Indexed OCR Text

761
Surah Al-A'la : 87 : 1 - 19
Surah Al-A'la
(The Most Exalted)
This Surah is Makki, and it has 19 verses
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 19
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿٢﴾ الَّذِىُ خَلَقَ فَسَوَّى ﴿٢﴾ وَالَّذِىُ قَدْرَ
فَهَدى ﴿٣٠﴾ وَ الَّذِىُّ اَخْرَجَ الْمَرُغى ﴿٤﴾ فَجَعَلَهُ غُثَاءً احُوى ﴿٥﴾
سَنُقُرِتُكَ فَلَا تَنْسَى ﴿٢﴾ إِلَّ مَاشَآءَ اللَّهُ ﴿ إِنَّهَ يَعْلَمُ الْجَهُرَ وَمَا
يَخْفى ﴿ٌ﴾ وَنُيَسِّرُكَ لِلْيُسْرِى ﴿٨﴾ فَذَكِّرُ إِنْ نَّفَعَتِ الذِّكْرِى ﴿1﴾
سَيَذَّرُ مَنْ يَّخْشى ﴿٢﴾ وَيَتَجَنَّبُهَا الْأَشْقَى ﴿٢﴾ الَّذِىُ يَصُلَى
النَّارَ الْكُبُرِى ﴿٢٢﴾ ثُمَّ لَاَيَمُوتُ فِيْهَا وَلَا يَحْبِى ﴿١٣﴾ قَدْ أَفْلَحَ مَنُ
تَزَكُى ﴿١٤﴾ وَذَكَرَ اسُمَ رَبِّهِ فَصَلَّى ﴿١٥﴾ بَلْ تُؤْثِرُوْنَ الْحَيْوةَ الدُّنْيَا
لا
، وَالْآخِرَةُ خَيْرٌ وَأَبُقى ﴿١١﴾ إِنَّ هَذَا لَفِى الصُّحُفِ الْأُوْلى
﴿١٨﴾ صُحُفِ إِبْرِهِيْمَ وَمُوُسى ﴿١٩)
Pronounce the purity of the name of your Most Exalted
Lord, [1] who created (everything), then made (it) well,
[2] and who determined a measure (for everything), then
guided (it), [3] and who brought forth pasturage, [4] then
turned it into blackening stubble. [5] We will make you
recite, then you will not forget [6] except that which
Allah wills. Indeed He knows what is manifest and what
is hidden. [7] And We will facilitate for you (to reach)

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Surah Al-A'la : 87 : 1 - 19
the easiest way. [8] So, extend advice (to people) if
advice is useful. [9] The one who fears (Allah) will take
to the advice, [10] and it will be avoided by the most
wretched [11] who will enter the Biggest Fire, [12] then
he will neither die therein, nor live (a life worth
mentioning). [13] Success is surely achieved by him who
purifies himself, [14] and pronounces the name of his
Lord, then offers prayer. [15] But you prefer the worldly
life, [16] while the Hereafter is much better and much
more durable. [17] Indeed this is (written) in the earlier
divine scripts, [18] the scripts of Ibrahim and Musa. [19]
Commentary
Ruling [1]
Scholars have ruled that when anyone recites the verse: Si, pul cin
Ley (Pronounce the purity of the name of your most exalted Lord ... 87:1)
it is commendable to say:
سُبْحَانَ رَبِّىَ الْأَعُلى
'I pronounce the purity of my most exalted Lord.'
This was the practice of all the noble Companions, like Sayyidna
'Abdullah Ibn 'Abbaa, Ibn 'Umar, Ibn Zubair, Abu Musa and 'Abdullah
Ibn Mas'ud رضى الله عنهم أجمعين.Whenever they started reciting the Surah,
they would recite:
سُبْحَانَ رَبِّىَ الْأَعُلى
'I pronounce the purity of my most exalted Lord.' [Qurtubi].
It should be noted that the desirability of reciting this is outside of the
prayer.
Ruling [2]
Sayyidna 'Uqbah Ibn 'Amir Al-Juhani
narrates that when the
Surah Al-A'la was revealed, the Holy Prophet
instructed:
اجعلوها فى سجودكم
'Say this (Subhana Rabbiyal-A'la) in your sujud [prostrations]'
Pronounce the purity of the name of your Most) سَبّحِ اسْمَ رَبِّكَ الأَعْلى
exalted Lord.) The word tasbih means 'to pronounce the purity' and
SA signifies to 'honour the name of your Lord'. When the name of
Allah is pronounced, it should be done with utmost humility and respect.

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Surah Al-A'la : 87 : 1 - 19
His name should be kept pure and free from anything that is unbecoming
to His sublime status. Allah should be called by the names He Himself has
stated or taught the Holy Prophet
eg. It is not permitted to call Him by
any other name.
Ruling [3]
Besides, it is also included in the above imperative that there are some
names exclusively meant for Allah; calling human beings or any other
creation by those specific names is contrary to declaring the purity of
Allah. Therefore, it is not permissible. [Qurțubi]. Nowadays, people are not
particular about names like 'Abdur Rahman, 'Abdur-Razzaq, 'Abdul
Ghaffar and 'Abdul Quddus. They call the persons bearing these names
'Rahman', 'Razzaq', 'Ghaffar', 'Quddus' and so on, for short. People have
got into the habit of shortening such names without realising that the
speakers as well as the listeners are committing a sin. People commit this
joyless sin day and night without any reason.
Some commentators interpret the word 'ism' does not mean 'name' in
this verse. Instead, they say, it is referring to the Dhat or the 'Being' of
Allah. According to the Arabic expressions, this interpretation is not
unlikely, and the Qur'an has used the word 'ism' in that sense also. The
Hadith that instructs us to recite the tasbih in sajdah [prostration] is not
"I pronounce the purity of the name of my most exalted Lord, but "I
pronounce the purity of my most exalted Lord". This indicates that in this
context 'ism' is not used in the sense of 'name' but it refers to the Being of
Allah Himself. [Qurțubi]
Subtle and Profound Wisdom in the Creation of the Universe
[who created [everythingl, then made [it) الَّذِىُ خَلَقَ فَسَوَى وَالَّذِىُ قَدَّرَ فَهَدى
well, and who determined a measure [for everything], then guided
[it] ... 87:2,3). All these are the attributes of the 'Most Exalted Lord'. The
first attribute is khalaqa which does not simply mean 'to make' or
'manufacture'. It has a deeper significance: 'to bring out something from
pure non-existence into the realm of existence without the help of any
pre-existing matter'. (This is the correct meaning of 'creation'. If
something is made with the help of some pre-existing matter, it cannot be
called 'creation' in its original sense.) This is not within the power of
anyone else. Only the perfect power of Allah can bring things into
existence, whenever He wills, without the help of any pre-existing matter.

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The second attribute, which is connected with takhliq (creation), is
sawwa. This word is derived from taswiyah, and it literally means 'to
make well or equal'. The verse signifies that Allah made the constitution
of everything symmetrical or made it congruously consistent in its several
parts, the body structure, shape and size, limbs and organs. Man and
every other animal is adapted to the requirements of wisdom. The hands
and legs, the tips of the fingers and toes have joints with different types of
springy connective tissues that make it possible to bend and fold in
different ways. If we look at another limb or organ of human body, its
symmetry and balance baffles our imagination and is sufficient for us to
believe in the consummate wisdom and power of the Creator of the
universe.
The third attribute is gaddara which is derived from tagdir and it
means 'to determine; to measure; to balance; to design symmetrically; to
decree/ decide'. The word is used in the last sense here. The verse purports
to say that things in the world have not been created without purpose.
Everything has been created for a specific purpose, and has been
endowed with natural capacities to fit its function. If we look carefully,
the principle does not apply only to specific species. Every member of the
universe has been assigned a specific function to perform. We witness the
manifestation of the assignments in the sky, the stars, lightning, rain,
humans, animals, vegetation and minerals.
Maulana Rumi رحمه الله تعالى says:
خاك وباد و آب وآلث بنده اند بامن وتؤثروه بالق زنده اند
"The earth, the wind, the water and the fire_all of them are
slaves of Allah.
According to me and you, they are senseless, but according to
Allah, all of them are alive and sensible.
Allah has especially geared man and every species of animals to do
particular works and they perform them according to their natural
inclination, and their predisposition pivots around their respective tasks.
ميل اور اورواش اند اختر
بريك داير كارب مما فته ....
Allah has created everything for a particular purpose
And has filled its heart with inclination towards it.

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Surah Al-A'la : 87 : 1 - 19
The fourth attribute of Allah is fa-hada 'then guided it'. In other
words, The Creator of the universe did not create things and left them to
their own mercy to perform their particular function as they like, but they
are shown the way in which they should be performed. As a matter of
fact, He guided the entire creation by equipping each member of it with
suitable nature to function for which it was created, whether the member
is the sky or celestial creation, or it is the earth or the earthly creation.
They all possess a special type of sense, though it is of a lower than that of
man. The Qur'an says:
رَبُّنَا الَّذِىُ اَعْطَى كُلَّ شَىْءٍ خَلْقَهُ، ثُمَّ هَدی
'Our Lord is He Who gave to each thing its form and nature,
then guided it aright . [20:50]'
As a result, since the inception of their creation, the skies, the earth,
the stars and planets, mountains and oceans are all performing their
functions accurately, without any failure or deviation. Humans and
animals, in particular, whose intellect and sensibility can be observed
easily, have been invested with capabilities of fulfilling their minute
needs and repelling harmful things in a way that baffles the one who
thinks about it. Since man possesses sense and intelligence of a higher
degree, his capabilities may not be so much surprising, but let us look into
wild animals, ferocious animals or beasts of prey, birds and insects. Each
and everyone of them is able to obtain its necessities of life. They are able
to find their habitats. They have not acquired the skills of fulfilling their
individual and communal needs through a teacher that may educate or
train them, nor did they need any school or college to acquire this
knowledge and skill. Their education and training comes directly from the
Creator of the universe. It is this divine guidance that has been referred
to in the Holy Qur'an by saying,
رَبُّنَا الَّذِىُ أَعْظِى كُلَّ شَىْءٍ خَلْقَهُ ثُمَّ هَدی
'Our Lord is He Who gave to each thing its form and nature,
then guided it aright . [20:50]'
and in this Surah thus:
وَالَّذِىُ قَدَّرَ فَهَدى
'and who determined a measure (for everything), then guided
(it), [3]'

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Surah Al-A'la : 87 : 1 - 19
The Knowledge of Science is a Divine Gift to Man
Allah has equipped man with the higher order of intelligence and
sense. The entire universe is made subservient to him, __ the earth,
mountains and oceans and everything created therein are made to serve
man and created for his benefit. However, full advantage of them is not
possible unless man acquires knowledge and skill to put various things
together and produce a new item. Nature has provided man with
intelligence and understanding to excavate mountains and dive into the
oceans to obtain minerals and marine objects. He composes certain items
like wood, iron, steel, copper, brass and so on and makes new items of his
need. This knowledge and technology is not dependent on scientific
research and college or university education. Even illiterate people have
been doing this since the inception of human existence . This is intrinsic
science that Allah has endowed upon man as a natural gift. Later, man
developed the capability of doing technical and scientific research. He
thus made progress in various fields of science and technology. The
capability to do this is also a Divine gift.
Obviously, science and technology does not create anything, but it
merely shows the way to use the created things. The initial knowledge
about their use is taught by Allah, but there is a wide scope to make
progress in it by the capabilities Allah has bestowed to man, the
manifestation of which we are witnessing in this scientific age day by day,
and what further range of these abilities and talents will manifest in
future is unknown. All this is the interpretation of hada '[He] guided (it),
[3] In other words, Allah has placed in them potentials and capabilities to
perform their natural functions. But alas! the scientists are getting more
and more negligent, rather blind to these realities day by day.
and who brought forth pasturage, then) وَالَّذِىُّ اَخْرَجَ الْمَرُعِى. فَجَعَلَه؛ غُثَاءً أَحْوَى
turned it into a blackening stubble .... 87:4, 5)
The word mar a means 'pasturage'. This is the land that has grass
growing on it, and that is used for animals to graze. The word ghutha'
refers to 'stubble, and scum borne upon the surface of a torrent'. The word
ahwa is derived from the root huwwah which refers to 'a kind of black
colour that comes upon a dense vegetation'. The verse purports to depict
the Divine power and wisdom related to herbage and vegetation. He
grows the green vegetation and then He gradually turns it into black

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colour, and it loses its freshness. This directs man's attention also to his
end. His body radiating with health, beauty, smartness and alertness is a
Divine gift, but its tenure of life is limited. Eventually it will come to an
end.
We will make you recite, then you will not) سَنُقُرِتُكَ فَلَا تَنْسَّى. إِلَّا مَاشَآءَ اللّهُ
forget, except that which Allah wills. Indeed He knows what is manifest
and what is hidden .... 87:6,7). In the preceding verses, Allah depicted the
manifestation of His Omnipotence and [profound] wisdom. Thereafter, a
few guidelines are given to the Holy Prophet
É regarding his prophetic
obligation. Before putting forth the guidelines, he is given the cheerful
news of making his task easier. When the Qur'an was revealed initially,
and as Jibra'il & began to recite, the Holy Prophet
made haste to
repeat, lest any word or sentence should be lost. He was, therefore, told
not to make haste with it, and to wait until the angel had delivered the
whole message, and then to repeat the words of the revelation, being
assured that it was a Divine arrangement, and that nothing would be
lost. On this occasion, he is still more plainly told: 'then you will not forget,
except that which Allah wills.'
While Allah made the Holy Prophet
" remember all of the Qur'an,
there were certain verses which Allah made him forget, because they had
been abrogated. This was done by Allah's command, and is not done
without reason. There are several ways in which this is done. One way of
doing this is that a second clear injunction is revealed contrary to the first
injunction. Another way of abrogating a particular verse is to obliterate a
verse from the memory of the Holy Prophet
and the memory of all
other Muslims, as stated in:
مَا نَنْسَخُ مِنْ آيَتٍ أَوْنُنُسِهَا
'Whenever We abrogate a verse or cause it to be forgotten.
[2:106]'
Some scholars interpret the exceptive sentence 'except that which
Allah wills' differently. They say that for some reason Allah blots out
temporarily a verse from Holy Prophet's @ memory, but he may
remember it again, in support of which the following narrative may be
adduced: One day the Holy Prophet
recited a Surah, but omitted one
of the verses. Sayyidna Ubayy Ibn Ka'b
je, one of the Prophet's scribes,

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Sūrah Al-A'la : 87 : 1 - 19
was present. He thought it might have been abrogated. On inquiry, the
Holy Prophet & said that it was not abrogated, but that it was omitted by
mistake. [Qurțubi]. In this interpretation, it may be summarised that
forgetting a verse temporarily, and then remembering it again, does not
go against the promise made in this verse. [In fact, it is an exception from
this promise.] Allah knows best!
And We will facilitate for you [to reach] the easiest) وَنُيَسِّرُكَ لِلْيُسُرى
way .... 87:8). The phrase 'the easiest way' refers to the sacred laws of
Islam. Apparently, according to the demand of the context, it should have
been stated 'We will make the Shari'ah easy for you'. But the Qur'an
chose, instead, to state 'And We will facilitate for you (to reach) the easiest
way. [8]'. The reason for that, probably, is to indicate that Allah will
predispose him to the sacred laws, so that they will become part of his
nature, and he will become an embodiment of Shari'ah.
So, extend advice [to people] if advice is) فَذَكِّرُ إِنْ نَّفَعَتِ الذِّكْرُى
useful .... 87:9) The preceding verses described the facilities created by
Allah for the Holy Prophet
¿ in performing his Prophetic obligation. This
verse commands him to perform his obligation. The verse contains the
conditional particle 'in' (if) that apparently makes the sentence a
conditional statement. But, in fact, the command is not intended to be
made conditional. It is rather an emphatic statement. This is similar to the
grammatical phenomenon in many languages. The particle 'if' is
sometimes used when something is always true. It is used for introducing
a situation that always has the same meaning, result or effect. For
example: "If you are a 'man' [obviously he is a man], then you will have
to do this work;" In neither of such sentences, the particle 'if is
conditional, but rather emphatic. Likewise, the verse purports to say that
preaching truth and righteousness is certainly useful. Therefore, the
beneficial thing should never be abandoned at anytime.
Success is surely achieved by him who purifies) قَدْ أَفْلَحَ مَنْ تَرَّى
himself, .. 87:14) The word tazakka is derived from zakah, the primitive
meaning of which is 'to purify'. The zakah of wealth is so called because it
purifies the rest of man's wealth for him. In this context, the word
tazakka is used in a general sense, which comprehends the purity of faith
and character, and purity of wealth.

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Surah Al-A'la : 87 : 1 - 19
and pronounces the name of his Lord, then offers) وَذَكَرَاسُمَ رَبِّهِ فَصَلُی
prayer .... 87:15). This covers all categories of prayer, obligatory as well as
supererogatory. Some commentators say that it refers especially to 'Id
prayers. This interpretation too can fall under the preceding category.
But you prefer the worldly life, ... 87:16). Sayyidna) بَلُ تُؤْثِرُوُنَ الْحَيْوةَ الدُّنْيَا
'Abdullah Ibn Mas'ud 4>> says that people generally prefer the worldly
blessings and comforts to the blessings and comforts of the Hereafter,
because the former is visible and readily available, while the latter is
invisible and unavailable readily. People unaware of reality preferred the
visible to the invisible, which became the cause of eternal loss. In order to
spare them the eternal loss, Allah, through His Messengers and Books,
described to them the blessings and comforts of the Hereafter so clearly as
if they can perceive them [through their sense organs]. It has been made
plain to them that what they think is readily available and preferred, is
actually fragile and will very soon perish. It is unwise to put one's heart
into, or faith in, it and waste one's energy on it. Thus the Qur'an says:
while the Hereafter is much better and much more) وَالْآخِرَةُ خَيْرٌ وَاَبقى
durable ... 87:17). The verse purports to warn those who prefer this life to
the Hereafter that they should use their intelligence to find out what they
have preferred and what they have abandoned. They are, first of all,
made to realise that the highest degree of comfort and pleasure in this life
is not free from the mixture of grief and hardship. In the second place, it
is not permanent. We experience in our daily life that a king of today
becomes a pauper tomorrow. A vigorous youth of today becomes old
tomorrow. In the Hereafter, on the other hand, there will be freedom from
both these defects. All its blessings and comforts will be 'much better' and
they cannot be compared to the blessings and comforts of this life. Most
importantly, it is abqa 'much more durable'.
Let us consider the following scenario: It is said to a person that there
are two houses in front of him, one of which is a magnificent mansion,
fully furnished and another an ordinary, substandard house, not properly
furnished. He has the choice to take the mansion, but only for a month or
two. Thereafter, he will have to vacate the mansion. Or he may take the
underdeveloped house that he will own permanently. Which of the two
houses a wise person will prefer? The answer is obvious that he will prefer
the second option. On this analogy, one should prefer the blessings of the

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Surah Al-A'la : 87 : 1 - 19
Hereafter even if, for argument's sake, they are substandard, because
they are permanent and eternal. But the fact is that they are not only
permanent, but also much better and far more superior to the worldly
comforts. In this situation only an unfortunate fool will prefer the
blessings of this life to the bounties of the Hereafter.
Indeed this is [written] in the) إِنَّ هذَا لَفِى الصُّحُفِ الْأُوْلِى صُحُفِ إِبْرِهِيُمَ وَمُوُسى
earlier divine scripts, the scripts of Ibrahim and Musa .... 87:18, 19] In
other words, either all the themes of this Surah or its last theme, that the
Hereafter is much better and much more durable than this life, was
written in the earlier Divine scriptures. It is further explicated that this
theme was written in the scriptures of Prophets Ibrahim and Musa el.
Probably, it refers to other scriptures that were given to Prophet Musa
Well before Torah. It is also possible that it refers to Torah itself.
Themes of the Scripts of Prophet Ibrahim es
Ajurrī transmits a narration from Sayyidna Abu Dharr Al-Ghifari
that he inquired from the Prophet
was to the contents of the scripts of
Prophet Ibrahim Me and the Holy Prophet
replied that they
contained educating parables . A story is told in it about a tyrant king
where he is addressed and told: You haughty, arrogant and oppressive
ruler! I did not give you kingdom so that you may amass wealth, but I
had given you power so that you may let the supplication of the oppressed
against the oppressor reach me, because my law does not reject the
supplication of an oppressed, even though it may be uttered by an
unbeliever.
Another parable addresses the general public thus: A wise person
should divide his time into three parts. One part should be reserved for
the worship of his Lord and supplication to Him. The second part should
be reserved for self-assessment of his deeds, and reflection on the
Omnipotence and creation of Allah. The third part should be allocated for
acquisition of livelihood and fulfilling the natural needs. It further
imparts that a wise person should keep himself abreast of the
circumstances of his time, and keep himself busy in performing his
intended work. He should take care of his tongue. He who takes speech as
one of his works, his speech will be confined only to the things of real
need .

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Themes of the Scripts of Prophet Musa Sedl
Sayyidna Abu Dharr Al-Ghifari
says that he then inquired from
the Holy Prophet % as to the contents of the scripts of Prophet Musa Sell
and the Holy Prophet
replied that they contained lessons of wisdom.
Some of them are as follows:
I am surprised at the person who believes that he will certainly
die, and yet he is lives happily.
I am surprised at the person who believes in Divine destiny, and
yet he is despondent and aggrieved.
I am surprised at the person who experiences the vicissitudes of
life and rise and fall of nations, and yet he is content with the
world.
I am surprised at the person who believes in the Reckoning of the
Hereafter, and yet he abandons [good] deeds.
Sayyidna Abu Dharr Al-Ghifari
says that he asked the Holy
Prophet
whether anything from these scriptures was revealed to him,
he replied in the affirmative and asked Sayyidna Abu Dharr Ghifari
to recite verses 14-19 of this Surah. [Qurțubi]
Alhamdulillah
The Commentary on
Surah Al-A'la
Ends here

772
Surah Al-Ghashiyah : 88 : 1 - 26
Surah Al-Ghashiyah
(The Overwhelming Event)
This Surah is Makki, and it has 26 verses
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 26
هَلْ آَتِكَ حَدِيْثُ الْغَاشِيَةِ ﴿٢﴾ وُجُوهٌ يَّوْمَئِذٍ خَاشِعَةٌ ﴿٢﴾ عَامِلَةٌ
نَّاصِبَةٌ ﴿٤﴾ تَصُلِى نَارًا حَامِيَةً ﴿٤﴾ تُسْقَى مِنْ عِيْنِ انِيَةٍ ﴿﴿ُ﴾ لَيْسَ
لَهُمُ طَعَامٌ إِلَّا مِنْ ضَرِيْعِ
ط
لَّايُسُمِنُ وَلَا يُغُنِىُ مِنْ جُوعِ.
لا.
وُجُوهٌ يَّوْمَئِذٍ نَّاعِمَةٌ ﴿٢﴾ لِسَعُبِهَا رَاضِيَةٌ ﴿٤﴾ فِىُ جَنَّةٍ عَالِيَةٍ﴿١﴾ لَّا
تَسُمَعُ فِيْهَا لَاغِيَةً ﴿١١﴾ فِيُهَا عَيْنٌ جَارِيَةٌ ﴿١٢﴾ فِيْهَا سُرُرٌ مَّرُفُوْعَةٌ
﴿٣ٌ﴾ وَّاكُوَابٌ مَّوُضُوْعَةٌ ﴿١٤) وَنَمَارِقُ مَصُفُوْفَةٌ ﴿١٥﴾ وَزَرَابِىُّ
مَبْتُوُثَةٌ ﴿١٦﴾ اَفَلَا يَنْظُرُوُنَ إِلَى الْإِبِلِ كَيُفَ خُلِقَتُ ﴿١٩) وَإِلَى
السَّمَآءِ كَيْفَ رُفِعَتْ ﴿١٨) وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتُ ﴿٣٥) وَإِلَى
الْأَرْضِ كَيْفَ سُطِحَتُ ﴿٢٠﴾ فَذَ ◌ّكِرُهَدَ إِنَّمَآ أَنْتَ مُذَّكِرٌ ﴿أٌ﴾ لَسْتَ
عَلَيْهِمْ بِمُصَيْطٍ ﴿٢﴾ إِلَّا مَنْ تَوَلَّى وَكَفَرَ ﴿٢﴾ فَيُعَذِّبُهُ اللهُ الْعَذَابَ
الْأَكْبَرَ ﴿٢٤﴾ إِنَّ إِلَيْنَآ إِيَابَهُمُ ﴿٢٥﴾ ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمُ ﴿٢﴾
Has there come to you the description of the
Overwhelming Event? [1] Many faces on that day will be
humbled, [2] working hard, exhausted. [3] They will enter

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Surah Al-Ghashiyah : 88 : 1 - 26
into the scorching fire. [4] They will be made to drink
water from a boiling spring. [5] There will be no food for
them except from a thorny plant [6] that will neither
nourish, nor satisfy hunger. [7] Many faces on that day
will be full of glamour, [8] well pleased with their
endeavour, [9] in a lofty garden, [10] in which they will
not hear any absurd talk. [11] In it there is a running
spring. [12] In it there are couches, elevated, [13] and
goblets, well placed [14] and cushions, arrayed [15] and
carpets, spread around. [16]
So, do they not look at the camels how they are created,
[17] and at the sky, how it is raised high, [18] and at the
mountains, how they are installed, [19] and at the earth,
how it is spread out? [20] So, keep on preaching; you are
only a preacher. [21] You are not a taskmaster set up over
them, [22] but whoever turns away and disbelieves, [23]
Allah will punish him with the greatest torment. [24]
Surely towards Us they have to return, [25] then it is Our
job to call them to account. [26]
Commentary
,Many faces on that day will be humbled) وُجُوُهُ يَّوْمَئِذٍ خَاشِعَةٌ. عَامِلَةٌ نَّاصِبَةٌ
working hard, exhausted ... 88:3). On the Day of Judgement, there will be
two separate groups of people, believers and unbelievers, and their faces
will be different. This verse describes the faces of the unbelievers. They
will be downcast. The word khashi'ah from the root word khusha' means
'to humble, humiliate, cast down'. This is the meaning of casting oneself
down before Allah in prayer. People who did not cast themselves down
before Allah in this world, their faces on the Day of Judgement will be
downcast with humiliation and disgrace .
The other conditions of the unbelievers are 'amilah and nasibah. The
word 'amilah from 'amal means 'to work hard' and 'amil or 'amilah in
Arabic is used for 'a person who works continuously, so as to become
completely tired'. The word nasibah is derived from nasab. This word also
refers to 'one who toils unceasingly so as to become totally exhausted'. It
seems that the latter two conditions of the unbelievers relate to this world,
because Hereafter is not a realm in which one has to work to become so
tired and exhausted. Therefore, Qurtubi and other commentators are of
the view that the humbleness of their faces relates to the Hereafter, but
their working hard and being exhausted refers to their work in this world.
Given this interpretation, the sense is that many unbelievers exert

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Surah Al-Ghashiyah : 88 : 1 - 26
themselves in their false rituals, and work hard in their presumed acts of
worship in the world, as for instance the Hindu Yogis and many Christian
monks do. They endure many difficulties in the devotional acts of worship
sincerely in order to seek the good pleasure of Allah, but being on wrong
and idolatrous ways, they are not acceptable to, or rewarded by, Allah.
Thus their faces show signs of exhaustion in this world; and in the
Hereafter they will show signs of disgrace and humiliation.
Sayyidna Hasan Başri yl Ul us, reports that when Sayyidna 'Umar
went to Syria, a Christian monk came to him. He was an old man, and
on account of his religious exercises and great endeavours, his face was
exhausted, his body was dry and his dressing was miserable. When
Sayyidna 'Umar 4
e looked at him, he began to weep. People asked him
about the cause of his weeping. He replied: "I pity the condition of this old
man. This poor soul worked so hard and showed such readiness to lay
down his life to achieve a particular purpose (that is, to gain the pleasure
of Allah) but, alas! He could not achieve it. Then he recited the following
verse:
وُجُوهٌ يَّوْمَئِذٍ خَاشِعَةٌ. عَامِلَةٌ نَّاصِبَةٌ
Many faces on that day will be humbled, 'working hard,
exhausted. [88:2-3]'
L ft ( ... [the] scorching fire ... 88:4). The word hamiyah literally
means 'hot' and 'scorching'. Although this is the natural property of fire
that needed no mention, yet the specific reference to this quality of the
fire brings out the point that the fire of Hell cannot be compared to the
fire of this world. The heat of the fire of this world, some time or the other,
is reduced or ends. But the fire of Hell is everlasting and eternal. Its heat
will neither reduce nor end.
There will be no food for them except from a) لَيْسَ لَهُمُ طَعَامٌ إِلَّا مِنْ ضَرِيْعٍ
thorny plant ... 88:6) The only food available for the inmates of Hell would
be dari'. In the world, this is a kind of thorny grass that spreads on the
ground. No animal goes near it. It is foul-smelling, poisonous and thorny.
[As interpreted by 'Ikrimah, Mujahid, and quoted by Qurțubi].
How will Grass or Tree Survive in Hell
One may ask the question that the grass or trees are among things
that burn in fire. How will they survive in Hellfire? The answer is that

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Surah Al-Ghashiyah : 88 : 1 - 26
the Supreme Creator Who cherished and sustained them in this world
with water and air, has the power and ability to make the fire itself the
nutrient of these trees, so that they may flourish.
Another question may be raised here. The Qur'an mentions several
things as the food of the inmates of Hell. Here it refers to their food as
darī'. On another occasion, it refers to zaqqum, and on a third occasion it
refers to ghislin. This verse restricts their food to darī, thus: "There will
be no food for them except from a thorny plant ... 88:6)
The answer is that the restriction in this verse is in contrast to a
palatable food that may be fit for [human] consumption. Darī' is cited
here as an example. The verse means that the inmates of Hell will not get
any palatable food. They will get worst, most disgusting and loathsome
food like dari'. Thus the purpose of mentioning dari' is not restriction. In
fact, dari' includes zaqqum and ghislin. Qurtubi says that it is possible
there will be different levels in Hell, and on different levels there will be
different kinds of food. On one level, there will be dari' and on another
level, ghislin, and so on.
that will neither nourish, nor satisfy) لَايُسْمِنُ وَلَا يُغْنِىُ مِنْ جُوعِ
hunger ... 88:7). When the preceding verse was revealed in which it was
stated that the inmates of Hell will get food like dari', some of the pagans
of Makkah [mockingly] said that their camels eat dari' and yet they are
fat and healthy. In response to their statement, the following verse of the
Qur'an was revealed which means that they should not compare the dari'
of this world with that of the Hereafter. The latter will neither provide
nutrition, nor satisfy their hunger.
in which they will not hear any absurd talk ... 88:11). It) لَا تَسُمَعُ فِيْهَا لَاغِيَةً
includes the words of disbelief, futile or idle talk, obscene language,
calumny or false accusation, or any other talk that hurts people's feelings.
On another occasion, the Qur'an puts it thus:
لَاَ يَسْمَعُونَ فِيْهَا لَغُوًّا وَّلَا تَأْثِيْمًا
"They will hear neither an absurd talk therein, nor something
leading to sin, [56:25]
This shows that false accusation and absurd talks are hurtful. That is
why the Holy Qur'an has described it as a blessing to the inmates of
Paradise that no such foolish words will come across their ears that may

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Surah Al-Ghashiyah : 88 : 1 - 26
pollute their hearts.
Etiquette of Living
and goblets, well placed ... 88:14) The word akwab is the) وَأَكْوَابٌ مَّوُضُوْعَةٌ
plural of kub and it refers to a 'goblet', a 'glass' or a cup for drinking
water. It has been qualified by the adjective maudu'ah and it means 'well
placed'. This signifies that the glasses or cups or containers will be set in
their due places close to water. This description opens an important
chapter in setting down some of the rules of correct behaviour in social
situations. The drinking containers for water ought to be placed near the
water in the designated place. They should not be misplaced so that the
other members of the household will have to look for them when they
wish to drink water. This situation is irritating. Other household items of
daily use, such as cans, glasses, towels, and so on, should be arranged in
their designated places, and after using them, they must be kept back in
their respective places, so that the other members of the household do not
face any difficulty in finding them out. All this is deducible from the word
maudu'ah 'well placed', because Allah has arranged the goblets near the
water for the comfort of the inmates of Paradise.
So, do they not look at the camels how they) أَفَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ
are created ... 88:17) The Qur'an first described the conditions of the
Hereafter; and it then went on to depict the reward of the believers and
the retribution of the unbelievers. Now it turns attention to rebuff the
obdurate unbelievers' foolish denial of the Hereafter. They reject it on the
ground that after death and decomposition of the body and bones it is
inconceivable that they would be recomposed and resurrected. For their
guidance, Allah invites their attention to reflect carefully on a few of His
Signs. There are uncountable Signs of Allah in the universe. These verses
refer to four of them specifically which suited the condition of the desert
Arabs. They often travelled through the desert. In such a situation, all
they saw were camels they travelled on. They mounted camels and
covered long journeys. Above them was the sky and beneath them was
the earth. All around them [left, right, front and back] they saw
mountains. The Arabs are commanded to ponder over these four natural
phenomena which make Allah's might manifest.
Among animals, the camel has certain peculiar characteristics that
can be a reflection of Divine wisdom and power. It is the largest, most

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Surah Al-Ghashiyah : 88 : 1 - 26
robust and durable animal. Although elephant is a much larger animal
than the camel, Allah has mentioned the camel rather than the elephant,
because the Arabs knew camels and scarcely saw an elephant. Despite the
fact that a camel is such a huge animal, a Bedouin Arab will not find it
difficult to look after it even if he is poor. If he is unable to gather or
afford food for it, it has to be let loose and will gather its own nutriment
and live on leaves. It has a long neck to reach the tops of the high trees.
The food of elephants and other animals work out expensive. In Arabian
deserts, water is a scarce commodity. It is not available everywhere or
anytime. Yet it can survive for about a week without water as Allah's
Power has provided it with a small narrow-mouthed pouch in its paunch
in which it stores up extra water [which it uses up gradually for seven to
eight days]. Thus it is a superb draught beast. Nature has created it
uniquely, so that it is perfectly adapted to survive the hazards of the
harsh climate of the desert.
There is no need to set up a ladder to climb up the high animal. Allah
has divided its legs into three levels. Each leg has two knees that it
manoeuvres to sit down so that it becomes easier for riders to climb up and
down. It is the chief beast of burden in deserts, and as such, it is able to
carry large loads. It is most difficult to travel in daytime in Arabia because
of scorching sunlight. Allah has made it possible for the camel to keep on
travelling the whole night. Camels are so obedient that that even a little
child can lead them along anywhere. Camels are very valuable to them in
many other ways that teach man that Allah is Omnipotent and has
consummate wisdom.
In conclusion of the Chapter, the Messenger of Allah is comforted
thus:
(88:22 .... ,You are not a taskmaster set up over them) لَسُتَ عَلَيْهِمْ بِمُصَيْطٍ
The Holy Prophet
is told that he is only a preacher, and as such he
must keep on preaching. He should not worry beyond that. It is for Allah
to call the unbelievers to Him to render account of their deeds and actions,
and punish them accordingly.
Alhamdulillah
The Commentary on
Surah Al-Ghashiyah
Ends here

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Surah Al-Fajr : 89 : 1 - 30
Surah Al-Fajr
The Dawn)
This Surah is Makki, and it has 30 verses
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 30
وَالْفَجُرِ ﴿٢﴾ وَلَيَالٍ عَشْرِ ﴿٢﴾ وَّالشَّفْعِ وَالْوَتْرِ ﴿٢﴾ وَالَّيْلِ إِذَا يَسُرِ
ج
هَلْ فِى ذَلِكَ قَسَمٌ لِّذِىُ حِجْرِ ﴿٥ٌ﴾ اَلَمْ تَرَكَيُفَ فَعَلَ رَبُّكَ بِعَادٍ
٤
﴿٢﴾ إِرَمَ ذَاتِ العِمَادِ ﴿٢﴾ الَّتِىُ لَمْ يُخْلَقُ مِثْلُهَا فِى الْبِلَادِ ﴿1﴾
لا ص
وَثَمُوُدَ الَّذِيْنَ جَابُوا الصَّخْرَ بِالْوَادِ ﴿٢٩﴾ وَفِرُعَوْنَ ذِى الْأَوْتَادِ ﴿١٠﴾
الَّذِيْنَ طَغَوْا فِى الْبِلَادِ ﴿٢١﴾ فَأَكْثَرُوا فِيْهَا الْفَسَادَ ﴿١٢﴾ فَصَبَّ
عَلَيْهِمُ رَبُّكَ سَوْطَ عَذَابٍ ﴿٢﴾ إِنَّ رَبَّكَ لَبِالْمِرُصَادِ ﴿١٤﴾ فَمَّا
الْإِنْسَانُ إِذَا مَا ابْتَلْهُ رَبُّهُ فَاكُرَمَهُ وَنَعَّمَهُ لا فَيَقُوُلُ رَبِّىٌّ أَكْرَمَنِ ﴿١٥﴾
وَأَمَّا إِذَا مَا ابْتَلْهُ فَقَدَرَ عَلَيْهِ رِزْقَهْ ل! فَيَقُولُ رَبِّى أَهَانَنِ ﴿١٦) كَلَّا بَلُ
لََّتُكُرِمُوْنَ الْيَتِيُمَ ﴿١٧﴾ وَلَا تَخَضُّوْنَ عَلَى طَعَامِ الْمِسُكِيْنِ ﴿١٨﴾ وَ
تَأْكُلُوُنَ التُّرَاثَ آَكُلَاً لَّمَّا ﴿١٩﴾ وَتُحِبُّونَ الْمَالَ حُبَّ جَمَّا ﴿٢﴾ كَلَّا
إِذَا دُكَّتِ الْأَرْضُ دَكََّا دَكّا ﴿٢﴾ وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
﴿٢٢﴾ وَجِائِءَ يَوْمَئِذٍ بِجَهَنَّمَ ا يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ
الذِّكْرِىِ ﴿٢٣°) يَقُولُ يَلَيْتَنِىُ قَدَّمُتُ لِحَيَاتِىُ ﴿٢٤﴾ فَيَوْمَئِذٍ لََّ يُعَذِّبُ

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Surah Al-Fajr : 89 : 1 - 30
عَذَابَهٌ اَحَدٌ ﴿٢٥﴾ وَّلَا يُؤْثِقُ وَنَاقَهُ أَحَدٌ ﴿٢ٌ﴾ يَأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
﴿٣٧﴾ ارْجِعِىٌّ إِلَى رَبِّكِ رَاضِيَةً مَّرُضِيَّةً ﴿٤٨﴾ فَادْخُلِىٌ فِىُ عِبْدِىُ
﴿٢٩﴾ وَادْخُلِىُ جَنَّتِىُ ﴿٣٠﴾
ع
I swear by the dawn, [1] and by the Ten Nights, [2] and
by the even and the odd, [3] and by the night when it
moves away, [4] Is there (not) in that an oath (enough)
for a man of sense? [5] Have you not seen how your Lord
dealt with (the people) of 'Ad [6] of Iram, the men of tall
pillars, [7] the like of whom were never created in the
lands, [8] and (how He dealt) with (the people of)
Thamud who had carved out the rocks in the Valley (of
Qura), [9] and with Fir'aun (the Pharaoh), the man of
the stakes, [10] all those who had rebelled in the cities,
[11] and spread a lot of mischief therein. [12] So, your
Lord unloosed on them the whip of torment. [13] Surely
your Lord is ever on the watch. [14] As for man, when
his Lord tests him, and thus gives him honour and
bounties, he says, "My Lord has honoured me." [15] But
when he tests him, and thus straitens his provision for
him, he says, "My Lord has disgraced me." [16] No! But
you do not honour the orphan, [17] and do not
encourage one another to feed the needy. [18] And you
devour the inheritance with a sweeping gulp, [19] and
love wealth, with an excessive love. [20] No! When the
earth will be crushed thoroughly to be turned into bits,
[21] and your Lord will come, and the angels as well,
lined up in rows, [22] and Jahannam (Hell), on that day,
will be brought forward, it will be the day when man
will realise the truth, but from where will he take
advantage of such realisation? [23] He will say, "O Would
that I had sent ahead (some good deeds) for (this) my
life!" [24] So, that day, no one can punish as He will
punish, [25] nor can anyone shackle like He will shackle.
[26]
(As for an obedient man, it will be said to him,) "O
content soul, [27] come back to your Lord, well-pleased,
well-pleasing. [28] So, enter among My (special)
servants, [29] and enter My Paradise." [30]
Commentary
This Surah, by swearing five oaths in its beginning, emphasises the

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Surah Al-Fajr : 89 : 1 - 30
following fact:
إِنَّ رَبَّكَ لَبِالْمِرُصَادِ
Surely your Lord is ever on the watch. [89:14]
This means that Allah is watching over whatever you do, and reward
or punishment for your deeds is certain and inevitable.
The first among the five oaths sworn at the beginning is Fajr (dawn).
It may refer to the dawn of every day that brings about a great change in
the world, and thus directs man's attention to the absolute Omnipotence
of Allah. It is also possible that it refers to the dawn of some specific day.
Commentators like Sayyidna 'Ali, Ibn 'Abbas and Ibn Zubair
say that
the word is general, and it refers to any dawn. According to another
narration of Ibn 'Abbas 4ee, it refers to the dawn of the first of Muharram
which is the start of the lunar-Islamic calendar. Sayyidna Qatadah
among others, has interpreted it in the same way.
Some commentators, like Mujahid and 'Ikramah, refer this to the
dawn of 'the Day of Sacrifice' on the tenth of Dhul Hijjah. A narration
from Sayyidna Ibn 'Abbas
concurs with this view. The reason for this
specification is that according to Islamic principles, Allah has made a
night to precede the day. All days are preceded by their respective nights,
except the 'the Day of Sacrifice', because the night that precedes the Day
of Sacrifice is not the night of Sacrifice. In fact, the preceding night,
according to Shari'ah, is the night of 'Arafah. Staying at 'Arafat is the
most important and foremost rite of Hajj. If a pilgrim is not able to reach
'Arafat on the 9th of Dhul Hijjah, any time in the day or in the night
following it to halt there for a while, he will not be considered to have
performed Hajj at all. However if he arrives there any time during the
night before the break of dawn on the 10th of Dhul Hijjah, his halt in
'Arafah will be acceptable and his Hajj will be considered valid. This
shows that the day of 'Arafah has two nights, one preceding it, and
another following it. The Day of Sacrifice [10th of Dhul Hijjah] has no
night. From this point of view, the dawn of the day of Sacrifice, among all
the days of the year, occupies a special position. [Qurtubi].
Next, it says:
and by the Ten Nights ... 89:2) According Sayyidna Ibn 'Abbas) لَيَالٍ عَشُرٍ