Exegesis of the beginning of Surat al-A'la up to the saying of Allah the Exalted: "And He who brought forth the pasture."

The Shaykh : Praise be to Allah, Lord of the worlds. We praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves and from the badness of our deeds. Whomsoever Allah guides, none can misguide, and whomsoever He leaves to misguide, none can guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger (peace and blessings be upon him and his family and his Companions and those who follow them with excellence until the Day of Judgment).
As for what follows: We begin this second weekly meeting of the month of Rajab in the year 1404, which takes place every Thursday, by interpreting the surah: . This is because our interpretation of the Juz' al-Naba' has reached this surah. We chose to interpret the short surahs in the final part of the Qur'an because they are frequently recited in the prayers of the general public. The Qur'an was revealed for three purposes:
The first purpose: Worshiping Allah (Glorified and Exalted is He) by reciting it, which entails reward. Indeed, whoever reads a letter from the Qur'an, he will have ten good deeds for it.
The second purpose: Reflecting on its meanings.
The third purpose: Taking a lesson from it. Allah the Exalted said: . No one can be reminded by the Qur'an unless he knows the meaning, because the one who does not know the meaning is in the position of one who does not read, as Allah the Exalted said: meaning: except for the recitation.
Therefore, the Muslim should strive to know the meaning of the Qur'an so that he may benefit from it, and so that he may follow the path of the Salaf, for they: "did not pass ten verses until they learned them and the knowledge and action contained therein".
So we begin with the first surah :
The Basmala has been discussed previously, and it is a verse from the Book of Allah that is independent. It is not part of al-Fatihah, nor al-Baqarah, nor Aal 'Imran, nor any surah in the Qur'an. However, it is an independent verse that descends at the beginning of every surah. For this reason, the correct view is that the first verse of al-Fatihah is , the second is: , the third is: , the fourth is: , the fifth is: , the sixth is: , and the seventh is: . This is the correct view indicated by the Sunnah of the Prophet (peace and blessings be upon him).
Allah the Exalted says: . The address here is to the Messenger (peace and blessings be upon him and his family and his Companions). The address directed to the Messenger in the Noble Qur'an falls into three categories:
The first category: Evidence exists that it is specific to him, so it is exclusive to him.
The second category: Evidence exists that it is general, so it is general.
The third category: Evidence does not indicate either specificity or generality, so it is specific to him in wording, but general in ruling for him and the Ummah.
An example of the first is His saying (Blessed and Exalted is He): . Another example is His saying the Exalted: . It is known that this is specific to the Prophet (peace and blessings be upon him and his family and his Companions).
An example of the second is the address directed to the Messenger (peace and blessings be upon him) containing an indication of generality. Allah the Exalted said: . He first directed the address to the Messenger (peace and blessings be upon him) and said: . He did not say "O you who believe, when you divorce." He said: . He did not say "O Prophet, when you divorce." He said: . This indicates that the address directed to the Messenger (peace and blessings be upon him) is directed to him and the Ummah.
As for examples of the third, they are very numerous. Allah directs the address to the Messenger (peace and blessings be upon him), and the intent is: the address is to him in wording, and general in ruling.
Here Allah (Mighty and Majestic) says: . "Subhan" means: to purify Allah from everything that is not befitting His Majesty and Greatness. For "tasbih" means: purification. If you say "Subhan Allah," it means that I purify Allah from all evil, from every defect, from every shortcoming. For this reason, among the names of Allah the Exalted are al-Salam (The Source of Peace) and al-Quddus (The Holy), because He is purified from every defect.
And we give you examples:
Among the attributes of Allah the Exalted is Life. Is there any shortcoming in His Life?
No. The life of the created being has shortcoming. First: because it is preceded by non-existence, so man is not eternal.
Second: because it is followed by perishing, .
Hearing. Is there any shortcoming in the hearing of Allah (Mighty and Majestic)?
The answer: No, there is no shortcoming in it. He hears everything. Even the woman who came to complain to the Prophet (peace and blessings be upon him and his family and his Companions), whose story Allah the Exalted mentioned in Surat al-Mujadilah, was speaking to the Prophet (peace and blessings be upon him) while Aisha was in the chamber, and some of her speech was hidden from her. And Allah the Exalted says in His Book: . For this reason, Aisha said: .
So what is the meaning of "Subhan Allah"?
I purify Allah from every defect and shortcoming.
And His saying: . Some exegetes said that His saying: means: named "Your Lord," because tasbih is not for the name but for Allah Himself. However, the correct view is that its meaning is: purify your Lord by mentioning His name. That is, do not purify Him with the heart only, but purify Him with the heart and the tongue, and that is by mentioning His name (Glorified and Exalted is He). This meaning is indicated by His saying the Exalted: , meaning: purify with a tasbih accompanied by the name. This is because the tasbih of Allah the Exalted may be with the heart (by belief), or with the tongue, or with both. The intent is to purify with both, with the heart while pronouncing with the tongue.
And His saying: . "Al-Rabb" means: the Creator, the Owner, and the Manager of all affairs. So Allah the Exalted is the Creator, the Owner, and the Manager of all affairs. Do the polytheists acknowledge this?
The answer: Yes, they acknowledge it, , . And Allah (Glorified and Exalted is He) informed that when they are asked: , they acknowledge that Allah has the dominion, the management, and the creation. But they worship others besides Him out of ignorance. How do you acknowledge that Allah alone is the Creator, the Owner, and the Manager of all affairs, and yet you worship others besides Him?
So the meaning of "Al-Rabb" in this is: the Creator, the Owner, and the Manager of all affairs. And every person who acknowledges this is obligated not to worship except Allah, as indicated by the many verses: . It says: "Worship your Lord who created you," meaning do not worship anyone else.
. "Al-A'la" is from "uluww" (height). The height of Allah (Mighty and Majestic) is of two types:
Height of attribute, and height of essence.
As for the height of attribute: The most perfect attributes are for Allah (Mighty and Majestic). He the Exalted said: .
As for the height of essence: It is that Allah the Exalted is above His slaves, established above His Throne. And when a person says "O Allah," where does he direct himself?
To the sky (upward). So Allah (Exalted and Majestic is He) is above everything, established above His Throne. So , when you recite it, realize in yourself that Allah is High in His attributes and High in His essence. For this reason, when a person prostrates, he says: "Subhan Rabbi al-A'la". He remembers his own lowness because he has now descended. He has lowered something that is the most noble and highest part of the human being, which is his face, and he lowers it to the ground that is trampled by feet. So it was wise to say: "Subhan Rabbi al-A'la", meaning: I purify my Lord who is above everything, because I have descended to the lowest of everything. So you purify Allah who is the Highest in His attributes and the Highest in His essence, and you feel when you say "Subhan Rabbi al-A'la" that your Lord (Glorified and Exalted is He) is above everything, and that He is the most perfect of everything in attributes.
Then he said: Created means: He brought into existence from non-existence. He brought all created things into existence, Allah Mighty and Majestic. Allah Blessed and Exalted is He said: Glory be to Allah! Allah says: Listen: And this is a great example. None of those you invoke besides Allah can create a fly, even if they all gathered to do so. If all the deities worshipped besides Allah, and all the rulers, and all the chiefs, and all the engineers were to gather to create a single fly, they would be unable to find a way to do it. Now, in this age where industry has advanced so enormously, if all these creatures were to gather to create a fly, they would be unable to do so. Even if, as they claim, they made a human robot, they would not be able to create a fly. This human robot is nothing but machines that move, but it does not get hungry or thirsty, it does not get hot or cold, and it does not move except when moved. No one other than Allah can create a fly. So Allah (Glorified and Exalted is He) alone is the Creator. And with what does He create?
With a single word. He the Exalted said: , and He the Exalted said: : A single word.
All created things die and perish, the earth consumes them, the beasts consume them, and the fires burn them. And when the Day of Resurrection comes, Allah will shout at them with a single shout, "Come forth," and they will come forth. , : The entire universe, of humans and jinn, and beasts and insects, and others, all of it on the Day of Resurrection will be gathered with a single word.
So Allah Mighty and Majestic alone is the Creator, and no one creates with Him. Creation is not difficult for Him, nor does it exhaust Him; it is easy for Him, and it happens with a single word. And His saying: means He perfected what He created in the best form and in the appropriate form. For example, regarding the human, Allah the Exalted said in Surat al-Infitar: , . There is nothing in the created things better than the creation of the human. His head is on top, his heart is in the chest, and he is in a complete form. For this reason, the first thing that falls under His saying: is the perfecting of the human.
Everything is perfected in the manner that is fitting for it.
: He Mighty and Majestic has decreed everything, as He the Exalted said: He decreed it in its state and its outcome, in its essence and its attributes. Everything has a limited decree. Lifespans are limited, states are limited, and bodies are limited. Everything is decreed with a precise decree, as He the Exalted said: And His saying: includes both the legislative guidance and the cosmic guidance.
The cosmic guidance is that Allah guided every thing to what it was created for. Pharaoh said to Moses: : You will find that every created thing has been guided by Allah the Exalted to what it needs. Look at the child now; when it comes out of its mother's womb and wants to nurse, is there anyone who tells it, "Raise your head and nurse from the breast"? No. Even if there were, it would not understand. But Allah Mighty and Majestic guides it to this breast to nurse from it.
Look at the lowest of insects, for example, the ant. Where does it build its houses?
It does not build its houses except in a high place on the ground, on a rise of the earth. Why?
It fears that floods will enter its houses and ruin them. Also, if rain comes and there is food in its burrows or houses, such as grains, it brings it out when the sun rises to spread it. Why?
So that it does not rot. And before it stores it, it eats the ends of the grains so that they do not sprout and spoil for it. This is something observed and tested. So who guided it to that?
Allah Mighty and Majestic guided it. This is cosmic guidance, that He guided every created thing to what it needs.
As for the legislative guidance, which is the most important for the children of Adam, Allah Mighty and Majestic has also clarified it in a way that establishes the argument, even for the disbelievers. He guided them, meaning He clarified it for them. Allah the Exalted said: and refuge is sought in Allah, they preferred disbelief over faith.
And the legislative guidance is the intended purpose of the life of the children of Adam: . And Allah informed us of this so that we would turn to Him in all our affairs. If we know that He is the Creator from non-existence, and we are afflicted with illness, to whom do we turn?
To Allah. Turn to Allah, for He is the one who created you and brought you into existence from non-existence, and He is able to heal your body. So turn to your Lord and rely on Him. There is no blame in taking what He has permitted you of medicine, but with the belief that this medicine, for example, is one of the causes that Allah Mighty and Majestic has established. And if you are healed by this cause, who healed you?
Allah Mighty and Majestic. He is the one who made this medicine a cause for your healing. And if He had willed, He would have made this medicine a cause for your destruction.
So if we know that Allah is the Creator, we turn to Allah Mighty and Majestic in all our affairs. If we know that He is the Guide, we seek guidance by His guidance, by His Shari'ah, so that we reach what our Lord Mighty and Majestic has prepared for us of honor. We ask Allah the Exalted to guide us and you to His straight path, and to settle us and you in the abode of His honor, with those upon whom Allah has bestowed favor, of the prophets, and the truthful, and the martyrs, and the righteous. And here ends the discussion of these noble verses.
And I urge you once again to learn the meanings of the verses of the Qur'an. If you wish to benefit from it truly, you must know its meaning. But from where?
From the trusted scholars, or from the exegeses of the trusted scholars. Because people have spoken about the speech of Allah and researched its meanings, but some of them were guided to the straight path, and some of them deviated for one reason or another, either due to the shortness of their knowledge, or their understanding, or the badness of their intention. For a person may be deprived of the truth because of a bad intention, and refuge is sought in Allah. Now we begin with the questions.