Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Ala

Delve into the profound meanings of Surah Al-Ala, “The Most High,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words in this surah, which beautifully encapsulates core Islamic tenets. By exploring the etymology, morphology, and Tafsir of essential terms like Al-Aʿlā (The Most High), tazakkā (purification), and aflaḥa (success), readers can gain a richer understanding of the surah’s themes: the perfection of God’s creation, the preservation of revelation, the path to spiritual success, and the eternal nature of the Hereafter.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Ala and the Qur’an – showing where and how frequently the term appears in Surah Al-Ala and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Ala.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Al-Aʿlā (الْأَعْلَىٰ) – The Most High

Linguistic Root & Etymology

The root is ʿ-L-W (ع-ل-و), which means to be high, exalted, or transcendent. Al-Aʿlā is the superlative form, meaning “The Most High.” It is one of the names of God, signifying His absolute transcendence above all of creation.

The Arabic root is ع-ل-و.

• Morphology: `Al-Aʿlā` (الْأَعْلَىٰ) is a superlative adjective on the `afʿal` pattern.
• Extended Semantic Range: The root signifies highness, elevation, and transcendence. `ʿUluww` is highness or haughtiness. `ʿAlī` is high. `Al-Aʿlā` is the absolute highest, with nothing above Him.
• Occurrences in Surah Al-Ala and the Qur’an: This name appears once in this surah and gives it its name. The root appears over 80 times, and `Al-Aʿlā` is also the name of the Prophet’s Lord in Surah Al-Layl (92:20).

This divine name is the foundation of the opening command: “Exalt the name of your Lord, `Al-Aʿlā`.” The command to glorify (`sabbiḥ`) is a direct consequence of recognizing this attribute. We declare God’s perfection because He is The Most High, completely above any imperfection, partner, or comparison. This name establishes the theme of divine transcendence that runs through the entire surah.

Classical Exegesis (Tafsir)

This is the first key attribute mentioned in the surah and its namesake (87:1). “Exalt the name of your Lord, the Most High.” The commentators explain that this is a command to declare God’s absolute transcendence. He is “Most High” above any partner, any deficiency, and any comparison with His creation. This opening command sets the theological foundation for the entire surah. The acts of creation and decree that follow are all manifestations of the power of this “Most High” Lord.

Thematic Context

The theme of God’s transcendence is central to the surah. The surah is a call to recognize the greatness of the Creator. The attribute “Al-Aʿlā” is the ultimate expression of this greatness. The theme is that a proper understanding of God’s “highness” is the key to a correct and humble worship. We glorify Him because He is “Most High,” and in doing so, we are reminded of our own lowly station as His servants.

Modern & Comparative Lens

The concept of divine “transcendence” is a cornerstone of monotheistic theology. It is the idea that God is fundamentally “other” and is beyond the limitations of His creation. The name Al-Aʿlā is a powerful and a concise Qur’anic expression of this. It is a rejection of all forms of pantheism (the belief that God is the universe) and anthropomorphism (the belief that God is like a human).

Practical Reflection & Application

This name is a central part of our daily prayers, as we say “Subḥāna Rabbī al-Aʿlā” (Glory be to my Lord, the Most High) in our prostration. The practical application is to perform this act of worship with a deep and a present heart. When we place our foreheads on the ground, we should be consciously affirming the “highness” of our Lord and the “lowness” of our own selves. This is the ultimate act of humility and the key to a true and a transformative worship.

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2. Abqā (وَأَبْقَىٰ) – And more enduring

Linguistic Root & Etymology

The root is B-Q-Y (ب-ق-ي), which means to remain or to be permanent. Abqā is the superlative form, meaning “more remaining,” “more lasting,” or “more enduring.”

The Arabic root is ب-ق-ي.

• Morphology: `Abqā` (أَبْقَىٰ) is a superlative adjective on the `afʿal` pattern.
• Extended Semantic Range: The root signifies permanence and remaining (`baqā’`). It is the opposite of `fanā’` (annihilation). One of God’s names is `Al-Bāqī` (The Everlasting).
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once in this surah. The root is common, appearing about 70 times, often contrasting the fleeting world with the permanence of God and the Hereafter.

This adjective is the second part of the decisive argument against preferring the worldly life. “And the Hereafter is better (`khayr`) and more enduring (`abqā`).” This highlights the dimension of time. While the world’s pleasures are temporary and will cease, the rewards of the Hereafter are `abqā`—they will remain forever. It is an appeal to reason: a rational person would never choose a fleeting, inferior good over an eternal, superior one.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:17), a definitive statement of value is made. “While the Hereafter is better and more enduring.” The commentators explain that this is a direct and a powerful contrast to the worldly life, which the previous verse has described the people as “preferring.” The surah is making a clear, rational argument. The Hereafter is “better” (khayr) in the quality of its bliss, and it is “more enduring” (abqā) in its duration. It is eternal, while the worldly life is fleeting. The choice to prefer the temporary over the eternal is therefore the ultimate act of foolishness.

Thematic Context

This connects to the surah’s central theme of the choice between the worldly life and the Hereafter. The surah has diagnosed the primary spiritual disease of humanity: the preference for the immediate over the ultimate. This verse provides the rational cure for that disease. The theme is a call to a wise and a far-sighted worldview, one that is based on a correct valuation of what is truly “better and more enduring.”

Modern & Comparative Lens

The concept of “time preference” is a central one in modern economics. This verse is a profound and an ancient statement on the ultimate “time preference.” It is a call to a very low time preference, to be willing to sacrifice the fleeting pleasures of today for the infinitely greater and “more enduring” rewards of tomorrow. It is a powerful critique of the short-termism and the hedonism that characterize much of modern culture.

Practical Reflection & Application

This verse is a direct and a powerful guide for our daily decision-making. The practical application is to constantly remind ourselves of this divine equation. When we are faced with a choice between a fleeting worldly pleasure and a righteous deed that will benefit us in the Hereafter, we should remember that the Hereafter is “better and more enduring.” This simple reminder can give us the strength to make the right choice and to prioritize the eternal over the temporary.

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3. Aflaḥa (أَفْلَحَ) – He has succeeded

Linguistic Root & Etymology

The root is F-L-Ḥ (ف-ل-ح), which originally means to split or to cultivate the land. From this comes the meaning of success, as a farmer who cultivates the land achieves success and a good harvest. The verb aflaḥa means “he has succeeded” or “he has prospered.”

The Arabic root is ف-ل-ح.

• Morphology: `Aflaḥa` (أَفْلَحَ) is a third-person perfect tense verb from Form IV.
• Extended Semantic Range: The root signifies `falāḥ`—true, lasting success, prosperity, and salvation. It is used in the call to prayer (`ḥayya ʿalā al-falāḥ` – “Hasten to success”). It implies a flourishing that is the result of cultivation and effort.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once in this surah. The root is common, appearing about 40 times, often describing the ultimate success of the believers.

This is the divine definition of success. The surah states `qad aflaḥa man tazakkā`—”He has indeed succeeded who purifies himself.” True `falāḥ` is defined not by worldly metrics but by a spiritual act: `tazkiyah`, the purification of the soul. The agricultural origin of the root is fitting; just as a farmer cultivates the earth to achieve a successful harvest, the believer must cultivate their soul to achieve eternal success.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:14), a definitive statement of success is made. “He has certainly succeeded who purifies himself.” The commentators explain that this is the surah’s definition of true and ultimate success. Success (falāḥ) is not in the accumulation of wealth or in the attainment of worldly status. True success is an internal, spiritual state: the state of the one who has “purified himself” (tazakkā) from the filth of polytheism and the diseases of bad character.

Thematic Context

This is a central theme of the surah. The surah has presented two paths, and this verse is the definitive statement of the outcome of the path of righteousness. The theme is a profound redefinition of success. The surah contrasts this true, spiritual success with the false success of the one who “prefers the worldly life.” The surah is a call to strive for the only success that is real and that will last.

Modern & Comparative Lens

Every culture and ideology has its own definition of a “successful life.” The Qur’anic concept of “falāḥ” (success) is a comprehensive and an eschatological one. It is not defined by material accumulation or social status, but by one’s ultimate standing with God. This verse provides the direct and the simple key to that success: the purification of the self.

Practical Reflection & Application

This verse gives us a clear and a beautiful goal for our lives. Our life’s project should be to be among those who have “succeeded.” The practical application is to make the “purification of the self” (tazkiyah) the central and the organizing principle of our lives. We should strive to purify our beliefs, our intentions, our character, and our wealth, with the full and the certain confidence that this is the one and only true path to “success.”

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4. Aḥwā (أَحْوَىٰ) – Dark

Linguistic Root & Etymology

The root is Ḥ-W-Y (ح-و-ي). The adjective aḥwā describes a dark, greenish-black color.

The Arabic root is ح-و-ي.

• Morphology: `Aḥwā` (أَحْوَىٰ) is an adjective on the `afʿal` pattern.
• Extended Semantic Range: The root can mean to gather or collect. The color `aḥwā` refers to a dark black tinged with green, the color of old, decayed pasture.
• Occurrences in Surah Al-Ala and the Qur’an: The word appears only once in the Qur’an, in this verse.

This unique word vividly describes the final stage in the life cycle of the pasture. God brings it forth lush and green, then turns it into `ghuthā’an aḥwā`—”a dark, blackened stubble.” This image of decay and death in the natural world serves as a powerful and visible metaphor for the transient nature of worldly life and beauty, reminding the listener of their own mortality.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:5), after describing how God brings forth the green pasture, the surah describes its end. “And then makes it a dark stubble.” The commentators explain that this is a description of the natural life cycle of the pasture. After it is green and lush, it eventually dries up, dies, and turns into a “dark,” blackish stubble that is swept away by the wind. This is a powerful and a constant sign of the cycle of life and death that is all around us.

Thematic Context

This connects to the surah’s theme of the signs of God’s power in the creation. The surah is a call to reflect on the world around us. The theme is a profound and a subtle one. The same God who has the power to bring forth the green pasture is the one who has the power to turn it into a dead, “dark” stubble. This is a direct and a powerful analogy for the human life. We are brought forth in our youth, and then we are made to wither in our old age. The One who controls this cycle is surely the One who has the power to bring us back to life after our death.

Modern & Comparative Lens

The image of the “green grass that withers” is a powerful and a universal metaphor for the transient nature of life and of all worldly beauty, found in many religious and literary traditions. This Qur’anic verse is a particularly beautiful and a concise expression of this. It is a call to an ecological consciousness that is rooted in a deep, eschatological awareness. The cycles of nature are a constant sermon on the reality of our own mortality.

Practical Reflection & Application

This verse encourages us to look at the natural world with a contemplative eye. The practical application is that every time we see a green plant that has withered and turned “dark,” we should be reminded of our own fleeting existence and of the reality of the Hereafter. This simple act of reflection can be a powerful and a continuous cure for the disease of heedlessness and of the false belief in our own permanence.

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5. Al-Ākhirah (وَالْآخِرَةُ) – The Hereafter

Linguistic Root & Etymology

The root is ʾ-KH-R (أ-خ-ر), meaning the end or the last. Al-Ākhirah is the Last [Life], the Hereafter.

The Arabic root is أ-خ-ر.

• Morphology: `Al-Ākhirah` (الْآخِرَة) is the feminine form of the adjective `ākhir` (last). It functions as a noun for “the Last Life” or “the Hereafter.”
• Extended Semantic Range: The root signifies that which comes after or is last. It is the opposite of `al-ūlā` (the first [life]).
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once in this surah. The concept of the Hereafter is foundational, and the root appears over 200 times.

This is the great promise of the surah. God rebukes those who prefer the worldly life, then presents the superior alternative: “`wa-l-ākhiratu khayrun wa abqā`” (“And the Hereafter is better and more enduring”). The `Ākhirah` is superior in both quality (`khayr`) and quantity (`abqā`), making the choice to prefer it the only logical and wise decision.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:17), a definitive statement of value is made. “While the Hereafter is better and more enduring.” The commentators explain that this is a direct and a powerful contrast to the worldly life, which the previous verse has described the people as “preferring.” The surah is making a clear, rational argument. The “Hereafter” is “better” (khayr) in the quality of its bliss, and it is “more enduring” (abqā) in its duration. It is eternal, while the worldly life is fleeting. The choice to prefer the temporary over the eternal is therefore the ultimate act of foolishness.

Thematic Context

This connects to the surah’s central theme of the choice between the worldly life and the Hereafter. The surah has diagnosed the primary spiritual disease of humanity: the preference for the immediate over the ultimate. This verse provides the rational cure for that disease. The theme is a call to a wise and a far-sighted worldview, one that is based on a correct valuation of what is truly “better and more enduring.”

Modern & Comparative Lens

The concept of the “Hereafter” as the ultimate and the true reality is the central and the defining feature of the Abrahamic worldview. It is this belief that gives the worldly life its ultimate meaning and its moral urgency. This verse is a concise and a powerful summary of the entire Islamic eschatological argument. It is a call to live a life that is oriented towards the eternal, not the ephemeral.

Practical Reflection & Application

This verse is a direct and a powerful guide for our daily decision-making. The practical application is to constantly remind ourselves of this divine equation. When we are faced with a choice between a fleeting worldly pleasure and a righteous deed that will benefit us in the “Hereafter,” we should remember that the “Hereafter” is “better and more enduring.” This simple reminder can give us the strength to make the right choice and to prioritize the eternal over the temporary.

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6. Akhraja al-marʿā (أَخْرَجَ الْمَرْعَىٰ) – He brings out the pasture

Linguistic Root & Etymology

Akhraja means “He brings out.” Al-Marʿā (root: R-ʿ-Y (ر-ع-ي)) is the pasture or the grazing land.

The root for `akhraja` is KH-R-J (خ-ر-ج) and for `al-marʿā` is ر-ع-ي.

• Morphology: `Akhraja` (أَخْرَجَ) is a Form IV perfect tense verb (“He brought out”). `Al-Marʿā` (الْمَرْعَىٰ) is a noun of place, “a place of grazing.”
• Extended Semantic Range: `Kharaja` means to go out; the causative `akhraja` means to bring something out. `Raʿā` means to graze or to shepherd/care for (`rāʿī` is a shepherd).

This phrase is one of the signs of the creative power of `Al-Aʿlā` (The Most High). He is the one who `akhraja al-marʿā`—brings forth the green pasture from the seemingly dead earth. This act of bringing life from death is a daily miracle and serves as a powerful analogy for the resurrection.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:4), this is the third of the great creative acts mentioned in the opening. “And who brings out the pasture.” The commentators explain that this is a sign of God’s perfect power and His benevolent providence. After creating and decreeing, He “brings out” the green “pasture” from the dead earth. This is the sustenance for all the grazing animals, which are in turn a sustenance for humanity. It is a beautiful and a concise description of the creation of the entire food chain.

Thematic Context

This is a central part of the surah’s theme of the signs of God’s power in the creation. The surah is a call to reflect on the world around us. The theme is a profound and a subtle one. The One who has the power to “bring out” the living “pasture” from the dead earth is surely the One who has the power to bring out the dead human beings from that same earth in the resurrection. The botanical resurrection is the proof of the human resurrection.

Modern & Comparative Lens

The miracle of photosynthesis and the emergence of plant life is the foundation of almost all life on Earth. The Qur’an’s use of this simple but profound natural event as a primary sign of God is a powerful one. It is a call to an ecological consciousness that is rooted in a deep, theological awareness. The “bringing out of the pasture” is a constant and a recurring miracle that we witness every spring.

Practical Reflection & Application

This verse encourages us to look at the natural world with a contemplative eye. The practical application is that every time we see the green “pasture” emerging from the ground, we should be reminded of our own fleeting existence and of the reality of the Hereafter. This simple act of reflection can be a powerful and a continuous cure for the disease of heedlessness and of the false belief in our own permanence.

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7. Al-Ashqā (الْأَشْقَى) – The most wretched

Linguistic Root & Etymology

The root is SH-Q-W (ش-ق-و), which means to be wretched or miserable. Al-Ashqā is the superlative form, meaning “the most wretched” or “the most unfortunate.”

The Arabic root is ش-ق-و.

• Morphology: `Al-Ashqā` (الْأَشْقَى) is a superlative adjective on the `afʿal` pattern.
• Extended Semantic Range: The root signifies `shaqāwah`, a state of misery, distress, and ultimate damnation. It is the opposite of `saʿādah` (felicity, happiness). `Al-Ashqā` is the one who has reached the pinnacle of this wretched state.
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once in this surah. The root appears about 18 times.

The surah describes the two reactions to the divine reminder. The one who fears will benefit. But the reminder will be avoided by `al-Ashqā`—the most wretched one. This person is defined as the most unfortunate because they actively turn away from the very thing that could lead them to salvation. Their wretchedness is a direct result of their own arrogant choice to reject guidance.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:11), the surah describes the two responses to the divine reminder. The one who fears will take heed, “But it will be avoided by the most wretched.” The commentators explain that the “most wretched” is the arrogant disbeliever who, out of his pride and his heedlessness, deliberately turns away from the reminder that has been sent for his own benefit. His “wretchedness” is a self-inflicted state, a result of his own foolish and arrogant choice to reject the path of guidance. He is the ultimate and the most tragic of all losers.

Thematic Context

This connects to the surah’s central theme of the choice between the two paths. The surah has presented the divine reminder as a mercy. This verse shows that this mercy is only of benefit to the receptive heart. The theme is one of a final and a clear sorting. The reminder itself becomes the criterion that separates the one who fears from the “most wretched.”

Modern & Comparative Lens

The concept of “wretchedness” as a spiritual state is a powerful one. This verse defines the “most wretched” not as the one who is poorest or most afflicted in this world, but as the one who has been given the ultimate opportunity for salvation and has deliberately turned away from it. It is a profound and a timeless statement on the nature of spiritual tragedy. The greatest of all tragedies is the self-inflicted one.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely careful that we are not among the “most wretched.” The practical application is to cultivate the opposite quality: a heart that “fears” and is receptive to the divine reminder. When we hear a verse of the Qur’an or a piece of good advice, our response should be one of humble acceptance, not of arrogant avoidance. This is the key to avoiding the state of the “most wretched.”

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8. Dhakara isma Rabbihi (وَذَكَرَ اسْمَ رَبِّهِ) – And he remembers the name of his Lord

Linguistic Root & Etymology

Dhakara is “he remembers.” Isma Rabbihi is “the name of his Lord.”

The roots are DH-K-R (ذ-ك-ر), S-M-W (س-م-و), and R-B-B (ر-ب-ب).

• Morphology: This is a verbal phrase: the verb `dhakara` (he remembered) followed by the object `isma Rabbihi` (the name of his Lord).

This is the second step on the path to success (`falāḥ`). After purifying the self (`tazakkā`), the successful person `dhakara isma Rabbihi`—engages in the remembrance of their Lord’s name. This signifies a heart that is not just clean, but is actively filled with God-consciousness, which then finds its ultimate expression in the third step: prayer (`ṣallā`).

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:15), this is the second of the two actions that define the one who has succeeded. “He has certainly succeeded who purifies himself, and remembers the name of his Lord and prays.” The commentators explain that after the inner state of “purification,” the successful person engages in the outward act of the “remembrance” of God. This includes the general remembrance of God on the tongue and in the heart, and it is seen as the necessary prelude to the final and most perfect act: the prayer.

Thematic Context

This is a central part of the surah’s theme of the practical and the holistic nature of the path to success. The surah is a call to a faith that is not just an internal feeling, but is an active and a lived reality. The theme is one of a beautiful and a logical progression. The successful life begins with the inner act of purification, which then leads to the constant state of remembrance, which then culminates in the physical and the spiritual act of the prayer. It is a complete and a perfect spiritual curriculum.

Modern & Comparative Lens

The practice of the “remembrance of the name of God” is a central element in the contemplative and mystical traditions of many religions. This verse is a foundational text for the Islamic tradition of dhikr. It is a call to a spirituality that is not just silent and meditative, but is also vocal and declarative, filling the world with the “name” of the Lord. The verse shows that this remembrance is a key and an indispensable step on the path to success.

Practical Reflection & Application

This verse gives us a clear and a simple formula for a successful life. The practical application is to make the “remembrance of the name of our Lord” a central and a constant part of our daily lives. We should strive to keep our tongues moist with the praise and the glorification of God, and our hearts awake with His remembrance. This is the second of the three great keys to becoming one of those who have truly “succeeded.”

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9. Ad-Dhikrā (الذِّكْرَىٰ) – The Reminder

Linguistic Root & Etymology

The root is DH-K-R (ذ-ك-ر), which means to remember. Ad-Dhikrā is the reminder.

The Arabic root is ذ-ك-ر.

• Morphology: `Ad-Dhikrā` (الذِّكْرَىٰ) is a verbal noun meaning “The Reminder.”
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root is extremely common (over 290 times).

The Prophet’s task is to deliver `Ad-Dhikrā` (The Reminder). This name for the revelation is significant; it implies that its purpose is not to impart entirely new information, but to “re-mind” the soul of the primordial truths it already knows innately through the `fiṭrah` (natural disposition), such as the existence of a Creator.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:9), after the promise to make the path easy for the Prophet, the central command of his mission is given. “So remind, if the reminder should benefit.” The commentators explain that “the reminder” is the Qur’an and the entire prophetic message. The Prophet’s core function is to be a “reminders.” The conditional phrase “if the reminder should benefit” is not an expression of doubt, but is a statement of the reality of the situation. The reminder is to be given, and its benefit will be for those whose hearts are open to it.

Thematic Context

This connects to the theme of the surah as a call to a responsive faith. The surah has affirmed the truth of the revelation. This verse is the command to now deliver that revelation to the people. The theme is that guidance is a process of “reminding” the soul of truths it is designed to recognize. The failure to believe is a failure to “benefit from the reminder.” The surah is a powerful call to be among those who are receptive to this benefit.

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

This verse encourages us to approach the Qur’an with the intention of being “reminded.” The practical application is to read the Qur’an with a humble and a receptive heart, like that of the one who fears. We should ask ourselves, “What is this verse reminding me of? How can I benefit from this reminder in my own life?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual growth.

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10. Al-Dunyā (الدُّنْيَا) – The Worldly Life

Linguistic Root & Etymology

The root is D-N-W (د-ن-و), which means to be near or low. Al-Dunyā is the feminine form, meaning the lower or the nearer life.

The Arabic root is د-ن-و.

• Morphology: `Al-Ḥayāt al-Dunyā` (“the Lower Life”) is the full term for the worldly life. Here, `al-dunyā` is used as a noun by itself.
• Extended Semantic Range: The root signifies nearness. `Al-Dunyā` is so named because it is the “nearer” life, the one immediately present to us, as opposed to the Hereafter. The name also carries the connotation of being “lower” in value.
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once in this surah. It is a major theme, and the root appears over 140 times.

The surah diagnoses a core human spiritual ailment: `bal tu’thirūna al-ḥayāt al-dunyā` (“But you prefer the worldly life”). The very name `dunyā` (the near/low one) highlights the foolishness of this preference. People choose the immediate, tangible, but ultimately inferior life over the distant, unseen, but superior life of the Hereafter.

Classical Exegesis (Tafsir)

In a pivotal verse in Surah Al-A’la (87:16), the surah gives a diagnosis of the human condition. “But you prefer the worldly life.” The commentators explain that this is a gentle but a direct rebuke to the human tendency to prioritize the immediate, the tangible, and the “lower” life of this world over the more important, unseen, and higher life of the Hereafter. This “preference” is presented as the primary obstacle to the path of purification and success.

Thematic Context

This connects to the surah’s central theme of the choice between the two paths and the two lives. The surah has just laid out the path to success (purification, remembrance, and prayer). This verse identifies the primary reason why people fail to take this path. The theme is one of a profound and a tragic miscalculation. To “prefer” the temporary and the inferior over the eternal and the superior is the ultimate act of foolishness.

Modern & Comparative Lens

The critique of materialism and of the human tendency to be obsessed with the “worldly life” is a central theme in all the great spiritual and philosophical traditions. This verse is a concise and a powerful Qur’anic expression of this. It is a timeless diagnosis of the human condition. In a modern, consumerist culture that is built entirely on the glorification and the “preferring” of the worldly life, this verse is a more relevant and a more radical critique than ever before.

Practical Reflection & Application

This verse is a powerful mirror for our own lives. It encourages us to be honest with ourselves about our own ultimate “preferences.” The practical application is to consciously work on re-orienting our hearts. We should train ourselves to “prefer” the deeds that will benefit us in the Hereafter over the fleeting pleasures of the “worldly life.” This is a daily and a lifelong struggle, and it is the very essence of a spiritual life.

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11. Fa-dhakkir (فَذَكِّرْ) – So remind

Linguistic Root & Etymology

This is a command from the root DH-K-R (ذ-ك-ر), meaning to remind.

The Arabic root is ذ-ك-ر.

• Morphology: `Fa-dhakkir` (فَذَكِّرْ) is an imperative (command) verb from Form II. The verb `dhakkara` is an intensive form meaning “to remind” someone persistently or effectively.
• Occurrences in Surah Al-Ala and the Qur’an: The command appears once here. The root is extremely common (over 290 times).

This command defines the core of the Prophet’s mission. After reassuring the Prophet that God will make his task easy, the logical consequence (`fa-`) is to `dhakkir`—to now go and deliver that reminder to the people.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:9), after the promise to make the path easy for the Prophet, this is the central command of his mission. “So remind, if the reminder should benefit.” The commentators explain that this is a command to the Prophet to persevere in his mission of delivering the message, regardless of the immediate response. His job is to “remind,” and the effect of that reminder is in the hands of God. The reminder will benefit the one who fears, and it will be avoided by the most wretched.

Thematic Context

This connects to the theme of the nature of the prophetic mission. The surah has presented the Prophet as the recipient of a divine revelation. This verse is the command to now deliver that revelation to the people. The theme is that the core of the Prophet’s job is not to force belief, but to “remind” the human soul of truths it is designed to recognize. The Qur’an itself is the ultimate “reminder” (dhikr).

Modern & Comparative Lens

The concept of a religious guide’s primary role being to “remind” rather than to compel is a key principle of a persuasive and non-coercive approach to faith. It is based on the idea that the truth is already latent within the human soul (the fiṭrah), and the role of the revelation is to awaken it. This is a deeply respectful approach to the listener, as it assumes they have the capacity to recognize the truth when it is presented clearly.

Practical Reflection & Application

This verse is a guide for anyone who wishes to share the message of Islam. Our primary method should be that of a beautiful and wise “reminding.” The practical application is to share the clear reminders of the Qur’an with others, with a spirit of compassion and concern. We should see ourselves not as judges, but as fellow travelers who are simply sharing a beautiful and life-saving “reminder” that we ourselves have benefited from.

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12. Fa-hadā (فَهَدَىٰ) – And then He guided

Linguistic Root & Etymology

The root is H-D-Y (ه-د-ي), meaning to guide. The verb fa-hadā means “and then He guided.”

The Arabic root is ه-د-ي.

• Morphology: `Hadā` (هَدَىٰ) is a third-person perfect tense verb. The `fa-` prefix means “and so” or “then.”
• Extended Semantic Range: The root signifies guidance (`hidāyah`), showing the right path. It is a gift (`hadīyah`) from God. `Al-Hādī` (The Guide) is one of God’s names.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is extremely common, appearing over 300 times.

This is the fourth act in the sequence of creation. After God creates (`khalaqa`), proportions (`sawwā`), and sets a destiny (`qaddara`), He then `hadā` (guides). This refers to the universal guidance God gives to all creation: the instinct that guides an animal to its food, the laws of physics that guide the planets, and the moral and revealed guidance given to humanity.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-A’la (87:3), this is the final of the four great creative acts mentioned. “And who destined and then guided.” The commentators explain that God’s “guidance” is a universal and a comprehensive one. For the animals, it is the instinct that “guides” them to find their food and to fulfill their purpose. For the human being, this is the innate moral and spiritual compass (the fiṭrah) and the external, revealed guidance of the prophets that “guides” them to the path of righteousness. It is a statement of God’s perfect and all-encompassing providential care.

Thematic Context

This connects to the surah’s theme of the perfect and the purposeful nature of the creation. The surah is a call to recognize the signs of the Creator. The theme is that God is not just a creator who has made things and then abandoned them. He is a “Lord” (Rabb) who is also a “guide.” He has not only “destined” a purpose for every creature, but has also given it the “guidance” that it needs to fulfill that purpose. The entire universe is a manifestation of this perfect, guiding wisdom.

Modern & Comparative Lens

The concept of “instinct” in the animal kingdom is a source of scientific wonder. This verse provides a theological framework for this. The intricate and the seemingly miraculous “guidance” of a migrating bird or a honeybee is, from a faith perspective, a direct manifestation of the divine “hadā.” The verse is a powerful call to see the divine intelligence at work in the very fabric of the biological world.

Practical Reflection & Application

This verse is a profound source of hope and trust. It is a reminder that the same Lord who has “guided” every animal to its sustenance and every star to its orbit is the one who has promised to “guide” us, if we turn to Him. The practical application is to place our full trust in His guidance. We should follow the revealed “guidance” of the Qur’an and the Sunnah with the full confidence that it is the perfect and the divinely-ordained map for our own journey.

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13. Fa-ṣallā (فَصَلَّىٰ) – And he prays

Linguistic Root & Etymology

The root is Ṣ-L-W (ص-ل-و). The verb fa-ṣallā means “and so he performs the prayer.”

The Arabic root is ص-ل-و.

• Morphology: `Fa-ṣallā` (فَصَلَّىٰ) is a third-person perfect tense verb from Form II with a consequential `fa-` prefix.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is very common (nearly 100 times).

This is the third and culminating act of the successful person. After purification (`tazakkā`) and remembrance (`dhakara`), `fa-ṣallā`—so he prays. The prayer is the ultimate physical and spiritual expression of a purified and God-conscious heart.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:15), this is the third and the final of the actions that define the one who has succeeded. “He has certainly succeeded who purifies himself, and remembers the name of his Lord and prays.” The commentators explain that the act of prayer (ṣalāh) is the ultimate and the most perfect manifestation of a purified and a remembering heart. It is the culmination of the spiritual journey. It is the moment when the inner state of purity and the mental state of remembrance are brought together in a single, beautiful, and comprehensive act of physical and spiritual submission.

Thematic Context

This is a central part of the surah’s theme of the practical and the holistic nature of the path to success. The surah is a call to a faith that is not just an internal feeling, but is an active and a lived reality. The theme is one of a beautiful and a logical progression. The successful life begins with the inner act of purification, which then leads to the constant state of remembrance, which then culminates in the physical and the spiritual act of the “prayer.” It is a complete and a perfect spiritual curriculum.

Modern & Comparative Lens

The act of ritual prayer is a central feature of all the Abrahamic faiths. This verse is a powerful statement on the place of this ritual in the spiritual life. It is not the first step, but the culmination of a process that begins with the purification of the heart and the remembrance of the tongue. This provides a profound and a holistic framework for a meaningful and a transformative prayer life.

Practical Reflection & Application

This verse gives us a clear and a simple formula for a successful life. The practical application is to see our five daily “prayers” not as an isolated ritual, but as the crowning act of our day. We should precede our prayers with a striving for both inner and outer “purity,” and we should approach them with a heart that is already engaged in the “remembrance” of God. This is the key to a prayer that is truly transformative and is a sign of true “success.”

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14. Fa-sawwā (فَسَوَّىٰ) – And He has proportioned

Linguistic Root & Etymology

The root is S-W-Y (س-و-ي), which means to be or to become equal, level, or straight. The verb sawwā (Form II) means to make something perfect, well-proportioned, or to fashion it in a harmonious form.

The Arabic root is س-و-ي.

• Morphology: `Fa-sawwā` (فَسَوَّىٰ) is a Form II perfect tense verb.
• Extended Semantic Range: The root signifies balance, equality (`sawā’`), and being straight or level. Form II, `sawwā`, is an act of masterful fashioning, giving something its perfect form and proportion, free from any defect.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root appears over 80 times.

This is the second act in the sequence of creation. After God `khalaqa` (created), He `fa-sawwā` (perfectly proportioned). This highlights the artistry and perfection in God’s creation. Nothing is created haphazardly; everything is fashioned in a state of balance, harmony, and fitness for its purpose.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-A’la (87:2), this is the second of the great creative acts mentioned. “[He] who created and proportioned.” The commentators explain that this is a statement of the perfect and the masterful art of the divine creation. God does not just “create” in a general sense; He also “proportions” (taswiyah). He gives every created thing its perfect form, its correct size, and its proper function, all in a state of perfect harmony and balance. The entire universe is a testament to this perfect “proportioning.”

Thematic Context

This connects to the surah’s theme of the perfect and the purposeful design in the creation. The surah is a call to recognize the signs of the Creator. The theme is that the perfection and the harmony of the creation is a direct proof of the wisdom and the oneness of the Creator. A universe that is so perfectly “proportioned” could not be the product of a random chance or of multiple, competing creators.

Modern & Comparative Lens

The concept of the “fine-tuning” of the universe and of the biological organisms within it is a central topic in modern discussions of science and religion. This verse is a beautiful and a concise Qur’anic statement of this. The concept of “taswiyah” is the Islamic term for this perfect “proportioning” and fine-tuning. It is a powerful argument from design.

Practical Reflection & Application

This verse is a profound call to gratitude and awe. The practical application is to reflect on the perfect “proportioning” of our own bodies and the world around us. We should see in the perfect design of a leaf, in the orbit of the moon, and in the intricate balance of our own internal systems a direct sign of the masterful wisdom of our Creator. This reflection is a direct path to a deeper and a more rational faith.

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15. Ghusāʾan (غُثَاءً) – Stubble

Linguistic Root & Etymology

Ghusāʾ is the debris, the stubble, or the foam that is carried upon the surface of a flood.

The root is GH-TH-W (غ-ث-و).

• Morphology: `Ghusā’` (غُثَاء) is a noun.
• Extended Semantic Range: The root refers to rubbish, scum, or worthless debris carried by a torrent of water. It implies something light, worthless, and carried away helplessly.
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root appears twice in the Qur’an; the other instance (23:41) describes the destroyed people as `ghuthā’`.

This word describes the state of the once-green pasture after it dies. It becomes `ghuthā’an aḥwā`—dark, worthless stubble. This powerful image of decay and transience serves as a metaphor for the worldly life, which flourishes for a time before withering away into nothing of value.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:5), after describing how God brings forth the green pasture, the surah describes its end. “And then makes it a dark stubble.” The commentators explain that this is a description of the natural life cycle of the pasture. After it is green and lush, it eventually dries up, dies, and turns into a dark “stubble” that is swept away by the wind. This is a powerful and a constant sign of the cycle of life and death that is all around us.

Thematic Context

This connects to the surah’s theme of the signs of God’s power in the creation. The surah is a call to reflect on the world around us. The theme is a profound and a subtle one. The same God who has the power to bring forth the green pasture is the one who has the power to turn it into a dead, “dark” stubble. This is a direct and a powerful analogy for the human life. We are brought forth in our youth, and then we are made to wither in our old age. The One who controls this cycle is surely the One who has the power to bring us back to life after our death.

Modern & Comparative Lens

The image of the “green grass that withers” is a powerful and a universal metaphor for the transient nature of life and of all worldly beauty, found in many religious and literary traditions. This Qur’anic verse is a particularly beautiful and a concise expression of this. It is a call to an ecological consciousness that is rooted in a deep, eschatological awareness. The cycles of nature are a constant sermon on the reality of our own mortality.

Practical Reflection & Application

This verse encourages us to look at the natural world with a contemplative eye. The practical application is that every time we see a green plant that has withered and turned “dark,” we should be reminded of our own fleeting existence and of the reality of the Hereafter. This simple act of reflection can be a powerful and a continuous cure for the disease of heedlessness and of the false belief in our own permanence.

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16. Ibrāhīm (إِبْرَاهِيم) – Abraham

Linguistic Root & Etymology

Ibrāhīm is the Arabic name for the Prophet Abraham, the great patriarch of the monotheistic faiths. It is a proper name, not derived from an Arabic root.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-A’la (87:19), the surah concludes by stating that its core message is not a new one. “Indeed, this is in the former scriptures, the scriptures of Abraham and Moses.” The commentators explain that this is a powerful statement of the continuity and the timelessness of the divine message. The core principles of the surah—the call to glorify God, the reality of the Hereafter, the path of purification, and the preference for the eternal over the temporary—are the very same truths that were revealed in the “scriptures” of the great prophets of the past.

Thematic Context

This connects to the theme of the universality and the antiquity of the truth. The surah is a call to a path that is not a new invention, but is the ancient and the primordial path of all the prophets. The theme is one of a profound and a reassuring continuity. By following the message of the Qur’an, we are not just following the Prophet Muhammad; we are walking in the footsteps of “Abraham and Moses” and all the prophets of the one true God.

Modern & Comparative Lens

This verse is a foundational text for the Islamic understanding of its own relationship with the preceding Abrahamic faiths. It is a statement of a shared heritage and a common, core message. It is a powerful and an inclusive vision of religious history, where all the true prophets are seen as brothers who taught the same fundamental truth. This provides a profound basis for interfaith dialogue and mutual respect.

Practical Reflection & Application

This verse should fill our hearts with a sense of the deep and the ancient roots of our own faith. We are part of a magnificent and a timeless tradition. The practical application is to have a deep and an abiding love and respect for all the true prophets of God, especially “Abraham and Moses.” It is a call to see our faith not as something new, but as the final and the most complete expression of the one, single, eternal religion of all the prophets.

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17. In nafaʿat (إِن نَّفَعَتِ) – If it benefits

Linguistic Root & Etymology

In is “if.” Nafaʿat (root: N-F-ʿ (ن-ف-ع)) means “it benefits.”

The Arabic root is ن-ف-ع.

• Morphology: This is a conditional phrase. `In` (إِن) is the conditional “if.” `Nafaʿat` (نَفَعَتِ) is a perfect tense verb.
• Extended Semantic Range: The root signifies benefit, profit, and utility (`nafʿ`). It is the opposite of harm (`ḍarr`).
• Occurrences in Surah Al-Ala and the Qur’an: The phrase appears once here. The root appears about 50 times.

The command to the Prophet is `fa-dhakkir in nafaʿati-dh-dhikrā` (“So remind, if the reminder benefits”). This is not a command to stop if one thinks it won’t benefit, but a statement of fact: the reminder *will* benefit those who have an open heart, specifically “the one who fears” (`man yakhshā`). It defines the purpose of reminding as seeking to bring `nafʿ` (benefit) to others.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:9), after the promise to make the path easy for the Prophet, the central command of his mission is given. “So remind, if the reminder should benefit.” The commentators have explained this in two main ways. The first is that it is a command to remind, with the knowledge that the reminder will, in fact, benefit someone (the one who fears). The second is that it is a lesson in the etiquette of daʿwah: that one should focus one’s reminding on the situations and the people where it is most likely to be of “benefit,” and to not waste one’s time in a futile argument with the one who is determined to not benefit.

Thematic Context

This connects to the surah’s theme of the choice between the two paths. The “reminder” is the catalyst that separates the two groups. The theme is that the divine message is a source of “benefit,” but that benefit is not an automatic one. It is conditional upon the receptivity of the listener. The surah is a call to be a person whose heart is open to “benefiting” from the divine reminder. The verses that follow immediately detail the two types of people who will either benefit or not.

Modern & Comparative Lens

The concept of “beneficial knowledge” is a central one in the Islamic tradition. This verse is a foundational text for this. It suggests that the value of a “reminder” is in its “benefit.” This is a very pragmatic and a purpose-driven approach to the religious message. The goal is not just to speak, but to speak in a way that is “beneficial” and that leads to a positive transformation.

Practical Reflection & Application

This verse is a guide for anyone who is engaged in sharing the message of Islam. The practical application is to be wise in our daʿwah. We should strive to give the “reminder” in a time, a place, and a manner in which it is most likely to be of “benefit.” It is a call to a wise and a strategic approach to sharing our faith, an approach that is focused on the practical and the beneficial outcome, not just on the act of speaking itself.

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18. Isma Rabbika (اسْمَ رَبِّكَ) – The name of your Lord

Linguistic Root & Etymology

Ism is a name. Rabbika is “your Lord.”

The root for `ism` is likely S-M-W (س-م-و) and for `Rabbika` is R-B-B (ر-ب-ب).

• Morphology: This is a genitive construct, `Isma Rabbika`.

The surah commands two actions related to the “name of the Lord.” First, “Exalt the name of your Lord (`isma Rabbika`).” Second, the successful one “remembers the name of his Lord (`isma Rabbihi`) and prays.” The “name” is the focus of glorification and remembrance, serving as the gateway to the worship of God Himself.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-A’la (87:1), the command is given, “Exalt the name of your Lord, the Most High.” The commentators explain that to “exalt the name” of God is to exalt God Himself. The name is a symbol of the being. The command is to declare the praise and the perfection of God’s “name,” which includes all of His Most Beautiful Names. It is a call to a verbal and a conscious act of glorification. This is then repeated in the command to “remember the name of your Lord and pray” (87:15).

Thematic Context

The theme of the “name of the Lord” is a central one in the surah. The surah is a call to a God-centered life, and the “name of God” is the key to that life. The surah begins with the command to “exalt His name” and it shows that the path to success is to “remember His name.” The theme is that the “name of God” is not just a label; it is a powerful spiritual tool for remembrance, for worship, and for the purification of the soul.

Modern & Comparative Lens

The practice of the “remembrance of the name of God” is a central element in the contemplative and mystical traditions of many religions. This verse is a foundational text for the Islamic tradition of dhikr. It is a call to a spirituality that is not just silent and meditative, but is also vocal and declarative, filling the world with the “name” of the Lord.

Practical Reflection & Application

This verse is a direct and a beautiful command for our daily lives. The practical application is to make the “remembrance of the name of our Lord” a central and a constant part of our daily lives. We should strive to keep our tongues moist with the praise and the glorification of God, and our hearts awake with His remembrance. This is the key to a successful and a purified life.

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19. Jahra (الْجَهْرَ) – The open

Linguistic Root & Etymology

The root is J-H-R (ج-ه-ر), which means to be open, apparent, or loud. Al-Jahra is that which is open or public.

The Arabic root is ج-ه-ر.

• Morphology: `Al-Jahra` (الْجَهْر) is a noun.
• Extended Semantic Range: The root signifies that which is declared aloud or is manifest, as opposed to that which is secret (`sirr`) or hidden (`khafā`).
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root appears about 16 times.

In the context of the promise to the Prophet that he will not forget, God adds, “Indeed, He knows `al-jahra` (what is declared openly) and what is hidden.” This is a statement of God’s perfect omniscience. His knowledge encompasses both the public recitation of the Prophet and his innermost thoughts, guaranteeing the perfect preservation of the revelation in every respect.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:7), after the promise that the Prophet will not forget, a definitive statement is made about God’s knowledge. “Indeed, He knows what is open and what is hidden.” The commentators explain that this is a statement of the absolute and the all-encompassing nature of God’s knowledge. He knows our “open,” public speech and our actions, and He also knows our most secret, “hidden” thoughts and intentions. His knowledge is perfect and is not limited by the veil between the public and the private.

Thematic Context

This connects to the theme of God’s absolute and perfect attributes. The surah is a call to glorify a Lord who is perfect in every way. His perfect knowledge is a key aspect of that perfection. The theme is one of a profound and an all-encompassing divine awareness. This is a source of both comfort and of mindfulness for the believer. We are in the presence of a Lord from whom nothing is hidden.

Modern & Comparative Lens

The concept of divine omniscience that includes both the “open” and the “hidden” is a central tenet of the Abrahamic faiths. It is the theological basis for a life of integrity, where one is as mindful of one’s private conduct as one is of one’s public conduct. It is a powerful statement against a purely external or a superficial religiosity.

Practical Reflection & Application

This verse is a powerful call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and our hidden thoughts with the full and certain awareness that they are as clear as our “open” deeds to our all-knowing Lord.

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20. Khalaqa (خَلَقَ) – He created

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), which means to create, to form, or to bring into being.

The Arabic root is خ-ل-ق.

• Morphology: `Khalaqa` (خَلَقَ) is a third-person perfect tense verb.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is a primary theological term, appearing over 260 times.

The surah commands the glorification of the Lord “who `khalaqa` (created) and proportioned.” The act of creation is the first proof of God’s magnificent power and His right to be worshipped.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-A’la (87:2), this is the first of the great divine acts mentioned. “[He] who created and proportioned.” The commentators explain that this is a statement of God’s absolute and unparalleled creative power. He is the one who “creates” all things, bringing them from a state of non-existence into a state of existence. This act of “creation” is the foundational proof of His Lordship and His right to be worshipped. The surah then immediately qualifies this creation: it is not a random or a chaotic creation, but one that is perfectly “proportioned” (sawwā).

Thematic Context

The theme of God as the sole and the perfect “creator” is the central theme of the first part of the surah. The surah is a call to glorify the name of this Creator. The theme is that a proper reflection on the act of “creation” is the most direct and the most powerful path to a sincere and an awe-filled faith. The surah presents a series of creative acts—the proportioning of the creation, the destining of its purpose, the bringing forth of the pasture—all of which flow from this one, foundational act of “creation.”

Modern & Comparative Lens

The question of “creation” is the ultimate question of cosmology and of metaphysics. The Qur’an’s position is a clear and an unambiguous one. The universe is not eternal or self-generated; it is the product of the willful and the purposeful act of a single, all-powerful “Creator.” This is the foundational principle of the entire Islamic worldview.

Practical Reflection & Application

This verse is a call to a deep and a constant state of wonder. The practical application is to look at the world around us and to see it as a continuous and a magnificent act of “creation.” When we see a newborn child, a beautiful landscape, or a star-filled sky, we should be reminded of the power and the wisdom of the one who “created” it all. This reflection is a direct path to a heart that is filled with gratitude and awe.

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21. Khayrun (خَيْرٌ) – Better

Linguistic Root & Etymology

The root is KH-Y-R (خ-ي-ر). Khayr means good, or in this context, the comparative form “better.”

The Arabic root is خ-ي-ر.

• Morphology: `Khayr` (خَيْر) is an adjective that can mean “good” or, as a comparative, “better.”
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root is very common, appearing over 190 times.

This adjective is the first part of the argument against preferring the world. The Hereafter is `khayr` (better) in quality. Its pleasures are pure, perfect, and untainted by the anxiety and imperfection of worldly pleasures.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:17), a definitive statement of value is made. “While the Hereafter is better and more enduring.” The commentators explain that this is a direct and a powerful contrast to the worldly life, which the previous verse has described the people as “preferring.” The surah is making a clear, rational argument. The Hereafter is “better” (khayr) in the quality of its bliss. The pleasures of Paradise are purer, more profound, and more perfect than any of the fleeting and flawed pleasures of this world. This is the first of the two reasons why a rational person should prefer the Hereafter.

Thematic Context

This connects to the surah’s central theme of the choice between the worldly life and the Hereafter. The surah has diagnosed the primary spiritual disease of humanity: the preference for the immediate over the ultimate. This verse provides the rational cure for that disease. The theme is a call to a wise and a far-sighted worldview, one that is based on a correct valuation of what is truly “better” and more enduring.

Modern & Comparative Lens

The concept of the “highest good” (summum bonum) is a central question in all of ethics and philosophy. This verse is a powerful and a direct Qur’anic statement on this. It asserts that the “highest good” is not to be found in this life, but in the next. This provides a transcendent and a powerful purpose for a moral and a spiritual life.

Practical Reflection & Application

This verse is a direct and a powerful guide for our daily decision-making. The practical application is to constantly remind ourselves of this divine equation. When we are faced with a choice between a fleeting worldly pleasure and a righteous deed that will benefit us in the Hereafter, we should remember that the Hereafter is “better.” This simple reminder can give us the strength to make the right choice and to prioritize the eternal over the temporary.

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22. Lā tansā (فَلَا تَنسَىٰ) – So you will not forget

Linguistic Root & Etymology

Lā tansā means “you will not forget.”

The root is N-S-Y (ن-س-ي).

• Morphology: `Lā tansā` (لَا تَنسَىٰ) is a negated imperfect verb. Here, the `lā` is interpreted as a negation of result, not a prohibition.
• Extended Semantic Range: The root means to forget or be heedless.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is common, appearing over 40 times.

This is a divine promise to the Prophet Muhammad ﷺ. “We will make you recite, so you will not forget.” This guarantees the perfect preservation of the Qur’an in the Prophet’s heart, freeing him from the anxiety of forgetting any part of the revelation.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:6), this is a direct and a magnificent promise from God to the Prophet Muhammad. “We will make you recite, so you will not forget.” The commentators explain that this was a great reassurance to the Prophet. In his intense love for the Qur’an and his zeal to preserve it, he used to repeat the verses hastily, fearing that he might “forget” them. This verse is a divine guarantee that God Himself will be the one who will cause the Qur’an to be collected and to be preserved perfectly in his heart, so that he will “not forget” any of it, “except what Allah wills.”

Thematic Context

This connects to the theme of the divine origin and the perfect preservation of the Qur’an. The surah is a call to glorify God and to follow His revelation. This verse is the divine guarantee of the integrity of that revelation. The theme is one of a profound and a comforting reassurance. The Qur’an is not a human book that is subject to the frailties of human memory. It is a divine trust whose preservation is directly guaranteed by God Himself.

Modern & Comparative Lens

The issue of the textual preservation of a sacred scripture is a central one in the history of religion. This verse is a key and a foundational text for the Islamic doctrine of the perfect preservation of the Qur’an. It is a promise that was made to the Prophet in his lifetime, and Muslims believe that it has been fulfilled throughout history in the miraculous and the unparalleled preservation of the Qur’anic text, both in its written and in its oral form.

Practical Reflection & Application

This verse should fill our hearts with an unshakeable confidence in the Qur’an. We are reading a book that has been divinely protected from being “forgotten” or altered. The practical application is to approach the Qur’an with the full and certain confidence that we are engaging with the pure and the unadulterated word of God. This is a source of immense peace and a powerful motivation to study and to live by its teachings.

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23. Lā yaḥyā (وَلَا يَحْيَىٰ) – Nor will he live

Linguistic Root & Etymology

The root is Ḥ-Y-Y (ح-ي-ي), which means to live. Lā yaḥyā means “he will not live.”

The Arabic root is ح-ي-ي.

• Morphology: `Lā yaḥyā` (لَا يَحْيَىٰ) is a negated imperfect verb.
• Occurrences in Surah Al-Ala and the Qur’an: The phrase appears once here. The root is extremely common, appearing over 180 times, and `Al-Ḥayy` (The Ever-Living) is a name of God.

This describes the state of the “most wretched” in the Fire. `Lā yamūtu fīhā wa lā yaḥyā`—”He will neither die therein nor live.” It is a horrific, perpetual state of limbo where the relief of death is denied, but a life with any quality of peace or comfort is also impossible.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:13), this is the description of the state of the “most wretched” in the “greatest Fire.” “He will not die therein, nor will he live.” The commentators explain that this is a depiction of a state of eternal and perpetual torment. The inhabitant of Hell will not be able to “die” and find the peace of annihilation, nor will they be able to truly “live” a life that has any comfort or any goodness in it. It is a state of being trapped in a liminal space between life and death, a state of conscious and unending agony. It is a life that is not a life.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The surah has presented the choice between the two paths. This verse is a powerful and a terrifying description of the consequence of choosing the wrong path. The theme is one of a profound and a total loss. The one who “prefers the worldly life” will not only lose the beautiful life of the Hereafter, but will also lose the very essence of what it means to “live.”

Modern & Comparative Lens

The concept of a state that is “neither life nor death” is a powerful and a terrifying archetype of a “zombie” or a “living dead” existence. The Qur’an uses this profound and a chilling image to describe the ultimate state of the damned. It is a state of being stripped of all the qualities that make life worth living, while still retaining the consciousness to experience the full agony of that loss. It is a powerful literary and a theological depiction of ultimate and eternal suffering.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to flee with all our might from the deeds that lead to such a terrible and a hopeless state. We should strive for a life of sincere faith and righteous deeds, so that we may be granted the ultimate reward of a true and an eternal “life” in Paradise, a life that is full of joy and free from all pain.

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24. Al-Marʿā (الْمَرْعَىٰ) – The pasture

Linguistic Root & Etymology

The root is R-ʿ-Y (ر-ع-ي), which means to graze or to tend to a flock. Al-Marʿā is the pasture or the grazing land.

The Arabic root is ر-ع-ي.

• Morphology: `Al-Marʿā` (الْمَرْعَىٰ) is a noun of place, “a place of grazing.”
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root appears about 13 times.

`Al-Marʿā` is the green pasture that Allah “brings out” from the earth. It is a sign of His providential care (`rubūbiyyah`) and His power to bring life from death.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:4), this is the third of the great creative acts mentioned in the opening. “And who brings out the pasture.” The commentators explain that this is a sign of God’s perfect power and His benevolent providence. After creating and decreeing, He “brings out” the green “pasture” from the dead earth. This is the sustenance for all the grazing animals, which are in turn a sustenance for humanity. It is a beautiful and a concise description of the creation of the entire food chain.

Thematic Context

This is a central part of the surah’s theme of the signs of God’s power in the creation. The surah is a call to reflect on the world around us. The theme is a profound and a subtle one. The One who has the power to “bring out” the living “pasture” from the dead earth is surely the One who has the power to bring out the dead human beings from that same earth in the resurrection. The botanical resurrection is the proof of the human resurrection.

Modern & Comparative Lens

The miracle of photosynthesis and the emergence of plant life is the foundation of almost all life on Earth. The Qur’an’s use of this simple but profound natural event as a primary sign of God is a powerful one. It is a call to an ecological consciousness that is rooted in a deep, theological awareness. The “bringing out of the pasture” is a constant and a recurring miracle that we witness every spring.

Practical Reflection & Application

This verse encourages us to look at the natural world with a contemplative eye. The practical application is that every time we see the green “pasture” emerging from the ground, we should be reminded of our own fleeting existence and of the reality of the Hereafter. This simple act of reflection can be a powerful and a continuous cure for the disease of heedlessness and of the false belief in our own permanence.

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25. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

Mūsā is the Arabic name for the Prophet Moses, the great prophet and lawgiver of the Children of Israel. It is a proper name, not derived from an Arabic root.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-A’la (87:19), the surah concludes by stating that its core message is not a new one. “Indeed, this is in the former scriptures, the scriptures of Abraham and Moses.” The commentators explain that this is a powerful statement of the continuity and the timelessness of the divine message. The core principles of the surah are the very same truths that were revealed in the “scriptures” of the great prophets of the past. The mention of Moses, the great lawgiver, is a testament to the fact that the call to a divinely-ordained path of purification and remembrance is an eternal and an unchanging one.

Thematic Context

This connects to the theme of the universality and the antiquity of the truth. The surah is a call to a path that is not a new invention, but is the ancient and the primordial path of all the prophets. The theme is one of a profound and a reassuring continuity. By following the message of the Qur’an, we are not just following the Prophet Muhammad; we are walking in the footsteps of “Abraham and Moses” and all the prophets of the one true God.

Modern & Comparative Lens

This verse is a foundational text for the Islamic understanding of its own relationship with the preceding Abrahamic faiths. It is a statement of a shared heritage and a common, core message. It is a powerful and an inclusive vision of religious history, where all the true prophets are seen as brothers who taught the same fundamental truth. This provides a profound basis for interfaith dialogue and mutual respect.

Practical Reflection & Application

This verse should fill our hearts with a sense of the deep and the ancient roots of our own faith. We are part of a magnificent and a timeless tradition. The practical application is to have a deep and an abiding love and respect for all the true prophets of God, especially “Abraham and Moses.” It is a call to see our faith not as something new, but as the final and the most complete expression of the one, single, eternal religion of all the prophets.

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26. An-Nār al-kubrā (النَّارَ الْكُبْرَىٰ) – The greatest Fire

Linguistic Root & Etymology

An-Nār is the Fire. Al-Kubrā is the feminine superlative of “great,” so “the greatest.”

The root for `nār` is N-W-R (ن-و-ر) and for `kubrā` is K-B-R (ك-ب-ر).

• Morphology: `An-Nār` (النَّار) is a feminine noun for fire. `Al-Kubrā` (الْكُبْرَىٰ) is the feminine superlative of `akbar`.

This phrase describes the destination of the “most wretched.” It is not just any fire, but `an-nār al-kubrā`, “The Greatest Fire.” This superlative emphasizes its unparalleled intensity and horror compared to any fire in this world.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:12), this is the description of the destination of the “most wretched” who avoids the reminder. “He who will [enter and] burn in the greatest Fire.” The commentators explain that this is a description of the Hellfire of the Hereafter. It is called the “greatest Fire” in comparison to the “fires” of this world (such as the fire of sickness or of war), which are insignificant in comparison. It is the ultimate and the most terrible of all possible fires.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the path of success and the path of wretchedness. The “greatest Fire” is the final and the inevitable destination of the one who chooses the second path. The theme is one of a clear and a solemn warning. The surah is a call to a path that leads away from this “greatest Fire” and towards the ultimate success.

Modern & Comparative Lens

The imagery of Hellfire is a powerful eschatological symbol in the Abrahamic traditions. The Qur’an’s description of it as the “greatest Fire” is a powerful rhetorical device. It is a call to a correct sense of proportion. We may fear the “fires” of this world, but the surah is reminding us that there is a “greater” and an eternal fire that we should be far more concerned with avoiding.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with a healthy and a motivating fear of this “greatest Fire.” This fear should not be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that we may be saved from this terrible destination by the mercy of our Lord.

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27. Nuyassiruka (وَنُيَسِّرُكَ) – And We will ease you

Linguistic Root & Etymology

The root is Y-S-R (ي-س-ر), which means to be easy. The verb nuyassiruka means “We will make it easy for you.”

The Arabic root is ي-س-ر.

• Morphology: `Nuyassiruka` (نُيَسِّرُكَ) is a first-person plural imperfect tense verb from Form II (`yassara`, to make easy). The `-ka` is the object pronoun “you.”
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is common (about 44 times).

This is a divine promise to the Prophet ﷺ. God will `nuyassiruka li-l-yusrā`—”ease you toward the path of ease.” This means God will facilitate his mission, make the righteous path beloved to him, and guide his affairs towards a successful and easy outcome.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:8), this is the second of the great promises made to the Prophet Muhammad. “And We will ease you toward ease.” The commentators explain that this is a divine guarantee that God will make the path of this religion a path of “ease” for him. This includes making the memorization of the Qur’an easy for him, making the implementation of the law easy for him, and making his entire mission one that is ultimately characterized by ease and success. It is a promise of a divinely-facilitated path.

Thematic Context

This connects to the surah’s theme of divine reassurance and support for the Prophet. The surah has given him the great and the difficult command to “remind.” This verse is the divine promise that this difficult task will be made “easy” for him by divine aid. The theme is one of a profound and a comforting grace. The path of God is a path of “ease,” and God Himself is the one who “eases” us towards it.

Modern & Comparative Lens

The concept of religion as a path of “ease,” not of hardship, is a central and a beautiful principle in Islam. This verse is one of the foundational texts for this. It is a rejection of a harsh and an overly-burdensome interpretation of the faith. It is a powerful statement that the divine way is in perfect harmony with our true nature and is designed for our flourishing, not for our suffering.

Practical Reflection & Application

This verse is a source of immense hope and a profound prayer. The practical application is to trust in this divine promise. We should approach our religious duties not as a heavy burden, but as a path of “ease” that our Lord has facilitated for us. We should also make this a part of our own prayers, asking God to “make us easy for the path of ease,” just as He promised to His Prophet.

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28. Qaddara (قَدَّرَ) – He has destined

Linguistic Root & Etymology

The root is Q-D-R (ق-د-ر), meaning to measure, to decree, or to have power. The verb qaddara (Form II) means to decree with precision, to measure out, or to destine.

The Arabic root is ق-د-ر.

• Morphology: `Qaddara` (قَدَّرَ) is a Form II perfect tense verb.
• Extended Semantic Range: The root signifies power (`qudrah`) and measure/decree (`qadar`). The intensive Form II `qaddara` implies a precise and masterful act of measuring and ordaining the nature and purpose of a thing.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is very common, appearing over 130 times.

This is the third act in the sequence of creation. After God creates and proportions, He `qaddara`—He assigns to each created thing its specific nature, its role, and its destiny within the cosmic order. It is a statement of perfect, purposeful design.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-A’la (87:3), this is the third of the great creative acts mentioned. “[He] who has destined and then guided.” The commentators explain that this is a statement of the perfect and the precise nature of the divine decree (qadar). God does not just create things; He “destines” for every single creature its unique nature, its specific function, and its path in life. The entire universe is a manifestation of this perfect and pre-ordained divine measure.

Thematic Context

This is a central part of the theme of God’s absolute sovereignty and His perfect, purposeful design. The surah is a call to recognize this. The theme is that our lives and the entire universe are not a series of random accidents, but are part of a wise and a purposeful divine “destiny.” The verse then immediately adds “and then guided,” showing that the same Lord who has “destined” our purpose is the one who gives us the “guidance” to fulfill it.

Modern & Comparative Lens

The theological concept of predestination (qadar) is a complex and a profound one. This verse is a key text for this doctrine. It is a rejection of a worldview based on pure randomness. It posits a universe that is deeply ordered and purposeful. This can be compared to the scientific concept of the laws of nature, which “determine” the behavior of all physical things. The Qur’an gives this determination a divine and a purposeful source.

Practical Reflection & Application

This verse is a powerful cure for anxiety and a source of profound peace. The practical application is to cultivate a deep and an abiding belief in the divine decree. When something good happens, we should be grateful, knowing it was “destined” for us by God. When something difficult happens, we should be patient, knowing that this too is a “destined” part of our test from a Lord whose wisdom is perfect. This is the key to finding peace in all of life’s circumstances.

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29. Sabbiḥ (سَبِّحْ) – Exalt

Linguistic Root & Etymology

This is a command from the root S-B-Ḥ (س-ب-ح), meaning to glorify or to exalt.

The Arabic root is س-ب-ح.

• Morphology: `Sabbiḥ` (سَبِّحْ) is the imperative (command) form of the Form II verb `sabbaḥa` (“to glorify”).
• Extended Semantic Range: The root’s primary meaning is to travel swiftly or glide, as in swimming (`sibāḥah`). From this comes the theological meaning: to declare that God “glides” swiftly and is far above any imperfection or flaw. The act is called `tasbīḥ`.
• Occurrences in Surah Al-Ala and the Qur’an: The command appears once here. This root is very common, appearing over 90 times.

This is the opening command of the surah. `Sabbiḥ isma Rabbika-l-Aʿlā` (“Exalt the name of your Lord, the Most High”). It is a command to perform `tasbīḥ`—to declare God’s perfect transcendence. This act of glorification is the proper human response to recognizing the majesty of the Creator described in the following verses.

Classical Exegesis (Tafsir)

This is the opening command of the surah (87:1). “Exalt the name of your Lord, the Most High.” The commentators explain that this is a direct command to the Prophet and to all believers to engage in the act of tasbīḥ—the glorification of God, which means to declare His absolute perfection and His transcendence from any flaw or any likeness to His creation. The surah opens with this command because the glorification of God is the foundation of all true worship and the necessary response to a recognition of His majesty.

Thematic Context

The command to “exalt” is the central theme of the entire surah. The surah is, in its essence, a detailed explanation of *why* and *how* we should exalt our Lord. The verses on creation are the reasons why He is worthy of our exaltation. The verses on the path of success are the practical “how” of this exaltation. The theme is that a life of faith is a life of continuous and joyful “exaltation” of the one true Lord.

Modern & Comparative Lens

The act of “praise” or “glorification” as the proper response to the awe-inspiring nature of the cosmos is a central element of the religious experience. This verse is a direct command to do so. It is a call to not just be a passive observer of the universe’s wonders, but to be an active participant in the cosmic symphony of praise. It is the beginning and the end of the spiritual journey.

Practical Reflection & Application

This verse is a direct and a continuous command for every believer. The practical application is to make the “exaltation” of our Lord a central part of our daily lives. We should constantly say “Subḥānallāh” (Glory be to Allah), and we should say it with a presence of heart that truly feels the perfection and the transcendence of God. This simple act is a profound source of spiritual strength, a cure for anxiety, and the very essence of our faith.

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30. Ṣallā (صَلَّىٰ) – He prays

Linguistic Root & Etymology

The root is Ṣ-L-W (ص-ل-و). The verb ṣallā means to perform the prayer.

The Arabic root is ص-ل-و.

• Morphology: `Ṣallā` (صَلَّىٰ) is a third-person perfect tense verb from Form II.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is very common (nearly 100 times).

This is the third and culminating act of the successful person. After purification (`tazakkā`) and remembrance (`dhakara`), he `ṣallā`—he prays. Prayer is the ultimate physical and spiritual expression of a purified and God-conscious heart.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:15), this is the third and the final of the actions that define the one who has succeeded. “He has certainly succeeded who purifies himself, and remembers the name of his Lord and prays.” The commentators explain that the act of prayer (ṣalāh) is the ultimate and the most perfect manifestation of a purified and a remembering heart. It is the culmination of the spiritual journey. It is the moment when the inner state of purity and the mental state of remembrance are brought together in a single, beautiful, and comprehensive act of physical and spiritual submission.

Thematic Context

This is a central part of the surah’s theme of the practical and the holistic nature of the path to success. The surah is a call to a faith that is not just an internal feeling, but is an active and a lived reality. The theme is one of a beautiful and a logical progression. The successful life begins with the inner act of purification, which then leads to the constant state of remembrance, which then culminates in the physical and the spiritual act of the “prayer.” It is a complete and a perfect spiritual curriculum.

Modern & Comparative Lens

The act of ritual prayer is a central feature of all the Abrahamic faiths. This verse is a powerful statement on the place of this ritual in the spiritual life. It is not the first step, but the culmination of a process that begins with the purification of the heart and the remembrance of the tongue. This provides a profound and a holistic framework for a meaningful and a transformative prayer life.

Practical Reflection & Application

This verse gives us a clear and a simple formula for a successful life. The practical application is to see our five daily “prayers” not as an isolated ritual, but as the crowning act of our day. We should precede our prayers with a striving for both inner and outer “purity,” and we should approach them with a heart that is already engaged in the “remembrance” of God. This is the key to a prayer that is truly transformative and is a sign of true “success.”

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31. Aṣ-Ṣuḥuf (الصُّحُف) – The Scriptures

Linguistic Root & Etymology

Aṣ-Ṣuḥuf is the plural of ṣaḥīfah, a page, a scroll, or a scripture.

The root is Ṣ-Ḥ-F (ص-ح-ف).

• Morphology: `Aṣ-Ṣuḥuf` (الصُّحُف) is the plural of `ṣaḥīfah` (صَحِيفَة).
• Extended Semantic Range: The root refers to that which is spread out and flat, like a page. `Ṣuḥuf` are therefore scrolls or scriptures.
• Occurrences in Surah Al-Ala and the Qur’an: The word appears twice in this surah. The root appears 9 times.

The surah concludes by stating that its core message is not new, but is found in `al-ṣuḥuf al-ūlā` (“the former scriptures”), specifically the “scriptures of Abraham and Moses.” This establishes the universal and timeless nature of the truth being conveyed.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-A’la (87:18-19), the surah concludes by stating that its core message is not a new one. “Indeed, this is in the former scriptures, the scriptures of Abraham and Moses.” The commentators explain that this is a powerful statement of the continuity and the timelessness of the divine message. The core principles of the surah—the call to glorify God, the reality of the Hereafter, the path of purification, and the preference for the eternal over the temporary—are the very same truths that were revealed in all of the “former scriptures” that were sent to the prophets of the past.

Thematic Context

This connects to the theme of the universality and the antiquity of the truth. The surah is a call to a path that is not a new invention, but is the ancient and the primordial path of all the prophets. The theme is one of a profound and a reassuring continuity. By following the message of the Qur’an, we are not just following the Prophet Muhammad; we are walking in the footsteps of “Abraham and Moses” and all the prophets of the one true God.

Modern & Comparative Lens

This verse is a foundational text for the Islamic understanding of its own relationship with the preceding Abrahamic faiths. It is a statement of a shared heritage and a common, core message. It is a powerful and an inclusive vision of religious history, where all the true prophets are seen as brothers who taught the same fundamental truth. This provides a profound basis for interfaith dialogue and mutual respect.

Practical Reflection & Application

This verse should fill our hearts with a sense of the deep and the ancient roots of our own faith. We are part of a magnificent and a timeless tradition. The practical application is to have a deep and an abiding love and respect for all the true prophets of God and the original, pure scriptures that were revealed to them. It is a call to see our faith not as something new, but as the final and the most complete expression of the one, single, eternal religion of all the prophets.

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32. Tazakkā (تَزَكَّىٰ) – He purifies himself

Linguistic Root & Etymology

The root is Z-K-W (ز-ك-و), which means to be pure or to grow. The verb tazakkā (Form V) means to purify oneself or to grow in purity.

The Arabic root is ز-ك-و.

• Morphology: `Tazakkā` (تَزَكَّىٰ) is a Form V perfect tense verb. Form V (`tafaʿʿala`) is the reflexive of Form II, meaning “to undergo purification” or “to purify oneself.”
• Extended Semantic Range: The root signifies purity, growth, and increase. The act of `tazkiyah` (purification) is not just about cleansing from filth, but also about cultivating and causing growth in goodness. It is the root of `Zakāh` (obligatory charity).
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root appears about 59 times.

This is the first and foundational characteristic of the one who `aflaḥa` (succeeds). Success is for the one who `tazakkā`—who actively undertakes the process of `tazkiyah an-nafs` (purification of the soul). This involves cleansing the heart from disbelief and sin, and nurturing it with faith and good character.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:14), this is the first of the three actions that define the one who has succeeded. “He has certainly succeeded who purifies himself.” The commentators explain that this “purification” (tazkiyah) is a comprehensive one. It is the purification of the self from the filth of polytheism (shirk), the purification of the heart from the diseases of arrogance and envy, and the purification of one’s wealth through the giving of charity (zakāh, from the same root). This inner and outer purification is the first and the most essential step on the path to success.

Thematic Context

This is a central part of the surah’s theme of the practical and the holistic nature of the path to success. The surah is a call to a faith that is not just an internal feeling, but is an active and a lived reality. The theme is one of a beautiful and a logical progression. The successful life begins with this foundational act of “purification.” This is what prepares the soul to be able to then “remember its Lord and pray.”

Modern & Comparative Lens

The concept of “self-purification” (tazkiyah) is the ultimate goal of the Islamic spiritual path. This verse is a powerful and a direct statement of this. It is a call to a journey of spiritual and moral transformation. It resonates with the universal human aspiration for self-improvement and the desire to become a better version of oneself. The Qur’an presents this not as a passive state, but as an active and a continuous process of “purifying.”

Practical Reflection & Application

This verse gives us a clear and a beautiful goal for our lives. Our life’s project should be to be among those who have “succeeded.” The practical application is to make the “purification of the self” (tazkiyah) the central and the organizing principle of our lives. We should strive to purify our beliefs, our intentions, our character, and our wealth, with the full and the certain confidence that this is the one and only true path to “success.”

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33. Tuʾthirūna (تُؤْثِرُونَ) – You prefer

Linguistic Root & Etymology

The root is ʾ-TH-R (أ-ث-ر), which means to prefer. The verb tuʾthirūn means “you all prefer.”

The Arabic root is أ-ث-ر.

• Morphology: `Tu’thirūn` (تُؤْثِرُونَ) is a second-person plural imperfect tense verb from Form IV (`āthara`, to prefer).
• Extended Semantic Range: The root signifies `āthār` (traces, relics) or making an impact. `Īthār` is the high virtue of altruism, “preferring” others over oneself. The verb `āthara` used here has a negative connotation: preferring the lower worldly life over the higher life of the Hereafter.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root appears about 24 times.

This verb diagnoses the core human error that leads one away from the path of success. `Bal tu’thirūna al-ḥayāt ad-dunyā`—”But you prefer the worldly life.” This “preference” for the immediate, tangible, but fleeting pleasures of the world over the unseen but eternal rewards of the Hereafter is the primary reason why people neglect to purify themselves, remember God, and pray.

Classical Exegesis (Tafsir)

In a pivotal verse in Surah Al-A’la (87:16), the surah gives a diagnosis of the human condition. “But you prefer the worldly life.” The commentators explain that this is a gentle but a direct rebuke to the human tendency to prioritize the immediate, the tangible, and the lower life of this world over the more important, unseen, and higher life of the Hereafter. This “preference” is presented as the primary obstacle to the path of purification and success.

Thematic Context

This connects to the surah’s central theme of the choice between the two paths and the two lives. The surah has just laid out the path to success (purification, remembrance, and prayer). This verse identifies the primary reason why people fail to take this path. The theme is one of a profound and a tragic miscalculation. To “prefer” the temporary and the inferior over the eternal and the superior is the ultimate act of foolishness.

Modern & Comparative Lens

The critique of materialism and of the human tendency to be obsessed with the “worldly life” is a central theme in all the great spiritual and philosophical traditions. This verse is a concise and a powerful Qur’anic expression of this. It is a timeless diagnosis of the human condition. In a modern, consumerist culture that is built entirely on the glorification and the “preferring” of the worldly life, this verse is a more relevant and a more radical critique than ever before.

Practical Reflection & Application

This verse is a powerful mirror for our own lives. It encourages us to be honest with ourselves about our own ultimate “preferences.” The practical application is to consciously work on re-orienting our hearts. We should train ourselves to “prefer” the deeds that will benefit us in the Hereafter over the fleeting pleasures of the “worldly life.” This is a daily and a lifelong struggle, and it is the very essence of a spiritual life.

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34. Yakhshā (يَخْشَىٰ) – He fears

Linguistic Root & Etymology

The root is KH-SH-Y (خ-ش-ي). Khashyah is a fear that is born of knowledge and reverence. It is the awe that one feels in the presence of greatness.

The Arabic root is خ-ش-ي.

• Morphology: `Yakhshā` (يَخْشَىٰ) is a third-person singular imperfect tense verb.
• Extended Semantic Range: `Khashyah` is a specific type of fear. Unlike `khawf` (general fear of harm), `khashyah` is a fear mingled with awe and reverence that arises from knowledge of the greatness of the one being feared. The Qur’an states that “only those who have knowledge among His servants truly fear Allah (`yakhshā Allāh`)” (35:28).
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root appears about 48 times.

This verb describes the person who benefits from the divine reminder. `Sa-yadhdhakkaru man yakhshā`—”He who fears will be reminded.” `Khashyah` is the key to a receptive heart. It is the state of reverential awe that makes a person humble and open to guidance. The one who lacks this awe will, like the “most wretched,” avoid the reminder.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:10), the surah describes the two responses to the divine reminder. “He will be reminded who fears.” The commentators explain that this is a statement of the key that unlocks the benefit of the divine guidance. The one who will truly “take heed” of the reminder and will benefit from it is the one who possesses the quality of “khashyah.” The reminder is a seed, and the heart that “fears” with a reverential awe is the fertile soil in which that seed can grow.

Thematic Context

This connects to the surah’s theme of the choice between the two paths. The “reminder” is the catalyst that separates the two groups. The theme is that guidance is a two-way process. God sends the reminder, but the human being must have a receptive heart (“one who fears”) in order to derive the benefit. This is a powerful statement on the importance of the inner state of the listener.

Modern & Comparative Lens

This is a profound insight into the psychology of persuasion and guidance. It suggests that a message is only effective if it connects with a pre-existing receptivity in the audience. This is a timeless principle of communication. The verse is a realistic and a compassionate one. The rejection of the message is not a failure of the reminder itself, but of the sealed state of the heart of the one who is being reminded.

Practical Reflection & Application

This verse encourages us to be people whose hearts are receptive to the reminder. The practical application is to cultivate the quality of “khashyah” in our own hearts. We can do this by reflecting on the greatness of God, on our own mortality, and on the reality of the Hereafter. By cultivating this reverential awe, we are making our hearts into the fertile soil that will be able to “take heed” and to benefit from the beautiful and the life-giving reminders of the Qur’an.

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35. Yatajannabuhā (يَتَجَنَّبُهَا) – He will avoid it

Linguistic Root & Etymology

The root is J-N-B (ج-ن-ب), which means the side. The verb yatajannabuhā means “he will avoid it” or “he will keep his side away from it.”

The Arabic root is ج-ن-ب.

• Morphology: `Yatajannabuhā` (يَتَجَنَّبُهَا) is a Form V imperfect tense verb with the object pronoun `-hā`.
• Extended Semantic Range: The root relates to the side (`janb`). `Ijtināb` means to avoid something by keeping it to one’s side, to steer clear of it. The verb `yatajannabu` implies a deliberate and active avoidance.
• Occurrences in Surah Al-Ala and the Qur’an: The verb appears once here. The root is common, appearing over 40 times.

This verb describes the reaction of the “most wretched” to the divine reminder. He `yatajannabuhā`—actively avoids it and keeps his distance. It is not a passive ignoring but a willful act of aversion. His arrogance prevents him from even being in the presence of the truth, so he consciously steers clear of it.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:11), the surah describes the two responses to the divine reminder. The one who fears will take heed, “But it will be avoided by the most wretched.” The commentators explain that this is a description of the active and the willful rejection of the arrogant disbeliever. He does not just ignore the reminder; he actively “avoids” it. He keeps his distance from it, because his arrogant heart cannot bear to be in the presence of a truth that would require him to be humble.

Thematic Context

This connects to the surah’s central theme of the choice between the two paths. The “reminder” is the catalyst that separates the two groups. The theme is one of a final and a clear sorting. The one who fears turns towards the reminder. The “most wretched” actively “avoids” it. The surah is a powerful depiction of these two opposing spiritual orientations.

Modern & Comparative Lens

The phenomenon of “avoidance” is a key defense mechanism in modern psychology. People often “avoid” situations, conversations, or realities that they find threatening to their ego or their worldview. This verse is a powerful and an ancient diagnosis of this. It is a timeless description of the human tendency to run away from an uncomfortable truth rather than to confront it.

Practical Reflection & Application

This verse is a profound warning. We must never be among those who “avoid” the divine reminder. The practical application is to cultivate the opposite state: a heart that runs *towards* the reminder of God, not away from it. When we hear a verse of the Qur’an or a piece of good advice, our response should be one of eager engagement, not of arrogant “avoidance.”

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36. Al-Yusrā (الْيُسْرَىٰ) – The Ease

Linguistic Root & Etymology

The root is Y-S-R (ي-س-ر), which means to be easy. Al-Yusrā is the path of ease or the state of ease.

The Arabic root is ي-س-ر.

• Morphology: `Al-Yusrā` (الْيُسْرَىٰ) is a feminine noun meaning “The Ease.”
• Extended Semantic Range: The root signifies ease, facility, and that which is simple. It is the opposite of `ʿusr` (hardship).
• Occurrences in Surah Al-Ala and the Qur’an: The word appears once here. The root is common, appearing about 44 times.

`Al-Yusrā` is the divine promise to the Prophet ﷺ. God will `nuyassiruka li-l-yusrā`—”ease you toward The Ease.” This is a comprehensive promise that God will facilitate all his affairs. It means making the path of revelation and its implementation easy for him, and guiding him towards the ultimate ease of Paradise.

Classical Exegesis (Tafsir)

In Surah Al-A’la (87:8), this is the magnificent promise made to the Prophet Muhammad. “And We will ease you toward ease.” The commentators explain that this is a divine guarantee that God will make the path of this religion a path of “ease” for him. This includes making the memorization of the Qur’an easy for him, making the implementation of the law easy for him, and making his entire mission one that is ultimately characterized by ease and success. It is a promise of a divinely-facilitated path.

Thematic Context

This connects to the surah’s theme of divine reassurance and support for the Prophet. The surah has given him the great and the difficult command to “remind.” This verse is the divine promise that this difficult task will be made “easy” for him by divine aid. The theme is one of a profound and a comforting grace. The path of God is a path of “ease,” and God Himself is the one who “eases” us towards it.

Modern & Comparative Lens

The concept of religion as a path of “ease,” not of hardship, is a central and a beautiful principle in Islam. This verse is one of the foundational texts for this. It is a rejection of a harsh and an overly-burdensome interpretation of the faith. It is a powerful statement that the divine way is in perfect harmony with our true nature and is designed for our flourishing, not for our suffering.

Practical Reflection & Application

This verse is a source of immense hope and a profound prayer. The practical application is to trust in this divine promise. We should approach our religious duties not as a heavy burden, but as a path of “ease” that our Lord has facilitated for us. We should also make this a part of our own prayers, asking God to “make us easy for the path of ease,” just as He promised to His Prophet.