of Badr wherein a big number of polytheists was killed and they were badly defeated. It happened in 2 H.E. which was an event to be faced by the Jews very soon.

35. Means the painful torment of the Hereafter.

36. That is: The hypocrites who used to instigate the polytheists to fight with Muslims.

37. Satan excites man to disbelieve but thereafter he does not take up any responsibility on behalf of the disbeliever. Hence on the Day of Judgment satan will disown the Kafirs and will say that I did not force them to disbelieve. Regarding satan’s statement that I fear Allah the Lord of the worlds, it will be to save himself from the torment which overtakes disbelievers. Had he been really afraid of Allah why should he have become satan It should also be understood that these statements of satan are in the form of signs or doubts and apprehensions (waswasa).
For further explanation please see Surah Anfal. Note 73.

38. Means both satan as well as the one who indulges in disbelief will go to Hell. Likewise these hypocrites too will go there. So also the Jews who acted as per their advice.

18. O You who believe. Fear Allah 39 and every one should see what has he forwarded for tomorrow 40 keep Allah’s fear 41 Verily Allah is aware of what you do.42

19. Do not become like those who forgot Allah so Allah caused them to forget their own souls.43 These very are the transgressors.44

20. Not equal are the inmates of the Hell and inmates of the paradise. The inmates of Paradise are the achievers. 45

21. Had WE sent down this Quran to descend upon a mountain, verily you would have seen that it (mountain) is humbling and cleaving in asunder for fear of Allah. WE set forth such parables for mankind, so that they may think.46

22. HE is Allah, 47 besides whom there is no other god. 48 Knower of the unseen and the seen 49 HE is most Gracious most Merciful.50

23. HE is Allah, there is no god besides Him 51 the Sovereign 52 the Holy, 53 entire Peace,54 the Giver of surety 55 the Guardian56 the Mighty,57 the All powerful, 58 the Great 59 Hallowed be Allah from all that people ascribe as partners (unto Him).60

24. HE is Allah, the Creator,61 the originator,62 the Designer 63 HIS are the excellent Names 64 All things in the heavens and the earth perform His Tasbeeh (glorify Him) 65 and HE is the Mighty, the Wise.66

39. Before this the hypocrites were taken to task for their behaviour and now the address turns toward Muslims. They are being exhorted to adopt God fearingness. Simultaneously provision is also being made for the nourishment of their God fearing (Taqwaa). This prescription is both effective in removing the illness of hypocrisy and also invigorating the faithful.

40. The day of judgment is termed “tomorrow”. In other words, as if, the worldly life is limited only to today and that the Resurrection is to occur tomorrow. Those who think that Qiyamah is far away and become careless about it are in severe illusion. When the Day of Judgment will arrive everybody will feel that it was very near and has arrived very fast.
Accounting will start as soon as the Qiyamah occurs. Hence everyone must take stock of himself today and see what has been forwarded for Resurrection. He should try his best to make his future life (after death) successful. If he does not care for the future and remains engrossed only in this worldly life his future will be very dark Then he will realise that he had been sending nothing but parcels of sin for himself.

41. The instruction to inculcate fear of God (Taqwaa) has been given twice in one ayah so that man may concentrate on Taqwaa which is not easy to obtain.
Taqwaa means to be afraid of Allah and to refrain from His disobedience. It includes both the feeling of God’s greatness as well as an awe which keeps one away from sins and exhorts him to do good deeds.

42. God’s fear is created by the thought and the feeling that Allah sees his deeds.

43. To forget God is to be careless about Him, to ignore His commandments and to be heedless of his accountability to Allah. Forgetting God makes man forget himself. The meaning of man’s forgetting himself is that he may lose sight of the fact that he is a slave of Allah; that he is not free to do whatever he likes; to overlook his aim of existence and become careless of his adverse end.
This was the condition of Jews. So, hinting towards them, this ayah warns Muslims that they too should not become like them. Despite this warning and cautioning a large number of Muslims of today follows the footsteps of Jews. They claim to be Muslims but they have become so much unmindful of Allah that their lives are devoid of Allah’s fear so much so that they do not even offer salat (prayers).

44. Such false claimants of Faith are termed “Fasiq” by Quran which means those who have totally forgotten Allah. The end of such transgressors (evil-doers) is well known.

45. Those who live without entertaining any thought of Jannat (Paradise) and Jahannam (Hell) imagine that their lives are very successful and that after stepping out of the narrow circle of religion they have found out highway to progress. However, they are those who have failed pitiably in this life which is a kind of examination. The roads to true success are closed for them. Consequently they will have to stagnate forever in the torment of Hell. Contrary to it, those people who make Paradise their, goal, thereby proving that they deserve it, pass out successfully from this life of test. In the permanent life or Hereafter they enter Jannat as the real winners.

46. This is an example of the effectiveness of the holy Quran. Being the Word of God it is so awful that if it is to descend on a mountain having intelligence it would be crushed and torn apart. But man’s heart is so stony that it does not melt even after hearing it. In other words, the deniers of Quran have hearts which are harder than stone. The hearts of the Jews too had become harder then stone as mentioned in Surah Baqarah:
“Your hearts were hardened and became as stone may harder than stones.” (Baqarah : 74) And the falling of stone due to fear of Allah is also a fear of Allah is also a fact:
“And indeed there are stones which fall down for the fear of Allah,” (Baqarah : 74)
Here ayah 16 of Surah Hadeed and its commentary too should be kept in view.

47. These are the concluding ayah of the Surah wherein the excellent Names (Asmaaul Husnaa) of Allah have been described both collectively and beautifully arranged which creates the idea of Allah’s Greatness and hearts become full of God’s fear. The effectiveness of these ayah is so much that their very recitation makes us tremble with Allah’s fear and it is a proof of Quran being, Allah’s Word. The explanation of the word ALLAH has been given in Surah Fatiha, Note: 3

48. This means worship is reserved only for Allah and there is no one except. Him who is worthy of worship and before whom the rites of worship can be performed.

49. HE knows all the things which are hidden from the view of man and other creation as well as all the things which are known to them. He knows the past, the present and the future of all and HIS knowledge encompasses time and space.

50. The explanation of the words Rahman and Raheem has been given in Surah Fatiha, Note:5.

51. The original meaning of Ilah is “worthy of worship” and “Ma’abood” can only be HE who possesses both power and authority. Hence in the holy Quran this word has been used also to mean the authority, that is, Allah. It is mentioned in Surah Bani Israil:
“Say: If there were other gods with Him, as they say, then they would have sought a way against the Lord of the Throne.” (Bani Israil: 42)
Obviously seeking way to the Lord of the Throne concerns power and authority and the aspect of authority is apparent here in the meaning of “Ilah.”Therefore, in the Urdu translation, the word KHUDA is more appropriate than MA’ABOOD, because the word KHUDA gives a sense of the possessor of power and authority.
Some ulemaa (scholars) object to the use of the word KHUDA as, in their opinion, the original meaning of this Persian word is something different. But this objection carries no weight because this word denotes good meaning since a long time and it is on the tongue of the scholars as well as the masses alike and it has been used in the Urdu translations of the holy Quran and also Allama Fakhruddin Raazi has, in his book LAWAMIUL BAIYINAAT, which is a famous book on the subject of God’s Good Names (asmaae Ilaahee) in Arabic, has written that the word KHUDA can be used for ALLAH. (Please see “Lawamiul Baiyinaat, p.21).”

52. AL -MALIK means king, ruler. Allah is the true ruler and king sovereign of man and of the entire universe (cosmos). His authority covers everything. HE alone is the Ruler (Shaare or law giver) and the governor (Sovereign). Aman’s being king and ruler is in the illusive sense, conditional and limited. Those people who do not think that their kingship or sovereignty or authority is not under the sovereignty of Allah and who are legislating ignoring the laws of Divine Shariat are traitors against Allah. They are rebels and their claims to kingship or sovereignty are totally false.

53. AL - QUDDOOS means free from every kind of defect or imperfection. It has also a sense of blessing. Therefore one of its meanings mentioned in LISAANUL ARAB is also auspicious. The adjective of Quddoos with Malik indicated that HE is such a Ruler who is free from every short coming and none of His commandments can ever be faulty.

54. AS-SALAM means entirely peace. HE is the possessor of such a peace and safety that no calamity can ever overcome Him. He is to exist for ever and it is only HE who provides safety and peace to His slaves.

55. AL-MUMIN means, here, the provider of protection. It is only He who guards and protects His creation.

56. AL-MUHAIMIN means the watcher. It is HE who watches and guards His creation.

57. The most prominent meaning of AL AZEEZ is the mighty. It also means incomparable. Its third meaning is strong and harash and the fourth meaning is the bestower of honour. (Please see “Lawamiul Baiyinaat, Imam Raazee, p. 147 and also “Lisaanul Arab” Vol 7 Page 375
Allah’s being mighty means HE rules over the entire universe so that nothing is out of His control. The rein of every living being is in his hand. HE can, whenever HE will, snatch away whatever authority or power HE has given to any one. No one can ever escape from His grip by rebelling against Him.

58. AL-JABBAR means mighty, the imposer of His will on every one. The entire creation is helpless before the subduing power of Allah, no one can ever do anything against HIS Will. For example, man is bound to breathe with his nose. He cannot do so with his eyes. Ears is he able to see with eyes. This helplessness of man is the proof of the truth that there is a mighty Ruler over him who has imposed His commands forcibly upon him. Hence it is the duty of man to recognize and feel this weakness and meekness and, bowing his head before God, adopt humility and lowliness.

59. AL-MUTAKABBIR means the owner of greatness and highness. HE is the owner of all highness and all greatness and none of HIS creation can claim to be great and high by himself. Therefore, his gesture of greatness and highness is condemnable. Real and true highness and greatness belongs to Allah and only Allah.

60. No one is a partner in Allah’s self and his attributes. Hence the one ALLAH is the only true God.

61. AL-KHAALIQ means the One who makes the inexistent extant. (HE alone brings things from nothingness to existence). Matter did not exist in the beginning. It is HE who brought it into existence. HE alone has created the entire universe/cosmos. HIS attribute AL-KHALIQ (THE CREATOR) negates the idea of Indian polytheists that matter is eternal, that is, it is from the beginning and that no one has created it. The holy Quran rejects this theory and terms it false.

62. AL-BARI also means the creator but, in it, the aspect of invention is prominent which means the creator who creates without any previous model. The perfection of Allah’s power of creation is that HE has created all things in the universe in such a way that no example or image or fascimile ever existed before hand. Each and every thing is His and only His invention and production.
“BARAA” ( )The “Faail” (nominative form) of which is “Baari” means creator in both the Arabic as well as the Hebrew language The word has appeared in the very first verse (ayat) of the Hebrew version of Taurat. “In the beginning God created the heavens and the earth.” (Genesis:1)

63. AL-MUSAVVIR means the designer. It is HE. who fashions the forms of HIS creations. HE has given man a special shape:
“It is HE who shapes you in the wombs as HE pleases.” (Aale Imran: 6)
“And WE created you and gave you form.” (Al Aaraf : 11)
“And fashioned you and perfected your shapes.” (Al-Mumin : 64)
And the excellence of this fashioning is that the shapes of the billions of men are different from one another. HE gives ever new shapes and figures to the millions of children being born every day. For Him there is no dearth of designs. HE never repeats a design but goes on making change therein so that people may recognize one another and that this change may prove the excellence or this designing, and the perfection of His creation.

64. (AL- ASMA-UL-HUSNA) means the Beautiful Names. For explanation please see Surah Araf, Notes 278, 270, 280. Details of the Beautiful Names of Allah have been given in a hadith of Tirmizi which has mentioned Ninty-nine Names of God. This tradition is famous among masses. (Please see Tirimizi, Abwaab-ud- Daawat.)
But this hadith does not reach the stage of perfect proof for various reasons:
First: Narrating it Tirmizi has said: (This Hadith is Ghareeb) and “ghareeb” is a kind of “daeef” (weak).
Second: One of its narrator is waleed bin Muslim about whom different opinions are quoted in “Meezaan-ul- Etedaal.” Some of the Muhadditheen have said that, indulging in “Tadlees” he quoted false narrators. He has described ten traditions from Imam Maalik which are baseless. (Meezaanul Etedaal, Imam Zahabi, Vol:4,P.347.)
Third: The list on ninety-nine names given in this hadith of Tirmizi does not include names like RAB, MAULAA and NASEER. Nor is there any beauty in the arrangement of the names. For example: “ AL- MUHYEE” (The one who enlivens) has been placed before “AL HAYY”(The Living).
Moreover, there is a difference in the details of the names given in this hadith of Tirmizi and in that of Ibne Majah etc. In short, the Ahadith describing the details of the Names are daeef (weak). And since many of the narrations narrated by Abu Hurairah are devoid of the details of the Names and whatever is mentioned therein is only that these are the ninety-nine Names of Allah, a group of the Muhadditheen has considered this detail of names as “Mudraj” which means that after describing original hadith the narrator has, by way of explanation, given these names. These particulars have not been provided by the holy prophet. (For discussion please see Fathul Baree, Vol: 11, P. 178-190 and also Tafseer Ibne Katheer, Vol:2 , P. 269).

65. This has been explained in Surah Hadeed, Note:1

66. AL HAKEEM means the wise, the Intelligent. The sources of wisdom or intelligence is knowledge. Allah’s being wise means His decisions are full of wisdom. His plans are solid. HE has put every thing in its appropriate place as per His beautiful management and according to strategy.
There was a mention of Allah’s being the mighty and the wise at the beginning and these attributes have been mentioned at the end of this Surah also. This gives us a hint that the subjects described in this Surah are meant to make us concentrate on these two collective attributes. As Allah is Overpowering His decisions are never devoid of wisdom. Hence man must the always think high and good about Allah not with standing the hardships he may have to face.