Surah Al Hashr ayat 22 Tafsir Quran 59:22

﴿هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ﴾
[ الحشر: 22]

59:22 He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful.

He is God than Whom there is no other god Knower of the unseen and the visible what is secret and what is proclaimed — He is the Compassionate the Merciful.

He is Allah, the only llah there is, Alimun (the Omniscient) of the invisible, the hidden and the unseen, and of what the bosoms store of thoughts and feelings and of what the bosoms forge. He has cognizance and holds prescience of what you converse secretly and utter below your breath and of what is suggested secretly to the mind. He is well acquainted with the visible and the seen and with what is avowed openly and openly disclosed, and with what is uttered loudly and with all that is being said, AL-Rahman, and AL-Rahim (the Merciful)

Asserting the Greatness of the Qur'an 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, 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 ﷺ 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 ﷺ 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 Attributes Allah 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-Husna Allah 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 ﷺ 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 Allah Allah'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.

(59:22) He *32 is Allah: there is no god but He; *33 the Knower of the unseen and the manifest, *34 He is the Most Merciful, the Most Compassionate. *35

He is Allah, other than whom there meaning

*32) These verses explain what kind of God He is, and what are His attributes, Who has sent this Qur'an to you, Who has placed these responsibilities on you, and before Whom you have to render an account of your deeds in the end.
This mention of the Divine attributes immediately after the above theme automatically gives man the feeling that he has not to deal with an ordinary being but with Almighty Allah Who has such and such attributes.
Here, one should also understand that although in the Qur'an the attributes of Allah Almighty have been stated in a unique way, which gives a clear concept of the Divine Bing there are two places where the attributes of Allah have been mentioned in a most comprehensive way, in the Verse of the Throne ( AI-Baqarah: 255 ) and in these verses of Surah Al-Hashr.

*33) That is, He is the One besides Whom none else has the rank, position, attributes and powers of Godhead so that he may be worshipped and served as god
*34) .
That is, He knows whatever is hidden from the creatures as well as whatever is known and visible to them.
Nothing of this universe is unknown to Him.
He directly knows whatever has happened in the past, whatever exists at present and whatever will happen in the future : He dces not stand in need of any means or medium of knowledge.

*35) That is, He alone is the Being Whose mercy is limitless, which covers the whole universe and blesses and benefits everything a it.
None else in the world is the bearer of such all-pervading, infinite mercy.
The mercy of every other being, characterised by the hality of mercy, is partial and limited, and that quality too is not essentially its own, but bestowed by the Creator for a specific need and purpose.
In whatever has ture He has created the quality of mercy for some other creature, He has created it in order to make one creature a-means of the development and well-being of the other creature.
This by itself is a proof that Allah's Mercy is infinite.

 

Asserting the Greatness of the Qur'an 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, 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 ﷺ 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 ﷺ 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 Attributes Allah 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-Husna Allah 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 ﷺ 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 Allah Allah'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.

( He is Allah, than whom there is no other God, the Knower of the invisible ) the Knower of that which is hidden from people and that which will happen in the future ( and the visible ) and that which people know and has already happened. ( He is the Beneficent ) Who shows pity towards the righteous as well as towards the sinful through giving both provision, ( the Merciful ) specifically towards the believers through forgiving their sins and entering them into the Garden.

He is Allah, than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful.

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