Al-A'la

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

This sūrah in reality opens with the distilled essence and summary of the prophetic tradition of reflection and contemplation, beginning with the exalted glorification of the Lord of the worlds. At the very outset, God addresses the Noble Messenger PBUH & His Pure Progeny and declares: سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى — Glorify the name of your Most High Lord and declare Him free of all deficiency. A group of exegetes hold that “name” here signifies the One named (the Divine Essence itself), while another group holds that it refers to the Divine Name that indicates the Essence; in practical terms, there is no substantial difference between the two interpretations. In either case, the intended meaning is that the name of God must never be placed on a par with idols, and that His pure Being must be regarded as far above every deficiency, corporeality, limitation, and imperfection—unlike the idolaters who mentioned God’s name alongside idols, or those who failed to exempt Him from corporeal attributes. The description الْأَعْلَى expresses the truth that He is exalted above every being and above every concept that the mind can conceive—far beyond all conjecture, imagery, manifest or hidden associationism. The expression رَبِّكَ (your Lord) points out that the Lord to whom the Messenger calls people is altogether distinct from the so‑called lords of the idolaters. Following the attributes of Lordship and Exaltedness, the sūrah elaborates further by mentioning five additional Divine attributes, all of which are explanations of His supreme sustaining governance. It states: الَّذِي خَلَقَ فَسَوَّى — He who created and then proportioned. The verb سَوَّى (from taswiyah) denotes systematization and harmonious arrangement, whether in the celestial order governing the stars or in the terrestrial order governing created beings, including the human body and soul. Explanations that restrict this to human limbs or upright posture merely describe limited instances of a far broader meaning. The universal order of creation—extending even to the fine lines of human fingertips, referenced in بَلَى قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ—contains within it an entire world of profound meaning. After describing creation and organization, the verse turns to purposeful motion toward perfection and the divinely determined program guiding all beings toward their objectives: وَالَّذِي قَدَّرَ فَهَدَىٰ — He who determined and then guided. تقدير denotes precise measurement, determination of goals, and designation of operational pathways for which beings are created, while هدى refers to inherent (takwīnī) guidance embodied in laws, impulses, and forces—whether internal or external—governing every created entity. For example, God created the mother’s breast and milk for the nourishment of the infant, instilled maternal affection in the mother, and placed within the child an instinct drawing it toward the breast. This mutual attraction and preparedness is observable throughout creation. In summary, reflection on both the structure of beings and the paths they follow in life reveals the existence of an exceptionally subtle and precise program supported by an unseen force of guidance—clear evidence of Divine Lordship. Alongside this innate guidance, humans are also granted another form of guidance through revelation and prophetic mission, termed legislative guidance (هدایت تشریعی), which completes and perfects innate guidance. This same concept appears in قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ, where Moses عليه السلام describes the Lord as the One who grants each thing its appropriate creation and then guides it. Though this principle was understood in earlier eras, modern scientific advancements—especially in botany and zoology—have vastly expanded our awareness, while researchers still affirm that what remains unknown is far greater than what has been discovered. The discourse then turns to plants and vegetation, the primary sustenance of livestock, stating: وَالَّذِي أَخْرَجَ الْمَرْعَىٰ — He who brought forth pasture. The term أَخْرَجَ implies emergence from within the earth; all these provisions lay hidden beneath the soil until God caused them to appear. It is evident that animal sustenance ultimately serves human needs as well. The verse continues: فَجَعَلَهُ غُثَاءً أَحْوَىٰ — Then He made it dried and dark. غثاء refers to dry, withered vegetation or worthless residue, such as flood‑deposited debris or scum formed during boiling; it symbolizes transience and loss. أحوى derives from a root meaning green or darkened, since intense greenery eventually darkens as it dries. Although these descriptions occur within a context of divine blessings, they may highlight one or more underlying realities: 1. Vegetation’s transformation illustrates the fleeting nature of worldly life—lush and vibrant in spring, yet soon dry and dark—serving as an enduring lesson on impermanence. 2. Decomposed vegetation becomes fertilizer, enriching the soil and enabling renewed growth. 3. Some have understood the verse as alluding to the long‑term transformation of plant matter into coal—an essential source of energy for human civilization—formed over millions of years through burial and compression beneath the earth. Though this final interpretation may appear far‑fetched in isolation, the verse likely encompasses a comprehensive meaning capable of including all three perspectives. In any case, غُثَاءً أَحْوَىٰ—dry, dark vegetation—holds considerable benefit: it nourishes animals in winter, provides fuel for human use, and enriches farmland as fertilizer. It is noteworthy that the seven attributes mentioned here—supreme lordship, creation, proportioning, determination, guidance, and the production of vegetation—together form a profound exposition of Divine Lordship. Reflecting upon them familiarizes the human mind with the exalted reality of God’s sustaining governance, illuminates the heart with faith, highlights His most significant blessings, and inspires genuine gratitude.

The issue of predestination and the universal guidance of created beings, which the preceding verses presented as manifestations of divine lordship, is among those matters that become increasingly clear as human knowledge advances with the passage of time. The more scientific understanding progresses, the more realities are uncovered, and modern discoveries enable us to behold ever more wondrous and astonishing aspects within every particle of the universe. Some exegetes, drawing upon the writings of the well‑known zoologist Cameron Morrison in his work The Mystery of Human Creation, have cited examples from the animal world to illustrate this great secret of guidance. A brief selection of such examples is as follows: 1. Migratory birds, which within a single year traverse thousands of miles across seas, forests, and deserts, never lose track of their nests and return precisely to their original homelands. Likewise, honeybees, no matter how far they stray from their hive or how scattered they become by strong winds, invariably return to their hive with precision—whereas human beings require clear landmarks, maps, and guides in order to find their way back to their homeland. 2. Insects possess microscopic eyes whose structure and visual capacity are so extraordinary that they fill the human observer with amazement, while birds of prey such as hawks possess powerful telescopic vision. 3. Human beings require artificial sources of light to navigate at night, whereas many birds are able to see clearly in the deepest darkness of night. Their vision functions through eyes that are sensitive to wavelengths shorter than red light and operates in a manner analogous to radar systems, some of which also contain memory‑like mechanisms. 4. Dogs, by virtue of an extraordinary sense of smell, can identify any animal merely by scent, whereas human beings—despite all the tools and instruments available to them—are incapable of such discrimination. 5. All animals can perceive sounds whose vibration frequencies lie beyond the range of human hearing; their auditory capacity surpasses that of humans many times over. Although humans can compensate for this limitation through scientific instruments—such that, for example, they can detect the sound of a fly’s wings from several kilometers away as though it were close to the ear—this difference in capability between humans and animals appears intentional, since humans can compensate for deficiencies through intellect and science, whereas animals lack such faculties. 6. There is a species of small fish that spends many years in the open sea, then returns for spawning to the very river or stream in which it was born. This fish swims against powerful currents and, despite years of separation and vast distances, locates its precise place of origin with remarkable accuracy. 7. The behavior of some aquatic animals is even more astonishing: they traverse their paths in a manner entirely contrary to what would normally be expected, yet nevertheless reach their destinations with unfailing precision.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

In the preceding verses, discussion centered on the Lord’s lordship (rubūbiyyah) and divine unity (tawḥīd). In the verses under consideration, the discourse turns to the Qur’an itself and the prophethood of the Messenger. Whereas the earlier verses addressed the guidance of created beings in general, these verses concern the guidance of humankind in particular. In short, the earlier verses mentioned the glorification of the Most High Lord, and these verses speak of the Qur’an that articulates that glorification. It states: سَنُقْرِئُكَ فَلَا تَنسَى — We shall soon cause you to recite, and you will not forget. Therefore, do not act with haste at the time of revelation, nor be anxious about forgetting the divine verses. The One who has revealed these great verses to you for the guidance of humankind is Himself their protector and guardian. He will imprint them upon your blessed heart in such a way that the dust of forgetfulness will never obscure them. This meaning is similar to what appears in وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَى إِلَيْكَ وَحْيُهُ and لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ, which likewise emphasize divine responsibility for preservation and recitation of revelation. Then, to affirm divine omnipotence and to clarify that all good and blessing belong to Him alone, it adds: إِلَّا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى. This expression does not mean that the Prophet PBUH & His Pure Progeny would forget any part of revelation or that certainty would be withdrawn from him. Rather, it signifies that the ability to retain the divine verses is itself a gift from God; if He so willed, He could withdraw it. In other words, the verse highlights the distinction between God’s essential knowledge and the bestowed knowledge granted to His Messenger. This is comparable to the verse regarding the everlasting stay of the people of Paradise: إِلَّا مَا شَاءَ رَبُّكَ, which emphasizes God’s absolute sovereignty and that all existence, both in its origin and its continuity, depends upon His will. Some have claimed that the exception refers to verses that were abrogated in both recitation and meaning; however, this view is extremely remote, and the existence of such verses is itself unsubstantiated. Others have suggested that the exception concerns what God chose not to reveal, but this interpretation also conflicts with the context. The phrase إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى explains سَنُقْرِئُكَ, indicating that the One who knows all that is manifest and hidden will convey through revelation everything humanity requires, without omission. In any case, it stands as one of the miracles of the Messenger of Islam PBUH & His Pure Progeny that he would memorize long passages after a single recitation by Jibrīl and would never forget them. Thereafter, comforting the Prophet PBUH & His Pure Progeny, it states: وَنُيَسِّرُكَ لِلْيُسْرَى — We shall facilitate for you the path of ease. That is, despite the many difficulties you will face—receiving revelation, preserving it, conveying the message, carrying out the mission, and performing righteous deeds—we shall assist you in all of these matters and make them easy for you. This may also point to the nature of the Prophet’s mission itself: its message is clear, its law is lenient, and it imposes no crushing burdens. The life of the Messenger PBUH & His Pure Progeny embodied this ease and moderation: he was never harsh with himself or others in food, clothing, residence, or daily living. He accepted what was permissible and simple, rested where possible, and lived free of artificial constraints. After affirming preservation of revelation and divine facilitation, the verse states the Prophet’s principal duty: فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى — So remind, if the reminder is beneficial. Some exegetes take this to mean that reminder is always beneficial, at the very least serving as establishment of proof even for deniers. Others argue there is an ellipsis, meaning: remind whether it benefits or not. A third view holds that reminder is to be directed where it yields benefit. Among these interpretations, the first is the most fitting, as the Prophet PBUH & His Pure Progeny consistently delivered admonition universally, without restriction. The following verse describes the reactions of people to this reminder, dividing them into two groups: سَيَذَّكَّرُ مَن يَخْشَى — He who fears will take admonition. Without reverent fear of God and a sense of responsibility, exhortation bears no fruit. Hence the Qur’an describes itself as guidance لِّلْمُتَّقِينَ. By contrast, it states: وَيَتَجَنَّبُهَا الْأَشْقَى — the most wretched will avoid it. Reports mention individuals among the leaders of unbelief as examples of this group, though the verse encompasses all who are obstinate enemies of the truth. This indicates that while admonition is offered to all, only some respond to it. It is noteworthy that the contrast here is drawn between خشية (reverent fear) and شقاوة (wretchedness), rather than سعادة (felicity), because the foundation of true felicity lies in conscious responsibility and fear of God. The fate of the final group is expressed thus: الَّذِي يَصْلَى النَّارَ الْكُبْرَى — the one who will enter the Great Fire, ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى — where he will neither die nor live. He will neither perish to find rest nor live in a state worthy of being called life, remaining suspended between death and existence, which is the most severe form of punishment. Regarding النَّارَ الْكُبْرَى, some hold that it refers to the lowest depths of Hell reserved for the most obstinate and hostile of sinners, while others understand it as being contrasted with the lesser fire of this world. In this context, a narration from Imam Jaʿfar al‑Ṣādiq states that the worldly fire is only one part of seventy parts of the fire of Hell. In Duʿāʾ Kumayl attributed to Amīr al‑Muʾminīn ʿAlī عليه السلام, the worldly fire is described as brief and limited compared to the enduring and overwhelming punishment of the Hereafter, thereby reinforcing the meaning of النَّارَ الْكُبْرَى.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

After the preceding verses that pointed to severe punishment for the disbelievers and enemies of the truth, the verses under discussion now turn to the salvation of the people of faith and to the causes and factors of that salvation. It first states: قَدْ أَفْلَحَ مَن تَزَكَّى—indeed, successful is the one who purifies himself—and who remembers the name of his Lord and then performs prayer: وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى. Thus, the Qur’an identifies three elements as the foundations of felicity, success, and salvation: purification (تزكيه), remembrance of God, and prayer. What is meant by تزكيه? Scholars have offered various interpretations. The first is purification of the soul from the impurity of polytheism, which is supported both by the context of the preceding verses and by the fact that the most fundamental purification is purification from shirk. The second interpretation understands تزكيه as purifying the heart from moral vices and adorning it with righteous deeds, a meaning reinforced by numerous Qur’anic passages, including the opening verses of Sūrat al‑Muʾminūn and Sūrat al‑Shams, where after mentioning piety and immorality it states: قَدْ أَفْلَحَ مَن زَكَّاهَا. The third interpretation identifies تزكيه with the giving of zakāt al‑fiṭrah, followed by the prayer of ʿĪd al‑Fiṭr, as reported in several narrations from Imām Jaʿfar al‑Ṣādiq عليه السلام. Similar meanings are also transmitted from Amīr al‑Muʾminīn عليه السلام in Sunni sources. A question arises here: Sūrat al‑Aʿlā is a Makkan sūrah, whereas zakāt al‑fiṭrah, the fast of Ramaḍān, and the ʿĪd prayer were not legislated in Mecca. Some exegetes have answered that there is no impediment to part of a sūrah being revealed in Mecca and another part in Medina. Another strong possibility is that this interpretation represents the application of the verse to a clear instance rather than its exclusive meaning. Others have interpreted تزكيه as giving voluntary charity. The essential point is that تزكيه has a broad meaning: it includes purification from the impurity of shirk, purification from moral vices, purification from hypocrisy and ostentation, and purification of wealth and soul through giving zakāt, as supported by خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا. Therefore, all these interpretations are compatible with the verse in light of its inclusive meaning. It is noteworthy that the verse first mentions purification, then remembrance of God, and finally prayer. According to some exegetes, the servant’s path consists of three practical stages: removal of corrupt beliefs from the heart, establishment of knowledge of God and the presence of His names and attributes within the heart, and finally engagement in service and worship. These three stages are succinctly indicated in this verse. The mention of prayer as following remembrance reflects the reality that prayer emerges naturally from a heart immersed in remembrance; prayer is truly valuable only when accompanied by conscious remembrance of God. Hence, interpreting remembrance merely as uttering specific formulae represents only particular instances, not the full meaning. The verse then points to the principal factor that causes deviation from this path of success: بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا—rather, you prefer the life of this world—وَالْآخِرَةُ خَيْرٌ وَأَبْقَى—whereas the Hereafter is better and more enduring. This is the very meaning expressed in the saying حبّ الدنيا رأس كل خطيئة. Reason itself never permits a person to exchange the eternal abode for transient possessions, nor to prefer fleeting pleasures—laden with hardship and pain—over everlasting blessings free from suffering. Finally, the sūrah concludes by stating that these teachings are not confined to this revelation alone: إِنَّ هَذَا لَفِي الصُّحُفِ الْأُولَىٰ—indeed, this is found in the earlier scriptures—صُحُفِ إِبْرَاهِيمَ وَمُوسَى. This indicates that the core teachings presented here—purification, remembrance, prayer, and not preferring the world over the Hereafter—are among the foundational principles of all divine religions and were conveyed in the scriptures of Abraham and Moses. Whether this refers specifically to their revealed scrolls or more broadly to all earlier revelations, it underscores the universality and fundamental importance of these teachings and highlights the greatness and depth of this sūrah. O God, on the Day when the return of all creatures is to You and the reckoning of all rests in Your hand, extend to us Your grace and mercy. Our Lord, by Your overflowing mercy deliver us from العذاب الأكبر. O God, the blessings of Your Paradise—glimpses of which You have described in this sūrah—are extremely precious and alluring; if we are not deserving of them through our deeds, then grant them to us through Your bounty and grace. Āmīn, O Lord of all the worlds.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

Indeed, for believers this Qur’anic reckoning presented in the preceding verses—contrasting this world with the Hereafter and clarifying that the Hereafter is better and more enduring—is perfectly clear; yet despite this, believers often trample their own knowledge and awareness underfoot and commit sins. The answer to this may be given in a single statement: all of this arises from desires that come to dominate the human being, and the primary source of the dominance of such desires is love of the world. Love of the world encompasses love of wealth, love of status, sexual desire, the urge for superiority, indulgence in bodily comfort, the drive for revenge, and similar impulses, which at times unleash such a storm within the human soul that it destroys all awareness and even extinguishes the faculty of discernment, leading one to prefer worldly life over the Hereafter. This is why Islamic traditions repeatedly describe love of the world as the root of all sins; it is a genuine reality repeatedly confirmed in our own lives and in the lives of others. Consequently, there is no remedy for uprooting sin except to expel love and infatuation with the world from the heart. One must view the world as a means, a passage, a bridge, and a field of cultivation; it is impossible for one who stands at the crossroads between acquiring worldly gain and seeking God’s pleasure to prefer both simultaneously. If one examines the record of one’s own transgressions, the truth of this reality becomes manifest; likewise, if one studies the causes of wars, bloodshed, and mass destruction, love of the world emerges as the principal source of corruption. As for how love of the world can be removed from the heart—especially given that attachment to the world is natural, akin to a child’s love for its mother—this requires intellectual instruction, moral training, and purification of the soul. Among the most effective means of diminishing love of the world is reflection upon the ultimate fate of the worldly. What became of the Pharaohs despite their power and resources? What did Qārūn take with him from the treasuries whose keys scarcely could be carried by strong men? The mighty powers of any age can be extinguished by a mere gust of wind, and within a single cycle of day and night their dominion can be overturned; they flee from their palaces of wealth or are buried beneath the earth. All of this can serve as a powerful teacher for us. We conclude this extended discussion with a deeply meaningful narration from Imam Zayn al‑ʿĀbidīn عليه السلام. He was asked: “Which deed is most virtuous in the sight of God?” He replied: (ما من عمل بعد معرفة الله عزّ وجلّ ومعرفة رسوله أفضل من بغض الدنيا) — “After knowledge of God and knowledge of His Messenger, there is no deed superior to detesting the world.” He then added that love of the world has many branches, as do sins, and that the first act of disobedience to God was Iblīs’s refusal and arrogance, which rendered him among the disbelievers. After that came greed, which led Adam and Eve to abandon what was better when they approached what they did not need, a legacy that persisted in their descendants until the Day of Resurrection, since most human desires exceed actual necessity. Then came envy, which caused Adam’s son to commit murder. Among the branches of this world‑love are love of women, love of the world itself, love of authority, love of comfort, love of excessive speech, love of superiority, and love of wealth—seven traits that are all contained within love of the world. Hence the prophets and learned scholars declared: (حبّ الدنيا رأس كل خطيئة). O God, remove from our hearts love of the world, which is the source of all sins. Our Lord, take our hands and guide us, by Your grace, along the path of growth and perfection until the final goal. O God, You are fully aware of what is manifest and hidden; forgive our open and concealed sins through Your mercy and generosity. Āmīn, O Lord of the worlds.