Jalees Ahmad, Al Hakam
Imagine summarising the essence of life, how to achieve true success, who fails and why, the signs of Allah’s creation and guidance, the purpose and method of tasbeeh, and profound spiritual lessons, all in just 2–3 minutes. That’s exactly what Surah al-A‘la does. Perhaps this is why the Holy Prophetsa encouraged us to recite and reflect upon it every Friday, so its timeless guidance remains fresh in our hearts.
Surah al-A‘la, Chapter 87, is a notable chapter of the Holy Quran. It is reported that once Hazrat Muazra led a prayer and recited Surah al-Baqarah, when someone complained to the Holy Prophetsa, stating that the prayer was too long. The Holy Prophetsa turned to Muazra and asked why he had done so and said, “You are putting the people to trial.” He then advised that if someone leads the prayer, they should select shorter chapters, giving Surah al-A‘la as an example, among others. (Sahih al-Bukhari, Kitab al-Azan, Hadith 701; Sahih Muslim, Kitab al-Salat, Hadith 465a)
The Holy Prophet’ssa love for this chapter is evident, as he would frequently recite it during Friday prayers and Eid prayers. This shows that he wanted this chapter to be listened to and reflected upon regularly, especially in gatherings, since its message carries profound lessons for every believer.
The theme of this Surah of the Holy Quran, in straightforward terms, is basically a glorification of Allah. A glorification in His perfection, creation, and guidance. The message we receive is the essence of purifying yourself, remembering Allah, and preferring the eternal over the temporary. The promise is the reward for those who walk in the path of righteousness. And the warning is that the unmindful, wretched and arrogant will face regret.
To truly begin to know the importance of this chapter, it is enough to grasp its underlying message and the spiritual resonance it evokes within us. Even if a person does not know Arabic, one of the first things, upon hearing this chapter, Surah al-A‘la, one notices is its beautiful rhythm.
What it means to glorify the Most High
The first verse commands us to praise and glorify Allah’s name, i.e., to distance Allah from all impure things, and then goes on to remind us why we must do so. At first glance, after the command of glorifying Allah who designs and guides, we realise that here, the cycle of life, from blossoming to decay, serves as a sign of Allah’s perfection and power and a reminder of His divine order:
“Glorify the name of thy Lord, the Most High, Who creates and perfects, and Who designs and guides, and Who brings forth the pasturage, then turns it black, rotten rubbish.” (Surah al-A‘la, Ch.87: V.2-6)
The first words of this Surah are سَبِّحِ, meaning “Glorify”. The surah begins with the image of tasbeeh (glorifying Allah). In Arabic, tasbeeh comes from the root s-b-h, which carries the meaning of moving swiftly or gliding freely, and by extension, keeping something distant. In this context, it signifies distancing Allah from any imperfection or deficiency. Think of it this way: as you glide through the water, your hands stretch forward, distancing the water behind you as you pull yourself ahead.
“Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him.” (See Five Volume Commentary, Ch.57: V.2)
As Muslims, we know that tasbeeh is not merely verbal; it involves the mind, heart, and tongue. If even one of these three is not engaged, it becomes meaningless. For example, we use our minds to reflect on Allah’s perfection, our hearts are filled with awe and comfort in His remembrance, and our tongues are moist with verbal praise and the declaration of His greatness.
Allah commands us to glorify His name, in Arabic اسۡمَ (ism), to highlight the personal connection between the believer and the Creator. The word Rabb signifies the One who nourishes and the One who sustains, stressing and ultimately reminding us of His role as Creator and Provider. Further, as Allah states: رَبِّکَ Rabika, meaning “your Lord”. This implies a personal responsibility for every individual Muslim to acknowledge and praise Him.
The attribute الۡاَعۡلَی Al-A‘la (the Most High) represents absolute supremacy. There is nothing above Him; nothing in creation can compare to His majesty. This is why we say “subhan rabbi al-A‘la” when we prostrate in our daily prayers. We are in the lowest point in prayer, praising the Highest.
God’s act of creation and perfection and a reminder of the cycle of life
As we read further, Allah gives examples of why we must praise Him. Allah commands tasbeeh because of His role as Creator and Perfecter: “Who creates and perfects,” (Ch.87: V.3)
Everything Allah created is perfectly measured and designed. It must be noted here that this perfection is not random; each creation is suited to its purpose.
When we study human biology, we are compelled to believe that this design was not by chance. One needs to only further study animals, such as bees, to see how they operate, a point to reflect on indeed. Bees, for example, can see almost all around them. They process visual information faster than humans, detect ultraviolet colours, and rely on tiny amounts of nectar from many flowers, often travelling long distances and competing with others to survive. (“What it’s like to be a bee”, press.princeton.edu, 21 November 2023)
Allah then says: “And Who brings forth the pasturage,” (Ch.87: V.5)
Here, Allah draws our attention to something observable and undeniable. First, He gave the examples of His creation and perfection. Now, He gives us a visual example of this: the greenery that springs forth after rainfall. Indeed, this is a universal sign; everyone witnesses it.
For the Arabs, this observable image was compelling. They were a desert people, Bedouins living in harsh conditions, whose lives revolved around finding water and green pasture for their flocks. Entire tribes would travel or even fight over grazing land (“People of the Arabian Desert”, britannica.com). And so, when Allah says, “And Who brings forth the pasturage,” (Ch.87: V.5) He is reminding them, and us, of the very foundation of their livelihood and survival.
The Arabic word “akhraja” (أخرج) means to bring out or bring forth. It also symbolises resurrection. So, essentially, God is stating that if He can bring forth life from dead, barren land, then He can just as easily resurrect humans back to life after death for the Day of Judgement.
This is also alluded to in Surah al-Hajj: “And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.” (Surah al-Hajj, Ch.22: V.6)
The Arabs had a hard time digesting the very notion of life after death. Hence, this verse was a blow to the very notion they held so strongly. (For more, see: Surah al-Mu’minun, Ch.23: V.38)
As we read further, another lesson Allah starkly reminds us of: “Then turns it black, rotten rubbish.” (Ch.87: V.6) The lush green pasture ultimately becomes withered and lifeless if not watered. It becomes black, rotten, and scattered like rubbish. This change is something we all observe. It acts as a reminder of life’s transient nature. Just as the vegetation flourishes and then fades, so too shall human life end and return to dust.
The Arabic word used in this verse is غُثَآءً (ghuthaa), which refers to the dry, useless remains of plants after harvest, like the sight of dead grass and barren land. The visuals are both humbling and instructive: life is short, beauty fades, and the world is fleeting. It is, for sure, a warning that the pleasures of this world are transient; they are short-lived.
The command to remind and how to benefit from it
“So go on reminding; surely, reminding is profitable.” (Ch.87: V.10)
Here, God has commanded the Holy Prophetsa to continue reminding, even if people do not always listen. Reminders awaken hearts that already know the truth but are often forgetful. And so, reminders are essential. Even if some reject it, the act of reminding is a duty and mercy.
It is evident that reminders are given for the benefit of humans. However, how can we ensure that a reminder truly benefits us? This is what God goes on to state. “He who fears will soon heed.” (Ch.87: V.11) Here, in this verse, the word یَّخۡشٰی (yakhsha), meaning “he who fears”, is used. This word, yakhsha, is different to the Arabic word khawf.
Yakhsha, which derives from Khashyah, comes from knowledge and reverence, a conscious fear born from awareness of Allah’s greatness:
اِنَّمَا یَخۡشَی اللّٰہَ مِنۡ عِبَادِہِ الۡعُلَمٰٓؤُا
“Only those of His servants who possess knowledge fear Allah. Verily, Allah is Mighty, Most Forgiving.” (Surah Fatir, Ch.35: V.29)
In contrast, khawf is general fear, often instinctive or emotional. And so, one truly benefits who has a fear of God that stems from knowledge of Him. To truly know Allah is to know His names and attributes.
Rejecting the reminder: Those who won’t benefit?
Then, Allah goes on to explain those who reject reminders: “But the reprobate will turn aside from it,” (Ch.87: V.12)
The word “reprobate,” as used in the Quran, is الأشقى (al-ashqa), which derives from the root شَقِي (shaqi). While Shaqi means “wretched” or “unfortunate”, al-ashqa is the superlative form, meaning “the most wretched” or “utterly miserable”.
Here, al-ashqa refers to the one who stubbornly rejects the truth out of arrogance, making them spiritually hardened. Yet even here, the Surah gives hope: those who are less entrenched in error can repent and return to God. Ultimately, those who persist in wickedness and rejection are the ones who will face the Fire.
Hazrat Musleh-e-Maudra has explained why the word al-ashqa is used. Since the Holy Prophetsa is the most superior of all the prophets, his denier is also the most wretched and unfortunate among the deniers of all prophets. He writes:
“The denier of Mosesas is only shaqi [wretched]. The denier of Jesusas is only shaqi. The denier of Abrahamas is only shaqi. The denier of Davidas or Solomonas is only shaqi. But the denier of Muhammadsa is ashqa, because he holds a higher status than all previous prophets, and the guidance he brought is also superior and elevated above all previous guidance.
“Furthermore, as mentioned above, the word ashqa is also used to indicate that only the most wretched are completely deprived of guidance; an ordinary wretched person [shaqi] can still attain guidance at some point.” (Tafsir-e-Kabir, 2023, Vol. 12, pp. 91-92)
God further states that the most wretched are those: “He who is to enter the great Fire.” (Ch.87: V.13)
The truly successful: Those who purify themselves
After describing the wretched and wicked, God turns to those who shall prosper and who are truly successful: “Verily, he truly prospers who purifies himself,” (Ch.87: V.15)
The word أَفْلَحَ (aflaha), meaning “he truly prospers,” comes from the word فَلَاح (falah), which signifies success and prosperity. Unlike نَجَاح (najah), which generally means mere salvation or success in the Hereafter, falah holds both success in the Hereafter and flourishing in this life, conveying a higher and more complete form of success.
Hence, the key to true success is to purify oneself: to cleanse the heart and soul from all malice, both religious and spiritual. تَزَكَّى (tazakka), meaning “to purify,” refers to the process of tazkiyah, or spiritual purification. This purification is the central goal of Islam and was the mission of every prophet.
For example, when Abrahamas prayed for a prophet, he mentioned that one of his tasks should be to teach the Book and purify the people (Surah al-Baqarah, Ch.2: V.130). Similarly, when Mosesas was commanded to go to Pharaoh, he asked “‘Wouldst thou like to be purified?” (Surah an-Nazi’at, Ch.79: V.19)
Further to this, we are told that he who prospers is he who purifies himself, “And remembers the name of his Lord and offers Prayers.” (Ch.87: V.16)
Here, Allah connects remembrance with prayer, which is a return to the opening verse: “Glorify the name of thy Lord, the Most High.” (Ch.87: V.2)
This shows that true prayer is both verbal remembrance and heartfelt presence. A clean heart that remembers Allah sincerely will find immense joy in prayer. Just as a clean vessel can hold pure water, a purified heart can hold divine remembrance. To perceive the divine, one must dress in the garms of divine colours, as evident from تَخَلَّقُوا بِأَخْلَاقِ اللَّهِ, meaning: adopt the ethos of the Divine.
A harsh reality: Love of Dunya
Before we move on to the harsh reality, let us review the chapter thus far. We have so far been told to glorify our Lord’s name, who has fashioned and guided us and given us observable signs of His existence and creation. We are also instructed to remind one another, for reminders benefit those who are God-fearing, while only the wretched will not benefit, and their downfall will be in Hell.
The successful, however, are those who purify themselves, remember the name of their Lord, and pray. The blueprint is there. Allah then goes on to reveal a harsh reality, one known even before it unfolded. God informs us of human nature: this is what human beings are like. And what is that?
“But you prefer the life of this world, whereas the Hereafter is better and more lasting.” (Ch.87: V.17-18)
The word for “you prefer” used in the Quran is تُؤۡثِرُوۡنَ (tu’thirun), which comes from أَثَرَ (athar), meaning to choose something over another. Usually, this word is used in a positive sense, like preferring others to yourself; however, here it’s used negatively: preferring the lower world over the eternal Hereafter. الدُّنْيَا (dunya) comes from دُنُوّ (dunuw), meaning something low or near. It is inferior and short-lived compared to the eternal life that follows. This world deceives by its immediacy, while the next world, though unseen, is lasting and pure.
The eternal message
The Surah closes by affirming that this message of glorification, purification, and remembrance, is not new. It is the same truth revealed to all prophets before.
“This indeed is [what is taught] in the former Scriptures – the Scriptures of Abraham and Moses.” (Ch.87: V.19-20)
The Arabs revered Prophet Abrahamas and saw him as their ancestor; his name carried authority and respect. The Holy Quran has quoted the prophecy from the scriptures of Abrahamas regarding the advent of the Holy Prophetsa.
The Quran records when Abrahamas prayed for a Prophet of God to be sent. His prayer clearly indicates that although he followed the law of Noahas, as is evident from the verse of Surah as-Saffat, and although he himself had received some divine revelations in the form of scriptures, nevertheless, his teachings were destined to fade away.
The same applies to Mosesas. In his book, the Torah, even today there remains a clear prophecy in Deuteronomy 18:18. Thus, Mosesas also foretold the coming of a legislative prophet after him, one who would not arise from among the Israelites but from their brethren, the descendants of Ishmael.
Conclusion
To sum up, this Surah is a reminder to glorify Allah, the One who created us, for He is our Creator, Sustainer, and Guide. He proportioned and guided everything, provided pastures, and placed signs of His creation around us, showing how He can give life and how these signs serve as lessons for believers to reflect upon. Reminders benefit those who heed them, except the wretched who reject guidance.
The blueprint for true success is clear: purify ourselves, remember His name, and pray sincerely. A harsh reality we must acknowledge is that this world is fleeting, yet many people prefer it over the eternal Hereafter. This message, however, is timeless; prophets throughout history called people toward it.
When we hear this Surah regularly, especially during Jumua, we should understand that the Holy Prophetsa desired for us to continuously ponder its lessons, keeping the message ever-present in our minds. The journey of self-purification and remembrance of our Lord is ongoing and a continuous process.
