INTRODUCTION TO SURAH AL-A’LA
Surah Al-A’la, also called Surah Sebbih, is the eighth in the order of descent and the eighty-seventh in the order of the Mushaf. It was revealed in Mecca.
In the previous surah, Surah At-Takwir;
– warnings were made with scenes of the apocalypse and judgment in order to neutralize these attempts of Abu Lahab and his followers who wanted to undermine our Prophet,
– That our Prophet was highly respected in the sight of Allah,
– It was learned that the Qur’an, which is a guide and an admonition for those who want to go in the right direction, is not Muhammad’s (pbuh) own words, but the words he spoke in the name of Allah in his capacity as a “messenger”, saying in the name of Allah what Allah had revealed to him, and therefore should not be discussed.
In Surah Al-A’la, where a few of the attributes of our Lord are emphasized, our Prophet’s education is continued, and warnings and advice are given to people.
8 / SURAH AL-A’LA
Meaning of the Verses
1-5Purify the sublime name of your Rabb Who formed and proportioned then measured and guided, Who brought out the pastures then made it a pitch-black flood remnant, thrown away.40
6-8Hereafter We will render in you a knowledgebase and make it to be conveyed to the others and you will not forget/abandon. Except what Allah wills. Indeed, He knows what is disclosed and what is hidden. And We will ease for you “The Easiest”/that which will make you happy the most.
9,10Therefore remind immediately, if the reminder benefits/will benefit; the one who is respectful will be reminded. 11And the one who will be the unhappiest will avoid it. 12That one will burn in the greatest fire. 13Then, he will neither die nor live therein.
14-17The one who purifies himself, who fulfills Salah; supports others financially and spiritually; strives to enlighten the community mentioning the name of his Rabb will definitely save himself. But you prefer that simple worldly life. Yet, Akhirat [Afterlife] is better and ever lasting.
18,19Indeed, this recipe of salvation was in the former scriptures; scriptures of Abraham and Moses.
Analysis of Verses
Verses 1 – 5:
1-5Purify the sublime name of your Rabb Who formed and proportioned then measured and guided, Who brought out the pastures then made it a pitch-black flood remnant, thrown away.
In these verses, there is a command to glorify the sublime name of our Lord along with some of His attributes:
“Purify the sublime name of your Rabb “
Before explaining the word “tasbih” (glorification) around which the main message of the verse revolves, one point should be clarified. This concerns whether the adjective “Sublime” in the verse refers to the Lord or to the name of the Lord. Structurally, it is not wrong to say that this adjective applies to the Lord. In that case, the verse would be translated as “Glorify the name of your Sublime Lord.” However, as will be elaborated below, since purifying and glorifying our Lord from false and unbecoming attributions is accomplished by purifying and glorifying the attributes and names of our Lord, we have chosen to translate the adjective “Sublime” as referring to the names of our Lord.
It was mentioned in the analysis of verse 29 of Surah al-Qalam that the word “تسبيح Tasbih” is derived from the root “سبح Sebh,” which means “to move in air or water, to pass by, to swim away.” In the Qur’anic context, it means to keep Allah free from any unbecoming attributes, to glorify Him, to deeply understand that He possesses all kinds of perfect qualities, and to proclaim this truth on all occasions.
In the most succinct terms, “تسبيح Tasbih” means to recognize and introduce the Creator with all His attributes. Therefore, “Tasbih” has nothing to do with the repetitive utterance of Allah’s name using rosaries with thirty-three or ninety-nine beads, nor with the narrations such as the one from Abu Hurairah, which recommends saying “Subhanallah” thirty-three times after prayers. More details on this will be discussed in the analysis of Surah Qaf.
Tasbih of the Name
To say “تسبيح tasbih” [to glorify a name by keeping it free from deficiencies] actually means to glorify the owner of that name. The sublimity and holiness of the owner of a name are reflected through the purity and exaltation of that name. Although some scholars have suggested that “the name and the owner are one,” it is universally accepted that the objective of purifying the name is not to purify the literal meaning of the name itself, but rather to purify the One who bears those attributes and names. Therefore, the purpose of glorifying the name is to rid the Lord’s name of any unworthy associations or flawed attributes that have been mistakenly or falsely attached to it.
Zamakhshari, an early Qur’anic scholar, elaborates on glorifying the name of Allah: “To glorify the name of Allah Almighty means to keep it away from any incorrect connotations, such as attributing to Him false qualities, denying His true attributes, or likening Him to something else. It also means refraining from invoking His name without proper respect.”
False and absurd beliefs were widespread among the Arabs at the time of the Qur’an such as:
– Angels are the daughters of Allah,
– That Uzeyir and Jesus are the sons of God,
– That some angels and idols are a means of getting closer to Allah,
– That there is a genealogical relationship between the jinn and Allah
Since then, countless other views and ideas have been invented in the name of Allah, many of which do not align with the Qur’an and surpass the false beliefs of the age of Jahiliyyah. Therefore, the command to “glorify the name” entails immediately removing all names and attributes that misrepresent Allah and keeping His names free from any such associations.
“Who formed ”
Allah is the Creator of everything. He is first known through His act of creation and His attribute of being the Creator. There is no doubt that the Creator is higher and superior to His creation. Allah is free from the deficient attributes present in His creatures, such as need, possibility, or being bound by time. Thus, the names and attributes of the Creator must always be distinguished from those of the created, and Allah’s name should be prioritized and glorified above everything else. Through glorifying His name, we recognize and uphold His perfection.
“and proportioned then measured and guided, ”
The Supreme Creator not only created the universe but proportioned it in perfect order and balance. He organized His creations, equipping them with physical and mental faculties, and did not leave them in chaos but guided them according to His divine plan. Every creation has a role, function, and purpose assigned by Allah.
The systems that human beings have discovered or are yet to understand, from the intricacies of the atom to the vastness of the galaxies, are manifestations of Allah’s infinite will. Allah assigns a “قدر qadar” [measure] to everything He creates, reflecting His infinite knowledge and will. All living and non-living creatures are subject to the universal laws of physics, chemistry, and biology, and these laws govern their characteristics, abilities, limitations, life conditions, and lifespans. Every element in the universe, from the smallest particles to the largest celestial bodies, operates according to the precise measure and purpose Allah has set for them. (Further details are elaborated in Surah Al-Qamar, verse 49).
All creatures, whether through their inherent traits or through external influences, are guided toward the functions and purposes that their Creator has ordained for them.
“Who brought out the pastures,”
In verses 27-33 of Surah An-Nazi’at, it is described how Allah, in His divine power, brings forth the land’s pastures and vegetation for the benefit of both humans and animals. The creation of fresh greenery, including trees, forests, and fruits, is for the sustenance and enjoyment of all creatures. For the Arabs of that time, whose livelihood was largely dependent on animal husbandry, pastures were essential for survival. Thus, the verse reminds them that it is Allah who created these pastures upon which their livelihoods depend.
“then made it a pitch-black flood remnant, thrown away.”
The word “غثاء Gusâ” in the verse refers to something like “vomiting” or, as understood from dictionaries and commentaries, it describes the mixture of grass, leaves, and foam that floodwaters carry away and deposit along streambeds. The verse illustrates that Allah dries up the lush greenery and, in time, causes it to perish, giving life to plants and then allowing them to wither and die.
The verse can also be interpreted as referring to the transformation of organic material, such as plants, into fossil fuels like coal and oil over time. As referenced in the article:
“Petroleum was formed over a long period of time, mostly from ferns, algae and other greenery, which underwent various bacterial processes between the rock layers [of the grassland]. Today it is recognized that the main source of petroleum is organic matter. Grasslands created before the creation of man, in addition to their function in the ecological balance of the Earth, are also destined to be transformed into oil in the future. Organic remains decomposed on the seabed over millions of years, leaving only oily substances. The oily substances were trapped under the mud, and over time the mud compressed into layers of rock, and the oily substances underneath turned into petrol. Petrol is just like the ‘flood water’ mentioned in the verse. Mostly, petrol has migrated from where it was formed to other places. In other words, petrol is not in a structure that collapses directly to the bottom of the place where it is formed. Petrol has a structure that moves and migrates like flood water, and when it encounters non-porous hard rocks, it collects there. In short, petrol, as mentioned in the verses; 1- It originates from organic matter such as plants. 2- It is blackish in color. 3- It moves like flood water. … With the beginning of the petrol age, the areas in which petrol is used have steadily increased. Allah has put such chemical properties into this substance that it can be processed into new structures and disguises to serve us in different aspects of our lives. … The story that began with the decay of a blade of grass continues with oil deposits flooding under the ground, or with a detergent, a t-shirt, a nail polish. Petrol is mentioned in verses 4 and 5 of the Qur’an’s Surah A’laa. In the three preceding verses, it is emphasized that Allah has set a measure for everything, that He has put an order to everything.”[1]
Verses 6-8
6-8 Hereafter We will render in you a knowledgebase and make it to be conveyed to the others and you will not forget/abandon. Except what Allah wills. Indeed, He knows what is disclosed and what is hidden. And We will ease for you “The Easiest”/that which will make you happy the most.
According to classical commentators, these words are specifically addressed to our Prophet, stating that he will not be made to forget anything, except for what Allah wills. Some scholars, like Muhammad Asad, have noted that this “exception” has raised questions because it seems unreasonable that Allah, who revealed the Qur’an, would want any part of it to be forgotten or abandoned. This has led to various interpretations over time.
However, if we accept that the passage is addressed to humanity in general—while being directed at the Prophet—it can be linked to the idea presented in the first revelation (the first five verses of Surah Alaq), where it is stated that “Allah taught man that which he did not know.” This interpretation removes the difficulty in understanding. It implies that Allah, who has shaped man according to His purpose, grants humanity the ability to acquire knowledge, which will be remembered, accumulated, and transmitted collectively.
Our Lord says, “Except if Allah wills it.”
SURAH AL-A’LAA “ILLA MA SHAE”
In Surah Al-A’la, verses 6 and 7, the expression “إِلَّا مَا شَاء اللَّهُ” (illa ma shaa Allah) has been understood to refer to exceptions made by Allah’s will. The word “نسْيان” (nisyan) has often been interpreted as “forgetting,” leading to the view that Allah could make the Prophet forget some verses, thus supporting the concept of abrogation (nesh), meaning that certain verses of the Qur’an could be removed or replaced by Allah’s will. This idea gave rise to a science of abrogation within Islamic scholarship.
One type of nesh discussed is the removal or forgetting of certain verses. For example, some traditions claim that there was a Surah similar to Surah At-Tawbah that was “forgotten” or that Surah Al-Ahzab was once as long as Surah Al-Baqara but was later reduced due to forgetfulness. These matters are detailed in classical works like those by Suyuti, Zarqashi, and others.
“There was another Surah like Surah al-Tawbah, but it was destroyed.”
“Surah Al-Ahzab was as long as Surah Al-Baqara. The rest were forgotten.”
(Detailed information on these issues can be found in the books of Qur’anic Sciences; Usul-u Fiqh, especially in the explanations of the neshah by Suyuti, Zarqashi, Zarqani, Ibn al-Jazvi, Ibn Hazm).
However, “nisyan” does not only mean “forgetting”:
The term “نسْيان” (nisyan) is commonly understood as “forgetting,” but its core meaning is closer to “deliberate abandonment” or “not giving importance.” In this context, it can refer to consciously not remembering or neglecting something. For example, in Al-Kahf/60, where Prophet Moses’ companion says he “forgot” to mention something, or in Surah Yusuf/42, where the prison companion “forgets” to convey Prophet Yusuf’s message, the intention is not simple forgetfulness but rather not valuing or neglecting to mention it.[2]
In this case, the meaning of the verse is;
6-8Hereafter We will render in you a knowledgebase and make it to be conveyed to the others and you will not forget/abandon. Except what Allah wills. Indeed, He knows what is disclosed and what is hidden. And We will ease for you “The Easiest”/that which will make you happy the most.
The exception in the verse refers to situations where Allah wills certain things to be left out or not conveyed, not in the sense of actual forgetfulness but rather in terms of guidance and wisdom for specific situations.
The Messenger of Allah had particular duties, such as delivering the message, glorifying Allah, and giving warnings. When he fulfilled these duties, Allah would not ask him to make exceptions for certain people, making the task easier for him and bringing him happiness. Allah also informed the Messenger of these duties.
Examplary verses:
44So, leave those who deny this word/the Qur’an to Me! We will seize them from where they do not know. 45And I give them respite; I give them time, because My plan is sound/firm.
(Al-Qalam/ 44, 45)
11Leave Me alone with those deniers who are owners of blessings! Give them respite a little.
(Al-Muzzammil/ 11)
11-14Leave Me alone with the one whom I created alone, granted endless wealth, bestowed sons as witnesses, spread for him wide opportunities!
(Al-Muddaththir/ 11-14)
70And leave those who have taken their religion as amusement and diversion/who have taken amusement and diversion as their religion, whom the worldly life has deluded and remind with the Qur’an: If a person falls into a manipulation and destruction with what his own hands produced and earned, there will be no familiar who helps, guides, protects nor supporter, intercessor for him from among those that are inferior to Allah. Even though he wants to pay any price for his crime, it will not be taken from him. Those are the ones who fall into manipulation/destruction with what they earned. A drink of scalding water and a painful punishment will be for them for they were not grateful.
(Al-An’am/ 70)
63Then they came to you swearing by Allah and saying: “We intended nothing but good conduct and conciliation”. They are the ones of whom Allah knows what is within their hearts; now keep your distance from them and remind them. And tell them good words about themselves that would deeply touch them!
(Nisa/63)
81And they say to you: “As you say!”. But when they leave you, a group from among them spend the night planning other than what you say. But Allah writes what they plan by night. Therefore, keep away from them. And rely on Allah. And Allah is sufficient as “the One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it”.
(Nisa/81)
29Keep your distance from whoever turns away from Our reminder/the Qur’an and desires nothing except simple worldly life.
(Al-Najm /29)
And As-Sajdah/ 3, Al-An’am 68, 106, Ma’ida/ 42 and A’raf /199.
9Before them, people of Noah denied too. Then, they denied Our servant and said: He is supported by secret forces/is a madman”. And he was repelled; all his activity was prevented.
(Qamar/9)
84And do not support anyone who has died from among them, do not stand over his grave. Surely, they are infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb and that His Messenger is the true messenger. And they have died as they have gone astray from the righteous path.
(At-Tawbah/ 84)
In verse 8, “اليسرى al-yusra/the easiest thing” has been interpreted differently as “good, happiness, comfortable life”. However, these interpretations are insufficient when the structural meaning of the word “al-yusra” is taken into account. The literal meaning of the word is “that which is easier than anything else”. This meaning refers to a supreme ease in which nothing can be easier than it. Such ease can only be the life of paradise. Accordingly, the meaning of the verse is “We will provide him with every ease for Paradise”.
Verse 9-10
9,10 Therefore remind immediately, if the reminder benefits/will benefit; the one who is respectful will be reminded.
The meaning here is to “recite, remember, remind, preach, advise, and teach the Qur’an and the knowledge it contains, even if it does not benefit everyone.”
Almost all commentators agree that the conditional clause in the verse is not restrictive. In other words, the reminder and admonition are not limited to those who will benefit from it but should be for everyone, as it is the primary duty of our Prophet. However, it is not required that everyone benefit from this advice and reminder—only those who, by their own free will, wish to benefit from it, as granted by Allah. This relieves some of the burden from the Prophet’s duty. As stated in Surah Yunus (10:99): “If your Lord had willed, all those on the earth would have believed. So are you going to force people to believe?” The Prophet’s responsibility is not to persuade people but only to inform them of the message.
On the other hand, this conditional clause emphasizes that clear and proper advice is necessarily beneficial. Whether the recipient chooses to benefit from it is another matter. The verse suggests, “Give advice, for it will surely benefit.” A striking example of giving advice will appear later in Surah Abasa.
Hashyet
It is a mistake to translate the word “خشية Hashyet” as a synonym for “خوف Havf” (simple fear). Hashyet refers to a fear driven by “longing and the dread of separation,” stemming from admiration and respect born from knowledge and realization. It is fundamentally different from basic fear. Both terms are used in verse 21 of Surah Ar-Ra’d with distinct meanings:
19-24Then, is the one who knows that which has been revealed to you from your Rabb is the truth like the one who is blind? Surely, only those who are able to comprehend;
(Ar-Ra’d; 19-24)
The phrase “يخشون ربهم yahshawna” in the verse refers to “hashyet” (fear driven by admiration, respect, and fear of separation from Allah), while “ويخافون yehâfûna” refers to simple fear.
Basic fear (hawf) is innate in everyone as part of their creation, but “hashyet” is a feeling cultivated through effort. A person who feels simple fear avoids what they fear. For instance, one who fears fire avoids fire, one who fears illness takes precautions, one who fears hell refrains from sin, and one who fears enemies or wild animals stays away from them.
But someone who experiences “hashyet” behaves differently. They long to be near what they fear and are afraid of being separated from it. They feel deep love, respect, and admiration, striving never to offend it or be distanced from it. This person continually seeks to please and be favored by what they fear.
Hashyet is not an inborn feeling like hawf; it is acquired through knowledge and understanding, and its depth depends directly on the amount of knowledge one possesses. Here are some examples of “hashyet” from the Qur’an:
Below are some of the examples in the Qur’an about hashyet:
28Indeed, among humans, other living creatures and cattle are in various colors similarly. Only scholars from among His servants fear Allah in awe with respect, love and knowledge. No doubt that Allah is almighty, very forgiving.
(Fatir; 28)
The use of “kasr” in this verse indicates that those with knowledge possess a stronger sense of hashyet toward Allah, meaning they comprehend Allah’s greatness better than those without such knowledge, leading to infinite admiration and respect for His power. For example, the respect and awe felt by a physicist who understands atomic structures, a chemist who comprehends the complexity of matter, a biologist who knows the intricacies of cells, or an astronomer who perceives the vast harmonies of the universe differ greatly from those of an ordinary person.
Scholars who recognize Allah’s infinite power and purpose (His characteristic of being the Lord) fear being distant from Him due to their admiration and respect. Prophets and scholars lead in their respect and admiration for Allah, as their understanding of Him is more advanced than that of others.
Prophets and scholars are at the forefront of respect and admiration for Allah. Their knowledge and comprehension of Allah is more advanced than that of others.
38,39There is no obstacle upon the Prophet concerning that which Allah has imposed upon him as the implementation of Allah upon those who have passed away; those who fulfill their duties as messengers of Allah, who fear Him in awe with respect, love, knowledge and who fear none but Allah in awe with respect, love, knowledge. The command of Allah is a specified and decreed destiny. Allah is sufficient as reckoner.
(Al-Ahzab/ 38, 39)
57Indeed, formation of the heavens/universe and the earth is greater than formation of the mankind. But most of the people do not know.
58And not equal are the blind and the seeing. And not equal are those who have believed and done amendatory deeds and those who do evil deeds. How little you think!
59Indeed, the moment of Qiyamat [Resurrection] will surely come. There is no doubt about it. But most of the people do not believe.
60And your Rabb said: “Call upon Me, supplicate so I will respond. Surely, those who disdain worshipping Me will soon enter Jahannah [Hell], being despised”.
61Allah is the One Who made the night for you so you may rest in it and the day as a bright light giving sight; so it may improve thinking by shedding a light and being beneficial. Indeed, Allah is the possessor of a bounty for the people. Yet most of the people do not repay for the blessings they are given.
(Mu’min; 57-61)
26-28And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”. Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] is purified from this. Rather, they are servants to whom bounties have been given. They can not precede Him in words; they only act by His command. He knows what is before and what is after whom they assumed to be the children of Rahman. And they can not aid/support other than those with whom He is pleased. And they shake in awe due to their deep respect and love to Him, fearing to be away from Him.
(Al-Anbiya/ 26- 28)
The fear of Allah in Islam is this sense of hashyet, not a mere fear. It is those who have this characteristic who are mentioned in verse 10 of Surah as those who will be admonished. These people are also described in verse 52 of Surah Ibrahim as “Ulu’l-albab [those whose minds and consciences are clear]”.
We can refer to the following verses on the subject of awe: Ya Sin 11, An-Nazi’at 45, Ta Ha 3, 44, Al-Anbiya 49, Fatir 18, Qaf 33, Al-Ma’idah 44, 52, At-Tawbah 18, An-Nur 52, Al-Bayyinah 8, Az-Zumar 23, Al-Ahzab 37, Al-Baqara 74 and Hashr 21.
Verses 11-13
11And the one who will be the unhappiest will avoid it. 12That one will burn in the greatest fire. 13Then, he will neither die nor live therein.
These verses emphasize both the permanence of Hell and the fact that there will be no immunity from torment.
The issues such as who will enter Hell and its permanence or transience will be discussed in detail in the following Surahs.
Verses 14-17
14-17The one who purifies himself, who fulfills Salah; supports others financially and spiritually; strives to enlighten the community mentioning the name of his Rabb will definitely save himself. But you prefer that simple worldly life. Yet, Akhirat [Afterlife] is better and ever lasting.
Those who free themselves from evil and purify themselves will certainly attain happiness.
The root of the word “زكوة Zakat”, which is one of the pillars of Islam, comes from the root “زك و zkv”, meaning “growth, increase, purification.” Anything that Allah has provided, such as fruits and grains that grow and multiply, is called “زكاء zaka.” The term “زكوة Zakat”, derived from this root, signifies “صلاح Salah, the best, cleanest, most proper state of a thing.” In the context of wealth, Zakat refers to the “cleansing of wealth, making it pure and clean.”[3]
The term “تزكية tezkiye”, one of the forms of this word, means “to cleanse, improve, enrich, nurture, and purify.” As a Qur’anic concept, “tezkiye” refers to purifying the soul from shirk (associating partners with Allah), sin, hypocrisy, filth, ignorance, and negative emotions, while teaching obedience and taqwa (piety, being under Allah’s protection). This meaning is expressed in the following verses:
14-16That is why, I have warned you of a fire which is blazing in which no one except those who deny, who turn away, those who are the most unhappy will enter.
17-21The one who gives his wealth to purify himself without expecting a recompense in return, only seeking the countenance of his Sublime Rabb, who has entered under the guardianship of Allah will be kept away from it. And that one will definitely be satisfied soon.
(Al-Layl/14-21)
1-10The Qur’an and the social enlightment that it spreads, the Messenger and believers who follow the Qur’an, those peoples who are enlightened with the light of the Qur’an, those peoples who are deprived of the light of the Qur’an, scholars and the knowledge that exalts the scholars, those who are utterly ignorant and the principles and mentalities that make them like this, those who have found their selves and the factors which make find the self – then Allah inspired man instincts of transgressing and protecting himself/commiting sin and abilities of being under the guardianship of Allah; He coded to his genes – is the evidence that, he who purifies his self has truly been saved. And he who consciously denies it, has definitely lost.
(Shams/1-10)
It is only possible to purify one’s soul through faith and righteous deeds. What corrupts a person is disbelief and shirk. The Qur’an declares that shirk is najis (impurity), and a polytheist is likewise impure (At-Tawbah 28). A believer will manifest taqwa as a reflection of faith and have a pure and immaculate self, while a disbeliever will manifest fujur (wickedness) as a reflection of disbelief and harbor all manner of spiritual impurity.
31,32Whatever is in heavens/universe and whatever is on the earth belongs to Allah so that He may recompense those who do evil with what they have done, He may reward those who do good; – except for some minor glitches – those who avoid majority of wasting their time/delaying the good/being reluctant for the good/harming and immoralities with “the best”. Indeed, your Rabb is the One Whose forgiveness is vast. He is the One Who knows you best when He formed you from the earth and when you were fetuses in the womb of your mothers. Then, do not claim yourselves to be pure. He knows better who has entered under the guardianship of Allah.
(Al-Najm/31,32)
In verse 15, a brief explanation of the word “صلّى salla” is given in Surah Al-Alaq.
In verse 16, there is a warning: “But you prefer the life of this mundane world.” This means that, instead of striving for purity and salvation, remissive people prefer the pleasures and distractions of this worldly life. They prioritize material comforts, wealth, and fleeting enjoyments over good deeds that will bring peace and happiness in the Afterlife.
The phrase “al-hayat al-dunya”, translated into English as “the life of this world,” is commonly misunderstood as referring to earthly life in general. However, the word “dunya” can come from either “denâwat” (nearness) or “denâet” (base, despicable). While the term can refer to the physical world due to its proximity, in its more frequent usage, it denotes “the most degenerate, the most useless, the most despicable, and simplest” aspects of life.
The word “dunya,” which is mentioned 115 times in the Qur’an, may come from the root “denâwat” (nearness) or it may come from the root “denâet” (degenerate, despicable, simple, useless). The word “dunya,” referring to the planet we live on, comes from the root “denâvet.” Our planet is called “dunya” in Arabic because it is physically closer to us and also because it is temporally closer than the Afterlife.
The word “dunya” can also be traced to the root “denâwat,” which means “the most degenerate, the most useless, the most despicable, the simplest.” Both of these meanings appear in the Qur’an. When “dunya” appears independently without being part of a noun phrase, it is used as the name of our planet and comes from the root “denâvet.” When “dunya” appears in noun phrases, it often derives from “denâwat.” In adjective phrases such as “al-hayat al-dunya,” the root “denâwat” (despicable or simple) is more appropriate.
The word “world” in these adjective phrases does not refer to the Earth, the planet we live on, but rather functions as an adjective in Arabic, meaning “the most degenerate, the most useless, the most despicable, the simplest.” Therefore, this phrase is not a noun phrase but an adjective phrase. When translated correctly, it emphasizes that life on earth, no matter how glorious it may seem, is “the most degenerate, the most useless, the most despicable, the simplest” kind of life.
Human psychology is often deeply unsatisfied with temporary gains such as money, wealth, position, or fame—things that can only last until death. Especially if a person does not believe in the Afterlife and sees their life as confined only to the present world, their dissatisfaction tends to grow deeper with time. As they move closer to death, they become increasingly restless. Achieved goals lead to new and higher expectations, which only create further dissatisfaction. In order to preserve what they have accumulated, such individuals often envision pessimistic scenarios and take precautions to avoid imagined losses. When these expectations are not met, disappointment and frustration intensify.
On the other hand, a person with faith in the Afterlife understands that true success lies in guarding oneself from selfishness and greed, as emphasized in verse 16 of Surah At-Taghabun. Such a person does not fall into the trap of dissatisfaction, which even wealth, property, and fame cannot prevent. They avoid the downward spiral of restlessness. Even when facing hardship and sorrow in this life, they do not fall into despair. They do not become stuck in a pessimistic mindset because their primary goal is not temporary worldly satisfaction, but rather to earn Allah’s pleasure and secure eternal gains in the Afterlife.
Thus, the believer’s focus remains on what is everlasting, not on the fleeting and degenerate worldly life described by “al-hayat al-dunya.”
Verses 18-19
18-19Indeed, this recipe of salvation was in the former scriptures; scriptures of Abraham and Moses.
The idea that the Afterlife is better and more enduring than the world is a truth that has been affirmed in the scriptures and revelations given to previous prophets. Specifically, this promise of the Hereafter was made in the revelations revealed to Abraham and Moses (peace be upon them). These two prophets and their scriptures are mentioned as examples of the many revelations given throughout history, emphasizing the continuity of the religious experience of humankind and the consistency of the fundamental truths that have been conveyed by all prophets.
The word “صحف suhuf,” whose singular form is “sahifa,” literally means “leaves [of a book]” or “scrolls of paper.” In this context, it refers to the individual fragments or revelations (known as “najm”) that make up the broader message of the scriptures.
As we will see later in verses 36-54 of Surah Al-Najm, there are concrete examples of the teachings found in the scriptures of Abraham and Moses, further reinforcing the message of divine guidance and salvation throughout history.
Allah is the one who knows best
[1](Qur’an Research Group; The Qur’an, Inexhaustible Miracle)
[2](Lisan al Arab, article “nisyan”)
[3](Lisan al Arab, Taj al Arus; article “zkv”)