Surah 59 of 114 · Madani · 24 ayat
Al-Hashr الحشر
The Exile
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
PickthallAll that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.
Yusuf AliWhatever 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.
The agreed readingEverything in the heavens and everything in the earth glorifies God, and He is the Mighty, the Wise. The commentaries read the opening as covering all things without exception, and gloss the two names against the account that follows: mighty in His dominion and wise in how He works, which is what the rest of the sura is about to show in one episode.
هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ مِن دِيَٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَٰٓأُو۟لِى ٱلْأَبْصَٰرِ
PickthallHe it is Who hath caused those of the People of the Scripture who disbelieved to go forth from their homes unto the first exile. Ye deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they recked not, and cast terror in their hearts so that they ruined their houses with their own hands and the hands of the believers. So learn a lesson, O ye who have eyes!
Yusuf AliIt 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)!
The agreed readingHe is the One who drove out those of the People of the Book who refused, from their homes, at the first gathering. You did not think they would go out, and they thought their strongholds would protect them from God. But God came at them from where they had not reckoned, and cast terror into their hearts, so that they wrecked their own houses with their own hands and the hands of the believers. So take warning, you who have eyes to see. Both traditions name the same episode: the Banu al-Nadir, driven from their settlements outside Medina, and this called the first of their gatherings because a later one followed.
وَلَوْلَآ أَن كَتَبَ ٱللَّهُ عَلَيْهِمُ ٱلْجَلَآءَ لَعَذَّبَهُمْ فِى ٱلدُّنْيَا وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابُ ٱلنَّارِ
PickthallAnd if Allah had not decreed migration for them, He verily would have punished them in the world, and theirs in the Hereafter is the punishment of the Fire.
Yusuf AliAnd 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.
The agreed readingAnd had God not decreed the leaving for them, He would have punished them in this world. And for them in the hereafter is the punishment of the Fire. The commentaries fill in what the other punishment would have been by pointing to what happened to another tribe, and read the line as saying that exile was the lighter of two things, not an escape.
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ وَمَن يُشَآقِّ ٱللَّهَ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
PickthallThat is because they were opposed to Allah and His messenger; and whoso is opposed to Allah, (for him) verily Allah is stern in reprisal.
Yusuf AliThat is because they resisted Allah and His Messenger: and if any one resists Allah, verily Allah is severe in Punishment.
The agreed readingThat is because they set themselves against God and His Messenger. And whoever sets himself against God - God is severe in punishment. The commentaries read this as naming the cause of everything in the two lines before it: what happened to them followed from what they had done, not from where they lived.
مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَىٰٓ أُصُولِهَا فَبِإِذْنِ ٱللَّهِ وَلِيُخْزِىَ ٱلْفَٰسِقِينَ
PickthallWhatsoever palm-trees ye cut down or left standing on their roots, it was by Allah's leave, in order that He might confound the evil-livers.
Yusuf AliWhether 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.
The agreed readingWhatever palm trees you cut down, or left standing on their roots, it was by God's leave, and so that He might disgrace those who have left obedience. The commentaries agree that the cutting was permitted rather than commanded, and that the line answers an objection made at the time - that destroying fruit-bearing trees is ruin - by saying whose leave it had.
وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
PickthallAnd that which Allah gave as spoil unto His messenger from them, ye urged not any horse or riding-camel for the sake thereof, but Allah giveth His messenger lordship over whom He will. Allah is Able to do all things.
Yusuf AliWhat 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 messengers over any He pleases: and Allah has power over all things.
The agreed readingAnd what God gave back to His Messenger from them - you spurred no horse for it, and no riding camel; but God gives His messengers mastery over whom He wills, and God has power over everything. The commentaries make the distinction turn on that clause: nothing was taken by fighting for it, so what is taken this way is not shared out the way what is fought for is shared out.
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
PickthallThat which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.
Yusuf AliWhat 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.
The agreed readingWhat God gave back to His Messenger from the people of the settlements belongs to God and to the Messenger, and to the near of kin, the orphans, the needy and the wayfarer - so that it does not become a thing circulating among the rich among you. And whatever the Messenger gives you, take it; and whatever he forbids you, stop. And be mindful of God; God is severe in punishment. The commentaries read the middle clause as the reason for the whole list, and note that the ruling widens from one battle to a standing principle in the two commands that follow it.
لِلْفُقَرَآءِ ٱلْمُهَٰجِرِينَ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأَمْوَٰلِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ
PickthallAnd (it is) for the poor fugitives who have been driven out from their homes and their belongings, who seek bounty from Allah and help Allah and His messenger. They are the loyal.
Yusuf Ali(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:-
The agreed readingFor the poor among the emigrants who were driven from their homes and their property, seeking bounty from God and His good pleasure, and helping God and His Messenger. Those are the truthful ones. The commentaries note that the word truthful is the verdict on the claim they made: they had said they believed, and leaving home and property behind is what made the saying true.
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
PickthallThose who entered the city and the faith before them love those who flee unto them for refuge, and find in their breasts no need for that which hath been given them, but prefer (the fugitives) above themselves though poverty become their lot. And whoso is saved from his own avarice - such are they who are successful.
Yusuf AliBut 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.
The agreed readingAnd those who had settled in the home and in the faith before them love whoever emigrates to them, and find in their breasts no want for what the others were given, and prefer them over themselves even when they themselves are in need. And whoever is guarded from his own greed - those are the ones who succeed. The commentaries gloss the middle clause as envy, and note the sequence: not merely giving, but giving without the grudge, and giving out of one's own shortage.
وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
PickthallAnd those who came (into the faith) after them say: Our Lord! Forgive us and our brethren who were before us in the faith, and place not in our hearts any rancour toward those who believe. Our Lord! Thou art Full of Pity, Merciful.
Yusuf AliAnd 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."
The agreed readingAnd those who came after them say: Our Lord, forgive us and our brothers who went before us in faith, and put no rancour in our hearts towards those who believe. Our Lord, You are Gentle, Merciful. The commentaries read this third group as open-ended, reaching everyone who comes afterwards, and note that what they ask for themselves is the same thing the second group was praised for having.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نَافَقُوا۟ يَقُولُونَ لِإِخْوَٰنِهِمُ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ
PickthallHast thou not observed those who are hypocrites, (how) they tell their brethren who disbelieve among the People of the Scripture: If ye are driven out, we surely will go out with you, and we will never obey anyone against you, and if ye are attacked we verily will help you. And Allah beareth witness that they verily are liars.
Yusuf AliHast 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.
The agreed readingDo you not see those who play the hypocrite, saying to their brothers among the People of the Book who refused: If you are driven out, we will go out with you, and we will never obey anyone against you; and if you are fought, we will help you. And God bears witness that they are liars. The commentaries note the four promises are all sworn, and that the verdict on them is given before the event rather than after it.
لَئِنْ أُخْرِجُوا۟ لَا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا۟ لَا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ ٱلْأَدْبَٰرَ ثُمَّ لَا يُنصَرُونَ
Pickthall(For) indeed if they are driven out they go not out with them, and indeed if they are attacked they help them not, and indeed if they had helped them they would have turned and fled, and then they would not have been victorious.
Yusuf AliIf 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.
The agreed readingIf they are driven out, they will not go out with them; and if they are fought, they will not help them; and if they did help them, they would turn their backs, and then they would not be helped themselves. The commentaries note that the sequence answers each promise of the previous line in the same order, and that the last clause goes past the hypocrites to the outcome for the people who trusted them.
لَأَنتُمْ أَشَدُّ رَهْبَةً فِى صُدُورِهِم مِّنَ ٱللَّهِ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
PickthallYe are more awful as a fear in their bosoms than Allah. That is because they are a folk who understand not.
Yusuf AliOf 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.
The agreed readingYou are a greater terror in their breasts than God. That is because they are a people who do not understand. The commentaries take the comparison as a statement of fact about them rather than about the two objects of fear, and read the closing clause as the reason: a man who has not grasped who God is will fear whatever is nearest and visible.
لَا يُقَٰتِلُونَكُمْ جَمِيعًا إِلَّا فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍۭ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
PickthallThey will not fight against you in a body save in fortified villages or from behind walls. Their adversity among themselves is very great. Ye think of them as a whole whereas their hearts are divers. That is because they are a folk who have no sense.
Yusuf AliThey 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.
The agreed readingThey will not fight you together except in fortified settlements or from behind walls. Their fighting among themselves is fierce. You reckon them as one, and their hearts are scattered. That is because they are a people who have no sense. The commentaries note the two halves say the same thing twice, once from outside and once from inside: what looks like a single body from a distance is not one, and that is why it will not stand in the open.
كَمَثَلِ ٱلَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
PickthallOn the likeness of those (who suffered) a short time before them, they taste the ill-effects of their own conduct, and theirs is painful punishment.
Yusuf AliLike 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;-
The agreed readingLike those a little before them, who tasted the ill outcome of their affair, and for whom there is a painful punishment. The commentaries differ over which earlier group is meant and agree on the shape of the comparison: something of the same kind had happened recently enough that the people being addressed had watched it.
كَمَثَلِ ٱلشَّيْطَٰنِ إِذْ قَالَ لِلْإِنسَٰنِ ٱكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىٓءٌ مِّنكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ
Pickthall(And the hypocrites are) on the likeness of the devil when he telleth man to disbelieve, then, when he disbelieveth saith: Lo! I am quit of thee. Lo! I fear Allah, the Lord of the Worlds.
Yusuf Ali(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 agreed readingLike Satan, when he says to a man: Refuse - and then, when he has refused, says: I have nothing to do with you; I fear God, the Lord of the Worlds. The commentaries read this as a second likeness for the same behaviour: the urging on and the walking away are one act, and the walking away is done in pious language.
فَكَانَ عَٰقِبَتَهُمَآ أَنَّهُمَا فِى ٱلنَّارِ خَٰلِدَيْنِ فِيهَا وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّٰلِمِينَ
PickthallAnd the consequence for both will be that they are in the Fire, therein abiding. Such is the reward of evil-doers.
Yusuf AliThe end of both will be that they will go into the Fire, dwelling therein for ever. Such is the reward of the wrong-doers.
The agreed readingSo the end of both of them is that they are in the Fire, to stay in it. And that is the reward of the wrongdoers. The commentaries note that the line refuses the separation Satan had just claimed: the one who urged and the one who was urged end in the same place.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
PickthallO ye who believe! Observe your duty to Allah. And let every soul look to that which it sendeth on before for the morrow. And observe your duty to Allah. Lo! Allah is Informed of what ye do.
Yusuf AliO 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.
The agreed readingO you who believe, be mindful of God, and let every soul look at what it has sent ahead for tomorrow. And be mindful of God; God is aware of what you do. The commentaries gloss tomorrow as the Day of Resurrection, and note the repetition of the command around the middle clause as deliberate - the looking is set between two identical instructions.
وَلَا تَكُونُوا۟ كَٱلَّذِينَ نَسُوا۟ ٱللَّهَ فَأَنسَىٰهُمْ أَنفُسَهُمْ أُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ
PickthallAnd be not ye as those who forgot Allah, therefor He caused them to forget their souls. Such are the evil-doers.
Yusuf AliAnd be ye not like those who forgot Allah; and He made them forget their own souls! Such are the rebellious transgressors!
The agreed readingAnd do not be like those who forgot God, so He made them forget themselves. Those are the ones who have left obedience. The commentaries put the whole weight on the second clause: what a man loses by forgetting God is not God but himself, because he stops being able to see his own gain and loss.
لَا يَسْتَوِىٓ أَصْحَٰبُ ٱلنَّارِ وَأَصْحَٰبُ ٱلْجَنَّةِ أَصْحَٰبُ ٱلْجَنَّةِ هُمُ ٱلْفَآئِزُونَ
PickthallNot equal are the owners of the Fire and the owners of the Garden. The owners of the Garden, they are the victorious.
Yusuf AliNot equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity.
The agreed readingNot equal are the companions of the Fire and the companions of the Garden. The companions of the Garden are the ones who have won. The commentaries read the line as the sura's whole argument reduced to a single comparison, placed where the reader has just been told to look at what he is sending ahead.
لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
PickthallIf 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.
Yusuf AliHad 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.
The agreed readingHad We sent this Qur'an down on a mountain, you would have seen it humbled, split apart from the fear of God. And these likenesses We strike for people, so that they may think. The commentaries agree on how the picture works: the mountain is supposed as being able to understand, and what is being measured is not the mountain but the man who hears the same words and is not moved.
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ
PickthallHe is Allah, than Whom there is no other Allah, the Knower of the Invisible and the Visible. He is the Beneficent, Merciful.
Yusuf AliAllah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most Gracious, Most Merciful.
The agreed readingHe is God, other than whom there is no god - the Knower of the unseen and the seen. He is the Merciful, the Compassionate. The commentaries gloss the pair as covering everything without remainder, whichever way they take it: what is hidden and what is in the open.
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
PickthallHe is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).
Yusuf AliAllah 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.
The agreed readingHe is God, other than whom there is no god - the King, the Holy, the Peace, the Giver of security, the Guardian, the Mighty, the Compeller, the Supreme. Glory be to God above what they set up beside Him. The commentaries gloss several of these together and in the same terms: the Holy is free of every defect, the Peace is free of every fault, the Guardian is the one who watches over and witnesses everything, and the Compeller is the one whose will runs through everything while no one's runs through Him.
هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
PickthallHe is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.
Yusuf AliHe 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.
The agreed readingHe is God, the Creator, the Maker, the Shaper. His are the most beautiful names. Everything in the heavens and the earth glorifies Him, and He is the Mighty, the Wise. The commentaries gloss the second name as bringing into being out of nothing and the third as giving each made thing the form that marks it off from every other, and note that the sura closes on the words it opened with.