Subhan e Rabbi alAala

Free from faults is my Lord-Sustainer, the Most High 

 قُلْ هُوَ اللَّهُ أَحَدٌ

اللَّهُ الصَّمَدُ

لَمْ يَلِدْ وَلَمْ يُولَدْ

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Say, "He (is) Allah, the One.

Allah, the Eternal, the Absolute.

Not He begets and not He is begotten.

And not is for Him equivalent any [one]."

[Al-Quran 112]

Muslims know Allah سُبْحَانَهُ وَتَعَالَى by His ninety-nine names/attributes. Each name begins with 'al' indicating the completion or perfection of that name/attribute. Scholars have counted eighty-one names in The Quran, and found eighteen in the ahaadith attributed to Prophet Muhammad ﷺ . [link below]

The Quran introduces Allah سُبْحَانَهُ وَتَعَالَى as our Rabb. The word Rabb can be translated as Lord, and also as Sustainer. For clarity, I choose to translate Rabb as Lord-Sustainer. 

The Quran directs us to do the tasbeeh of our Rabb: 

[Screenshot of the first ayat from Surah alA'la]

Muslims recite this tasbeeh (Subhan e Rabbi alAala) while prostrating in prayer.  

The word 'سَبِّحِ' indicates perfection, a being free from faults, an acknowledgement of perfection and completion. 

The word 'ٱسْمَ' means name. 

The word 'رَبِّكَ' means your Rabb. 

The word 'ٱلْأَعْلَى' is a concatenation of al 'ٱلْ' indicating completion or perfection of the name/attribute  A'la 'أَعْلَى' which means 'high', so with the 'al' the word means: The Most High.  

Some translations of ayat Q87:1 are as follows:

The Most High (87:1)

سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى ١

Glorify the Name of your Lord, the Most High,

— Dr. Mustafa Khattab, The Clear Quran

Pronounce the purity of the name of your most exalted Lord,

— T. Usmani

Exalt the name of your Lord, the Most High,

— Saheeh International

[Prophet], glorify the name of your Lord the Most High,

— M.A.S. Abdel Haleem

 Glorify the Name of your Lord, the Most High,

— Al-Hilali & Khan

Glorify the name of your Lord, the Most High,¹

— A. Maududi (Tafhim commentary)

1 Literally: “Glorify the name of your Lord, the Most High.” This can have several meanings and all are implied:

Praise the name of thy Lord the Most High,

— M. Pickthall

Glorify the name of thy Guardian-Lord Most High,

— A. Yusuf Ali

”(اے نبی ! ) اپنے رب برتر کے نام کی تسبیح کرو

— Fe Zilal al-Qur'an

(اے نبیؐ)اپنے ربِّ برتر کے نام کی تسبیح کرو ¹

— Tafheem e Qur'an - Syed Abu Ali Maududi

1 لفظی ترجمہ ہو گا”اپنے ربّ ِ برتر کے نام کو پاک کرو۔“ اِس کے کئی مفہوم ہو سکتے ہیں اور وہ سب ہی مراد ہیں۔ (1) اللہ تعالیٰ کو اُن ناموں سے یا د کیا جائے جو اُس کے لائق ہیں اور ایسے نام اُن کی ذات ِ برتر کے لیے استعمال نہ کیے جائیں جو اپنے م عنی اور مفہوم کے لحاظ سے اُس کے لیے موزوں نہیں ہیں، یا جن میں اس کے لیے نقص یا گستاخی یا شرک کا کوئی پہلو نکلتا ہے، یا جن میں اُس کی ذات یا صفات  یا افعال کے بارے میں کوئی غلط  عقیدہ پایا جاتا ہے۔ اِس غرض کے لیے محفوظ ترین صورت یہ ہے کہ اللہ تعالیٰ کے لیے وہی نام استعمال کیے جائیں جو اس نے خود قرآن مجید میں بیان فرمائے ہیں ، یا جو دوسری زبان میں اُن کا صحیح ترجمہ ہوں۔(2) اللہ کے لیے مخلوقات کے سے نام، یا مخلوقات کے لیے اللہ کے ناموں جیسے نام استعمال نہ کیے جائیں۔ اور اگر کچھ صفاتی نام ایسے ہوں جو اللہ تعالیٰ کے لیے خاص نہیں ہیں بلکہ بندوں کے لیے بھی ان کا استعمال جائز ہے، مثلاً رؤف، رحیم، کریم، سمیع، بصیر وغیرہ ، تو ان میں یہ  احتیاط ملحوظ رہنی چاہیے کہ بندے کے لیے ان کا استعمال اُس طریقے پر نہ ہو جس طرح اللہ کے لیے ہوتا ہے۔(3) اللہ کا نام ادب اور احترام کے ساتھ لیا جائے  کسی ایسے طریقے پر یا ایسی حالت میں نہ لیا جائے جو اس کے احترام کے منافی ہو، مثلاً ہنسی مذاق میں یا بیت الخلاء میں یا کوئی گناہ کرتے ہوئے اس کا نام لینا، یا ایسے لوگوں کے سامنے اس کا ذکر کرنا جو اسے سن کر گستاخی پر اُتر آئیں، یا ایسی مجلسوں میں اُ س کا نام لینا جہاں لوگ بیہودگیوں میں مشغول ہوں اور اس کا ذکر سن کر مذاق میں اڑا دیں، یا ایسے موقع پر اس کا نام پاک زبان پر لانا جہاں اندیشہ ہو کہ سننے والا اسے ناگواری کے ساتھ سنے گا۔ امام مالک کے حالات میں منقول ہے کہ جب کوئی  سائل ان سے کچھ مانگتا اور وہ اس وقت اُسے کچھ نہ دے سکتے تو عام لوگوں کی طرح اللہ دے گا نہ کہتے بلکہ کسی اور طرح معذرت کر دیتے تھے۔ لوگوں نے اس کا سبب پوچھا تو انہوں نے کہا کہ سائل کو جب کچھ نہ دیا جائے اور اس سے معذرت کر دی جائے تو لامحالہ اسے ناگوار ہوتا ہے۔ ایسے موقع پر  میں اللہ کا نام لینا مناسب نہیں سمجھتا کہ کوئی شخص اسے ناگواری کے ساتھ سُنے۔ احادیث میں حضرت عقبہ بن عامر جُہَنِی سے منقول ہے کہ رسول اللہ صلی اللہ علیہ وسلم نے سجدے میں سُبْحَانَ رَبِّیَ الْاَعْلیٰ پڑھنے کا حکم اِسی آیت کی بنا پر دیا تھا، اور رکوع میں سُبْحَانَ رَبِّیَ الْعَظِیْم پڑھنے کا جو طریقہ حضور ؐ نے مقرر فرمایا تھا وہ سورۂ واقعہ کی آخری آیت فَسَبِّحْ بِا سْمِ رَبِّکَ الْعَظِیْمِ پر مبنی تھا( مسند احمد، ابو داؤد، ابن ماجہ، ابن حِبّان، حاکم، ابن المنذِر)

(اے پیغمبر) اپنے پروردگار جلیل الشان کے نام کی تسبیح کرو

— Fatah Muhammad Jalandhari

اپنے بہت ہی بلند اللہ کے نام کی پاکیزگی بیان کر.

— Maulana Muhammad Junagarhi

یعنی ایسی چیزوں سے اللہ کی پاکیزگی جو اس کے لائق نہیں ہے۔ حدیث میں آتا ہے کہ نبی (صلى الله عليه وسلم) اس کے جواب میں پڑھا کرتے تھے، سُبْحَانَ رَبِّيَ الأَعْلَى (مسند أحمد، 1/ 232 ۔ أبو داود، كتاب الصلاة، باب الدعاء في الصلاة، وقال الألباني صحيح ) ۔

پاکی بیان کرو اپنے رب کے نام کی جو بہت بلند وبالا ہے۔

— بیان القرآن (ڈاکٹر اسرار احمد)

پاکی بیان کر اپنے رب کے نام کی جو سب سے اوپر

— Shaykh al-Hind Mahmud al-Hasan(with Tafsir E Usmani)

سُبحان ربی الاعلٰی کی اصل:حدیث میں ہے کہ جب یہ آیت نازل ہوئی آپ نے فرمایا اِجْعَلُوْھَا فی سُجُوْدِکُمْ (اس کو اپنے سجود میں رکھو) اسی لئے سجدہ کی حالت میں سُبحان ربی الاعلٰی کہا جاتا ہے۔

(Aey nabi) Apne Rubb-e-bartar kay naam ki tasbeeh karo

— Abul Ala Maududi(Roman Urdu)

اپنے رب کے نام کی پاکی بیان کر جو سب سے اوپر ہے

— Maulana Wahiduddin Khan

[https://quran.com/87/1]

Allah سُبْحَانَهُ وَتَعَالَى is our Rabb. He is our Lord. He sustains us. Yet, before sustaining begins, He also created us. So, the entire Surah 87 thus reads: 

سَبِّحِ اسۡمَ رَبِّكَ الۡاَعۡلَىۙ‏ ١ الَّذِىۡ خَلَقَ فَسَوّٰى ۙ‏ ٢ وَالَّذِىۡ قَدَّرَ فَهَدٰى ۙ‏ ٣ وَالَّذِىۡۤ اَخۡرَجَ الۡمَرۡعٰى ۙ‏ ٤ فَجَعَلَهٗ غُثَآءً اَحۡوٰىؕ‏ ٥ سَنُقۡرِئُكَ فَلَا تَنۡسٰٓىۙ‏ ٦ اِلَّا مَا شَآءَ اللّٰهُ​ؕ اِنَّهٗ يَعۡلَمُ الۡجَهۡرَ وَمَا يَخۡفٰىؕ‏ ٧ وَنُيَسِّرُكَ لِلۡيُسۡرٰى ​ۖ​ۚ‏ ٨ فَذَكِّرۡ اِنۡ نَّفَعَتِ الذِّكۡرٰىؕ‏ ٩ سَيَذَّكَّرُ مَنۡ يَّخۡشٰىۙ‏ ١٠ وَيَتَجَنَّبُهَا الۡاَشۡقَىۙ‏ ١١ الَّذِىۡ يَصۡلَى النَّارَ الۡكُبۡرٰى​ۚ‏ ١٢ ثُمَّ لَا يَمُوۡتُ فِيۡهَا وَلَا يَحۡيٰىؕ‏ ١٣ قَدۡ اَفۡلَحَ مَنۡ تَزَكّٰىۙ‏ ١٤ وَذَكَرَ اسۡمَ رَبِّهٖ فَصَلّٰى​ ؕ‏ ١٥ بَلۡ تُؤۡثِرُوۡنَ الۡحَيٰوةَ الدُّنۡيَا ۖ‏ ١٦ وَالۡاٰخِرَةُ خَيۡرٌ وَّ اَبۡقٰىؕ‏ ١٧ اِنَّ هٰذَا لَفِى الصُّحُفِ الۡاُوۡلٰىۙ‏ ١٨ صُحُفِ اِبۡرٰهِيۡمَ وَمُوۡسٰى‏ ١٩ 

Pronounce the purity of the name of your most exalted Lord, who created (everything), then made (it) well, and who determined a measure (for everything), then guided (it), and who brought forth pasturage, then turned it into a blackening stubble. We will make you recite, then you will not forget except that which Allah wills. Indeed He knows what is manifest and what is hidden. And We will facilitate for you (to reach) the easiest way. So, extend advice (to people) if advice is useful. The one who fears (Allah) will observe the advice, and it will be avoided by the most wretched one who will enter the Biggest Fire, then he will neither die therein, nor live (a desirable life). Success is surely achieved by him who purifies himself, and pronounces the name of his Lord, then offers prayer. But you prefer the worldly life, while the Hereafter is much better and much more durable. Indeed this is (written) in the earlier divine scripts, the scripts of Ibrāhīm and Mūsā.

[Al-Quran 87, Translation: T. Usmani]

The most used names of our Rabb are Allah and arRahman, so in Surah alIsra, we read: 

The Night Journey (17:110)

قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ أَيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًۭا ١١٠

Say, “Call (Him by the name of) Allah or Ar-RaHmān, in whichever way you call, His are the Best Names.” Do not be (too) loud in your Salāh, nor be (too) low in it, and seek a way in between.

[https://quran.com/17/110, Translation: T. Usmani]

Names of Allah 

The Heights (7:180)

وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَـٰٓئِهِۦ ۚ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ ١٨٠

For Allah there are the most beautiful names. So, call Him by them, and leave those who deviate in (the matter of) His names. They shall be recompensed for what they have been doing.

[https://quran.com/7/180, Translation: T. Usmani]

Ta-Ha (20:8)

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ٨

(Such is) Allah. There is no god but He. For Him are the Beautiful Names.

[https://quran.com/20/8, Translation: T. Usmani]

The Exile (59:24)

هُوَ ٱللَّهُ ٱلْخَـٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ٢٤

He is Allah, the Creator, the Inventor, the Shaper. His are the Most Beautiful Names. His purity is proclaimed by all that is in the heavens and the earth, and He is the All-Mighty, the All-Wise.

[https://quran.com/59/24, Translation: T. Usmani]

The Quran informs us that Allah has the most beautiful names (ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ), and we should call upon Allah by His Names. 

Ninety-Nine Names of Allah 

1. arRahman (الرَّحْمَنُ) The Most Merciful 
2. arRaheem (الرَّحِيمُ) The Continuously Beneficent 
3. alMalik (الْمَلِكُ) The King 
4. alQudoos (الْقُدُّوسُ) The ... 
5. asSalaam (السَّلاَمُ) The Source of Peace  
6. alMomin (الْمُؤْمِنُ) 
7. alMuhaymin (الْمُهَيْمِنُ) 
8. alAziz (الْعَزِيزُ) 
9. alJabbar (الْجَبَّارُ) 
10. alMutakkabir (الْمُتَكَبِّر) The Supreme || The Majestic
11. alKhaliq (الْخَالِقُ) The Creator 
12. alBaari (الْبَارِئُ) 
13. alMussawir (الْمُصَوِّرُ) 
14. alGhaffar (الْغَفَّارُ) The Constant Forgiver 
15. alQahhar (الْقَهَّارُ) The All Prevailing One 
16. alWahhab (الْوَهَّابُ) The Supreme Bestower 
17. arRazzaq (الرَّزَّاقُ) The Provider 
18. alFattah (الْفَتَّاحُ) The All Opener  
19. al'Aleem (اَلْعَلِيْمُ) The All Knowing
20. alQabbidth (الْقَابِضُ) The ...
21. alBasit (الْبَاسِطُ) The Extender 
22. alKhaffiz (الْخَافِضُ) The Lowerer 
23. arRaffay (الرَّافِعُ) The Elevator 
24. alMu'izz (الْمُعِزُّ) The Honourer
25. alMuzill (ٱلْمُذِلُّ) The Dishonourer 
26. asSamee' (السَّمِيعُ) The All Hearing 
27. alBaseer (الْبَصِيرُ) The All Envisioning 
28. alHakm (الْحَكَمُ) The Ruler || The Judge 
29. alAdl (الْعَدْلُ) The Absolutely Just 
30. alLateef (اللَّطِيفُ) The Most Cautious  
31. alKhabeer (الْخَبِيرُ) The All Aware 
32. alHaleem (الْحَلِيمُ) The Most Forbearing 
33. alAzeem (الْعَظِيمُ) 
34. alGhafoor (الْغَفُور) The Great Forgiver || The Most Covering 
35. asShakoor (الشَّكُورُ) The Most Appreciating 
36. al'Alee (الْعَلِيُّ) The Most High || The Highest || The Exalted 
37. alKabeer (الْكَبِيرُ) The Most Great || The Greatest 
38. alHafeedh (الْحَفِيظُ) The Preserver 
39. alMuqeet (المُقيِت) 
40. alHaseeb (اﻟْﺣَسِيبُ) 
41. alJaleel (الْجَلِيلُ) 
42. alKareem (الْكَرِيمُ) 
43. arRaqeeb (الرَّقِيبُ) 
44. alMujeeb (ٱلْمُجِيبُ) 
45. alWaasay (الْوَاسِعُ) 
46. alHakeem (الْحَكِيمُ) The All Wise 
47. alWadud (الْوَدُودُ) The Most Loving 
48. alMajeed (الْمَجِيدُ) The Glorious || The Most Honourable 
49. alBa'ith (الْبَاعِثُ) 
50. ashShaheed (الشَّهِيدُ) The All-Observing Witness 
51. alHaqq (الْحَقُ) The Reality || The Absolute Truth 
52. alWakeel (الْوَكِيلُ) The Trustee || The Disposer of Affairs 
53. alQawiyy (الْقَوِيُ) The All Strong 
54. alMateen (الْمَتِينُ) The Firm 
55. alWaliyy (الْوَلِيُّ) The Protecting Associate 
56. alHameed (الْحَمِيدُ) 
57. alMuhsee (الْمُحْصِي) 
58. alMubdee (الْمُبْدِئُ) 
59. alMueed (ٱلْمُعِيدُ) 
60. alMuhyi (الْمُحْيِي) 
61. alMumeet (اَلْمُمِيتُ) 
62. alHayy (الْحَيُّ) 
63. alQayyum (الْقَيُّومُ) 
64. alWaajid (الْوَاجِدُ) 
65. alMaajid (الْمَاجِدُ) 
66. alWaahid (الْواحِدُ) The One 
67. alAhad (اَلاَحَدُ) The Only One || The Unique 
68. asSamad (الصَّمَدُ) The Eternal 
69. alQaadir (الْقَادِرُ) 
70. alMuqtadir (الْمُقْتَدِرُ) 
71. alMuqaddim (الْمُقَدِّمُ) The Expediter 
72. alMu'akkhir (الْمُؤَخِّرُ) The Delayer 
73. alAwwal (الأوَّلُ) The First 
74. alAakhir (الآخِرُ) The Last 
75. azZaahir (الظَّاهِرُ) The Manifest 
76. alBaatin (الْبَاطِنُ) The Hidden 
77. alWaali (الْوَالِي) 
78. alMuta'ali (الْمُتَعَالِي) 
79. alBarru (الْبَرُّ) The Source of All Goodness || The Pristine Land
80. atTawaab (التَّوَابُ) 
81. alMuntaqqim (الْمُنْتَقِمُ) 
82. alAfuw (العَفُوُ) 
83. arRa`oof (الرَّؤُوفُ)  
84. Malik ul Mulk (َمَالِكُ ٱلْمُلْكُ) Owner of The Kingdom 
85. Dhul Jalaali wal Ikraam (ذُوالْجَلاَلِ وَالإكْرَامِ) Lord of Glory and Honour
86. alMuqsit (الْمُقْسِطُ) 
87. alJaami' (الْجَامِعُ) 
88. alGhaniyy (ٱلْغَنيُّ) The Self-Sufficient || The Wealthy 
89. alMuqhniyy (ٱلْمُغْنِيُّ) The Enricher  
90. alMani' (اَلْمَانِعُ) The Withholder 
91. adhDhaar (الضَّارَ) The Distressor
92. anNafi' (النَّافِعُ) The Benefactor 
93. anNur (النُّورُ) The Nur (the highest form of light [1] [2] [3])  
94. alHaadi (الْهَادِي) The Guide
95. alBadee' (الْبَدِيعُ) The Originator || The Inventor 
96. alBaqi (اَلْبَاقِي) The Everlasting  
97. alWarith (الْوَارِثُ) The Inheritor   
98. arRasheed (الرَّشِيدُ) The Legally Correct || The Infallible Teacher 
99. asSaboor (الصَّبُورُ) The Forbearing || The Patient      

... 

Attribution: Arabic text copied from this webpage 

.............................................................

Hadith ﷺ

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمَا مِائَةً إِلاَّ وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ ‏"‏‏.‏

Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadith No. 419 Vol. 8)

Sahih al-Bukhari 2736

https://sunnah.com/bukhari:2736

Related Posts & Links

Names of Allah mentioned in the Quran 

List of Names of Allah With The Evidences - by Ash-Shaykh Yahyaa Bin 'Alee Al-... 

The Beautiful Names of Allah  

    in my blogs

    List of posts about Allah in my blogs 

    ... that you may be well pleased! 

Last updated on: December 30, 2025

Companions of the Grave

As'hab il Quboor 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا۟ مِنَ ٱلْـَٔاخِرَةِ 

كَمَا يَئِسَ ٱلْكُفَّارُ مِنْ أَصْحَـٰبِ ٱلْقُبُورِ ١٣

O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.

— Dr. Mustafa Khattab, The Clear Quran

اے اہل ِایمان ! ان لوگوں کے ساتھ دوستی مت کرو جن پر اللہ کا غضب نازل ہوا ہے یہ لوگ آخرت سے مایوس ہوچکے ہیں جیسے کہ کفار مایوس ہوچکے ہیں اصحابِ قبور میں سے

— بیان القرآن (ڈاکٹر اسرار احمد)

[https://quran.com/60/13]

The Quran mentions 'أَصْحَـٰبِ ٱلْقُبُورِ'. Looking up 'ٱلْقُبُورِ' in corpus.quran.com, the following is the search result across The Quran:

Verb (form IV) - to provide a grave

(80:21:3) fa-aqbarahu

and provides a grave for him

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

Noun

(9:84:11) qabrihi	his grave	وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ
(22:7:12) l-qubūri	the graves	وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
(35:22:16) l-qubūri	the graves	إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ
(60:13:19) l-qubūri	(of) the graves	قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ
(82:4:2) l-qubūru	the graves	وَإِذَا الْقُبُورُ بُعْثِرَتْ
(100:9:7) l-qubūri	the graves	أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ

Noun

(102:2:3) l-maqābira

the graves

حَتَّىٰ زُرْتُمُ الْمَقَابِرَ

...

The grave is mentioned eight times in The Quran. 

Looking up each ayat: 

He Frowned (80:21)

ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ ٢١

then causes them to die and be buried.[1]

— Dr. Mustafa Khattab, The Clear Quran

[1] Burial is perceived as a way of honouring human beings after their death.

Then He causes his death and provides a grave for him.[1]

— Saheeh International

[1]- To conceal his decaying body.

پھر اسے موت دی اور قبر میں پہنچایا۔

— Fe Zilal al-Qur'an

پھر اس کو موت دی پھر قبر میں دفن کرایا

— Fatah Muhammad Jalandhari

پھر اس پر موت وارد کی اور اسے قبر میں داخل کردیا۔

— بیان القرآن (ڈاکٹر اسرار احمد)

پھر اس کو موت دی، پھر اس کو قبر میں لے گیا

— Maulana Wahiduddin Khan

Phir isey maut di aur qabr mei pahunchaya

— Abul Ala Maududi(Roman Urdu)

[https://quran.com/80/21]

Tracing the origin of a human from semen, Surah Abasa draws attention of the ingrate human to how Allah created him, developed him, showed him the way, and how Allah grants him death and and interns him in a grave. 

Almost nobody remembers their time in the wombs of the their mother, their birth, their early years. Yet, we are aware of the existence of the human sperm, the human embryo, the foetus, the child being born, the early years for the human baby. 

Nobody knows what happens in the graves, yet we all witness people dying. We hope that when we die, our funeral rites will be performed, and we will be buried, the way taught by Allah's messengers and prophets. 

The Quran describes, in some detail, the events which will follow after the dead are raised back to life, on the Day of Qiyamah. 

Q80:21 was a verb form of the word for graves. 

The rest of the ayaat in the search result are noun forms of the word for graves. 

The first among the list is found in Surah atTaubah: 

 

The Repentance (9:84)

وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍۢ مِّنْهُم مَّاتَ أَبَدًۭا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَـٰسِقُونَ ٨٤

And do not ever offer ˹funeral˺ prayers for any of their dead, nor stand by their grave ˹at burial˺, for they have lost faith in Allah and His Messenger and died rebellious.

— Dr. Mustafa Khattab, The Clear Quran

And never offer a prayer on any one of them who dies, and do not stand by his grave. They disbelieved in Allah and His Messenger and died while they were sinners.

— T. Usmani

And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allāh and His Messenger and died while they were defiantly disobedient.

— Saheeh International

And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.

— M. Pickthall

اور (اے پیغمبر) ان میں سے کوئی مر جائے تو کبھی اس (کے جنازے) پر نماز نہ پڑھنا اور نہ اس کی قبر پر (جا کر) کھڑے ہونا۔ یہ خدا اور اس کے رسول کے ساتھ کفر کرتے رہے اور مرے بھی نافرمان (ہی مرے)

— Fatah Muhammad Jalandhari

اور (اے نبی ﷺ ان میں سے کوئی مرجائے تو اس کی نماز جنازہ کبھی بھی ادا نہ کریں اور اس کی قبر پر بھی کھڑے نہ ہوں یقیناً انہوں نے کفر کیا ہے اللہ اور اس کے رسول ﷺ کے ساتھ اور وہ مرے ہیں اسی حال میں کہ وہ نافرمان تھے

— بیان القرآن (ڈاکٹر اسرار احمد)

اور ان میں سے جو کوئی مرجائے، اس پر تم کبھی نماز نہ پڑھو اور نہ اس کی قبر پر کھڑے ہو بے شک انھوں نے اللہ اور اس کے رسول کا انکار کیا اور وہ اس حال میں مرے کہ وہ نافرمان تھے

— Maulana Wahiduddin Khan

Aur aainda in mein se jo koi marey (die) uski namaz e janaza bhi tum hargiz na padhna aur na kabhi uski qabr par khade hona kyunke unhon ne Allah aur uske Rasool ke saath kufr kiya hai aur woh marey hain is haal mein ke woh fasiq thay

— Abul Ala Maududi(Roman Urdu)

[https://quran.com/9/84]

Surah at-Taubah (The Repentance) is about Allah's Messenger announcing war, and then the Muslim State of Medina going to battle against the State of Makkah. The disbelievers, to whom the Prophet had been preaching for over two decades, inviting them to believe in Allah, were given the final notice. 

Other battles were also fought, and campaigns undertaken, prior to the Fath of Makkah. 

After the conquest of Makkah, there were reports of Byzantine threat in the north. A major campaign was undertaken to Tabuk. Most scholars take Q9:84 in that context. 

Reading in context, the few ayaat before Q9:84 are commenting about the people in Medina who chose not to fight in the way of Allah and His Deen, when they were required to do so. Regarding such hypocrites, who defiantly disobeyed, choosing dunya over akhirah, the Messenger of Allah is being told to neither pray over their body, nor over their grave.  

... 

The next ayat in the search result which mentions the grave is in Surah al-Hajj: 

The Pilgrimage (22:7)

وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌۭ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ ٧

And certainly the Hour is coming, there is no doubt about it. And Allah will surely resurrect those in the graves.

— Dr. Mustafa Khattab, The Clear Quran

and that the Hour (of Doom) has to come, in which there is no doubt, and that Allah will raise again all those in the graves.

— T. Usmani

And [that they may know] that the Hour is coming - no doubt about it - and that Allāh will resurrect those in the graves.

— Saheeh International

 7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allâh will resurrect those who are in the graves.

— Al-Hilali & Khan

There is no doubt that the Last Hour is bound to come, nor that God will raise the dead from their graves,

— M.A.S. Abdel Haleem

(all of which shows that) the Hour shall surely come to pass - in this there is no doubt - and Allah shall surely resurrect those that are in graves.¹

— A. Maududi (Tafhim commentary)

[1]In(Ayats 5-7), the effects of rain on the earth and the growth of vegetation and different stages of the life of man have been cited as pointers to five realities.

And because the Hour will come, there is no doubt thereof; and because Allah will raise those who are in the graves.

— M. Pickthall

And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves.

— A. Yusuf Ali

اور یہ (اس بات کی دلیل ہے) کہ قیامت کی گھڑی آ کر رہے گی ، اس میں کوئی شک کی گنجائش نہیں ، اور اللہ ضرور ان لوگوں کو اٹھائے گا جو قبروں میں جا چکے ہیں

— Fe Zilal al-Qur'an

اور یہ کہ قیامت آنے والی ہے۔ اس میں کچھ شک نہیں۔ اور یہ کہ خدا سب لوگوں کو جو قبروں میں ہیں جلا اٹھائے گا

— Fatah Muhammad Jalandhari

اور یہ کہ قیامت قطعاً آنے والی ہے جس میں کوئی شک وشبہ نہیں اور یقیناً اللہ تعالیٰ قبروں والوں کو دوباره زنده فرمائے گا.

— Maulana Muhammad Junagarhi

اور یہ کہ قیامت آکر رہے گی اس میں کوئی شک نہیں اور یہ کہ اللہ اٹھائے گا ان کو جو قبروں میں ہیں

— بیان القرآن (ڈاکٹر اسرار احمد)

اور یہ کہ قیامت آنے والی ہے، اس میں کوئی شک نہیں اور اللہ ضرور ان لوگوں کو اٹھائے گا جو قبروں میں ہیں

— Maulana Wahiduddin Khan

Aur yeh (is baat ki daleel hai) ke qayamat ki ghadi aakar rahegi, is mein kisi shakk ki gunjaish nahin, aur Allah zaroor un logon ko uthayega jo qabaron mein jaa chuke hain

— Abul Ala Maududi(Roman Urdu)

[https://quran.com/22/7]

Surah al-Hajj (The Pilgrimage) begins with the news that the earthquake of the Promised Hour (السَّاعَةِ) is a terrible thing. The seventh ayat reiterates that indeed the the Promised Hour (ٱلسَّاعَةَ) is approaching, there is no doubt about it. The people, who have gone in their graves, will indeed be raised up. 

... 

The next mention of graves occurs in Surah Fatir. As studied in a previous post, 'Fatir' means 'separator'. 

However, most translators translate the word as creator / originator: 

Originator (35:22)

وَمَا يَسْتَوِى ٱلْأَحْيَآءُ وَلَا ٱلْأَمْوَٰتُ ۚ إِنَّ ٱللَّهَ يُسْمِعُ مَن يَشَآءُ ۖ وَمَآ أَنتَ بِمُسْمِعٍۢ مَّن فِى ٱلْقُبُورِ ٢٢

And the living and the dead are not alike. Allah makes to hear whomsoever He wills. And you cannot make to hear those who are in the graves.

— T. Usmani

And not equal are the living and the dead. Indeed, Allāh causes to hear whom He wills, but you cannot make hear those in the graves.[1]

— Saheeh International

[1]- The four comparisons given by Allāh (subḥānahu wa taʿālā) in verses 19-22 are those of the believer and unbeliever, various kinds of misbelief and (true) belief, Paradise and Hellfire, and those receptive to guidance and those unreceptive.

nor are the living and the dead. God makes anyone He wills hear [His message]: you cannot make those in their graves hear.

— M.A.S. Abdel Haleem

nor are the living and the dead alike.¹ Allah makes to hear whomsoever He wishes, but you, (O Prophet), cannot cause to hear those who are in their graves.²

— A. Maududi (Tafhim commentary)

[1]That is, as for the powers of Allah, they are unlimited. He can even make the stones to hear. But it is not within the power of the Messenger to make those people to listen to him whose consciences have become dead and whose ears deaf to every call to the truth. He can only make those people to hear him, who are inclined to listen to every reasonable thing.

[2]In these comparisons the present and the future of a believer and a disbeliever have been contrasted. There is a person who has closed his eyes to the realities and does not care to see as to what truth the whole system of the universe and his own existence itself are pointing. There is the other person, whose eyes are open and who clearly sees that everything outside and inside himself bears evidence to the Unity of God and to man’s answerability before him. There is a person, who is wandering blindly in the superstitions of ignorance and the darkness of presumptions and speculations, and is not inclined to benefit by the light of the candle lit by the Prophet. There is the other person, whose eyes are open and who, as soon as the light spread by the Prophet appears before him, comes to realize that all the ways being followed by the polytheists and the disbelievers and the atheists lead to destruction, and the way to success is only that which has been shown by the Messenger of God. Now how can it be possible that the attitude of the two persons be the same in the world and the two may follow one and the same path together? And how can this also be possible, either that the two should meet the same end and should both end up in the dust after death? Neither should one be punished for his wrongdoings, nor the other be rewarded for his righteous conduct. The sentence, “the cool shade and the heat of the sun are not alike” points to the same fate. The one will be provided shelter under the shade of Allah’s mercy and the other will burn in the fire of Hell. Thus, the notions that the two will ultimately meet the same end, is utterly false. In the end, the believer has been likened to the living and the stubborn disbeliever to the dead. That is, the believer is he whose feeling, understanding and perception are alive and whose conscience is making him aware of the distinction between the good and the evil every moment. Contrary to this, the person who has been, wholly lost in the prejudices of disbelief is even worse than the blind person who is wandering about in darkness. Nay, he is like a dead person who has no sense or feeling left in him.

Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.

— M. Pickthall

Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves.

— A. Yusuf Ali

اور نہ زندے اور مردے مساوی ہیں “۔ اللہ جسے چاہتا ہے ، سنواتا ہے ، مگر (اے نبی ﷺ تم ان لوگوں کو نہیں سنا سکتے جو قبروں میں مدفون ہیں۔

— Fe Zilal al-Qur'an

اور نہ زندے اور مردے برابر ہوسکتے ہیں۔ خدا جس کو چاہتا ہے سنا دیتا ہے۔ اور تم ان کو جو قبروں میں مدفون ہیں نہیں سنا سکتے

— Fatah Muhammad Jalandhari

اور نہ برابر ہوسکتے ہیں زندہ اور مردہ لوگ } یقینا اللہ سناتا ہے جس کو چاہتا ہے اور (اے نبی ﷺ !) آپ نہیں سنا سکتے انہیں جو قبروں کے اندر ہیں

— بیان القرآن (ڈاکٹر اسرار احمد)

Aur na zinde aur murde musavi (barabar) hain. Allah jisey chahta hai sunwata (hear) hai, magar (aey Nabi) tum un logon ko nahin suna sakte ho qabaron mein madfoon hain

— Abul Ala Maududi(Roman Urdu)

اور زندہ اور مردہ برابر نہیں ہوسکتےبے شک اللہ سناتا ہے جس کو وہ چاہتا ہے اور تم ان کو سنانے والے نہیں بن سکتے جو قبروں میں ہیں

— Maulana Wahiduddin Khan

[https://quran.com/35/22]

Surah Fatir begins with the information that Allah is the Fatir (separator) of the skies and earth. Only Allah can, and He did bring into effect that separation, and it is He who withholds them both. If He did not do so, there is no one other than Him who can keep them in their existing state (35:41). 

Q35:11 points out that Allah has created humans from dust. 

Allah, the Fatir, can make everything hear. Humans have not been given such powers. So, the Prophet ﷺ is being told that he ﷺ can only warn those who are still alive, fear their unseen Lord, and establish prayer. 

Q35:37 relates a scene form the Hereafter. It quotes the kuffar's desperate plea when they will be faced with the punishment, and the response will be that: '...But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper.' [Translation: Saheeh International]

...

The next ayat which mentions graves is in Surah al-Mumtahanah (She who is to be examined), quoted at the beginning of this post:

She that is to be examined (60:13)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا۟ مِنَ ٱلْـَٔاخِرَةِ 

كَمَا يَئِسَ ٱلْكُفَّارُ مِنْ أَصْحَـٰبِ ٱلْقُبُورِ ١٣

O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.

— Dr. Mustafa Khattab, The Clear Quran

O you who believe, do not have friendship with a people with whom Allah is angry. They have despaired from the Hereafter as the infidels have despaired from those (buried) in the graves.

— T. Usmani

O you who have believed, do not make allies of a people with whom Allāh has become angry. They have despaired of [reward in] the Hereafter just as the disbelievers have despaired of [meeting] the companions [i.e., inhabitants] of the graves.

— Saheeh International

O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as the disbelievers despair of those who are in the graves.

— M. Pickthall

اے لوگوں جو ایمان لائے ہو ، ان لوگوں کو دوست نہ بنایو ، جن پر اللہ نے غضب فرمایا ہے ، جو آخرت سے اسی طرح مایوس ہیں جس طرح قبروں میں پڑے ہوئے کافر مایوس ہیں “۔

— Fe Zilal al-Qur'an

مومنو! ان لوگوں سے جن پر خدا غصے ہوا ہے دوستی نہ کرو (کیونکہ) جس طرح کافروں کو مردوں (کے جی اُٹھنے) کی امید نہیں اسی طرح ان لوگوں کو بھی آخرت (کے آنے) کی امید نہیں

— Fatah Muhammad Jalandhari

اے اہل ِایمان ! ان لوگوں کے ساتھ دوستی مت کرو جن پر اللہ کا غضب نازل ہوا ہے یہ لوگ آخرت سے مایوس ہوچکے ہیں جیسے کہ کفار مایوس ہوچکے ہیں اصحابِ قبور میں سے

— بیان القرآن (ڈاکٹر اسرار احمد)

اے ایمان والو مت دوستی کرو  اُن لوگوں سے کہ غصہ ہوا ہے اللہ اُن پر [1] وہ آس توڑ چکے ہیں پچھلے گھر سے جیسے آس توڑی منکروں نے قبر والوں سے [2]

— Shaykh al-Hind Mahmud al-Hasan(with Tafsir E Usmani)

[1]کفار کی مایوسی:یعنی منکروں کو توقع نہیں کہ قبر سے کوئی اٹھیگا اور پھر دوسری زندگی میں ایک دوسرے سے ملیں گے۔ یہ کافر بھی ویسے ہی ناامید ہیں۔ (تنبیہ) بعض مفسرین کے نزدیک مِنْ اَصْحٰبِ الْقُبُوْرِ کفار کا بیان ہے یعنی جس طرح کافر جو قبر میں پہنچ چکے وہاں کا حال دیکھ کر اللہ کی مہربانی اور خوشنودی سے بالکلیہ مایوس ہوچکے ہیں اسی طرح یہ کافر بھی آخرت کی طرف سے مایوس ہیں۔

تم سورۃ الممتحنہ۔

[2]اللہ کے دشمنوں سے دوستی کی ممانعت:شروع سورت میں جو مضمون تھا، خاتمہ پر پھر  یاد دلادیا یعنی مؤمن کی شان نہیں کہ جس پر خدا ناراض ہو اس سے دوستی اور رفاقت کا معاملہ کرے۔ جس پر خدا کا غصہ ہو، خدا کے دوستوں کا بھی غصہ ہونا چاہیئے۔

Aey logon jo iman laye ho, un logon ko dost na banao jinpar Allah ne gazab farmaya hai, Jo aakhirat se usi tarah mayous hain jis tarah kabaron mein padey huey kafir mayous hain

— Abul Ala Maududi(Roman Urdu)

[https://quran.com/60/13]

 

The last ayat of Surah al-Mumtahanah concludes on the statement that the kuffar (rejectors/disbelievers) have lost hope who are in their graves. This probably means that once this life is over, and the person enters the state of death, they realise that they have wasted the opportunity granted to them to believe in their Lord. Now, that their lifetime upon Earth is over, under it they know that their fate is bleak. 

In this world, we see elaborate funerary rites of some of the disbelievers. Among ancient tombs, one can see that those who believed in an afterlife were buried with 'material' items to be of use to them when they move on. However, all those things taken to the graves, remain useless to the dead. 

The Quran is quite clear that it is our deeds that go with us. Our record of the spoken and the done. 

 ...

The next mention of graves is in Surah al-Infitar:

The Cleaving (82:4)

وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ ٤

and when the graves spill out,

— Dr. Mustafa Khattab, The Clear Quran

and when the graves will be overturned,

— T. Usmani

And when the [contents of] graves are scattered [i.e., exposed],

— Saheeh International

 4. And when the graves are turned upside down (and bring out their contents)

— Al-Hilali & Khan

when graves turn inside out:

— M.A.S. Abdel Haleem

and when graves are laid open,¹

— A. Maududi (Tafhim commentary)

[1]In the first three verses, the first stage of the Resurrection has been mentioned and in this verse the second stage is being described. Opening of the graves implies resurrection of the dead.

And the sepulchres are overturned,

— M. Pickthall

And when the Graves are turned upside down;-

— A. Yusuf Ali

اور جب قبریں کھول دی جائیں گی ،

— Fe Zilal al-Qur'an

اور جب قبریں کھول دی جائیں گی، ¹

— Tafheem e Qur'an - Syed Abu Ali Maududi

[1]پہلی تین آیتوں میں قیامت کے پہلے مرحلے کا ذکر ہے اور اس آیت میں دوسرا مرحلہ  بیان کیا گیا ہے۔ قبروں کو کھولے جانے سے مراد لوگوں کا ازسر نو زندہ کر کے  اٹھایا  جانا ہے۔

اور جب قبریں اکھیڑ دی جائیں گی

— Fatah Muhammad Jalandhari

اور جب قبریں (شق کر کے) اکھاڑ دی جائیں گی.[1]

— Maulana Muhammad Junagarhi

[1]یعنی قبروں سے مردے زندہ ہو کر باہر نکل آئیں گے۔ بُعْثِرَتْ، اکھیڑ دی جائیں گی، یا ان کی مٹی پلٹ دی جائے گی۔

اور جب قبریں تلپٹ کردی جائیں گی۔

— بیان القرآن (ڈاکٹر اسرار احمد)

اور جب قبریں زیروزبر کر دی جائیں [1]

— Shaykh al-Hind Mahmud al-Hasan(with Tafsir E Usmani)

[1]قبریں الٹ پلٹ ہو جائیں گی:یعنی جو چیز زمین کی تہہ میں تھی اُوپر آجائے اور مردے قبروں سے نکالے جائیں۔

اور جب قبریں کھول دی جائیں گی

— Maulana Wahiduddin Khan

Aur jab qabrein khol di jayengi

— Abul Ala Maududi(Roman Urdu)

[https://quran.com/82/4]

The name of the surah: 'Infitar', shares the same root as Fatir. While I understand 'Fatir' to mean separator, 'infitar' means to separate or cleave, that is remove or separate along the natural lines. Very aptly this word describes what will be happening when a human's dust is being separated from the rest of the dust in the grave, and then the human dust is reconstituted into the living human. 

The next ayat states that on that Day, every 'nafs' will know what it sent forth and what it kept back. 

Our nafs is in pledge. The body that gets its 'nafs' reinstalled will be sent on to the promised Gardens of Eternity. Not everybody will be so blessed. Those who lose their 'nafs' and their families on that Day, they will suffer the most depriving loss. We have been pre-warned. 

...

The next mention of graves is in Surah al-'Adiyat: 

The Courser (100:9)

۞ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ ٩

Do they not know that when the contents of the graves will be spilled out,

— Dr. Mustafa Khattab, The Clear Quran

But does he not know that when the contents of the graves are scattered

— Saheeh International

Does he not know that when the contents of graves burst forth,

— M.A.S. Abdel Haleem

Knoweth he not that, when the contents of the graves are poured forth

— M. Pickthall

تو کیا وہ اس وقت کو نہیں جانتا جب قبروں میں جو کچھ (مدفون) ہے اسے نکال لیاجائے ،

— Fe Zilal al-Qur'an

کیا وہ اس وقت کو نہیں جانتا کہ جو( مردے) قبروں میں ہیں وہ باہر نکال لیے جائیں گے

— Fatah Muhammad Jalandhari

تو کیا وہ اس وقت کو نہیں جانتا جب نکال لیا جائے گا وہ سب کچھ جو قبروں میں ہے۔

— بیان القرآن (ڈاکٹر اسرار احمد)

کیا وہ اس وقت کو نہیں جانتا جب وہ قبروں سے نکالا جائے گا

— Maulana Wahiduddin Khan

[https://quran.com/100/9]

Surah al-'Adiyat speaks of the ingratitude of the human towards his Lord, and his being a witness to it. 

Humans love 'khair' passionately. They want good. The question is, do they not know that their graves will be opened, and everything taken out, including the dead? Including the secrets that are in their breasts? 

In this world, we hear about grave-robbers laying open the graves and extracting / looting stuff from it. Sometimes, the remains of the dead body are also taken out. Yet, the dead cannot be revived. However, when Allah brings about the Promised Day, and removes the dead from their graves, they will be brought back to life.  

...

The last mention of graves is in Surah al-Takathur:

The Rivalry in world increase (102:2)

حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ ٢

until you end up in ˹your˺ graves.[1]

— Dr. Mustafa Khattab, The Clear Quran

[1] lit., visited the graves, since the stay in the grave is brief, followed by eternal life either in Paradise or Hell.

until you reach the graves.

— T. Usmani

Until you visit the graveyards.[1]

— Saheeh International

[1]- i.e., remain in them temporarily, meaning until the Day of Resurrection.

 2. Until you visit the graves (i.e. till you die).

— Al-Hilali & Khan

until you go into your graves.

— M.A.S. Abdel Haleem

until you reach your graves.¹

— A. Maududi (Tafhim commentary)

[1]That is, you spend your whole life in the same craze and endeavor, until the time comes when you must die and leave the world.

Until ye come to the graves.

— M. Pickthall

Until ye visit the graves.

— A. Yusuf Ali

یہاں تک کہ (اسی فکر میں) تم لب گور تک پہنچ جاتے ہو “۔

— Fe Zilal al-Qur'an

یہاں تک کہ (اِسی فکر میں) تم لبِ گور تک پہنچ جاتے ہو۔ ¹

— Tafheem e Qur'an - Syed Abu Ali Maududi

[1]یعنی تم اپنی ساری عمر اِسی کوشش میں کھپا دیتے ہو  اور مرتے دم تک یہ فکر تمہارا پیچھا نہیں  چھوڑتی۔

یہاں تک کہ تم قبرستان جا پہنچے.[1]

— Maulana Muhammad Junagarhi

[1]اس کا مطلب ہے کہ حصول کثرت کے لئے محنت کرتے کرتے، تمہیں موت آگئی، اور تم قبروں میں جا پہنچے۔

یہاں تک کہ تم نے قبریں جا دیکھیں

— Fatah Muhammad Jalandhari

یہاں تک کہ تم قبروں کو پہنچ جاتے ہو۔

— بیان القرآن (ڈاکٹر اسرار احمد)

Yahan tak ke (isi fikr mei) tum lab-e-gaur tak pahunch jatey ho

— Abul Ala Maududi(Roman Urdu)

یہاں تک کہ تم قبروں میں جاپہنچے

— Maulana Wahiduddin Khan

[https://quran.com/102/2]

Reading all of these ayaat together, there does seem to be some awareness, some knowing, in the dead. The people who have been buried are experiencing death, and all it means. We have no awareness of the existence in that realm. Nobody has returned from death to tell us how it was. Yet, 

• the importance of the Prophet ﷺ 's prayer for the dead 
• the significance of the Prophet ﷺ 's standing by the grave  
• Allah ﷻ , the Fatir, is able to make the dead hear 
• the kaafirs, who are in their graves, losing hope  

seem to indicate that there is something going on that we cannot see 

...

If I were to draw a parallel with Surah Yusuf, then the setting in the prison seems to inform the situation. The prisoners are within the prison, and they are shown dreams. nobody else sees their dreams. Their dreams are their personal experience. Anybody else within or outside the prison cannot see their dreams. Each person has his own personal dream experience. Let's say, the dream is a mental experience, while the prison is a physical experience. So, the prison for the living can be likened to the grave for the dead. Then, perhaps, the true dreams of the living can be likened to the 'experience' of the dead in their graves. They are shown their future life. 

In Surah Yusuf, ayaat 36 -41, the two prisoners relate their dream to their fellow-prisoner, Prophet Yusuf (Joseph), seeking an explanation. The explanation, according to the vision, is that one prisoner was going to be pardoned and saved, while the other was going to be crucified. And so it happened.  

The one who was going to be pardoned and saved, went on to serve the King. 

Ya Allah, pardon us, kindly save us, and accept us into Your Service, in the Hereafter, in the Gardens of Eternity. 

As it is stated in the concluding ayaat of Surah al-Qamar: 

...

...

...

....

...

Ishmael in The Quran

...

Proper noun - Ishmael

(2:125:15) wa-is'māʿīla	and Ishmael	وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ
(2:127:7) wa-is'māʿīlu	and Ishmael	وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ
(2:133:21) wa-is'māʿīla	and Ishmael	قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ
(2:136:11) wa-is'māʿīla	and Ishmael	وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ
(2:140:5) wa-is'māʿīla	and Ishmael	أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ
(3:84:11) wa-is'māʿīla	and Ishmael	وَمَا أُنْزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ
(4:163:14) wa-is'māʿīla	and Ishmael	وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ
(6:86:1) wa-is'māʿīla	And Ishmael	وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
(14:39:8) is'māʿīla	Ishmael	الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ
(19:54:4) is'māʿīla	Ishmael	وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ
(21:85:1) wa-is'māʿīla	And Ishmael	وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ
(38:48:2) is'māʿīla	Ishmael	وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ

The proper noun is'māʿīl (إِسْمَاعِيل) occurs 12 times in the Quran, as listed above, in the excerpt. 

The first five mentions of Ishmael (Ismail عليه السلام) are in Surah al-Baqarah: 

2:125 A covenant was taken from both father (Abraham (Ibrahim عليه السلام)) and son (Ishmael (Ismail عليه السلام)) to go purify Allah's House. 

The need for purification implies that their was impurity there. The impurity of idols? that implies the existence of the House since before then, and idol worship -> that implies the presence of idol worshippers -> that implies taking ownership or control of the precincts, removing those who were defiling it, and then being able to purify the place, some sort of power struggle (similar to what Prophet Muhammad ﷺ had to do again over two millennia later).   

2:127 Father (Abraham (Ibrahim عليه السلام)) was raising the foundations of the House, and son (Ishmael (Ismail عليه السلام)), both praying that it be accepted from them. 

They also pray that they are shown the rites -> implying that the rites of Umrah and Hajj were revealed to them, as they were revealed to Prophet Muhammad ﷺ as well, over two millennia later. 

2:133 The sons of Jacob (Yaqub عليه السلام) pledging to their father, when he was about to die, that after his death, they will worship his God, the God of Abraham (Ibrahim عليه السلام) and Ishmael (Ismail عليه السلام) and Isaac (Ishaq عليه السلام), one God, and that they will be submit (muslims) to Him.  

2:136 The believers are commanded to say that they believe in what has been sent down to us, and that which was sent down to Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was given to Moses and Jesus and that which was given to the prophets from their Lord, we do not differentiate between anyone of them, and we to Him submit (muslims).  

2:140 The Quran rejects their (people of the Book's) statement that Abraham and Issac and Ishmael and Jacob and the tribes were Jews or Christians. 

...

The next mention is in Surah Aal-e-Imran (The Family of Imran):

3:84 The believers are commanded to say that they believe in Allah, and that which has been sent down upon us, and that which was sent down upon Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was given to Moses and Jesus and to the prophets from their Lord, we do not differentiate between anyone of them, and we to Him submit (muslims).  

...

The next mention is in Surah an-Nisa (The Women):

4:163 Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. [Translation by Sahih International] 

...

The next mention is in Surah al-Anam (The Cattle):

6:86 And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds. [Translation by Sahih International] 

...

The next mention is in Surah Ibrahim:

14:39 Praise to Allah , who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication. [Translation by Sahih International] 

Surah Ibrahim responds in detail to all the objections against the Abrahamic faith. 

Q14:35-41 quotes the invocation of Abraham (Ibrahim عليه السلام): '(Recall) when Ibrāhīm said, “My Lord, make this land/country peaceful, and keep me and my children away from worshiping idols. My Lord, they have misled many a people. So, the one who follows me does surely belong to me. As for the one who disobeys me, then You are Most-Forgiving, Very-Merciful. Our Lord, I have settled some of my children in a valley of no vegetation, close to Your sanctified House, so that, Our Lord, they may establish Salāh. So, make hearts of people yearn towards them, and provide them with fruits, so that they may be grateful. Our Lord, surely You know what we conceal and what we reveal.-Hidden from Allah is nothing whatsoever, neither in the earth nor in the heavens. Praise be to Allah who, despite my old age, blessed me with Ismā‘īl (Ishmael) and IsHāq (Isaac). Surely, my Lord is the One who listens to the prayer. My Lord, make me steadfast in Salāh, and my offspring as well. And, Our Lord, grant my prayer. Our Lord, forgive me and my parents and all believers on the day when reckoning shall take place.”' (Q14:35-41) 

The chronology in the invocation of Abraham (Ibrahim عليه السلام) is first for the land/country that has been purified, then that he and his children (plural) are protected from falling into idol-worship. He mentions the people who misled many, and then states that whoever follows him (in faith) surely belongs to him (accepting all who follow him as his ummah); yet invoking forgiveness and mercy for whoever disobeys him; the next item, chronologically, is the settling of some of his children in the Valley of No Vegetation (Bakkah / Makkah), near Your House (Kaaba), to establish salaat (formal congregational prayer), therefore incline the emotions of humans towards them, and provide them with fruits, so that they are grateful; admits that Allah knows what we conceal and what we reveal, as nothing is hidden from Allah in the skies and earth; and continues to praise Allah for blessing him with Ishmael and Isaac in old age. So, at the time of this prayer, both sons have been born, Ishmael is old enough to help in the purification of the House, and the raising of its foundation, and then they are being settled in the Valley with No Vegetation, near The House. He acknowledges that Allah is the One who listens to invocations, and then invokes for himself that he is made an establisher of formal prayer, and prays the same for his progeny, and invokes that this request is accepted; he prays for forgiveness for himself, his parents, and all believers, on the Day of Reckoning.  

     

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The next mention is in Surah Maryam:

19:54 And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. [Translation by Sahih International] 

In Surah Maryam, Ishmael (Ismail عليه السلام) is specially remembered regarding the command: he was true to his promise, and he was a messenger-prophet. 

The promise is related to the dream that was given to his father Abraham (Ibrahim عليه السلام), when Ishmael was the only son, to sacrifice his son. When the father related his dream to his son, the son submitted to the command. Abraham (Ibrahim عليه السلام) placed the son with forehead on the ground (the position of prostration) to sacrifice him. Allah was testing both father and son. Both were true. Allah replaced Ishmael (Ismail عليه السلام) and saved him. These details are mentioned in Surah as-Saaffaat. 

Surah Maryam highlights the extraordinary command given to Maryam (mother of Jesus (Isa عليه السلام)) and the extraordinary keeping of promise by Ishmael (Ismail عليه السلام), among a few other extraordinary people and events.  

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The next mention is in Surah al-Anbiya (The Prophets):

21:85 And [mention] Ishmael and Idrees and Dhul-Kifl; all were of the patient. [Translation by Sahih International] 

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The last mention, by name, is in Surah Saad. This surah is about rich, powerful men, men of position and power, both believers and non-believers. Regarding Ishmael (Ismail عليه السلام), ayat 48 states:  

وَاذۡكُرۡ اِسۡمٰعِيۡلَ وَ الۡيَسَعَ وَذَا الۡكِفۡلِ​ؕ وَكُلٌّ مِّنَ الۡاَخۡيَارِؕ‏  ٤٨ 

Also remember Ishmael, Elisha, and Ⱬul-Kifl. All are among the best.

— Dr. Mustafa Khattab, The Clear Quran

And remember Ismā‘īl and Al-Yasa‘ and Dhul-Kifl. Each one of them was among the best of the righteous.

— T. Usmani

And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding.

— Saheeh International

 48. And remember Ismâ‘îl (Ishmael), Alyasa‘ (Elisha), and Dhul-Kifl (Isaiah), all are among the best.

— Al-Hilali & Khan

And remember Our servants Ishmael, Elisha, and Dhu ’l-Kifl, each of them truly good.

— M.A.S. Abdel Haleem

And remember Ishmael, Elisha, and Dhu al-Kifl. All were of the best.

— A. Maududi (Tafhim commentary)

And make mention of Ishmael and Elisha and Dhu'l-Kifl. All are of the chosen.

— M. Pickthall

And commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good.

— A. Yusuf Ali

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Related Posts: 

Abraham (Ibrahim عليه السلام), the excellent example 

Forehead / جَبِين 

Ignorant of The Law of Sacrifice 

The Ancient House 

Administrative and Geographical Units 

Wronging the Nafs - II (The Forbidden & The Sacred) 

The Possessors of The Stone & Hijr-e-Ismail 

Prayer & Remembrance of God 

Prayers - The Need for Allah's Help 

The Hajj 

Polytheism: The Sin committed by The First Human Couple