Alim - Islamic software for Quran and Hadith
Back arrow Back
Bookmark iconBookmarks
Bookmark iconTranslation settings
Bookmark iconArabic font settings
Bookmark iconEnglish font settings
Bookmark iconReset global font settings
Login
  • Al-Qur'anKids Qur'anAl Qur'an RecitersAl Qur'an VideosAl Qur'an TranslationsAl Qur'an Compare TranslationAl Qur'an TafsirAl-Quran Surah InformationAppendix
  • Hadith CollectionAl-Muwatta HadithFiqh-us-SunnahSahih Bukhari HadithSahih Muslim HadithNawawi HadithAl-TirmidhiHadith QudsiSunan of Abu Dawood HadithSunan an-Nasai HadithSunan Ibn Majah Hadith
  • Islamic HistoryAbout IslamKhalifa Abu BakrKhalifa Umar bin al-KhattabKhalifa Uthman ibn AffanKhalifa Ali bin Abu TalibProphet CompanionsStories of ProphetsHistory TimelineIslam PostersIslamic Terms DictionaryProphet's Last SermonPilgrimage
  • Duas CollectionQur'anic DuasMasnoon (Prophetic) DuasRamadan Days
  • Discussions
  • Search
  • Contact Us
  • Donate
What's new Donate Contact Us Alim Mobile App
mobile app svg

Donate

Donate & Earn Sadaqah Jariyah

DonateMuharram 2025

Surah 87. Al-Ala

Home ➜
Al-Qur'an ➜
Previous Next
Your browser does not support the audio element.

Qur'an

Translation

Home ➜
Al-Qur'an ➜
Alim - Islamic software for Quran and Hadith
Loding surahs.
Loding juz list.
Loding page list.

Your search did not yield any results.

  • -:-
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
87:1
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى Sabbi h i isma rabbika alaAAl a
EXTOL the limitless glory of thy Sustainer's name: [the glory of] the All-Highest,
  - Mohammad Asad
Glorify the name of your Rabb, the Most High,
  - Muhammad Farooq-i-Azam Malik
Glorify the Name of your Lord, the Most High,
  - Mustafa Khattab
Praise the name of thy Lord the Most High,
  - Marmaduke Pickthall
Glorify the name of thy Guardian-Lord Most High 6080
  - Abdullah Yusuf Ali

The word "Lord" by itself is an inadequate rendering here for Rabb. For it implies cherishing, guarding from harm, sustaining, granting all the means and opportunities of development. See n. 20 to i. 2. For shortness, perhaps "Guardian-Lord" will be sufficient in the Text.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
87:2
ٱلَّذِى خَلَقَ فَسَوَّىٰ Alla th ee khalaqa fasaww a
who creates [every thing], and thereupon forms it in accordance with what it is meant to be,1
  - Mohammad Asad

I.e., He endows it with inner coherence and with qualities consistent with the functions which it is meant to perform, and thus adapts it a priori to the exigencies of its existence.

Who has created all things and perfected them.
  - Muhammad Farooq-i-Azam Malik
Who created and 'perfectly' fashioned 'all',
  - Mustafa Khattab
Who createth, then disposeth;
  - Marmaduke Pickthall
Who hath created and further given order and proportion; 6081
  - Abdullah Yusuf Ali

The story of Creation is wonderful and continuous. There are several processes which we contemplate in glorifying Allah's name. First, He brings us into being. Secondly, He endows us with forms and faculties exactly suited to what is expected of us, and to the environments in which our life will be cast, giving to everything due order and proportion.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
87:3
وَٱلَّذِى قَدَّرَ فَهَدَىٰ Wa a lla th ee qaddara fahad a
and who determines the nature [of all that exists],2 and thereupon guides it [towards its fulfilment],
  - Mohammad Asad

Cf. the last sentence of 25:2 and the corresponding note [3]; also 20:50 and note [31].

Who has set their destinies and guided them.
  - Muhammad Farooq-i-Azam Malik
and Who ordained precisely and inspired accordingly,
  - Mustafa Khattab
Who measureth, then guideth;
  - Marmaduke Pickthall
Who hath ordained laws. And granted guidance; 6082
  - Abdullah Yusuf Ali

Thirdly, He has ordained laws and decrees, by which we can develop ourselves and fit ourselves into His whole scheme of evolution for all His Creation. He has measured exactly the needs of all, and given us instincts and physical predispositions which fit into His decrees. Fourthly, He gives us guidance, so that we are not the sport of mechanical laws. Our reason and our will are exercised, that we may reach the higher destiny of man.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
87:4
وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ Wa a lla th ee akhraja almarAA a
and who brings forth herbage,
  - Mohammad Asad
Who brings forth green pasture,
  - Muhammad Farooq-i-Azam Malik
and Who brings forth 'green' pasture,
  - Mustafa Khattab
Who bringeth forth the pasturage,
  - Marmaduke Pickthall
And Who bringeth out the (green and luscious) pasture. 6083
  - Abdullah Yusuf Ali

Fifthly, after maturity comes decay. But even in that decay, as when green pasture tums to stubble, we subserve other ends. In so far as we are animals, we share these processes with other forms of material Creation, animal, vegetable, and even mineral, which all have their appointed laws of growth and decay. But man's higher destiny is referred to in subsequent verses.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
87:5
فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ FajaAAalahu ghuth a an a h w a
and thereupon causes it to decay into rust-brown stubble!3
  - Mohammad Asad

I.e., metonymically, "who brings forth life and deals death".

then reduces it to black rubbish.
  - Muhammad Farooq-i-Azam Malik
then reduces it to withered chaff.
  - Mustafa Khattab
Then turneth it to russet stubble.
  - Marmaduke Pickthall
And then doth make it (but) swarthy stubble.
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Previous Next

Tafsir

Al-Ala

Loading tafsir.

Comments for Surah 87

Please login first to post comments

No comments posted for Surah 87

Your Notes

Please login to create and view notes

Grammar

Al-Ala

Scroll to top arrow

Do you want to resume from last visited ayah?

Do you want to resume tafsir of surah

Alim logo

Related Islamic Resources

Loading...
Loading...

Learn Quran and Hadith with Alim's Unique Platform
Alim.org © 2025. All Rights Reserved

Resources

Insights

  • Funeral Services
  • Arabic Playhouse
  • Collaborations
  • Alim Mobile App
  • Get Involved
  • Ad Plans
  • Blog Pricing
  • Blogs
  • Insight of the Day
  • Hadith of the Day
  • Infographics
  • References
  • FAQ
  • About Us
  • Privacy Policy
  • Contact Us