Surah An-Naml (27) — Ayah 59

(Ayah 59) ➊ { قُلِ الْحَمْدُ لِلّٰهِ:} The relevance of this verse with the previous verses is that after mentioning the evil end of the nations who denied the Prophets (peace be upon them) and the salvation of the Prophets and their companions, Allah said, "Say 'Alhamdulillah'," that all praise is for Allah, who cut off the root of the deniers and saved His servants, as He said: «{فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِيْنَ ظَلَمُوْا وَ الْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ }» [ الأنعام : ۴۵ ] "So the root of the people who did wrong was cut off, and all praise is for Allah, the Lord of all the worlds."

➋ { وَ سَلٰمٌ عَلٰى عِبَادِهِ الَّذِيْنَ اصْطَفٰى:} Its connection can also be with {’’ الْحَمْدُ لِلّٰهِ ‘‘}, that say {’’ الْحَمْدُ لِلّٰهِ ‘‘} and say {’’ سَلٰمٌ عَلٰى عِبَادِهِ الَّذِيْنَ اصْطَفٰى ‘‘} and also with {’’ قُلِ الْحَمْدُ لِلّٰهِ ‘‘}. In this case, it is a greeting of peace from Allah to His chosen servants, and this is the preferred view. That is, peace be upon those servants of Allah whom He chose for prophethood or for believing in the Prophets and helping them, and who, despite severe opposition from their nations and countless hardships, remained steadfast on the truth and continued to convey the message of truth. Among these servants of Allah are the Prophets, their companions, and all believers, as it is mentioned in the Tashahhud: [ اَلسَّلَامُ عَلَيْنَا وَ عَلٰی عِبَادِ اللّٰهِ الصَّالِحِيْنَ ] "Peace be upon us and upon the righteous servants of Allah."

➌ { آٰللّٰهُ خَيْرٌ اَمَّا يُشْرِكُوْنَ:} That is, Allah is the One who punishes the criminals and saves His chosen servants and sends peace upon them. Now tell me, is Allah better or those deities whom people have made partners with Allah, who cannot benefit or harm others, let alone protect themselves?

➍ Some commentators have mentioned the relevance of this verse with the previous verses that after completing the stories of the Prophets, from {’’ آٰللّٰهُ خَيْرٌ اَمَّا يُشْرِكُوْنَ ‘‘} the discourse of Tawheed (monotheism) begins, and these words are stated as a preface which should be said before starting a discourse. Shah Abdul Qadir (may Allah have mercy on him) writes: "By praising Allah and sending peace upon the Prophet, people were taught to begin the next matter." (Mowdih) Thus, this etiquette of speech has continued from the Torah in the writings and speeches of scholars, preachers, and admonishers, and in letters of congratulations for glad tidings of victory or any blessing, that they begin with praise and peace. But now it has come to be considered as clerical, and the present-day Muslim speakers and writers do not even imagine beginning their speech or writing with these words, or they feel ashamed to do so.

➎ {’’ خَيْرٌ ‘‘} is the comparative form, which was originally {’’أَخْيَرُ‘‘}, meaning better, that is, is Allah better (more excellent) or those whom they associate as partners? This does not mean that there is any good or excellence in their deities, because there is no question of any good in them. In fact, this is sarcasm towards them, that you worship these false deities surely thinking there is some good in them, but tell us, even according to you, who is better and more excellent? This is such a question that even the most stubborn polytheist cannot say that our deities are better, and after admitting that Allah is better, the very foundation of their polytheism collapses, because it is completely against reason to abandon the better and choose the lesser.

59-1. Those whom Allah has chosen for Prophethood and for the guidance of His servants so that people may worship only one Allah.

59-2. This is an interrogative for affirmation, meaning that worship of Allah alone is better, because when He alone is the Creator, Sustainer, and Owner, then how can anyone else be deserving of worship who is neither the creator of anything, nor the sustainer, nor the owner? Although the word 'khayr' is in the comparative form, here it does not mean "better" in comparison, but simply "better" in the absolute sense, because the false deities do not possess any goodness at all.

59. Say: "All praise is due to Allah, and peace be upon His servants whom He has chosen [57][58]. Is Allah better, or those whom they associate as partners with Him [59]?"

[57]
The Special Occasion for Using "Alhamdulillah":

Although in every situation one should praise Allah and express gratitude to Him, the Arabs generally use this phrase at a time when, after presenting arguments, the case has been conclusively established against the opposing party or the addressee, and they have no reasonable answer to those arguments, or they are unable to provide one. Here too, after mentioning three prophets and describing the identical fate of the deniers of truth, this phrase is used in the same sense.

[58] By "chosen people" are meant the Prophets (peace be upon them), and their followers can also be included, whom Allah helped, saved from the oppression of the disbelievers, and, by protecting them from the punishment sent down, bestowed mercy upon them. This is the meaning in the context of the subject matter, but the ruling of the phrase is general, meaning that Allah's peace descends upon His favored servants at all times and in all circumstances.

[59] That is, Allah is the One who, by punishing the criminals, saves His servants from their oppression and also helps them. So, O polytheists of Makkah, now you yourselves decide whether such a powerful Allah is better, or your deities, who cannot benefit or harm anyone else, and are so helpless that they are dependent on you even for their own protection.