SURAH (87) AL-A'LA (AYA 1 TO 19)

Sura (87) AL-A’LA (The Most High) Aya 1 to 19 verses in 1 Section

Revealed at Makka

SECTION 1

He who purifieth his self is successful

The disbelievers committed to hell, shall neither die nor live---The life in the hereafter the best and lasting---This in the past sacred books, the Books of Abraham and Moses.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى {87:1}

[Q87:1] Sabbihisma Rabbikal A’laa.
[Q87:1] Glorify the Name of your Lord, the Most High,

The word ‘Rab’ in the Arabic language covers a very wide field implying: [1] nourishing, [2] sustaining, [3] protecting from harm, [4] providing opportunities AND [5] means for the fullest development AND [6] taking care as the Owner and the Guardian of a being. The word ‘Lord’ of the English language is to be use helplessly for the unavailability of any other word to suit the sense of the term ‘Rab’. HENCE, wherever ‘Lord’ has been used in the place of the Arabic ‘Rab’ it is to mean all the qualities of the ‘Rab’ as used in the Qur’anic language.

µ  The Holy Prophet asked his followers to recite this verse in the STATE OF PROSTRATION,

µ  As he had asked them to recite verse 56:96 of Waqi-ah in the STATE OF RUKU (BOWING).

WHEN ANY NAME (ATTRIBUTE) OF ALLAH (SWT) IS GLORIFIED IT MUST BE KEPT IN MIND THAT THERE IS NO RESEMBLANCE WHATSOEVER WHEN THE SAME ATTRIBUTE IS ATTRIBUTED TO A FINITE BEING. Refer to the commentary of Fatihah 1:1 and Hashr 59:22 to 24.

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(87:1) Glorify the name of your Lord, the Most High, *1

*1 Literally: "Purify the name of your Lord, the Highest." This can have several meanings and all are implied: (1) Allah should be remembered by the names which fit Him, and no such name should be used for His exalted Being which, with regard to its meaning and sense, does not fit Him, or which reflects some aspect of deficiency, lack of reverence, polytheism about Him, or which refers to some wrong belief in respect of His Being, attributes, or works. For this purpose, the safest way is that only such names be used for Allah, which He himself has mentioned in the Qur'an, or which are a correct translation of these names in other languages. (2) Allah should not be remembered by the names as are used generally for the created beings, or the created beings should not be called by names as are specifically meant for AIlah. And if there are some attributive names which are not specifically meant for Allah, but may also be used for the created beings, such as Ra'uf (Kind), Rahim (Compassionate), Karim (Generous), Sami` ( I Hearing), Basir (Seeing), etc. one should exercise due care not to use them for man as they are used for Allah. (3) AIlah should not be mentioned in a way or in a state which reflects lack of respect for Him; for example, to mention His name when engaged in mockery or jest, or when in the lavatory, or while committing a sinful act, or before the people who might behave insolently in response or in assemblies where the people are engaged in absurd things and might laugh off His mention, or on an occasion when it is feared that the hearer will hear it disdainfully. About Imam Malik, it is related that when a beggar begged him for something and he did not have anything to give, he would not turn away the beggar, saying that Allah would help him, as is commonly done by the people, but he would excuse himself in some other way. When asked why he did so, he replied: "When the beggar is not given anything and one makes an excuse, it inevitably displeases him. On such an occasion, I do not like to mention Allah's name, for I do not like that somebody should hear His name in a state of annoyance and displeasure."
In the Hadith, it has been reported from Hadrat `Uqbah bin `Amir Juhani that the Holy Prophet (upon whom be Allah's peace) had enjoined recitation of Subhana Rabbi yal-A Ya in the sajdah on the basis of this very verse, and the recitation of Subhana Rabbi yal-'Azim in ruku ` on the basis of the last verse of Surah AI-Waqi'ah, viz. Fa-sabhih bi-isrni-Rabbi-kal- Azim." (Musnad Ahmad, Abu Da'ud, lbn Majah, Ibn Hibban, Hakim, Ibn al-Mundhir). 

الَّذِي خَلَقَ فَسَوَّىٰ {87:2}

[Q87:2] Allazee khalaqa fasawwaa, 
[Q87:2] Who has created (everything), and then proportioned it;

Refer to the commentary of Anam 6:2. THERE ARE SEVERAL REFERENCES WHICH COME TO OUR MIND WHEN WE GLORIFY THE NAME OF OUR LORD --- [1] He brings us into being; [2] He endows us with forms AND [3] faculties suited to what is expected of us, AND [4] to the environment in which we are placed, [5] giving to everything order, property and proportion.

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(87:2) Who created all things and fashioned them in good proportion; *2

*2 That is, He created everything, from the earth to the heavens, in the universe, and gave whatever he created the right proportion and balance and gave every creature the best conceivable form and shape. The same thing has been expressed in Surah As-Sajdah, thus: "Who gave everything He created the best form" (v. 7) Thus, the creation of everything in the world giving it due order and proportion, is an express sign of the truth that some Wise Designer is its Creator. Had the creation of the countless things in the universe been the result of a chance accident, or the work of many creators, there could be no order and balance, no beauty and inner coherence among the many things existing in the world. 

وَالَّذِي قَدَّرَ فَهَدَىٰ {87:3}

[Q87:3] Wallazee qaddara fahadaa 
[Q87:3] And Who has measured (preordainments for each and everything even to be blessed or wretched); then guided (i.e. showed mankind the right as well as wrong paths, and guided the animals to pasture);

Refer to the commentary of Rad 13:2; Jathiyah 45:3 to 11 and Rahman 55:5 FOR THE LAWS MADE BY ALLAH (SWT) TO GOVERN THE UNIVERSE. **MAN IS DISCOVERING THESE LAWS AND USING THEM TO HIS ADVANTAGE AND **IN THE PROCESS COMES TO KNOW THAT VIOLATION OF ANY OF THESE LAWS BRINGS DESTRUCTION, THEREFORE HE MUST ALSO follow the laws made by ALLAH (SWT) to discipline his conduct both as an individual and as a member of human society.

**THE DIVINE GUIDANCE TO SHOW HIM THE RIGHT PATH WAS MADE KNOWN THROUGH HIS MESSENGERS; AND **THE FINAL DECISIVE LAWS TO DISCIPLINE HUMAN SOCIETY IN ALL AGES WAS SENT THROUGH THE HOLY PROPHET (PBUH & HF).

WHOSO FOLLOWS [1] THE LAWS MENTIONED IN QUR’AN AND [2] THE LIFE PATTERN OF THE Holy Prophet (pbuh & hf) AND [3] HIS AHLUL BAYT SHALL ATTAIN SUCCESS IN THE LIFE OF HEREAFTER.

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(87:3) Who determined *3 and guided them, *4

*3 "Set a destiny": determined beforehand what would be the function of a certain thing in the world, and for that purpose what would be its size, its form and shape, its qualities, its place of location, and what opportunities and means should be provided for its survival, existence and functioning, when it should come into being, and when and how it should cease to be after completing its part of the work. Such a scheme for a thing is its "destiny" (taqdir). And this destiny AIIah has set for everything in the universe and for the entire universe as a whole. This means that the creation has not come about without a pre-conceived plan, haphazardly, but for it the Creator had a full plan before Him, and everything is happening according to that plan. (For further explanation, see E.N.'s 13, 14 of Al-Hijr. E.N. 8 of AI-Furgan, E.N. 25 of AI-Qamar. E.N. 12 of 'Abasa).
*4 That is, nothing was just created and left to itself, but whatever was created to perform a certain function, it was also taught the method of performing that function. In other words, HE IS NOT MERELY THE CREATOR BUT GUIDE TOO. He has taken the responsibility to give guidance to whatever He has created in a particular capacity to fit its nature and to guide it in the way suitable for it. One kind of guidance is for the earth, the moon, the sun, and the stars and planets, which they are following in performing their role. Another kind of guidance is for water, air, light and the solid and mineral elements, and they are performing the same services for which they have been created accordingly. Still another kind of guidance is for vegetables, according to which they take root and spread in the earth, sprout up from its layers, obtain food from wherever AIIah has created it for thetas, produce stem, branches, leaves, blossom and fruit, and fulfil the function which has been appointed for each of them. Still another kind of guidance is for the countless species of animals of the land, and water, and for each member of the species, the wonderful manifestations of which are clearly visible in the life of the animals and in their works, so much so that even an atheist is compelled to concede that different kinds of animals possess some sort of inspirational knowledge which man cannot obtain even through his instruments, not to speak of his senses. Then, there are two different kinds of guidance for man, which correspond to his two different capacities. One KIND OF GUIDANCE IS FOR HIS ANIMAL LIFE, by which each child learns to suck milk spontaneously on birth, by which the eyes of man, his nose, ear, heart, brain, lungs, kidney, liver, stomach, intestines, nerves, veins and arteries, all are performing their respective functions, without man's being conscious of it, or his will's having anything to do with the functions of these organs. This is the guidance under which all physical and mental changes pertaining to childhood, maturity, youth and old age go on taking place in man, independent of his will, choice, even his consciousness. The second KIND OF GUIDANCE IS FOR HIS INTELLECTUAL AND CONSCIOUS LIFE, the nature of which is absolutely different from the guidance for unconscious life, for in this sphere of life a kind of freedom has been transferred to man, for which the mode of guidance meant for voluntary life is not suitable. For turning away from this last kind of guidance, man may offer whatever arguments and excuses he may like, it is not credible that the Creator Who has arranged guidance for everything in this universe according to its capacity, might have set for man the destiny that he may appropriate numerous things in His world freely, but might not have made any arrangement to show what is the right way of using his choice and what is the wrong way. (For further explanation, see E.N.'s 9, 10, 14, 56 of An-Nahl, E.N. 23 of Ta Ha, E.N.'s 2, 3 of Ar-Rahman, E.N. 5 of Ad-Dahr) 

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ {87:4}

[Q87:4] Wallazee akhrajal mar‘aa. 
[Q87:4] And Who brings out the pasturage,

Refer to the commentary of Tariq 86:11 to 14 for the sustenance the earth provides to man. HERE REFERENCE IS MADE TO THE CYCLE OF GROWTH AND DECAY IN THAT WHICH THE EARTH PRODUCES by which the continuous supply of means of sustenance is maintained.

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(87:4) Who brought forth the pasture, *5

*5 The word mar`a as used in the Text means the fodder for animals but the context shows that here it dces not imply mere fodder but every kind of vegetation that grows out of the soil.

فَجَعَلَهُ غُثَاءً أَحْوَىٰ {87:5}

[Q87:5] Faja‘alahoo ghusaaa‘an ahwaa. 
[Q87:5] And then makes it dark stubble.

In the decay of the vegetable world, a regular resurrection of the decayed matter has also been ordained by preserving the seeds and the roots to keep the supply of the stuff continuous.

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(87:5) and then made it into a blackish straw. *6

*6 That is, "He does not only bring about spring but autumn as well. You witness both the manifestations of this power. On the one side, He causes lush green vegetation to grow, the freshness of which pleases the hearts and, on the other, He renders the same vegetation pale, dry and black rubbish, which is blown about by winds and swept away by floods. Therefore, no one here should be involved in the misunderstanding that he will only experience spring and will never see autumn." This same theme has been expressed at several other places in the Qur'an in other ways. For example see Yunus: 24, Al-Kahf: 45, Al-Hadid; 20. 

سَنُقْرِئُكَ فَلَا تَنْسَىٰ {87:6}

[Q87:6] Sanuqri‘uka falaa tansaaa 
[Q87:6] We shall make you to recite (the Qur'an), so you (O Muhammad (pbuh & hp)) shall not forget (it),

Refer to the commentary of Baqarah 2:2; Zumar 39:23 and Dahr 76:23 FOR THE GRADUAL REVELATION OF THE QUR’AN. As man makes gradual progress for going into light from darkness, so the Qur’an was recited by the Holy Prophet (pbuh & hf) as and when commanded by ALLAH (SWT) SO THAT THE PEOPLE might remember each commandment and apply it in their day to day life and grow steadily in spiritual development.

Ü  ‘La tansa’ implies divine protection from forgetfulness.

WHILE LIVING AMONG PEOPLE, **THOUGH THE VERSES OF THE QUR’AN WERE REVEALED TO HIM ONLY ONCE, the Holy Prophet (pbuh & hf) always remembered them in verbatim.

ANY TRADITION WHICH NARRATES that [*] the Holy Prophet (pbuh & hf) did not remember the verses of the Qur’an OR any tradition which indicates that [*] the Holy Prophet (pbuh & hf) while conducting a congretional prayer, forget performance of certain necessary parts of the prayer and it was brought to his notice by some of the praying ones behind him is totally spurious and against this verse.

Refer to the commentary of Baqarah 2:78; Mumin 23:55, Muhammad 47:15 and 19 and Fat-h 48:2 to know the reasons for attributing ordinary human frailties to the Holy Prophet (pbuh & hf).

IF IT WAS POSSIBLE THAT HE COULD FORGET ANY OF HIS DUTIES, THE PEOPLE WOULD NOT HAVE BEEN COMMANDED BY ALLAH (SWT) TO FOLLOW AND OBEY HIM. THE HOLY PROPHET (PBUH & HF) IS PROTECTED FROM FORGETTING HIS DUTIES.

It is said in verse 11:108 of Hud that those who will be blessed shall abide in paradise so long as the heavens and the earth survive except if ALLAH (SWT) wills otherwise. Although ALLAH (SWT) has the power to do what He wills BUT THE EXCEPTION MENTIONED MAY NOT BE WILLED AS HIS GRACE ONCE WILLED WILL NOT BE REVERSED IN THE LIFE OF HEREAFTER. The exception in these verses is similar to the exception mentioned in the above noted verse.

ä  SOME WOULD TAKE THE EXCEPTION in the next verse 7 as the proof of the possibility of the Holy Prophet (pbuh & hf) forgetting his duty BUT THIS WOULD NOT AFFECT the Holy Prophet (pbuh & hf) being the absolute example to be followed by mankind.

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(87:6) We shall make you recite and then you will not forget, *7

*7 Hakim has related from Hadrat Sa'd bin Abi Waqqas and Ibn Marduyah from Hadrat 'Abdullah bin 'Abbas that the Holy Prophet (upon whom be peace) repeated the words of the Qur'an for fear lest he should forget them. Mujahid and Kalbi say that even before Gabriel finished recitation of the Revelation the Holy Prophet would start repeating the initial verses lest he should forget them. On this very basis AIlah assured him that he should listen quietly when the Revelation was coming down, for, "We shall enable you to recite it; then you will remember it for ever. You should have no fear that you will forget any word of it." This is the third occasion where the Holy Prophet (upon whom be peace) has been taught the method of receiving the Revelation. The first two occasions have been referred to in Ta Ha: 114 and Al-Qiyamah: 16-19 above. This verse proves that just as the Qur'an was sent down to the Holy Prophet as a miracle, so also its each word was preserved in his memory as a miracle and no possibility was allowed to remain that he should forget anything of it, or that he should utter another synonymous word for any word of it. 

إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ {87:7}

[Q87:7] illaa maa shaaa'aL Laah; innahoo ya'lamul jahra wa maa yakhfaa. 
[Q87:7] 7. Except what Allah, may will, He knows what is apparent and what is hidden.

 (see commentary for verse 6)

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(87:7) except what Allah should wish. *8 He knows all that is manifest and all that is hidden. *9

*8 This sentence can have two meanings: first, "that the preservation of the entire Qur'an word for word in your memory is not a manifestation of your own power but the result of Allah Almighty's bounty and grace; otherwise if Allah so willed, He could cause it to be forgotten. " This same theme has been expressed at another place in the Qur'an, thus: "O Muhammad! We may, if We so will, take back from you all of what We have revealed to you." (Bani Isra'il: 86). Another meaning also can be: "Your forgeting something temporarily, or your forgetting a verse or a word occasionally is an exception froth this promise. What has been promised is: `You will not forget any word of the Qur'an permanently." **This meaning is confirmed by the following tradition of Bukhari: Once while leading the Fajr Prayer the Holy Prophet (upon whom be peace) happened to omit a verse during the recitation. After the Prayer hadrat Ubayy bin Ka`b asked if the verse had been abrogated. The Holy Prophet replied that he had forgotten to recite it.
*9 Although the words are general, and they mean that Allah knows everything, whether it is open or hidden, yet in the context in which they occur, they seem to mean: "O Prophet, your reciting the Qur'an along with Gabriel (peace be on him) is known to Allah and your fear for which you do so is also in Allah's knowledge." Therefore, the Holy Prophet is being assured that he will not forget it. 

وَنُيَسِّرُكَ لِلْيُسْرَىٰ {87:8}

[Q87:8] Wa nu-yassiruka lilyusraa. 
[Q87:8] And We shall make easy for you (O Muhammad (pbuh & hp)) the easy way (i.e. the doing of righteous deeds).

THE PATH OF ISLAM IS NOT CONFUSED BY ABSTRUSE MYSTERIES. IT INVITES MAN TO DO GOOD AND AVOID EVIL in accordance with the laws of man's nature as implanted in him by ALLAH (SWT). See commentary of Baqarah 2:112, 135; Ali Imran 3:95; Bara-at 9:36 and Rum 30:30.

Ë  The declaration is prophetic about the easy march of Islam from success to success, in it spread.

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(87:8) We shall ease you to follow the way of Ease.

فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَىٰ {87:9}

[Q87:9] Fazakkir in nafa'atiz zikraa.
[Q87:9] Therefore remind (men) in case the reminder profits (them).

(Commentators consider ‘In’ here as to mean ‘certainty’ and not ‘condition’---BUT it may also mean ‘when’ or ‘if’ denoting condition BUT in the sense that reminding should be when there is some use---either for or against---IT WOULD MEAN THAT REMINDING SHOULD CORRESPOND WITH THE CAPACITY OF THE AUDIENCE EITHER TO ACCEPT OR TO REJECT IT)

¥  THE EFFECTIVENESS OF THE ADMONITION DEPENDS UPON THE CAPACITY OF THOSE WHO HEAR THE REMINDER. The cases where admonition produces positive benefits AND where it does not are mentioned in verses 87:10 and 11 below.

When the message of ALLAH (SWT) is proclaimed, it creates positive response in those in whose hearts is the fear of ALLAH (SWT), which those who run away from it, reject and belie it prepare their own ruin. They will be thrown into the fire of hell where they will neither die nor live. See commentary of Ta Ha 20:74.

§  Those in whose hearts is the fear of ALLAH (SWT) PURIFY THEIR SOULS by not disobeying or revolting against the commands of ALLAH (SWT), AND by submitting their souls to the will of ALLAH (SWT), AND never going astray from the path of righteousness. They are those who really glorify the name of their most high Lord as mentioned in verse 1.

§  The transgressors prefer the life of this world BUT THOSE who have purified their souls know that the blessings of the hereafter are forever with which they will be rewarded by ALLAH (SWT).

Refer to the commentary of Ibrahim 14:4. GODLINESS AND RIGHTEOUSNESS HAVE BEEN PREACHED TO MANKIND IN ALL AGES. THEY HAVE BEEN RENEWED AND REITERATED AGAIN AND AGAIN.

ALL THE PROPHETS OF ALLAH (SWT) CAME TO CONVEY THE MESSAGE OF ALLAH (SWT). SOME PAID ATTENTION AND ACCEPTED THE TRUTH AND SOME REJECTED AND REBELLED AGAINST IT.

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(87:9) So render good counsel if good counsel will avail. *10

*10 Generally, the commentators take these as two separate sentences. They interpret the first sentence to mean: "We are giving you a simple code of law, which is easy to practise and act upon", and the second sentence to mean: "Admonish the people if admonishing be useful. " but in our opinion, the word "fa-dhakkir" connects the two sentences in meaning, and the theme of the second sentence bears upon the theme of the first sentence. Therefore, we interpret these sentences to mean: "O Prophet! We do not want to put you to any hardship concerning the preaching of Islam by demanding that you should make the deaf to hear and the blind to see the way, but We have appointed an easy way for you, which is this: Give admonition when you feel that the people are inclined to benefit by it. As to who is inclined to benefit by the admonition and who is not, this you can only know through general preaching. Therefore, you should continue your general preaching, but your object should be to search out those from among the people who will benefit by it and adopt the right way. Such people alone are worthy of your attention and you should pay full attention only to their instruction and training. You need not abandon them and pursue those about whom you find by experience that they are not inclined to accept any admonition." Almost this very theme has been expressed in Surah 'Abasa in another way, thus: "As for him who is indifferent, to him you attend, though you would not be responsible if he does not reform. And the one who comes to you running, of his own will and fears, from him you turn away. By no means: This is but an Admonition. Let him who wills, accept it." (vv. 5-12). 

سَيَذَّكَّرُ مَنْ يَخْشَىٰ {87:10}

[Q87:10] Sa yazzakkaru maiyakhshaa 
[Q87:10] The reminder will be received by him who fears (Allah),

 (see commentary for verse 9)

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(87:10) He who fears (Allah) shall heed it, *11

*11 That is, only the one who has fear of God and of evil consequences, will consider whether or not he is following a wrong way, and he only will heed the admonition of the Servant of Allah who is distinguishing guidance from misguidance for him and guiding him to true successes and piety. 

وَيَتَجَنَّبُهَا الْأَشْقَى {87:11}

[Q87:11] Wa yatajannabuhal ashqaa. 
[Q87:11] But it will be avoided by the wretched,

 (see commentary for verse 9)

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(87:11) but the wretched will turn away from it.

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ {87:12}

[Q87:12] Allazee yaslan Naaral kubraa; 
[Q87:12] Who will enter the great Fire and made to taste its burning,

 (see commentary for verse 9)

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(87:12) He will be cast into the Great Fire.

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ {87:13}

[Q87:13] Summa laa yamootu feehaa wa laa yahyaa. 
[Q87:13] Wherein he will neither die (to be in rest) nor live (a good living).

THIS IS THE STATE IN WHICH THE WICKED IN HELL WILL BE COMMITTED TO. There will be no death in Hell for death means the extinction of life, i.e., the state of absence from a state, THE SINNER will be there in Hell suffering the consequences of his own deeds and motives. See verse 20:74.

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(87:13) Then he will neither die in it, nor live. *12

*12 That is, "He will neither die so as to escape the punishment nor live as one truly lives so as to enjoy the pleasures of life." This punishment is for those who do not at all accept the admonition of AIlah and His Messenger and persist in disbelief, polytheism and atheism till death.

As for those who believe in their hearts but are cast into Hell because of their evil deeds, it has been said in the Hadid that when they will have undergone their punishment, AIlah will give them death; then intercession on their behalf will be accepted, and their scorched bodies will be brought to the canals of Paradise, and the dwellers of Paradise will be asked to sprinkle water on them; then by that water they will come to life even as vegetation grows up when water is sprinkled on the earth. This theme has been reported from the Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah.

قَدْ أَفْلَحَ مَنْ تَزَكَّىٰ {87:14}

[Q87:14] Qad aflaha man tazakkaa. 

[Q87:14] Indeed whosoever purifies himself (by avoiding polytheism and accepting Islamic Monotheism) shall achieve success,

Ì  “Aflaha’, i.e., successful achievement of the cherished goal---attainment of the External Bliss or Salvation.

THE PURIFICATION OF THE SELF MEANS TO BE PURE AND CLEAN against any disobedient or rebellion against any of allah (swt)’s commands---to keep the soul always in submission to the Divine Will AND NEVER allowing it to get stray from the path of righteousnesss and piety.

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(87:14) He who purified himself shall prosper, *13

*13 "Who purified himself": who affirmed the faith giving up disbelief and polytheism, adopted good morals giving up evil morals, and performed good deeds giving up evil deeds. Success dces not imply worldly prosperity, but true and real success whether worldly prosperity accompanies it or not. (For explanation, see E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman). 

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ {87:15}

[Q87:15] Wa zakaras ma Rabbihee fasallaa.
[Q87:15] And remembers (glorifies) the Name of his Lord (worships none but Allah), and prays (five compulsory prayers and Nawafil additional prayers).

 (see commentary for verse 9)

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(87:15) remembering his Lord’s name *14 and praying. *15

*14 To remember AIlah signifies His remembrance in the heart as well as with the tongue.
*15 That is, he did not remain content only with remembering AIlah but proved by performing the Prayer that he is practically also prepared to obey God in Whom he has affirmed the faith, and will remember His name as long as he lives. In this verse mention has been made of two things respectively: first, to remember Allah, then to perform the Prayer. Accordingly, the method enjoined is that the Prayer be begun with Allahu Akbar. THIS IS AN EVIDENCE TO PROVE that all the elements of the procedure that the Holy Prophet (upon whom be peace) has taught of performing the Prayer, are based on the allusions in the Qur'an. But, no one else, apart from the Messenger of Allah, could by combining these injunctions and allusions give the Prayer the form that it has. 

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا {87:16}

[Q87:16] Bal tu'siroonal hayaatad dunyaa. 
[Q87:16] Nay, you prefer the life of this world;

Man is often beguiled by the powerful attraction from the enjoyment of the pleasures of this world WHICH ARE COMMON TOOLS OF SATAN TO LEAD MAN ASTRAY.

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(87:16) No; but you prefer the present life, *16

*16 That is, "O man, alI your thoughts and endeavors are only for the world, its ease and comforts, its benefits and enjoyments. You regard whatever you gain here as the real gain and whatever you lose here as your real loss" 

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ {87:17}

[Q87:17] Wal Aakhiratu khairunw wa abqaa.
[Q87:17] Although the Hereafter is better and more lasting.

 (see commentary for verse 9)

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(87:17) whereas the Hereafter is better and more enduring. *17

*17 That is, the Hereafter is preferable to the world for two reasons: first, that its comforts and pleasures are far superior to aII the blessings of the world; second, that the world is transitory and the Hereafter everlasting. 

إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ {87:18}

[Q87:18] Inna haazaa lafis suhu fil oolaa. 
[Q87:18] Verily! This is in the former Scriptures,

EVERY SCRIPTURE THAT WAS REVEALED PRIOR TO THE HOLY QUR’AN TO THE EARLIER APOSTLES, contained only the truth about allah (swt), be that in any language for the apostles were sent in the languages of the respective people. See verse 14:4 AND naturally the scriptures given to the apostles must have been in the language spoken and understood by the respective people.

The contents from verse 14 downwards, i.e., IT IS THE GIST OF WHAT ALL THE PROPHETS CAME OR AND MAN’S ATTITUDE TOWARDS THEIR TEACHINGS.

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(87:18) This, indeed, was in the ancient Scrolls,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ {87:19}

[Q87:19] Suhufi Ibraaheema wa Moosaa.
[Q87:19] The Scriptures of Ibrahim (Abraham) and Musa (Moses).

The book given to Abraham has not been definitely named---Accordingly to the Old Testament also, Abraham is recognised as one of the Apostles of ALLAH (SWT) ---(Gen. 20:7).

The Book of Moses referred to here, its original is called Taurat or the Pentateuch.

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(87:19) the Scrolls of Abraham and Moses. *18

*18 This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of  Surah An-Najm above.

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