If We had sent down this Qur'an to a mountain you would have seen it turn desolate and split into two for fear of God. We offer these examples to men that they may think and reflect.
Had We sent down this Qur’an upon a mountain, you would have then surely seen it bowed down, blown to bits by the fear of Allah; and We illustrate such examples for people, for them to ponder.
If We had sent down this Koran upon a mountain, thou wouldst have seen it humbled, split asunder out of the fear of God. And those similitudes -- We strike them for men; haply they will reflect.
HAD WE bestowed this Qur’an from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of God. And [all] such parables We propound unto men, so that they might [learn to] think.
Had We sent down this Qur'an upon a mountain, thou wouldst surely have seen it humbling itself and cleaving in sunder for fear of Allah. Such similitudes We propound Unto mankind that haply they may reflect.
Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.
Had We sent this Quran down on a mountain, you would have seen it trembling, crumbling in awe of God. These parables We cite for the people, so that they may reflect.
Had We sent down this Qur'an upon a mountain you would indeed have seen it humbling itself and breaking asunder out of fear of Allah. We propound such parables to people that they may reflect.
Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.
If We had caused this Qur'an to descend upon a mountain, thou (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitudes coin We for mankind that haply they may reflect.
Had We sent down this Quran upon a mountain, you would have seen it humbled [and] go to pieces with the fear of Allah. We draw such comparisons for mankind, so that they may reflect.
Had We sent down this Koran upon a mountain, you would have seen it humble itself and split asunder for fear of Allah. Such are the parables we strike for people so that they will reflect.
If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.
The people of Paradise and hell are not alike; the people of Paradise are the successful ones. Had We sent down this Quran on a mountain, you would have seen it humbled and rent asunder for fear of God. These are parables which We tell to people so that perhaps they will think.
Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect.
Law anzaln<u>a</u> h<u>atha</u> alqur<u>a</u>na AAal<u>a</u> jabalin laraaytahu kh<u>a</u>shiAAan muta<u>s</u>addiAAan min khashyati All<u>a</u>hi watilka alamth<u>a</u>lu na<u>d</u>ribuh<u>a</u> li<b>l</b>nn<u>a</u>si laAAallahum yatafakkaroon<b>a</b>
Had We sent down this Quran on a mountain, you would certainly have seen it falling down and splitting asunder, because of the fear of God. We set forth these parables to men so that they may reflect.
Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect.
لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
If I had revealed this Qur’ān onto a mountain, you would have seen, O Messenger, that mountain, despite its solidity, humbled and fearful due to the extreme fear of Allah. This is because of the scolding admonitions and severe warnings it contains. These analogies that I draw for the people are so that perhaps they use their intelligence and take heed of the lessons and advices its verses contain.
If I had revealed this Qur’ān onto a mountain, you would have seen, O Messenger, that mountain, despite its solidity, humbled and fearful due to the extreme fear of Allah. This is because of the scolding admonitions and severe warnings it contains. These analogies that I draw for the people are so that perhaps they use their intelligence and take heed of the lessons and advices its verses contain.
<p>لَوْ أَنزَلْنَا هَـٰذَا الْقُرْ‌آنَ عَلَىٰ جَبَلٍ (Had We sent down this Qur'an to a mountain, ....59:21) This is a parable that Allah is using to illustrate the fact that if the Holy Qur'an were to be revealed on such strong, firm and unmovable mountain and endowed with intelligence like man, it would have submitted to the greatness of the Qur'an, nay, it would have crushed to pieces. But man is too selfish and proud. As a result, he has lost his natural intelligence and remains unaffected by the powerful message of the Qur'an. This, it would appear, is a hypothetical example, that is 'if mountains had sense or intelligence. Some scholars have stated that reason and revelation both bear testimony to the fact that everything in nature has sense, perception and intelligence, be it a mountain or a tree. Therefore, this is not a hypothetical example. It is a stark reality. [ Mazhari ]. And Allah knows best!</p>
لَوْ أَنزَلْنَا هَـٰذَا الْقُرْ‌آنَ عَلَىٰ جَبَلٍ (Had We sent down this Qur'an to a mountain, ....59:21) This is a parable that Allah is using to illustrate the fact that if the Holy Qur'an were to be revealed on such strong, firm and unmovable mountain and endowed with intelligence like man, it would have submitted to the greatness of the Qur'an, nay, it would have crushed to pieces. But man is too selfish and proud. As a result, he has lost his natural intelligence and remains unaffected by the powerful message of the Qur'an. This, it would appear, is a hypothetical example, that is 'if mountains had sense or intelligence. Some scholars have stated that reason and revelation both bear testimony to the fact that everything in nature has sense, perception and intelligence, be it a mountain or a tree. Therefore, this is not a hypothetical example. It is a stark reality. [ Mazhari ]. And Allah knows best!
<h2 class="title">Asserting the Greatness of the Qur'an</h2><p>Allah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains,</p><div class="text_uthmani arabic">لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَـشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ اللَّهِ</div><p>(Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah.) If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of Allah the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah's command and comprehend His Book This is why Allah said,</p><div class="text_uthmani arabic">وَتِلْكَ الاٌّمْثَـلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ</div><p>(Such are the parables which We put forward to mankind that they may reflect.) There is a Hadith of the Mutawatir grade that states that the Messenger of Allah had someone make him a Minbar. Before that, he used to stand next to a tree trunk in the Masjid to deliver speeches. So, when the Minbar was made and placed in the Masjid, the Prophet came to deliver a speech and passed the tree trunk, headed towards the Minbar, the tree trunk started weeping, just like an infant. The tree trunk missed hearing the remembrance of Allah and the revelation that were being recited next to it. In one of the narrations for this Hadith, Al-Hasan Al-Basri said after narrating the Hadith, "You - mankind -- are more worthy to miss the Messenger of Allah than the tree trunk!" tLikewise, this honorable Ayah asks that if the solid mountains feel humble and are rent asunder from the fear of Allah, if it heard Allah's Speech and comprehended it, what about you -- O mankind -- who heard the Qur'an and understood it Allah the Exalted said in another Ayah,</p><div class="text_uthmani arabic">وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الاٌّرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى</div><p>(And if there had been a Qur'an with which mountains could be moved, or the earth could be cloven asunder, or the dead could be made to speak.)(13:31) We mentioned the meaning of this Ayah as stating that, if there were a Qur'an that has these qualities, it would be this Qur'an. Allah the Exalted said in another Ayah,</p><div class="text_uthmani arabic">وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ</div><p>(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them which fall down for fear of Allah.)(2:74)</p><h2 class="title">Glorifying Allah the Exalted by mentioning His Names and Attributes</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ </div><p>(He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) Allah states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshipped instead of Allah are false deities. Allah is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness. Allah's statement,</p><div class="text_uthmani arabic">هُوَ الرَّحْمَـنُ الرَّحِيمُ</div><p>(He is the Most Gracious, the Most Merciful.) was duly explained before at the very beginning of this Tafsir, so it is not necessary to repeat it here, and it asserts that Allah is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and the Hereafter. Allah the Exalted said in other Ayat,</p><div class="text_uthmani arabic">وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ</div><p>(And My mercy embraces all things.)(7:156),</p><div class="text_uthmani arabic">كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ</div><p>(Your Lord has written (prescribed) mercy for Himself.)(6:54), and,</p><div class="text_uthmani arabic">قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ </div><p>(Say: "In the bounty of Allah, and in His mercy; -- therein let them rejoice." That is better than what (the wealth) they amass.)(10:58) Allah the Exalted said,</p><div class="text_uthmani arabic">هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ</div><p>(He is Allah, beside Whom La ilaha illa Huwa, Al-Malik.) Al-Malik, meaning "The Owner and King of all things," Who has full power over them without resistance or hindrance. Allah's statement,</p><div class="text_uthmani arabic">الْقُدُّوسُ</div><p>(Al-Quddus,) meaning "The Pure," according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means "The Blessed." Ibn Jurayj said that Al-Quddus means "He Whom the honorable angels glorify."</p><div class="text_uthmani arabic">السَّلَـمُ</div><p>(As-Salam,) meaning "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions." Allah's statement,</p><div class="text_uthmani arabic">الْمُؤْمِنُ</div><p>(Al-Mu'min,) means "Who has granted safety to His servants by promising that He will never be unjust to them, " according to Ad-Dahhak who reported it from Ibn `Abbas. Qatadah said that Al-Mu'min means that "Allah affirms that His statements are true," while Ibn Zayd said that it means, "He attested to His faithful servants' having faith in Him." Allah's statement,</p><div class="text_uthmani arabic">الْمُهَيْمِنُ</div><p>(Al-Muhaymin,) means, according to Ibn `Abbas and others, "The Witness for His servants actions," that is, the Ever-Watcher over them. Allah said in similar Ayat,</p><div class="text_uthmani arabic">وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ</div><p>(And Allah is Witness over all things.)(58:6),</p><div class="text_uthmani arabic">ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ</div><p>(and moreover Allah is Witness over what they used to do.)(10:46), and,</p><div class="text_uthmani arabic">أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ</div><p>(Is then He (Allah) Who takes charge (guards) of every person and knows all that he has earned)(13:33) Allah said,</p><div class="text_uthmani arabic">الْعَزِيزُ</div><p>(Al-`Aziz,) meaning that "He is the Almighty, Dominant over all things." Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride. Allah said;</p><div class="text_uthmani arabic">الْجَبَّارُ الْمُتَكَبِّرُ</div><p>(Al-Jabbar, Al-Mutakabbir), meaning "The Only One worthy of being the Compeller and Supreme." There is a Hadith in the Sahih Collection in which Allah said,</p><div class="text_uthmani arabic">«الْعَظَمَةُ إِزَارِي، وَالْكِبْرِيَاءُ رِدَائِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا عَذَّبْتُه»</div><p>(Might is My Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.) Allah the Exalted said,</p><div class="text_uthmani arabic">سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ</div><p>(Glory be to Allah! (High is He) above all that they associate as partners with Him.), then He said,</p><div class="text_uthmani arabic">هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ</div><p>(He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.) Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence what He has created and measured. Surely, none except Allah is able to measure, bring forth and create whatever He wills to come to existence. Allah's statement,</p><div class="text_uthmani arabic">الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ</div><p>(Al-Khaliq, Al-Bari, Al-Musawwir.) means, if Allah wills something, He merely says to it "be" and it comes to existence in the form that He wills and the shape He chooses,</p><div class="text_uthmani arabic">فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ </div><p>(In whatever form He willed, He put you together.)(82:8) Allah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides.</p><h2 class="title">Al-Asma' Al-Husna</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">لَهُ الاٌّسْمَآءُ الْحُسْنَى</div><p>(To Him belong Al-Asma' Al-Husna (the Best Names).) We explained the meaning of this Ayah in the Tafsir of Surat Al-A`raf. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ للهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ، وَهُوَ وِتْرٌ يُحِبُّ الْوِتْر»</div><p>(Allah the Exalted has ninety-nine Names, one hundred less one; whoever then preserves them, will enter Paradise. Allah is Witr (One) and He likes the Witr.)</p><h2 class="title">Everything praises and glorifies Allah</h2><p>Allah's statement,</p><div class="text_uthmani arabic">يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ</div><p>(All that is in the heavens and the earth glorify Him.) is similar to His other statement,</p><div class="text_uthmani arabic">تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا </div><p>(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft--Forgiving.)(17:44) Allah's statement,</p><div class="text_uthmani arabic">وَهُوَ الْعَزِيزُ</div><p>(and He is Al-`Aziz) The Almighty, meaning, His greatness is never humbled,</p><div class="text_uthmani arabic">الْحَكِيمُ</div><p>(Al-Hakim) the All-Wise, in His legislation and decrees This is the end of the Tafsir of Surat Al-Hashr. All praise is due to Allah.</p>
Asserting the Greatness of the Qur'anAllah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains,لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَـشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ اللَّهِ(Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah.) If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of Allah the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah's command and comprehend His Book This is why Allah said,وَتِلْكَ الاٌّمْثَـلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ(Such are the parables which We put forward to mankind that they may reflect.) There is a Hadith of the Mutawatir grade that states that the Messenger of Allah had someone make him a Minbar. Before that, he used to stand next to a tree trunk in the Masjid to deliver speeches. So, when the Minbar was made and placed in the Masjid, the Prophet came to deliver a speech and passed the tree trunk, headed towards the Minbar, the tree trunk started weeping, just like an infant. The tree trunk missed hearing the remembrance of Allah and the revelation that were being recited next to it. In one of the narrations for this Hadith, Al-Hasan Al-Basri said after narrating the Hadith, "You - mankind -- are more worthy to miss the Messenger of Allah than the tree trunk!" tLikewise, this honorable Ayah asks that if the solid mountains feel humble and are rent asunder from the fear of Allah, if it heard Allah's Speech and comprehended it, what about you -- O mankind -- who heard the Qur'an and understood it Allah the Exalted said in another Ayah,وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الاٌّرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى(And if there had been a Qur'an with which mountains could be moved, or the earth could be cloven asunder, or the dead could be made to speak.)(13:31) We mentioned the meaning of this Ayah as stating that, if there were a Qur'an that has these qualities, it would be this Qur'an. Allah the Exalted said in another Ayah,وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them which fall down for fear of Allah.)(2:74)Glorifying Allah the Exalted by mentioning His Names and AttributesAllah the Exalted said,هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ (He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) Allah states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshipped instead of Allah are false deities. Allah is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness. Allah's statement,هُوَ الرَّحْمَـنُ الرَّحِيمُ(He is the Most Gracious, the Most Merciful.) was duly explained before at the very beginning of this Tafsir, so it is not necessary to repeat it here, and it asserts that Allah is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and the Hereafter. Allah the Exalted said in other Ayat,وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ(And My mercy embraces all things.)(7:156),كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ(Your Lord has written (prescribed) mercy for Himself.)(6:54), and,قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ (Say: "In the bounty of Allah, and in His mercy; -- therein let them rejoice." That is better than what (the wealth) they amass.)(10:58) Allah the Exalted said,هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ(He is Allah, beside Whom La ilaha illa Huwa, Al-Malik.) Al-Malik, meaning "The Owner and King of all things," Who has full power over them without resistance or hindrance. Allah's statement,الْقُدُّوسُ(Al-Quddus,) meaning "The Pure," according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means "The Blessed." Ibn Jurayj said that Al-Quddus means "He Whom the honorable angels glorify."السَّلَـمُ(As-Salam,) meaning "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions." Allah's statement,الْمُؤْمِنُ(Al-Mu'min,) means "Who has granted safety to His servants by promising that He will never be unjust to them, " according to Ad-Dahhak who reported it from Ibn `Abbas. Qatadah said that Al-Mu'min means that "Allah affirms that His statements are true," while Ibn Zayd said that it means, "He attested to His faithful servants' having faith in Him." Allah's statement,الْمُهَيْمِنُ(Al-Muhaymin,) means, according to Ibn `Abbas and others, "The Witness for His servants actions," that is, the Ever-Watcher over them. Allah said in similar Ayat,وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ(And Allah is Witness over all things.)(58:6),ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ(and moreover Allah is Witness over what they used to do.)(10:46), and,أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ(Is then He (Allah) Who takes charge (guards) of every person and knows all that he has earned)(13:33) Allah said,الْعَزِيزُ(Al-`Aziz,) meaning that "He is the Almighty, Dominant over all things." Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride. Allah said;الْجَبَّارُ الْمُتَكَبِّرُ(Al-Jabbar, Al-Mutakabbir), meaning "The Only One worthy of being the Compeller and Supreme." There is a Hadith in the Sahih Collection in which Allah said,«الْعَظَمَةُ إِزَارِي، وَالْكِبْرِيَاءُ رِدَائِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا عَذَّبْتُه»(Might is My Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.) Allah the Exalted said,سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ(Glory be to Allah! (High is He) above all that they associate as partners with Him.), then He said,هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ(He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.) Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence what He has created and measured. Surely, none except Allah is able to measure, bring forth and create whatever He wills to come to existence. Allah's statement,الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ(Al-Khaliq, Al-Bari, Al-Musawwir.) means, if Allah wills something, He merely says to it "be" and it comes to existence in the form that He wills and the shape He chooses,فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ (In whatever form He willed, He put you together.)(82:8) Allah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides.Al-Asma' Al-HusnaAllah the Exalted said,لَهُ الاٌّسْمَآءُ الْحُسْنَى(To Him belong Al-Asma' Al-Husna (the Best Names).) We explained the meaning of this Ayah in the Tafsir of Surat Al-A`raf. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,«إِنَّ للهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ، وَهُوَ وِتْرٌ يُحِبُّ الْوِتْر»(Allah the Exalted has ninety-nine Names, one hundred less one; whoever then preserves them, will enter Paradise. Allah is Witr (One) and He likes the Witr.)Everything praises and glorifies AllahAllah's statement,يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ(All that is in the heavens and the earth glorify Him.) is similar to His other statement,تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا (The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft--Forgiving.)(17:44) Allah's statement,وَهُوَ الْعَزِيزُ(and He is Al-`Aziz) The Almighty, meaning, His greatness is never humbled,الْحَكِيمُ(Al-Hakim) the All-Wise, in His legislation and decrees This is the end of the Tafsir of Surat Al-Hashr. All praise is due to Allah.