* | quran | * | 59. al-hashr. the exile      <   > 

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1.  *     Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah. for He is the Exalted in Might, the Wise.     ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise.     Praised/glorified to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and He is the glorious/mighty, the wise/judicious.     swr+ alH$r bsm allh alrHmn alrHym ? sbH llh mafy alsmawat wmafy alarD whw al`zyz alHkym
 
2.  *     It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: And they thought that their fortresses would defend them from Allah. But the (Wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the hands of the Believers, take warning, then, O ye with eyes (to see)!     He it is who turned out of their homes, at the time of [their] first gathering [for war], such of the followers of earlier revelation as were bent on denying the truth. [For this and the subsequent historical references, see the introductory note to this surah. The tribe of Banu n-Nadir - who, as Jews, are naturally termed ahl al-kitab ("followers of earlier revelation") - are characterized as "such as were bent on denying the truth" (alladhina kafaru, see note on 2:6) because they treacherously turned against the Prophet despite their earlier admission that he was truly the bearer of God's message announced in their own holy scriptures (Deuteronomy xviii, 15 and 18).] You did not think [O believers] that they would depart [without resistance] - just as they thought that their strongholds would protect them against God: but God came upon them in a manner which they had not expected, and cast terror into their hearts; [Lit., "from whence they had not thought (it possible)": an allusion to the last-minute, unexpected failure of Abd Allah ibn Ubayy to come to their aid.] [and thus] they destroyed their homes by their own hands as well as the hands of the believers. [As mentioned in the introductory note, the Banu n-Nadir had originally concluded a treaty of mutual non-interference with the Muslim community, and were to live at Medina as its friendly neighbours; and even later, when their hostility to the Muslims had become apparent and they were ordered to emigrate, they were to be allowed to retain ownership of their plantations. Subsequently, however, they forfeited by their treachery both their citizenship and the rights to their landed property, and thus "destroyed their homes by their own hands".] Learn a lesson, then, O you who are endowed with insight!     He is who brought out those who disbelieved from The Book's people from their homes/countries to the gathering's beginning, you did not think/assume that (E) they emerge, and they thought/assumed, that they, their fortresses/fortification are protecting them/making them invincible from God, so God came to them from where/when they did not think/suppose, and He threw/hurled in their hearts/minds the terror/fright, they destroy/demolish their houses/homes with their hands, and the believers' hands, so be warned/cautioned, you (owners) of the eye sights/knowledge.     hw alXy aKrj alXyn kfrwa mn ahl alktab mn dyarhm lawl alH$r maZnntm an yKrjwa wZnwa anhm man`thm HSwnhm mn allh fatahm allh mn Hyx lm yHtsbwa wqXf fy qlwbhm alr`b yKrbwn bywthm baydyhm waydy almWmnyn fa`tbrwa yaawly alabSar
 
3.  *     And had it not been that Allah had decreed banishment for them, He would certainly have punished them in this world: And in the Hereafter they shall (certainly) have the Punishment of the Fire.     And had it not been for God's having ordained banishment for them, He would indeed have imposed [yet greater] suffering on them in this world: still, in the life to come there awaits them suffering through fire:     Where it not for that (E) God wrote/decreed the departure/moving out on them, He would have tortured them in the present world, and for them in the end (other life is) the fire's torture.     wlwla an ktb allh `lyhm aljla' l`Xbhm fy aldnya wlhm fy alaKr+ `Xab alnar
 
4.  *     That is because they resisted Allah and His Messenger. and if any one resists Allah, verily Allah is severe in Punishment.     this, because they cut themselves off from God and His Apostle: and as for him who cuts himself off from God and His Apostle - verily, God is severe in retribution! [For this condemnation of the Banu n-Nadir, see note on verse 2 above. As regards my rendering of the verb shaqqu as "they cut themselves off", see note on 8:13.]     That (is) with that they defied/disobeyed God and His messenger, and who defies/disobeys God, so then God (is) strong (severe) in the punishment.     Xlk banhm $aqwa allh wrswlh wmn y$aq allh fan allh $dyd al`qab
 
5.  *     Whether ye cut down (O ye Muslim!) The tender palm-trees, or ye left them standing on their roots, it was by leave of Allah, and in order that He might cover with shame the rebellious transgresses.     Whatever [of their] palm trees you may have cut down, [O believers,] or left standing on their roots, was [done] by God's leave, and in order that He might confound the iniquitous. [I.e., to facilitate the military operations against the strongholds of the Banu n-Nadir (Abd Allah ibn Masud, as quoted by Zamakhshari et al.). It should, however, be noted that apart from such stringent military exigencies, all destruction of enemy property - and, in particular, of trees and crops - had been and continued to be prohibited by the Prophet (Tabari, Baghawi, Zamakhshari, Razi, Ibn Kathir), and has thus become an integral part of Islamic Law.]     What you cut off from a palm, or you left it standing on its roots, so (it is) with God's permission/pardon, and to reimburse the debauchers.     maqT`tm mn lyn+ aw trktmwha qaYm+ `li aSwlha fbaXn allh wlyKzy alfasqyn
 
6.  *     What Allah has bestowed on His Messenger (and taken away) from them - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His apostles over any He pleases: and Allah has power over all things.     Yet [remember:] whatever [spoils taken] from the enemy [Lit., "from them": i.e., from the Banu n-Nadir.] God has turned over to His Apostle, you did not have to spur horse or riding-camel for its sake:  [I.e., "you did not have to fight for it, since the enemy surrendered without giving battle". The term fay (a noun derived from the verb faa, "he returned (something)" or "turned [it] over") is applied in the Quran and the Traditions exclusively to war-gains - whether consisting of lands, or tribute, or indemnities - which are obtained, as a condition of peace, from an enemy who has laid down arms before actual fighting has taken place (Taj al-Arus).] but God gives His apostles mastery over whomever He wills - for God has the power to will anything.     And what God bestowed upon/gave spoils of war on His messenger from them, so you did not hurry/rush on him from horses, and nor camels ridden or loaded/riders, and but God empowers His messengers on whom He wills/wants, and God is on every thing capable. (Whatever God gave His messenger is not from your support but through God's blessing.)     wmaafa' allh `li rswlh mnhm fma awjftm `lyh mn Kyl wlarkab wlkn allh yslT rslh `li mn y$a' wallh `li kl $Y qdyr
 
7.  *     What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah. for Allah is strict in Punishment.     Whatever [spoils taken] from the people of those villages God has turned over to His Apostle - [all of it] belongs to God and the Apostle, [Sc., and not to individual Muslim warriors. As so often in the Quran, the expression "God and the Apostle" is here a metonym for the Islamic cause, and for a government that rules in accordance with the laws of the Quran and the teachings of the Prophet.] and the near of kin [of deceased believers], and the orphans, and the needy, and the wayfarer, [Cf. 8:41, which relates to booty acquired in actual warfare, out of which only one-fifth is to be reserved for the above five categories (see note on 8:41). In distinction from all such booty, the gains obtained through fay are to be utilized in their entirety under these five headings. As regards the term ibn as-sabil ("wayfarer"), see the third note on 2:177.]  so that it may not be [a benefit] going round and round among such of you as may [already] be rich. Hence, accept [willingly] whatever the Apostle gives you [thereof], and refrain from [demanding] anything that he withholds from you; and remain conscious of God: for, verily, God is severe in retribution. [Respectively, in later times, the head of an Islamic state, who has to decide - in the light of the exigencies - how the share of "God and His Apostle" is to be utilized for the common weal.]     What God bestowed upon/gave spoils of war on His messenger from the villages'/urban cities' people, so (it is) to God and the messenger, and to of the relations/near, and the orphans, and the poorest of poor/poor oppressed, and the traveler/stranded traveler, in order that (it) not be a rotation/alternation between the rich from you, and what the messenger gave you, so take/receive it, and what he forbid/prevented you from it, so terminate/stop, and fear and obey God, so that truly God (is) strong (severe in) the punishment.     maafa' allh `li rswlh mn ahl alqri fllh wllrswl wlXy alqrbi walytami walmsakyn wabn alsbyl ky laykwn dwl+ byn alaGnya' mnkm wmaatakm alrswl fKXwh wmanhakm `nh fanthwa watqwa allh an allh $dyd al`qab
 
8.  *     (Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger. such are indeed the sincere ones:-     [Thus, part of such war-gains shall be given] to the poor among those who have forsaken the domain of evil: [For this rendering of the term muhajirun ("emigrants"), see note on 2:218.] those who have been driven from their homelands and their possessions, seeking favour with God and [His] goodly acceptance, and who aid [the cause of] God and His Apostle: it is they, they who are true to their word!     To the poorest of poor/poor oppressed the emigrants those who were brought out/driven out from their houses/homes and their properties/possessions, they wish/desire grace/favour from God, and an acceptance/approval, and they give victory/aid (to) God and His messenger, those, they are the truthful.     llfqra' almhajryn alXyn aKrjwa mn dyarhm wamwalhm ybtGwn fDla mn allh wrDwana wynSrwn allh wrswlh awlYk hm alSadqwn
 
9.  *     But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.     And [it shall be offered, too, unto the poor from among] those who, before them, [I.e., before the coming to them of "those who have forsaken the domain of evil" (see next note).] had their abode in this realm and in faith - [those] who love all that come to them in search of refuge, and who harbour in their hearts no grudge for whatever the others may have been given, but rather give them preference over themselves, even though poverty be their own lot: [This relates, in the first instance, to the historical ansar ("helpers") of Medina, who had embraced Islam before the Prophet's and his Meccan followers' coming to them, and who received the refugees with utmost generosity, sharing with them like brethren their own dwellings and all their possessions. In a wider sense, the above refers also to all true believers, at all times, who live in freedom and security within the realm of Islam, and are prepared to receive with open arms anyone who is compelled to leave his homeland in order to be able to live in accordance with the dictates of his faith.] for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state! [Thus, greed, niggardliness and covetousness are pointed out here as the main obstacles to man's attaining to a happy state in this world and in the hereafter (cf. surah 102).     And those who resided/settled the house/home and the faith/belief from before them, they love/like who emigrated to them, and they do not find in their chests (innermosts) a need/necessity from what they were given/brought, and they prefer/choose (the immigrants) over themselves and even if (it) was neediness/poverty with them, and who is protected (from) his self', so those are the successful/winners.     walXyn tbwWwa aldar walayman mn qblhm yHbwn mn hajr alyhm wlayjdwn fy Sdwrhm Haj+ mma awtwa wyWxrwn `li anfshm wlw kan bhm KSaS+ wmn ywq $H nfsh fawlYk hm almflHwn
 
10.  *     And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."     And so, they who come after them pray: [I.e., all who attain to a belief in the Quran and its Prophet (Razi).] "O our Sustainer! Forgive us our sins, as well as those of our brethren who preceded us in faith, and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have attained to faith. O our Sustainer! Verily, Thou art compassionate, a dispenser of grace!"     And those who came from after them, they say: "Our Lord forgive for us, and to our brothers, those who preceded us with (to) the faith/belief, and do not make/put in our hearts/minds hatred/animosity to those who believed, our Lord, that you are merciful/compassionate, merciful."     walXyn jaWwa mn b`dhm yqwlwn rbna aGfr lna wlaKwanna alXyn sbqwna balayman wlatj`l fy qlwbna Gla llXyn amnwa rbna ank rWwf rHym
 
11.  *     Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? - "If ye are expelled, we too will go out with you, and we will never hearken to any one in your affair; and if ye are attacked (in fight) we will help you". But Allah is witness that they are indeed liars.     ART THOU NOT aware of how those who would always dissemble [their real feelings] [I.e., the hypocrites of Medina (see introductory note as well as next note).] speak to their truth-denying brethren from among the followers of earlier revelation: [The Banu n-Nadir. From the construction of the next verse it appears that the whole of this passage (verses 11-14) was revealed before the actual advance of the Muslims against the Nadir strongholds: verses 12 -14 might be of a prophetic nature, predicting what was yet to happen (Zamakhshari). Alternatively, the passage may be understood in a wider, timeless sense, applying to the falsity and futility inherent in all "alliances" between, on the one hand, people who openly deny the truth and, on the other, half-hearted waverers who have neither the will to commit themselves to a spiritual proposition nor the moral courage to declare openly their lack of belief.] "If you are driven away, we shall most certainly go forth with you, and shall never pay heed to anyone against you; and if war is waged against you, we shall most certainly come to your succour." But God bears witness that they are most flagrantly lying:     Did you not see to those who exercised hypocrisy, they say to their brothers those who disbelieved from The Books' people: "If (E) you were brought out, we will go out (E) with you. And we do not obey anyone in (from) you ever (E), and if you were fought/killed, We will give you victory/aid (E)." And God witnesses/testifies that they truly are liars/deniers/falsifiers (E).     alm tr ali alXyn nafqwa yqwlwn laKwanhm alXyn kfrwa mn ahl alktab lYn aKrjtm lnKrjn m`km wlanTy` fykm aHda abda wan qwtltm lnnSrnkm wallh y$hd anhm lkaXbwn
 
12.  *     If they are expelled, never will they go out with them; and if they are attacked (in fight), they will never help them; and if they do help them, they will turn their backs; so they will receive no help.     [for] if those [to whom they have pledged themselves] are indeed driven away, they will not go forth with them; and if war is waged against them, they will not come to their succour; and even if they [try to] succour them, they will most certainly turn their backs [in flight], and in the end will [themselves] find no succour.     If (E) they were brought/driven out, they do not get out with them, and if (E) they were fought/killed, they do not give them victory/aid, and if (E) they gave them victory/aid, they will turn away (E) (on) the backs/ends, then, they do not be given victory/aid.     lYn aKrjwa layKrjwn m`hm wlYn qwtlwa laynSrwnhm wlYn nSrwhm lywln aladbar xm laynSrwn
 
13.  *     Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah. This is because they are men devoid of understanding.     Nay, [O believers,] you arouse in their bosoms a fear more intense than [even their fear of] God: this, because they are people who fail to grasp the truth. [Inasmuch as they do not - or, at best, only half-heartedly - believe in God, the tangible, material dangers facing them in this world arouse in them a far greater fear than the thought of His ultimate judgment.]     You are (E) stronger terror/fright in their chests (innermosts) than God, that (is) with that they (are) a nation not understanding/knowing.     lantm a$d rhb+ fy Sdwrhm mn allh Xlk banhm qwm layfqhwn
 
14.  *     They will not fight you (even) together, except in fortified townships, or from behind walls. Strong is their fighting (spirit) amongst themselves: thou wouldst think they were united, but their hearts are divided: that is because they are a people devoid of wisdom.     Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls. [The meaning is: "Even if they were able - which they are not - to put forth against you a truly unified front, they will always fight you only from what they regard as well-established `positions of strength'."] Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not use their reason. [Sc., "with a view to achieving what is good for them": implying that people who have no real faith and no definite moral convictions can never attain to true unity among themselves, but are always impelled to commit acts of aggression against one another.]     They do not fight/kill you all/all together, except in fortified/protected villages/urban cities, or from behind walls, their courage/power between them (is) strong (severe), you think/suppose them (to be) all/all together, and their hearts/minds (are) separate/different, that (is) with that they are a nation not reasoning/comprehending.     layqatlwnkm jmy`a ala fy qri mHSn+ aw mn wra' jdr bashm bynhm $dyd tHsbhm jmy`a wqlwbhm $ti Xlk banhm qwm lay`qlwn
 
15.  *     Like those who lately preceded them, they have tasted the evil result of their conduct; and (in the Hereafter there is) for them a grievous Penalty;-     [To both kinds of your enemies, O believers, is bound to happen] [This interpolation - relating as it does to both the outright deniers of the truth and the hypocrites - is justified by the occurrence of the dual form in verse 17.] the like of [what happened to] those who, a short while before them, had to taste the evil that came from their own doings,* with [yet more] grievous suffering awaiting them [in the life to come]: [In the first instance, this is apparently an allusion to the fate of the pagan Quraysh at the battle of Badr (Zamakhshari) or, according to some authorities (quoted by Tabari), to the treachery and subsequent expulsion from Medina, in the month of Shawwal, 2 H., of the Jewish tribe of Banu Qaynuqa. But in a wider perspective - strongly suggested by the next two verses - the meaning is general and not restricteed to any particular time or historical occurrence.     As/like (the) example/proverb, (of) those from before them near/close (shortly), they tasted/experienced their matters'/affair's severity/bad consequences, and for them (is) a painful torture.     kmxl alXyn mn qblhm qryba Xaqwa wbal amrhm wlhm `Xab alym
 
16.  *     (Their allies deceived them), like the Evil One, when he says to man, "Deny Allah.: but when (man) denies Allah, (the Evil One) says, "I am free of thee: I do fear Allah, the Lord of the Worlds!"     the like of [what happens] when Satan says unto man, "Deny the truth!" - but as soon as [man] has denied the truth, [Satan] says, "Behold, I am not responsible for thee: behold, I fear God, the Sustainer of all the worlds!" [Cf. 8:48; also 14:22 and the corresponding notes.]     As/like (the) example/proverb (of) the devil, when he said to the human/mankind: "Disbelieve." So when he (the human) disbelieved, he said: "I am innocent/renouncing from you, that I, I fear God, the creations all together's/(universes') Lord."     kmxl al$yTan aX qal llansan akfr flma kfr qal any brY mnk any aKaf allh rb al`almyn
 
17.  *     The end of both will be that they will go into the Fire, dwelling therein for ever. Such is the reward of the wrong-doers.     Thus, in the end, both [the deniers of the truth and the hypocrites] [Lit., "the end (aqibah) of both will be that both...", etc.] will find themselves in the fire, therein to abide: for such is the recompense of evildoers.     So their (B)'s end (result) was that they (B) (are) in the fire immortally/eternally in it, and that (is) the unjust's/oppressive's reimbursement.     fkan `aqbthma anhma fy alnar Kaldyn fyha wXlk jza' alZalmyn
 
18.  *     O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah. for Allah is well-acquainted with (all) that ye do.     O YOU who have attained to faith! Remain conscious of God; and let every human being look to what he sends ahead for the morrow! And [once again]: Remain conscious of God, for God is fully aware of all that you do;     You, you those who believed, fear and obey God, and a self should watch/consider what it advanced/presented for tomorrow/(the) future, and fear and obey God, that truly God (is) expert/experienced, with what you make/do.     yaayha alXyn amnwa atqwa allh wltnZr nfs maqdmt lGd watqwa allh an allh Kbyr bma t`mlwn
 
19.  *     And be ye not like those who forgot Allah. and He made them forget their own souls! Such are the rebellious transgressors!     and be not like those who are oblivious of God, and whom He therefore causes to be oblivious of [what is good for] their own selves: [for] it is they, they who are truly depraved! [I.e., by having made a deliberately wrong use of the faculty of reason with which God has endowed man, and - by remaining oblivious of Him - having wasted their own spiritual potential.]     And do not be as/like those who forgot God, so He made them forget themselves, those, they are the debauchers.     wlatkwnwa kalXyn nswa allh fansahm anfshm awlYk hm alfasqwn
 
20.  *     Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity.     Not equal are those who are destined for the fire and those who are destined for paradise: those who are destined for paradise - it is they, they [alone] who shall triumph [on Judgment Day]!     The fire's owners/company/friends and the treed garden's/paradise's owners/company/friends, do not become equal/alike, the treed garden's/paradise's owners/company/friends, they are the successful/triumphant.     laystwy aSHab alnar waSHab aljn+ aSHab aljn+ hm alfaYzwn
 
21.  *     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.     HAD WE bestowed this Quran from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of God. [I.e., in contrast with those who, by remaining oblivious of God and all moral imperatives, are spiritually more dead than an inert mountain.] And [all] such parables We propound unto men, so that they might [learn to] think.     If We descended this the Koran on (a) mountain you would have seen/understood it humble/submissive splitting/cracking from God's fear, and those are the examples/proverbs We give it for the people, maybe/perhaps they think.     lw anzlna hXa alqran `li jbl lrayth Ka$`a mtSd`a mn K$y+ allh wtlk alamxal nDrbha llnas l`lhm ytfkrwn
 
22.  *     Allah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most Gracious, Most Merciful.     GOD IS HE save whom there is no deity: the One who knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind: [See note on the second paragraph of 6:73.] He, the Most Gracious, the Dispenser of Grace.     He is God, He whom (there is) no God except Him, knower (of) the unseen/invisible/ supernatural and the testimony/presence, He is the merciful, the most merciful.412     hw allh alXy laalh ala hw `alm alGyb wal$had+ hw alrHmn alrHym
 
23.  *     Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah. (High is He) above the partners they attribute to Him.     God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests, [Lit., "the Salvation" (as-salam): see note on 5:16.] the Giver of Faith, the One who determines what is true and false, [For this rendering of muhaymin, see 5:48 - where this term is applied to the Quran - and the corresponding note.] the Almighty, the One who subdues wrong and restores right, the One to whom all greatness belongs! [Since the verb jabara - from which the noun jabbar is derived - combines the concepts of "setting right" or "restoring" (e.g., from a state of brokenness, ill-health, or misfortune) and of "compelling" or "subduing (someone or something) to one's will", I believe that the term al-jabbar, when applied to God, is best rendered as above.] Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!     He is God, which (there is) no God except Him, the king/owner/possessor, the holy/sanctimonious/ glorified, the safety/security/peace, the confirmer/believer, the guardian/protector, the glorious/mighty, the almighty/tremendous, the greatened/proud/arrogant, God's praise/glory from what they share/make partners (with Him).     hw allh alXy laalh ala hw almlk alqdws alslam almWmn almhymn al`zyz aljbar almtkbr sbHan allh `ma y$rkwn
 
24.  *     He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise.     He is God, the Creator, the Maker who shapes all forms and appearances! [Thus Baydawi. The two terms al-bari ("the Maker") and al-musawwir ("the Shaper", i.e., of all forms and appearances) evidently constitute here one single unit.] His [alone] are the attributes of perfection. [For this rendering of al-asma al-husna, see note on 7:180.] All that is in the heavens and on earth extols His limitless glory: for He alone is almighty, truly wise!     He is God, the creator, the creator, the shaper/former/image maker, for Him (are) the names the good/most beautiful, what (is) in the skies/space and the earth/Planet Earth, praise/glorify to Him, and He is the glorious/mighty, the wise/judicious.413     hw allh alKalq albarY almSwr lh alasma' alHsni ysbH lh mafy alsmawat walarD whw al`zyz alHkym