Sūrah Al-Aʻlā " سورة الأعلى " The Most High” is the eighty-seventh sūrah with 19 ayat, part of the 30th Juzʼ of the Qur'ān. The Sūrah takes its name from the word al-A`la " الأعلى " in the very first verse.
Sūrah al-Aʻlā is one of the two additional sūrahs in addition to five chapters of the Qur'an which are called the " Al-Musabbihat " meaning by the chapters that commence with glorification of name of Allah.
This is yet another early Makki / Meccan surah. This short sūrah contains three themes: Tauhid, instructions to the Holy Prophet (upon whom be peace) and the Hereafter.
This surah was held in special esteem in hadith, which can be observed by these related narratives. According to hadith, the prophet Muhammad ﷺ used to recite this surah in Salah of Zuhr prayer, witr and in congregational prayers of Jumu'ah and in Eid prayers. And the prophet Muhammad ﷺ used to recite this surah before surah Al-Ghāshiyah (Surah 88). It was narrated from Ibn ‘Abbas that the Prophet used to recite in the ‘Eid prayers “Glorify the Name of your Lord, the Most High.” (Al-Ala) and “Has there come to you the narration of the overwhelming?” (Al-Ghāshiyah). While Uqbah ibn Amir narrates: “When the following was revealed: ‘So glorify the Name of your Lord, the Most Great’,[69:52] the Messenger of Allah said to us: ‘Say this in your Ruku’.’ And when the following was revealed: ‘Glorify the Name of your Lord, the Most High.’[87:1] the Messenger of Allah said to us: ‘Say this in your prostrations.’”
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to tafsir / exegesis of the surah by eminent Muslim scholar Nouman Ali Khan at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
( 1 ) Exalt the name of your Lord, the Most High,
Literally: “Glorify the name of your Lord, the Most High.” This can have several meanings and all are implied:
(1) Allah should be remembered by the names which fit Him, and no such name should be used for His exalted Being which, with regard to its meaning and sense, does not fit Him, or which reflects some aspect of deficiency, lack of reverence, polytheism about Him, or which refers to some wrong belief in respect of His Being, attributes, or works. For this purpose, the safest way is that only such names be used for Allah, which He himself has mentioned in the Quran, or which are a correct translation of these names in other languages.
(2) Allah should not be remembered by the names as are used generally for the created beings, or the created beings should not be called by names as are specifically meant for Allah. And if there are some attributive names which are not specifically meant for Allah, but may also be used for the created beings, such as Rauf (Kind), Rahim (Compassionate), Karim (Generous), Sami (Hearing), Basir (Seeing), etc. one should exercise due care not to use them for man as they are used for Allah.
(3) Allah should not be mentioned in a way or in a state which reflects lack of respect for Him; for example, to mention His name when engaged in mockery or jest, or when in the lavatory, or while committing a sinful act, or before the people who might behave insolently in response, or in assemblies where the people are engaged in absurd things and might laugh off His mention, or on an occasion when it is feared that the hearer will hear it disdainfully. About Imam Malik, it is related that when a beggar begged him for something and he did not have anything to give, he would not turn away the beggar, saying that Allah would help him, as is commonly done by the people, but he would excuse himself in some other way. When asked why he did so, he replied: When the beggar is not given anything and one makes an excuse, it inevitably displeases him. On such an occasion, I do not like to mention Allah’s name, for I do not like that somebody should hear His name in a state of annoyance and displeasure.
In the Hadith, it has been reported from Uqbah bin Amir Juhani that the Prophet (peace be upon him) had enjoined recitation of Subhana Rabbi yal-Aala " سُبْحَانَ رَبِّيَ الأَعْلَى " in sajdah on the basis of this very verse, and the recitation of Subhana Rabbi yal- Adheem " سُبْحَانَ رَبِّيَ الْعَظِيمِ " in ruku on the basis of the last verse of Surah Al- Waqiah, viz. Fa-sabhih bismi-Rabbi-kal-Adeem. (Musnad Ahmad, Abu Daud, lbn Majah, Ibn Hibban, Hakim, Ibn al- Mundhir).
Ibn Kathir Explanation:
Imam Ahmad recorded from Ibn `Abbas that whenever the Messenger of Allah would recite (Glorify the Name of your Lord, the Most High.) he would say: " سُبْحَانَ رَبِّيَ الْأَعْلَى " (Glory to my Lord, the Most High.).
Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn `Abbas would recite (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High,'' and whenever he would recite " لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ " (I swear by the Day of Resurrection.) (75:1) and then reach the end of it " أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى " (Is not He able to give life to the dead) (75:40) he would say, "Glory to You, of course.'' Qatadah said, (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say, " سُبْحَانَ رَبِّيَ الْأَعْلَى " (Glory to my Lord, the Most High.)'
Yusuf Ali Explanation:
The word "Lord" by itself is an inadequate rendering here for Rabb. For it implies cherishing, guarding from harm, sustaining, granting all the means and opportunities of development. For shortness, perhaps "Guardian-Lord" will be sufficient in the Text.
Javed Ahmad Ghamidi Explanation:
The dominant element in the word تَسْبِيْح is to absolve God from all attributes which are unbecoming of Him. The word thus directs the Prophet (sws) to renounce all attributes in God which are unworthy of Him, and to remember Him with a true comprehension of His attributes such that the Prophet’s heart and soul is engaged in constant remembrance of Him. This is because only vigilant remembrance provides one with the patience and endurance to brave the storms of life.
Verse By Verse Quran Study Circle Explanation:
The Surah opens with an order to praise Allah subhanahu wa ta`ala. We are instructed to glorify Him, recognize His supremacy and infallibility in everything and remember His divine attributes. The two presented attributes are Lordship and Highness. The word Rabb means the Nourisher, Sustainer and Provider. The ‘Highness’ attributes prompts one to look up to endless horizons. It is Allah subhanahu wa ta`ala Who created all that and Who is above all of us and everything in this world.
Allah subhanahu wa ta`ala should be remembered by the names which fit Him, and no such name should be used for His exalted Being which, with regard to its meaning and sense, does not fit Him, or which reflects some aspect of deficiency, lack of reverence, polytheism about Him, or which refers to some wrong belief in respect of His Being, attributes, or works. For this purpose, the safest way is that only such names be used which He himself has mentioned in the Qur’an.
Secondly, Allah subhanahu wa ta`ala should not be remembered by the names as are used generally for the created beings, or the created beings should not be called by names as are specifically meant for Allah subhanahu wa ta`ala. And if there are some attributive names which are not specifically meant for Allah, but may also be used for the created beings, such as Ra’ouf (Kind), Raheem (Compassionate), Kareem (Generous), Sami’ (Hearing), Baseer (Seeing), etc. one should exercise due care not to use them for man as they are used for Allah subhanahu wa ta’ala.
Thirdly, Allah subhanahu wa ta`ala should not be mentioned in a way or in a state which reflects lack of respect for Him; for example, to mention His name when engaged in mockery or jest, or when in the lavatory, or while committing a sinful act, or before the people who might behave insolently in response or in assemblies where the people are engaged in absurd things and might laugh off His mention, or on an occasion when it is feared that the hearer will hear it disdainfully.
About Imam Malik, it is related that when a beggar begged him for something and he did not have anything to give, he would not turn away the beggar, saying that Allah would help him, as is commonly done by the people, but he would excuse himself in some other way. When asked why he did so, he replied, “When the beggar is not given anything and one makes an excuse, it inevitably displeases him. On such an occasion, I do not like to mention Allah’s name, for I do not like that somebody should hear His name in a state of annoyance and displeasure.”
Everything Allah subhanahu wa ta`ala has created is well-proportioned and perfect. Every creature is assigned its own role and given guidance so that it may know its role and play it, So Allah says:
الَّذِي خَلَقَ فَسَوَّىٰ
( 2 ) Who created and proportioned
That is, He created everything, from the earth to the heavens, in the universe, and gave whatever he created the right proportion and balance and gave every creature the best conceivable form and shape. The same thing has been expressed in Surah As-Sajdah, thus: Who gave everything He created the best form (verse 7) Thus, the creation of everything in the world giving it due order and proportion, is an express sign of the truth that some Wise Designer is its Creator. Had the creation of the countless things in the universe been the result of a chance accident, or the work of many creators, there could be no order and balance, no beauty and inner coherence among the many things existing in the world.
Yusuf Ali Explanation:
The story of Creation is wonderful and continuous. There are several processes which we contemplate in glorifying Allah's name. First, He brings us into being. Secondly, He endows us with forms and faculties exactly suited to what is expected of us, and to the environments in which our life will be cast, giving to everything due order and proportion.
Javed Ahmad Ghamidi Explanation:
From here to verse five God mentions His way of accomplishing things: there exists the principle of gradual progression and development in all His works. He makes everything reach its culmination gradually in deference to the requirements of His wisdom.
وَالَّذِي قَدَّرَ فَهَدَىٰ
( 3 ) And who destined and [then] guided
Set a destiny: Determined beforehand what would be the function of a certain thing in the world, and for that purpose what would be its size, its form and shape, its qualities, its place of location, and what opportunities and means should be provided for its survival, existence and functioning, when it should come into being, and when and how it should cease to be after completing its part of the work. Such a scheme for a thing is its destiny ( taqdir تقدیر ). And this destiny Allah has set for everything in the universe and for the entire universe as a whole. This means that the creation has not come about without a pre-conceived plan, haphazardly, but for it the Creator had a full plan before Him, and everything is happening according to that plan. (For further explanation, see (verse19, 21 of Surah Al-Hijr); (verse 2 of Surah Al-Furqan); (verse 19 of Surah Abasa).
That is, nothing was just created and left to itself, but whatever was created to perform a certain function, it was also taught the method of performing that function. In other words, He is not merely the Creator but Guide too. He has taken the responsibility to give guidance to whatever He has created in a particular capacity to fit its nature and to guide it in the way suitable for it. One kind of guidance is for the earth, the moon, the sun, and the stars and planets, which they are following in performing their role. Another kind of guidance is for water, air, light and the solid and mineral elements, and they are performing the same services for which they have been created accordingly. Still another kind of guidance is for vegetables, according to which they take root and spread in the earth, sprout up from its layers, obtain food from wherever Allah has created it for them, produce stem, branches, leaves, blossom and fruit, and fulfill the function which has been appointed for each of them. Still another kind of guidance is for the countless species of animals of the land, and water, and for each member of the species, the wonderful manifestations of which are clearly visible in the life of the animals and in their works, so much so that even an atheist is compelled to concede that different kinds of animals possess some sort of inspirational knowledge which man cannot obtain even through his instruments, not to speak of his senses.
Then, there are two different kinds of guidance for man, which correspond to his two different capacities. One kind of guidance is for his animal life, by which each child learns to suck milk spontaneously on birth, by which the eyes of man, his nose, ear, heart, brain, lungs, kidney, liver, stomach, intestines, nerves, veins and arteries, all are performing their respective functions, without man’s being conscious of it, or his will’s having anything to do with the functions of these organs. This is the guidance under which all physical and mental changes pertaining to childhood, maturity, youth and old age go on taking place in man, independent of his will, choice, even his consciousness. The second kind of guidance is for his intellectual and conscious life, the nature of which is absolutely different from the guidance for unconscious life, for in this sphere of life a kind of freedom has been transferred to man, for which the mode of guidance meant for voluntary life is not suitable. For turning away from this last kind of guidance, man may offer whatever arguments and excuses he may like, it is not credible that the Creator Who has arranged guidance for everything in this universe according to its capacity, might have set for man the destiny that he may appropriate numerous things in His world freely, but might not have made any arrangement to show what is the right way of using his choice and what is the wrong way. (For further explanation, see (verses Ns 9, 16, 58 of Surah An-Nahl); (verse 50 Surah Ta Ha), ( verses 3,4 of Surah Ar-Rahman); ( verse 3 of Surah Ad-Dahr).
Ibn Kathir Explanation:
Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures.''
This Ayah is similar to what Allah has said about Musa's statement to Fir`awn (Pharaoh): " رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى " - (Our Lord is He Who gave to each thing its form and nature, then guided it aright.) (20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of `Abdullah bin `Amr that the Messenger of Allah said, " إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء " - (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.)
Yusuf Ali Explanation:
(continuing from verse 2) Thirdly, He has ordained laws and decrees, by which we can develop ourselves and fit ourselves into His whole scheme of evolution for all His Creation. He has measured exactly the needs of all, and given us instincts and physical predispositions which fit into His decrees. Fourthly, He gives us guidance, so that we are not the sport of mechanical laws. Our reason and our will are exercised, that we may reach the higher destiny of man.
Verse By Verse Quran Study Circle Explanation:
“Who destined and [then] guided,” means that He determined beforehand what would be the function of a certain thing in the world, and for that purpose what would be its size, its form and shape, its qualities, its place of location, and what opportunities and means should be provided for its survival, existence and functioning, when it should come into being, and when and how it should cease to be after completing its part of the work. Such a scheme for a thing is its taqdeer (destiny). And this destiny Allah has set for everything in the universe and for the entire universe as a whole. This means that the creation has not come about without a pre-conceived plan, haphazardly, but for it the Creator had a full plan before Him, and everything is happening according to that plan.
وَالَّذِي أَخْرَجَ الْمَرْعَىٰ
( 4 ) And who brings out the pasture
The word maraa " مَرْعَىٰ " as used in the text means the fodder for animals but the context shows that here it does not imply mere fodder but every kind of vegetation that grows out of the soil.
فَجَعَلَهُ غُثَاءً أَحْوَىٰ
( 5 ) And [then] makes it black stubble.
That is, He does not only bring about spring but autumn as well. You witness both the manifestations of this power. On the one side, He causes lush green vegetation to grow, the freshness of which pleases the hearts and, on the other, He renders the same vegetation pale, dry and black rubbish, which is blown about by winds and swept away by floods. Therefore, no one here should be involved in the misunderstanding that he will only experience spring and will never see autumn. This same theme has been expressed at several other places in the Quran in other ways. For example see (Surah Younus, Ayat 24); (Surah Al-Kahf, Ayat 45); (Surah Al-Hadid, Ayat 20).
Yusuf Ali Explanation:
(continuing from verse 3) Fifthly, after maturity comes decay. But even in that decay, as when green pasture tums to stubble, we subserve other ends. In so far as we are animals, we share these processes with other forms of material Creation, animal, vegetable, and even mineral, which all have their appointed laws of growth and decay. But man's higher destiny is referred to in subsequent verses.
سَنُقْرِئُكَ فَلَا تَنسَىٰ
( 6 ) We will make you recite, [O Muhammad], and you will not forget,
Hakim has related from Saad bin Abi Waqqas and Ibn Marduyah from Abdullah bin Abbas that the Prophet (peace be upon him) repeated the words of the Quran for fear lest he should forget them. Mujahid and Kalbi say that even before Gabriel finished recitation of the revelation the Prophet (peace be upon him) would start repeating the initial verses lest he should forget them. On this very basis Allah assured him that he should listen quietly when the revelation was coming down, for, We shall enable you to recite it; then you will remember it forever. You should have no fear that you will forget any word of it. This is the third occasion where the Prophet (peace be upon him) has been taught the method of receiving the revelation. The first two occasions have been referred to in (Surah TaHa, Ayat 114) and (Surah Al-Qiyamah, Ayats 16-19). This verse proves that just as the Quran was sent down to the Prophet (peace be upon him) as a miracle, so also its each word was preserved in his memory as a miracle and no possibility was allowed to remain that he should forget anything of it, or that he should utter another synonymous word for any word of it.
Yusuf Ali Explanation:
The soul, as it reaches the Light of Allah, makes gradual progress, like a man going from darkness into light. So the Qur'an was revealed by stages. As usual, there are two parallel meanings: (1) that connected with the occasion of direct inspiration to the holy Prophet ﷺ; and (2) the more general Message to mankind for all time. Everyone who understands the Message must declare it, in words, and still more, in his conduct.
The particular occasion was an assurance to the Prophet ﷺ, that though he was unlettered, the Message given to him would be preserved in his heart and in the hearts of men. The more general sense is that mankind, having once seized great spiritual truths, will hold fast to them, except as qualified in the following verse.
إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ
( 7 ) Except what Allah should will. Indeed, He knows what is declared and what is hidden.
This verse can have two meanings:
- First, that the preservation of the entire Quran word for word in your memory is not a manifestation of your own power but the result of Allah Almighty’s bounty and grace; otherwise if Allah so willed, He could cause it to be forgotten. This same theme has been expressed at another place in the Quran, thus: O Muhammad! We may, if We so will, take back from you all of what We have revealed to you. (Surah Bani Israil, Ayat 86).
- Another meaning can also be: Your forgetting something temporarily, or your forgetting a verse or a word occasionally is an exception from this promise. What has been promised is: You will not forget any word of the Quran permanently. This meaning is confirmed by the following tradition of Bukhari: Once while leading the Fajr Prayer the Prophet (peace be upon him) happened to omit a verse during the recitation. After the Prayer Ubayy bin Kaab asked if the verse had been abrogated. The Prophet (peace be upon him) replied that he had forgotten to recite it.
Although the words are general, and they mean that Allah knows everything, whether it is open or hidden, yet in the context in which they occur, they seem to mean: O Prophet, your reciting the Quran along with Gabriel is known to Allah and your fear for which you do so is also in Allah’s knowledge. Therefore, the Prophet (peace be upon him) is being assured that he will not forget it.
Muhammad Asad Explanation:
The classical commentators assume that the above words are addressed specifically to the Prophet Muhammad (peace be upon him), and that, therefore, they relate to his being taught the Qur'an and being promised that he would not forget anything thereof, "save what God may will [thee to forget]". This last clause has ever since given much trouble to the commentators, inasmuch as it is not very plausible that He who has revealed the Qur'an to the Prophet should cause him to forget anything of it. Hence, many unconvincing explanations have been advanced from very early times down to our own days, the least convincing being that last refuge of every perplexed Quran-commentator, the "doctrine of abrogation". However, the supposed difficulty of interpretation disappears as soon as we allow ourselves to realize that the above passage, though ostensibly addressed to the Prophet, is directed at man in general, and that it is closely related to an earlier Quranic revelation - namely, the first five verses of surah {96} ("The Germ-Cell") and, in particular, verses {3-5}, which speak of God's having "taught man what he did not know". In explanation of verse 5 on those verses I have expressed the opinion that they allude to mankind's cumulative acquisition of empirical and rational knowledge, handed down from generation to generation and from one civilization to another: and it is to this very phenomenon that the present passage, too, refers. We are told here that God, who has formed man in accordance with what he is meant to be and has promised to guide him, will enable him to acquire (and thus, as it were, "impart" to him) elements of knowledge which mankind will accumulate, record and collectively "remember" - except what God may cause man to "forget" (in another word, to abandon) as having become redundant by virtue of his new experiences and his acquisition of wider, more differentiated elements of knowledge, empirical as well as deductive or speculative, including more advanced, empirically acquired skills. However, the very next sentence makes it clear that all knowledge arrived at through our observation of the external world and through speculation, though necessary and most valuable, is definitely limited in scope and does not, therefore, in itself suffice to give us an insight into ultimate truths.
I.e., all that is intrinsically beyond the reach of human perception (al-ghayb): the implication being that, since human knowledge must forever remain imperfect, man cannot really find his way through life without the aid of divine revelation.
Yusuf Ali Explanation:
There can be no question of this having any reference to the abrogation of any verses of the Qur'an. For this Surah is one of the earliest revealed, being placed about eighth according to the most accepted chronological order. While the basic principles of Allah's Law remain the same, its form, expression, and application have varied from time to time, e.g., from Moses to Jesus, and from Jesus to Muhammad. It is one of the beneficent mercies of Allah that we should forget some things of the past, lest our minds become confused and our development is retarded. Besides, Allah knows what is manifest and what is hidden, and His Will and Plan work with supreme wisdom and goodness.
وَنُيَسِّرُكَ لِلْيُسْرَىٰ
( 8 ) And We will ease you toward ease.
Yusuf Ali Explanation:
The Path of Islam is simple and easy. It depends on no abstruse mysteries or self-mortifications, but on straight and manly conduct in accordance with the laws of man's nature as implanted in him by Allah (xxx. 30). On the other hand, spiritual perfection may be most difficult, for it involves complete surrender on our part to Allah in all our affairs, thoughts, and desires: but after that surrender Allah's Grace will make our path easy.
فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ
( 9 ) So remind, if the reminder should benefit;
Generally, the commentators take these as two separate sentences. They interpret the first sentence to mean: We are giving you a simple code of law, which is easy to practice and act upon, and the second sentence to mean: Admonish the people if admonishing be useful. but in our opinion, the word fa-dhakkir connects the two sentences in meaning, and the theme of the second sentence bears upon the theme of the first sentence. Therefore, we interpret these sentences to mean: O Prophet, We do not want to put you to any hardship concerning the preaching of Islam by demanding that you should make the deaf to hear and the blind to see the way, but We have appointed an easy way for you, which is this: Give admonition when you feel that the people are inclined to benefit by it. As to who is inclined to benefit by the admonition and who is not, this you can only know through general preaching. Therefore, you should continue your general preaching, but your object should be to search out those from among the people who will benefit by it and adopt the right way. Such people alone are worthy of your attention and you should pay full attention only to their instruction and training. You need not abandon them and pursue those about whom you find by experience that they are not inclined to accept any admonition. Almost this very theme has been expressed in Surah Abasa in another way, thus: As for him who is indifferent, to him you attend, though you would not be responsible if he does not reform. And the one who comes to you running, of his own will and fears, from him you turn away. By no means: This is but an Admonition. Let him who wills, accept it. (verses 5-12).
Ibn Kathir Explanation:
..meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them.'' He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected''
Yusuf Ali Explanation:
This is not so strong as the Biblical phrase, "Cast not pearls before swine" (Man. vii. 6). The cases where admonition does produce spiritual profit and where it does not, are mentioned below in verses 10 and 11-13 respectively. Allah's Message should be proclaimed to all: but particular and personal admonitions are also due to those who attend and in whose hearts is the fear of Allah; in the case of those who run away from it and dishonour it, such particular and personal admonition is useless. They are the unfortunate ones who prepare their own ruin.
سَيَذَّكَّرُ مَن يَخْشَىٰ
( 10 ) He who fears [Allah] will be reminded.
That is, only the one who has fear of God and of evil consequences, will consider whether or not he is following a wrong way, and he only will heed the admonition of the Servant of Allah, who is distinguishing guidance from misguidance for him and guiding him to true successes and piety.
وَيَتَجَنَّبُهَا الْأَشْقَى
( 11 ) But the wretched one will avoid it -
Ibn Kathir Explanation:
(Verses 11-12-13): meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with.
Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah said, (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.)
Then the Prophet said, (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them.'' Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream.'' Then, a man from among the people present said, "It is as if the Messenger of Allah used to live in the desert wilderness.'' Muslim also recorded this Hadith.
الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ
( 12 ) [He] who will [enter and] burn in the greatest Fire,
Yusuf Ali Explanation:
The Great Fire is the final Penalty or Disaster in the Hereafter, as contrasted with the minor Penalties or Disasters from which all evil suffers from within in this very life.
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
( 13 ) Neither dying therein nor living.
That is, he will neither die so as to escape the punishment nor live as one truly lives so as to enjoy the pleasures of life. This punishment is for those who do not at all accept the admonition of Allah and His Messenger (peace be upon him) and persist in disbelief, polytheism and atheism till death. As for those who believe in their hearts but are cast into Hell because of their evil deeds, it has been said in the Hadith that when they will have undergone their punishment, Allah will give them death; then intercession on their behalf will be accepted, and their scorched bodies will be brought to the canals of Paradise, and the dwellers of Paradise will be asked to sprinkle water on them; then by that water they will come to life even as vegetation grows up when water is sprinkled on the earth. This theme has been reported from the Prophet (peace be upon him) in Muslim on the authority of Abu Saeed Khudri and in Bazzar on the authority of Abu Hurairah.
Yusuf Ali Explanation:
A terrible picture of those who ruin their whole future by evil lives here below. They introduce a discord into Creation, while life should be one great universal concord. And their past clings to them as part of their own will. They are not even like the dry swarthy stubble mentioned in verse 5 above, which grew naturally out of the luscious pasture, for they have grown harmful, in defiance of their own nature. "Neither die nor five": Cf. xx. 74.
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
( 14 ) He has certainly succeeded who purifies himself
Who purified himself: Who affirmed the faith giving up disbelief and polytheism, adopted good morals giving up evil morals, and performed good deeds giving up evil deeds. Success does not imply worldly prosperity, but true and real success whether worldly prosperity accompanies it or not. (For explanation, see explanation of verses (17 of Surah 10. Younus), (1, 11, 56 of Surah Al-Mominoon); (5 of Surah Luqman).
Yusuf Ali Explanation:
Prosper. in the highest sense; attain to Bliss or Salvation; as opposed to "enter the Fire". The first process in godliness is to cleanse ourselves in body, mind, and soul. Then we shall be in a fit state to see and proclaim the Glory of Allah. That leads us to our actual absorption in Praise and Prayer.
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ
( 15 ) And mentions the name of his Lord and prays.
To remember Allah signifies His remembrance in the heart as well as with the tongue. And that he did not remain content only with remembering Allah but proved by performing the Prayer that he is also practically prepared to obey God in Whom he has affirmed the faith, and will remember His name as long as he lives.
In this verse mention has been made of two things respectively: First, to remember Allah, then to perform the Prayer. Accordingly, the method enjoined is that the Prayer be begun with Allahu Akbar. This is an evidence to prove that all the elements of the procedure that the Prophet (peace be upon him) has taught of performing the Prayer, are based on the allusions in the Quran. But, no one else, apart from the Messenger (peace be upon him) of Allah, could by combining these injunctions and allusions give the Prayer the form that it has.
Ibn Kathir Explanation:
(verses 14-15): ( And mentions the name of his Lord and prays.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger.
(And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law.
We have already reported from the Commander of the believers, `Umar bin `Abdul-`Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays.
For verily, Allah the Exalted says, (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)''
Qatadah said concerning this Ayah, (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator.''
Verse By Verse Quran Study Circle Explanation:
(Verses 14-15) After narrating the consequences of not heeding the warnings, Allah subhanahu wa ta’ala talks about the prosperity accompanied with self-purification, “He has certainly succeeded who purifies himself. And mentions the name of his Lord and prays.” Purification is used here in the widest sense of the word: purification from everything filthy or sinful. He affirms the faith giving up disbelief and polytheism, adopts good morals giving up evil morals, and performs good deeds giving up evil deeds. He does not remain content only with remembering Allah subhanahu wa ta`ala by his tongue but also performs the prayer. Such a person will achieve success here in this life as he enjoys his relationship with Allah subhanahu wa ta`ala and the perfect bliss that results from his remembrance of Allah. He will achieve even greater success in the hereafter as he escapes hell and is rewarded with perfect happiness in heaven. How different the two destinies are.
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا
( 16 ) But you prefer the worldly life,
That is, O man, all your thoughts and endeavors are only for the world, its ease and comforts, its benefits and enjoyments. You regard whatever you gain here as the real gain and whatever you lose here as your real loss.
Ibn Kathir Explanation:
meaning, `you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).'
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ
( 17 ) While the Hereafter is better and more enduring.
That is, the Hereafter is preferable to the world for two reasons: First, that its comforts and pleasures are far superior to all the blessings of the world; second, that the world is transitory and the Hereafter everlasting.
Ibn Kathir Explanation:
meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity.
Imam Ahmad recorded from Abu Musa Al-Ash`ari that the Messenger of Allah said, (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith.
Verse By Verse Quran Study Circle Explanation:
Having sketched the two different ends of the most wretched and the Allah-fearing, the Surah points out the real reason for wretchedness, “But you prefer the worldly life, while the Hereafter is better and more enduring,” [87:16-17]. This short-sighted preference is the real reason for every misery which befalls man. It is indeed the cause of man’s taking no heed of the warnings given to him. All man’s thoughts and endeavors are for this world only, its ease and comforts, its benefits and enjoyments. The Qur’an calls the present life dunya which connotes both contempt and easy access. The life to come is better in kind and duration. It comforts and pleasures are far superior to all the blessings of the world. Only the foolish who are deprived of sound judgment would, in the circumstances, prefer the present life to the next.
إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ
( 18 ) Indeed, this is in the former scriptures,
Yusuf Ali Explanation:
The law of righteousness and godliness is not a new law, nor are the vanity and short duration of this world preached here for the first time. But spiritual truths have to be renewed and reiterated again and again.
صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ
( 19 ) The scriptures of Abraham and Moses.
This is the second place in the Quran where reference has been made to the teachings of the Books of the Prophets Abraham and Moses (peace be upon them). The first reference was made in section 3 of Surah An-Najm.
Ibn Kathir Explanation:
(Verses 18-19): Allah then says: (Verily, this is in the former Scriptures -- the Scriptures of Ibrahim and Musa.)
This Ayah is similar to Allah's statement in Surat An-Najm: (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).) (53:36-42) And so forth, until the end of these Ayat.
Abu `Aliyah said, "The story of this Surah is in the earlier Scriptures.''
Ibn Jarir preferred the view that the meaning of Allah's statement, (Verily, this) is referring to His previous statement, (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, (Verily, this) meaning, the content of this discussion, (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A`la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.
Muhammad Asad Explanation:
These two names are given here only as examples of earlier prophetic revelations, thus stressing, once again, the twofold fact of continuity in mankind's religious experiences and of the identity of the basic truths preached by all the prophets. (Cf. also 53:36 ff.) The noun suhuf (sing. sahifah), which literally denotes "leaves [of a book]" or "scrolls", is synonymous with kitab in all the senses of this term (Jawhari): hence, in the above context, "revelations".
Yusuf Ali Explanation:
No Book of Prophet Abraham has come down to us. But the Old Testament recognizes that Abraham was a prophet (Gen. xx. 7). There is a book in Greek, which has been translated by Mr. G.H. Box, called the Testament of Abraham (published by the Society for the Promotion of Christian Knowledge, London, 1927). It seems to be a Greek translation of a Hebrew original. The Greek Text was probably written in the second Christian century, in Egypt, but in its present form it probably goes back only to the 9th or 10th Century. It was popular among the Christians. Perhaps the Jewish Midrash also refers to a Testament of Abraham.
The original Revelation of Moses, of which the Present Pentateuch is a surviving recension. See Appendix 11, The present Gospels do not come under the definition of the "earliest" Books. Nor could they be called "Books of Jesus': they were written not by him, but about him, and long after his death.
Verse By Verse Quran Study Circle Explanation:
The Surah concludes by stating that the message of Islam is not new; its roots go back far deep in time, “Indeed, this is in the former scriptures. The Scriptures of Ibraheem and Musa,” [87:18-19]. The basics of the grand faith contained in this Surah are the same old basic facts outlined in the ancient Scriptures of Ibraheem and Musa ‘alayhi salaam.
The truth is one and the faith is one. This results from the fact that their origin is one, Allah subhanahu wa ta`ala, whose will it was to send messengers to mankind. The messengers deliver basically the same message, the same simple truth. Details of the messages may differ according to local or temporal needs, but the basics are the same. They have one origin: Allah, the Most High, who creates, proportions well, determines and guides.
You may now like to listen to exegesis of Sūrah Al-Aʻlā by eminent Muslim scholar, exegete and linguist Nouman Ali Khan:
You may refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of other chapters of the Qur'an.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
- The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
- Towards Understanding the Quran
- Tafsir Ibn Khatir
- Muhammad Asad Translation
- Al-Quran, Yusuf Ali Translation
- Javed Ahmad Ghamidi / Al Mawrid
- Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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