CHAPTER 87: AL-A'LA (THE MOST HIGH)

Al-A’la means "The Most High," and the surah was revealed in the Mecca period. It consists of 19 verses. It takes its name from the same expression in its first verse. (H. T. FEYIZLI, 1/591)

Hadith: It is narrated from Aisha (ra): "The Prophet (pbuh) used to recite Surah Al-A'la in the first rak'ah of the Witr prayer, Surah Al-Kafirun in the second rak'ah, and Surahs Al-Ikhlas, Al-Falaq, and An-Nas in the third rak'ah, which is the Witr rak'ah." (Nasai, Juma 39, 47; Abu Dawud, Ibn Majah). Indeed, Imam Shafi'i and Malik (ra) act according to this. As for Imam-i Azam Abu Hanifa and Ahmed b. Hanbel, the recommended (mustahab) form for the third rak'ah is the one where only Surah Al-Ikhlas is recited. (I. H. BURSEVI, 23/307)

In the name of Allah, the Most Gracious, the Most Merciful.

87/1-5 GLORIFY THE NAME OF YOUR LORD, THE MOST HIGH

Translation

1- 5- [O My Prophet!] Glorify the name of your Lord, the Most High ("Say: Subhana Rabbiye’l A’la"). 2- Who created [everything] and proportioned it [put it in order], 3- And who destined [everything] and [accordingly] guided [it to the appropriate path], 4- And who brings out the [lush green] pasture, 5- And [then] makes it black stubble [dry and dark debris].

Commentary

(1) ‘Glorify the name of your Lord, the Most High.’ Glorification (tasbih) is done through words and deeds. (...) It has also become well-known in the sense of prayer (salat), especially supererogatory (nafile) prayers. "Verbal glorification" is the declaration of transcendence and holiness made with the tongue, such as saying subhanallah, which has become a specific name expressing this. "Practical glorification" by servants is worship through believing with the heart that Allah is One and far from any deficiency, and by performing actions that express glorification; prayer, jihad with wealth and body, commanding the good and forbidding the evil are all included in this. (ELMALILI, 9/139, 140)

‘Al-A’la: the Most High’ The attribute of A’la does not mean being high in terms of location, but in the sense of possessing overwhelming power and sovereignty. (O. CELIK, 5/430)

Hadith: After this verse was revealed, the Messenger of Allah (pbuh) requested that "Subhana Rabbiye’l A’la" be said during prostration (sajdah); and after the revelation of the last verse of Surah Al-Waqi'a, he requested that "Subhana Rabbiye’l Azim" be said during bowing (ruku). (Abu Dawud, Salat 147; Ibn Majah, Iqamah 20; From O. CELIK, 5/430)

(2) ‘Who created and gave shape.’ That is, He created everything in the universe, from the earth to the sky, in the most perfect, measured, and orderly way. This matter is described in Sajdah 32/7 as: "He [Allah] who made beautiful everything He created." This magnificent order itself bears witness that it was created with a perfect measure and that it has a Creator. This is not a coincidence, nor is it the work of several creators. For in that case, it would not be possible for such a harmonious and compatible beauty to form through the bringing together of countless parts. (MAWDUDI, 7/93)

(3) ‘Who destined and guided (to the right path).’ The word ‘kaddera: destined/measured’ encompasses the meaning that He destined all created beings in their essences and attributes according to the characteristics of each. He specified and limited everything—the heavens and the earth, the stars and elements, minerals, plants, animals, and humans—with a certain and special destiny: a specific size for each, a specific duration for each to remain, and specific quantities of attributes, colors, tastes, smells, conditions, beauty or ugliness, happiness or misery, guidance or deviation. As He said: "And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure" (Hijr 15/21). In this sense, all things and worlds from the highest of the high to the lowest of the low are included. (ELMALILI, 9/145, 146)

‘He showed the goal [guided].’ That is, no creature has been left unattended. Everything created has a duty and has been directed according to that duty. In other words, Allah is not only the Khaliq (Creator) but also the Hadi (Guide). Allah has taken upon Himself the responsibility of showing the way for everything He created. Indeed, Allah guides the earth, the sun, and the stars. He also guides the air, water, light, and plants, and they fulfill their duties. Minerals are exactly the same. All beings fulfill their duties properly based on the reason for which Allah created them. (MAWDUDI, 7/94)

(4) ‘Who brings out the greenery.’ As stated in Surah An-Nazi'at: "He brought forth therefrom its water and its pasturage. And the mountains He set firmly. As provision for you and your grazing livestock" (79/31-33). He brought out and grew that pasture, those grazing lands, plateaus, farms, gardens, and various plants, trees, and fruits in the forests with His divine power for humans and animals to benefit from. (ELMALILI, 9/146)

(5) ‘Then He turns them into dry stubble.’ In spring, plants emerge, the earth is covered in green, then the plants dry up, decay, and become pitch black like coal. A year later, spring is covered in greenery again. This does not happen by itself, but according to the will of Allah and the laws He has established in nature. Similarly, man is born, lives, dies, and is resurrected when the Day of Judgment breaks. (I. KARAGOZ,8/490)

The mention of the life of plants here secretly evokes this truth: Every crop has a harvest, and every living thing must have an end. This touch integrates with the content of the subject speaking of worldly life and the afterlife. "But you prefer the worldly life, while the Hereafter is better and more enduring." Worldly life is just like this greenery. It is like the grass that eventually melts away and becomes bone-dry. The life of the hereafter, on the other hand, is permanent forever. (S. KUTUB, 10/449)

The "fa" at the beginning of the verse is the fa of sequence (ta'qib). This "fa" indicates that the duration of greenery and freshness is short. Furthermore, it points to the shortness of human life and that the life and blessings of the world will quickly slip away. In other words, it indicates that the disappearance of the world and its blessings is certain. (I. H. BURSEVI, 23/290)

87/6-13 GIVE ADMONITION IF ADMONITION PROFITS

Translation

6- 7- [O My Messenger!] We will make you recite [the Qur'an], so you will not forget, 7- Except what Allah should will. Indeed, He knows what is declared and what is hidden.

8- [O My Prophet!] And We will ease you toward the easiest [way—to understand and practice the Qur'an].

9- [O My Prophet!] So remind [with the Qur'an], if the reminder should benefit.

10- 13- He who fears [the punishment of Allah] will be reminded [and live according to His command]. 11- 13- But the wretched [disbeliever] will avoid it, 12- [He] who will [enter and] burn in the Greatest Fire [Hell]. 13- Neither will he die therein nor will he live [comfortably].

Commentary

(6, 7)- ‘(O My Messenger!) We will make you recite (the Qur'an); so you will never forget.’ According to a hadith, the Messenger of Allah would repeat the verses hastily out of fear of forgetting them. Mujahid and Kalubi narrate that after receiving revelation from Gabriel, he would start repeating the first part for fear of forgetting. For this reason, Allah said to him: "Be assured, We will make you recite and We will settle it in your memory. Do not worry about forgetting; you will not forget a single word. Just listen while Gabriel recites the revelation to you." This is the third time the Messenger of Allah is guided on how to receive revelation (previously in Taha 20/114 and Qiyamah 75/16-19). From these verses, it is understood that just as the Qur'an was revealed as a miracle, its memorization of every word is also a miracle. It is not possible for the Prophet to forget a word and say a different one with the same meaning. (MAWDUDI, 7/95)

‘Except what Allah wills.’ For if He wills to make one forget, He makes them forget. This promise does not mean that Allah is no longer capable of making him forget; nothing can make Him powerless. After giving such a strong memory, He can take it away if He wills. If He makes something forgotten entirely, this would be abrogation (naskh). Then the rule "If We abrogate an ayah or cause it to be forgotten, We bring a better one or one like it" (Baqarah 2/106) applies. However, with Allah's help, you will not forget from now on; you will have such a miracle. (ELMALILI, 9/154, 155) The exception in the verse might also indicate "rarity" in terms of time; for the Messenger of Allah could momentarily forget some verses. Reportedly, while leading the morning prayer, he skipped a verse, and upon being asked by Ubay b. Ka'b, he said: "No, I just forgot this verse while reciting." (From O. CELIK, 5/433)

(8)- ‘We will succeed you toward the easiest (understanding and interpreting the Qur'an).’ We will lead you to the easiest way or goal in every matter. We will make this success a settled trait for you. Thus, in every field of religion—in knowledge, practice, and finding the truth—you will succeed in the easiest way. Reaching the most difficult goals with ease will be a characteristic of you and your religion. This includes easing the understanding of divine laws regarding the purification of the soul and others through the tolerant Sharia. (ELMALILI, 9/157)

(9)- ‘Give admonition if admonition profits.’ Admonition is to speak sweet and effective words that will soften a person's heart. This command is directed at all believers in the person of the Prophet. Believers are obliged to explain and teach Islam; once this is done properly, they are not responsible for whether people believe or not. (I. KARAGOZ,8/493) Razi stated that giving advice is necessary (wajib) initially, but its repetition depends on the benefit. It is a requirement of the Prophet's mission to announce the instructions he received. If it is concluded that advice is useful, it is obligatory to continue. However, giving advice to those who are determined to deny and mock the truth only increases their stubbornness. Therefore, Allah commanded: "So turn away from him who turns away from Our remembrance" (Najm 53/29). (QUR’AN WAY, 5/604) Hz. Ali said: "Do not say a word to a group that their intellects cannot grasp, or it will be a fitnah for some of them." (S. HAWWA, 16/158)

(10)- ‘He who fears Allah will take heed.’ That is, only those who fear Allah and are terrified of a bad end want to be sure of their path and listen to Allah's word. For this advice explains the difference between guidance and delusion. (MAWDUDI, 7/97)

(11, 12)- ‘The wretched/disbeliever will avoid taking heed; he will be cast into the greatest fire (Hell).’ He will enter the fire of Hell. The "small fire" is the fire of this world. (S. HAWWA, 16/152) "The greatest fire" refers to the lowest levels of Hell. According to this verse, the most rebellious disbelievers, and according to Nisa 4/145, the hypocrites, will be thrown into the lowest level. (I. KARAGOZ,8/494)

(13)- ‘There (in hell) he will neither die nor live.’ That is, death will not come to them, and they will not be saved from punishment. They will not see or taste anything beautiful as they did in the world. This punishment is for those who did not recognize Allah and His Messenger until they died. Even if those who believe but have sinned are sent to Hell, (according to a hadith) after serving their punishment, Allah will cause them to die, and then intercession (shafa'ah) will be in question for them. These scorched bodies will be thrown into the rivers of Paradise, and it will be said to the people of Paradise: "Pour water on them." When water is poured, they will come to life just as plants do when they see water. (MAWDUDI, 7/97)

87/14-19 THE HEREAFTER IS BETTER AND MORE ENDURING

Translation

14- 15- He has certainly succeeded who purifies himself [from sins], 15- And mentions the name of his Lord [with glorification, praise, and takbir] and prays.

16- 17- [O oppressors!] But you prefer the worldly life [which is temporary], 17- While the Hereafter is better and more enduring.

18- 19- Indeed, this [admonition] is in the former scriptures, 19- The scriptures of Abraham and Moses.

Commentary

(14, 15)- ‘He has certainly succeeded,’ he has saved himself from evils and reached his desire, ‘who purifies himself,’ who listens to the sermon and advice and becomes purified, receives inspiration, purifies his heart from shirk and bad character, purifies his body from material and spiritual filth through faith, sincerity, ghusl, and wudu, and works to give his zakat (and charity) to appear clean before Allah. ‘And mentions the name of his Lord,’ thinking that he will go to His presence and saying "Allahu Akbar" as takbir, ‘and prays,’ those who perform the five daily prayers and especially, according to a narration, the Eid prayer. The literal meaning of this verse draws attention to the purification of heart and body, the discipline of the soul, mentioning Allah with the tongue through unity and takbir, and—on the meaning of the verses "Who performs prayer and gives zakat" (Baqarah 2/177)—to the zakat and prayer which will be made obligatory (in later years) as the foundation of physical and financial worship. (ELMALILI, 9/159)

The terms "zakat" in Meccan surahs (Zariyat 51/19; Ma'arij 70/24) do not refer to the zakat whose rules were explained in detail later, but to religious duties with financial content in the absolute sense. Because zakat in the institutional sense was made obligatory in the Medina period (see Tawbah 9/103). Therefore, the word "tezekka" in the verse expresses purifying both wealth from haram and the rights of others, and the soul from the stains of sin. (QUR’AN WAY, 5/605)

‘He who mentions the name of his Lord’ (Allahu Akbar); ‘and prays.’ Performing the five daily prayers and starting the prayers by saying Allahu Akbar is obligatory (fard). The evidence for the obligation of the opening takbir of prayer is this verse. The mention of faith and prayer in this verse, revealed in the first year of prophethood, indicates that prayer began with the prophethood given to Muhammad (pbuh). The five daily prayers were made obligatory during the Mi'raj, one and a half years before the Hijrah. (I. KARAGOZ,8/496)

(16, 17)- ‘But you, O heedless people! Instead of trying to be purified by preferring that success over everything, you do not do so and 'you prefer the worldly life'.’ You prioritize its ornaments, entertainment, eating, drinking, women, and pleasures; you find pleasure in being busy with these and spending/consuming wealth in that way, and you push to the back the clean and beautiful deeds that prepare the peace and happiness of the hereafter. (ELMALILI, 9/160)

Those who prefer the life of this world over the life of the hereafter are those who persist in denial and oppression, described as "the most wretched" in the 11th verse. The purpose of preferring the worldly life is to not believe in the existence of the hereafter and thus not make any preparation for it. The Meccans, who were the first addressees of our Prophet, did not believe in the existence of the life of the hereafter (see 50/3). (I. KARAGOZ,8/497)

(17)- ‘While the Hereafter is better and more enduring.’ Ibn Kathir says: "Allah's reward in the home of the hereafter is better and more permanent than the world. For the world is lowly and temporary, while the hereafter is valuable and eternal. How can a wise person prefer the temporary to the permanent! How can he care for what will be separated from him in a short time and disregard the home of eternity!" (S. HAWWA, 16/154)

Hadith: "He who loves his world harms his hereafter. He who loves his hereafter harms his world. Therefore, favor the permanent over the temporary." (From Ahmed b. Hanbel; S. HAWWA, 16/160)