(p-387) Surah Subhih, also called Al-A'la. Al-Malwi said: The Prophet ﷺ loved it due to the abundance of knowledge and goodness it contains. Its purpose is to affirm the glorification of the Most High, glorified and exalted is He, from anything that may tarnish the greatness of His majesty, such as hastening in matters of destruction for the disbelievers or others, or the inability to resurrect, or neglecting creation in vain, where some of them oppress others without account, or speaking of what does not conform to reality or what anyone could speak of similarly, as indicated by the general statement of the one who knocks and this is explained in detail. Each of its names, Subhih and Al-A'la, indicates this. (In the name of Allah) who has all exaltation, so no deficiency befalls Him. (The Most Gracious) whose generosity encompasses all, for everything that exists is what He has created, and every living being is what He nurtures and provides for. (The Most Merciful) who, if he is from His party, it is incumbent upon him to obey and He makes it easy for him and grants him success. * *(p-388) For what His command, glorified and exalted is He, includes at the end of the one who knocks, by delaying the prohibition against hastening, which is free from Him due to being a deficiency. The negation of frivolity from the Qur'an indicates that they have accused it of that, while it is far removed from it, and other matters have been pointed out in it. He, the Most Sacred, glorified and exalted is He, has purified Himself from it. He commanded the most complete of His creation, His Messenger ﷺ to glorify His name, for He alone is the one who knows that with the truth of His knowledge. If His name is purified from being called an idol or anything else, or placed in other than what is appropriate for Him, it is for His essence, glorified is He, a greater purification. He said, encouraging remembrance, especially the glorification which is the negation of impossibilities, for detachment comes before attachment, explaining the foundations of the religion, presenting the divine matters which are the ultimate from the essence, then the attributes, especially the sustaining nature, then the actions upon prophethood. Then he followed that with prophethood so that the servant may know his Lord according to what He is upon of majesty and beauty, so that the disease of ignorance, which leads to imitation, and the disease of arrogance, which leads to denial of rights, may be removed from him. He acknowledges servitude and lordship, not praising Him, glorified is He, with majesty then beauty, so he worships Him according to what is appropriate for Him from obeying His command and avoiding His prohibition, in magnification of His status: ﴿Glorify﴾ meaning to purify and declare free from two great and very strong and severe purifications. ﴿The name of your Lord﴾ meaning the Benefactor towards you after creating you in the attribute of perfection by nurturing you (p-389) upon the best of qualities until you were in the utmost of majesty and beauty.

And when man is in need for his life to be good so that he can attain what he wants, he requires three things: a great one to whom he belongs, so that he has through him a status that benefits him in his important matters, and protects him in his necessities; a role model to which he can bind himself in his calamities; and an ideal way that he must follow, as indicated by his saying, blessings and peace be upon him, "I am pleased with Allah as my Lord, with Muhammad as my Prophet and Messenger, and with Islam as my religion." He, blessings and peace be upon him, guided him to the fact that turning to Him is the highest status. He then described those who were commanded to glorify Him by affirming what He has of obligations after negating the impossible, as indicated by "Glory be to You and with Your praise": (Al-A'la) [meaning -] the one who has the description of the highest status, not the place in general, free from any blemish of deficiency and any evil of heresy in anything of His names by misguided interpretations and attributing it to others while claiming that they are equal in it. He mentioned Him devoid of glorification and other than that so that He may be firmly established in exaltation, and thus be among the people of knowledge who illuminate others while they are firmly rooted like the lofty stakes that, despite their height, do not budge. And He, glorified and exalted is He, expressed this meaning (p-390) in all its aspects [the four -] at the beginning of four surahs, encompassing this noble and beautiful word from all its angles. He began the Surah of Al-Isra, which is the Surah of kindness, with "Glory be to" the source that is good for all its meanings, indicating that this meaning is established for Him absolutely, not restricted by any time or otherwise. Then He followed with the past at the beginning of Al-Hadid and Al-Hashr and As-Saff, explicitly stating the occurrence of what the source implied in the past, which encompasses all time from the beginning of time until the time of revelation. Then He mentioned the present tense at the beginning of Al-Jumu'ah and At-Taghabun to convey the continuity of renewal, so when this was completed from all its aspects, the matter was directed and it was specified for His Surah. And what completes this has already been mentioned at the beginning of Al-Hadid and Al-Jumu'ah.