Verses 1–26
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
In the name of God, the All-Merciful, the Ever-Merciful.
This sūrah was revealed in Mecca and consists of 26 verses. It comprises of warning and glad tidings. It names the Day of Resurrection al-ghāshiyah (the enveloper, the overwhelming event) since it shall encompass all people. It describes the day according to the condition of the people on that day. They will be divided into two groups: the happy and the wretched, who will abide, respectively, in the garden and the fire that has been prepared for them. At the end, the chapter commands the Prophet to admonish the people by turning their attention to various ways by which God directs the affairs of the world, which prove Him to be the Lord. The Prophet is also ordered to remind the people about their return to God and the reckoning of their deeds. The theme of the chapter’s verses testify to its being revealed in Mecca.
Commentary
هَلْ أَتاكَ حَدِيثُ الْغاشِيَةِ ١
(88:1) Did you receive the account of the Enveloper (al-ghāshiyah)?
The question in this verse indicates glorification and aggrandizement. The Enveloper is the Day of Resurrection. There are three possible explanations for this appellation: (1) That day will encompass and cover (taghshá) all people, as God says: We shall muster them, and We will not leave out anyone of them (). (2) It will cover (taghshá) the people with its terrors, as suggested by some exegetes. (3) It will cover (taghshá) the faces of disbelievers with punishment.
وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ ٢
(88:2) Some faces on that day will be humbled,
They will be humbled by the sorrow and punishment that will cover them. Humility will be the quality of the people, but it is ascribed to their faces because its signs appear on the face most visibly.
عامِلَةٌ ناصِبَةٌ ٣
(88:3) labored and weary (nāṣibah, from naṣab):
Naṣab is synonymous with taʿab (exhaustion, fatigue). The two qualities mentioned in this verse—labored and weary—and the three qualities in the next three verses—Entering (), Drinking (), They will have ()—are further predicates for Some faces (). Given the verse’s contrast with what is mentioned below concerning the inhabitants of paradise—Pleased with their striving ()—what is meant by “labor” is their efforts in the world, and what is meant by “weariness” is the result of that in the hereafter. One would toil and strive in this world in order to reach a goal and find rest at the end. However, the efforts of these people will be cancelled and will not prove beneficial to them, as God says: Then We shall attend to the works they have done and then turn them into scattered dust (). Hence, what remains for them of their labor is only exhaustion and weariness. This is contrary to the dwellers of paradise, who will be pleased with their efforts in this life because their works will be their ticket to comfort in paradise.
Two other suggested meanings are:
- They will labor in the fire and get exhausted therein, for they will be experiencing a variety of punishments that will torment and tire them.
- They labored in this world by committing sins, and will be weary in the fire on the Day of Resurrection.
تَصْلى ناراً حامِيَةً ٤
(88:4) Entering a scorching fire.
They will be bound to a fire at the utmost degree of heat.
تُسْقى مِنْ عَيْنٍ آنِيَةٍ ٥
(88:5) Drinking from a boiling (āniyah) spring.
Āniyah means “extremely hot, searing.”
لَيْسَ لَهُمْ طَعامٌ إِلاَّ مِنْ ضَرِيعٍ ٦ لا يُسْمِنُ وَ لا يُغْنِي مِنْ جُوعٍ ٧
(88:6-7) They will have no food except cactus (ḍarīʿ), neither nourishing, nor availing against hunger.
It is said that ḍarīʿ is a kind of thornbush which is also known as shabraq. People of Hejaz call it ḍarīʿ when it dries. It is the most unpleasant, the most repelling and the coarsest plant, on which no animal feeds. Perhaps it is mentioned here to designate what is in hell only based on their similarity in form and properties.
وُجُوهٌ يَوْمَئِذٍ ناعِمَةٌ ٨
(88:8) Some faces on that day will be joyous (nāʿimah):
There are two possible interpretations for nāʿimah: (1) It is derived from nuʿūmah (softness, fineness), used metaphorically for a kind of joy and happiness that shows itself on one’s physical appearance. This would make the verse comparable to: You will perceive in their faces the resplendence of bliss (). (2) It is derived from niʿmah (blessing, bounty, boon), where it means “endowed with bounties, granted blessings.”
There is no conjunction “and” at the beginning of this verse to connect it to the verse: Some faces on that day will be humbled (). According to some, this is to show that there will be a wide gap between the two groups.
لِسَعْيِها راضِيَةٌ ٩
(88:9) Pleased with their striving (li-saʿyihā),
What is meant by saʿy (effort, endeavor) is their striving to perform righteous deeds in this world. The meaning is: “They will be pleased with their effort, meaning their righteous deeds, because they will receive a good reward for them.”
فِي جَنَّةٍ عالِيَةٍ ١٠
(88:10) in a lofty paradise,
It is lofty in terms of its rank, honor, magnificence and lushness. Therein will be life that is not accompanied with death, pleasure that is not mixed with pain, and joy that is not coupled with sorrow. They will have therein whatever they wish.
لا تَسْمَعُ فِيها لاغِيَةً ١١
(88:11) wherein they will not hear any vain talk.
The above mentioned faces [] will not hear any idle, futile or inappropriate speech.
فِيها عَيْنٌ جارِيَةٌ ١٢
(88:12) In it there is a flowing spring
Spring is meant here in its generic sense. Otherwise, God has named multiple springs in His Book, such as Salsabīl (), a purifying drink () and so on.
فِيها سُرُرٌ مَرْفُوعَةٌ ١٣
(88:13) and in it there are raised couches (surur),
Surur is the plural of sarīr (couch, bed, throne). The height of these couches indicates the exalted rank of those reclining on them.
وَ أَكْوابٌ مَوْضُوعَةٌ ١٤
(88:14) and goblets (akwāb) set,
Akwāb is the plural of kūb, which is “a drinking vessel without a handle or a spout.”
وَ نَمارِقُ مَصْفُوفَةٌ ١٥
(88:15) and cushions (namāriq) laid out in an array,
Namāriq is the plural of namriqah, which means “cushion, pillow, bolster.” They are laid out in an array, evoking luxurious halls in this world where cushions are laid across, connected to one another.
وَ زَرابِيُّ مَبْثُوثَةٌ ١٦
(88:16) and carpets (zarābī) spread out.
Zarābī means “elegant rugs.” They are rolled out to be sat on.
أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ ١٧
(88:17) Do they not observe the camel, [to see] how she has been created?
Having depicted the Enveloper () and the state of the believers and disbelievers on that day, the chapter proceeds with a concise reminder of God’s direction and management of the world. This proves His Lordship, which in turn makes His worship incumbent on His servants. And a necessary requirement of that is that there must be a reckoning of deeds, where the believers are rewarded for their belief, and the disbelievers are punished for their disbelief. The Enveloper is the time of reckoning and retribution.
This verse urges the audience to reflect on the camel’s creation. See how God has transformed lifeless and unconscious dust into such an amazing creature in terms of its organs, faculties and functions. He has further made it subservient to the people so that they may ride it, carry their loads on it, and benefit from its meat, milk, hide, hair, and even its urine and dung. Could all this be mere coincidence, without an intelligent design behind it?
The verse mentions camel specifically because it was revealed in Mecca, where its primary audience were Bedouins, and camels played a pivotal role in their lives.
وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ ١٨
(88:18) and the sky, how it has been raised?
The sky has been adorned by luminous bodies such as the sun, the moon and the stars, all of which benefit the inhabitants of the earth. And beneath it is the atmosphere, which the animals need for breathing.
وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ ١٩
(88:19) and the mountains, how they have been set?
There are three main benefits in the mountains: (1) They are the earth’s stakes which hold it firmly from agitation. (2) They are water storages, from which fountains emerge. (3) They are reserves for minerals.
وَ إِلَى الْأَرْضِ كَيْفَ سُطِحَتْ ٢٠
(88:20) and the earth, how it has been surfaced?
The earth has been extended and leveled in such a way that it is suitable for human inhabitation, easy transportation, and the majority of human activities.
These are some general categories of how the affairs of the world are managed. They are indubitably God’s act and design. Hence, He is the Lord of the sky, the earth, and what lies between them. This means that He is also the Lord of the human world. Thus, it is incumbent on them to accept Him as their Lord, subscribe to His absolute oneness, and worship Him alone. It also follows that there is the Enveloper ahead of them, which is the day of reckoning and retribution.
فَذَكِّرْ إِنَّما أَنْتَ مُذَكِّرٌ ٢١
(88:21) So admonish—for you are only an admonisher,
The letter fāʾ (so, then, therefore) at the beginning of this verse shows that this is a conclusion to the previous discussion. The meaning is: “Now that God is their only Lord, and that all of them—both believers and unbelievers—are facing a day of reckoning and retribution, so admonish them about it.”
… for you are only an admonisher: This statement shows that, as a messenger, the Prophet’s duty is only to admonish and remind, hoping that they will respond and believe. But it is not up to him to impel and coerce them into faith.
لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ ٢٢
(88:22) and you are not a taskmaster (muṣayṭir) over them—
This verse is an interpretation and elaboration of you are only an admonisher (). Muṣayṭir was originally musayṭir [with the letter sīn], meaning “guardian, supervisor.”
إِلاَّ مَنْ تَوَلَّى وَ كَفَرَ ٢٣
(88:23) except him who turns back and disbelieves,
This exception pertains to the object of So admonish (), which was omitted. The implied meaning is: “So admonish the people, except those of them who turn away from the admonition and disbelieve in it.” Admonishing such people would be pointless and futile. Needless to say, turning away and disbelieving are subsequent to an initial admonition. Hence, what the exception in this verse negates is the subsequent and repeated stages of admonition. The effective meaning is: “Remind them all. And continue reminding everyone except for those who turn away from your first reminder and reject it. In such cases, it is not incumbent on you to continue admonishing. Rather, turn away from them, and leave it to God to punish them with the greatest punishment.”
Accordingly, these verses—So admonish… except him who turns back and disbelieves, so Allah will punish him with the greatest punishment ()—are comparable: So admonish, if there is benefit in admonition. He who fears [God] will take admonition. And the most wretched will shun it—he who will enter the greatest fire (), which we discussed above.
Two other suggested views are:
- The exception in this verse pertains to over them in the last verse: and you are not a taskmaster over them (). The meaning is: “You are not an authoritative taskmaster over them, except over those who turn away from the reminder and persist in disbelief. God will soon authorize you over them, and will command you to wage war against them and kill them.”
- The exception in this verse is unconnected. The meaning is: “You are not a taskmaster over them. But as with those who turn away and disbelieve among them, God will punish them with the greatest punishment.”
Comment: Our interpretation above is more plausible and apparent.
فَيُعَذِّبُهُ اللَّهُ الْعَذابَ الْأَكْبَرَ ٢٤
(88:24) so Allah will punish him with the greatest punishment.
This verse refers to the punishment of hell. As we said, it is the equivalent to the verse: he who will enter the greatest fire ().
إِنَّ إِلَيْنا إِيابَهُمْ ٢٥
(88:25) Indeed to Us will be their return (iyābahum).
This verse serves as a justification for the punishment in the last verse. Iyāb is synonymous with rujūʿ (return, referral). To Us will be is the predicate of the verse, which is mentioned before the subject [their return] for emphasis, and also to maintain the rhyme of the final words of the surrounding verses. In the case of the current verse, this way of expression does not indicate exclusivity because no one claims that the people would return to anyone other than God.
ثُمَّ إِنَّ عَلَيْنا حِسابَهُمْ ٢٦
(88:26) Then, indeed, their reckoning will lie with Us.
This verse matches the last verse [in terms of meaning, structure and construct].
Examining Narrations
- Imam al-Ṣādiq said: Every nāṣib (enemy of Ahl al-Bayt), no matter how much they may toil in worship, shall arrive at this verse: labored and weary: Entering a scorching fire ().
- The Messenger of God said: Ḍarīʿ () is something in hell that resembles a thorn. It is bitterer than ṣabir (aloe gum), more reeking than carrion, and more scorching than fire. That is what God has called ḍarīʿ (cactus).
- Concerning wherein they will not hear any vain talk () Tafsīr al-Qummī says: That is jest and lie.
- Concerning and you are not a taskmaster over them () Tafsīr al-Qummī says: You are not a guardian or scribe over them.
- The Messenger of God said, “I have been ordered to combat with the people until they say lā ilāh illā Allāh (there is no god but God). Once they say that, they shall preserve their lives and possessions from me—except for a just cause [that is, a legal right]—and their accounts will be with God.” Then he recited: So admonish—for you are only an admonisher, and you are not a taskmaster over them ().
Author’s comment: It should be clear that there is no indication in this narration that the exception [in verse ] pertains to over them ().
- Imam al-Bāqir said concerning except him who turns back and disbelieves (): This refers to one who does not take admonition, does not confirm you [in your call], denies My Lordship, and is ungrateful to My blessings. So Allah will punish him with the greatest punishment (): This means intense, excruciating and everlasting punishment. Indeed to Us will be their return (iyābahum) (): It [iyābahum] means their maṣīr (return, journey, destination, end point). Then, indeed, their reckoning will lie with Us (): This refers to their retribution.
- Once Imam ʿAlī was asked, “How will God do the reckoning of the people despite their multitude?”
“Just as He provides them with sustenance,” he explained, “despite their multitude.”
He was asked, “How will He do their reckoning while they do not see Him?”
“Just as He provides them with sustenance while they do not see Him.”
- Imam al-Ṣādiq said: Every nation’s reckoning will be done by the Imam of their time. And the Imams will recognize their friends and their foes by their marks. This is what God says: And on the Elevations will be certain men who recognize each of them by their mark ().
Author’s comment: We discussed the meaning of this hadith under verse .
The letter lām in this verse is zāʾidah (extra, supplementary, semantically empty), added for emphasis. (Auth.) ↩︎
A purifying drink () is not mentioned as a spring in paradise. It could have another source. For heavenly springs, see verses , , , , , , , , . (Ed.) ↩︎
It is the plural of zurbiyah, zarbiyah and zirbiyah. (Auth.) ↩︎
It is common for the letter sīn to be converted to ṣād when there is a ṭāʾ in the word because of their more similar orthographic and phonetic properties. (Ed.) ↩︎
For unconnected exception, see the first footnote under verse above. (Ed.) ↩︎
In other words, the exclusivity of the return to God is already established. (Ed.) ↩︎
Majmaʿ al-bayān. This is also narrated in Thawāb al-aʿmāl, via its chain of narration, with a slightly different wording at the end: “shall arrive at this end: labored and weary: Entering a scorching fire ().” ↩︎
Majmaʿ al-bayān, on the authority of Ibn ʿAbbās. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Abī Shaybah, Aḥmad, ʿAbd b. Ḥumayd, Muslim, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, Ibn Jarīr, al-Ḥākim, Ibn Mardawayh and al-Bayhaqī’s al-Asmāʾ wa al-ṣifāt, on the authority of Jābir. ↩︎
In other words, the narration is compatible with the author’s preferred interpretation of verse . (Ed.) ↩︎
Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎
Nahj al-balāghah. ↩︎
The same idea has been narrated from Imam al-Ṣādiq in Baṣāʾir al-darajāt, via its chain of narration; from Imams al-Bāqir and al-Kāẓim in al-Kāfī; and from Imam al-Hādī in Man lā yaḥḍuruhu al-faqīh in Ziyārah Jāmiʿah. ↩︎
See volume 15, pp. 179ff of the English translation. (Ed.) ↩︎