Tafseer of Surah A’laa

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

سَبِّحِ اسۡمَ رَبِّکَ الۡاَعۡلَی ۙ﴿۱﴾ الَّذِیۡ خَلَقَ فَسَوّٰی ۪ۙ﴿۲﴾ وَ الَّذِیۡ  قَدَّرَ فَہَدٰی ۪ۙ﴿۳﴾ وَ الَّذِیۡۤ  اَخۡرَجَ  الۡمَرۡعٰی ۪ۙ﴿۴﴾ فَجَعَلَہٗ  غُثَآءً  اَحۡوٰی ؕ﴿۵﴾ سَنُقۡرِئُکَ فَلَا تَنۡسٰۤی ۙ﴿۶﴾ اِلَّا  مَا شَآءَ اللّٰہُ ؕ اِنَّہٗ  یَعۡلَمُ الۡجَہۡرَ  وَ مَا یَخۡفٰی ؕ﴿۷﴾ وَ نُیَسِّرُکَ لِلۡیُسۡرٰی ۚ﴿ۖ۸﴾ فَذَکِّرۡ  اِنۡ  نَّفَعَتِ الذِّکۡرٰی ؕ﴿۹﴾ سَیَذَّکَّرُ مَنۡ یَّخۡشٰی ﴿ۙ۱۰﴾ وَ  یَتَجَنَّبُہَا الۡاَشۡقَی  ﴿ۙ۱۱﴾ الَّذِیۡ  یَصۡلَی النَّارَ الۡکُبۡرٰی ﴿ۚ۱۲﴾ ثُمَّ  لَا یَمُوۡتُ فِیۡہَا وَ لَا یَحۡیٰی ﴿ؕ۱۳﴾ قَدۡ  اَفۡلَحَ  مَنۡ  تَزَکّٰی ﴿ۙ۱۴﴾ وَ ذَکَرَ اسۡمَ رَبِّہٖ فَصَلّٰی ﴿ؕ۱۵﴾ بَلۡ  تُؤۡثِرُوۡنَ الۡحَیٰوۃَ  الدُّنۡیَا ﴿۫۱۶﴾ وَ الۡاٰخِرَۃُ  خَیۡرٌ  وَّ اَبۡقٰی ﴿ؕ۱۷﴾ اِنَّ ہٰذَا  لَفِی الصُّحُفِ الۡاُوۡلٰی ﴿ۙ۱۸﴾ صُحُفِ اِبۡرٰہِیۡمَ وَ مُوۡسٰی ﴿٪۱۹﴾

Glorify the name of your Lord, the Most-High, Who has created (everything), then fashioned (them) perfectly, and Who determined (the perfect proportion and structure of every creation), then guided (every creation to fulfil its purpose), and Who brought forth the (green and luscious) pasture, then makes it dark stubble (when it dries up). We will make you recite (O Muhammed [sallallahu ‘alaihi wasallam]), then you will not forget, except that which Allah wills. Indeed, He knows what is manifest and what is hidden. And We will make easy for you (to follow) the easy path. So give advice if the advice benefits (the hearer). The one who fears (Allah) will pay heed (to the advice), and the most wretched person will avoid it who will enter the great fire. Then he will neither die therein nor live (a life worth mentioning). Certainly, the one who has purified himself has attained success, and he remembers the name of his Lord, then performs salaah (to Him). But you prefer the worldly life, whereas the Hereafter is better and everlasting. Indeed, this is surely (written) in the earlier divine scriptures, the scriptures of Ebrahim (‘alaihis salaam) and Moosa (‘alaihis salaam).

Commentary:

سَبِّحِ اسۡمَ رَبِّکَ الۡاَعۡلَی ۙ﴿۱﴾

Glorify the name of your Lord, the Most-High.

This surah commences with the command of Allah Ta‘ala to His servants to glorify His honoured name. When the name of Allah Ta‘ala is pronounced, it should be done with the utmost love, humility and respect.

It was the practice of Rasulullah (sallallahu ‘alaihi wasallam) that when he would commence the recitation of this surah, then he would say “سُبْحَانَ رَبِّيَ الْأَعْلٰى (I glorify and pronounce the purity of my most exalted Lord!)”. (Sunan Abu Dawood #883)

Similarly, it is reported regarding certain Sahaabah, among whom were Hazrat Abdullah bin Abbaas, Hazrat Abdullah bin Umar, Hazrat Abdullah bin Zubair, Hazrat Abu Musa Ash’ari and Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhum), that whenever they would commence the recitation of this surah, they would say, “سُبْحَانَ رَبِّيَ الْأَعْلٰى (I glorify and pronounce the purity of my most exalted Lord!)”.

Hence, the Ulama have ruled that when anyone commences this surah and recites “سَبِّحِ اسۡمَ رَبِّکَ الۡاَعۡلَی”, then it is commendable for him to say “سُبْحَانَ رَبِّيَ الْأَعْلٰى” in order to fulfil the command of Allah Ta‘ala mentioned in the beginning of this surah. However, it should be noted that this should only be done when reciting this surah out of salaah. One should not say this while one is in salaah.

It is reported by Hazrat Uqbah bin Aamir Al-Juhani (radhiyallahu ‘anhu) that when Surah A’laa was revealed, Rasulullah (sallallahu ‘alaihi wasallam) instructed the Sahaabah (radhiyallahu ‘anhum) saying, “اجعلوها في سجودكم” (say this praise of Allah Ta‘ala “سُبْحَانَ رَبِّيَ الْأَعْلٰى” in your sajdah when you perform salaah.) (Sunan Abu Dawood #869)

Calling Allah Ta‘ala by His Exalted Names

It should be borne in mind that when taking the name of Allah Ta‘ala, then His name should be kept pure and free from anything that is unbecoming of His divine position. Allah Ta‘ala should be called by the names which He himself has stated or the names which He taught to the Holy Prophet (sallallahu ‘alaihi wasallam), who in turn, taught it to his ummah. It is not permissible to call Allah Ta‘ala by any other name which has not been mentioned in the Qur’aan Majeed and Mubaarak Ahaadith.

Similarly, it should be noted that there are certain names of Allah Ta‘ala which are exclusive to Him. Calling any human being or any other creation by those exclusive names of Allah Ta‘ala is contrary to declaring the purity of Allah Ta‘ala, and hence it is not permissible, such as “Razzaaq” “Ghaffaar” “Rahmaan”, etc. It is not permissible to keep this name for any person or creation. However, one may say “Abdur Razzaaq”, “Abdul Ghaffaar”, and “Abdur Rahmaan”.

Nowadays, people are not particular and call people whose names are “Abdur Razzaaq”, “Abdul Ghaffaar”, and “Abdur Rahmaan” by the names “Razzaaq” “Ghaffaar” “Rahmaan”, however this is not permissible, and through calling people by these names, one becomes sinful.

The Infinite Power and Wisdom of Allah Ta’ala

الَّذِیۡ خَلَقَ فَسَوّٰی ۪ۙ﴿۲﴾ وَ الَّذِیۡ  قَدَّرَ فَہَدٰی ۪ۙ﴿۳﴾

Who has created (everything), then fashioned (them) perfectly, and Who determined (the perfect proportion and structure of every creation), then guided (every creation to fulfil its purpose).

All these are the beautiful attributes of Allah Ta‘ala, the Most-Exalted. The first attribute is “خلق” which does not simply mean “to make” or “manufacture”, but rather to create something from a state of non-existence into a state of existence, without the help of any pre-existing material. This act of creation is exclusive to Allah Ta‘ala, and no creation has the power to create. It is only Allah Ta‘ala who has the power to bring something from a state of non-existence into a state of existence without the help of any pre-existing material.

The second attribute which is connected with “تخليق” (creating something) is “سوى”. This word is derived from the word “تسوية” which literally means to “make something well and good”. The verse signifies that Allah Ta‘ala made the composition of every creation, the body structure, shape and size, limbs and organs.

Man and every other animal is composed by their body parts created in complete measure and complete wisdom. The hands and legs, the tips of the fingers and toes, all have joints with different types of springy, connective tissues that make it possible to bend and fold in different ways.  When we look and examine every limb or organ of the human body, its symmetry and balance baffles our imagination and is sufficient for us to believe in the complete power and wisdom of Allah Ta‘ala, the Creator of the universe.

The third attribute is “قدر” which is derived from “تقدير”, and it means “to determine, to measure and to balance”. This verse means that Allah Ta‘ala determined the structure of every creation and proportioned it perfectly.

The fourth attribute is “هدى” which means “to guide”. After creating every creation, Allah Ta‘ala guided it to fulfilling its purpose in the world. This verse indicates that the things in the world have not been created without purpose. Rather, everything has been created for a specific purpose, and has been granted natural capacities and abilities to fit and fulfil its function.

If we look carefully, this principle does not apply only to specific species. Everything in the universe has been assigned a specific function to perform. We witness the manifestation of the functions in the sky, the stars, lightning, rain, humans, animals, vegetation and minerals.

Reminding Man of His End

وَ الَّذِیۡۤ  اَخۡرَجَ  الۡمَرۡعٰی ۪ۙ﴿۴﴾ فَجَعَلَہٗ  غُثَآءً  اَحۡوٰی ؕ﴿۵﴾

and Who brought forth the (green and luscious) pasture, then makes it dark stubble (when it dries up).

The word “مرعى” means “pasture”. This refers to the land that has grass growing on it and that is used for animals to graze.

The word “غثاء” refers to “stubble and scum borne on the surface of a torrent”. The word “أحوى” is derived from the word “حُوّة” which refers to a kind of black colour that comes onto dense vegetation.

This verse indicates to the divine power and wisdom of Allah Ta‘ala related to plants and vegetation. Allah Ta‘ala grows the green vegetation, and then He gradually turns it into a black colour and it loses its freshness.

This directs man’s attention to his end. His body radiating with health, beauty, smartness and alertness is a divine gift, but its period of life is limited. Eventually, it will come to an end.

Allah Ta’ala Blessing Rasulullah (sallallahu ‘alaihi wasallam) to Remember the Qur’aan Majeed

سَنُقۡرِئُکَ فَلَا تَنۡسٰۤی ۙ﴿۶﴾ اِلَّا  مَا شَآءَ اللّٰہُ ؕ اِنَّہٗ  یَعۡلَمُ الۡجَہۡرَ  وَ مَا یَخۡفٰی ؕ﴿۷﴾

We will make you recite (O Muhammed [sallallahu ‘alaihi wasallam]), then you will not forget, except that which Allah wills. Indeed, He knows what is manifest and what is hidden.

In the preceding verses, Allah Ta‘ala explained to man His infinite power and unique wisdom in how He created every creation in perfection.

Thereafter, a few guidelines are given to Rasulullah (sallallahu ‘alaihi wasallam) regarding his prophetic duty and obligation. Before putting forth the guidelines, he is given the glad tidings of his task being made easy for him by Allah Ta‘ala making him remember the Qur’aan Majeed easily, without exerting himself.

Initially, when the Qur’aan Majeed would be revealed to Rasulullah (sallallahu ‘alaihi wasallam), then as Hazrat Jibreel (‘alaihis salaam) would begin reciting, Rasulullah (sallallahu ‘alaihi wasallam) would hasten to repeat the words after Hazrat Jibreel (‘alaihis salaam), out of the fear that no word should be forgotten. Thereupon, Rasulullah (sallallahu ‘alaihi wasallam) was commanded by Allah Ta‘ala in the following words:

لَا تُحَرِّکۡ بِہٖ لِسَانَکَ لِتَعۡجَلَ بِہٖ ﴿ؕ۱۶﴾ اِنَّ عَلَیۡنَا جَمۡعَہٗ  وَ  قُرۡاٰنَہٗ ﴿ۚ۱۷﴾ فَاِذَا قَرَاۡنٰہُ  فَاتَّبِعۡ  قُرۡاٰنَہٗ ﴿ۚ۱۸﴾ ثُمَّ  اِنَّ عَلَیۡنَا بَیَانَہٗ ﴿ؕ۱۹﴾

(O Prophet,) do not move your tongue with it to receive it in hurry (i.e. during the recitation of Hazrat Jibreel [‘alaihis salaam], do not hurry to recite it). It is surely undertaken by Us to store it (in your heart), and to let it be recited (by you after revelation is completed). Therefore, when it is recited by Us (through the angel Jibreel [‘alaihis salaam]), follow its recitation (by concentration of your heart). Then, it is upon Us to explain it (to you). (Surah Qiyaamah v. 16-19)

In these verses, Rasulullah (sallallahu ‘alaihi wasallam) was assured by Allah Ta‘ala that he will not forget any portion of the Qur’aan Majeed, as Allah Ta‘ala will bless him with His divine assistance, and that nothing of the Qur’aan Majeed will be lost.

سَنُقۡرِئُکَ فَلَا تَنۡسٰۤی ۙ﴿۶﴾ اِلَّا  مَا شَآءَ اللّٰہُ ؕ

We will make you recite (O Muhammed [sallallahu ‘alaihi wasallam]), then you will not forget, except that which Allah wills.

In these verses, Rasulullah (sallallahu ‘alaihi wasallam) is clearly told, “Then you will not forget, except that which Allah wills (i.e. what Allah Ta‘ala does not want you to remember, He will cause you to forget it, as in the case where Allah Ta‘ala abrogates a verse, and thereafter causes Rasulullah (sallallahu ‘alaihi wasallam) and the Sahaabah to forget it, as mentioned in certain narrations).”

While Allah Ta‘ala made Rasulullah (sallallahu ‘alaihi wasallam) remember all of the Qur’aan Majeed, there were certain verses which Allah Ta‘ala made him forget because they had been abrogated. This was done by Allah Ta‘ala’s command, and was not done without a reason.

There are several ways in which abrogation is done. One way of abrogating a verse is that a second verse, containing a law, is revealed, cancelling a law contained in a previously-revealed verse.

Another way of abrogating a particular verse is to remove a verse from the memory of Rasulullah (sallallahu ‘alaihi wasallam) and the memory of all the other Muslims, as stated in the following verse:

مَا نَنۡسَخۡ مِنۡ اٰیَۃٍ اَوۡ نُنۡسِہَا

Whichever verse We abrogate, or cause it to be forgotten… (Surah Baqarah v. 106)

Some Ulama interpret the clause “اِلَّا  مَا شَآءَ اللّٰہُ” (except that which Allah wills) differently. They say that it refers to Rasulullah (sallallahu ‘alaihi wasallam) forgetting a verse temporarily, and remembering it again later on, as is the case of all human beings who forget things for a moment, but later on remember it. This explanation is supported by the following Hadith:

One day, Rasulullah (sallallahu ‘alaihi wasallam) recited a surah, but omitted one of the verses. Hazrat Ubayy bin Ka’b (radhiyallahu ‘anhu), one of the scribes of Rasulullah (sallallahu ‘alaihi wasallam), was present. He thought that the omitted verse might have been abrogated. When he asked Rasulullah (sallallahu ‘alaihi wasallam) regarding it, Rasulullah (sallallahu ‘alaihi wasallam) informed him that it was not abrogated, but rather it was omitted by mistake.

In this interpretation, it may be summarised that Rasulullah (sallallahu ‘alaihi wasallam) forgetting a verse temporarily, and then remembering it again, does not go against the promise made by Allah Ta‘ala in this verse, that Rasulullah (sallallahu ‘alaihi wasallam) will not forget, as Allah Ta‘ala Himself makes the exception saying that if Allah Ta‘ala so wills, then He can make Rasulullah (sallallahu ‘alaihi wasallam) temporarily forget (based on human nature). However, since Rasulullah (sallallahu ‘alaihi wasallam) did not forget it permanently, the promise of Allah Ta‘ala of making Rasulullah (sallallahu ‘alaihi wasallam) remember the Qur’aan Majeed still remains.

The Easy Path of Islam

وَ نُیَسِّرُکَ لِلۡیُسۡرٰی ۚ﴿ۖ۸﴾

And We will make easy for you (to follow) the easy path.

In this verse, the phrase “the easy path” refers to the sacred laws of the Shariah. Apparently, it would seem that according to the demand of the context, it should have been stated “We will make the Shari’ah easy for you”. However, it is instead stated “And We will make easy for you (to follow) the easy path.”

The reason for this is probably to indicate that Allah Ta‘ala will make the temperament and very nature of Rasulullah (sallallahu ‘alaihi wasallam) conform to the sacred laws of the Shariah, so that the Shariah will become part of his nature, and he will become an embodiment of the Shariah. In this way, following the path of the Shariah will be made easy for him.

فَذَکِّرۡ  اِنۡ  نَّفَعَتِ الذِّکۡرٰی ؕ﴿۹﴾

So give advice if the advice benefits (the hearer).

The preceding verses described the way Allah Ta‘ala made it easy for Rasulullah (sallallahu ‘alaihi wasallam) to learn the Qur’aan Majeed. This verse commands Rasulullah (sallallahu ‘alaihi wasallam) to fulfil his obligation of guiding people towards the right path by giving them beneficial advice.

In this verse, the particle “إن” (if) was used, which generally gives the meaning of condition. The verse will then mean that if the advice will benefit the listener, then give the advice, otherwise do not give the advice.

However, this meaning of condition is not intended here, as it was the obligation of Rasulullah (sallallahu ‘alaihi wasallam) to guide and give advice in all cases – whether the person being advised will accept the advice or not.

Therefore, in this verse, the particle “إن” is not used for a condition, but is used for emphasis. Generally, when the particle “إن” is used for emphasis, it comes in a context where there is only benefit and goodness regarding the thing one is commanded to do.

This can be understood through the example where one person says to another “If you are a man, then you should do this beneficial work.” In this case, the particle “إن” (if) comes in the meaning of emphasis, as the purpose of the statement is to urge him to carry out the beneficial and good work whose benefit and goodness is definite. It is not doubting whether he is a male or female. Rather, it came for emphasis. Therefore, the meaning of the verse is “Give advice, as the advice will certainly benefit.”

Complete Purification – the Key to Success

قَدۡ  اَفۡلَحَ  مَنۡ  تَزَکّٰی ﴿ۙ۱۴﴾

Certainly, the one who has purified himself has attained success.

The word “تزكى” is derived from “زكاة”, the basic meaning of which is “to purify”. The zakaat of wealth is called “zakaat” because through discharging it, it is a means of purifying the remainder wealth which a person owns.

In this context, the word “تزكى” is used in a general sense, and refers to gaining purity in all spheres of a person’s worldly and deeni life. In other words, true success depends upon one acquiring purity in all dimensions of one’s life, be it his beliefs, his acts of worship, his social interactions, his financial dealings, and his character, etc.

وَ ذَکَرَ اسۡمَ رَبِّہٖ فَصَلّٰی ﴿ؕ۱۵﴾

And he remembers the name of his Lord, then performs salaah (to Him).

This verse includes all categories of salaah, whether fardh, waajib or nafl. Some commentators say that it refers specifically to the Eid salaah. However, the first interpretation is better, and the Eid salaah can enter under it, as Eid salaah is waajib.

بَلۡ  تُؤۡثِرُوۡنَ الۡحَیٰوۃَ  الدُّنۡیَا ﴿۫۱۶﴾

But you prefer the worldly life

Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) says that people generally prefer the worldly benefits and comforts to the blessings and comforts of the Hereafter, because the worldly benefits and comforts are visible, while the blessings and comforts of the Hereafter cannot be seen.

People unaware of reality preferred the visible to the invisible, and this became the cause of their loss. In order to save them from this great loss, Allah Ta‘ala, through His Messengers and Books, described to the people the blessings and comforts of the Hereafter so clearly that it is as if they can see them with their eyes. Thus, Allah Ta‘ala says:

وَ الۡاٰخِرَۃُ  خَیۡرٌ  وَّ اَبۡقٰی ﴿ؕ۱۷﴾

whereas the Hereafter is better and everlasting.

This verse warns those who prefer this worldly life over the Hereafter that they should use their intelligence to compare what they are preferring to what they are abandoning.

Allah Ta‘ala says “the Hereafter is better and everlasting”. Through this, Allah Ta‘ala is informing us that this world can never compare to the Hereafter for the following reasons:

Firstly, even if one enjoys the highest degree of comfort and pleasure in this worldly life, it will not be free from the mixture of grief and hardship, unlike the comforts of the Hereafter. Hence, the comfort of the Hereafter is far better than the comfort of this worldly life.

Secondly, this worldly life, despite how comfortable it may be, one day it will certainly come to an end. As far as the life of the Hereafter and its pleasures are concerned, it is eternal and everlasting.

اِنَّ ہٰذَا  لَفِی الصُّحُفِ الۡاُوۡلٰی ﴿ۙ۱۸﴾ صُحُفِ اِبۡرٰہِیۡمَ وَ مُوۡسٰی ﴿٪۱۹﴾

Indeed, this is surely (written) in the earlier divine scriptures, the scriptures of Ebrahim (‘alaihis salaam) and Moosa (‘alaihis salaam).

The meaning of this verse is that either all the themes of this surah were found in the scriptures of Nabi Ebrahim (‘alaihis salaam) and Nabi Moosa (‘alaihis salaam), or either the last theme (i.e. the Hereafter being better and ever-lasting compared to this worldly life) mentioned in this surah was found.

It is possible that the scriptures of Nabi Musa (‘alaihis salaam) mentioned in this verse refer to other scriptures that were given to Nabi Musa (‘alaihis salaam) before the Torah. It is also possible that it refers to the Torah itself.

Themes of the Scriptures of Nabi Ebrahim (‘alaihis salaam)

Aajurri transmits a narration from Hazrat Abu Zar Ghifaari (radhiyallahu ‘anhu) that he inquired from Rasulullah (sallallahu ‘alaihi wasallam) as to what was contained in the scriptures of Nabi Ebrahim (‘alaihis salaam). Rasulullah (sallallahu ‘alaihi wasallam) replied saying that they contained parables with beneficial lessons.

A story is told in it about a tyrant king where he is addressed by Allah Ta‘ala and told: You haughty, arrogant and oppressive ruler! I did not give you kingdom so that you may amass wealth, but I had given you power so that you may not let the supplication of the oppressed against the oppressor reach Me, because it is My law that I do not reject the supplication of an oppressed person, even though he may be a disbeliever.

Another parable mentions: A wise person should divide his time into three parts. One part should be reserved for the worship of his Lord and supplication to Him. The second part should be reserved for self-introspection of his deeds and reflection over the greatness of Allah Ta‘ala in His creation. The third part should be allocated for acquisition of his livelihood and fulfilling his natural needs.

It also mentions that a wise person should be aware of the prevailing circumstances and conditions, and he should keep himself engaged in fulfilling his goal and purpose in life. He should protect his tongue from sins. The one who regards his speech to be deeds he is performing (to be accounted for on the Day of Qiyaamah), then he will speak very little and limit his speech to the point of need.

Themes of the Scriptures of Nabi Musa (‘alaihis salaam)

Hazrat Abu Zar (radhiyallahu ‘anhu) says that he then inquired from Rasulullah (sallallahu ‘alaihi wasallam) as to what was contained in the scriptures of Nabi Musa (‘alaihis salaam). Rasulullah (sallallahu ‘alaihi wasallam) replied that they contained lessons of wisdom.

Some of them are as follows:

• I am surprised at the person who believes that he will certainly die, and yet he is lives happily.
• I am surprised at the person who believes in Divine destiny, and yet he is despondent and aggrieved.
• I am surprised at the person who experiences the prosperity and adversity of life and the rise and fall of nations, and yet he is content with the world (and does not strive for the Hereafter).
• I am surprised at the person who believes in the reckoning of the Hereafter, and yet he abandons (good) deeds.

Hazrat Abu Zar (radhiyallahu ‘anhu) says that he asked Rasulullah (sallallahu ‘alaihi wasallam) whether anything from these scriptures was revealed to him. He replied in the affirmative and asked Hazrat Abu Zar (radhiyallahu ‘anhu) to recite verses 14-19 of this surah, indicating that the theme of these verses was also found in the previous scriptures.