SURAH (88) AL-GHASHIYAH (AYA 1 to 26)

Sura (88) AL-GHASHIYAH (The Overwhelming Event) Aya 1 to 26 verse in 1 Section

Revealed at Makka

SECTION 1

The Overwhelming Event

The overwhelming event is the Doom of the disbelievers and their punishment in the hereafter---Man can draw lessons and get guided by the natural phenomena at work in the creation of the world.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ {88:1}

[Q88:1] Hal ataaka hadeesul ghaashiyah. 
[Q88:1] Has there come to you the narration of the overwhelming (i.e. the Day of Resurrection);

Ghashiyah means that which overshadows or overwhelms--- a terrible thing or event which makes people lose their senses. THE DAY OF JUDGMENT is indicated as an event when all that which we have seen and experienced in the life of this world will be lost and the only reality before us will be the process of reckoning.

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(88:1) Has the news of the overwhelming event reached you? *1

*1 "The over-shadowing calamity": the Resurrection which will overshadow the whole world. One should know that here the Hereafter as a whole is being depicted, which comprehends aII the stages from the upsetting of the present system to the resurrection of all human beings and the dispensation of rewards and punishments from the Divine Court. 

وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ {88:2}

[Q88:2] Wujoohuny yawma 'izin khaashi'ah. 
[Q88:2] Some faces, that Day, will be humiliated (in the Hell-fire, i.e. the faces of all disbelievers, Jews and Christians, etc.).

VERSES 2 to 7 describe the conditions in which the disbelievers, the transgressors and those who opposed the true servants of ALLAH (SWT) in this world will live forever.

»    Dhari is understood to be a bitter and thorny plant, loathsome in smell and appearance.

VERSES 8 to 16 DESCRIBE THE STATE OF BLISS IN WHICH THE RIGHTEOUS WILL LIVE FOREVER. The enjoyments referred to in these verses are the figurative presentation of the heavenly bliss which the souls of the righteous will live through.

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(88:2) Some faces *2 that Day shall be downcast with fear,

*2 Some faces : some persons, so said for the face is the most conspicuous part of the human body by which man s personality is judged and which reflects the good or bad states through which man passes. 

عَامِلَةٌ نَاصِبَةٌ {88:3}

[Q88:3] ‘Aamilatun naasibah
[Q88:3] Labouring (hard in the worldly life by worshipping others besides Allah), weary (in the Hereafter with humility and disgrace) .

Those who were striving in the life here in hostility against the godly ones.

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(88:3) be toiling and worn-out;

تَصْلَىٰ نَارًا حَامِيَةً {88:4}

[Q88:4] Taslaa Naaran haamiyah 
[Q88:4] They will enter in the hot blazing Fire,

 (see commentary for verse 3)

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(88:4) they shall burn in a Scorching Fire;

تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ {88:5}

[Q88:5] Tusqaa min 'aynin aaniyah.
[Q88:5] They will be given to drink from a boiling spring,

 (see commentary for verse 3)

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(88:5) their drink shall be from a boiling spring.

لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ {88:6}

[Q88:6] Laisa lahum ta'aamun illaa min daree’ 
[Q88:6] No food will there be for them but a poisonous thorny plant,

‘Daree’ a kind of dry shrub, so bitter in taste that none of the animals even go near it, it is also loathsome in apprearance. This tree will be the food of the fellows in hell.

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(88:6) They shall have no food except bitter dry thorns *3

*3 At some places in the Qur'an it has been stated that the dwellers of Hell will be given zaqqum to eat; at another place it has been said that they will have no other food but glhislin (washing from wounds), and here that "their only food will he thorny, dry grass." There is, in fact, no contradiction between these statements. This may as welt mean that Hell will have many different compartment in which different categories of the criminals will be lodged according to their crimes, and subjected to different punishments. This may also mean that if they try to avoid zaqqum they will be given ghislin, and if they try to avoid even that, they will only get thorny grass. In short, they would get nothing to suit their taste. 

لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ {88:7}

[Q88:7] Laa yusminu wa laa yughnee min joo’ 
[Q88:7] Which will neither nourish nor avail against hunger.

 (see commentary for verse 6)

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(88:7) that will neither nourish nor satisfy their hunger.

وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ {88:8}

[Q88:8] Wujoohuny yawma 'izin naa'imah. 
[Q88:8] (Other) faces, that Day, will be joyful,

NOTES FOR VERSES 8 to 16.

The state of bliss which the righteous will be place in.

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(88:8) On that very Day some faces shall be radiant with joy,

لِسَعْيِهَا رَاضِيَةٌ {88:9}

[Q88:9] Lisa’yihaa raadiyah 
[Q88:9] Glad with their endeavour (for their good deeds which they did in this world, along with the true Faith of Islamic Monotheism).

 (see commentary for verse 2)

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(88:9) well-pleased with their striving. *4

*4 That is. they will be overjoyed to see the best results in the Hereafter of their endeavours and deeds in the world; they will be satisfied to see that they had, in fact, made a profitable bargain in that they had adopted a life of faith, virtue and piety, by sacrificing the desires of the flesh, undergone hardships in carrying out their obligations, endured afflictions in obeying the Divine Commands, incurred losses and suffered deprivation of benefits and pleasures while trying to avoid sins and acts of disobedience. 

فِي جَنَّةٍ عَالِيَةٍ {88:10}

[Q88:10] Fee Jannatin ‘aaliyah 
[Q88:10] In a lofty Paradise.

 (see commentary for verse 2)

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(88:10) They will be in a lofty Garden

لَا تَسْمَعُ فِيهَا لَاغِيَةً {88:11}

[Q88:11] Laa tasma‘u feehaa laaghiyah. 
[Q88:11] Where they shall neither hear harmful speech nor falsehood,

 (see commentary for verse 2)

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(88:11) wherein they shall hear no vain talk. *5

*5 This thing has been mentioned at several places in the Qur'an as a major blessing of Paradise. (For explanation, see E.N. 38 of Maryam, E.N. 18 of At-Tur, E.N. 13 of Al-Wiiqi`ah, E.N. 21 of An-Naba).

فِيهَا عَيْنٌ جَارِيَةٌ {88:12}

[Q88:12] Feehaa 'aynun jaariyah
[Q88:12] Therein will be a running spring,

 (see commentary for verse 2)

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(88:12) In it there shall be a flowing spring,

فِيهَا سُرُرٌ مَرْفُوعَةٌ {88:13}

[Q88:13] Feehaa Sururum marfoo‘ah 
[Q88:13] Therein will be thrones raised high,

 (see commentary for verse 2)

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(88:13) and couches raised high,

وَأَكْوَابٌ مَوْضُوعَةٌ {88:14}

[Q88:14] Wa akwaabum mawdoo ‘ah. 
[Q88:14] And cups set at hand.

 (see commentary for verse 2)

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(88:14) and goblets laid out, *6

*6 That is, filled goblets already supplied so that they do not have to ask for them. 

وَنَمَارِقُ مَصْفُوفَةٌ {88:15}

[Q88:15] Wa namaariqu masfoofah. 
[Q88:15] And cushions set in rows,

 (see commentary for verse 2)

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(88:15) and cushions arrayed in rows,

وَزَرَابِيُّ مَبْثُوثَةٌ {88:16}

[Q88:16] Wa zaraabiyyu mabsoosah 
[Q88:16] And rich carpets (all) spread out.

 (see commentary for verse 2)

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(88:16) and rich carpets levelled out.

أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ {88:17}

[Q88:17] Afalaa yanzuroona ilalibili kayfa khuliqat. 
[Q88:17] Do they not look at the camels, how they are created?

AS EVIDENCE OF ALLAH (SWT)'S MERCY TO MANKIND a few signs have been referred to, which are full of meaning, design and goodness to man. To prove the purposefulness of creation man's attention has been drawn to the book of nature. The camel, a domesticated animal, serves the dwellers of the desert in many ways. The blue sky high above us is a source of many bounties mankind receive for sustenance. The mountains not only stabilize the earth but also store water, moderate climate, provide stone for many purposes; and there are other services they render which are known to the students of physical geography.

The earth is a globe, yet it seems to be spread out before us in plains, valleys, hills and deserts. Seeing these things man must find out the divine plan and purpose of his life in this world.

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(88:17) Do (these unbelievers) not observe the camels: how they were created?

وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ {88:18}

[Q88:18] Wa ilas samaaa'i kaifa rufi'at. 
[Q88:18] And at the heaven, how it is raised?

 (see commentary for verse 17)

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(88:18) And the sky: how it was raised high?

وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ {88:19}

[Q88:19] Wa ilal jibaali kaifa nusibat 
[Q88:19] And at the mountains, how they are rooted and fixed firm?

 (see commentary for verse 17)

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(88:19) And the mountains: how they were fixed?

وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ {88:20}

[Q88:20] Wa ilal ardi kaifa sutihat.
[Q88:20] And at the earth, how it is spread out?

 (see commentary for verse 17)

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(88:20) And the earth: how it was spread out? *7

*7 That is, "If they deny the possibility of the Hereafter, have they never looked around themselves and considered how the camels were created, how the heaven was raised high, how the mountains were firmly set and how the earth was spread out? When aII these things could be created, and exist before them in their finished form, why can the Resurrection not take place? Why cannot a new world come about, and why cannot .Hell and Heaven be possible'? Only a foolish and thoughtless person would think that the coming into existing of only those things which he has found existing on opening his eyes in the world, is possible bacause they already exist. As for the things, which he has not yet observed and experienced, he should thoughtlessly pass the judgement that their coming into being is impossible. If he has any common sense, he should think as to how he things which already exist, carne into being? How did the camel possessing precisely the same Characteristics as needed for the beast required by the desert dwellers of Arabia come into being'' How did the sky whose atmosphere is filled with air to breathe in, whose clouds bring rain, whose sun provides light and warmth in the day, whose moon and stars shine at night, come into being'' How did the earth spread out on which man lives and passes his life, whose products fulfil aII his needs and requirements on whose springs and wells his life depends? How did the mountains rise up from the surface of the earth, which stand fixed with earth and stones of different colours and a variety of minerals in them '? Has all this happened without the artistic skill of an AlI-Powerful, AI-Wise Designer No thinking and intellingent mind can answer this question in the negative. Unless it is stubborn and obstinate, it will have to acknowledge that each one of these things was impossible, had an Omnipotent; Wise Being not made it possible. And when an All-Powerful, Wise Being created these things, there is no reason why the Hereafter should be regarded as remote from reason and impossible." 

فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ {88:21}

[Q88:21] Fazakkir innama anta Muzakkir.
[Q88:21] So remind them (O Muhammad (pbuh & hp)), you are only a one who reminds.

THE PROPHET OF ALLAH (SWT) IS SENT TO [1] TEACH, [2] PREACH and [3] GUIDE THE PEOPLE, BUT NOT TO FORCE PEOPLE TO ADOPT THE RIGHT PATH.

Musaytir has been used here in the sense of an enforcer or compeller who forces or coerces in order to make any one carry out commands against one's will under duress.

±  As has been said in Baqarah 2:256, THERE IS NO COMPULSION IN RELIGION, so the prophet of ALLAH (SWT) is not a compeller in this sense OTHERWISE as the vicegerent of ALLAH (SWT) he has the authority to execute His divine legislative will.

IT IS ALLAH (SWT) WHO WILL PUNISH THE TRANSGRESSORS. THE AUTHORITY OF ALLAH (SWT) IS ABSOLUTE, yet all the functionaries carrying out His authority on His behalf, such as [1] the prophets, [2] the Imams as their successors, [3] the angels and [4] the spirits, are authorised by Him to execute His will.

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(88:21) So render good counsel, for you are simply required to counsel,

لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ {88:22}

[Q88:22] Lasta 'alaihim bimusaitir.
[Q88:22] You are not a dictator over them.

 (see commentary for verse 21)

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(88:22) and are not invested with the authority to compel them. *8

*8 That is, "If a person does not listen to reason, he may not. You have not been appointed to force the will of the deniers: your only task is to distinguish the right from the wrong for the people and warn them of the consequences of following the wrong way; so this is the task you should continue to perform." 

إِلَّا مَنْ تَوَلَّىٰ وَكَفَرَ {88:23}

[Q88:23] illaa man tawallaa wa kafar
[Q88:23] Save the one who turns away and disbelieves

NOTES FOR VERSES 23 and 24.

Chastising those who turn back and disbelieve in the truth RESTS ONLY WITH ALLAH (SWT).

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(88:23) But whoever will turn away (from the Truth),

فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ {88:24}

[Q88:24] Fa yu'azzibuhuL Laahul 'azaabal akbar
[Q88:24Then Allah will punish him with the greatest punishment.

 (see commentary for verse 21)

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(88:24) Allah will chastise him with the most terrible chastisement.

إِنَّ إِلَيْنَا إِيَابَهُمْ {88:25}

[Q88:25] Inna ilainaaa iyaabahum 
[Q88:25] Verily, to Us will be their return;

 (see commentary for verse 21)

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(88:25) Surely to Us is their return;

ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ {88:26}

[Q88:26] Summa inna 'alainaa hisaabahum.  
[Q88:26]  Then verily, for Us will be their reckoning.

 (see commentary for verse 21)

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(88:26) and then it is for Us to call them to account.

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