Surah 59. Al-Hashr, Ayah 23

Lit., "the Salvation" (as-salam): see surah {5}, note [29].

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.

For this rendering of muhaymin, see 5:48 - where this term is applied to the Qur'an - and the corresponding note [64].

 Jabbâr comes from the root word ja-ba-ra which means to impose, support, or console. For example, Jabîrah means the cast that supports a broken bone. Hence, Allah is the One Whose Will cannot be resisted, and Who comforts those who are broken or oppressed.

This phrase is repeated from the last verse in order to lead us to the contemplation of some other attributes of Allah, after we have realised those which form our fundamental conceptions of Allah. See the preceding and the following note.

How can a translator reproduce the sublimity and the comprehensiveness of the magnificent Arabic words, which mean so much in a single symbol? (1) "The Sovereign" in our human language implies the one undisputed authority which is entitled to give commands and to receive obedience, and which in fact receives obedience; the power which enforces law and justice. (2) Human authority may be misused, but in the title "the Holy One", we postulate a Being free from all stain or evil, and replete with the highest Purity. (3) "Salam" has not only the idea of Peace as opposed to Conflict, but wholeness as opposed to defects: hence our paraphrase "Source of Peace and Perfection". (4) Mu-min, one who entertains Faith, who gives Faith to others, who is never false to the Faith that others place in him: hence our paraphrase "Guardian of Faith". (5) "Preserver of Safety"; guarding all from danger, corruption, loss, etc.; the word is used for the Qur-an in v. 51. These are the attributes of kindness and benevolence: in the next note are described the attributes of power.

See last note. (6) Allah is not only good, but He can carry out His Will. (7) And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme, above all things and creatures. Thus we come back to the Unity with which we began in verse 22.

Such being Allah's attributes of Goodness and Power, how foolish is it of men to worship anything else but Him? Who can approach His glory and goodness?