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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 88. Al-Ghashiyah
Verses [Section]: 1-26[1]

Quran Text of Verse 1-26
88. Al-Ghashiyahبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِهَلْHasاَتٰىكَ(there) come to youحَدِیْثُ(the) newsالْغَاشِیَةِؕ(of) the Overwhelming وُجُوْهٌFacesیَّوْمَىِٕذٍthat Dayخَاشِعَةٌۙ(will be) humbled عَامِلَةٌLaboringنَّاصِبَةٌۙexhausted تَصْلٰیThey will burnنَارًا(in) a Fireحَامِیَةًۙintensely hot تُسْقٰیThey will be given to drinkمِنْfromعَیْنٍa springاٰنِیَةٍؕboiling لَیْسَIs notلَهُمْfor themطَعَامٌfoodاِلَّاexceptمِنْfromضَرِیْعٍۙa bitter thorny plant لَّاNotیُسْمِنُit nourishesوَ لَاand notیُغْنِیْit availsمِنْagainstجُوْعٍؕhunger وُجُوْهٌFacesیَّوْمَىِٕذٍthat Dayنَّاعِمَةٌۙ(will be) joyful لِّسَعْیِهَاWith their effortرَاضِیَةٌۙsatisfied فِیْInجَنَّةٍa gardenعَالِیَةٍۙelevated لَّاNotتَسْمَعُthey will hearفِیْهَاthereinلَاغِیَةًؕvain talk فِیْهَاThereinعَیْنٌ(will be) a springجَارِیَةٌۘflowing فِیْهَاThereinسُرُرٌ(will be) thronesمَّرْفُوْعَةٌۙraised high وَّ اَكْوَابٌAnd cupsمَّوْضُوْعَةٌۙput in place وَّ نَمَارِقُAnd cushionsمَصْفُوْفَةٌۙlined up وَّ زَرَابِیُّAnd carpetsمَبْثُوْثَةٌؕspread out اَفَلَاThen do notیَنْظُرُوْنَthey lookاِلَیatالْاِبِلِthe camelsكَیْفَhowخُلِقَتْۥthey are created وَ اِلَیAnd atالسَّمَآءِthe skyكَیْفَhowرُفِعَتْۥit is raised وَ اِلَیAnd atالْجِبَالِthe mountainsكَیْفَhowنُصِبَتْۥthey are fixed وَ اِلَیAnd atالْاَرْضِthe earthكَیْفَhowسُطِحَتْۥit is spread out فَذَكِّرْ ؕ۫So remindاِنَّمَاۤonlyاَنْتَyouمُذَكِّرٌؕ(are) a reminder لَسْتَYou are notعَلَیْهِمْover themبِمُصَۜیْطِرٍۙa controller اِلَّاButمَنْwhoeverتَوَلّٰیturns awayوَ كَفَرَۙand disbelieves فَیُعَذِّبُهُThen will punish himاللّٰهُAllahالْعَذَابَ(with) the punishmentالْاَكْبَرَؕgreatest اِنَّIndeedاِلَیْنَاۤto Usاِیَابَهُمْۙ(will be) their return ثُمَّThenاِنَّindeedعَلَیْنَاupon Usحِسَابَهُمْ۠(is) their account
Translation of Verse 1-26
In the name of Allah, The Kind, The Compassionate

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

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

(88:3) Laboring,2 weary,

(88:4) Roasting at a blazing Fire,

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

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

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

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

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

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

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

(88:12) Wherein shall be bubbling springs,

(88:13) Couches raised high,7

(88:14) Glasses set in place,8

(88:15) Cushions lined up,

(88:16) And carpets outspread.9

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

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

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

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

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

(88:22) And not a Compeller.12

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

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

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

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


Commentary

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).

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.

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

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.).

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

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.’”

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.

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.

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.

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).

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.).

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.).

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