The Tafsīr of Sūrah Sabbiḥ[1] (Chapter - 87)

Which was revealed in Makkah

The Virtues of Sūrat Al-A‘lā

This Sūrah was revealed in Makkah before the migration to Al-Madīnah. The proof of this is what Al-Bukhāri recorded from Al-Barā’ bin 'Āzib, that he said, "The first people to come to us (in Al-Madīnah) from the Companions of the Prophet ﷺ were Muṣ‘ab bin 'Umayr and Ibn Umm Maktūm, who taught us the Qur'ān; then 'Ammār, Bilāl and Sa‘d came. Then 'Umar bin Al-Khaṭṭāb came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madīnah happier with anything more than their happiness with his coming (to Al-Madīnah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allāh who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite)

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

«Glorify the Name of your Lord, the Most High.» (87:1)

as well as other Sūrahs similar to it."^{1Fatḥ Al-Bāri 8:569.}

It has been confirmed in the Two Ṣaḥīḥs that the Messenger of Allāh ﷺ said to Mu‘ādh,

«هَلَّا صَلَّيْتَ بِـ

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

Qur’an 91:1وَٱلشَّمْسِ وَضُحَىٰهَا

Qur’an 92:1وَٱلَّيْلِ إِذَا يَغْشَىٰ

»

«Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes."»^{2Fatḥ Al-Bāri 2:234, and Muslim 1:340.} Imām Aḥmad recorded from An-Nu‘mān bin Bashīr that the Messenger of Allāh ﷺ recited

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

و

Qur’an 88:1هَلْ أَتَىٰكَ حَدِيثُ ٱلْغَٰشِيَةِ

Sūrat Al-A‘lā (chapter 87) and Sūrat Al-Gḥāshiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers (‘Īd and Ṣalāt Al-Jumu‘ah).^{3Aḥmad 4:271.} Muslim also recorded this in his Ṣaḥīḥ, as well as Abu Dāwud, At-Tirmidhi, An-Nasā'ī and Ibn Mājah. The wording of Muslim and the Sunan compilers says, "He used to recite

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

و

Qur’an 88:1هَلْ أَتَىٰكَ حَدِيثُ ٱلْغَٰشِيَةِ

Sūrat Al-A‘lā (chapter 87) and Sūrat Al-Gḥāshiyh (chapter 88) for the two 'Ids and Jumu‘ah. If they occurred on the same day, he would recite them in both of them."

In his Musnad, Imām Aḥmad recorded on the authority of Ubayy bin Ka‘b, Abdullāh bin ‘Abbās, ‘Abdur-Raḥmān bin Abzā, and the Mother of the believers, 'Ā'ishah, that the Messenger of Allāh ﷺ used to recite

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

Qur’an 109:1قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ

Qur’an 112:1قُلْ هُوَ ٱللَّهُ أَحَدٌ

«Glorify the Name of your Lord, the Most High.» and «Say: 'O you who disbelieve.'» and «Say: 'He is Allāh, the One.'» 'Ā'ishah added in her version that he would also recite the Mu‘awwidhatayn (Al-Falaq and An-Nās).^{4Aḥmad from Ubayy 5:123, from Ibn ‘Abbās 1:299, Ibn Abzā 3:406, and 'Ā'ishah 6:227.}

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 87:1–13سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى ٱلَّذِى خَلَقَ فَسَوَّىٰ وَٱلَّذِى قَدَّرَ فَهَدَىٰ وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ سَنُقْرِئُكَ فَلَا تَنسَىٰٓ إِلَّا مَا شَآءَ ٱللَّهُ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ وَنُيَسِّرُكَ لِلْيُسْرَىٰ فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ سَيَذَّكَّرُ مَن يَخْشَىٰ وَيَتَجَنَّبُهَا ٱلْأَشْقَى ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ

«1. Glorify the Name of your Lord, the Most High.» «2. Who has created, and then proportioned it.» «3. And Who has measured; and then guided.» «4. And Who brings out the pasturage,» «5. And then makes it dark stubble.» «6. We shall make you recite, so you shall not forget,» «7. Except what Allāh may will. He knows what is apparent and what is hidden.» «8. And We shall make easy for you the easy.» «9. Therefore remind in case the reminder profits.» «10. The reminder will be received by him who fears,» «11. But it will be avoided by the wretched,» «12. Who will enter the great Fire.» «13. There he will neither die nor live.»

The Command to pronounce Tasbīḥ and its Response

Imām Aḥmad recorded from Ibn ‘Abbās that whenever the Messenger of Allāh ﷺ would recite

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

«Glorify the Name of your Lord, the Most High.»

he would say,

Ḥadīthسُبْحَانَ رَبِّيَ الْأَعْلَى

«Glory to my Lord, the Most High.»^{1Aḥmad 1:232, Abu Dāwud no. 883.}

Ibn Jarīr recorded from Ibn Isḥāq Al-Hamdāni that whenever Ibn ‘Abbās would recite

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

«Glorify the Name of your Lord, the Most High.»

he would say, "Glory to my Lord, the Most High," and whenever he would recite

Qur’an 75:1لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ

«I swear by the Day of Resurrection.» (75:1) and then reach the end of it

Qur’an 75:40أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ

«Is not He able to give life to the dead?» (75:40)

he would say, "Glory to You, of course."^{2Aṭ-Ṭabari 24:367.} Qatādah said,

Qur’an 87:1سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

«Glorify the Name of your Lord, the Most High.»

"It has been mentioned to us that whenever the Prophet of Allāh ﷺ used to recite it he would say,

Ḥadīthسُبْحَانَ رَبِّيَ الْأَعْلَىٰ

«Glory to my Lord, the Most High.»"^{3Aṭ-Ṭabari 24:368. This is based upon the narration of Ibn ‘Abbās above.}

The Creation, the Decree, and the bringing forth of Vegetation

Allāh says,

Qur’an 87:2ٱلَّذِى خَلَقَ فَسَوَّىٰ

«Who has created, and then proportioned it.»

meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allāh says,

Qur’an 87:3وَٱلَّذِى قَدَّرَ فَهَدَىٰ

«And Who has measured; and then guided.» Mujāhid said, "He guided man to distress and happiness, and he guided the cattle to their pastures."^{4Aṭ-Ṭabari 24:369.} This Āyah is similar to what Allāh has said about Mūsā's statement to Fir‘awn,

Qur’an 20:50رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ

«Our Lord is He Who gave to each thing its form and nature, then guided it aright.» (20:50)

meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Ṣaḥīḥ Muslim on the authority of ‘Abdullāh bin ‘Amr that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ

«Verily, Allāh ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.»^{5Muslim 4 :2044.}

Concerning Allāh's statement,

Qur’an 87:4وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ

«And Who brings out the pasturage,» meaning, all types of vegetation and crops.

Qur’an 87:5فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ

«And then makes it dark stubble.» Ibn ‘Abbās said, "Dried up and altered."^{6Aṭ-Ṭabari 24 :369.} It has been narrated that Mujāhid, Qatādah and Ibn Zayd, all made similar statements.^{7Aṭ-Ṭabari 24 :369, 370.}

The Prophet ﷺ does not forget the Revelation

Allāh says,

Qur’an 87:6سَنُقْرِئُكَ

«We shall make you to recite,» meaning, 'O Muḥammad.'

Qur’an 87:6فَلَا تَنسَىٰٓ

«so you shall not forget (it),» This is Allāh informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget.

Qur’an 87:7إِلَّا مَا شَآءَ ٱللَّهُ

«Except what Allāh may will.» Qatādah said, "The Prophet ﷺ did not forget anything except what Allāh willed." It has been said that the meaning of Allāh's statement,

Qur’an 87:6فَلَا تَنسَىٰٓ

«so you shall not forget,» is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allāh wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allāh's statement,

Qur’an 87:7إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ

«He knows what is apparent and what is hidden.» meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him.

Then Allāh says,

Qur’an 87:8وَنُيَسِّرُكَ لِلْيُسْرَىٰ

«And We shall make easy for you the easy.» meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.'

The Command to remind

Allāh then says,

Qur’an 87:9فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ

«Therefore remind in case the reminder profits.» meaning, remind where reminding is beneficial.

From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, ‘Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allāh and His Messenger to be rejected?"

Allāh said:

Qur’an 87:10سَيَذَّكَّرُ مَن يَخْشَىٰ

«The reminder will be received by him who fears,» meaning, 'he whose heart fears Allāh and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muḥammad.'

Qur’an 87:11–13وَيَتَجَنَّبُهَا ٱلْأَشْقَى ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ

«But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.»

meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with.

Imām Aḥmad recorded from Abu Sa‘īd that the Messenger of Allāh ﷺ said,

Ḥadīthأَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضَّبَارَةَ فَيُنْبِتُهُمْ - أو قَالَ: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قَالَ: الْحَيَاةِ، أو قَالَ: الْحَيَوَانِ أو قَالَ: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ

«Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allāh wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said they will be planted) in the River of Al-Ḥayā (or he said Al-Ḥayāh, or Al-Ḥayawān, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.»

Then the Prophet ﷺ said,

Ḥadīthأَمَّا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟

«Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?»

Abu Sa‘īd then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)."^{8Aḥmad 3:5.}

Aḥmad also recorded from Abu Sa‘īd that the Messenger of Allāh ﷺ said,

«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتَّى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ»

«Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream."

Then, a man from among the people present said, "It is as if the Messenger of Allāh ﷺ used to live in the desert wilderness."^{9Aḥmad 3:11.} Muslim also recorded this Ḥadīth.^{10Muslim 1:172.}

Qur’an 87:14–19قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ

«14. Indeed whosoever purifies himself shall achieve success.» «15. And remembers the Name of his Lord, and performs Ṣalāh.» «16. Rather you prefer the life of this world.» «17. Although the Hereafter is better and more lasting.» «18. Verily, this is in the former Scriptures» «19. The Scriptures of Ibrāhīm and Mūsā.»

A Statement concerning the People of Success

Allāh says,

Qur’an 87:14قَدْ أَفْلَحَ مَن تَزَكَّىٰ

«Indeed whosoever purifies himself shall achieve success.»

meaning, he purifies himself from despised characteristics and he follows what Allāh has revealed to the Messenger ﷺ.

Qur’an 87:15وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ

«And remembers the Name of his Lord, and performs Ṣalāh.»

meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allāh, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Azīz, that he used to command the people to give the Ṣadaqat Al-Fiṭr,^{1The prescribed charity at the end of the month of Ramaḍān.} and he would recite this Āyah:

Qur’an 87:14–15قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ

«Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Ṣalāh.»

Abu Al-Aḥwaṣ said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakāh) before he prays. For verily, Allāh the Exalted says,

Qur’an 87:14–15قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ

«Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Ṣalāh.»"^{2Aṭ-Ṭabari 24:374.}

Qatādah said concerning this Āyah,

Qur’an 87:14–15قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ

«Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Ṣalāh (Faṣallā).»

"He purifies his wealth and pleases his Creator."^{3Aṭ-Ṭabari 24:374.}

This World is Worthless in Comparison to the Hereafter

Then Allāh says,

Qur’an 87:16بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا

«Rather you prefer the life of this world.»

meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).'

Qur’an 87:17وَٱلْـَٔاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ

«Although the Hereafter is better and more lasting.»

meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity.

Imām Aḥmad recorded from Abu Mūsā Al-Ash‘ari that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَىٰ عَلَىٰ مَا يَفْنَىٰ

«Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.»

Aḥmad was alone in recording this Ḥadīth.^{4Aḥmad 4:412. This Ḥadīth has a deficiency in the chain of narration.}

The Scriptures of Ibrāhīm and Mūsā

Allāh then says,

Qur’an 87:18–19إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ

«Verily, this is in the former Scriptures - the Scriptures of Ibrāhīm and Mūsā.»

This Āyah is similar to Allāh's statement in Sūrat An-Najm,

Qur’an 53:36–42أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

«Or is he not informed with what is in the Scriptures of Mūsā. And of Ibrāhīm who fulfilled (or conveyed) all that (Allāh ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).» (53:36-42)

And so forth, until the end of these Āyāt. Abu ‘Āliyah said, "The story of this Sūrah is in the earlier Scriptures."^{5Aṭ-Ṭabari 24:376.} Ibn Jarīr preferred the view that the meaning of Allāh's statement,

Qur’an 87:18إِنَّ هَٰذَا

«Verily, this» is referring to His previous statement,

Qur’an 87:14–17قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ

«Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Ṣalāh. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.»

Then Allāh says,

Qur’an 87:18إِنَّ هَٰذَا

«Verily, this» meaning, the content of this discussion,

Qur’an 87:18–19لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ

«in the former Scriptures, the Scriptures of Ibrāhīm and Mūsā.»^{6Aṭ-Ṭabari 24:377.}

This view that he (Aṭ-Ṭabari) has chosen is good and strong. Similar to it has been reported from Qatādah and Ibn Zayd.^{7Aṭ-Ṭabari 24:376.} And Allāh knows best.

This is the end of the Tafsīr of Sūrat Al-A‘lā (Sabbiḥ). All praise and blessings are due to Allāh, and He is the Giver of success and protection from error.