In the name of Allah, Most Gracious, Most Merciful

1. [Oh Prophet], glorify the name of your Lord, the Most High (and Exalted),

2. Who created, then fashioned it well in due proportion;

3. Who destined (according to measure), then guided;

4. Who has brought forth the green pasture,

5. Then turned it into dark-colored waste.

6. We will teach you to “recite” [Oh Muhammad] so that you will not forget,

7. Except what God wills. He certainly knows what is manifest and what is concealed.

8. We will make (the prophetic mission) easy for you so that you can enjoy a state of ease.

9. Therefore, remind (and admonish), if reminding is beneficial (for the hearer).

10. Those who stand in awe of God [and worried of their future destiny] will [soon] be brought to remember,

11. While the most wretched will turn away,

12. Who will roast in the greatest fire,

13. Wherein he will neither die nor live.

14. He who purifies himself will prosper (and flourish),

15. He remembers the name of his Lord and prays.

16. But you prefer the life of this world,

17. Even though the Hereafter is better and more lasting [eternal].

18. This is, indeed, in the earlier scrolls [revelations],

19. The scrolls [revelations] of Abraham and Moses.

The subject matter of this chapter correlates with the previous one, at-Tāriq, in a number of ways. One is the issue of creation: “So, let the human being reflect upon that from which he has been created” (86:5), which in this chapter is further elaborated and has a higher order of argumentation (87:1–5). The subject of creation is considered from a general perspective, inclusive of humans, the animal and plant kingdoms, stars, galaxies, and so on.

The subject of returning back to God is further explored in 86:8: “Surely, He is able to bring him back (to life)” and 86:11: “By the sky that revolves.” Likewise, verses 4 and 5 consider the subject of perpetual returning and renewal as observed in nature. God engenders the growth of plants during the spring and then causes them to be transformed into a light mote of nothing during the fall.

The manifestation of the deepest secrets (86:9) is the third subject that carries over from the previous chapter. In fact, verse 7 emphasizes that God’s knowledge encompasses everything, no matter if it is evident or manifest.

Finally, as in the previous chapter, 87:9 orders the Prophet to give the deniers a reprieve so that their hearts may have more time to freely accept or reject his Message, thereby indicating once again that his primary task is to remind (dhikr; ذكر) and admonish people if they are inclined to receive his Message without depriving them of their right to choose. The opposite of remind is forgetfulness (nisyān; نسيان). Those who are conscious of God will take heed (87:10), whereas those who do not have the determination and patience to understand and appreciate the Message will fall by the wayside (87:11).

As stated before, the Qur’an’s chapters are interlinked, just like the individual beads that make up a necklace or different chapters of a book. While they are related, each one evaluates the same subject but from different perspectives, thereby enabling the reader to gain insights into various aspects of the subject being discussed.

[87:1] [Oh Prophet], glorify the name of your Lord, the Most High (and Exalted),
The chapter opens by praising and glorifying (tasbīh) the Exalted (A‘lā) Lord. The Qur’an mentions “praise and glorification of the Lord” twice, but each time from a different perspective. In 56:96 it is mentioned in the context of the Magnificent Lord (Rabbi-k-al-‘Azīm; ربكالعظيم), whereas here the context is that of the Most High and Exalted Lord (Rabbi-k-al-A‘lā;ربّك الأعلَى ). Historians report that when 56:96 was revealed, the Prophet said that it should be recited during rukū‘ (while bowing during the daily ritual prayer); however, when 87:1 was revealed, he said that the latter should be recited during sajdah (while prostrating during the daily ritual prayer).
One may inquire, “What is the difference between these two phrases?” Let’s use a house as an example to clarify this point. A house may be described based on its quantitative (e.g., square footage and number of bedrooms) or qualitative (e.g., interior design features, architectural details, and elegance) characteristics. The former corresponds to the “Magnificent Lord,” and the latter to the “Most High and Exalted Lord.”
God’s magnificent creative aspect is introduced by invoking an oath in al-Wāqi‘ah (56) and al-Hāqqah (69). In 69:38–39, God vows an oath to that which humans can and cannot perceive. The second oath (verse 39) refers to matters that are so infinitesimally small that humans cannot see them with the naked eye (e.g., bacteria, cells, and atoms) or are vastly magnificent yet totally concealed phenomena (e.g., black holes). Qur’an 56:76 notes that if humans had the knowledge, they would have realized the enormity of this oath.
The Qur’an reminds humans of the grandeur aspects of God’s creation. It asks us to reflect upon the water we drink and about who sends it from the sky; ponder upon the origin of the Sun’s energy, which illuminates Earth; or who creates a man’s sperm. Qur’an 56:63 prods us again to think about how a seed grows and then, in 56:64, asks us who causes it to grow and be nurtured: We or Him? Note that we are not commanded to praise and glorify Allah (God; الله), but to praise and glorify the Rabb
(Lord;ربّ ). Allah is the name of God, the One whom humans worship, whereas “Lord,” a term that is employed many times in the Qur’an, symbolizes His aspects of manager, planner, and master.
In the verse under consideration, the expression “Most High and Exalted Lord” is used. Hence, we can study the “Lordship of God” from two perspectives: the immensity and greatness evident in everything from an atom to the millions of galaxies (the quantitative aspect) and its wonder and astonishment (the qualitative aspect). As the latter is more important than the former, during the rukū‘ Muslims remind themselves of the quantitative aspect and glorify Him, while during prostration their head touches the ground and, momentarily forgetting themselves, witness the Maker’s majestic creation and then praise Him. The rukū‘ is only a partial glorification, whereas the prostration drowns the entirety of the person in His glorification, just as a drop of water is drowned in the ocean.
This verse says: “Glorify the ‘name’ (ism; اسم) of your Lord.”The attributes that the Qur’an ascribes to specific names are consequential and, as such, we must reflect upon their meaning. For example, let’s consider 61:6, where Jesus informs the Israelites of the glad tiding of a prophet who will follow him: A man whose “name” is “Ahmad” (ismu-hu Ahmad; اسمهُ أَحْمَد). Why was it so important and relevant to mention this “name,” especially since the Prophet’s name is not “Ahmad” but “Muhammad”?
Those who surmise that Jesus was announcing our Prophet’s actual name (“Ahmad”) did not pay attention to the fact that he was actually referring to one of his attributes, for “Ahmad” means “more praiseworthy, favored, and deserving.” In other words, he was proclaiming to his audience that a messenger who possessed superior attributes would come after him.
As another example, let’s consider Zachariah’s entreaties for a son to continue his prophetic mission. God responds by giving him the glad tiding of a son whose “name” shall be “Yahyā” (John the Baptist), a “name” that no one had borne before him (19:7). Was God intending to give this boy a beautiful and unique name, or did He want to bring attention to its etymological meaning? Yahyā is derived from the root H-Y-Y (to revive). In other words, his prominent characteristic will be to engender his society’s spiritual revival and reawaken it from its current apathy and the darkness of ignorance. Thus, such a name emphasizes its owner’s characteristics and attributes and in no way refers to the actual name.
We may derive the same conclusion for verse 1: When glorifying God, we have to remind ourselves that we are praising and sanctifying the special and unique attribute that makes Him the “Most High and Exalted.” What does this mean? The exegetes translate sabbih (سبّح) as “transcendent, infallible, and without deficiency,” to indicate that God’s lordship is perfect and thus His creation contains no deficiency or error. Therefore, humans should glorify Him and testify that He has no imperfections.
Now, it informs us where we can see the Lord’s grandeur and magnificence.

[87:2] Who created, then fashioned it well in due proportion;
Praise and sanctify the Lord, who created the creation (khalq; خلق) and then fashioned it in due proportion (sawwā; سوّىٰ). The particle fa (فَ) that precedes sawwā (duly proportioned) denotes that every item is positioned in its proper place after its creation.

[87:3] Who destined (according to measure), then guided;
The word qadr (قدر) points to quantity and measure. As explained before, humans are created from an individual cell that multiplies according to a predestined and exact process. Each organ has a precise number of cells allocated to it, such that even a small variance in its number would disturb the whole order of the body.
The word fa-hadā (فهدىٰ) denotes guidance, a guidance that is all-encompassing because He guides all members of His creation, not just humanity. Creation is a step-by-step process that begins by manifesting existence from non-existence; finding its own fitting place and rank (sawwā), as well as its own quantity and measure (qadr); and ending with guidance (hudā).
Throughout human history, God’s lordship has been the point of contention between prophets and their rebellious people. For example, Pharaoh challenged Moses over the identity of his Lord, not of his God. In other words, the discussion was about God’s lordship, not His divinity. In 20:50, Moses states that our Lord is the One who gives everything its true nature and then guides it to its fulfillment.
There are infinite examples of the Lord’s guidance in nature. For example, there is a species of fish that, upon encountering obstacles in its path, is innately guided to take an entirely new path. How about turtle hatchlings that, upon their birth on a sandy beach, immediately crawl toward the ocean; or an eagle’s eyes, which can observe a small lizard moving on the ground while soaring high above it; or flies that have 3,000 eyes and thus can monitor a predator from different angles so they can save themselves? Clearly, God has bestowed upon all creatures the necessary faculties to survive.
Have you ever wondered how marine mammals living a few miles under the ocean’s surface in abject darkness find their way? They do so by producing sounds at frequencies that are inaudible to us. If we heard them, we would become deaf. How about bees that frolic in orchards pollinating different fruit trees based on their flowers’ colors while humans, who have no need to discern these colors, do not perceive them? In contrast, some animals can only see black and white, whereas others can perceive only moving objects. What about dogs’ incredibly powerful sense of smell that can detect odors that we cannot, and the fact that they can memorize scents in their brain and distinguish them even years later? These amazing phenomena demonstrate that all creatures, regardless of size, are guided (hidāyah) to play their proper role in nature.
It is useful to note that the late Ayatollah Tāleghānī subscribed to five stages of guidance: (1) Nature (tabī‘ah; طبيعة). For example, a plant turns its leaves toward the sunlight or moves its roots toward the source of water. If its roots encounter hard soil, then they secrete certain chemicals to penetrate it in order to reach the water; (2) Instinct (gharīzah; غريزة);a (3) Natural disposition or constitution (fitrah; فطرة);a (4) Intellect and reason (‘aql; عقل); and (5) Shari‘ah (شريعة); or prophets and messengers.

[87:4] Who has brought forth the green pasture,
This is the chapter’s third use of relative pronoun al-ladhī (that, which, who; الَّذِي). The triple usage denotes three fundamentals, namely, radical monotheism (tawhīd), prophethood (nubuwwah), and the Day of Resurrection (ma‘ād). The first relative clause after al-ladhī points out the singularity of creation, which reflects God’s oneness. This is the unity that governs the universe and necessitates everything’s harmonious and perfect placement. The second al-ladhī sheds light on the fact that divine guidance is prevalent in nature and that every creation is in need of it. Finally, the third al-ladhī, which is found in this verse, is a reminder and a warning of the truth of the Day of Resurrection. It reminds us that the same divine power who created us from dust will bring us back from dust. In actuality, it informs us that observing nature will enable us to deepen our understanding of the Creator and extract the three fundamentals: tawhīd, nubuwwah, and ma‘ād.

[87:5] Then turned it into dark-colored waste.
As one season begins to end, a plant that once was green, fragrant, and flowery starts to turn brown and wither away, becoming so light that the wind carries it away.

[87:6] We will teach you to “recite” [Oh Muhammad] so that you will not forget,
A subtle point in this verse requires further explanation. The verses revealed during the first two to three years of his prophetic ministry tended to be short so that he could gradually explain the truth and transform his people, attract them to his Message, and lay the foundation of a new paradigm.
During this period, he also had to shoulder the weighty and daunting task of his mission, which most of his people opposed. To sustain his optimism and confidence, God informed him that He would soon make him “recite” or “read.” Many scholars have interpreted this verse as God informing the Prophet that he would soon become literate. But in actuality, God was letting him know that he would soon be endowed with profound insight and deep understanding of the signs of His lordship.
It is important to appreciate why God commands the Prophet to “read” or “recite” (iqra) in the very first revealed verse: “Read (iqra), in the ‘name’ of your Lord who created:Created humans, out of ‘alaq (an embryo or a blood clot)” (96:1–2). This “read” is repeated here in verse six. Note that 96:1 does not command him to read any script or writing, but only to “read” or “recite” in the “name” of his Lord, namely, to “read” the Book of Creation in which humans are created by God from ‘alaq.
Some exegetes state that at that particular moment, the Prophet actually “read” but subsequently forgot all about it. Instead, he was “literate” in a sense that was far more transcendent and sublime: He was able to “read” the “Book of Creation.” Of course, one of modernity’s hallmarks is the importance it attaches to being able read and write. But this was not the case in ancient times. For example, Abraham “read” the effects of God’s signs in each of His creations, although he was not “literate” in the dictionary meaning of the word.

[87:7] Except what God wills. He certainly knows what is manifest and what is concealed.
In conclusion, God informs the Prophet that he will soon be able to “read” and remember everything, unless He wills otherwise. Here, the issue is no longer one of Lordship but one of His will, for God wills that humans become forgetful and frail as they age. Every human being ages within the confines of His law. He assures the Prophet that he will forget only that which is not under his control, such as the effects of aging.
God alone is privy to all things hidden or manifest, and His knowledge encompasses everything, including the Prophet’s aptitude and capability on different issues.

[87:8] We will make (the prophetic mission) easy for you so that you can enjoy a state of ease.
It is human nature to feel the weight and burden of responsibility, as well as the struggle involved when embarking upon a new task. Even prophets go through this phase. After a while, though, the challenges subside and the once-difficult task moves forward. Consider, for example, those who begin a physical fitness program. Initially they may tire very quickly, experience muscle pain, and become bored. However, after a while it will become easier, maybe even enjoyable, because they will get used to it. The same can be said about those who begin studying a certain subject. This verse lets the Prophet know that the difficulties and challenges will soon subside and that he will no longer feel burdened by his mission’s overwhelming weight.
God mitigates such difficulties for anyone who first accomplishes the three tasks outlined in 92:5–7: being generous, being God-conscious, and showing one’s belief in moral imperatives through one’s deeds. People are truly blessed when they effortlessly accomplish deeds for His cause. On the other hand, those who have not prepared themselves are easily discouraged and find new tasks cumbersome.
Therefore, the Prophet heralded a path that facilitates people’s ability to obey the truth. That is why God tells him that he will be granted the ability to “read” or “recite.” This “reading” enabled him to spend hours during the night in prayer revering God. Many of us do not have the forbearance needed to spend even ten minutes worshipping God in the middle of the night. How is it that this deed becomes effortless for some people?
Now that God has empowered the Prophet and thereby helped him accomplish his daunting mission with greater ease, what does He expect of him? What was his assigned mandate?

[87:9] Therefore, remind (and admonish), if reminding is beneficial (for the hearer).
In essence, he was to remind and admonish his people so that they would desire to learn more about the Message. The Prophet was not a philosopher sitting in an ivory tower, pondering abstract concepts or formulating philosophical arguments. It is narrated that a mystic said that if he had experienced an ascension (mi‘rāj) like the Prophet’s, he would have never returned to Earth. Prophets, however, acquire the highest stage of awareness and insight so that they can return to guide their communities. Unlike some mystics, they were not self-centered individuals who only cared for themselves.

[87:10] Those who stand in awe of God [and worried of their future destiny] will [soon] be brought to remember,
Generally, concerned and worried people are receptive to reminders and admonishment. For example, conscientious students study hard because they worry about their future. In contrast, those who do not care in general (for themselves and others), and thus are unconcerned with misusing their scholarship or damaging their reputation, will ignore their studies, whereas those who worry that the reminders might be on to something will become awakened and more focused as a result.
My late father (Mehdi Bazargan) recorded in his will (wasiyyah) that even if one believes that the probability of the Hereafter is only 1 percent, still that person’s intellect will decree that preparing for it would be a good idea. Humans should ponder and reflect upon what kind of life they are preparing for themselves in the Hereafter. How can a wise person act nonchalantly and be unconcerned in the face of such earth-shattering news? God commands Moses to remind Pharaoh: “Speak to him gently that he may take heed (yatadhakkar, fromdhikr) or fear” (20:44). This shows that He desired to awaken even this great tyrant so that he would start worrying about his future life. Those who are not worried about such things have no reason to listen to such advice because they feel completely safe and secure.

[87:11] While the most wretched will turn away,
The superlative ashqāأشقىٰ) ) means “most deprived.” A shaqī (شقي) is one who has ignored the reminders, whereas a sa‘īd (سعيد) is one who takes advantage of the available resources. The former moves away from these truths, saying that they belong to the distant past and have been made irrelevant and worthless by modern technology and science. But by doing so, they deliberately deprive themselves of Islam’s ethics, guidance, and a conscientious heart.

[87:12] Who will roast in the greatest fire,
Such people inevitably attach themselves to the enormous fire, because their conduct has caused this fire to burn them from within.

[87:13] Wherein he will neither die nor live.
They neither live nor die in this internal fire, for it never stops burning. Kindled by God, it rises over the guilty hearts (104:6–7).
This completes the first constituent part of the chapter; the rest is a summation.

[87:14] He who purifies himself will prosper (and flourish),
The particle qad (قد) is employed for emphasis and certainty. People who live a wholesome life, as outlined above, will certainly achieve salvation. Ali Shariati presents the crux of this verse’s message in a beautiful analogy: Every human is born with an internal “divine seed,” and it is incumbent upon each one of us to nurture it to the best of our ability.
Grass seeds require soil for their nurturing and growth; however, using too much soil will cause them to rot. This same soil, which is essential for their germination, can also affect them adversely, stunt their growth, and prevent their sprouting. Likewise, our divine seed should not be buried and overwhelmed by attachment to this earthly life. This is why the Qur’an says that salvation is attained by those who purify (tazkiyah;تزكيه) their souls by shedding the heavy weight that binds them to the material world. In contrast, it employs the verb dassa (دسَّ) for those Arabs who killed their infant daughters: “Should he keep her and suffer contempt or conceal (yadussu) her under the dirt” (16:59). This verb denotes spreading soil over a thing as opposed to tazkiyah, which can be said to mean the exact opposite: to remove dirt from its surface. As our souls are being “buried,” we must purify ourselves by reducing our attachment to this “dirt.” Thus, giving zakāt (زكاة) means giving your share in order to lighten your load and thereby flourish and rise to greater heights. As a result, the purified souls will prosper (aflaha; أَفْلَحَ); and transition from darkness to light, from Earth to the heavens; and from slumber to wakefulness.
We said earlier that reminder (tadhakkur) is the opposite of forgetfulness (nisyān). What happens after one is awakened?

[87:15] He remembers the “name” of his Lord and prays.
The first step in the process of awakening is purification (tazkiyah), for this makes one receptive to the reminder and admonishment. The next logical step is to figure out in which direction to go.
Ja‘far Sādiq uses “radiant spot” to refer to the “divine seed,” mentioned above. He says if a person does not guard the internal “radiant and bright spot” and continues to sin, it will become more and more tarnished until it is completely eclipsed by darkness. Qur’an 83:14 reminds us that our continued misdeeds rust and corrode our heart to such an extent that it can no longer receive divine rays. Thus, we must cleanse and purify it regularly.

[87:16] But you prefer the life of this world,
It is truly sad that people prefer this world over the Hereafter. The Qur’an asks why we have become so “heavy” and cling to Earth (9:38), so accustomed to this life’s trappings and comforts that we can no longer elevate ourselves. We have become content with this lowly and fleeting life and seem to prefer it over the Hereafter.

[87:17] Even though the Hereafter is better and more lasting [eternal].
In the vocabulary of the Qur’an, temporal life is matā‘ (meager and insignificant) and the afterlife is khayr and ikhtiyār (i.e., chosen and selected). Khayr, which also means good and blessed, is that which has the quality of allowing one to choose based on free will (ikhtiyār).

[87:18] This is, indeed, in the earlier scrolls [revelations],
Divine scriptures have reminded humans throughout history that only self-purification can awaken them from the ignorance that is preventing them from turning toward God.

[87:19] The scrolls [revelations] of Abraham and Moses.
Prophets Abraham and Moses, along with their scriptures, are mentioned here for the first time. These verses were revealed during the second and third years of the Prophet’s mission, and for many Arabs they were learning about them for the first time. Abraham is considered the first imām (leader) and exemplar, and Moses the first prophet to establish a community (ummah). The former attained the title of imām over humanity after passing the divine test (2:124). However, this differs from the role of a prophet (nabī), who is a harbinger of the good news. Tradition relates that there were altogether 124,000 nabīs, but that not all of them were rasūls(messengers who came with a Scripture). Moses was both a nabī and a rasūl, for he established the first ummah based on a crystallized concept of a shari‘ah.
Note that suhuf (صحف; plural of sahīfahصحيفه ) does not only mean written pages or scrolls. For example, the human faculties of perception and memory are called suhuf, for that is where comprehension is registered.

During the eras of prophets Noah, Shu‘ayb, Hūd, Sālih, and Lot, there were not enough believers to establish an ummah. For example, the believers of Noah’s time were only those few saved by the Ark. The enslaved, weak, and oppressed Israelites, the first community of believers led and managed by Moses, established the first ummah based on a legal code (a shari‘ah). This was the inauguration of a social experiment and experience: A community was established under the banner of religious laws. This is why the Qur’an, while speaking of that community’s prophets and virtues, reminds us of the mistakes its members committed. These criticisms serve as a warning to other communities so that they will not repeat them. This is how we learn to embark upon our journey toward God.

Translator: Mohammad Fani
Editor: Hamid Mavani