Surah No. 88

Introduction
Merits of the Surah

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (1)

(88:1) Have you received the story of the Enveloper?1

1. The word in the original, ghashiyyah, has been interpreted by Ibn `Abbas and Qatadah as referring to the Day of Judgment which will envelop everyone with its terrifying events. But, according to Sa`id it refers to the Fire that will envelop the faces of the unbelievers (Ibn Jarir, Qurtubi).

وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (2)

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

عَامِلَةٌ نَاصِبَةٌ (3)

(88:3) Laboring,2 weary,

2. This refers to their labors and the resultant weariness in the Fire (Ibn `Abbas, Qatadah), since the man in question did not work for Allah in his life on earth and so shall not be allowed to sit quiet in the Fire (Hasan: Ibn Jarir).
Two other opinions have been voiced. 1) The verse refers to him who labored hard in the world for his well-being, and therefore will be weary in the Fire. 2) The reference is to the priests and ascetics in the Churches and Synagogues (or the unbelievers generally: Qurtubi), who toil in their places of worship, praying, fasting, and standing in vigil, (but not believing in Allah as their sole Lord, and so will be ushered into Hellfire) - Zamakhshari.
The latter is the opinion of Ibn `Abbas, `Ikrimah, Suddi and Sa`id b. Jubayr. According to a report, `Umar (ra) passed by a hermitage. He stood there and called out: “O hermit.” The hermit came out. (Marks of penance and devotion were manifest on him: Qurtubi). When `Umar saw him in that state he wept. When asked why, he recited this verse: “Some faces that day will be downcast. Laboring, weary” (Ibn Kathir). That is, they labored in vain in this world (Au.).
Bukhari has reported Ibn `Abbas as of opinion that it is the Christians that are alluded to (Ibn Kathir).
Thanwi adds: Such will be the end of those that follow innovations (ahl ‘l-bid`ah). Their long vigils will bear no fruit.

تَصْلَىٰ نَارًا حَامِيَةً (4)

(88:4) Roasting at a blazing Fire,

تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (5)

(88:5) (And) Watered at a steaming Spring.3

3. That is, a spring of which the water would have reached the boiling point (Ibn `Abbas, Mujahid, Qatadah: Ibn Jarir).

لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ (6)

(88:6) No food for them but of the poisonous, putrid grass,4

4. Dari` of the original denotes, according to Ibn `Abbas, `Ikrimah, Mujahid (whose statement is in Bukhari: Ibn Kathir), and Qatadah, to a special kind of grass in Arabia, which is known as Shabraq when green, and as Dari` when dry. When Shabraq, it turns into a poisonous substance that the cattle know by instinct and avoid eating it. Other reports suggest Ibn `Abbas and Ibn Zayd as saying that Dari` is a tree in the Fire (Ibn Jarir).
If it is asked, how come the Qur’an has stated in another place that their food will be nothing but pus (69: 36)? The answer is, there will be kinds and varieties of people in the Fire, some of whom will receive Dari`, others pus, and yet others Zaqqum and so on (Zamakhshari, Razi, Qurtubi); and, some, who knows, will receive all varieties (Au.).

لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ (7)

(88:7) That will neither fatten nor satisfy (their) hunger.

وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ (8)

(88:8) Other faces that day shall be exuberant,

لِسَعْيِهَا رَاضِيَةٌ (9)

(88:9) Satisfied with (the results of) their labors,5

5. Verse eight spoke of the external condition, and nine speaks of the internal condition (Razi).

فِي جَنَّةٍ عَالِيَةٍ (10)

(88:10) (Dwelling) in a lofty garden,

لَا تَسْمَعُ فِيهَا لَاغِيَةً (11)

(88:11) Hearing therein no loose talk,6

6. Laghiyyah is loose or idle talk, a false, or a harsh and angry word: Ibn `Abbas, Mujahid and Qatadah. But some Kufi scholars have suggested that what is meant is false oath. However, if the Companions and their Followers have agreed upon a meaning, then it is not permissible to interpret the word in a way that would contradict the meaning given by them (Ibn Jarir).
Sayyid adds: “This is ... that kind of joy and happiness, which is better felt when one remembers the first life and its increasing polemics, disputes, contentions, quarrels, din and uproar. When one remembers all this, one relaxes with the feeling of complete calmness, total peace and pleasant happiness generated by the Qur’anic expression: 'Hearing therein no loose talk.’”

فِيهَا عَيْنٌ جَارِيَةٌ (12)

(88:12) Wherein shall be bubbling springs,

فِيهَا سُرُرٌ مَرْفُوعَةٌ (13)

(88:13) Couches raised high,7

7. Ibn `Abbas has, however, said that the couches will be in tiers, one upon the other (Ibn Jarir).
Razi remarks: The couches will be raised in order that the inhabitants can have a good view of their kingdom.
Ibn Kathir adds: These couches will be lowered down whenever they wish.

وَأَكْوَابٌ مَوْضُوعَةٌ (14)

(88:14) Glasses set in place,8

8. Akwab: These are goblets or cups that have no handles and no pouts projecting out (Qurtubi). They will be lined up at the banks of the rivers of Paradise, which, whenever picked up will be found filled (Ibn Jarir).
Mufti Shafi` observes: The words “in place” bear in them a cultural hint that things that are shared by the members of a house, ought to be replaced at places marked for them, for the next user’s ease.

وَنَمَارِقُ مَصْفُوفَةٌ (15)

(88:15) Cushions lined up,

وَزَرَابِيُّ مَبْثُوثَةٌ (16)

(88:16) And carpets outspread.9

9. Zarabiyy is finely woven, soft carpet. Hence the usage in the report of `Abdullah b. `Ammar who said he saw `Umar ibn al-Khattab praying on a prayer-rug made of Zarabiyy.

أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17)

(88:17) Do they not - then - consider the camels, how they have been created?10

10. Sa`id ibn Jubayr has reported that once he ran into Shurayh (the famous Qadi appointed by `Umar) while he was preparing to go out. He asked him about where he was heading. Shurayh told him he was going to the camel-pen. When asked why, he answered, “To look at them (and contemplate) - Ibn Jarir, Zamakhshari.
Signs of Allah in the Camel
One of the signs in the camel is that although it is such a huge, powerfully built beast, it is meek enough to be controlled by a child (Zamakhshari, Qurtubi).
Further, it is the only animal that can be used for all purposes, and by which alone a man can survive to the exclusion of all other domestic animals such as goats, cows and horses. It yields milk, meat, (hide, fine wool: Sayyid) while horses cannot. It can be used for transport as well as cultivation, while sheep cannot. It can be used for carrying loads, while goats and cows cannot. It can be used for riding, while, again, cows and goats cannot be used for such purposes. Moreover, as a species it is advantageous over all others in everyone of its qualities. For instance, if it is used for transport, it can carry weights no other animal can. If it is used for meat, no other animal can yield the quantity it can. If it is used for milk, it can produce large quantities of it. Also, it is a tough animal that can survive on thorny bushes and little fodder, as it can also bear thirst for days on - some times ten days at a stretch. (It will carry a load of 500 to 1000 lb. 25 miles a day for three days without drinking: EBr. IV. p. 657 - Majid). Further, it is the only animal that can squat down (in a way that is special to it: Au.), for loading, unloading, mounting and dismounting, and then can rise up on its legs, with the load on. Other animals cannot be loaded that way. Furthermore, it can, by its instinct, help locate lost trails (and even water: Au.). And finally, it is a graceful animal (especially its flock, forcing Arabs and non-Arabs alike, off their vehicles on highways to admire its passage with each of its individual filling the horizon with its contour in a way no other beast can as gracefully do: Au.). [It is (also) inexpensive to keep, and its food is easy to find: Sayyid].
Thus, there is no animal in which a combination of all these qualities can be found, (not to forget that it can run, while many domestic animals cannot: Au.).
Thus it stands unique in many of its individual qualities which should lead man to reflection (Razi).
“It is also an intelligent animal, that can be vengeful and vicious if misbehaved with.” (T.E.Lawrence - the well-known Lawrence of Arabia - in his Seven Pillars of Wisdom). Majid quotes an Indian military writer of 1943: “For lengths of service the camel stands alone. Properly cared for, its average life is 18 years. Few army merchandised vehicles last even half that time. The camel is not fussy about its food, and is far less liable to injury than the horse, mule or even motor truck.”
The advantages in the camels were obviously not hidden from the Arabs, especially at the Prophet’s time when it was truly the “ship of the desert.” For thousands of years they were more dependent on the camel than the Hindus were on the cow. When too hungry, the Bedouin would punch a hole and drink its blood. Yet the sturdy beast survived. But, note the difference: while, for much lesser advantages, the Hindus declared the cow a goddess, the Prophet (saws) actually condemned the camel. He called them the devils, and prohibited that Prayers be offered in camel-stables or places where they are tied up, although he allowed that Prayers be offered in goats' pens. In one hadith he said, ما من بعير إلا في ذروته شيطان، فاذكروا اسم الله عليها إذا ركبتموها كما آمركم، ثم امتهنوها لأنفسكم فإنما يحمل الله عز وجل “There is not a camel but there is a Shaytan on its hump. Therefore, when you ascend them, recall Allah’s blessings on you, as has Allah ordered you. And then humble them for yourselves, as has Allah overpowered you over them” (Jami` Saghir, 8014).
There are a few other reports of this nature in the Hadith literature which are proofs of the Prophet’s authenticity as a Prophet. A phony Prophet would have actually declared them holy and a national animal (Au.).
A second, though rare, to the degree of the unknown, but legitimate meaning of ibil is 'clouds' (Zamakhshari, Qurtubi).

وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ (18)

(88:18) And the heaven, how it has been raised?

وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (19)

(88:19) And the mountains, how they have been pitched?

وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (20)

(88:20) And the earth, how it has been leveled up?11

11. The order is as follows. Camels were the chief means of transport for the Arabs. As a man came out into the open, riding his camel, he would, (especially if he was alone, forced to contemplate over the beast he was riding: Razi), then, raising his eyes, he would see the sky, and then, the contemplative sight traveling downwards, he would see the mountains (another common feature in the tractable lands of Arabia, and an eye-catching sight anywhere else: Au.). Finally, the sight would rest on the earth (laid out in fields of such great variety as to attract attention: Au.) - Qurtubi.
Some people have argued from this verse that the earth is flat and not round. But that is incorrect. What the verse means to convey is that it has been leveled up in such a way that it is possible for the humans to settle on. And this has been possible because of it large radius (Razi in the 12th century).
Further it could have been made entirely mountainous and craggy, as many difficult and inhabitable terrains of the earth or of other planets), so that man could not have created cities - a necessary requirement for developments of a civilization (Au.).

فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ (21)

(88:21) Therefore, remind (them), for you are only a Reminder,

لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (22)

(88:22) And not a Compeller.12

12. (Although, linguistically the word Musaytir implies someone who oversees, or is in charge of an affair: Au.), the meaning that has come from Ibn `Abbas, Mujahid and Ibn Zayd is “compeller” (Ibn Jarir).
A hadith in Tirmidhi narrated by Jabir says that the Prophet (saws) said: أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ ، فَإِذَا قَالُوا : لاَ إِلَهَ إِلاَّ اللَّهُ فَقَدْ عَصَمُوا مِنِّي وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهِمْ وَحِسَابُهُمْ عَلَى اللَّهِ “I have been ordered to fight the people until they say, 'There is no deity save Allah.’ If they say that they will save themselves and their property from me, except for what is due by the law. Their reckoning will be left to Allah.” Then he recited this verse: 'Therefore, remind, for you are only a Reminder, and not a Compeller.’ (Au.).

إِلَّا مَنْ تَوَلَّىٰ وَكَفَرَ (23)

(88:23) None that turned away and disbelieved,13

13. The words of verse 23 are such that it can either be connected to verse 21 rendering the meaning: “Warn (O Muhammad) ... save those who turn away and disbelieves (such you may ignore),” or, alternatively, it could be linked to the previous and following verses meaning: “You are not a Compeller. As for him who turns away and disbelieves, him, Allah will chastise him” (Ibn Jarir). p

فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (24)

(88:24) But Allah shall chastise him with a Great chastisement.

إِنَّ إِلَيْنَا إِيَابَهُمْ (25)

(88:25) Surely, unto Us is their return,

ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ (26)

(88:26) Then, on Us is their reckoning.