❧

Surah 087 of 114

سورة الأعلى

Al-Alaa

19 verses · tap any ayah to deep-dive

Ayat 1

سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى.(1)

Exalt the name of your Lord, the Most High,(1) [Al-Alaa: 1]

Back to surah / Surah 087 · Al-Alaa / Ayah 1

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Exalt the name of your Lord, the Most High,(1)

Tafseer Abdullah Yusuf

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. See n. 20 to 1:2. For shortness, perhaps "Guardian- Lord" will be sufficient in the Text.

Tafseer Dr. Farooq Azam

Glorify the name of your Rabb, the Most High.

Tafseer Ibn Abbas

Surah 87: The Most High (al‐A‘la)
And of the surah in which the Most High is mentioned, which is all Meccan and consists of 19 verses, 72 words and 284
letter:
And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (Praise the name of thy Lord the Most High): '(Praise the name of your Lord the Most High) He says: pray, O Muhammad, by the command of your Lord the Most High, Who is Higher than all things; it is also said that this means: remember, O Muhammad, the divine Oneness of your Lord; and it is said this means: say, O Muhammad, in your prostration “praise be to my Lord the Most High”.

Tafseer Jalalain

Glorify the Name of your Lord, that is, exalt your Lord above what does not befit Him (ism [in isma rabbika,‘the Name of your Lord’] is extra), the Most High (an adjective qualifying rabbika, ‘your Lord’)

Tafseer Ma’arif Ul-Quran

PRONOUNCE THE PURITY OF THE NAME OF YOUR MOST EXALTED LORD,
Commentary
Ruling [ 1]
Scholars have ruled that when anyone recites the verse:
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
(Pronounce the purity of the name of your most exalted Lord...87:1) it is commendable to say:
سُبحانَ رَبِِّیَ الْأَعْلَى
'I pronounce the purity of my most exalted Lord.'
This was the practice of all the noble Companions, like Sayyidna ` Abdullah Ibn ` Abbaas, Ibn ` Umar, Ibn Zubair, Abu Musa and ` Abdullah Ibn Masud (رض) Whenever they started reciting the Surah, they would recite:
سُبحانَ رَبِِّیَ الْأَعْلَى
'I pronounce the purity of my most exalted Lord.' [ Qurtubi ].
It should be noted that the desirability of reciting this is outside of the prayer.
Ruling [ 2]
Sayyidna 'Uqbah Ibn ` Amir Al-Juhani (رض) narrates that when the Surah Al-A` la was revealed, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) instructed:
اجعلوا فی سجودکم
'Say this (Subhana Rabbiyal-A` 1a) in your sujud [ prostrations ] '
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Pronounce the purity of the name of your Most exalted Lord.) The word tasbih means 'to pronounce the purity' and سَبِّحِ اسْمَ رَبِّكَ signifies to 'honour the name of your Lord'. When the name of Allah is pronounced, it should be done with utmost humility and respect.

His name should be kept pure and free from anything that is unbecoming to His sublime status. Allah should be called by the names He Himself has stated or taught the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . It is not permitted to call Him by any other name.
Ruling [ 3]
Besides, it is also included in the above imperative that there are some names exclusively meant for Allah; calling human beings or any other creation by those specific names is contrary to declaring the purity of Allah. Therefore, it is not permissible. [ Qurtubi ]. Nowadays, people are not particular about names like ` Abdur Rahman, ` Abdur Razzaq, ` Abdul Ghaffar and ` Abdul Quddus. They call the persons bearing these names 'Rahman', 'Razzaq', 'Ghaffar', 'Quddus' and so on, for short. People have got into the habit of shortening such names without realising that the speakers as well as the listeners are committing a sin. People commit this joyless sin day and night without any reason.
Some commentators interpret the word 'ism' does not mean 'name' in this verse. Instead, they say, it is referring to the Dhat or the 'Being' of Allah. According to the Arabic expressions, this interpretation is not unlikely, and the Qur'an has used the word 'ism' in that sense also. The Hadith that instructs us to recite the tasbih in sajdah [ prostration ] is not |"I pronounce the purity of the name of my most exalted Lord, but |"I pronounce the purity of my most exalted Lord|". This indicates that in this context 'ism' is not used in the sense of 'name' but it refers to the Being of Allah Himself. [ Qurtubi ]

Tafseer Mufti Taqi Usmani

Pronounce the purity of the name of your most exalted Lord, [1]

Tafseer Shaikh Ashiq Ilahi


Surah A'la begins by commanding man to glorify Allah's name. Thereafter, the Surah mentions Allah's excellent attributes. The first attribute mentioned is that Allah is "Al A'la" ("Exalted" ). Abu Dawud reports from Sayyidina Uqba bin Amir رضي الله عنه that when the verse,"So glorify the. name of your Majestic Lord" was revealed, The Holy Prophet( صلی اللہ علیہ وآلہ وسلم) instructed the Muslims to include the verse in the Ruku. Therefore, the Tasbih of Ruku is:
"Glory be to my Majestic Lord."
Thereafter, when the first verse of Surah A'la was revealed commanding
"Glorify the name of your Exalted Lord ",The Holy Prophet( صلی اللہ علیہ وآلہ وسلم instructed the Muslims to include this in the Sajdah. Consequently, the Tasbih of Sajdah is:
"Glory be to my Exalted Lord"

Tafseer Tafheem Ul-Quran

Literally: "Purify the name of your Lord, the Highest." 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 Qur'an, 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 Ra'uf (Kind), Rahim (Compassionate), Karim (Generous), Sami` ( I 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 Hadrat `Uqbah bin `Amir Juhani that the Holy Prophet (upon whom be Allah's peace) had enjoined recitation of Subhana Rabbi yal-A Ya in the sajdah on the basis of this very verse, and the recitation of Subhana Rabbi yal-'Azim in ruku ` on the basis of the last verse of Surah AI-Waqi'ah, viz. Fa-sabhih bi-isrni-Rabbi-kal- Azim." (Musnad Ahmad, Abu Da'ud, lbn Majah, Ibn Hibban, Hakim, Ibn al-Mundhir).


Transliteration

Ayah 1

Sabbihi isma rabbika alaAAla

Word-by-word

Ayah 1

# Arabic Pronunciation Meaning Root
1 سَبِّحِ Sabbihi Glorify س ب ح
2 اسْمَ isma (the) name س م و
3 رَبِّكَ rabbika (of) your Lord ر ب ب
4 الْأَعْلَى alaAAla the Most High ع ل و

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

0 videos · 8 audio lectures from contemporary scholars.

Abu Bakr Zoud – An In Depth Study On Thikr – At Tasbeeh (Subhanallah) – Part 02 Abu Bakr Zoud Audio lecture Abu Bakr Zoud – An In Depth Study On Thikr – At Tasbeeh (Subhanallah) – Part 02 Abu Bakr Zoud Audio lecture Moutasem al-Hameedy – Master Khushu in 90 Seconds – 23 Complete Glorification Moutasem al-Hameedy Audio lecture Moutasem al-Hameedy – Master Khushu in 90 Seconds – 23 Complete Glorification Moutasem al-Hameedy Audio lecture How do YOU understand Tasbih abu-eesa-niamatullah- Audio lecture How do YOU understand Tasbih abu-eesa-niamatullah- Audio lecture Start time of audio steam of surah ala(43:47) Dr.IsrarAhmed Audio lecture Start time of audio steam of surah ala(43:47) Dr.IsrarAhmed Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 120 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 12 long-form pieces

Ayat 2

ٱلَّذِى خَلَقَ فَسَوَّىٰ.(2)

Who created and proportioned(2) [Al-Alaa: 2]

Back to surah / Surah 087 · Al-Alaa / Ayah 2

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Who created and proportioned(2)

Tafseer Abdullah Yusuf

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.

Tafseer Dr. Farooq Azam

Who has created all things and perfected them.[

Tafseer Ibn Abbas

(Who createth) every thing that has a soul, (then disposeth) He created them with two hands, two feet, two eyes, two ears and with other organs too;

Tafseer Jalalain

Who created and proportioned, His creature, making it of well-proportioned parts, without irregularities,

Tafseer Ma’arif Ul-Quran

who created (everything), then made (it) well,

Subtle and Profound Wisdom in the Creation of the Universe

الَّذِي خَلَقَ فَسَوَّىٰ وَالَّذِي قَدَّرَ فَهَدَىٰ
(who created [ everything ], then made [ it ] well, and who determined a measure [ for everything ], then guided [ it ]...87:2, 3).

All these are the attributes of the “Most Exalted Lord”.
The first attribute is “khalaqa” which does not simply mean “to make” or “manufacture”. It has a deeper significance: “to bring out something from pure non-existence into the realm of existence without the help of any pre-existing matter”. (This is the correct meaning of “creation”. If something is made with the help of some pre-existing matter, it cannot be called “creation” in its original sense.) This is not within the power of anyone else. Only the perfect power of Allah can bring things into existence, whenever He wills, without the help of any pre-existing matter.

The second attribute, which is connected with takhliq (creation), is “sawwa” This word is derived from “taswiyah”, and it literally means “to make well or equal”. The verse signifies that Allah made the constitution of everything symmetrical or made it congruously consistent in its several parts, the body structure, shape and size, limbs and organs. Man and every other animal is adapted to the requirements of wisdom. The hands and legs, the tips of the fingers and toes have joints with different types of springy connective tissues that make it possible to bend and fold in different ways. If we look at another limb or organ of human body, its symmetry and balance baffles our imagination and is sufficient for us to believe in the consummate wisdom and power of the Creator of the universe.The third attribute is “qaddara” which is derived from “taqdir” and it means “to determine”; to measure; to balance; to design symmetrically; to decree/decide'. The word is used in the last sense here. The verse purports to say that things in the world have not been created without purpose. Everything has been created for a specific purpose, and has been endowed with natural capacities to fit its function. If we look carefully, the principle does not apply only to specific species. Every member of the universe has been assigned a specific function to perform. We witness the manifestation of the assignments in the sky, the stars, lightning, rain, humans, animals, vegetation and minerals.



Maulana Rumi رحمۃ علیہ says:

خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند
'The earth, the wind, the water and the fire all of them are slaves of Allah.
According to me and you, they are senseless, but according to Allah, all of them are alive and sensible.

Allah has especially geared man and every species of animals to do particular works and they perform them according to their natural inclination, and their predisposition pivots around their respective tasks.

ہری کے رابہر کارے ساختند میل اور ادردلش اند اختند
Allah has created everything for a particular purpose And has filled its heart with inclination towards it.

The fourth attribute of Allah is fa-hada 'then guided it'. In other words, The Creator of the universe did not create things and left them to their own mercy to perform their particular function as they like, but they are shown the way in which they should be performed. As a matter of fact, He guided the entire creation by equipping each member of it with suitable nature to function for which it was created, whether the member is the sky or celestial creation, or it is the earth or the earthly creation. They all possess a special type of sense, though it is of a lower than that of man. The Qur'an says:

رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '

As a result, since the inception of their creation, the skies, the earth, the stars and planets, mountains and oceans are all performing their functions accurately, without any failure or deviation. Humans and animals, in particular, whose intellect and sensibility can be observed easily, have been invested with capabilities of fulfilling their minute needs and repelling harmful things in a way that baffles the one who thinks about it. Since man possesses sense and intelligence of a higher degree, his capabilities may not be so much surprising, but let us look into wild animals, ferocious animals or beasts of prey, birds and insects. Each and everyone of them is able to obtain its necessities of life. They are able to find their habitats. They have not acquired the skills of fulfilling their individual and communal needs through a teacher that may educate or train them, nor did they need any school or college to acquire this knowledge and skill. Their education and training comes directly from the Creator of the universe. It is this divine guidance that has been referred to in the Holy Qur'an by saying,

رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '

and in this Surah thus:
وَالَّذِي قَدَّرَ فَهَدَىٰ
'and who determined a measure (for everything), then guided (it), [ 3] '

The Knowledge of Science is a Divine Gift to Man

Allah has equipped man with the higher order of intelligence and sense. The entire universe is made subservient to him, the earth, mountains and oceans and everything created therein are made to serve man and created for his benefit. However, full advantage of them is not possible unless man acquires knowledge and skill to put various things together and produce a new item. Nature has provided man with intelligence and understanding to excavate mountains and dive into the oceans to obtain minerals and marine objects. He composes certain items like wood, iron, steel, copper, brass and so on and makes new items of his need. This knowledge and technology is not dependent on scientific research and college or university education. Even illiterate people have been doing this since the inception of human existence. This is intrinsic science that Allah has endowed upon man as a natural gift. Later, man developed the capability of doing technical and scientific research. He thus made progress in various fields of science and technology. The capability to do this is also a Divine gift.

Obviously, science and technology does not create anything, but it merely shows the way to use the created things. The initial knowledge about their use is taught by Allah, but there is a wide scope to make progress in it by the capabilities Allah has bestowed to man, the manifestation of which we are witnessing in this scientific age day by day, and what further range of these abilities and talents will manifest in future is unknown. All this is the interpretation of hada '[ He ] guided (it), [ 3] In other words, Allah has placed in them potentials and capabilities to perform their natural functions. But alas! the scientists are getting more and more negligent, rather blind to these realities day by day.

Tafseer Mufti Taqi Usmani

This indicates that nothing in this world is eternal in its existence and qualities. Everything in this universe has to deteriorate at its destined time.

Tafseer Shaikh Ashiq Ilahi

The surah describes Allah futher when it states that it is Allah “who created and perfected” the creation. Futhermore,it is he “who determined” the exact propotion and nature of every creature that he created.Thereafter allah showed the way

Tafseer Tafheem Ul-Quran

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" (v. 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

Transliteration

Ayah 2

Allathee khalaqa fasawwa

Word-by-word

Ayah 2

# Arabic Pronunciation Meaning Root
1 الَّذِى Allathee The One Who —
2 خَلَقَ khalaqa created خ ل ق
3 فَسَوَّىٰ fasawwa then proportioned س و ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Misconceptions

Section 04

Audio & video lectures

10 videos · 26 audio lectures from contemporary scholars.

Plants in the Qur'an, Dr. Zaghloul Al Najjar, Part 39 Dr. Zaghloul Al Najjar Video · youtube Plants in the Qur'an, Dr. Zaghloul Al Najjar, Part 39 Dr. Zaghloul Al Najjar Video · youtube The Beginning and the End with Sh. Omar Suleiman: Introduction Sh. Omar Suleiman Video · youtube The Beginning and the End with Sh. Omar Suleiman: Introduction Sh. Omar Suleiman Video · youtube The Beginning and the End with Omar Suleiman Full Series Part 1 | Latest | 2018 Omar Suleiman Video · youtube The Beginning and the End with Omar Suleiman Full Series Part 1 | Latest | 2018 Omar Suleiman Video · youtube The Beginning and the End with Omar Suleiman Full Series Part 2 | Latest | 2018 mar Suleiman Video · youtube The Beginning and the End with Omar Suleiman Full Series Part 2 | Latest | 2018 mar Suleiman Video · youtube One of GREATEST ANGEL Created by ALLAH (Great Lecture SubhanAllah) - OMAR SULEIMAN Video · youtube One of GREATEST ANGEL Created by ALLAH (Great Lecture SubhanAllah) - OMAR SULEIMAN Video · youtube Tafsir Al-A'la 1-3 - Hijab Iqbal Audio lecture Tafsir Al-A'la 1-3 - Hijab Iqbal Audio lecture Tafsir Al-A'la 1-3 Taimiyyah Zubair Audio lecture Tafsir Al-A'la 1-3 Taimiyyah Zubair Audio lecture Tafsir Al-A'la 1-9 Tafsir Al-A'la 1-9 Audio lecture Tafsir Al-A'la 1-9 Tafsir Al-A'la 1-9 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Fahm al-Qur'an (English) 2015 by Al-Buruj - Al-Fajr(for Al A’la) Taimiyyah Zubair Audio lecture Fahm al-Qur'an (English) 2015 by Al-Buruj - Al-Fajr(for Al A’la) Taimiyyah Zubair Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Aisha Altaf Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Aisha Altaf Audio lecture Tafsir Al-A'la 4-19 Tafsir Al-A'la 4-19 Audio lecture Tafsir Al-A'la 4-19 Tafsir Al-A'la 4-19 Audio lecture Hasan Ali – Misconception Of Allahs Existence And Creation Hasan Ali Audio lecture Hasan Ali – Misconception Of Allahs Existence And Creation Hasan Ali Audio lecture Muiz Bukhary – Faith Revival – Who is Allah – Episode 1 Muiz Bukhary Audio lecture Muiz Bukhary – Faith Revival – Who is Allah – Episode 1 Muiz Bukhary Audio lecture Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture the-story-of-creation by bashar-shala bashar-shala Audio lecture the-story-of-creation by bashar-shala bashar-shala Audio lecture creation-angels-jinn bashar-shala Audio lecture creation-angels-jinn bashar-shala Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 84 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 16 long-form pieces

Ayat 3

وَٱلَّذِى قَدَّرَ فَهَدَىٰ.(3)

And who destined and [then] guided(3) [Al-Alaa: 3]

Back to surah / Surah 087 · Al-Alaa / Ayah 3

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And who destined and [then] guided(3)

Tafseer Dr. Farooq Azam


Who has set their destinies and guided them.[3]

Tafseer Ibn Abbas

(Who measureth) He made every male and female, (then guideth) then He made known and inspired how the male and female come; it is also said this means: He measured a person's creation, thus making him handsome or ugly, tall or short; it is also said this means: He measured felicity and wretchedness for His created beings, and so He made plain disbelief and faith, good and evil;

Tafseer Jalalain

and Who determined, what He wants, and guided, to what He had determined of good or evil,

Tafseer Ma’arif Ul-Quran

and who determined a measure (for everything), then guided (it),

Tafseer Tafheem Ul-Quran

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). 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 preconceived 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 E.N.'s 13, 14 of Al-Hijr. E.N. 8 of AL Furqan, E.N. 25 of AI-Qamar. E.N. 12 of 'Abasa).

Transliteration

Ayah 3

Waallathee qaddara fahada

Word-by-word

Ayah 3

# Arabic Pronunciation Meaning Root
1 وَالَّذِى Waallathee And the One Who —
2 قَدَّرَ qaddara measured ق د ر
3 فَهَدَىٰ fahada then guided ه د ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 04

Audio & video lectures

16 videos · 0 audio lectures from contemporary scholars.

If everything is Pre-destined why do anything? Sheikh Assim Al Hakeem Video · youtube If everything is Pre-destined why do anything? Sheikh Assim Al Hakeem Video · youtube Explanation of Al Qadar Predestination Sheikh Salim Al- Amry Video · youtube Explanation of Al Qadar Predestination Sheikh Salim Al- Amry Video · youtube Understanding Qadr (Devine Decree) Muhammed Tim Humble   Video · youtube Understanding Qadr (Devine Decree) Muhammed Tim Humble   Video · youtube Belief In Destiny Bilal Philips Video · youtube Belief In Destiny Bilal Philips Video · youtube Belief in Divine Destiny Bilal Philips Video · youtube Belief in Divine Destiny Bilal Philips Video · youtube QADR - PREDESTINATION & FREE WILL EXPLAINED Yusuf Estes Video · youtube QADR - PREDESTINATION & FREE WILL EXPLAINED Yusuf Estes Video · youtube Beauties of Islam - Predestination Yusuf Estes Video · youtube Beauties of Islam - Predestination Yusuf Estes Video · youtube The Decree of Allah Ismail Ibn Musa Menk Video · youtube The Decree of Allah Ismail Ibn Musa Menk Video · youtube

References

  1. Tafseer — Dr. Farooq Azam
  2. Tafseer — Ibn Abbas
  3. Tafseer — Jalalain
  4. Tafseer — Ma’arif Ul-Quran
  5. Tafseer — Tafheem Ul-Quran
  6. Translation — Sahih International
  7. Hadith collections — 130 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)

Ayat 4

وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ.(4)

And who brings out the pasture(4) [Al-Alaa: 4]

Back to surah / Surah 087 · Al-Alaa / Ayah 4

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And who brings out the pasture(4)

Tafseer Abdullah Yusuf

...And Who bringeth out(6083) the (green and luscious) pasture,


And Who bringeth out

6083 Fifthly, after maturity comes decay. But even in that decay, as when green pasture turns to stubble, we subserve other ends. Insofar 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.

Tafseer Dr. Farooq Azam

Who brings forth green pasture,[4] then reduces it to black rubbish.[

Tafseer Ibn Abbas

(Who bringeth forth the pasturage) green pasture by means of the rain, [87:5]
(Then turneth it) after being green (to russet stubble) i.e. He makes it dry and black when it exceeds a year. 748
(Then turneth it) after being green (to russet stubble) i.e. He makes it dry and black when it exceeds a year.

Tafseer Jalalain

and Who brought forth the pasture, [Who] caused herbage to grow,
then made it, after verdancy, blackened stubble, desiccated broken chaff.

Tafseer Ma’arif Ul-Quran

and who brought forth pasturage,
وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿٤﴾ فَجَعَلَهُ غُثَاءً أَحْوَىٰ
(and who brought forth pasturage, then turned it into a blackening stubble....87:4, 5)

The word مَرْعَىٰ ma’ ra means 'pasturage'. This is the land that has grass growing on it, and that is used for animals to graze. The word ghutha' غُثَا refers to 'stubble, and scum borne upon the surface of a torrent'. The word أَحْوَىٰ ahwa is derived from the root huwwah which refers to 'a kind of black colour that comes upon a dense vegetation'. The verse purports to depict the Divine power and wisdom related to herbage and vegetation. He grows the green vegetation and then He gradually turns it into black colour, and it loses its freshness. This directs man's attention also to his end. His body radiating with health, beauty, smartness and alertness is a Divine gift, but its tenure of life is limited. Eventually it will come to an end.
and who brought forth pasturage, then turned it into a blackening stubble.. ..87:4,5)
The word mar’a means 'pasturage'. This is the land that has grass growing on it, and that is used for animals to graze. The word “ghutha” refers to “stubble, and scum borne upon the surface of a torrent”. The word “ahwa” is derived from the root huwwah which refers to 'a kind of black colour that comes upon a dense vegetation'. The verse purports to depict the Divine power and wisdom related to herbage and vegetation. He grows the green vegetation and then He gradually turns it into black colour, and it loses its freshness. This directs man's attention also to his end. His body radiating with health, beauty, smartness and alertness is a Divine gift, but its tenure of life is limited. Eventually it will come to an end..I n I I . I ,$1 ;dl: $1 .> % &+ (We will make you recite, then you will not forget, except that which Allah wills. Indeed He knows what is manifest and what is hidden.. ..87:6,7). In the preceding verses, Allah depicted the manifestation of His Omnipotence and [profound] wisdom. Thereafter, afew guidelines are given to the Holy Prophet (ﷺ) regarding his prophetic obligation. Before putting forth the guidelines, he is given the cheerful news of making his task easier. When the Qur'an was revealed initially,and as Jibra began to recite, the Holy Prophet (ﷺ) made haste to repeat, lest any word or sentence should be lost. He was, therefore, told not to make haste with it, and to wait until the angel had delivered the whole message, and then to repeat the words of the revelation, being assured that it was a Divine arrangement, and that nothing would be lost. On this occasion, he is still more plainly told: 'then you will not forget, except that which Allah wills.' While Allah made the Holy Prophet remember all of the Qur'an, there were certain verses which Allah made him forget, because they had been abrogated. This was done by Allah's command, and is not done without reason. There are several ways in which this is done. One way of doing this is that a second clear injunction is revealed contrary to the first injunction. Another way of abrogating a particular verse is to obliterate a verse from the memory of the Holy Prophet and the memory of all other Muslims, as stated in: 'Whenever We abrogate a verse or cause it to be forgotten. [2:106] Some scholars interpret the exceptive sentence 'except that which Allah wills'.

Tafseer Mufti Taqi Usmani

This indicates that nothing in this world is eternal in its existence and qualities. Everything in this universe has to deteriorate at its destined time.

Tafseer Shaikh Ashiq Ilahi

The Surah describes Allah further- when it says that it is Allah "Who made fodder grow". Allah grows the fodder which man feeds to his animals so that they may do the work required from them. After the animals have eaten their share of the fodder, the left-over crop becomes a pile of debris, which gradually turns black as it decomposes. Referring to this, the Surah says that after growing the fodder, Allah "then reduced it to a black heap of debris."
The Surah describes Allah further- when it says that it is Allah "Who made fodder grow". Allah grows the fodder which man feeds to his animals so that they may do the work required from them. After the animals have eaten their share of the fodder, the left-over crop becomes a pile of debris, which gradually turns black as it decomposes. Referring to this, the Surah says that after growing the fodder, Allah "then reduced it to a black heap of debris."

Tafseer Tafheem Ul-Quran

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 thetas, 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 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 E.N.'s 9, 10, 14, 56 of An-Nahl, E.N. 23 of Ta Ha, E.N.'s 2, 3 of Ar-Rahman, E.N. 5 of Ad-Dahr)
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 Qur'an in other ways. For example see Yunus: 24, Al-Kahf: 45, Al-Hadid: 20.

Transliteration

Ayah 4

Waallathee akhraja almarAAa

Word-by-word

Ayah 4

# Arabic Pronunciation Meaning Root
1 وَالَّذِىٓ Waallathee And the One Who —
2 أَخْرَجَ akhraja brings forth خ ر ج
3 الْمَرْعَىٰ almarAAa the pasture ر ع ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Section 04

Audio & video lectures

4 videos · 0 audio lectures from contemporary scholars.

Plants in the Qur'an, Dr Zaghloul Al Najjar, Part 38 Dr. Zaghloul El- Naggar(Science) Video · youtube Plants in the Qur'an, Dr Zaghloul Al Najjar, Part 38 Dr. Zaghloul El- Naggar(Science) Video · youtube Plants in the Qur'an, Dr. Zaghloul Al Najjar, Part 39 Dr. Zaghloul El- Naggar(Science) Video · youtube Plants in the Qur'an, Dr. Zaghloul Al Najjar, Part 39 Dr. Zaghloul El- Naggar(Science) Video · youtube

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 6 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 6 long-form pieces

Ayat 5

فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ.(5)

And [then] makes it black stubble.(5) [Al-Alaa: 5]

Back to surah / Surah 087 · Al-Alaa / Ayah 5

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And [then] makes it black stubble.(5)

Tafseer Abdullah Yusuf


..By degrees shall We teach thee to declare(6084) (the Message), so thou shalt not forget,(6085)


By degrees shall We teach thee to declare

6084 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. So all revelation from Allah comes by stages. As usual, there are two parallel meanings: (1) that connected with the occasion of direct inspiration to the Prophet; 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.

Tafseer Dr. Farooq Azam

Soon, We shall make you recite Our revelations, so you shall forget none of them[6]

Tafseer Ibn Abbas

(We shall make thee read (O Muhammad)) We shall teach, O Muhammad, the Qur'an; it is also said this means: Gabriel shall read to you the Qur'an (so that thou shalt not forget.

Tafseer Jalalain

We will have you recite, the Qur’ān, so that you will not forget, what you recite,
remind, the one mentioned in [the following verse] ‘he [who fears] will be reminded’, in other words, even if
it might not be of benefit, for it is of benefit to some but of no benefit to others.

Tafseer Ma’arif Ul-Quran

We will make you recite, then you will not forget
سَنُقْرِئُكَ فَلَا تَنسَىٰ ۔ إِلَّا مَا شَاءَ اللَّـهُ
(We will make you recite, then you will not forget, except that which Allah wills. Indeed He knows what is manifest and what is hidden....87:6-7).
In the preceding verses, Allah depicted the manifestation of His Omnipotence and [ profound ] wisdom. Thereafter, a few guidelines are given to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) regarding his prophetic obligation. Before putting forth the guidelines, he is given the cheerful news of making his task easier. When the Qur'an was revealed initially, and as Jibra'il (علیہ السلام) began to recite, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) made haste to repeat, lest any word or sentence should be lost. He was, therefore, told not to make haste with it, and to wait until the angel had delivered the whole message, and then to repeat the words of the revelation, being assured that it was a Divine arrangement, and that nothing would be lost. On this occasion, he is still more plainly told: 'then you will not forget, except that which Allah wills.'

While Allah made the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) remember all of the Qur'an, there were certain verses which Allah made him forget, because they had been abrogated. This was done by Allah's command, and is not done without reason. There are several ways in which this is done. One way of doing this is that a second clear injunction is revealed contrary to the first injunction. Another way of abrogating a particular verse is to obliterate a verse from the memory of the Holy Prophet صلی اللہ علیہ وسلم and the memory of all other Muslims, as stated in:

مَا نَنسَخ مِن آیَتٍ اَو نُنسِھَا 
'Whenever We abrogate a verse or cause it to be forgotten. [ 2:106] '

Some scholars interpret the exceptive sentence 'except that which Allah wills' differently. They say that for some reason Allah blots out temporarily a verse from Holy Prophet's (صلی اللہ علیہ وآلہ وسلم) memory, but he may remember it again, in support of which the following narrative may be adduced: One day the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) recited a Surah, but omitted one of the verses. Sayyidna Ubayy Ibn Ka` b (رض) ، one of the Prophet's scribes, was present. He thought it might have been abrogated. On inquiry, the Holy Prophet said that it was not abrogated, but that it was omitted by mistake. [ Qurtubi ]. In this interpretation, it may be summarised that forgetting a verse temporarily, and then remembering it again, does not go against the promise made in this verse. [ In fact, it is an exception from this promise.]

Tafseer Shaikh Ashiq Ilahi

Addressing the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) , Allah says, "We shall soon teach you (the Qur'an) and you will not forget, except what Allah wills. "This verse repeats the message of verse 17 of Surah Qiyamah (Surah 75) where Allah says, "Verily, it is Our responsibility to collect it ( the Qur'an) and to make you recite it." While Allah Ta'ala made the Holy Prophet (صلی اللہ علیہ وآلہ وسلم)remember all of the Qur'an, there were certain verses which Allah made the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) forget because they had been abrogated. This was done by Allah's command and is not without reason. Allah says in Surah Baqarah (Surah 2, verse 106), "Whenever We repeal any verse or cause it to be forgotten,We bring something better or equivalent to it. Do you not know that Allah has power over all things?" Refer to the commentary of this verse of Surah Baqarah for more details on the repealing of laws in the Shari'ah.

Tafseer Tafheem Ul-Quran

7Hakim has related from Hadrat Sa'd bin Abi Waqqas and Ibn Marduyah from Hadrat 'Abdullah bin 'Abbas that the Holy Prophet (upon whom be peace) repeated the words of the Qur'an for fear lest he should forget them. Mujahid and Kalbi say that even before Gabriel finished recitation of the Revelation the Holy Prophet 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 for ever. You should have no fear that you will forget any word of it. " This is the third occasion where the Holy Prophet (upon whom be peace) has been taught the method of receiving the Revelation. The first two occasions have been referred to in Ta Ha: 114 and Al-Qiyamah: 16-19 above. This verse proves that just as the Qur'an was sent down to the Holy Prophet 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.

Transliteration

Ayah 5

FajaAAalahu ghuthaan ahwa

Word-by-word

Ayah 5

# Arabic Pronunciation Meaning Root
1 فَجَعَلَهُۥ FajaAAalahu And then makes it ج ع ل
2 غُثَآءً ghuthaan stubble غ ث و
3 أَحْوَىٰ ahwa dark ح و ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 04

Audio & video lectures

10 videos · 2 audio lectures from contemporary scholars.

Qur'an: Written or Revealed Ismail Ibn Musa Menk Video · youtube Qur'an: Written or Revealed Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation-Episode 01  Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation-Episode 01  Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation- Episode 02  Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation- Episode 02  Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation- Episode 03 Ismail Ibn Musa Menk Video · youtube Reasons Of Revelation- Episode 03 Ismail Ibn Musa Menk Video · youtube Written or Revealed? The Quran Nouman Ali Khan Video · youtube Written or Revealed? The Quran Nouman Ali Khan Video · youtube EnglishTafsirFullQuran Dr.IsrarAhmed Audio lecture EnglishTafsirFullQuran Dr.IsrarAhmed Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Shaikh Ashiq Ilahi
  7. Tafseer — Tafheem Ul-Quran
  8. Translation — Sahih International
  9. Hadith collections — 22 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)

Ayat 6

سَنُقْرِئُكَ فَلَا تَنسَىٰٓ.(6)

We will make you recite, [O Muhammad], and you will not forget,(6) [Al-Alaa: 6]

Back to surah / Surah 087 · Al-Alaa / Ayah 6

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

We will make you recite, [O Muhammad], and you will not forget,(6)

Tafseer Abdullah Yusuf

...Except as Allah wills:(6086) For He knoweth what is manifest and what is hidden.

Except as Allah wills:

6086 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.

Tafseer Dr. Farooq Azam

except what Allah wills. Surely, He knows what is open and what is hidden.[7]

Tafseer Ibn Abbas

[87:7]
Save that which Allah willeth) and Allah willed that you do not forget; and the Prophet (pbuh) never forgot a bit of the Qur'an after this. (Lo! He knoweth the disclosed) He knows the works that are done and the words that are said in the open (and that which still is hidden) of secrets which you have thought about in yourself;

Tafseer Jalalain

[87:7]
except what God may will, that you forget, by abrogating its recitation and its ruling — the Prophet (s) used
to recite aloud while Gabriel recited, fearing to forget, and so it is as though it was said to him, ‘Do not
hasten in it; you will not forget and so do not weary yourself by reciting it aloud’; assuredly He, exalted be

Tafseer Ma’arif Ul-Quran

except that which Allah wills. Indeed He knows what is manifest and what is hidden.

Tafseer Shaikh Ashiq Ilahi

Allah continues, "Verily Allah knows what is apparent and what is hidden."
Allah knows the apparent and inner condition of every person. Nothing is
hidden from Him.

Tafseer Tafheem Ul-Quran

This sentence can have two meanings: first, "that the preservation of the entire Qur'an 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 Qur'an, thus: "O Muhammad! We may, if We so will, take back from you all of what We have revealed to you." (Bani Isra'il: 86). Another meaning also can be: "Your forgetting something temporarily, or your forgetting a verse or a word occasionally is an exception froth this promise. What has been promised is: `You will not forget any word of the Qur'an permanently'." This meaning is confirmed by the following tradition of Bukhari: Once while leading the Fajr Prayer the Holy Prophet (upon whom be peace) happened to omit a verse during the recitation. After the Prayer hadrat Ubayy bin Ka`b asked if the verse had been abrogated. The Holy Prophet 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 Qur'an along with Gabriel (peace be on him) is known to Allah and your fear for which you do so is also in Allah's knowledge." Therefore, the Holy Prophet is being assured that he will not forget it.

Transliteration

Ayah 6

Sanuqrioka fala tansa

Word-by-word

Ayah 6

# Arabic Pronunciation Meaning Root
1 سَنُقْرِئُكَ Sanuqrioka We will make you recite ق ر أ
2 فَلَا fala so not —
3 تَنسَىٰٓ tansa you will forget ن س ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Section 04

Audio & video lectures

0 videos · 2 audio lectures from contemporary scholars.

Navaid Aziz – 28 Tafsir Juz E Amma Surah Al Alaa Navaid Aziz Audio lecture Navaid Aziz – 28 Tafsir Juz E Amma Surah Al Alaa Navaid Aziz Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Shaikh Ashiq Ilahi
  7. Tafseer — Tafheem Ul-Quran
  8. Translation — Sahih International
  9. Hadith collections — 26 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  10. Linked articles — 2 long-form pieces

Ayat 7

إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ.(7)

Except what Allah should will. Indeed, He knows what is declared and what is hidden.(7) [Al-Alaa: 7]

Back to surah / Surah 087 · Al-Alaa / Ayah 7

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Except what Allah should will. Indeed, He knows what is declared and what is hidden.(7)

Tafseer Abdullah Yusuf

..And We will make it easy for thee (to follow) the simple (Path).(6087)
And We will make it easy for thee (to follow) the simple (Path).
6087 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 (30:30). 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.

Tafseer Dr. Farooq Azam

We shall make it easy for you to follow the easy way.[8]

Tafseer Ibn Abbas

[87:8]
(And We shall ease thy way unto the state of ease) We shall make easy for you the conveyance of the message and all other acts of obedience.

Tafseer Jalalain

[87:8]
And We will ease your way to the easy way, the uncomplicated Law, namely, Islam.

Tafseer Ma’arif Ul-Quran

And We will facilitate for you (to reach) the easiest way.

وَنُيَسِّرُكَ لِلْيُسْرَىٰ
(And We will facilitate for you [ to reach ] the easiest way....87:8). The phrase the easiest way' refers to the sacred laws of Islam. Apparently, according to the demand of the context, it should have been stated 'We will make the Shari'ah easy for you'. But the Qur'an chose, instead, to state 'And We will facilitate for you (to reach) the easiest way. [ 8] '. The reason for that, probably, is to indicate that Allah will predispose him to the sacred laws, so that they will become part of his nature, and he will become an embodiment of Shari'ah.

Tafseer Mufti Taqi Usmani

‘The easiest way’ refers here to the divine law (Islamic Shariah) revealed to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم). The verse means that this Law is easy in itself, and Allah Ta‘ala will facilitate for the Holy Prophet to act upon it and to preach it to other people.

Tafseer Shaikh Ashiq Ilahi

Addressing the Holy Prophet(peace be upon him) further, Allah says, "We shall
crab A’la 87 : 1-19 383 Anwar-ul-Bayan (v. 10)
soon make the easy Shari'ah simple for you. "In this verse, Allah promises the Holy prophet(peace be upon him) that his Shari'ah shall be easy to practise. No injunction of the Shari'ah is beyond man's capability and no injunction will cause excessive difficulty to a person. If an ill person cannot stand and perform Sulah, he is allowed to sit and perform the Ruku (genuflexion) and Sajdah ( prostration). If he cannot do this, he may sit and perform the Ruku (genuflexion) and Sajdah ( prostration) by merely lowering his head. If this is also not possible, he may perform the entire Salah while lying down. Zakah is due only from the person who possesses money equivalent to jsjisab (what is fixed ). When Zakah does become obligatory for one, it is only 2.5% of one's total wealth that is given (97.5% remains with him). Then too, Zakah will be paid only for certain commodities and not for all one's wealth e.g. one's necessities will not be added to the total amount when calculating Zakah.Similarly, Hajj is also not obligatory on every Muslim until one is able to afford it.
As far as the fasts of Ramadhan are concerned, a person who is ill, travelling, expecting or breast-feeding may omit them and make them up when she/he is well. Among the concessions that the Shari'ah has allowed is that travellers should perform only two Rakahs Obligatory Salah instead of four. Besides the above, there are numerous other concessions that the Shari'ah allows in various circumstances. The details of these can be found in the books of Islamic jurisprudence.
"Ma'dlimut Tamil" quotes certain commentators who translate the Arabic word ' yusra" (translated above as "easy Shari'ah") as "revelation". According to this interpretation, the verse reads, "We shall make revelation easy for you (so that you may remember and teach it )."

Tafseer Tafheem Ul-Quran

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 snake 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." (vv. 5-12).

Transliteration

Ayah 7

Illa ma shaa Allahu innahu yaAAlamu aljahra wama yakhfa

Word-by-word

Ayah 7

# Arabic Pronunciation Meaning Root
1 إِلَّا Illa Except —
2 مَا ma what —
3 شَآءَ shaa wills ش ي أ
4 اللهُ Allahu Allah أ ل ه
5 إِنَّهُۥ innahu Indeed He —
6 يَعْلَمُ yaAAlamu knows ع ل م
7 الْجَهْرَ aljahra the manifest ج ه ر
8 وَمَا wama and what —
9 يَخْفَىٰ yakhfa is hidden خ ف ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

2 videos · 6 audio lectures from contemporary scholars.

Ustadh AbdulRahman Hassan Ustadh AbdulRahman Hassan Video · youtube Ustadh AbdulRahman Hassan Ustadh AbdulRahman Hassan Video · youtube Tafsir Al-A'la 1-9 Tafsir Al-A'la 1-9 Audio lecture Tafsir Al-A'la 1-9 Tafsir Al-A'la 1-9 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Taimiyyah Zubair Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Taimiyyah Zubair Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 34 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 6 long-form pieces

Ayat 8

وَنُيَسِّرُكَ لِلْيُسْرَىٰ.(8)

And We will ease you toward ease.(8) [Al-Alaa: 8]

Back to surah / Surah 087 · Al-Alaa / Ayah 8

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And We will ease you toward ease.(8)

Tafseer Abdullah Yusuf

...Therefore give admonition in case the admonition(6088) profits (the hearer).

Therefore give admonition in case the admonition

6088 This is not so strong as the Biblical phrase, "Cast not pearls before swine" (Matt. 7:6) 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.

Tafseer Dr. Farooq Azam

Therefore, admonish them if admonition be beneficial.[9]

Tafseer Ibn Abbas

[87:9]
(Therefore remind (men)) admonish by means of the Qur'an and through Allah, (for of use is the reminder) He says: admonition by means of the Qur'an and through Allah does not benefit except he who fears Allah, i.e. the believer.

Tafseer Jalalain

[87:9]
So remind, admonish by the Qur’ān, in case the reminder should be of benefit, to the one whom you might
remind, the one mentioned in [the following verse] ‘he [who fears] will be reminded’, in other words, even if
it might not be of benefit, for it is of benefit to some but of no benefit to others.

Tafseer Ma’arif Ul-Quran

So, extend advice (to people) if advice is useful.

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (So, extend advice [ to people ] if advice is useful....87:9) The preceding verses described the facilities created by Allah for the Holy Prophet in performing his Prophetic obligation. This verse commands him to perform his obligation. The verse contains the conditional particle 'in' (if) that apparently makes the sentence a conditional statement. But, in fact, the command is not intended to be made conditional. It is rather an emphatic statement. This is similar to the grammatical phenomenon in many languages. The particle 'if' is sometimes used when something is always true. It is used for introducing a situation that always has the same meaning, result or effect. For example: |"If you are a 'man' [ obviously he is a man ], then you will have to do this work;|" In neither of such sentences, the particle 'if is conditional, but rather emphatic. Likewise, the verse purports to say that preaching truth and righteousness is certainly useful. Therefore, the beneficial thing should never be abandoned at anytime.

Tafseer Shaikh Ashiq Ilahi

"So advise if advice is beneficial." This verse seems to indicate that advice
should be given only when one deems it to be beneficial. However, the author of
"Ma'dlimut Tamil" states that the verse contains a figure of expression by which
only one aspect of something is mentioned and considered sufficient when the
opposite also applies. This means that advice should be given whether one
thinks it will benefit the other person or not. This is similar to a verse of Surah
Nahl where Allah states that He has "made coats for you that protect you from the
heat". Although not stated, this verse also implies "coats that protect you from the
cold ."

Tafseer Tafheem Ul-Quran

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 snake 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." (vv. 5-12).

Transliteration

Ayah 8

Wanuyassiruka lilyusra

Word-by-word

Ayah 8

# Arabic Pronunciation Meaning Root
1 وَنُيَسِّرُكَ Wanuyassiruka And We will ease you ي س ر
2 لِلْيُسْرَىٰ lilyusra to the ease ي س ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Section 04

Audio & video lectures

8 videos · 6 audio lectures from contemporary scholars.

How to Advise people Wisely - Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube How to Advise people Wisely - Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube surah ala :part 1 Nouman Ali Khan Video · youtube surah ala :part 1 Nouman Ali Khan Video · youtube surah ala :part 1 Nouman Ali Khan Video · youtube surah ala :part 1 Nouman Ali Khan Video · youtube Tafseer Quran(087)Al-A’la Nouman Ali Khan Video · youtube Tafseer Quran(087)Al-A’la Nouman Ali Khan Video · youtube Tafsir Al-A'la 1-6 Tafsir Al-A'la 1-6 Audio lecture Tafsir Al-A'la 1-6 Tafsir Al-A'la 1-6 Audio lecture Tafsir Al-A'la 7-19 Tafsir Al-A'la 7-19 Audio lecture Tafsir Al-A'la 7-19 Tafsir Al-A'la 7-19 Audio lecture EnglishTafsirFullQuran ISRAR AHMED: Audio lecture EnglishTafsirFullQuran ISRAR AHMED: Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Shaikh Ashiq Ilahi
  7. Tafseer — Tafheem Ul-Quran
  8. Translation — Sahih International
  9. Hadith collections — 12 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  10. Linked articles — 2 long-form pieces

Ayat 9

فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ.(9)

So remind, if the reminder should benefit;(9) [Al-Alaa: 9]

Back to surah / Surah 087 · Al-Alaa / Ayah 9

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

So remind, if the reminder should benefit;(9)

Tafseer Dr. Farooq Azam

He who fears Allah will heed the reminder,[10]

Tafseer Ibn Abbas

[87:10]
(He will heed) he will take admonition by means of the Qur'an and through Allah (who feareth) Allah, i.e. the Muslim,

Tafseer Jalalain

[87:10]
He who fears, God, exalted be He, will be reminded, by it, as in the verse: So admonish by the Qur’ān him
who fears My threat [Q. 50:45];

Tafseer Ma’arif Ul-Quran

The one who fears (Allah) will take to the advice,

Tafseer Tafheem Ul-Quran

[8-13] And We give you the facility of the easy way; therefore, admonish them if admonition be profitable.10 He who fears will accept the admonition,11 and it will be shunned by the most wretched one, who shall enter the Great Fire, wherein he shall neither die nor live.12

10Generally, 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 snake 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." (vv. 5-12).
11That 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.

Transliteration

Ayah 9

Fathakkir in nafaAAati alththikra

Word-by-word

Ayah 9

# Arabic Pronunciation Meaning Root
1 فَذَكِّرْ Fathakkir So remind ذ ك ر
2 إِن in if —
3 نَّفَعَتِ nafaAAati benefits ن ف ع
4 الذِّكْرَىٰ alththikra the reminder ذ ك ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

4 videos · 4 audio lectures from contemporary scholars.

The fear of Allah Sheikh Assim Al Hakeem Video · youtube The fear of Allah Sheikh Assim Al Hakeem Video · youtube Fear Allah: Publicly AND Privately - Mohammad elshinawy Video · youtube Fear Allah: Publicly AND Privately - Mohammad elshinawy Video · youtube Tafsir Al-A'la 7-19 Tafsir Al-A'la 7-19 Audio lecture Tafsir Al-A'la 7-19 Tafsir Al-A'la 7-19 Audio lecture Dr.IsrarAhmed EnglishTafsirFullQuran Dr.IsrarAhmed Audio lecture Dr.IsrarAhmed EnglishTafsirFullQuran Dr.IsrarAhmed Audio lecture

References

  1. Tafseer — Dr. Farooq Azam
  2. Tafseer — Ibn Abbas
  3. Tafseer — Jalalain
  4. Tafseer — Ma’arif Ul-Quran
  5. Tafseer — Tafheem Ul-Quran
  6. Translation — Sahih International
  7. Hadith collections — 8 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  8. Linked articles — 16 long-form pieces

Ayat 10

سَيَذَّكَّرُ مَن يَخْشَىٰ.(10)

He who fears [Allah] will be reminded.(10) [Al-Alaa: 10]

Back to surah / Surah 087 · Al-Alaa / Ayah 10

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

He who fears [Allah] will be reminded.(10)

Tafseer Abdullah Yusuf

...Who will enter the Great Fire,(6089)

Who will enter the Great Fire,

6089 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.
In which they will then neither die nor live.
6090 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 live"; Cf. 20:74.

Tafseer Dr. Farooq Azam


and he who is unfortunate will avoid it.[11]
The one who will avoid, shall burn in the gigantic fire,[12]
where he shall neither die nor live.[13]

Tafseer Ibn Abbas

[87:11]
(But the most hapless) the damned, as it is in Allah's foreknowledge, (will flout it) will steer away and avoid taking admonition by means of the Qur'an or through Allah,
[87:12]
(He who will be flung to the great fire) he who will enter the Fire in the Hereafter, and there is no chastisement greater than the Fire

[87:13]
(Wherein) in the Fire (he will neither die) and thus be put out of his misery (nor live) a beneficial life.


Tafseer Jalalain

[87:11]
but the wretched one (al-ashqā means al-shaqī), that is to say, the disbeliever, will shun it, that is, the reminder, in other words, he will leave it aside, not looking at it,
[87:12]
he who will be roasted in the greater Fire, the Fire of the Hereafter, the lesser fire being that of this world;
then he will neither die therein, and find rest, nor live, a enjoyable life.

Tafseer Ma’arif Ul-Quran

and it will be avoided by the most wretched
who will enter the Biggest Fire,
then he will neither die therein, nor live (a life worth mentioning).

Tafseer Mufti Taqi Usmani

and it will be avoided by the most wretched one.

Tafseer Shaikh Ashiq Ilahi

"The one who fears will take heed whereas only he will keep away from it (from the advice) who is most unfortunate and who shall enter the gigantic fire." The fire of Hell is described as a "gigantic fire" because it is seventy times more intense than the fire of this world. Describing the plight of the person who is to enter Hell, Allah says that "He will then neither die there nor live." None will die in Hell because the life of the Akhirah ( Hereafter) is eternal. The life of the people in Hell cannot be described as life because of the misery they will suffer there. Allah says in Surah Fatir, "The Fire of Hell will be for those who disbelieve, where no decree will be passed against them so that they may die. Their punishment will also not be lightened. Thus do We punish every disbeliever." [ Surah 34, verse 35]

The above verses make it clear that only the person who fears Allah will
accept good advice that he is given concerning his spiritual well-being. Such people realise that disobedience to Allah will bring them devastation in the Hereafter. On the other hand, the disbelievers pay no heed to the advice given to
them and will meet the terrible consequences.

"The one who fears will take heed whereas only he will keep away from it (from the advice) who is most unfortunate and who shall enter the gigantic fire." The fire of Hell is described as a "gigantic fire" because it is seventy times more intense than the fire of this world. Describing the plight of the person who is to enter Hell, Allah says that "He will then neither die there nor live." None will die in Hell because the life of the Akhirah ( Hereafter) is eternal. The life of the people in Hell cannot be described as life because of the misery they will suffer there. Allah says in Surah Fatir, "The Fire of Hell will be for those who disbelieve, where no decree will be passed against them so that they may die. Their punishment will also not be lightened. Thus do We punish every disbeliever." [ Surah 34, verse 35]

The above verses make it clear that only the person who fears Allah will accept good advice that he is given concerning his spiritual well-being. Such people realise that disobedience to Allah will bring them devastation in the Hereafter. On the other hand, the disbelievers pay no heed to the advice given to
them and will meet the terrible consequences.
"The one who fears will take heed whereas only he will keep away from it (from the advice) who is most unfortunate and who shall enter the gigantic fire." The fire of Hell is described as a "gigantic fire" because it is seventy times more intense than the fire of this world. Describing the plight of the person who is to enter Hell, Allah says that "He will then neither die there nor live." None will die in Hell because the life of the Akhirah ( Hereafter) is eternal. The life of the people in Hell cannot be described as life because of the misery they will suffer there. Allah says in Surah Fatir, "The Fire of Hell will be for those who disbelieve, where no decree will be passed against them so that they may die. Their punishment will also not be lightened. Thus do We punish every disbeliever." [ Surah 34, verse 35]
The above verses make it clear that only the person who fears Allah will accept good advice that he is given concerning his spiritual well-being. Such people realise that disobedience to Allah will bring them devastation in the Hereafter. On the other hand, the disbelievers pay no heed to the advice given to them and will meet the terrible consequences.


Tafseer Tafheem Ul-Quran

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 snake 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." (vv. 5-12).
11That 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.

12That 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 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 Hadid 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 Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah.

13"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 E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman).
14To remember Allah signifies His remembrance in the heart as well as with the tongue.
15That is, he did not remain content only with remembering Allah but proved by performing the Prayer that he is practically also 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 Holy Prophet (upon whom be peace) has taught of performing the Prayer, are based on the allusions in the Qur'an. But, no one else, apart from the Messenger of Allah, could by combining these injunctions and allusions give the Prayer the form that it has.
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"
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.
This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of Surah An-Najm above.
11That 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.
12That 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 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 Hadid 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 Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah. ove.
[8-13] And We give you the facility of the easy way; therefore, admonish them if admonition be profitable.10 He who fears will accept the admonition,11 and it will be shunned by the most wretched one, who shall enter the Great Fire, wherein he shall neither die nor live.
12and piety. 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 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 Hadid 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 Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah. 13"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 E.N. 23 of Yunus, E.N.'s 1, I



Transliteration

Ayah 10

Sayaththakkaru man yakhsha

Word-by-word

Ayah 10

# Arabic Pronunciation Meaning Root
1 سَيَذَّكَّرُ Sayaththakkaru He will pay heed ذ ك ر
2 مَن man (one) who —
3 يَخْشَىٰ yakhsha fears (Allah) خ ش ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Misconceptions

Section 04

Audio & video lectures

6 videos · 18 audio lectures from contemporary scholars.

The Infinitely Merciful and the Question of Hellfire - Mohammad Elshinawy | YM Youth Conference 2017 Mohammad El Shinawy Video · youtube The Infinitely Merciful and the Question of Hellfire - Mohammad Elshinawy | YM Youth Conference 2017 Mohammad El Shinawy Video · youtube Journey To Jannah or Jahannam _ Mufti Menk 2016 - Ismail Ibn Musa Menk Video · youtube Journey To Jannah or Jahannam _ Mufti Menk 2016 - Ismail Ibn Musa Menk Video · youtube Hellfire Shaykh Bilal Assad Video · youtube Hellfire Shaykh Bilal Assad Video · youtube Ahmed Hamed – Who Are The People Who Will Enter Hell Ahmed Hamed Audio lecture Ahmed Hamed – Who Are The People Who Will Enter Hell Ahmed Hamed Audio lecture Ahmed Hamed – What Is The Concept Of Hell In Islam Ahmed Hamed Audio lecture Ahmed Hamed – What Is The Concept Of Hell In Islam Ahmed Hamed Audio lecture Ahmed Hamed – What Is The Benefit Of Believing In The Existence Of Hell Ahmed Hamed Audio lecture Ahmed Hamed – What Is The Benefit Of Believing In The Existence Of Hell Ahmed Hamed Audio lecture Ahmed Hamed – What Are Various Kinds Of The Punishment In Hell Ahmed Hamed Audio lecture Ahmed Hamed – What Are Various Kinds Of The Punishment In Hell Ahmed Hamed Audio lecture Tafsir Al-A'la 4-19 Tafsir Al-A'la 4-19 Audio lecture Tafsir Al-A'la 4-19 Tafsir Al-A'la 4-19 Audio lecture Taleem al-Qur'an 2010 (English - Taimiyyah Zubair) Taleem al-Qur'an Audio lecture Taleem al-Qur'an 2010 (English - Taimiyyah Zubair) Taleem al-Qur'an Audio lecture Al-Buruj - Al-Fajr(for Al A’la) Al-Buruj Audio lecture Al-Buruj - Al-Fajr(for Al A’la) Al-Buruj Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Al-Qur'an Tadabbur Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Al-Qur'an Tadabbur Audio lecture Dr.IsrarAhmedEnglishTafsirFullQuran Dr. Israr Ahmed - Audio lecture Dr.IsrarAhmedEnglishTafsirFullQuran Dr. Israr Ahmed - Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 58 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 26 long-form pieces

Ayat 11, 12, 13

وَيَتَجَنَّبُهَا ٱلْأَشْقَى.(11)

ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ.(12)

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ.(13)

But the wretched one will avoid it -(11) [Al-Alaa: 11, 12, 13]

Back to surah / Surah 087 · Al-Alaa / Ayah 11, 12, 13

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

But the wretched one will avoid it -(11)

Tafseer Abdullah Yusuf

...But those will prosper(6091) who purify themselves,(6092)
But those will prosper
6091 Prosper; in the highest and spiritual sense; attain to Bliss or Salvation: as opposed to "enter the Fire".
But those will prosper(6091) who purify themselves,(6092)
who purify themselves,
6092 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.

Tafseer Dr. Farooq Azam

The one who will take admonition and purify himself shall be successful,[14]

Tafseer Ibn Abbas


[87:14]
(He is successful) and saved (who groweth) he who takes admonition by means of the Qur'an and believes in Allah's divine Oneness,

Tafseer Jalalain

[87:14]
Successful, winner, indeed is he who purifies himself, [who] cleanses himself by means of [his adherence to] faith,

Tafseer Ma’arif Ul-Quran

Success is surely achieved by him who purifies himself,
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
(Success is surely achieved by him who purifies himself,..87:14) The word tazakka is derived from zakah, the primitive meaning of which is 'to purify'. The zakah of wealth is so called because it purifies the rest of man's wealth for him. In this context, the word tazakka is used in a general sense, which comprehends the purity of faith and character, and purity of wealth.

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ
(and pronounces the name of his Lord, then offers prayer....87:15). This covers all categories of prayer, obligatory as well as supererogatory. Some commentators say that it refers especially to Id prayers. This interpretation too can fall under the preceding category.
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (But you prefer the worldly life,...87:16). Sayyidna ` Abdullah Ibn Masud (رض) says that people generally prefer the worldly blessings and comforts to the blessings and comforts of the Hereafter, because the former is visible and readily available, while the latter is invisible and unavailable readily. People unaware of reality preferred the visible to the invisible, which became the cause of eternal loss. In order to spare them the eternal loss, Allah, through His Messengers (صلی اللہ علیہ وآلہ وسلم) and Books, described to them the blessings and comforts of the Hereafter so clearly as if they can perceive them [ through their sense organs ]. It has been made plain to them that what they think is readily available and preferred, is actually fragile and will very soon perish. It is unwise to put one's heart into, or faith in, it and waste one's energy on it. Thus the Qur'an says:
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (while the Hereafter is much better and much more durable...87:17). The verse purports to warn those who prefer this life to the Hereafter that they should use their intelligence to find out what they have preferred and what they have abandoned. They are, first of all, made to realise that the highest degree of comfort and pleasure in this life is not free from the mixture of grief and hardship. In the second place, it is not permanent. We experience in our daily life that a king of today becomes a pauper tomorrow. A vigorous youth of today becomes old tomorrow. In the Hereafter, on the other hand, there will be freedom from both these defects. All its blessings and comforts will be 'much better' and they cannot be compared to the blessings and comforts of this life. Most importantly, it is abqa 'much more durable'.
Let us consider the following scenario: It is said to a person that there are two houses in front of him, one of which is a magnificent mansion, fully furnished and another an ordinary, substandard house, not properly furnished. He has the choice to take the mansion, but only for a month or two. Thereafter, he will have to vacate the mansion. Or he may take the underdeveloped house that he will own permanently. Which of the two houses a wise person will prefer? The answer is obvious that he will prefer the second option. On this analogy, one should prefer the blessings of the Hereafter even if, for argument's sake, they are substandard, because they are permanent and eternal. But the fact is that they are not only permanent, but also much better and far more superior to the worldly comforts. In this situation only an unfortunate fool will prefer the blessings of this life to the bounties of the Hereafter.

Tafseer Mufti Taqi Usmani

Success is surely achieved by him who purifies himself, [14]

Tafseer Shaikh Ashiq Ilahi

"Successful indeed is he who has adopted purity, who takes the name of his Lord
and performs Salah." Adopting 'purity" means that one should be free from any beliefs of infidelity and Bid'ah ( innovations). It also entails purifying oneself from evil character and evil deeds. The Arabic word "tazakka" denotes exerting oneself in attaining purity. This means that whether one's Nafs (carnal self ) is obliging or not, one should still persevere in purifying oneself from evil. The greatest manner of purifying oneself is by being particular about one's Salah because Salah prevents one from evil. Allah says in Surah Ankabut, "Verily Salah prevents obscenity and evil." [Surah 29, verse 45] Allah therefore encourages man to purify himself from all sins, including Disbelief and polytheism so that he may be successful. Allah then mentions the reason for man's failure to succeed in the Hereafter. The reason is that "they, prefer the life of this world whereas the Hereafter is much better and much more lasting. - Although many people realise the truth of Islam, they remain ensnared in the darkness of disbelief and polytheism because they fear a loss in their wealth or positions if they accept Islam. Let alone the optional acts of Ibadah, there are many Muslims who neglect even their obligatory duties because of their preoccupation with worldly matters. The true believer should be particular of even the Sunan and Mustahabbat because they elevate a person's status in the Hereafter just as the Fara'idh (obligations) and (Wdjib) compulsory do. Fixing their sights on the temporary benefits of this world, people forsake the deeds of the Hereafter without realising that "the Hereafter is much better and much more lasting." The superiority of the Hereafter over this world is evident from the fact that the reward of a single deed in the Hereafter is better than everything that this world contains. For example, The Holy Prophet (ﷺ) mentioned that a single morning or a single evening spent in Allah's path is better than the world and whatever it contains. The Holy Prophet (ﷺ) also mentioned that the two Rakahs of Sunnah Salah performed before the Fajr Salah is better than the world and whatever it contains. One should bear in mind that earning a living to provide Halal sustenance for oneself and one's family for Allah's pleasure is not a mundane pursuit but it is regarded as an act of Ibadah (worship).One will be guilty of "giving preference to the life of this world" when one is totally negligent of the Akhirah ( Hereafter) and pays no attention to carrying out deeds that will benefit one there. Such a person lives and dies for this world nt'd immersed in sin. Allah says in Surah Qiyamah , "The fact is that you love tms world and you forsake the Hereafter." Allah says in Surah Dahar, "Indeed these people love the world and leave behind them a weighty day." [Surah 76 verse 24 ]

Tafseer Tafheem Ul-Quran

13"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 E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman).
14 To remember Allah signifies His remembrance in the heart as well as with the tongue.
15That is, he did not remain content only with remembering Allah but proved by performing the Prayer that he is practically also 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 Holy Prophet (upon whom be peace) has taught of performing the Prayer, are based on the allusions in the Qur'an. But, no one else, apart from the Messenger of Allah, could by combining these injunctions and
allusions give the Prayer the form that it has.

Transliteration

Ayah 11

Wayatajannabuha alashqa

Ayah 12

Allathee yasla alnnara alkubra

Ayah 13

Thumma la yamootu feeha wala yahya

Word-by-word

Ayah 11

# Arabic Pronunciation Meaning Root
1 وَيَتَجَنَّبُهَا Wayatajannabuha And will avoid it ج ن ب
2 الْأَشْقَى alashqa the wretched one ش ق و

Ayah 12

# Arabic Pronunciation Meaning Root
1 الَّذِى Allathee The one who —
2 يَصْلَى yasla will burn ص ل ي
3 النَّارَ alnnara (in) the Fire ن و ر
4 الْكُبْرَىٰ alkubra [the] great ك ب ر

Ayah 13

# Arabic Pronunciation Meaning Root
1 ثُمَّ Thumma Then —
2 لَا la not —
3 يَمُوتُ yamootu he will die م و ت
4 فِيهَا feeha therein —
5 وَلَا wala and not —
6 يَحْيَىٰ yahya will live ح ي ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Section 04

Audio & video lectures

0 videos · 18 audio lectures from contemporary scholars.

Barshar Shala – Owners of the Garden Barshar Shala Audio lecture Barshar Shala – Owners of the Garden Barshar Shala Audio lecture Bilal Assad – Developing Good Action And Good Intentions Bilal Assad Audio lecture Bilal Assad – Developing Good Action And Good Intentions Bilal Assad Audio lecture purification-of-the-heart hamza-yusuf Audio lecture purification-of-the-heart hamza-yusuf Audio lecture purification-of-the-heart hamza-yusuf Audio lecture purification-of-the-heart hamza-yusuf Audio lecture purification-of-the-heart 3 hamza-yusuf Audio lecture purification-of-the-heart 3 hamza-yusuf Audio lecture purification-of-the-heart 4 hamza-yusuf Audio lecture purification-of-the-heart 4 hamza-yusuf Audio lecture purification-of-the-heart 5 hamza-yusuf Audio lecture purification-of-the-heart 5 hamza-yusuf Audio lecture purification-of-the-heart 6 hamza-yusuf Audio lecture purification-of-the-heart 6 hamza-yusuf Audio lecture Dr. Israr Ahmed - sh+002of113.mp3 Dr.IsrarAhmedEnglishTafsirFullQuran Audio lecture Dr. Israr Ahmed - sh+002of113.mp3 Dr.IsrarAhmedEnglishTafsirFullQuran Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 32 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 2 long-form pieces

Ayat 14

قَدْ أَفْلَحَ مَن تَزَكَّىٰ.(14)

[He] who will [enter and] burn in the greatest Fire,(12) [Al-Alaa: 14]

Back to surah / Surah 087 · Al-Alaa / Ayah 14

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

[He] who will [enter and] burn in the greatest Fire,(12)

Tafseer Dr. Farooq Azam

who remembers the name of his Rabb and prays.[15]

Tafseer Ibn Abbas

[87:15]
(And remembereth the name) the command (of his Lord) regarding the five daily prayers and other things, (so prayeth) the five daily prayers in congregation; this verse can also be understood to mean: he is successful and saved he who gives the charity of Fitr before going out to pray and mentions the name of his Lord saying "there is no deity save Allah" and upon going to prayer and returning from it says "Allah is the Most Great" and then prays the 'Id prayer with the Imam.

Tafseer Jalalain

[87:15]
and mentions the Name of his Lord, saying Allāhu akbar, ‘God is Great’, and prays, the five prayers — and such are the concerns of [one working towards] the Hereafter, [concerns] which the Meccan disbelievers shun.

Tafseer Ma’arif Ul-Quran

Success is surely achieved by him who purifies himself,
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
(Success is surely achieved by him who purifies himself,..87:14)
The word “tazakka” is derived from zakah, the primitive meaning of which is 'to purify'. The zakah of wealth is so called because it purifies the rest of man's wealth for him. In this context, the word tazakka is used in a general sense, which comprehends the purity of faith and character, and purity of wealth.
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ
(and pronounces the name of his Lord, then offers prayer....87:15).
This covers all categories of prayer, obligatory as well as supererogatory. Some commentators say that it refers especially to Id prayers. This interpretation too can fall under the preceding category.
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا
(But you prefer the worldly life,...87:16).
Sayyidna ` Abdullah Ibn Masud (رض) says that people generally prefer the worldly blessings and comforts to the blessings and comforts of the Hereafter, because the former is visible and readily available, while the latter is invisible and unavailable readily. People unaware of reality preferred the visible to the invisible, which became the cause of eternal loss. In order to spare them the eternal loss, Allah, through His Messengers (صلی اللہ علیہ وآلہ وسلم) and Books, described to them the blessings and comforts of the Hereafter so clearly as if they can perceive them [ through their sense organs ]. It has been made plain to them that what they think is readily available and preferred, is actually fragile and will very soon perish. It is unwise to put one's heart into, or faith in, it and waste one's energy on it. Thus the Qur'an says:
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ
(while the Hereafter is much better and much more durable...87:17).
The verse purports to warn those who prefer this life to the Hereafter that they should use their intelligence to find out what they have preferred and what they have abandoned. They are, first of all, made to realise that the highest degree of comfort and pleasure in this life is not free from the mixture of grief and hardship. In the second place, it is not permanent. We experience in our daily life that a king of today becomes a pauper tomorrow. A vigorous youth of today becomes old tomorrow. In the Hereafter, on the other hand, there will be freedom from both these defects. All its blessings and comforts will be 'much better' and they cannot be compared to the blessings and comforts of this life. Most importantly, it is abqa 'much more durable'.
Let us consider the following scenario: It is said to a person that there are two houses in front of him, one of which is a magnificent mansion, fully furnished and another an ordinary, substandard house, not properly furnished. He has the choice to take the mansion, but only for a month or two. Thereafter, he will have to vacate the mansion. Or he may take the underdeveloped house that he will own permanently. Which of the two houses a wise person will prefer? The answer is obvious that he will prefer the second option. On this analogy, one should prefer the blessings of the Hereafter even if, for argument's sake, they are substandard, because they are permanent and eternal. But the fact is that they are not only permanent, but also much better and far more superior to the worldly comforts. In this situation only an unfortunate fool will prefer the blessings of this life to the bounties of the Hereafter.

Tafseer Shaikh Ashiq Ilahi

"Successful indeed is he who has adopted purity, who takes the name of his Lord and performs Salah." Adopting 'purity" means that one should be free from any beliefs of infidelity and Bid'ah ( innovations). It also entails purifying oneself from
evil character and evil deeds. The Arabic word "tazakka" denotes exerting oneself
in attaining purity. This means that whether one's Nafs (carnal self ) is obliging or
not, one should still persevere in purifying oneself from evil. The greatest manner of purifying oneself is by being particular about one's Salah because Salah prevents one from evil. Allah says in Surah Ankabut, "Verily Salah prevents obscenity and evil." [Surah 29, verse 45]

Tafseer Tafheem Ul-Quran

"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 E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman).

Transliteration

Ayah 14

Qad aflaha man tazakka

Word-by-word

Ayah 14

# Arabic Pronunciation Meaning Root
1 قَدْ Qad Certainly —
2 أَفْلَحَ aflaha has succeeded ف ل ح
3 مَن man (one) who —
4 تَزَكَّى tazakka purifies (himself) ز ك و

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Section 04

Audio & video lectures

26 videos · 26 audio lectures from contemporary scholars.

Why We Pray 1 by Sheikh Mohammad Elshinawy SPEAKERS Video · youtube Why We Pray 1 by Sheikh Mohammad Elshinawy SPEAKERS Video · youtube Salah Inside and Out "The Prophet’s Prayer Illustrated" By: Mohammad Elshinawy Mohammad Elshinawy Video · youtube Salah Inside and Out "The Prophet’s Prayer Illustrated" By: Mohammad Elshinawy Mohammad Elshinawy Video · youtube TALK - Importance of Salah - Ustaadh Muhammed Tim Humble Ustaadh Muhammed Tim Humble Video · youtube TALK - Importance of Salah - Ustaadh Muhammed Tim Humble Ustaadh Muhammed Tim Humble Video · youtube Importance of Prayer - Dr. Bilal Philips Bilal Philips Video · youtube Importance of Prayer - Dr. Bilal Philips Bilal Philips Video · youtube Remembrance Of Allah Bilal Philips Video · youtube Remembrance Of Allah Bilal Philips Video · youtube Remembrance of Allah Yasir Qadhi Video · youtube Remembrance of Allah Yasir Qadhi Video · youtube The Remembrance Of Allah Ibn Musa Menk Video · youtube The Remembrance Of Allah Ibn Musa Menk Video · youtube Remembrance of Allah - Mufti Menk Ibn Musa Menk Video · youtube Remembrance of Allah - Mufti Menk Ibn Musa Menk Video · youtube - The Importance of Salah ~ Qatar 2012 Ibn Musa Menk Video · youtube - The Importance of Salah ~ Qatar 2012 Ibn Musa Menk Video · youtube Salah is The Key to Success | Mufti Menk | Perth, Australia 2017 Mufti Menk Video · youtube Salah is The Key to Success | Mufti Menk | Perth, Australia 2017 Mufti Menk Video · youtube The Importance Of Salah (Namaz) by Ustadh Nouman Ali Khan Nouman Ali Khan Video · youtube The Importance Of Salah (Namaz) by Ustadh Nouman Ali Khan Nouman Ali Khan Video · youtube Sunnah Of Remembering Allah Day & Night Sheikh Yawar Ali Baig Video · youtube Sunnah Of Remembering Allah Day & Night Sheikh Yawar Ali Baig Video · youtube Keep Remembering Allah and You'll Never Lose Yourself Sheikh Yawar Ali Baig Video · youtube Keep Remembering Allah and You'll Never Lose Yourself Sheikh Yawar Ali Baig Video · youtube Salah Prayer 1 Mirza-yawar-baig Audio lecture Salah Prayer 1 Mirza-yawar-baig Audio lecture Salah Prayer 2 bdelrahman Audio lecture Salah Prayer 2 bdelrahman Audio lecture Salah Prayer 3 abu-abdissalam Audio lecture Salah Prayer 3 abu-abdissalam Audio lecture Salah Prayer 4 abu-usamah-thahabi Audio lecture Salah Prayer 4 abu-usamah-thahabi Audio lecture Salah Prayer 5 ahmed-hamed Audio lecture Salah Prayer 5 ahmed-hamed Audio lecture Salah Prayer 6 bilal-dannoun Audio lecture Salah Prayer 6 bilal-dannoun Audio lecture Salah Prayer 7 bilal-dannoun Audio lecture Salah Prayer 7 bilal-dannoun Audio lecture Salah Prayer 8 bilal-dannoun Audio lecture Salah Prayer 8 bilal-dannoun Audio lecture Salah Prayer 9 sulaiman-moola Audio lecture Salah Prayer 9 sulaiman-moola Audio lecture Taleemal-Qur'an 2010 (English - Taimiyyah Zubair) Tafsir Al-A'la 1-9 · Taimiyyah Zubair Audio lecture Taleemal-Qur'an 2010 (English - Taimiyyah Zubair) Tafsir Al-A'la 1-9 · Taimiyyah Zubair Audio lecture Tafsir Al-A'la 10-19 Talim_al-Quran Audio lecture Tafsir Al-A'la 10-19 Talim_al-Quran Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Al-Buruj - Al-Fajr(for Al A’la) aimiyyah Zubair Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Al-Buruj - Al-Fajr(for Al A’la) aimiyyah Zubair Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Aisha Altaf Audio lecture Al-Qur'an Tadabbur Wa 'Amal English Aisha Altaf Aisha Altaf Audio lecture

References

  1. Tafseer — Dr. Farooq Azam
  2. Tafseer — Ibn Abbas
  3. Tafseer — Jalalain
  4. Tafseer — Ma’arif Ul-Quran
  5. Tafseer — Shaikh Ashiq Ilahi
  6. Tafseer — Tafheem Ul-Quran
  7. Translation — Sahih International
  8. Linked articles — 18 long-form pieces

Ayat 15

وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ.(15)

Neither dying therein nor living.(13) [Al-Alaa: 15]

Back to surah / Surah 087 · Al-Alaa / Ayah 15

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Neither dying therein nor living.(13)

Tafseer Dr. Farooq Azam


But O men! You prefer the life of this world;[16]
while the Hereafter is better and everlasting.[17]

Tafseer Ibn Abbas


[87:16] 749 But ye prefer the life of the world) you chose to strive for the life of the world and preferred the reward of the life of the world to the reward of the Hereafter.
[87:17]
(Although the Hereafter) striving for the Hereafter and the reward of the Hereafter (is better) than striving for the life of the world and reward of the life of the world (and more lasting.

Tafseer Jalalain

Nay, but you prefer (or read yu’thirūna, ‘they prefer’) the life of this world, to the Hereafter,
[87:17]
whereas the Hereafter, and the Paradise it entails, is better and more lasting.

Tafseer Shaikh Ashiq Ilahi

Allah therefore encourages man to purify himself from all sins, including
Disbelief and polytheism so that he may be successful. Allah then mentions the
reason for man's failure to succeed in the Hereafter. The reason is that "they, prefer
the life of this world whereas the Hereafter is much better and much more lasting. - Although many people realise the truth of Islam, they remain ensnared in the
darkness of disbelief and polytheism because they fear a loss in their wealth or
positions if they accept Islam. Let alone the optional acts of Ibadah, there are
many Muslims who neglect even their obligatory duties because of their
preoccupation with worldly matters. The true believer should be particular of
even the Sunan and Mustahabbat because they elevate a person's status in the
Hereafter just as the Fara'idh (obligations) and (Wdjib) compulsory do. Fixing their sights on the temporary benefits of this world, people forsake the deeds of the Hereafter without realising that "the Hereafter is much better and much more
lasting."The superiority of the Hereafter over this world is evident from the fact thatthe reward of a single deed in the Hereafter is better than everything that this
world contains. For example, The Holy Prophet (صلی اللہ علیہ وآلہ وسلم)mentioned that a single morning or a single evening spent in Allah's path is better than the world and whatever it contains. The Holy Prophet pJL-j UP &\ also mentioned that the two Rakahs of Sunnah Salah performed before the Fajr Salah is better than the world and whatever it contains. One should bear in mind that earning a living to provide Halal sustenance for oneself and one's family for Allah's pleasure is not a mundane pursuit but it is regarded as an act of Ibadah (worship).One will be guilty of "giving preference to the life of this world" when one is totally negligent of the Akhirah ( Hereafter) and pays no attention to carrying out deeds that will benefit one there. Such a person lives and dies for this world nt'd immersed in sin. Allah says in Surah Qiyamah , "The fact is that you love tms world and you forsake the Hereafter." Allah says in Surah Dahar, "Indeed these people love the world and leave behind them a weighty day." [Surah 76 verse 24 ]
Allah therefore encourages man to purify himself from all sins, including Disbelief and polytheism so that he may be successful. Allah then mentions the reason for man's failure to succeed in the Hereafter. The reason is that "they, prefer the life of this world whereas the Hereafter is much better and much more lasting. - Although many people realise the truth of Islam, they remain ensnared in the darkness of disbelief and polytheism because they fear a loss in their wealth or positions if they accept Islam. Let alone the optional acts of Ibadah, there are many Muslims who neglect even their obligatory duties because of their preoccupation with worldly matters. The true believer should be particular of even the Sunan and Mustahabbat because they elevate a person's status in the Hereafter just as the Fara'idh (obligations) and (Wajib) compulsory do. Fixing their sights on the temporary benefits of this world, people forsake the deeds of the Hereafter without realising that "the Hereafter is much better and much more lasting." The superiority of the Hereafter over this world is evident from the fact that the reward of a single deed in the Hereafter is better than everything that this world contains. For example, The Holy Prophet(صلی اللہ علیہ وآلہ وسلم)mentioned that a single morning or a single evening spent in Allah's path is better than the world and whatever it contains. The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) also mentioned that the two Rakahs of Sunnah Salah performed before the Fajr Salah is better than the world and whatever it contains. One should bear in mind that earning a living to provide Halal sustenance for oneself and one's family for Allah's pleasure is not a mundane pursuit but it is regarded as an act of Ibadah (worship). One will be guilty of "giving preference to the life of this world" when one is totally negligent of the Akhirah ( Hereafter) and pays no attention to carrying out deeds that will benefit one there. Such a person lives and dies for this world nt'd immersed in sin. Allah says in Surah Qiyamah , "The fact is that you love the world and you forsake the Hereafter." Allah says in Surah Dahar, "Indeed these people love the world and leave behind them a weighty day." [Surah 76 verse 27 ]

Tafseer Tafheem Ul-Quran

[14-19] Truly successful was he who purified himself,13 and remembered the name of his Lord,14 then prayed.15 But you (O men,) prefer the life of this world,16 although the Hereafter is better and more lasting.17 The same had been said in the former Books, the Books of Abraham and Moses.18
16That 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"
[14-19] Truly successful was he who purified himself,13 and remembered the name of his Lord,14 then prayed.15 But you (O men,) prefer the life of this world,16 although the Hereafter is better and more lasting.17 The same had been said in the former Books, the Books of Abraham and Moses.18

17That 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.

Transliteration

Ayah 15

Wathakara isma rabbihi fasalla

Word-by-word

Ayah 15

# Arabic Pronunciation Meaning Root
1 وَذَكَرَ Wathakara And remembers ذ ك ر
2 اسْمَ isma (the) name س م و
3 رَبِّهِۦ rabbihi (of) his Lord ر ب ب
4 فَصَلَّىٰ fasalla and prays ص ل و

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Section 04

Audio & video lectures

2 videos · 8 audio lectures from contemporary scholars.

Abandoning Materialism Mohammad ElShinawy Video · youtube Abandoning Materialism Mohammad ElShinawy Video · youtube navaid-aziz-28-tafsir-juz-e-amma-surah-al-alaa navaid-aziz Audio lecture navaid-aziz-28-tafsir-juz-e-amma-surah-al-alaa navaid-aziz Audio lecture Tafsir Al-A'la 1-9 Taimiyyah Zubair Audio lecture Tafsir Al-A'la 1-9 Taimiyyah Zubair Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Fahm al-Qur'an Taimiyyah Zubair Audio lecture Fahm al-Qur'an Taimiyyah Zubair Audio lecture

References

  1. Tafseer — Dr. Farooq Azam
  2. Tafseer — Ibn Abbas
  3. Tafseer — Jalalain
  4. Tafseer — Shaikh Ashiq Ilahi
  5. Tafseer — Tafheem Ul-Quran
  6. Translation — Sahih International
  7. Hadith collections — 18 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  8. Linked articles — 2 long-form pieces

Ayat 16, 17

بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا.(16)

وَٱلْآخِرَةُ خَيْرٌۭ وَأَبْقَىٰٓ.(17)

He has certainly succeeded who purifies himself(14) [Al-Alaa: 16, 17]

Back to surah / Surah 087 · Al-Alaa / Ayah 16, 17

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

He has certainly succeeded who purifies himself(14)

Tafseer Abdullah Yusuf

...And this is in the Books of the earliest (Revelation),(6093) #

And this is in the Books of the earliest (Revelation),

6093 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.The Books of Abraham(6094) and Moses.(6095)

The Books of Abraham

6094 No Book of Abraham has come down to us. But the Old Testament recognises that Abraham was a prophet (Gen. 20:7, 18:17-19). 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.

Tafseer Dr. Farooq Azam

Surely, the same was said in the earlier scriptures;[18]
the scriptures given to Ibrâheem (Abraham) and Musa (Moses).[19]

Tafseer Ibn Abbas

[87:18]
Lo! This) from His saying: (He is Successful) up to here (is in the former scrolls) in the Scriptures of the people of old,
[87:19]
(The Book of Abraham and Moses) the Scripture of Moses is the Torah and only Allah knows about the Scripture of Abraham'.

Tafseer Jalalain

[87:18]
Truly this, the success of those who purify themselves, and the Hereafter being better, is in the former scrolls, the ones revealed before the Qur’ān,
[87:19]
the scrolls of Abraham and Moses, the ten scrolls of Abraham and the Torah of Moses.

Tafseer Ma’arif Ul-Quran

Indeed this is (written) in the earlier divine scripts, [I8]
(Indeed this is [written] in the earlier divine scripts, the scripts of Ibrahim and musa.. ..87:18,19 In other words, either all the themes of this Surah or its last theme, that the Hereafter is much better and much more durable than this life, was written in the earlier Divine scriptures. It is further explicated that this theme was written in the scriptures of Prophets Ibrahim and Muss علىه السلام Probably, it refers to other scriptures that were given to Prophet musa علىه السلام before Torah. It is also possible that it refers to Torah itself.

Themes of the Scripts of Prophet Ibrahim
Ajurri transmits a narration from Sayyidna Abu Dharr Al-Ghifari & that he inquired from the Prophet as to the contents of the scripts of Prophet Ibrahim علىه السلام and the Holy Prophet replied that they contained educating parables . A story is told in it about a tyrant king where he is addressed 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 let the supplication of the oppressed against the oppressor reach me, because my law does not reject the supplication of an oppressed, even though it may be uttered by an unbeliever. Another parable addresses the general public thus: 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-assessment of his deeds, and reflection on the Omnipotence and creation of Allah. The third part should be allocated for acquisition of livelihood and fulfilling the natural needs. It further imparts that a wise person should keep himself abreast of the circumstances of his time, and keep himself busy in performing his intended work. He should take care of his tongue. He who takes speech as one of his works, his speech will be confined only to the things of real need.Surah A-A'la : 87 : 1 - 19

Themes of the Scripts of Prophet Musa علىه السلام

Sayyidna Abii Dharr Al-Ghifari & says that he then inquired from the Holy Prophet as to the contents of the scripts of Prophet Musa and the Holy Prophet 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 vicissitudes of
life and rise and fall of nations, and yet he is content with the
world.
⦁ I am surprised at the person who believes in the Reckoning of the
Hereafter, and yet he abandons [good] deeds.
Sayyidna Abu Dharr Al-Ghifari & says that he asked the Holy Prophet $& whether anything from these scriptures was revealed to him, he replied in the affirmative and asked Sayyidna Abu Dharr Ghifari & to recite verses 14-19 of this Surah. [Qurtubi]

Tafseer Shaikh Ashiq Ilahi

Allah continues, "Undoubtedly, this is in the previous scriptures; the scriptures of
Ibrahim عليه السلام and Musa عليه السلام" " Ruhul Ma'ani" reports from Ibn Mardawiya(RA) and Ibn Asakir (RA) that Sayyidina Abu Dharr رضي الله عنه once asked the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) whether anything from the scriptures of sayyidina Ibrahim عليه السلام and Sayyidina Musa عليه السلام was revealed to him. The holy Prophet (صلی اللہ علیہ وآلہ وسلم) replied in the affirmative and then recited the verses: "Successful indeed is he who has adopted purity, who takes the name of his Lord and performs Salah. However, they prefer the life of this world whereas the Hereafter is much better and much more lasting " Therefore, it is believed that the pronoun "this" in verse "Undoubtedly, this is in the previous scriptures" refers to these verses specifically (viz, verses 14-17 of this Surah ). However, the author of "Ruhul Ma'ani" makes it clear that the authenticity of this hadith cannot be verified. Certain commentators state that the pronoun "this" refers to the entire Surah A'la while others maintain that it refers to the entire Qur'an. Allah knows best. Surah Najm (Surah 53) also alludes to the contents of the scriptures given to Sayyidina Ibrahim عليه السلام and Sayyidina Musa عليه السلام The subject matter begins with verses 36 and 37 of the Surah, where Allah says, "Has he not been informed of what appeared in the scriptures of Musa? And in the scriptures of Ibrahim who fulfilled?" Refer to the commentary of these verses for further details.
Allah continues, "Undoubtedly, this is in the previous scriptures; the scriptures of
Ibrahim علىه السلام and Musa علىه السلام " " Ruhul Ma'ani" reports from Ibn Mardawiya (RA) and Ibn Asakir (RA) that Sayyidina Abu Dharr ifo once asked the Holy Prophet whether anything from the scriptures of Sayyidina Ibrahim علىه السلام and Sayyidina Musa علىه السلام was revealed to him. The holy Prophet replied in the affirmative and then recited the verses:"Successful indeed is he who has adopted purity, who takes the name of his Lord and performs Salah. However, they prefer the life of this world whereas the Hereafter is much better and much more lasting "Therefore, it is believed that the pronoun "this" inverse "Undoubtedly, this is in the previous scriptures" refers to these verses specifically (viz, verses 14-17 of this Surah ). However, the author of "Ruhul Ma'ani"makes it clear that the authenticity of this hadith cannot be verified.Certain commentators state that the pronoun "this" refers to the entire Surah A'la while others maintain that it refers to the entire Qur'an. Allah knows best.Surah Najm (Surah 53) also alludes to the contents of the scriptures given to Sayyidina Ibrahim علىه السلام and Sayyidina Musa علىه السلام . The subject matter begins with verses 36 and 37 of the Surah, where Allah says, "Has he not been informed of what appeared in the scriptures of Musa? And in the scriptures of Ibrahim who fulfilled?" Refer to the commentary of these verses for further details.

Tafseer Tafheem Ul-Quran

This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of Surah An-Najm above.
[14-19] Truly successful was he who purified himself,13 and remembered the name of his Lord,14 then prayed.15 But you (O men,) prefer the life of this world,16 although the Hereafter is better and more lasting.17 The same had been said in the former Books, the Books of Abraham and Moses.18

This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of Surah An-Najm above.

Transliteration

Ayah 16

Bal tuthiroona alhayata alddunya

Ayah 17

Waalakhiratu khayrun waabqa

Word-by-word

Ayah 16

# Arabic Pronunciation Meaning Root
1 بَلْ Bal Nay! —
2 تُؤْثِرُونَ tuthiroona You prefer أ ث ر
3 الْحَيَاةَ alhayata the life ح ي ى
4 الدُّنْيَا alddunya (of) the world د ن و

Ayah 17

# Arabic Pronunciation Meaning Root
1 وَالْآخِرَةُ Waalakhiratu While the Hereafter أ خ ر
2 خَيْرٌ khayrun (is) better خ ي ر
3 وَأَبْقَىٰٓ waabqa and everlasting ب ق ي

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

0 videos · 12 audio lectures from contemporary scholars.

Yasir Qadhi – The Branches of Faith – 11 – Belief in Prophets & Books Yasir Qadhi Audio lecture Yasir Qadhi – The Branches of Faith – 11 – Belief in Prophets & Books Yasir Qadhi Audio lecture navaid-aziz-28-tafsir-juz-e-amma-surah-al-alaa navaid-aziz Audio lecture navaid-aziz-28-tafsir-juz-e-amma-surah-al-alaa navaid-aziz Audio lecture Taleem al-Qur'an Taimiyyah Zubair Audio lecture Taleem al-Qur'an Taimiyyah Zubair Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Tafsir Al-A'la 10-19 Tafsir Al-A'la 10-19 Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Al-Buruj - Al-Fajr(for Al A’la) Taimiyyah Zubair Audio lecture Fahm al-Qur'an (English) 2015 by Taimiyyah Zubair Al-Buruj - Al-Fajr(for Al A’la) Taimiyyah Zubair Audio lecture Dr.IsrarAhmed English Tafsir Full Quran Dr. Israr Ahmed - Audio lecture Dr.IsrarAhmed English Tafsir Full Quran Dr. Israr Ahmed - Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Shaikh Ashiq Ilahi
  7. Tafseer — Tafheem Ul-Quran
  8. Translation — Sahih International
  9. Hadith collections — 24 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  10. Linked articles — 42 long-form pieces

Ayat 18, 19

إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ.(18)

صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ.(19)

And mentions the name of his Lord and prays.(15) [Al-Alaa: 18, 19]

Back to surah / Surah 087 · Al-Alaa / Ayah 18, 19

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And mentions the name of his Lord and prays.(15)

Transliteration

Ayah 18

Inna hatha lafee alssuhufi aloola

Ayah 19

Suhufi ibraheema wamoosa

Word-by-word

Ayah 18

# Arabic Pronunciation Meaning Root
1 إِنَّ Inna Indeed —
2 هَٰذَا hatha this —
3 لَفِى lafee surely (is) in —
4 الصُّحُفِ alssuhufi the Scriptures ص ح ف
5 الْأُولَىٰ aloola [the] former أ و ل

Ayah 19

# Arabic Pronunciation Meaning Root
1 صُحُفِ Suhufi (The) Scriptures ص ح ف
2 إِبْرَاهِيمَ ibraheema (of) Ibrahim —
3 وَمُوسَىٰ wamoosa and Musa —

References

  1. Translation — Sahih International

Now Playing Ayah