هو الله الذي لا إله إلا هو الملك القدوس السلام المؤمن المهيمن (59:23) بالانجليزي

(59:23) He is Allah: there is no god but He: the King, *36 the Holy, *37 the All-Peace, *39 the Giver of security, *38 the Overseer, *40 the Most Mighty, *41 the Overpowering, *42 the All-Great. *43 Exalted be He from whatever they associate with Him.

Tafseer Abu-al-A'la Maududi

Page 548 English Traditional

*36) The word used in the original is al-Malik, which means at He alone is the real Sovereign. Moreover, the word al-Malik its general sense also gives the meaning that He is King of the tire universe and not of a particular region or of a specific country. His Sovereignty and rule comprehends the entire universe.
He is Master of everything. Everything submits itself to His command and power and authority, and there is nothing to delimit His Sovereignty. At different places in the Qur'iin all aspects of Allah's Sovereignty, have been presented and explained fully.
"Whoever exist in the heavens and the earth are He servants; all arc obedient to Him." (Ar-Burn: 26).
"He administers the affairs of the world from the heavens to the earth. " (As-Sajdah: 5)
"To Him belongs the dominion of the earth and the heavens, and all matters are referred to Him for decision." (AI-Hadid: 5).
"He has no partner in His sovereignty." (Al-Furqan: 2).
"In His hand is the absolute control of everything." (Ya Sin: 83).
"Doer of whatever He wills." (AI-Buruj: 16).
"He is accountable to none for what He does,l but aII others are accountable (to Him).'" (Al-Anbiyii': 23).
"AIIah rules and there is none to reverse His decrees." (Ar-Ra'd: 41).
"The Being Who gives protection while none can give protection against Him." (Al-Mu'min: 88).
"Say: O AIlah, Sovereign of the Kingdom, Thou bestowest kingdom on whomcvcr Thou wilt, and Thou takest it away from whomcvcr Thou wilt. Thou exaltest whomcvcr Thou wilt and Thou abasest whomever Thou wilt. AII that is good is in Thy power; indeed Thou hast full power over all things." (Al-i-`lmriin: 26).
These explanations make it abundantly clear that Allah is not King in some limited or metaphoric sense but He is real King in the most perfect and complete sense of sovereignty. As a matter o' fact, if sovereignty in its true sense is at aII found somewhere, it is found only in Allah's Kingship. Apart from this, wherever it is claimed to be, whether in the person of a king or dictator, or in a class or group or family, or in sonic nation, he or it possesses no sovereignty at aII, for sovereignty is not a gift, which may at one time be granted and at another time withdrawn, which may be in danger of being usurped, the establishment and existence of which may be temporary and temporal, and the sphere of power and authority of which may be circumscribed and restricted by many other conflicting powers.
*37) Quddus is a superlative. It means that AIlah is far exalted that He should have a fault or defect or demerit: He is the purest Being, no evil can be imagined about Him. Here, one should clearly understand that the attribute of holiness is a foremost accompaniment of sovereignty. Man's intellect and nature refuse to believe that a being who is the bearer of sovereignty may be mischievous, ill behaved, ill-natured, who may be characterised with these base qualities from whose power and authority his subjects might be in danger of suffering evil instead of being blessed with good. That is why wherever man thinks sovereignty is centred, he assumes holiness also to be there, even if it is not there, for absolute sovereignty is inconceivable without holiness. But. obviously, there is no real Sovereign except Allah, Who is holy, nor can there be. Whether it is monarchy, or sovereignty of the people, or dictatorship of the socialist system, or some other form of human rule in any case holiness for it is inconceivable.
*38) The word as-Salam as used in the original means peace and Secure, Allah's being called as-Salam means that He is peace and safety personified. He is far exalted that some calamity or weakness or defect should defall Him, or His Perfection should suffer a decline or blemish.
*39) The word at-Mu min is derived from amn, which means to secure from fear, and Mu'min is one who provides security to others. Allah ha: been called Mn'min in the sense that He provides security to His creatures. His creatures arc secure from the fear that He would ever wrong them, or deprive them of their rights, or allow their rewards to go to waste, or would violate the promises He has made with them. Then, since no object has been mentioned with this subject, but the epithet of al-Mu'min has been used absolutely, it automatically gives the meaning that His security comprehends the entire universe and all that it contains.
*40) The word al-Muhaimin has three meanings: The Guardian and Protector; (2) the Observer who sees what everyone does; and (3) the Being Who has taken up the responsibility to fulfil the needs and requirements of the people. Here also, since the word al-Muhaimin has been used absolutely, and no object has been mentioned of this subject, therefore, it by itself gives the implied meaning that He is guarding and protecting all creatures, is watching the acts and deeds of everyone, and has taken up the responsibility of sustaining and providing for every creature in the universe with its needs and requirements.
*41) Al-'Aziz: such an Almighty Being against Whom no one may dare raise his head, no one may have the power to resist His decrees, before Whom . everyone may be helpless and powerless.
*42) The word al-Jabbar as used in the original is derived from jabr which means setting something right by use of power, reforming something by force. Allah has been called jabbar in the sense that He sets the system of His universe right by the use of power and enforces His will, which is wholly based on wisdom. by force. Moreover, the word jabber also contains the meaning of greatness; and glory. Thus, a palm-tra which is too tall for the people to pluck its fruit is called jabber In Arabic. Likewise, an act which is grand and glorious is called amal jabbar
*43) The word al-Mutakabbir has two meanings. (1) The one who is not actually great but poses as great, and (2) the one who is actually great and sets himself up as such. Whether it is man or Satan, or some other creature, since greatness does not, in actual fact, belong to it, its posing itself as great and claiming superiority over others is, a false claim and a vice. Contrary to this, Allah Almighty is truly Great and greatness actually belongs to Him, and' everything in the universe is low and insignificant as against Him; therefore, His being Great and setting Himself up as Great is no false claim but an actual reality; it is not an evil quality but a virtue and excellence, which no one else has but Allah.