Tafsir of Al-A'la 87:1-5

Surah Al-A'la (The Most High): Verses 1-5

{Subbiḥi sma Rabbika l-Aʿlā} (Glorify the Name of your Lord, the Most High)

There are two main opinions:

1. The command is to purify and sanctify the Name of God.
2. The word ism (name) is superfluous (a ṣilah), and the command is simply to glorify God Almighty.

If we take the first view (that the Name itself is intended):

There are several interpretations of the command to glorify the Name:

1. Purify the Name from being attributed to others: This means forbidding the naming of idols or false deities with God's names (e.g., the pagans naming their idols al-Lātt, or Musaylimah calling himself the Raḥmān of Yamāmah).
2. Do not interpret His Names in ways unsuitable for Him: For example, interpreting al-Aʿlā (The Most High) as physical elevation in space, or istiwāʾ (establishment) as resting upon something. Instead, al-ʿUluww (Highness) should be interpreted as overwhelming power (qahr) and supremacy, and istiwāʾ as dominion (istīlāʾ).
3. Protect the Name from being used casually or without reverence: This includes mentioning the Names when heedless and without proper contemplation of their meanings and realities.
4. Glorify God by His Names revealed to you: This means praising Him using the names by which He has made Himself known, as in {Say, "Call upon Allah, or call upon the Most Merciful..."} (17:110). This interpretation is supported by {Fa-sabbih bi-ismi Rabbika l-ʿAẓīm} (So glorify the Name of your Lord, the Most Great) (56:74). This implies two things:
   • Glorify God in prayer, not as the polytheists did with whistling and clapping.
   • One should only mention God by the names established through revelation.
   • Al-Farra’ saw no difference between {Subbiḥi sma Rabbika} and {Fa-sabbih bi-ismi Rabbika}. Al-Wāḥidī, however, noted a difference: {Fa-sabbih bi-ismi Rabbika} means to glorify God by mentioning His Name, which indicates His transcendence; while {Subbiḥi sma Rabbika} means to purify the Name itself from blemish.
5. The Name refers to the Attribute: Abu Muslim suggested that ism here means ṣifah (attribute), similar to {And to Allah belong the best names, so invoke Him by them} (7:180).

If we take the second view (that ism is a ṣilah and the meaning is "Glorify your Lord"):

This view is preferred by many sound scholars, arguing that the ism (word/sound) is composed of letters and does not require the same purification as God Himself. However, when the subject is of extreme majesty, one might say "glorify His Name" or "magnify His mention," as one says, "Peace be upon the High Council," or as Labīd said:

This linguistic style is common. Under this view, glorifying God entails two things:

1. Not treating disbelievers in a way that causes them to insult God: As in {And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge} (6:108).
2. Sanctifying God from everything unsuitable for Him: This applies to His Essence, Attributes, Actions, Names, and Rulings.
   • In Essence: Believing He is not composed of substance (jawāhir) or accidents (aʿrāḍ).
   • In Attributes: Believing they are not created, finite, or deficient.
   • In Actions: Believing He is the absolute Master, against whom no one can object. (The Muʿtazilah believe all His actions are correct and good, and He does not do or approve of the ugly.)
   • In Names: Believing He is only mentioned by names established by revelation (our view). (The Muʿtazilah believe He is only mentioned by names that do not imply any deficiency, regardless of whether revelation permitted them or not.)
   • In Rulings: Believing He has not burdened us for His own benefit, but either due to His absolute ownership (our view) or for the welfare of His servants (the Muʿtazilah view).

Some people use this verse to argue that the Name is the Named Entity.

To discuss this, we must first clarify the terms: If ism means the word/sound and musammā means the Essence, no rational person can claim the Name is the Named Entity. If ism means the Essence and musammā also means the Essence, then saying "the Name is the Named Entity" is merely saying "that Essence is that Essence," which is undeniable. Thus, the phrasing of this debate is weak.

There is a subtlety: We define ism as a word made of letters that denotes a meaning not bound by time. Since the Named Entity is also like this (in its reality), it implies the Name is the Named Entity. Perhaps early scholars meant this specific case, and later scholars generalized it incorrectly.

Returning to the common argument: They say that if the Name were not the Named Entity, one would not say, "Glory be to the Name of God" or "Glory be to the Name of our Lord." The meaning of {Subbiḥi sma Rabbika l-Aʿlā} would be "Glorify your Lord," and since Rabb (Lord) is also a name, glorification could not fall upon it if it were separate from the Named Entity.

This argument is weak because, as established in Issue 1, the command might be to glorify the Name, or the ism might be a ṣilah meaning to glorify the Named Entity, or it might mean "Glorify God by His Name," as in {Fa-sabbih bi-ismi Rabbika l-ʿAẓīm}.

It is narrated that when {Fa-sabbih bi-ismi Rabbika l-ʿAẓīm} was revealed, the Prophet (PBUH) told them, "Place it in your bowing (rukūʿ)." When {Subbiḥi sma Rabbika l-Aʿlā} was revealed, he said, "Place it in your prostration (sujūd)." It is also narrated that he used to say in rukūʿ: "Glory be to my Lord, the Most Great," and in sujūd: "Glory be to my Lord, the Most High."

Some scholars argue that these narrations prove the meaning of {Subbiḥi sma Rabbika} is "Pray by the Name of your Lord." This is further supported by the consensus of commentators that {Fa-sabbih bi-ismi Rabbika ḥīna tumsūn wa ḥīna tuṣbiḥūn} (So glorify Allah when you enter the evening and when you enter the morning) (30:17) refers to the times of prayer.

Ali (RA) and Ibn Umar recited it as: {Subḥāna Rabbī al-Aʿlā} (Glory be to my Lord, the Most High), followed by the next verse. The rationale is that since Subbiḥ (Glorify) is a command, the glorification itself must be stated, which is {Subḥāna Rabbī al-Aʿlā}.

The Anthropomorphists (Mujassimah) use {Rabbika l-Aʿlā} to prove physical elevation (ʿuluww) in space.

The truth is that attributing directional elevation to God is impossible. If God were finite, His upper boundary would be finite, meaning there would be a direction above Him, and thus He would not be above all things. If He were infinite, positing infinite dimensions is impossible. Furthermore, if He were infinite in all directions, His Essence would mix with impurities (God forbid). If He were infinite in some directions and finite in others, the finite part would differ from the infinite part, meaning He would be composite. Every composite entity is contingent (mumkin), but God is necessarily existent (wājib al-wujūd) by His Essence; thus, He cannot be contingent—this is impossible.

Therefore, al-ʿUluww here does not mean elevation in direction.

This is reinforced by the context:

• What precedes it: Elevation means being extremely distant from the world, which does not suit deserving praise and glorification. Elevation in the sense of perfection of power, singularity in creation, and origination (ibdāʿ) is appropriate. The Surah aims to describe Him in a way that necessitates praise.
• What follows it: He follows {al-Aʿlā} with {Alladhī khalaqa fa-sawwā} (Who created and proportioned). Creation aligns with elevation in power, not elevation in direction.

Some heretics claim the Quran suggests two Lords: one Great, and one Higher than the Great One, citing {Fa-sabbih bi-ismi Rabbika l-ʿAẓīm} (The Great Lord) and {Subbiḥi sma Rabbika l-Aʿlā} (The Most High Lord). This implies a second Lord to whom the first is subordinate.

This question is nullified because proofs establish that the Creator is One. Furthermore, the verse does not state He is higher than another Lord; it simply states He is al-Aʿlā. We have several interpretations for this:

1. He is higher and more majestic than all descriptions: He is higher than what describers can describe, higher than what rememberers can mention. The majesty of His glory is higher than our knowledge and perception; the extent of His blessings is higher than our praise and thanks; and the scope of His rights is higher than our obedience and deeds.
2. {Al-Aʿlā} is a reminder that God deserves sanctification from all deficiency: It is as if He says: He is {Al-Aʿlā} because He is high above everything by His dominion, authority, and power. This is like saying, "I avoided wine because it removes reason" (i.e., due to its quality of removing reason).
3. {Al-Aʿlā} means High, just as al-Akbar means Great.

It is narrated that the Prophet (PBUH) loved this Surah and said, "If people knew the meaning of Subbiḥi sma Rabbika l-Aʿlā, one of them would repeat it sixteen times."

It is narrated that Aisha (RA) passed by a Bedouin praying with his companions. He recited: {Subbiḥi sma Rabbika l-Aʿlā * Alladhī khalaqa fa-sawwā * Wa-lladhī qaddara fa-hadā * Wa-lladhī akhraja l-marʿā * Fa-jaʿalahu ghuthāʾan aḥwā} (1-5), and then continued with: {A-laysa dhālika bi-qādirin ʿalā an yuḥyī l-mawtā * Alā wa-balā} (Is not that [God] capable of giving life to the dead? Yes, indeed!) (88:6-7). Aisha commented, "May my father and mother be sacrificed for him! Your absent one [husband] is not gone, and your women remain in distress [i.e., in need of him]." (This last part seems to be a commentary on the Bedouin's recitation style or perhaps a misunderstanding in the transmission, as the context suggests praise for his recitation.)

Verses 6-8

{Sanuqriʾuka fa-lā tansā * Illā mā shāʾa Allāh(u) innahu yaʿlamu l-jahra wa mā yakhfā} (We will make you recite, so you will not forget, except what Allah wills. Indeed, He knows what is open and what is hidden.)

Regarding His statement: {Alladhī khalaqa fa-sawwā * Wa-lladhī qaddara fa-hadā} (Who created and proportioned And Who measured and guided)

When God commanded glorification, it is as if a questioner asked: Glorification requires knowledge, so what is the proof of the Lord's existence? He answered: {Alladhī khalaqa fa-sawwā * Wa-lladhī qaddara fa-hadā}.

Using creation and guidance as proof is the established method of the greatest Prophets. This is evidenced by what God narrated about Abraham (PBUH) saying: {Who created me, and He guides me} (26:78). And when Pharaoh asked Moses (PBUH): {Then who is your Lord, O Moses?} (20:49), Moses replied: {Our Lord is He Who gave everything its creation and then guided it} (20:50). As for Muhammad (PBUH), the first revelation was {Read, in the Name of your Lord who created * Created man from a clinging clot} (96:1-2), pointing to creation. Then: {Read, and your Lord is the Most Generous * Who taught by the pen * Taught man that which he did not know} (96:3-5), pointing to guidance. God repeated this argument here by saying: {Alladhī khalaqa fa-sawwā * Wa-lladhī qaddara fa-hadā}.

This method of proof is frequently used because the wonders and rarities within it are numerous, and human observation of them is complete, making it the strongest evidence.

This phrase can refer specifically to humans, to all animals, or to everything created.

If applied to humans:

1. Proportioning means making the stature upright and balanced, and the form beautiful: As in {We have certainly created man in the best of stature} (95:4), and God praised Himself: {Then blessed is Allah, the best of creators}.
2. Other animals are prepared for only one type of action, but man is created capable of performing all animal actions using various tools. This versatility is the taswiyah (proportioning).
3. He prepared man for accountability and fulfilling acts of worship.

If applied to all animals:

It means He gave each animal the necessary limbs, tools, and senses it requires. (We have detailed this elsewhere.)

If applied to all creation:

Taswiyah means God is capable of all possibilities and knowledgeable of all knowables. He created what He willed according to what He willed, described by perfection and order, free from flaw or disorder.

The majority recited it with a shaddah (Qaddara), while Al-Kisāʾī recited it with a tanfīf (Qadara).

• With shaddah (Qaddara): It means He measured everything with a known measure.
• With tanfīf (Qadara): Al-Qaffāl interpreted it as "He owned and then guided." Meaning: He created and proportioned, then owned what He created, disposing of it as He willed, and guided it toward its benefits and welfare.
• Some say they are two linguistic variants meaning the same thing, supported by {Fa-qaddarnā fa-niʿma l-qādirūn} (And We measured, and excellent are those who measure), which uses both forms.

{Qaddara} encompasses the essence and attributes of created things, each according to its measure: the heavens, stars, elements, minerals, plants, animals, and humans are measured in size and dimension. Each is given a known lifespan, and known measures of attributes, colors, tastes, smells, forms, positions, beauty, ugliness, happiness, misery, guidance, and misguidance, as in {And there is not a thing except that with Us are its treasuries, and We do not send it down except in a known measure} (15:21). Detailing this requires volumes; the entire universe, from the highest ʿIlliyyīn to the lowest Sāfilīn, is an explanation of this verse.

{Fa-hadā} (And He guided): This means that every temperament (mizāj) is prepared for a specific power, and every power is only suitable for a specific action. Taswiyah and Taqdīr refer to arranging the physical parts to be receptive to these powers. {Fa-hadā} refers to creating those powers within those organs such that each power becomes the source of a specific action, and their totality achieves the perfect benefit.

Commentators offer several views on guidance:

• Mugātil: Guided the male on how to approach the female.
• Others: Guided them to livelihood and provided for them.
• Others: Guided humans to the paths of good and evil, happiness and misery, by making them sentient, perceptive beings capable of approaching what pleases them and retreating from what displeases them, as in {Indeed, We guided him to the way, be he grateful or be he ungrateful} (76:3) and {And [by] the soul and He who proportioned it, Then inspired to it [the means for] its wickedness and its righteousness} (91:7-8).
• Al-Suddī: Measured the duration of the fetus in the womb, then guided it to exit.
• Al-Farrāʾ: He measured and guided, implying He also misguides, but only mentioned one aspect (like saying, "Garments that protect you from the heat" [16:81], omitting protection from cold).
• Others: Guidance means calling to faith, as in {And indeed, you guide to a straight path} (42:52). All have been called to faith.
• Others: He guided them through His actions to His Oneness, Majestic Glory, eternal attributes, and singularity, because a rational person observing the ordered, precise actions in the universe must conclude they point to the Eternal Maker.
• Qatādah: God never compelled a servant to commit sin or error, nor did He approve of it or command it. Rather, He approved of obedience and commanded it, and forbade disobedience.

These views fall into two categories:

1. Guidance related to religion (like {And We guided him to the two ways [good and evil]} [90:10]).
2. Guidance related to worldly welfare.

The first view is stronger, as {Khalaqa fa-sawwā * Wa-lladhī qaddara} relates to worldly conditions, including the perfection of intellect and faculties. He then followed this with {Fa-hadā}, meaning He obligated him and guided him to religion.

Verse 9

{Wa-lladhī akhraja l-marʿā} (And Who brings out the pasture)

After explaining the blessings specific to humans, God mentions blessings specific to others: {Wa-lladhī akhraja l-marʿā} (And Who brings out the pasture). This means He is the One capable of causing vegetation to sprout, not the idols worshipped by the disbelievers. Al-Marʿā refers to what the earth brings forth of plants, fruits, crops, and grass. Ibn Abbas said: Al-Marʿā is green fodder.

Then He says: {Fa-jaʿalahu ghuthāʾan aḥwā} (And then makes it dark stubble).

Al-Ghuthāʾ is dry vegetation carried by valleys and water, and blown about by the winds. Qutrub said the singular is ghuthāʾah.

Al-Aḥwā means blackness. Some say al-Aḥwā is that which tends toward blackness when moisture touches it. There are two views on Aḥwā:

1. It is an adjective for ghuthāʾ: Meaning, after being green, it became dry and turned black. The reasons for this blackness are:
   • Grass dries when cold dominates the air, and cold tends to whiten moist things and blacken dry things.
   • The floodwaters carry it, sticking dark particles to it, causing it to blacken.
   • The wind carries it, sticking much dust to it, causing it to blacken.
2. It means blackness itself: This is the view of Al-Farraʾ and Abu Ubaydah. It means the vegetation was intensely green, like the saying {Mudaʾhammatān} (dark green), which means intensely black-green. The structure would be: He brought out the pasture, which was black (aḥwā), and then made it stubble, similar to {And He made it straight/upright, and did not make it crooked} (meaning He sent it down upright and did not make it crooked).