Surah al Ala. Central Theme and Relationship with the Preceding Surah Surah Tariq, the previous surah, ended by urging the Prophet to show patience and to wait for the decision of God. He was told that those who had become persistent in denying him had been given respite by the Almighty, according to His established practice, and this period was soon to end. He was asked to give them respite as well; soon they would see the consequences of their rebellious attitude. He should rest assured that they would not be able to escape God’s grasp, as He has total control over them. Now, in this surah, while ignoring these stubborn elements from among the Quraysh, the Prophet is addressed directly and given glad tidings that every work of God manifests itself in a gradual and sequential way, based entirely on His wisdom. The Prophet should trust Him; soon the time is going to arrive when his efforts will bear fruit and all hindrances that stand in his way shall be removed. This change in address is evident in at least the next ten surahs. If the adversaries are addressed, they are addressed in a secondary manner. It is the Prophet who is primarily addressed, and through various styles, all his worries and fears that came his way during the course of his preaching, or that were expected to come, are dispelled. Analysis of the Discourse Following is the sequence of the discourse of the surah: Verses (1-5): The Prophet is directed to continuously extol the Almighty and is reminded of God’s attributes that testify that all His works manifest in a gradual and sequential manner. Just as vegetation gradually becomes lush and dense, a person's physical and intellectual abilities also reach their culmination gradually. Verses (6-8): Glad tidings are given to the Prophet that he too will be dealt with in accordance with the law outlined above. The favor of revelations he is receiving will gradually reach its culmination, and he will be taught in such a thorough manner that he will not forget even a word of it, except if the Almighty wills him to leave something aside. He is aware of the apparent and the hidden. He fully knows the circumstances the Prophet is facing or will be facing. From within hardships, He will create ease for him. Verses (9-13): The Prophet is directed not to go after the stubborn and the obdurate. He is not responsible for making those who do not want to listen, listen. Only those who fear the Almighty and the Hereafter will listen. The unfortunate will evade it and then see their fate. Verses (14-15): Glad tidings of success are given to the fortunate who purified themselves, remembered their Lord, and prayed to Him. Verses (16-19): The disbelievers are addressed and admonished for their real mistake: giving preference to this world over the next. The message of the Prophet does not find roots in their hearts because the life of the Hereafter is better and eternal, as taught by all previous prophets and scriptures. Explanation 1. It has been explained at many places in this tafsir that the word tasbih serves to absolve the Almighty of all things that are against His majesty. It is the true comprehension of God that is the fountainhead of knowledge, cognizance, power, and belief. If an error creeps into this comprehension, man is led away from true knowledge and gets caught in the tentacles of Satan. The result is that the heart of a person becomes devoid of the blessing of belief and trust and of the light of inner satisfaction. He also becomes bereft of the resolve to persevere and persist against the vicissitudes of life. It is the true comprehension of God and His remembrance that strengthens the heart of a person and keeps it content and on the right path: "Surely in the remembrance of God, all hearts are comforted." It has been explained at various places in this tafsir that the highest form of tasbih is the prayer, especially the tahajjud prayer. However, just as air is the most essential requirement for the physical existence of a human being, similarly, the remembrance of God is essential for his spiritual existence. For this reason, not only during the prayers is it essential to keep one's heart fresh with the remembrance of God while carrying out other routines of life so that Satan is not able to get the better of a person. I have already explained this aspect under the following verse of Surah Muzzammil: During the daytime also, you have a lot of time for glorifying the Almighty. Here the Prophet has been directed to do tasbih to attain fortitude and perseverance; hence the word is used in its comprehensive meaning here. 2. In this verse and some of the subsequent ones, attention is directed at certain attributes of the Almighty – attributes that show that all of God's works and plans are carried out in a gradual manner – a scheme that is totally based on His wisdom. Thus it is essential for a person to fulfill the directives of God with patience and steadfastness and remain in the hope that the final destination of the path on which He has directed a person to tread will soon come with all its blessings. Any delay in this is based on the wisdom of God, and any hardships he may encounter on this path will carry benefits for him, not only in this world but also in the Hereafter. The common meaning of the word "is to create;" however, it also means "to make a sketch or an effigy of something." For example, it is used in this meaning in the verse: "From clay I will make for you the effigy of a bird. Then I shall breathe into it and, by God's leave, it shall become a living bird." The word means "to improve something," "to flatten something," and "to perfect something." Contextual indication shows that here it is used in the last of these meanings. The implication is that if man only reflects upon his own creation, he will come to realize that he has not been made instantaneously; he has reached culmination after passing through many stages. Initially, a sketch is made of him, and slowly he passes through various stages and ultimately becomes a complete individual. 3. The development of a person’s abilities and his reaching the pinnacle of his material and spiritual skills are similar to the gradual development of vegetation. The Almighty has placed in him the thirst for things on which he is dependent and has provided him with the means and resources to acquire these things. For spiritual and moral development, the Almighty has ingrained in him the awareness of good and evil and sent prophets and messengers to guide him. These personalities teach him the path to salvation and warn against the path of doom. The Almighty has also destined all phases and trials of a person's life and has revealed the way to deal with them. If he follows this way, he will pass through life's challenges safely, but if he deviates and follows his own desires, he will end up doomed. 4. The verses contain a literary complexity that must be understood to appreciate their real stress. The word "in Arabic means froth and waste material; however, it is never used for blackness that results from decay, decomposition, and old age. It is used for fresh, fertile, and lush green vegetation and is an adjective for vegetation and orchards with intense lushness. The word, though meaning froth and waste material, is also used for vegetation that becomes dense and blackish due to the fertility of the land. In the verse under discussion, the word is qualified by the adjective, so it is used in the meaning of lush green and dense, as the verse states that one should extol the Almighty who brings forth vegetation in delicate stem-stalks and then makes them lush green. 5. These verses state the real message meant for the Prophet and build upon the law of gradual development that perfects a person's being and destines and nurtures abilities. Just as vegetation grows gradually, the phases of his prophethood and divine revelations will also reach their culmination in a gradual manner. The Almighty will employ the same gradual development in dealing with him. The Prophet () is assured that the hardships he faces will end, and he will be led towards ease. The Prophet should trust that after difficulties, ease comes. 6. The verse implies that the Prophet () should not become distressed or perturbed. It is not his responsibility to force his message on others. He should only remind those inclined to listen and leave others to their fate. 7. These verses inform the Prophet () of the types of people who will benefit from his message and those who will evade it. Those who evade it do so because of their love for this world and lack of fear of the Hereafter. They will face a grim fate. 8. The verses mention the reward for those who benefit from the Prophet's message, purify themselves, and remember and pray to their Lord. Prayer is the foremost manifestation of belief in the Almighty and is foundational to the directives of the shari'ah. 9. The verses address the Quraysh and reveal that their adversity stems from their love for this world. They are unwilling to believe in the Hereafter or give up their worldly interests for the eternal kingdom of heaven. The Hereafter is more lasting, and they should strive for its rewards. 10. The verse reveals that the message of the Prophet () is not unique; earlier prophets taught a similar message. The scriptures of Abraham and Moses emphasized the importance of the life of the Hereafter and individual accountability. The teachings of these prophets are a foundation of the perfect religion brought by Prophet Muhammad (). The tafsir of this surah comes to its completion, with gratitude to God for His favors.
Surah A‘la **Central Theme and Relationship with the Preceding Surah** Surah Tariq, the previous surah, ended by urging the Prophet () to show patience and to wait for the decision of God. He was told that those who have become persistent in denying him have been given respite by the Almighty according to His established practice in this regard, and this period is soon to end. He was asked to give them respite as well; soon they will see the consequences of their rebellious attitude. He should rest assured that they will not be able to escape God’s grasp; He has total control over them. Now, in this surah, while ignoring these stubborn elements among the Quraysh, the Prophet () is addressed directly and given glad tidings that every work of God manifests itself in a gradual and sequential manner, and this gradual and sequential manner is based entirely on His wisdom. The Prophet () should trust Him; soon the time will arrive when his efforts will bear fruit, and all hindrances that stand in his way shall be removed. This change in address is evident in at least the next ten surahs. If ever the adversaries are addressed, they are addressed in a secondary manner. It is the Prophet () who is primarily addressed, and through various styles, all his worries and fears—whether they came his way during the course of his preaching or were expected to come—are dispelled. **Analysis of the Discourse** The following is the sequence of the discourse of the surah: **Verses (1-5):** The Prophet () is directed to continuously extol the Almighty and is reminded of those attributes of God that testify that all His works manifest in a gradual and sequential manner. Just as vegetation gradually becomes lush and dense, similarly, a person’s physical and intellectual abilities also reach their culmination gradually. **Verses (6-8):** Glad tidings are given to the Prophet () that he too will be dealt with in accordance with the above-outlined law. The favor of the revelations that he is receiving will gradually reach its culmination and will be taught to him so thoroughly that he will not forget even a word of it, except if the Almighty wants him to leave aside something. He is aware of the apparent and the hidden. He fully knows the circumstances the Prophet () is facing or will face. From within hardships, He will create ease for him. **Verses (9-13):** The Prophet () is directed not to pursue the stubborn and the obstinate. He is not responsible for making those listen who do not want to listen. Only those will listen who have fear of the Almighty and the Hereafter. The unfortunate will evade it and then see their fate. **Verses (14-15):** Glad tidings of success are given to the fortunate who purified themselves, remembered their Lord, and prayed to Him. **Verses (16-19):** The disbelievers are addressed and admonished on their real mistake: giving preference to this world over the next. It is for this reason that the message of the Prophet () does not take root in their hearts, even though it is the life of the Hereafter that is better than this life and also eternal. All previous prophets and scriptures have taught this. --- **Text and Translation** In the name of Allah, the Most Gracious, the Ever Merciful. Glorify the name of your Lord! The Most High, Who made a sketch and then perfected it, and Who set destinies and then gave guidance, and Who brought forth vegetation and then made it lush green. (1-5) We shall recite to you, then you will not forget anything except what Allah wills. He knows what is apparent and what is hidden. And We shall lead you toward ease. (6-8) So remind them, if reminding is beneficial. The fearful will benefit from it, and the wretched will evade it. He will enter the Great Fire. Then neither will he die nor live in it. (9-13) Successful shall be he who purified himself and remembered his Lord’s name and then prayed. (14-15) But you people give preference to this worldly life, even though the life to come is better and more lasting. This is the teaching of the earlier scriptures as well—the scriptures of Abraham and Moses. (16-19) **Explanation** 1. It has been explained in many places in this tafsir that the word **tasbih** serves to absolve the Almighty of all things that are against His majesty. It is the true comprehension of God that is the fountainhead of knowledge, power, and belief. If an error creeps into this comprehension, a person is led away from true knowledge and gets caught in the tentacles of Satan. The result is that the heart of a person becomes devoid of the blessing of belief, trust, and the light of inner satisfaction. He also becomes bereft of the resolve to persevere and persist against the vicissitudes of life. It is the true comprehension of God and His remembrance that strengthens a person’s heart and keeps it content and on the right path: **(Surely in the remembrance of God do hearts find comfort, (13:28)).** It has been explained at various places in this tafsir that the highest form of **tasbih** is the prayer, especially the tahajjud prayer. However, just as air is the most essential requirement for the physical existence of a human being, similarly, remembrance of God is essential for spiritual existence. For this reason, not only during prayers, it is essential that one keeps their heart fresh with the remembrance of God while carrying out other routines of life so that Satan does not overpower a person. I have already explained this aspect in the following verse of Surah Muzzammil: **(During the daytime also, you have a lot of time for glorifying the Almighty, (73:7)).** Here, the Prophet () has been directed to engage in **tasbih** to attain fortitude and perseverance; hence the word is used in its comprehensive meaning here. 2. In these verses and some of the subsequent ones, attention is directed at certain attributes of the Almighty—attributes that show that all of His works and plans are carried out in a gradual manner—a scheme that is itself based entirely on His wisdom. Thus, it is essential for a person to fulfill the directives of God with patience and steadfastness and remain hopeful that the final destination of the path on which He has directed a person to tread will soon come with all its blessings. Any delay in this is based on the wisdom of God, and any hardships that may be encountered along the way will carry benefits not only in this world but also in the Hereafter. The common meaning of the word **ihya** is “to create”; however, it also means “to make a sketch or an effigy of something.” For example, it is used in this meaning in the verse: **(From clay, I will make for you the effigy of a bird. Then I shall breathe into it and, by God’s leave, it shall become a living bird, (3:49)).** The word **tazkiyah** means “to improve something,” “to flatten something,” and “to perfect something.” Contextual indications show that here it is used in the last of these meanings. The implication is that if man only reflects upon his own creation, he will come to realize that he was not made instantaneously; he reached his culmination after passing through many stages. Initially, a sketch is made of him, then he slowly passes through various stages, and ultimately becomes a complete individual. 3. The same applies to the development of a person’s abilities and in their reaching the pinnacle of their material and spiritual skills. The Almighty has also placed within them the thirst for what they are dependent upon, and He has provided for them the means and resources to acquire these things and has blessed them with the ability to benefit from them. For example, if a child needs milk, then it has been provided through the bosoms of their mother, and they have been guided to suck her bosoms and feed themselves. Later, as their needs expand, each person is provided from the repositories and treasures of this earth. They have also been given the intellect required to search for these treasures, adopt ways to reach them, and invent means to benefit from them. Similarly, for this spiritual and moral development, the Almighty has ingrained in them the awareness of good and evil and sent prophets and messengers for their guidance. These personalities were sent to instruct them about the path that aligns with their nature and benefiting from which will lead to salvation, and to delineate the path that is inconsistent with their nature and will lead to doom. Moreover, the Almighty has predetermined all phases and places, tests, and trials that individuals will encounter from birth to death. He has also divulged the ways to deal with all these things. If one adheres to the prescribed ways, they will safely navigate the vicissitudes of life; if they deviate and follow their own whims and desires, they will end up doomed. Such are the comprehensive meanings implied in this brief verse. The details abound, and it is not possible to exhaustively state them here. I have already discussed these under the following verse of Surah Taha: **(“Our Lord,” he replied, “is He Who gave all creatures their physical form and then rightly guided them,” (20:50)).** 4. There is a literary complexity present in these verses. It needs to be understood first so that the real essence of these verses can be appreciated. Generally, people have translated the expression **(ghitha’ an-nakhl)** as “black litter” or “black waste material”; although the word **(ghitha’)** in Arabic means froth and waste material, it is never used for the blackness that results from decay, decomposition, and old age. On the contrary, it is used for reddish or greenish blackness that is evident due to freshness, fertility, and lushness. It is often used as an adjective for vegetation and orchards and is invariably used to describe their luxuriant growth and intense lushness. From this root meaning, it is also used for a strong, burly, and robust young man. The reason for this is that healthy individuals who have plenty of blood in their bodies tend to have blackish-red lips. Thus, the famous poet of the Jahiliyyah period, Ta’bbata Sharran, while extolling a person, says: **(In this manner, he remains a well-dressed, fair, and red-complexioned young smart person; however, when he enters a battlefield, he becomes a lion of the jungle.)** The word, although it means the froth of butter and the waste material of floodwater, is also very commonly used for vegetation that becomes dense and blackish due to the fertility of the land. Imam Farahi, in his **Mufradat al-Qur'an**, has provided several couplets from classical Arabic poetry of the Jahiliyyah period to substantiate this meaning. For brevity, I will confine myself to citing just one couplet from Qat’tami, which he wrote while praising a valley: **(They descended in a lush green valley, on the borders of which luxuriant and thick undergrowth was enmeshed and stacked on each other in layers.)** In the verse under discussion, since the word **(ghitha’)** is modified by the adjective **(khalq)**, it must necessarily be interpreted in the second meaning described above; otherwise, there would be significant discord between the noun and the adjective qualifying it. As mentioned previously, the word **(ghitha’)** is never used for the blackness that results from decay, decomposition, and aging. There is no recorded instance of such usage in classical Arabic. Moreover, the context and placement of the verse also do not support this meaning, as will be explained shortly. Thus, the correct interpretation of the verses would be that one should extol the Almighty who brings forth vegetation in the form of delicate stem-stalks and then makes them luxuriant and blackish-green. 7. These verses convey the real message that was intended to be conveyed to the Prophet () and for which the previous verses served as an introduction. The implication is that the law of gradual development that governs the perfection of man’s being, apportioning and destining abilities and energies, nurturing them, and the same law that is instrumental in producing vegetation and fostering its growth, will also be employed by the Almighty in dealing with him. The phases of his prophethood and the divine revelations sent to him will also reach their culmination in a gradual manner. Soon the time will come when he will overcome all the obstacles on the path he has been instructed to tread and will reach his destination. The context and occasion of these verses are exactly the same as the subsequent verses of Surah Taha and Surah Qiyamah respectively: **(And be not in haste with the Qur'an before its revelation is completed to you, (20:114))** and **(Do not move your tongue swiftly to hastily acquire this [Qur'an] (75:16-19)).** While explaining these verses, I have written in detail that the only support the Prophet () had to combat the hindrances and opposition he faced during this period of his preaching mission was this divine assistance, which was sent down to him in the form of revelations. This provided him with the necessary resources to pursue this path and the guidance needed for the future. Similarly, it also equipped him to address the objections and respond to the demands raised by his adversaries. For these various reasons, he was always anticipating the descent of divine revelation, and when it would come, he would show eagerness to acquire it. This impatience is akin to that shown by an infant reaching for its mother’s bosom. He would be so enthusiastic at this moment that he would want to acquire all the revelations at once, and since the Qur'an was indeed a great asset entrusted to him by the Almighty, he would repeat each and every word of the revelation, lest any part of it slip away from his memory. The Almighty has assured him regarding his eagerness and hastiness: he has been advised not to show haste; the Almighty Himself has set a timeline for its revelation according to His wisdom. The Almighty has also assured the Prophet () that he should not worry about its preservation. The Almighty Himself has taken upon Himself to preserve it in such a foolproof manner that the Prophet () will not forget it. In Surah Qiyamah, this assertion is expressed in the following words: **Do not move your tongue hastily on it. Indeed, upon Us is its collection and recital. So when We have recited it, follow this recital. Then upon Us is to explain it. (75:16-19).** The expression **(except what Allah pleases)** indicates that only temporary and interim matters are an exception to this rule. The Almighty will inform the Prophet () Himself when their term expires, referring to temporary directives that were later abrogated. The phrase **(He knows what is apparent and what is hidden)** implies that the Almighty is fully aware of the circumstances the Prophet () is facing. He knows all that is apparent and hidden in this regard. The implication is that the Almighty is aware of all his worries as well as his prayers, and is also cognizant of both the open mockery and the covert conspiracies of his enemies. When all of this is within His knowledge and He also possesses power and authority, the Prophet () should rest assured that he will be provided with whatever help he requires. This subject is further elaborated in Surah Taha, where it states: **In His control is what is in the heavens and the earth and all that lies between them and also what is beneath the earth. Whether you speak aloud or silently, He has knowledge of all that is hidden and most hidden. (20:6-7).** It should be noted that true faith and trust in God emanate from a strong awareness of His all-encompassing knowledge and power. 8. These words give glad tidings to the Prophet () in very clear terms: the hardships he is currently facing will one day end, and the Almighty will lead him towards ease. The word **(yassir)** is an adjective of a suppressed noun similar in meaning to **(yukhalliq)**. I have previously explained the meaning of **(yukhalliq)** in another context in this tafsir. It means to prepare something for a higher objective. It is evident from this word that the difficulties the Prophet () is currently enduring are meant to train and discipline him so that the Almighty can make him deserving of His favors and blessings in the future. This is actually the natural corollary of the law of God stated above in the words: **(and Who set destinies and then gave guidance, and Who brought forth vegetation and then made it lush green).** In other words, the hardships he is encountering are perfectly in line with God's law for his training and discipline. The way ahead is clear. He should rest assured that he will be guided, and it is only after difficulties that ease comes. 9. The verse implies that the Prophet () should not become perturbed or distressed. It is not his responsibility to force others to accept his message. His only duty is to remind others when he believes they are inclined to listen; otherwise, he should leave them to their fate. 10. These verses inform the Prophet () about the type of people who will heed his message and those who will evade it. The implication is that those who are turning away from his calls are not doing so due to any deficiency in the message or in its preacher; rather, it is because they themselves harbor flaws. They consider this life to be all that exists, having no fear of the Hereafter. Such unfortunate people should be left to themselves. They will be cast into the Great Fire, which awaits them. They will neither live in it nor die and will endure its eternal torment. They will long for death, but it will not come to relieve them of their suffering. Here, it might be appropriate to refresh our memories regarding God’s practice, which I have discussed at many places in this tafsir: Those who honor and protect the light with which the Almighty has illuminated their nature find the message of a prophet resonates with their hearts. Even if this light has dimmed, sooner or later they awaken, spurred on by their prophet; however, those in whom this light is completely extinguished are akin to the dead; only the trumpet blown on the Day of Judgment will awaken them. In the following verse of Surah Ghashiyah, the succeeding surah and counterpart to this surah, this subject is referred to in even greater detail: **Just remind them; for your duty is only to remind them; you are not to force them. He who will embrace faith will succeed. As for he who turns away and denies, God will punish him gravely. Indeed, to Us will they return. Then it is upon Us to call them to account. (88:21-26).** 11. In the previous verses, the fate of those who had evaded the calls of the Prophet () was mentioned. Now, in these verses, the reward of those previously referred to as **(he who is fearful will benefit from it)** is discussed. They are the ones who benefited from the reminders of the Prophet () and purified themselves from the filth of polytheism and disbelief. For them, there is success in this world, and in the Hereafter, they will receive the pleasure and blessings of the Almighty. The words **(and remembered his Lord’s name and then prayed)** highlight the foremost manifestation of this purification as well as its real method. I have indicated above that the fountainhead of all knowledge is the names of God. It is from these names that the attributes of God become evident, and it is from these attributes that our beliefs and obligations regarding God and His creation arise. In essence, prayer is presented as the foremost manifestation of belief in the Almighty. I have elaborated in various places in this tafsir that the foremost manifestation of belief is the prayer, which serves as the foundation of all the directives of the Shari‘ah and is its guardian as well. More details can be found in the explanation of the initial verses of Surah Mu’minun. 12. Here at the end, the Quraysh are addressed, and the real reason for their adversity is unraveled: It is their blind love for this world that fuels this animosity. They are unwilling to believe in the Hereafter nor are they prepared to sacrifice their illegitimate interests for it, leading them to create baseless doubts and spread them among the common people, giving the impression that they are justified in rejecting Islam. However, they must remember that they are being exceedingly naïve in trading the eternal kingdom of heaven for the love of this transient world; they should also acknowledge that the Hereafter is more lasting and permanent. If they have any sense, they should strive to attain its rewards. 13. The implication of this verse is that whatever the Prophet () is conveying to his audience is not something new or unique. Earlier prophets taught no different message. They affirmed that real life is in the Hereafter, where only a person’s own deeds will be of any benefit to them. No one else will bear another’s burden. In Surah Najm, this aspect is clearly stated: **Has he not been informed of the teachings of the Scriptures of Moses and of Abraham, who passed every test he was put in; [it is written] that no soul shall bear another’s burden. (53:36-38).** The scriptures given to Moses and to several prophets sent to the Israelites are today found in the books of the Bible. Even though they have been significantly altered and their status is not much different from historical texts, they vividly depict the teachings of monotheism and life in the Hereafter on numerous occasions. These scriptures are so impactful that reading any of them revitalizes one’s faith. Although Abraham () did not leave a scripture for the guidance of his people, opting instead for oral sermons and exhortations, one branch of his progeny—the Israelites—preserved them in writing. Their prophets continued to remind them of these teachings through the generations. Even today, undeniable evidence of this is found in their scriptures, and the Qur'an has referred to it at various instances. The other branch of Abraham’s progeny—the Ishmaelites—did not preserve his teachings in writing. This is because they were unlettered and unfamiliar with writing. They did preserve his teachings in the form of traditions for some time; however, as time passed, they gradually lapsed into oblivion, and religious innovations dominated these teachings to such an extent that they were completely forgotten. After the advent of the Prophet Muhammad (), these teachings were not only revived but also completed, and it is these teachings that laid the foundation for the perfect religion, which remains the true religion of God until the Day of Judgment. With the grace and blessings of God, the tafsir of this surah comes to its completion. **(All gratitude be to God for His favors).** --- Feel free to let me know if you need any more help!