Tadabbur i Qur’ān

Sūrah al-Ghāshiyah (88)

 Sūrah al-Ghāshiyah (88)
Central Theme and Relationship with the Preceding Sūrah
This sūrah forms a pair with Sūrah al-A‘lā, the previous sūrah.
There is no essential difference between the central themes of both sūrahs. Just as the previous
sūrah sounds assurance to the Prophet (sws), this sūrah also sounds assurance to him. However,
there is a difference between the two as regard their style of address, methodology of reasoning and
their brief or comprehensive treatment of motifs. Initially, in this sūrah is depicted the difference in
fate which the good and the wicked will meet in the Hereafter and it is proven that this fate is an
obvious outcome of the attributes of power, providence and mercy of the Creator of this universe.
At the end, the motif “remind them if reminding them is beneficial,” (97:8) briefly referred to in the
previous sūrah is explained: the responsibility of the Prophet (sws) is only to communicate the
truth. It is not his responsibility to force others to accept it. He is told not to go after the stubborn
and the obdurate; he should leave their matter to God who is enough to deal with them.

Analysis of the Discourse

Following is an analysis of the discourse of this sūrah.
Verses (1-6): A mention of the fate to be encountered by people who live in this world in
complete disregard to the next world.
Verses (7-16): A portrayal of the success and triumph of people who live in this world while
fearing the next.
Verses (17-20): A reference to certain prominent signs of the world which show that the Creator
of this universe has great power and wisdom, He is very compassionate and is very gracious and
affable to His creatures. It is the obvious outcome of His attributes of power, mercy, wisdom and
providence that He one day bring about a day of justice in which He rewards the pious and
punishes the wicked. If this world continues without the advent of such a day, then this will
negate all these attributes of God; in fact, it will, God forbid, prove that He has made this world to
be a place which is not governed by moral laws and that good and evil are equal in His eyes.
Verses (21-26): The Prophet (sws) is assured that what he is warning people of is an obvious
reality; signs which point to it are very manifest. He should not despair and lose hope because of
the attitude of the stubborn. His responsibility is to only communicate the truth. The Almighty
will not hold him accountable if people accept or reject it. He should submit the matter of those
who are not willing to listen to him to God. They will one day have to return to God and He will
definitely call them to account.
Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ !"‫ﺑﺴﻢ ٰﷲ‬ۡ
ٰ ۡ ‫ﻣﻦ‬ ٰۡ ً ٌ
ٰ ۡ ﴾٣ۙ ﴿ ‫ﻧﺎﺻﺒﺔ‬
ً Ug‫ﺗﺼ‬ ٌ ٌ ۡ ‫ﻫﻞ ٰﺗ½ﻚ‬
ٌ ۡ ﴾:١﴿ ‫ﺣﺪﻳﺚ ۡﻟﻐﺎﺷﻴﺔ‬
﴾:٥﴿ ‫ﻧﻴﺔ‬
ٍ op‫ﻋ‬ ٍ ۡ EF‫ﺗﺴ‬ ﴾٤ۙ ﴿ ‫ﻧﺎر ﺣﺎﻣﻴﺔ‬ ٍ ۡ ‫وﺟﻮه‬
‫﴾ ﻋﺎﻣﻠﺔ‬٢ۙ ﴿ ‫ﻳﻮﻣ¬ﺬ ﺧﺎﺷﻌﺔ‬ ۡ
242 Tadabbur-i-Qur’ān
ٌ ۡ ﴾ۙ٨﴿ ‫ﺎﻋﻤﺔ‬ ٌ ٌ ۡ ﴾: ٧﴿ ‫ﺟﻮع‬ ۡ ۡ ‫ﻳﺴﻤﻦ و ﻵﻹ‬
ۡ ‚¦‫ﻐ‬f ۡ ۡ
ۡ ‫ۙ﴾ ﻵﻹ‬٦﴿ ‫ﻳﻊ‬ÓÔ ٌ ۡ
‫﴾ ﻵﻹ‬١٠ۙ ﴿ ‫ﻋﺎﻟﻴﺔ‬
ٍ ٍ UVۡ ﴾ۙ٩﴿ ‫ﻟﺴﻌﻴﻬﺎ ر ﺿﻴﺔ‬
‫ﺟﻨﺔ‬ ٍ ۡ ‫وﺟﻮه‬
‫ﻳﻮﻣ¬ﺬ ﻧ‬ ٍ ۡ ‫ﻣﻦ‬ ٍ ‫ﻟﻴﺲ ﻟﻬﻢ ﻃﻌﺎم ﻵﻹ ﻣﻦ‬
ۡ
ٌ ۡ ۡ ٌ ۡ ۡ ٌ ۡ ۡ ٌ ۡ ٌ ۡ ۡ ٌ ٌ
ۡ ﴾١٢ۘ ﴿ ‫ﺟﺎرﻳﺔ‬ ٌ ۡ ‫ﻓﻴﻬﺎ‬ ً
ۡ ﴾١١: ﴿ ‫ﻵﻹﻏﻴﺔ‬ ۡ
ۡ ‫ﺗﺴﻤﻊ‬
﴾١٦: ﴿ ‫ﻣﺒﺜﻮﺛﺔ‬ UÁ ‫﴾ و زر‬١٥ۙ ﴿ ‫ﻣﺼﻔﻮﻓﺔ‬ ‫﴾ و ﻧﻤﺎرق‬١٤ۙ ﴿ ‫ﻣﻮﺿﻮﻋﺔ‬ ‫﴾ و \ﻮ ب‬١٣ۙ ﴿ ‫ﻣﺮﻓﻮﻋﺔ‬ ‫ ر‬Ö ‫ﻓﻴﻬﺎ‬ op‫ﻋ‬ ‫ﻓﻴﻬﺎ‬
﴾٢٠﴿ ‫ﺳﻄﺤﺖ‬ۡ ‫ﻛﻴﻒ‬ ۡ ‫ﻵﻹرض‬ۡ ۡ Un ‫﴾ و‬١٩﴿ ‫ﻧﺼﺒﺖ‬
ۡ ‫ﻛﻴﻒ‬ ۡ ‫ ۡﻟﺠﺒﺎل‬Un ‫﴾ و‬١٨﴿ ‫رﻓﻌﺖ‬ۡ ‫ﻛﻴﻒ‬ ۡ ‫ ﻟﺴﻤﺂء‬Un ‫﴾ و‬١٧﴿ ‫ﺧﻠﻘﺖ‬ ۡ ۡ ‫ ۡﻵﻹﺑﻞ‬Un ‫ﻳﻨ¯=ون‬
‫ﻛﻴﻒ‬ ۡ ۡ ‫ﻓﻶﻹ‬
ۤ ۡ ۡ ۡ ٰ ٰ ۡ ۡ ﴾٢١: ﴿ ٌ Y‫ ۡ ﻧﻤﺎ ۤ ﻧ ۡﺖ ﻣﺬ‬Y‫ﻓﺬ‬
ۡ
‫﴾ ﺛﻢ‬٢٥ۙ ﴿ ‫ﻳﺎﺑﻬﻢ‬ ‫﴾ ن ﻟﻴﻨﺎ‬٢٤: ﴿ hi\‫﴾ ﻓﻴﻌﺬﺑﻪ ﷲ"! ﻟﻌﺬ ب ۡﻵﻹ‬٢٣ۙ ﴿ =…‫ و ﻛ‬Un‫ﻣﻦ ﺗﻮ‬ ۡ ۜ ‫ﻋﻠﻴﻬﻢ‬
‫﴾ ﻵﻹ‬٢٢ۙ ﴿ =ˆ‫ﺑﻤﺼﻴ‬
ٍ
ۡ ۡ ‫ﻟﺴﺖ‬
ۡ
﴾٢٦﴿ ‫ﺣﺴﺎﺑﻬﻢ‬ ۡ ‫ن‬
‫ﻋﻠﻴﻨﺎ‬
In the name of God, the Most Gracious, the Ever Merciful.
Has the news of the all-engulfing calamity reached you?! Many faces on that day will be
downcast and worn out. They will enter the blazing fire. They will be made to drink from a
sizzling spring. Their only food will be thorny bushes, which will neither fatten them nor satisfy
their hunger. (1-7)
Many faces on that day will be fresh, pleased with their endeavours, in a lofty garden where
they will hear no useless talk. In it, there will be a running spring. In it, there will be thrones set
high, and goblets well-arranged, and carpets well set out, and cushions spread all over. (8-16)
Do they not see the camels, how they have been made? And do they not behold the sky, how it
has been raised high? And do they not look at the mountains, how they have been set aloft? And
do they not see the earth, how it has been spread out? (17-20)
Just remind them, for your duty is only to remind them; you are not to force them. As for he
who turns away and denies, God will punish him gravely. Indeed, to Us will they return. Then it
is upon Us to call them to account. (21-26)

Explanation
ۡ ۡ ٰ ۡ
1
﴾:١﴿ ‫ﺣﺪﻳﺚ ﻟﻐﺎﺷﻴﺔ‬ ‫ﻫﻞ ﺗ½ﻚ‬
Questions expressed in such a style are not meant to elicit an answer; they are meant to express
the horror or majesty of something. The address in the verse can also be considered as general,
however intrinsic evidence shows that the Prophet (sws) is addressed. Consequently, giving due
ٌ ۡ ۤ ۡ
regard to this aspect, the words at the end of the sūrah are: (٢١:٨٨). Y‫ ﻧﻤﺎ ﻧﺖ ﻣﺬ‬Y‫( ﻓﺬ‬just remind
them, for your duty is only to remind them, (88:21)).
ٌ
The word ‫ ﻏﺎﺷﻴﺔ‬means “something which engulfs and enshrouds.” Here in this verse it is used
as an attribute for the Day of Judgement. The reason for this is that the calamity of this day would
be all-embracing; no one will be able to escape from it. Though the news (‫ﺣﺪﻳﺚ‬ ْ ) of this calamity
is described to the Prophet (sws); however, the purpose, as will be evident from subsequent
verses, is to inform the disbelievers who in the first place did not even believe in the Hereafter,
and if for some reason they did, they had no fear of it because they thought that they would be
blessed with even more than what they had been given in this world.
ٌ ٌ ٌ ٌۡ
2
ٍ ۡ ‫وﺟﻮه‬
﴾٣ۙ ﴿ ‫﴾ ﻋﺎﻣﻠﺔ ﻧﺎﺻﺒﺔ‬٢ۙ ﴿ ‫ﻳﻮﻣ¬ﺬ ﺧﺎﺷﻌﺔ‬
As pointed out earlier, the question mentioned in the previous verse was not meant to elicit an
answer; it was only meant to warn people that they should clearly listen to what is being sounded

1. Has the news of the all-engulfing calamity reached you?!

2. Many faces on that day will be downcast and worn out.
 Sūrah al-Ghāshiyah (88) 243
to them. After this, the Qur’ān has itself replied that many faces on that day will be downcast and
worn out.
ٌ ٌ
The word ‫ ٌﺧﺎﺷﻌﺔ‬means “downcast and turned downwards,” while ‫ ﻋﺎﻣﻠﺔ‬means “tired because of
hard work” and ‫ ﻧﺎﺻﺒﺔ‬means “worn out.” The implication is that when against their hope they
would have to face Hell because of their misdeeds they would become pale with fear.
ٌ ٌ
Although the word ‫( وﺟﻮه‬faces) is used to imply people, the word ‫ وﺟﻮه‬is used to refer to their
inner state because it is the face which is the most expressive of one’s inner state.

ٰ ۡ ‫ﻣﻦ‬ ٰۡ ً ٰ ۡ
ً Ug‫ﺗﺼ‬
﴾:٥﴿ ‫ﻧﻴﺔ‬
ٍ op‫ﻋ‬ ٍ ۡ EF‫ﺗﺴ‬ ﴾٤ۙ ﴿ ‫ﻧﺎر ﺣﺎﻣﻴﺔ‬
3

The verses mention the cause of the anxiety and apprehension mentioned in the previous
verses. The word ‫ﻧﻴﺔ‬ ٰ
ٍ means “something which is boiling and seething.”
It is evident from other places of the Qur’ān that the anxiety of the sinners mentioned in this
verse relates to the time when it becomes certain to them that they would be thrown into Hell:
ٌ ۡ ٌ ٌۡ ‫و‬
(٢٥-٢٤:٧٥) .‫ﻔﻌﻞ ﺑﻬﺎ ﻓﺎ• ة‬f ‫ ﺗﻈﻦ ۡن‬.‫ ة‬Ö‫ﻳﻮﻣ¬ﺬ ﺑﺎ‬
º ۡ ‫وﺟﻮه‬
And some faces will be gloomy on that Day apprehending that there is going to befall them
that which breaks their backs. (75: 24-25)

Generally, people have understood that this state of the sinners is the one which will result after
they have been cast into Hell; however, this is not true. Once these sinners are cast into Hell, their
faces will not merely be anxious; they will be dragged on the fire and whatever else will happen
to them is mentioned elsewhere in the Qur’ān.

﴾:٧﴿ ‫ﺟﻮع‬ ۡ ۡ ‫ﻳﺴﻤﻦ و ﻵﻹ‬

ۡ ‚¦‫ﻐ‬f
ٍ ۡ ‫ﻣﻦ‬ ۡ ۡ
ۡ ‫﴾ ﻵﻹ‬٦ۙ ﴿ ‫ﻳﻊ‬ÓÔ ٌ ۡ ۡ
ٍ ‫ﻟﻴﺲ ﻟﻬﻢ ﻃﻌﺎم ﻵﻹ ﻣﻦ‬
4

After food, this is a mention of the water which will be given to the sinners in Hell. ‫ﻳﻊ‬ÓÔ ۡ is a
ٍ
thorny and poisonous bush which no animal touches.
The purpose of the sentence is not to say that they will not be fed with anything else except
thorny bushes; the word ‫ ﻵﻹ‬is used here as a severed exception (istithnā munqaṭa‘). To convey the
above meaning, ‫ﻳﻊ‬ÓÔۡ
ٍ should have belonged to the genre of edibles in any way. When this is not so,
the exception is only meant to convey the fact that when they would find nothing to eat they will,
out of frustration, try to eat the thorny bushes available to them there. This negation also does not
refute the fact that other similar things would be present for the dwellers of Hell and which they
would be compelled to eat. Thus it is mentioned in another verse that these sinners will have to
consume zaqqūm:

ۡ ۡ ‫ ﻃﻌﺎم‬.‫ﻟﺰﻗﻮم‬
(٤٤-٤٣:٤٤) .‫ﻵﻹﺛﻴﻢ‬ ۡ ‫ن ﺷﺠﺮت‬
Indeed, the bush of zaqqūm shall be the food of sinners. (44:43-44)

Similarly, another verse mentions ghislīn:

ۤ8 ۡ
ۡ À ۡ ‫ﻳﺎ{ﻠﻪ ﻵﻹ‬ ۡ ٌ ‫و ﻵﻹ‬
(٣٧-٣٦:٦٩) .‫ﻟﺨﺎﻃـﻮن‬ ٍ ۡ ‫ﻣﻦ‬
‫ ﻵﻹ‬.op‫ﻏﺴﻠ‬ ۡ ‫ﻃﻌﺎم ﻵﻹ‬

3. They will enter the blazing fire. They will be made to drink from a sizzling spring.
4. Their only food will be thorny bushes, which will neither fatten them nor satisfy their hunger.
244 Tadabbur-i-Qur’ān
And their food shall be the fluid in which wounds are washed. Only the sinners will eat it.
(69:36-37)

It is evident from this that the dwellers of Hell shall not be given any food; they shall be given
just those things which not only are not edibles but also those which can only be swallowed by
the dwellers of Hell.
Consider now the next verse: ‫ﺟﻮع‬ ٍ ۡ ‫ﻣﻦ‬ ۡ ۡ ‫ﻳﺴﻤﻦ و ﻵﻹ‬
ۡ ‚¦‫ﻐ‬f ۡ ‫ﻵﻹ‬. The uses of food are two: to provide energy to
the body and to satisfy the pangs of hunger. However, what will be served to the dwellers of Hell
will fulfil neither of these uses. They will have to go through the agony of only chewing and
swallowing it.
ٌ ٌ
ۡ ﴾٨ۙ ﴿ ‫ﻧﺎﻋﻤﺔ‬ ٌۡ
5
﴾١٠ۙ ﴿ ‫ﻋﺎﻟﻴﺔ‬
ٍ ‫ﺟﻨﺔ‬
ٍ UVۡ ﴾٩ۙ ﴿ ‫ﺿﻴﺔ‬ ‫ﻟﺴﻌﻴﻬﺎ ر‬ ٍ ۡ ‫وﺟﻮه‬
‫ﻳﻮﻣ¬ﺬ‬
In these verses, the state of the believers is ٌ described.
ٌ In Sūrah al-Qiyāmah, this state is
described in the following words: (٢٣-٢٢ :٧٥) .‫ ة‬Õ‫ رﺑﻬﺎ ﻧﺎ‬Unٰ ‫ة‬ÓÔ‫ﻳﻮﻣ¬ﺬﻧﺎ‬ ٌ ۡ ‫( و‬some faces will be joyous
º ۡ ‫وﺟﻮه‬
on that Day awaiting the graciousness of their Lord, (75:23-24)).
The previous verses mention the dejectedness, fatigue and frustration of the rejecters of the Day
of Judgement. These verses, in contrast, mention the believers who spent their life for the Hereafter
and succeeded in their test. Their faces will reflect the glow and radiance of eternal triumph.
ٌ ۡ shows that their faces will glow and sparkle because the fruits of
The expression ‫ﻟﺴﻌﻴﻬﺎ ر ﺿﻴﺔ‬
their labour will be before them. They toiled in the previous world to harvest these results. They
will be fully satisfied with this outcome that they were generously rewarded for their deeds and
the Almighty fulfilled all His promises He made with them. Details are forthcoming in the
subsequent verses and the next sūrah also mentions a specific aspect in this regard. God willing, I
will attempt to unfold some of its subtle implications.
The verse ‫ﻋﺎﻟﻴﺔ‬
ٍ ‫ﺟﻨﺔ‬
ٍ UVۡ describes their abode in the Hereafter. They will be lodged in gardens
situated on high ground. Arabs cherished gardens which were situated in lofty places and which
were encircled by tall date-palms so that they appear elegant from far off and are also protected
from calamities such as scorching winds and floods.
ً ۡ ‫ﻵﻹ‬
ۡ ‫ﺗﺴﻤﻊ‬
6
﴾١١: ﴿ ‫ﻓﻴﻬﺎ ﻵﻹﻏﻴﺔ‬
The Qur’ān mentions at various places that the dwellers of Hell will start to curse each other as
soon as they enter it: they will blame others for misleading them and had they not misled them,
they would have remained rightly guided. Leaders and their followers will have an argument
there. The followers will demand that their leaders be given double punishment because they
misled them. The leaders will reply that they guided their followers to what they themselves
believed and it is the followers who deliberately followed them and thus called for their own
doom. On the other hand, the dwellers of Paradise will welcome one another with salutations and
congratulations as a victorious team does. They will meet one another in a blissful mood. Love
and sincerity will abound for one another. This atmosphere is portrayed in Sūrah al-Wāqi‘ah thus:

ً ٰ ‫ﺳﻠ ًﻤﺎ‬
(٢٦-٢٥:٥٦) .‫ﺳﻠﻤﺎ‬ ٰ ‫ﻗﻴﻶﻹ‬ ً ۡ ۡ ‫ﻟﻐﻮ و ﻵﻹ‬
ً ۡ ‫ ﻵﻹ‬.‫ﺗﺎﺛﻴﻤﺎ‬ ً ۡ ‫ﻓﻴﻬﺎ‬ ۡ ۡ ‫ﻵﻹ‬
ۡ ‫ﻳﺴﻤﻌﻮن‬

5. Many faces on that day will be fresh, pleased with their endeavours, in a lofty garden.
6. Where they will hear no useless talk.
 Sūrah al-Ghāshiyah (88) 245
There they shall hear no worthless conversation or sinful speech. The atmosphere will resound
with greetings of peace. (56:25-26)

Also worthy of note is the fact that the liquor drunk by the dwellers of Paradise will not make
them lose their senses or make them delirious. It will not intoxicate them so that they have no
control over their speech.
ٌ ٌ ۡ ‫ﻓﻴﻬﺎ‬
ۡ
7
﴾١٢ۘ ﴿ ‫ ﺟﺎرﻳﺔ‬op‫ﻋ‬
After a portrayal of the blissful atmosphere of Paradise, this verse portrays its picturesque
sights. The spring mentioned here is only the one used to water the orchard. It does not entail that
there will only be a single spring there. Consequently, Sūrah al-Dahr mentions multiple springs
and their distributaries; however, the nature of these blessings, as is explained above, will be
entirely different. There is no contradiction between these two statements.
ٌ ۡ ۡ ٌ ۡ ۡ ٌ ۡ ۡ ٌ ۡ ٌ ۡ ۡ ٌ ۡ
8
﴾١٦: ﴿ ‫ﻣﺒﺜﻮﺛﺔ‬ UÁ ‫﴾ و زر‬١٥ۙ ﴿ ‫ﻣﺼﻔﻮﻓﺔ‬ ‫﴾ و ﻧﻤﺎرق‬١٤ۙ ﴿ ‫ﻣﻮﺿﻮﻋﺔ‬ ‫﴾ و \ﻮ ب‬١٣ۙ ﴿ ‫ﻣﺮﻓﻮﻋﺔ‬ ‫ ر‬Ö ‫ﻓﻴﻬﺎ‬
These verses mention what will be available to the dwellers of Paradise for their comfort and
luxurious living. Various sūrahs mention various details of this. In most cases, this difference
relates to brevity and its elaboration; however, in some instances, it also takes into account the
difference in status of the dwellers of Paradise. Moreover, while reading them, one should also
keep in mind that this description is in the form of parables and an unseen world can only be
described through parables and for this the only option is to borrow words from the language and
culture the addressees are generally aware of.
ٌ ۡ ۡ ٌ
The expression ‫ﻣﺮﻓﻮﻋﺔ‬ ‫ ر‬Ö shows that the dwellers of Paradise will sit on lofty thrones. This mention
is in accordance with the kings and nobles of Arabia at that time. However, Paradise will be
according to what each
ٌ ۡ ofۡ its ۡdwellers desires.
ۡ He will find it embellished to his taste and wishes.
In the expression ‫ﻣﻮﺿﻮﻋﺔ‬ ‫ \ﻮ ٌب‬the word ‫ \ﻮ ٌب‬is the plural of ‫ﻛﻮب‬ ٌ ْ which is the same as “a cup.” It is
used alike for a cup, ٌ a mug and goblet. The word ‫ﻣﻮﺿﻮﻋﺔ‬ ْ ْ means “well-arranged.”
ۡ ۡ
The word ‫ ﻧﻤﺎرق‬in ‫ ﻧﻤﺎرق ﻣﺼﻔﻮﻓﺔ‬refers to carpets and rugs. The implication is that the sitting places
of the dwellers of Paradise will have carpets arranged in a consecutive sequence and they will be
adjacent to one another. There will be no empty space.
ٌ ۡ ۡ ٌ
The word UÁ ‫ زر‬in ‫ﻣﺒﺜﻮﺛﺔ‬ UÁ ‫ زر‬is the plural of ‫ ْزرﺑﻴﺔ‬. It refers to pillows and cushions. The implication
is that pillows and cushions will be scattered all over the carpets. They will act as comfortable
seats to people wherever they want to sit. Today, sofas are in vogue; however, they too are decked
with cushions.

9 ۡ
﴾٢٠﴿‫ﺳﻄﺤﺖ‬ ۡ ۡ Un ‫﴾ و‬١٩﴿‫ﻧﺼﺒﺖ‬
ۡ ‫ﻵﻹرض‬
‫ﻛﻴﻒ‬ ۡ ‫ﻛﻴﻒ‬ۡ ‫ ۡﻟﺠﺒﺎل‬Un ‫﴾ و‬١٨﴿‫رﻓﻌﺖ‬
ۡ ‫ﻛﻴﻒ‬ ۡ ‫ﻛﻴﻒ‬
ۡ ‫ ﻟﺴﻤﺂء‬Un ‫﴾ و‬١٧﴿ ‫ﺧﻠﻘﺖ‬ ۡ ۡ ‫ﻓﻶﻹ‬
ۡ ‫ ۡﻵﻹﺑﻞ‬Un ‫ﻳﻨ¯=ون‬
In these verses, people who were leading their lives while remaining indifferent to the reward

7. In it, there will be a running spring.

8. In it, there will be thrones set high, and goblets well-arranged, and carpets well set out, and cushions
spread all over.
9. Do they not see the camels, how they have been made? And do they not behold the sky, how it has
been raised high? And do they not look at the mountains, how they have been set aloft? And do they not
see the earth, how it has been spread out?
246 Tadabbur-i-Qur’ān
and punishment of the Hereafter referred to above are cautioned. Their attention is directed to
some very conspicuous signs in the world around them. They are urged to reflect on these signs
which bear evidence to the attributes of providence, power, wisdom and majesty of the Almighty.
So blatant is this evidence that any person who has even a slight inclination to accepting the truth
cannot deny the reward and punishment of the Hereafter. The implication is that in the presence
of these signs why are they still adamant in demanding to see some sign of punishment or the Day
of Judgement itself in order to profess faith in the Prophet (sws)?
Their attention is directed foremost to the camel. Why don’t they reflect on something which is
their everyday companion? It remains with them wherever they go and serves all their needs. It is
completely obedient to them and even risks its life for them. It is the Almighty who has created it
with all these wondrous qualities. The camel is an example of docility to man and in spite of
being so huge and massive, people can lead it anywhere by a nose-string. It walks behind them in
total compliance. It is their companion at home and during travels. It carries all their burdens and
is like a ship for them in desert journeys. For weeks, it fights thirst and hunger and fills its
stomach with thorny bushes and never disobeys its master however tough the errand assigned. Its
flesh, hide and milk are of use to its master and even its faeces have their benefit. What needs to
be reflected upon is: did the camel with such multifarious benefits come into existence of its own
accord and was it mere coincidence that man tamed it into submission? Or was it that the
Almighty created it through His profound power and wisdom and put it in the service of man?
Obviously, sense and reason vouch for the second of these possibilities. If this second possibility
is the only acceptable one, then is it not the responsibility of man to lead his life while remaining
grateful to the Almighty. For it is the Almighty Who blessed him with these comforts of life even
though it was not his right. If he does not show gratitude, he should get ready to face the
Almighty and be held accountable before him and face punishment for denying all His favours.
It should be kept in consideration that a camel has been mentioned because certain of its
characteristics alluded to above. The purpose is to remind man of all the animals which the
Almighty has put into his service and on which depend his livelihood. At other places, the Qur’ān
has also named these animals and the purpose of this mention is to make man realize that every
favour entails gratitude to its bestower. An obvious outcome of this is that it is essential that a day
come when the grateful are rewarded for their gratefulness and the ungrateful are punished for
their ungratefulness. In the explanation of Sūrah al-‘Ādiyāt, this issue shall be discussed at length.
Consider now the verse: ‫رﻓﻌﺖ‬ۡ ‫ﻛﻴﻒ‬ ۡ ‫ ﻟﺴﻤﺂء‬Un ‫( و‬and do they not behold the sky, how it has been
raised high?!) Since the purpose, as referred to earlier, is to mention prominent signs, once an
animal as tall as the camel was mentioned, attention was immediately directed to the heavens:
why don’t people reflect on how high its roof was raised? The implication is that such a limitless
expanse was raised high without any pillars. Even stranger is the fact that the time which has
elapsed on it is also unknown but the most competent of engineers with the most powerful of
telescopes is unable to point to any minutest flaw in it. Even more weird is the fact that no one
knows how far off it is from the earth; however, the sun, the moon, the planets and the stars
suspended in it provide light and heat to the earth and are a means of sustaining life on it and are
a source of its embellishment too.
Man should reflect that if such is the extent of the power and wisdom of the Creator that He can
make the heavens, will it be difficult for Him to re-create man once he is reduced to clay?
Consequently, at a number of places, the Qur’ān has asked man whether re-creating him is more
difficult or creating the heavens.
 Sūrah al-Ghāshiyah (88) 247
ۡ ۡ
ۡ ‫ ﻟﺠﺒﺎل‬Un ‫( و‬and do they not look at the mountains, how they have
Consider now the verse: ‫ﻧﺼﺒﺖ‬ ‫ﻛﻴﻒ‬
been set?) After the eyes are urged to observe the sky and its majesty, they are exhorted to look at
the earth and attention is directed at the most prominent sign of God’s power and wisdom that lies
between the sky and the earth: the mountains. They maintain the balance of the earth lest it should
tilt on one side together with all its inhabitants. They also control the winds and the clouds so that
they cause rain at certain places in accordance with the will and wisdom of God. Even though they
are made of rocks, providence has made provisions of streams and rivulets of water to flow from
them for the benefit of the creation. They contain countless treasures of priceless worth hidden
within them. Man is constantly in the process of discovering these treasures and using them for the
development of the society. Among them are mountains which are insurmountable; however, the
Almighty has taken out passes and passages through them so that they do not cause hindrance in
communication between people of various nations. Man should reflect whether all this is not
testimony to the great power and wisdom of the Creator and to His all-embracing providence. He
should further deliberate whether the Creator Who has such attributes will leave man unaccountable
for all his deeds; will He not bring a Day on which He holds everyone accountable for his deeds and
reward and punish people accordingly? Is not this reward and punishment an obvious requirement
of His providence and wisdom? Can anyone claim that this is beyond His power?
ۡ
Consider next the verse ‫ﺳﻄﺤﺖ‬ ۡ ۡ Un ‫( و‬and do they not see the earth, how it has been spread
ۡ ‫ﻵﻹرض‬
‫ﻛﻴﻒ‬
out?). The eyes are now directed from the mountains to the earth. Man should see how it contains
various things in each and every place to nurture and nourish him. They are able to make houses
in its outspread lands. Its fields contain their crops and orchards. Its springs, wells and rivulets
supply water to these crops and orchards. Its forests and valleys contain limitless resources to
feed their animals and livestock. Man should reflect on all this and think that the Being Who has
placed them in a house that He has built for them and which very efficiently caters for all their
needs, will He become indifferent to the way these inhabitants lead their lives? Will He not
differentiate those among them who lead their lives according to His will and who show pride and
vanity by considering all these favours as an inheritance received from their forefathers? Intellect,
obviously, endorses the fact that He should deal differently with the two categories. If He does
not do so, then this would, God forbid, mean that either He is insensitive and unintelligent and
devoid of the awareness of good and evil or is absolutely helpless and feeble. However, the Being
whose signs of power, wisdom, providence and glory one has witnessed and which are alluded to
in these verses can neither be regarded as someone who is unaware nor someone who has no
sense of honour. Similarly, He can also not be regarded as someone who is powerless and
helpless. When this is a fact, then it shall have to be believed that by settling these inhabitants in
this house, He wants to test and try them. One day, the period of time allotted for this trial will
end and He will gather all mankind and show them the good and bad deeds that they did. Those
who would have led their lives in accordance with His wishes will be blessed with His favours
and those who created disorder will be punished for their misdeeds.
ۡ
The questions posed in the words ‫ﺧﻠﻘﺖ‬ ‫ﻛﻴﻒ‬ ۡ ‫ﻛﻴﻒ‬
ۡ (how it has been created) and ‫رﻓﻌﺖ‬ ۡ (how it has been
raised high) are very concise and brief. Other sūrahs of the Qur’ān elaborate upon this brevity. The
explanation given above is actually in the light shed by these sūrahs and has been limited to what
was essential for the explanation of this sūrah. If someone wants to study all the claims which the
Qur’ān makes by citing the above mentioned things as evidence, he would need to study all the
verses of the Qur’ān where the sky, earth, mountains and camels are mentioned in some way.
248 Tadabbur-i-Qur’ān
The sequence of the discourse is also very unique here. It combines both ascending and
descending order sequences. The purpose, we have indicated above, is to direct one’s attention to
some prominent signs so that the stubborn are left with no excuse. Thus the most conspicuous of
things in close proximity is the camel whose benefits no one among the addressees could have
denied. After this, attention is directed to the sky and then when it was to be directed to the earth
since mountains lie in between, attention was focused on them. After the mountains, focusing
attention to the out-stretched earth creates a natural attraction in it.
Two of these signs, the camel and the earth, are prominent with regard to providence and two
others, the sky and the mountains, are prominent with regard to God’s power and wisdom. On
these attributes of the Creator rests the philosophy of the Hereafter and the reward and punishment
one will encounter in it. We have alluded to these aspects at various places in this exegesis.

10 ۡ ۜ ‫ﻋﻠﻴﻬﻢ‬
﴾٢٢ۙ ﴿ =ˆ‫ﺑﻤﺼﻴ‬ ۡ ﴾٢١: ﴿ ٌ Y‫ ۡ ﻧﻤﺎ ۤ ۡﻧﺖ ﻣﺬ‬Y‫ﻓﺬ‬
ۡ ۡ ‫ﻟﺴﺖ‬
ٍ
After a citation of arguments to substantiate the warnings sounded by the Qur’ān, the discourse
shifts and addresses the Prophet (sws); he is assured that those who are denying his warnings are
not doing so because his warnings are not well-substantiated, for signs and arguments in their
favour are numerous all around them; the fact is that they are of benefit only to those who have
ٰۡ ۡ
fear of God. In the previous sūrah, such people are referred by the words: (١٠:٨٧) .‚Ã‫ﻣﻦ ﻳﺨ‬ Y‫ﺳﻴﺬ‬
(he who has fear will benefit from it, (87:10)). As far as people whose hearts have hardened are
concerned, they
ۡ ۡ will not be able to benefit from these signs. They are referred to by the words,
(١١:٨٧) .EF‫( و ﻳﺘﺠﻨﺒﻬﺎ ﻵﻹﺷ‬and the wretched will evade it, (87:11)) in the previous sūrah. The
implication is that the Prophet (sws) should continue to preach and remind them irrespective of
the consequences and rest assured that his responsibility is only to preach and remind people. It is
not his responsibility that he should necessarily be able to make them accept faith. God has sent
him to remind people and He will not be responsible if his addressees do not embrace faith.
ۡ ۡ ٰ ٰ ۡ
11
﴾٢٤: ﴿ hi\‫﴾ ﻓﻴﻌﺬﺑﻪ ﷲ"! ﻟﻌﺬ ب ۡﻵﻹ‬٢٣ۙ ﴿ =…‫ و ﻛ‬Un‫ﻣﻦ ﺗﻮ‬ ‫ﻵﻹ‬
Before the particle of exception ‫ ﻵﻹ‬a suppression of some words has occurred which can be
determined through contextual indications. If these suppressed words are unfolded, the whole
discourse would be something to the effect: “Those who are blessed with the urge for guidance,
will benefit from your message; as for those who turn away and deny, the Almighty will gravely
punish them.” ۡ ۡ ۡ
The expression hi\‫ ﻟﻌﺬ ب ﻵﻹ‬refers to the torment of Hell which will be the greatest among the
torments of this world. No other torment of this world can rival it neither in extent nor in
ٰ ۡ ۡ ‫( ﻟﻨﺎر‬the great fire); however, there
perpetuation. In the previous sūrah, this torment is called ‫ي‬hi‫ﻟﻜ‬
is no difference in meaning between the two.

ۡ ۡ
ۡ ‫﴾ ﺛﻢ ن‬٢٥ۙ ﴿ ‫ﻳﺎﺑﻬﻢ‬ ۤ ۡ
12
﴾٢٦﴿ ‫ﺣﺴﺎﺑﻬﻢ‬ ‫ﻋﻠﻴﻨﺎ‬ ‫ن ﻟﻴﻨﺎ‬
The implication of these verses is that no one should make the mistake of thinking that what

10. Just remind them, for your duty is only to remind them; you are not to force them.
11. As for he who turns away and denies, God will punish him gravely.
12. Indeed, to Us will they return. Then it is upon Us to call them to account.
 Sūrah al-Ghāshiyah (88) 249
has been said above is merely a threat; on the contrary, it is an indubitable reality. It is to God that
everyone will return and to no one else and it is incumbent upon God to take account and reward
or punish people accordingly. If the Almighty does not do so, then this will mean that this world
is merely a playground of children and a meaningless and purposeless creation whereas the fact is
that its Creator does nothing which is bereft of wisdom.
With the blessing of God, I come to the end of the explanation of this sūrah. ‫ و ﻟﺴﺪ د‬hp‫و ﻫﻮ ﻟﻤﻮﻓﻖ ﻟﻠﺨ‬
(it is only He who impels a person to virtue and to what is right).

Lahore
11th November, 1979 AD
20th Dhū al-Ḥijjah, 1399 AH

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