Surah Ghashiyah Ultimate Dictionary: Key Arabic Terms Explained

By Published On: September 15, 2025Last Updated: October 4, 202515861 words79.4 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Ghashiyah

Delve into the profound meanings of Surah Al-Ghashiyah, “The Overwhelming Event,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a detailed linguistic and theological analysis of the key Arabic words that paint a vivid picture of the Day of Judgment and the signs of God in creation. By exploring the etymology, morphology, and Tafsir of essential terms like Ghāshiyah (The Overwhelming Event), khāshiʿah (humbled), and nāʿimah (joyful), readers can gain a deeper appreciation for the surah’s core themes: the contrasting fates in the Hereafter, the call to reflect on the natural world, and the ultimate reality of divine accountability.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Ghashiyah and the Qur’an – showing where and how frequently the term appears in Surah Al-Ghashiyah and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Ghashiyah.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Al-ʿAdhāb al-akbar (الْعَذَابَ الْأَكْبَرَ) – The greatest punishment

Linguistic Root & Etymology

Al-ʿAdhāb is the punishment. Al-Akbar (root: K-B-R (ك-ب-ر)) is the superlative form, meaning “the greatest.”

The root for `al-akbar` is ك-ب-ر.

  • Morphology: `Al-Akbar` (الْأَكْبَر) is a superlative adjective on the `afʿal` pattern.
  • Extended Semantic Range: The root signifies greatness, being large, or being old. `Kabīr` is great. `Al-Akbar` is “The Greatest.” The phrase `Allāhu Akbar` means “Allah is The Greatest.”
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The phrase appears once in this surah. The root `K-B-R` is very common, appearing over 160 times.

This phrase describes the ultimate punishment of the Hereafter. It is `al-akbar` (“the greatest”) in comparison to any worldly punishment (`ʿadhāb`) or trial. This distinction serves to put worldly suffering in perspective and to emphasize the supreme gravity of the final reckoning for those who turn away.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:24), this is the definitive punishment for the one who turns away and disbelieves. “Allah will punish him with the greatest punishment.” The commentators explain that this is the punishment of the Hellfire in the Hereafter. It is described as the “greatest” punishment in contrast to any lesser punishments or trials that may occur in the worldly life. It is the ultimate, the most severe, and the most comprehensive of all possible torments.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah has presented a clear choice between the path of the believers and the path of the deniers. This verse is the final and the ultimate consequence for the one who chooses the second path. The theme is one of a perfect and a just recompense. A great crime—the arrogant rejection of the Creator—is met with a “great” punishment.

Modern & Comparative Lens

The concept of a final, “great” punishment is a central feature of the Abrahamic eschatologies. The Qur’an’s description of it as “al-ʿadhāb al-akbar” is a powerful rhetorical device. It is a call to a correct sense of proportion. We may fear the “punishments” of this world, but the surah is reminding us that there is a “greater” and an eternal punishment that we should be far more concerned with avoiding.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that protects us from this “greatest punishment.” We must be extremely careful to not be among those who “turn away and disbelieve.” It is a powerful motivation to turn *towards* our Lord in a state of humble and sincere submission, so that we may be saved from this terrible fate by His mercy.

2. A-fa-lā yanẓurūn (أَفَلَا يَنظُرُونَ) – Then do they not look?

Linguistic Root & Etymology

This is a rhetorical question. A-fa-lā is “Then do they not…?” Yanẓurūn (root: N-Ẓ-R (ن-ظ-ر)) means “they look” or “they observe.”

The Arabic root is ن-ظ-ر.

  • Morphology: `Yanẓurūn` (يَنظُرُونَ) is a third-person plural imperfect verb.
  • Extended Semantic Range: The root `naẓara` means more than just a passing glance. It implies a deep, contemplative looking with the purpose of reflection and understanding.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The phrase appears once in this surah. The root is very common, appearing over 120 times, often as a command to “look” at the signs of creation.

This rhetorical question marks a turning point in the surah. After describing the unseen realities of the Hereafter, it challenges the deniers to `yanẓurūn`—to look with careful reflection at the empirical evidence in the world around them. It is an appeal to reason and observation, implying that the signs of God’s power are manifest for anyone who truly looks.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:17), after the detailed descriptions of Heaven and Hell, this powerful question is posed to the deniers. “Then do they not look at the camels – how they are created?” The commentators explain that this is a direct and a powerful call to empirical observation and reflection. The surah is shifting its argument from the unseen world of the Hereafter to the seen world of the creation. The question is a rebuke to their heedlessness. It is asking: “If you cannot believe in the unseen, then can you not at least ‘look’ with a contemplative eye at the undeniable miracles of the world that are right in front of you?”

Thematic Context

This connects to the surah’s theme of the signs of God (āyāt) as a proof of His power and His reality. The theme is that the evidence for God is not a complex or an esoteric matter. It is accessible to all who are willing to simply “look.” The surah then presents a series of four magnificent and accessible signs—the camel, the sky, the mountains, and the earth—as a direct and a powerful argument from design. The theme is that a sincere “looking” will inevitably lead to belief.

Modern & Comparative Lens

This is a powerful and an ancient endorsement of the empirical method. The verse is essentially saying: “Do not just believe blindly; go and look at the evidence in the world around you.” This is the very essence of the scientific process. The surah is confident that the more we “look” at the universe, the more its intricate and purposeful design will become apparent. It is a call to a faith that is grounded in a rational and an observational engagement with reality.

Practical Reflection & Application

This verse is a direct command to be a person who “looks.” The practical application is to cultivate a habit of mindful observation (tafakkur). We should “look” at the world around us not with a heedless glance, but with the eye of a seeker of truth. We should reflect on the wonders of the natural world and see in them the signs of our magnificent Creator. This is a direct and a beautiful path to a stronger and a more certain faith.

3. ʿĀliyah (عَالِيَةٍ) – Lofty

Linguistic Root & Etymology

The root is ʿ-L-W (ع-ل-و), which means to be high or exalted. The adjective ʿāliyah means lofty or high.

The Arabic root is ع-ل-و.

  • Morphology: `ʿĀliyah` (عَالِيَة) is a feminine active participle used as an adjective.
  • Extended Semantic Range: The root signifies highness, elevation, and transcendence. `ʿUluww` is highness or haughtiness. `Al-Aʿlā` (The Most High) is one of God’s names.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The adjective appears once here. The root appears over 80 times.

The Garden of the righteous is described as `jannatin ʿāliyah` (“a lofty Garden”). This `ʿuluww` (loftiness) is understood to be both physical and spiritual. It is in an elevated place and, more importantly, it is a place of the highest honor and rank, a perfect reward for the souls who humbled themselves in the worldly life.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:10), this is the description of the abode of the righteous. “In a lofty Garden.” The commentators explain that Paradise is “lofty” both in a physical and in a spiritual sense. It is in a high and an elevated place, and it is a place of the highest and most elevated honor. This is a direct contrast to the “lowly” and humiliating state of the people of Hell, whose faces are “downcast.”

Thematic Context

This connects to the surah’s theme of the “raising” and “lowering” effect of the Final Day. The surah has described the faces of the damned as being “humbled” (khāshiʿah). The “lofty Garden” is the destination for those whose faces will be “joyful” and who will be “raised up” by God due to their faith and their good deeds. The theme is that a life of humble submission in this world leads to a “lofty” and honored position in the next.

Modern & Comparative Lens

The concept of Heaven as a “high” or “lofty” place is a universal archetype. It speaks to the human aspiration for transcendence and elevation. The Qur’anic description gives this a specific moral and spiritual meaning. The “loftiness” of the Garden is a direct result of the “loftiness” of the character and the deeds of its inhabitants.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should strive for a “lofty” station with our Lord. The practical application is to live a life of “lofty” morals and “lofty” deeds. We should rise above the petty and the base pursuits of the worldly life and set our sights on the “lofty Garden” that has been prepared for the righteous. It is a call to a life of high and noble purpose.

4. ʿĀmilatun nāṣibah (عَامِلَةٌ نَّاصِبَةٌ) – Laboring and weary

Linguistic Root & Etymology

ʿĀmilah is one who works or labors. Nāṣibah is one who is weary, exhausted, or toiling.

The root for `ʿāmilah` is ʿ-M-L (ع-م-ل) and for `nāṣibah` is N-Ṣ-B (ن-ص-ب).

  • Morphology: `ʿĀmilah` (عَامِلَة) and `Nāṣibah` (نَاصِبَة) are both feminine active participles.
  • Extended Semantic Range: `ʿAmal` is work or action. `Naṣab` is toil, hardship, or exertion to the point of exhaustion.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The phrase appears once here. Both roots are common.

This powerful pair of adjectives describes the state of the disbelievers’ faces on the Day of Judgment. The interpretations vary: 1) They are “laboring” in the Fire, performing exhausting tasks, and are eternally “weary.” 2) It refers to their worldly lives, where they “labored” hard in misguidance, only to find on that Day that their lifelong effort was fruitless, leading only to eternal weariness.

Classical Exegesis (Tafsir)

In the description of the faces of the disbelievers on the Day of Judgment in Surah Al-Ghashiyah (88:3), they are described as “laboring and weary.” The commentators have offered several powerful interpretations. It can mean that in the Hereafter, they will be “laboring” in the Fire, being dragged through it and made to perform exhausting tasks, and they will be eternally “weary.” It can also refer to their state in this world: they “labored” and “toiled” their entire lives in deeds of disbelief and sin, and on the Day of Judgment, they will find that all of their life’s “labor” was in vain and has only led them to this state of ultimate “weariness” and ruin.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. This is a key part of the portrait of the damned. The theme is one of a profound and a tragic irony. A life of heedless “labor” in this world leads to an eternal “labor” in the next. This is contrasted with the righteous, who were content with their “striving” in this world and will find an eternal rest in the next. The surah is a call to choose the correct and the beneficial form of “labor.”

Modern & Comparative Lens

The concept of “fruitless labor” is a powerful and a tragic one, a central theme in the myth of Sisyphus. This verse is a profound Qur’anic expression of this. It is a timeless warning against a life that is spent in a great deal of “labor” but with no ultimate and beneficial purpose. It is a critique of a life that is all effort and no meaning.

Practical Reflection & Application

This verse is a profound call to examine the nature of our own “labor” in this world. The practical application is to ensure that our “laboring” and our “toiling” is in the cause of God and for the sake of the Hereafter. We should strive to be people whose efforts are a source of their salvation, not a source of their eternal “weariness.” It is a call to a life of purposeful and a fruitful labor, not a life of meaningless and a self-destructive toil.

5. ʿAynin āniyah (عَيْنٍ آنِيَةٍ) – A boiling spring

Linguistic Root & Etymology

ʿAyn is a spring. Āniyah (root: ʾ-N-Y (أ-ن-ي)) means that which has reached its ultimate point, in this context, its ultimate point of heat. It means a spring that is at the peak of its boiling.

The Arabic root for `āniyah` is أ-ن-ي.

  • Morphology: `ʿAyn` (عَيْن) is a spring. `Āniyah` (آنِيَة) is a feminine active participle.
  • Extended Semantic Range: The root `anā` means for something to reach its due time or its utmost limit. `Āniyah` therefore means water that has reached the absolute extreme of hotness.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The phrase appears once here. The root appears 8 times.

This is the drink given to the people of Hell. It is from an `ʿaynin āniyah`—a spring whose water has reached the pinnacle of boiling heat. It represents a torment where even an act that should bring relief (drinking) becomes an instrument of agony, scalding them from the inside. It is the perfect, terrifying counterpart to the “flowing spring” of Paradise.

Classical Exegesis (Tafsir)

In the description of the punishment of Hell in Surah Al-Ghashiyah (88:5), the surah states, “They will be given to drink from a boiling spring.” The commentators explain that this is a depiction of the terrible nature of the drink of Hell. The water that they will be given to quench their thirst will not be cool and refreshing, but will be from a spring that is at the absolute peak of its boiling temperature. It is a drink that will not bring relief, but will only add to their torment by scalding their insides.

Thematic Context

This connects to the surah’s theme of the inversion of worldly mercies in the Hereafter for the disbelievers. The surah has just described the “flowing spring” of Paradise. This is the direct and the terrible counterpart. The theme is one of a perfect and an ironic justice. The blessing of a cool “spring” in this world is transformed into the torment of a “boiling spring” in the next for those who were ungrateful for that blessing.

Modern & Comparative Lens

The image of a “boiling spring” is a powerful and a terrifying one. It is a literary and a theological device to convey a state of absolute and unmitigated suffering. It is a profound depiction of a reality where all the normal laws of mercy have been suspended and where even the sources of apparent relief are a form of torment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be grateful for the blessing of cool and refreshing water in this life, and to see it as a mercy from God. We should strive to be among those who will drink from the cool and flowing “springs” of Paradise, and we should seek refuge in God from the terrible and scalding drink of the “boiling spring” that awaits the deniers.

6. ʿAynun jāriyah (عَيْنٌ جَارِيَةٌ) – A flowing spring

Linguistic Root & Etymology

ʿAyn is a spring. Jāriyah (root: J-R-Y (ج-ر-ي)) is the active participle, meaning that which is flowing or running.

The Arabic root for `jāriyah` is ج-ر-ي.

  • Morphology: `ʿAyn` (عَيْن) is a spring. `Jāriyah` (جَارِيَة) is a feminine active participle.
  • Extended Semantic Range: The root `jarā` means to run or to flow. A `jāriyah` is something in a continuous state of flowing, implying it is fresh, abundant, and unending.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The phrase appears once here. The root is very common, appearing over 60 times.

This is one of the delights of Paradise. In contrast to the stagnant waters of the world or the boiling spring of Hell, the springs of Paradise are `jāriyah`—perpetually flowing. This imagery conveys a sense of endless life, freshness, purity, and effortless abundance for the inhabitants of the lofty Garden.

Classical Exegesis (Tafsir)

In the description of the blessings of Paradise in Surah Al-Ghashiyah (88:12), the surah states, “Therein will be a flowing spring.” The commentators explain that this is a symbol of the continuous, effortless, and life-giving nature of the bliss of Paradise. The water is not stagnant, but is a perpetually “flowing spring,” a source of constant refreshment and beauty. This is a key feature of the “lofty Garden” of the righteous.

Thematic Context

This is a central part of the surah’s theme of the contrast between the two final abodes. The surah has just described the inhabitants of Hell being forced to drink from a “boiling spring.” This verse provides the direct and the beautiful counterpart. The theme is one of a perfect and a just recompense. The torment of the one is met with the bliss of the other. The “flowing spring” is a symbol of the eternal and the life-giving mercy of God.

Modern & Comparative Lens

A “flowing spring” is a universal symbol of life, purity, vitality, and abundance. It is the source from which a lush garden grows. The Qur’an uses this powerful and life-affirming image to describe a key feature of Paradise. It is a dynamic, not a static, image, suggesting a realm that is constantly being renewed by this powerful source of life.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for the “flowing springs” of Paradise. The practical application is to be grateful for the clean and “flowing” water that we have in this life, and to be careful not to waste it. We should also strive to be a “flowing spring” of good in our own lives. We should let our good deeds, our kindness, and our knowledge “flow” with a generosity that reflects, in a small way, the overflowing nature of the blessings that we hope to receive from our Lord in the Hereafter.

7. Bi-muṣayṭir (بِمُصَيْطِرٍ) – A controller

Linguistic Root & Etymology

The root is Ṣ-Ṭ-R (ص-ط-ر). A muṣayṭir is a controller, a manager, or one who has absolute power over another.

The Arabic root is often given as the quadriliteral Ṣ-Y-Ṭ-R (ص-ي-ط-ر) or Ṣ-Ṭ-R (ص-ط-ر).

  • Morphology: `Muṣayṭir` (مُصَيْطِر) is a participle form.
  • Extended Semantic Range: The root signifies having overarching control, authority, and power to compel. A `muṣayṭir` is an overlord or a tyrant with absolute authority.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here and once in Surah At-Tur (52:37).

This verse defines the limit of the Prophet’s mission. “You are not over them a `muṣayṭir` (controller).” His role is to remind, not to compel belief. This clarifies that faith must be a free choice. The ultimate control over and judgment of human hearts belongs exclusively to Allah.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:22), after the command to the Prophet to “remind,” this definitive statement is made about the limits of his role. “You are not over them a controller.” The commentators explain that this is a crucial clarification of the prophetic mission. The Prophet’s job is not to “control” people’s hearts or to force them to believe. His sole duty is to be a “reminder.” The guidance of the hearts is in the hands of God alone. This is a source of consolation for the Prophet, freeing him from the burden of the people’s response.

Thematic Context

This connects to the surah’s theme of the final and the absolute accountability being with God alone. The surah has described the two final destinies. This section of the surah clarifies the human and the divine roles in this process. The Prophet’s role is to remind. The human’s role is to choose. And God’s role is to judge. The theme is one of a perfect and a just division of responsibility. The Prophet is not a “controller” of souls.

Modern & Comparative Lens

This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and an essential text for a pluralistic and a tolerant understanding of Islam. The role of a religious guide is to be a clear “reminder,” not a “controller” of people’s souls. This has profound implications for the relationship between the religious authority and the individual, and it stands against any form of religious tyranny or coercion. It is a direct parallel to the famous verse, “There is no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is only to be a “reminder.” We must never see ourselves as a “controller” of others. The practical application is to share the message with wisdom and with beauty, and then to completely entrust the results to God. We cannot force guidance upon anyone. We can only deliver the reminder and pray for their hearts.

8. Ḍarīʿ (ضَرِيعٍ) – A bitter, thorny plant

Linguistic Root & Etymology

Ḍarīʿ is the name of a specific type of plant that grows in the desert. It is a dry, bitter, and thorny plant that even the camels refuse to eat, as it provides no nourishment and is harmful. It is not derived from a standard verbal root.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:6), this is the description of the only food that will be available for the people of Hell. “They will have no food except from a bitter, thorny plant.” The commentators explain that this is a depiction of a terrible and a tormenting sustenance. The food of Hell is not just unpleasant; it is the most foul and the most harmful of all possible plants. The surah then immediately adds that this “food” “neither nourishes nor avails against hunger,” showing that it is a pure and an unmitigated form of torment.

Thematic Context

This connects to the surah’s theme of the inversion of worldly mercies in the Hereafter for the disbelievers. Food, which is a mercy and a pleasure in this life, becomes a source of agony in the next for the ungrateful. The “ḍarīʿ” is a central image in the Qur’an’s depiction of Hell. Its mention here is a key part of the detailed contrast between the pure and delicious fruits of Paradise and the tormenting “fruit” of Hell.

Modern & Comparative Lens

The use of such a graphic and a repulsive image is a powerful rhetorical device. It is designed to create a visceral and a lasting sense of aversion in the listener. It is a powerful literary and a theological tool to convey the absolute and multi-sensory horror of the state of the damned. It is a state where even the most basic of all needs—the need for food—is met with something so foul and so harmful.

Practical Reflection & Application

This verse is a profound and a sobering warning. It should motivate us to be grateful for the pure and the wholesome food (ṭayyibāt) that God has provided us in this life. The practical application is to be mindful of what we consume, both physically and spiritually. We should nourish ourselves with what is lawful and pure, so that we may be granted the pure and the delicious food of Paradise, not the terrible and thorny food of “ḍarīʿ.”

9. Fa-dhakkir (فَذَكِّرْ) – So remind

Linguistic Root & Etymology

This is a command from the root DH-K-R (ذ-ك-ر), meaning to remind.

The Arabic root is ذ-ك-ر.

  • Morphology: `Fa-dhakkir` (فَذَكِّرْ) is an imperative (command) verb from Form II. The verb `dhakkara` is an intensive form meaning “to remind” someone persistently or effectively.
  • Extended Semantic Range: The root signifies remembrance (`dhikr`), mention, and reminder. The Qur’an is `Adh-Dhikr` (The Reminder). The role of the prophet is to be a `mudhakkir` (one who reminds).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The command appears once here. The root is extremely common, appearing over 290 times.

This command defines the core of the Prophet’s mission. After presenting the signs of God in creation, the logical consequence (`fa-`) is to `dhakkir`—to use these signs to “remind” humanity of the truth. The task is not to create belief, but to reawaken the innate knowledge of God that is already within the human soul (`fiṭrah`).

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:21), after the powerful call to reflect on the signs of creation, this is the central command given to the Prophet. “So remind, [O Muhammad]; you are only a reminder.” The commentators explain that this is a command to persevere in his mission of delivering the message. His job is to “remind.” He is to use the powerful signs of the creation and the verses of the revelation as the content of this “reminder.” The verse then immediately clarifies the limits of his role: he is a “reminder,” not a “controller.”

Thematic Context

This connects to the theme of the nature of the prophetic mission. The surah has presented the two destinies and the proofs for the truth. This verse is the command to now deliver this entire package to the people. The theme is that the core of the Prophet’s job is not to force belief, but to “remind” the human soul of truths it is designed to recognize. The Qur’an itself is the ultimate “reminder” (dhikr).

Modern & Comparative Lens

The concept of a religious guide’s primary role being to “remind” rather than to compel is a key principle of a persuasive and non-coercive approach to faith. It is based on the idea that the truth is already latent within the human soul (the fiṭrah), and the role of the revelation is to awaken it. This is a deeply respectful approach to the listener, as it assumes they have the capacity to recognize the truth when it is presented clearly.

Practical Reflection & Application

This verse is a guide for anyone who wishes to share the message of Islam (daʿwah). Our primary method should be that of a beautiful and wise “reminding.” The practical application is to share the clear reminders of the Qur’an with others, with a spirit of compassion and concern. We should see ourselves not as judges, but as fellow travelers who are simply sharing a beautiful and life-saving “reminder” that we ourselves have benefited from.

10. Al-Ghāshiyah (الْغَاشِيَة) – The Overwhelming Event

Linguistic Root & Etymology

The root is GH-SH-Y (غ-ش-ي), which means to cover or to overwhelm. Al-Ghāshiyah is the active participle, and it is a name for the Day of Judgment, meaning the event that will “overwhelm” all of humanity with its terror and its reality.

The Arabic root is غ-ش-ي.

  • Morphology: `Al-Ghāshiyah` (الْغَاشِيَة) is a feminine active participle (ism fāʿil) used as an evocative name.
  • Extended Semantic Range: The verb `ghashiya` means to cover, envelop, or overcome. A `ghishāwah` is a cover or veil. The Day of Judgment is called `Al-Ghāshiyah` because its reality will suddenly cover and overwhelm everything.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The name appears once in this surah. The root appears about 24 times.

This is the name of the surah, and it sets a tone of immense gravity from the very first verse. It is a name for the Day of Judgment that emphasizes its all-encompassing nature. It is an event so powerful that it will completely “cover” and overshadow every other reality, forcing all of humanity to confront it.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “Has there reached you the narration of the Overwhelming Event?” (88:1). The commentators explain that the surah opens with this powerful and a solemn question to immediately capture the listener’s attention and to establish the profound and the “overwhelming” nature of its subject matter. It is a name for the Day of Judgment that emphasizes its all-encompassing and inescapable reality.

Thematic Context

The “Ghāshiyah” is the central theme of the entire surah. The surah is, in its essence, the “narration” of this great event. The theme is to transform the listener’s perspective on this event from one of doubt and denial to one of absolute and awe-filled certainty. The surah achieves this by presenting the two starkly different outcomes of this “overwhelming” day and by presenting the clear signs of the one who has the power to bring it about.

Modern & Comparative Lens

The concept of a final, world-ending “event” that will “overwhelm” all normal human realities is a key feature of apocalyptic and eschatological thought. The Qur’anic name “al-Ghāshiyah” is a particularly powerful and an evocative one. It conveys a sense of a reality that is so immense that it will completely “cover” and supersede all other, lesser realities.

Practical Reflection & Application

This surah, with its powerful opening, is a call to take the matter of the Hereafter with the utmost seriousness. The practical application is to live our lives with a healthy and a motivating awareness of this “Overwhelming Event.” This awareness is not meant to be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds, so that on the Day that “overwhelms,” we may be in the safety and the protection of God’s mercy.

11. Ḥadīth (حَدِيثُ) – The Narration

Linguistic Root & Etymology

The root is Ḥ-D-TH (ح-د-ث), which means to be new or to narrate. A ḥadīth is a narration, a story, or a discourse.

The Arabic root is ح-د-ث.

  • Morphology: `Ḥadīth` (حَدِيث) is a verbal noun meaning a story, a narration, or speech.
  • Extended Semantic Range: The root refers to things that are new or that happen. A `ḥadīth` is a narration of something that has happened. It is the technical term for the narrations of the Prophet Muhammad ﷺ.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once in this surah. The root appears 36 times.

The surah opens by asking, “Has the `ḥadīth` of the Overwhelming Event reached you?” This frames the entire chapter as a `ḥadīth`—a vital piece of news or a narrative that is being conveyed. It invites the listener to pay attention as if they are about to hear an important report about a future event.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Ghashiyah (88:1), the surah asks, “Has there reached you the narration of the Overwhelming Event?” The commentators explain that this is a powerful rhetorical question that is designed to create a sense of suspense and to invite the listener to pay close attention. The surah is presenting itself as a “narration” or a “news report” of the most momentous of all possible events. The question is a direct and a personal appeal to the listener to engage with this great “narration.”

Thematic Context

This connects to the theme of the Qur’an as a source of divine news and guidance. The surah is a call to listen to this divine “narration.” The theme is that God, out of His mercy, has not left us in ignorance about our final destiny. He has sent us a clear and a detailed “narration” of what is to come, so that we may prepare for it. To ignore this narration is the ultimate act of heedlessness.

Modern & Comparative Lens

The use of a “narrative” or a “story” as a primary tool for conveying moral and spiritual truths is a central feature of the Abrahamic scriptures. The Qur’an’s framing of its eschatological teachings as a “narration” is a powerful one. It invites the listener to engage with the text not as a dry, theological treatise, but as a living and a dramatic “story” of our own ultimate future.

Practical Reflection & Application

This verse encourages us to engage with the Qur’an, and with this surah in particular, as a personal “narration” that has been sent to us. The practical application is to read it with an attentive and a curious heart, with the desire to learn the details of this great “narration” so that we can live our lives in a way that leads to the happy ending that it describes. It is a call to be an engaged and a responsive listener to the greatest story ever told.

12. Ḥāmiyah (حَامِيَة) – Intensely hot

Linguistic Root & Etymology

The root is Ḥ-M-Y (ح-م-ي), which means to be hot. Ḥāmiyah is an intensive active participle, meaning that which is intensely hot or scorching.

The Arabic root is ح-م-ي.

  • Morphology: `Ḥāmiyah` (حَامِيَة) is a feminine active participle (ism fāʿil) used as an intensive adjective.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here and also in Surah Al-Qariah (101:11).

This adjective describes the Fire (`nār`) of Hell. It is not just hot, but `ḥāmiyah`, blazing and at the peak of its intensity. It is a visceral description meant to convey the severity of the punishment.

Classical Exegesis (Tafsir)

In the description of the punishment of Hell in Surah Al-Ghashiyah (88:4), the surah states, “They will [enter to] burn in an intensely hot Fire.” The commentators explain that this is a description of the sheer, unimaginable intensity of the heat of the Hellfire. It is not a normal fire; it is a fire that is at the absolute peak of its heat. The word “ḥāmiyah” is a powerful and a terrifying one, designed to convey a sense of a torment that is beyond all worldly comparison.

Thematic Context

This is a central part of the surah’s theme of the reality and the terror of the punishment. The surah is a warning, and these specific, sensory, and visceral details are designed to make that warning more tangible and more terrifying. The description of the Fire as “intensely hot” is a powerful deterrent, designed to create a deep aversion to the sins that lead to such a fate.

Modern & Comparative Lens

The imagery of Hell as an “intensely hot” fire is a universal archetype of punishment. The Qur’an’s use of this powerful and visceral language is designed to create a lasting emotional impact on the listener. It is a literary and a theological device to convey the sheer horror of the state of being cut off from God’s mercy and being subjected to His just punishment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of ingratitude that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of an “intensely hot Fire.” This healthy fear is a powerful motivator for a life of sincere piety.

13. Ḥisābahum (حِسَابُهُمْ) – Their account

Linguistic Root & Etymology

The root is Ḥ-S-B (ح-س-ب), which means to reckon or to account. Ḥisāb is an account. Ḥisābahum is “their account.”

The Arabic root is ح-س-ب.

  • Morphology: `Ḥisābahum` (حِسَابُهُمْ) is the verbal noun `ḥisāb` with the possessive pronoun `-hum`.
  • Extended Semantic Range: The root means to count, reckon, or think. `Ḥisāb` is the final reckoning or accounting on the Day of Judgment (`Yawm al-Ḥisāb`).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root is very common, appearing over 100 times.

The surah concludes by affirming God’s absolute authority over the final judgment. After their return (`iyābahum`), it is upon God to take their `ḥisāb` (account). This confirms that no deed will be lost and every soul will be held accountable in a meticulous and just reckoning.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Ghashiyah (88:26), after stating that the return of all of creation is to God, the surah concludes, “Then indeed, upon Us is their account.” The commentators explain that this is a definitive statement of the absolute and the exclusive authority of God in the final judgment. The responsibility for the final “accounting” of every soul belongs to God alone. It is a process that is entirely in His hands, and no one can interfere with it or escape from it.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute reality of the Day of Judgment. The surah has presented a powerful and a sustained argument for this reality. This final verse is a statement of the ultimate and the final consequence. The theme is one of an inescapable and a divinely-administered accountability. The surah is a call to prepare for the Day when our “account” will be taken by the Lord of the worlds.

Modern & Comparative Lens

The concept of a final “accounting” is a powerful metaphor for ultimate moral and legal responsibility. In modern governance and corporate ethics, the principles of auditing and accountability are crucial. The Qur’an applies this principle at a cosmic level. The belief in a “yawm al-ḥisāb” provides a transcendent basis for ethical behavior, ensuring accountability even when no human authority is watching.

Practical Reflection & Application

This verse is a direct and a powerful call to live a life of accountability. The practical application is to live our lives with a constant “certainty that we will meet our account.” We should practice “accounting” with ourselves regularly (muḥāsabah), reviewing our deeds at the end of each day. By holding ourselves accountable now, we can hope for an easy “accounting” on the Day when all deeds will be reckoned by our Lord.

14. Ibil (الْإِبِلِ) – The camels

Linguistic Root & Etymology

Al-Ibil is the Arabic word for camels. It is a collective noun, not derived from a standard triliteral root.

Classical Exegesis (Tafsir)

In the call to reflection in Surah Al-Ghashiyah (88:17), the “camels” are the first of the four great signs that are mentioned. “Then do they not look at the camels – how they are created?” The commentators explain that the camel was chosen as the first example because it was the most familiar, the most important, and the most miraculous of all the animals for the original Arab audience. They are being called to look at this animal that they see every day, but to look at it with a new, contemplative eye. They should reflect on its unique and its perfect design: its ability to store water, its powerful body, its gentle nature. All of these are a sign of a wise and a powerful creator.

Thematic Context

This connects to the surah’s theme of the signs of God in the creation as a proof of His power. The surah is a call to a faith that is based on the observation of the world around us. The theme is that the evidence for God is not in a distant or an abstract realm; it is in the very “camels” that are a part of their daily lives. The surah is a call to move from a heedless familiarity with the world to a state of mindful and awe-filled contemplation.

Modern & Comparative Lens

The camel is a marvel of biological engineering, a creature that is perfectly and exquisitely adapted to its harsh desert environment. Modern science has only served to deepen our appreciation for the “miracle” of the camel’s physiology. The Qur’an’s use of the camel as its primary biological proof is a powerful one. It is a call to a “natural theology,” a faith that is grounded in the wonders of the biological world.

Practical Reflection & Application

This verse is a direct and a beautiful command to be a mindful observer of the animal kingdom. The practical application is to “look” at the animals around us with a sense of wonder. We should reflect on their perfect design and their unique abilities. This simple act of reflection can transform our relationship with the natural world. It turns every animal into a silent sermon that is speaking of the wisdom and the artistry of its Creator.

15. Innamā anta mudhakkir (إِنَّمَا أَنتَ مُذَكِّرٌ) – You are only a reminder

Linguistic Root & Etymology

Innamā is a particle of restriction, “only.” Anta is “you.” Mudhakkir (root: DH-K-R (ذ-ك-ر)) is one who reminds.

The root for `mudhakkir` is ذ-ك-ر.

  • Morphology: `Mudhakkir` (مُذَكِّر) is the active participle of the Form II verb `dhakkara` (to remind).

This phrase precisely defines and limits the Prophet’s mission. The particle `innamā` restricts his role to one function: he is “only a reminder.” This is a crucial clarification that his duty is to convey the message, not to force conversion or control souls.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:21), after the command to the Prophet to “remind,” this definitive statement is made about the nature of his mission. “You are only a reminder.” The commentators explain that this is a crucial clarification of the prophetic role. The Prophet’s job is not to force people to believe or to control their hearts. His sole duty is to be a “reminder,” to deliver the divine message with clarity. The guidance of the hearts is in the hands of God alone. This is a source of consolation for the Prophet, freeing him from the burden of the people’s response.

Thematic Context

This connects to the surah’s theme of the final and the absolute accountability being with God alone. The surah has described the two final destinies. This section of the surah clarifies the human and the divine roles in this process. The Prophet’s role is to remind. The human’s role is to choose. And God’s role is to judge. The theme is one of a perfect and a just division of responsibility. The Prophet is not a “controller” of souls; he is “only a reminder.”

Modern & Comparative Lens

This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and an essential text for a pluralistic and a tolerant understanding of Islam. The role of a religious guide is to be a clear “reminder,” not a “controller” of people’s souls. This has profound implications for the relationship between the religious authority and the individual, and it stands against any form of religious tyranny or coercion. It is a direct parallel to the famous verse, “There is no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is “only” to be a “reminder.” We should strive to share the teachings of our faith with wisdom, beauty, and clarity. But we must never feel that we are responsible for the choices of others. The practical application is to focus on the quality of our “reminding,” and to then entrust the results to God, without any sense of frustration or arrogance.

16. Iyābahum (إِيَابَهُمْ) – Their return

Linguistic Root & Etymology

The root is ʾ-W-B (أ-و-ب), which means to return. Iyāb is the verbal noun, the act of returning.

The Arabic root is أ-و-ب.

  • Morphology: `Iyābahum` (إِيَابَهُمْ) is the verbal noun `iyāb` with the possessive pronoun `-hum`.
  • Extended Semantic Range: The root `āba` means to return, especially in the evening. It implies a return to a final resting place or home. One of God’s names, `Al-Awwāb`, means The Oft-Returning (in mercy to His servants, and the one to whom servants oft-return in repentance).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears 17 times.

The surah concludes with a declaration of absolute divine sovereignty. The final destination for all of humanity is `ilaynā iyābahum`—”to Us is their return.” This establishes the certainty of the resurrection and the fact that all of humanity will ultimately be brought back to their Creator for judgment.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Ghashiyah (88:25), a definitive and a solemn statement is made. “Indeed, to Us is their return.” The commentators explain that this is a statement of the absolute and the inescapable reality of the resurrection. All of humanity, after their brief journey in the worldly life, will make their final “return” to their Creator for the final judgment. There is no other destination and no other possibility. The journey of life is a round trip that begins from God and that will inevitably “return” to God.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute reality of the Day of Judgment. The surah has presented its case through a series of powerful arguments and vivid descriptions. This final statement is the ultimate and the most direct affirmation of this truth. The theme is one of an inescapable and a universal homecoming. The surah is a call to prepare for this final “return.”

Modern & Comparative Lens

The concept of a final “return” to the source is a central theme in many spiritual and philosophical traditions. The Qur’anic concept of “iyāb” is a particularly powerful and a personal one. It is not just a return to an abstract source, but a “return to Us,” a return to a personal and a living Lord. This gives the final journey a profound and a relational meaning.

Practical Reflection & Application

This verse is a powerful and a direct call to live our lives with the end in mind. We are all on a journey of “return” to our Lord. The practical application is to make this journey a beautiful and a righteous one. We should strive to live our lives in a way that will make our final “return” a joyful and a welcome homecoming, not a terrifying and a regretful one. It is a call to a life that is a beautiful preparation for our final return.

17. Jannatin ʿāliyah (جَنَّةٍ عَالِيَةٍ) – A lofty Garden

Linguistic Root & Etymology

Jannah is a garden. ʿĀliyah means lofty or high.

The root for `jannah` is J-N-N (ج-ن-ن) and for `ʿāliyah` is ʿ-L-W (ع-ل-و).

  • Morphology: This is an adjectival phrase. `Jannah` (جَنَّة) means garden. `ʿĀliyah` (عَالِيَة) is a feminine adjective meaning “lofty.”

This phrase describes the abode of the righteous. It is not just any garden, but one that is `ʿāliyah`—lofty in both rank and location, signifying honor and elevation.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:10), this is the description of the abode of the righteous. “In a lofty Garden.” The commentators explain that Paradise is “lofty” both in a physical and in a spiritual sense. It is in a high and an elevated place, and it is a place of the highest and most elevated honor. This is a direct contrast to the “lowly” and humiliating state of the people of Hell, whose faces are “downcast.”

Thematic Context

This connects to the surah’s theme of the “raising” and “lowering” effect of the Final Day. The surah has described the faces of the damned as being “humbled” (khāshiʿah). The “lofty Garden” is the destination for those whose faces will be “joyful” and who will be “raised up” by God due to their faith and their good deeds. The theme is that a life of humble submission in this world leads to a “lofty” and honored position in the next.

Modern & Comparative Lens

The concept of Heaven as a “high” or “lofty” place is a universal archetype. It speaks to the human aspiration for transcendence and elevation. The Qur’anic description gives this a specific moral and spiritual meaning. The “loftiness” of the Garden is a direct result of the “loftiness” of the character and the deeds of its inhabitants.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should strive for a “lofty” station with our Lord. The practical application is to live a life of “lofty” morals and “lofty” deeds. We should rise above the petty and the base pursuits of the worldly life and set our sights on the “lofty Garden” that has been prepared for the righteous. It is a call to a life of high and noble purpose.

18. Jibāl (الْجِبَال) – The mountains

Linguistic Root & Etymology

Al-Jibāl is the plural of jabal, a mountain.

The root is J-B-L (ج-ب-ل).

  • Morphology: `Al-Jibāl` (الْجِبَال) is the plural of `jabal` (جَبَل).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears 39 times.

The third sign for reflection is the `jibāl`—”how they were erected (`nuṣibat`)?” Mountains, as symbols of stability and grandeur, are presented as clear evidence of God’s immense creative power.

Classical Exegesis (Tafsir)

In the call to reflection in Surah Al-Ghashiyah (88:19), the “mountains” are the third of the four great signs that are mentioned. “And at the mountains – how they are erected?” The commentators explain that the surah is calling us to reflect on the majestic and the powerful “erection” of the mountains. Their immense height, their firm and stable nature, and their beautiful and awe-inspiring forms are all a clear and an undeniable sign of a creator of immense power and artistry.

Thematic Context

This is part of the surah’s argument from design, demonstrating the wisdom and the power of God. The surah is a call to a faith that is based on the observation of the world around us. The mountains are one of the most powerful and the most accessible of all these signs. The theme is that a proper reflection on the majestic and the purposeful nature of the mountains should lead to a belief in the one who “erected” them.

Modern & Comparative Lens

Mountains have been a universal symbol of majesty, stability, and the sacred in all human cultures. The Qur’an uses this universal and powerful symbol as a key part of its argument from design. The specific question “how they are erected?” is a powerful and a scientific one. It is a call to a geological consciousness, an invitation to study the powerful forces that have shaped our planet.

Practical Reflection & Application

This verse encourages us to look at the mountains with a sense of awe and a contemplative eye. We should see them not just as beautiful landscapes, but as a sign of the divine power that has “erected” them. This reflection should lead to a deeper appreciation for the intricate design of our world and a stronger faith in the wisdom of its Designer. It is a call to find a sermon in the stones.

19. Jūʿ (جُوعٍ) – Hunger

Linguistic Root & Etymology

The root is J-W-ʿ (ج-و-ع). Jūʿ is hunger.

The Arabic root is ج-و-ع.

  • Morphology: `Jūʿ` (جُوع) is a noun.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears 5 times.

The food of Hell, `ḍarīʿ`, is described as something that “does not avail against hunger (`jūʿ`).” This highlights a key aspect of the torment: it is a state of perpetual, unfulfilled need. Even the act of eating brings no satisfaction or relief from the pain of hunger.

Classical Exegesis (Tafsir)

In the description of the food of Hell in Surah Al-Ghashiyah (88:7), the surah states that the thorny plant “will neither nourish nor avail against hunger.” The commentators explain that this is a key part of the torment. The people of Hell will eat, but their food will not relieve their “hunger.” It is an act of pure and unmitigated suffering. It is a state where even the most basic of all biological needs—the satisfaction of hunger—is perpetually denied. It is a state of eternal and painful starvation.

Thematic Context

This connects to the surah’s theme of the inversion of worldly realities in the Hereafter. In this world, food is a mercy that nourishes and satisfies hunger. In Hell, the very concept of food is transformed into an instrument of torment. The theme is one of a perfect and a terrible justice. The one who was ungrateful for the good food of this world will be made to eat a food in the next that will never relieve their “hunger.”

Modern & Comparative Lens

The concept of an eternal, unfulfilled “hunger” is a powerful and a terrifying archetype of damnation. It is a metaphor for a soul that is in a state of a perpetual and an unsatisfied craving. This Qur’anic verse gives this psychological state a direct and a physical reality. It is a timeless and a universal image of a state of absolute and utter deprivation.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be grateful for the food that we have in this life, the food that nourishes us and that satisfies our “hunger.” We should see our every meal as a direct mercy from our Lord. This gratitude for the satisfaction of our worldly hunger is a key to being among those who will be saved from the eternal and unsatisfiable “hunger” of the Hereafter.

20. Khāshiʿah (خَاشِعَةٌ) – Humbled

Linguistic Root & Etymology

The root is KH-SH-ʿ (خ-ش-ع), which means to be humbled, downcast, and subdued with fear. The active participle khāshiʿah describes a state of humble fear.

The Arabic root is خ-ش-ع.

  • Morphology: `Khāshiʿah` (خَاشِعَة) is a feminine active participle.
  • Extended Semantic Range: `Khushūʿ` is a praiseworthy state of humble reverence and concentration in prayer. Here, the participle `khāshiʿah` is used in a negative sense, describing faces that are downcast and subdued not by reverence, but by shame, terror, and humiliation.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears 17 times.

This is the first description of the disbelievers on the Day of Judgment. Their faces, which were arrogant in the world, will be `khāshiʿah`—humbled and downcast. This is the outward physical manifestation of their inner state of utter defeat, disgrace, and terror upon witnessing the reality they had denied.

Classical Exegesis (Tafsir)

In the opening scene of the Day of Judgment in Surah Al-Ghashiyah (88:2), this is the first description of the faces of the disbelievers. “Some faces, that Day, will be humbled.” The commentators explain that this is the outward and physical manifestation of their inner state of terror, shame, and humiliation. In this world, their faces were arrogant and proud. On that Day, they will be “humbled” and downcast in the face of the overwhelming reality of their own sin and the majesty of their Lord. It is the posture of the defeated and the condemned.

Thematic Context

This is the central part of the surah’s theme of the great reversal of the Hereafter. The surah is a powerful contrast between the two final destinies. The “humbled” faces of the wicked are the first part of this contrast, which will be followed by the description of the “joyful” faces of the righteous. The theme is that the inner state of arrogance in this life will be transformed into an outer state of humiliation in the next.

Modern & Comparative Lens

The concept of the face as the “mirror of the soul” is a universal one. The Qur’an uses this powerful idea to describe the state of the damned. Their “humbled” face is the ultimate and undeniable sign of their inner state of defeat and despair. It is a powerful literary and a psychological device to convey the sheer and absolute nature of their final disgrace.

Practical Reflection & Application

This verse is a powerful warning against the sin of pride. The practical application is to cultivate the opposite quality in this life: the quality of khushūʿ, a humble and reverential submission to God, especially in our prayers. By humbling our own faces before God in prostration in this world, we hope to be among those who can raise their faces with joy and honor in the next.

21. Lāghiyah (لَاغِيَةً) – Vain speech

Linguistic Root & Etymology

The root is L-GH-W (ل-غ-و). Lāghiyah is a verbal noun meaning vain, idle, or nonsensical speech.

The Arabic root is ل-غ-و.

  • Morphology: `Lāghiyah` (لَاغِيَة) is a verbal noun.
  • Extended Semantic Range: `Laghw` is any speech that is frivolous, false, nonsensical, or harmful. It is the opposite of meaningful, truthful speech.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears 11 times, often describing the purified environment of Paradise.

One of the blessings of Paradise is that its inhabitants will not hear any `lāghiyah`. This signifies a state of perfect social and verbal peace. The environment is completely purified of all the negativity of worldly speech: lies, gossip, slander, and idle chatter. All communication is positive, truthful, and beneficial.

Classical Exegesis (Tafsir)

In the description of the environment of Paradise in Surah Al-Ghashiyah (88:11), the surah states, “You will not hear therein any vain speech.” The commentators explain that this is a key aspect of the perfect peace of Paradise. It is an abode that has been completely purified of all the verbal and social diseases of the worldly life. The conversations of its inhabitants will be completely free from the gossip, slander, lying, and idle chatter that are a source of so much pain and conflict in this world. The only speech they will hear is speech that is good, truthful, and beneficial.

Thematic Context

This connects to the theme of the purified and perfected nature of the reward in the Hereafter. The surah provides a detailed picture of a perfect society. A key feature of this perfect society is a perfect form of communication. This is a powerful contrast to the worldly life, where the tongue is a source of so many sins and so much hurt. The theme is that Paradise is a place of ultimate social and verbal harmony.

Modern & Comparative Lens

The concept of a “perfect speech” environment is a powerful social ideal. In a modern world that is saturated with “toxic” online discourse, gossip, and media negativity, the idea of an abode where one hears nothing but speech that is good and peaceful is a profound and appealing vision. It is a description of a society that has been purified of all forms of verbal violence.

Practical Reflection & Application

This verse should inspire us to strive to create a small reflection of this pure speech environment in our own lives and communities. The practical application is to consciously purify our own speech from “lāghiyah.” We should avoid participating in gossip and idle talk, and we should strive to make our conversations a source of peace, goodness, and beneficial knowledge. This is a way of practicing for the perfect conversations of Paradise.

22. Lasta ʿalayhim bi-muṣayṭir (لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ) – You are not over them a controller

Linguistic Root & Etymology

Lasta is “you are not.” ʿAlayhim is “over them.” Bi-muṣayṭir is “a controller.”

The root for `muṣayṭir` is Ṣ-Ṭ-R (ص-ط-ر) or Ṣ-Y-Ṭ-R (ص-ي-ط-ر).

  • Morphology: This is a negative nominal sentence. `Lasta` (لَسْتَ) is the negated verb “you are not.” `Muṣayṭir` (مُصَيْطِر) is a participle form.

This phrase defines the limit of the Prophet’s mission. “You are not over them a `muṣayṭir` (controller).” His role is to remind, not to compel belief. This clarifies that faith must be a free choice.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:22), after the command to the Prophet to “remind,” this definitive statement is made about the limits of his role. The commentators explain that this is a crucial clarification of the prophetic mission. The Prophet’s job is not to “control” people’s hearts or to force them to believe. His sole duty is to be a “reminder.” The guidance of the hearts is in the hands of God alone. This is a source of consolation for the Prophet, freeing him from the burden of the people’s response.

Thematic Context

This connects to the surah’s theme of the final and the absolute accountability being with God alone. The surah has described the two final destinies. This section of the surah clarifies the human and the divine roles in this process. The Prophet’s role is to remind. The human’s role is to choose. And God’s role is to judge. The theme is one of a perfect and a just division of responsibility. The Prophet is not a “controller” of souls.

Modern & Comparative Lens

This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and an essential text for a pluralistic and a tolerant understanding of Islam. The role of a religious guide is to be a clear “reminder,” not a “controller” of people’s souls. This has profound implications for the relationship between the religious authority and the individual, and it stands against any form of religious tyranny or coercion. It is a direct parallel to the famous verse, “There is no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is only to be a “reminder.” We must never see ourselves as a “controller” of others. The practical application is to share the message with wisdom and with beauty, and then to completely entrust the results to God. We cannot force guidance upon anyone. We can only deliver the reminder and pray for their hearts.

23. Mā adrāka (مَا أَدْرَاكَ) – What will make you know?

Linguistic Root & Etymology

This is a rhetorical question. Mā is “what?” Adrāka (root: D-R-Y (د-ر-ي)) means “would make you know” or “would give you perception.”

The Arabic root is د-ر-ي.

  • Morphology: This is a fixed rhetorical phrase. Mā (مَا) is the interrogative “what.” Adrāka (أَدْرَاكَ) is a Form IV verb from the root `darā` (to know/perceive), meaning “what could cause you to know/perceive?”

This Qur’anic formula is used to introduce something of immense gravity that is beyond human comprehension. It elevates the subject, indicating its reality can only be understood through divine description.

Classical Exegesis (Tafsir)

While this exact phrase is from Surah Al-Infitar, the opening of Surah Al-Ghashiyah has the same rhetorical force: “Has there reached you the narration of the Overwhelming Event?” (88:1). The commentators explain that such questions are a powerful literary device to convey the sheer and absolute gravity and the unimaginable nature of the Day of Judgment. The surah is saying that the reality of this Day is so immense and so far beyond our worldly experience that the human mind cannot truly “know” or comprehend its full reality without divine revelation.

Thematic Context

This connects to the surah’s central theme of the certainty and the gravity of the Hereafter. The surah is a sustained and a powerful warning. The opening question is the rhetorical start of that warning. The theme is to create a profound sense of awe and a deep sense of humility in the face of this momentous and incomprehensible reality. It is a call to a faith that is based on a humble submission to a reality that is far greater than our own imagination.

Modern & Comparative Lens

The use of a rhetorical question to build suspense and to magnify a subject is a universal literary device. The Qur’an’s use of this technique is a recurring and a powerful one. It is a call to an intellectual and a spiritual humility. It is a reminder that there are realities in the cosmos whose true nature is far beyond our own limited human perception.

Practical Reflection & Application

This verse is a call to a deep and a humble contemplation. The practical application is to reflect on the reality of the Day of Judgment with a sense of awe and a recognition of our own limited understanding. We should not approach the Hereafter with an arrogant or a casual mindset. We should be among those who take this great and incomprehensible reality with the utmost seriousness, and who prepare for it with a life of humble and a sincere piety.

24. Mudhakkir (مُذَكِّر) – A reminder

Linguistic Root & Etymology

The root is DH-K-R (ذ-ك-ر), which means to remember. A mudhakkir is one who reminds.

The Arabic root is ذ-ك-ر.

  • Morphology: `Mudhakkir` (مُذَكِّر) is the active participle of the Form II verb `dhakkara` (to remind).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root is extremely common (over 290 times).

The Prophet’s role is restricted to being a `mudhakkir`. His task is to deliver the `dhikr` (reminder, i.e., the Qur’an) to awaken people’s innate awareness (`fiṭrah`) of God. He is not responsible for the outcome, only for the act of reminding.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:21), after the command to the Prophet to “remind,” this definitive statement is made about the nature of his mission. “You are only a reminder.” The commentators explain that this is a crucial clarification of the prophetic role. The Prophet’s job is not to force people to believe or to control their hearts. His sole duty is to be a “reminder,” to deliver the divine message with clarity. The guidance of the hearts is in the hands of God alone. This is a source of consolation for the Prophet, freeing him from the burden of the people’s response.

Thematic Context

This connects to the surah’s theme of the final and the absolute accountability being with God alone. The surah has described the two final destinies. This section of the surah clarifies the human and the divine roles in this process. The Prophet’s role is to remind. The human’s role is to choose. And God’s role is to judge. The theme is one of a perfect and a just division of responsibility. The Prophet is not a “controller” of souls; he is “only a reminder.”

Modern & Comparative Lens

This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and an essential text for a pluralistic and a tolerant understanding of Islam. The role of a religious guide is to be a clear “reminder,” not a “controller” of people’s souls. This has profound implications for the relationship between the religious authority and the individual, and it stands against any form of religious tyranny or coercion. It is a direct parallel to the famous verse, “There is no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is “only” to be a “reminder.” We should strive to share the teachings of our faith with wisdom, beauty, and clarity. But we must never feel that we are responsible for the choices of others. The practical application is to focus on the quality of our “reminding,” and to then entrust the results to God, without any sense of frustration or arrogance.

25. Al-Muṣayṭir (بِمُصَيْطِرٍ) – A controller

Linguistic Root & Etymology

The root is Ṣ-Ṭ-R (ص-ط-ر). A muṣayṭir is a controller, a manager, or one who has absolute power over another.

The Arabic root is often given as the quadriliteral Ṣ-Y-Ṭ-R (ص-ي-ط-ر) or Ṣ-Ṭ-R (ص-ط-ر).

  • Morphology: `Muṣayṭir` (مُصَيْطِر) is a participle form.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here and once in Surah At-Tur (52:37).

This verse defines the limit of the Prophet’s mission. “You are not over them a `muṣayṭir` (controller).” His role is to remind, not to compel belief.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:22), after the command to the Prophet to “remind,” this definitive statement is made about the limits of his role. “You are not over them a controller.” The commentators explain that this is a crucial clarification of the prophetic mission. The Prophet’s job is not to “control” people’s hearts or to force them to believe. His sole duty is to be a “reminder.” The guidance of the hearts is in the hands of God alone. This is a source of consolation for the Prophet, freeing him from the burden of the people’s response.

Thematic Context

This connects to the surah’s theme of the final and the absolute accountability being with God alone. The surah has described the two final destinies. This section of the surah clarifies the human and the divine roles in this process. The Prophet’s role is to remind. The human’s role is to choose. And God’s role is to judge. The theme is one of a perfect and a just division of responsibility. The Prophet is not a “controller” of souls.

Modern & Comparative Lens

This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and an essential text for a pluralistic and a tolerant understanding of Islam. The role of a religious guide is to be a clear “reminder,” not a “controller” of people’s souls. This has profound implications for the relationship between the religious authority and the individual, and it stands against any form of religious tyranny or coercion. It is a direct parallel to the famous verse, “There is no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is only to be a “reminder.” We must never see ourselves as a “controller” of others. The practical application is to share the message with wisdom and with beauty, and then to completely entrust the results to God. We cannot force guidance upon anyone. We can only deliver the reminder and pray for their hearts.

26. Nāʿimah (نَاعِمَةٌ) – Joyful

Linguistic Root & Etymology

The root is N-ʿ-M (ن-ع-م), which relates to ease, pleasure, and bounty. The active participle nāʿimah describes a face that is joyful, radiant with bliss, and in a state of felicity.

The Arabic root is ن-ع-م.

  • Morphology: `Nāʿimah` (نَاعِمَة) is a feminine active participle.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root is very common, appearing over 120 times.

This is the description of the faces of the righteous. In contrast to the `khāshiʿah` (humbled) faces of the damned, their faces will be `nāʿimah`—visibly radiant with the `naʿīm` (bliss) of their reward. It is the outward manifestation of their inner state of joy and contentment.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:8), this is the first description of the faces of the believers on the Day of Judgment. “Some faces, that Day, will be joyful.” The commentators explain that this is the outward manifestation of their inner state of joy, peace, and security. Their faces will be literally “joyful” and radiant with the light of their faith and the bliss of their impending reward. This joy is a sign of their success and their honored status. It is the beauty of a soul that is at peace and is content with its Lord.

Thematic Context

This connects to the central theme of the surah: the two contrasting destinies in the Hereafter. This is the first of the two portraits. The “joyful faces” are the direct and powerful counterpart to the “humbled faces” of the disbelievers. The surah paints a vivid and a visual picture of the final sorting of humanity. The theme is that our inner state of belief or disbelief in this life will be directly and physically manifested on our very faces in the next.

Modern & Comparative Lens

The idea that the face is the “mirror of the soul” and that a state of inner joy can produce an outer “radiance” is a universal one. This verse is a powerful eschatological expression of this. The ultimate joy of the believers is so profound that it will physically transfigure their faces, making them “joyful” and radiant.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose faces will be “joyful” on that Day. The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that joy. By turning our hearts towards our Lord in this life, we hope to be among those whose “faces” will be joyful and radiant in the next.

27. Nāṣibah (نَاصِبَةٌ) – Weary

Linguistic Root & Etymology

The root is N-Ṣ-B (ن-ص-ب), which means to toil or to be weary. The active participle nāṣibah is one who is weary, exhausted, or toiling.

The Arabic root is ن-ص-ب.

  • Morphology: `Nāṣibah` (نَاصِبَة) is a feminine active participle.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root appears about 28 times.

This is the second adjective for the faces of the disbelievers: `ʿāmilatun nāṣibah` (“laboring, weary”). It describes a state of endless, exhausting, and fruitless toil, either in Hell itself or as the final result of their wasted efforts in the worldly life.

Classical Exegesis (Tafsir)

In the description of the faces of the disbelievers on the Day of Judgment in Surah Al-Ghashiyah (88:3), they are described as “laboring and weary.” The commentators have offered several powerful interpretations. It can mean that in the Hereafter, they will be “laboring” in the Fire, being dragged through it and made to perform exhausting tasks, and they will be eternally “weary.” It can also refer to their state in this world: they “labored” and “toiled” their entire lives in deeds of disbelief and sin, and on the Day of Judgment, they will find that all of their life’s “labor” was in vain and has only led them to this state of ultimate “weariness” and ruin.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. This is a key part of the portrait of the damned. The theme is one of a profound and a tragic irony. A life of heedless “labor” in this world leads to an eternal “labor” in the next. This is contrasted with the righteous, who were content with their “striving” in this world and will find an eternal rest in the next. The surah is a call to choose the correct and the beneficial form of “labor.”

Modern & Comparative Lens

The concept of “fruitless labor” is a powerful and a tragic one, a central theme in the myth of Sisyphus. This verse is a profound Qur’anic expression of this. It is a timeless warning against a life that is spent in a great deal of “labor” but with no ultimate and beneficial purpose. It is a critique of a life that is all effort and no meaning.

Practical Reflection & Application

This verse is a profound call to examine the nature of our own “labor” in this world. The practical application is to ensure that our “laboring” and our “toiling” is in the cause of God and for the sake of the Hereafter. We should strive to be people whose efforts are a source of their salvation, not a source of their eternal “weariness.” It is a call to a life of purposeful and a fruitful labor, not a life of meaningless and a self-destructive toil.

28. Rāḍiyah (رَاضِيَةٌ) – Pleased

Linguistic Root & Etymology

The root is R-Ḍ-Y (ر-ض-ي), which means to be pleased or content. The active participle rāḍiyah means one who is pleased.

The Arabic root is ر-ض-ي.

  • Morphology: `Rāḍiyah` (رَاضِيَة) is a feminine active participle.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root is very common (over 70 times).

This adjective describes the state of the righteous person in Paradise. Having seen the outcome of their life’s efforts, they are `rāḍiyah`—utterly pleased and satisfied with their striving. There is no regret, only joyful contentment with the choices they made.

Classical Exegesis (Tafsir)

In the description of the joyful faces of the righteous in Surah Al-Ghashiyah (88:9), the surah says, “With their striving, pleased.” The commentators explain that on that Day, when the righteous see the magnificent reward that has resulted from their small and fleeting efforts in the worldly life, they will be completely and utterly “pleased” with the striving that they did. There will be no regret, only a profound and a joyful satisfaction that their life’s effort was a worthy and a profitable one. It is the ultimate state of contentment.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a powerful contrast between the regret of the damned and the contentment of the blessed. The theme is that our striving in this world will lead to one of two final emotional states: the ultimate regret or the ultimate pleasure. The surah is a powerful motivation to engage in the striving that will lead to this final and beautiful state of being “pleased.”

Modern & Comparative Lens

The search for a life that one can look back on with “satisfaction” and without “regret” is a central human aspiration. This verse is a beautiful and a profound Qur’anic expression of this. It suggests that true and lasting satisfaction is not found in the pleasures of this world, but in the final and the joyful recognition that one’s life’s “striving” was a meaningful and a successful one in the ultimate sense of the word.

Practical Reflection & Application

This verse gives us a powerful and a beautiful criterion for our actions. The practical application is to live our lives in such a way that on the Day of Judgment, we will be “pleased” with our striving. We should fill our lives with the deeds of faith and righteousness, the deeds that we know will be a source of joy for us to see on that Day. It is a call to a life that is free from regret.

29. As-Samāʾ (السَّمَاء) – The heaven

Linguistic Root & Etymology

As-Samāʾ is the heaven or the sky.

The root is S-M-W (س-م-و).

  • Morphology: `As-Samā’` (السَّمَاء) is a noun for the sky or heaven.
  • Extended Semantic Range: The root means to be high or elevated. `Ism` (a name) comes from this root because it “elevates” and distinguishes its owner. `As-Samā’` is that which is “up high.”
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears once here. The root is very common, appearing over 400 times.

The second sign for reflection is the `samā’`—”how it was raised (`rufiʿat`)?” This calls attention to the vast sky raised above us without any visible pillars, a magnificent sign of God’s immense power and artistry.

Classical Exegesis (Tafsir)

In the call to reflection in Surah Al-Ghashiyah (88:18), the “heaven” is the second of the four great signs that are mentioned. “And at the heaven – how it is raised?” The commentators explain that the surah is calling us to look up and to reflect on the magnificent and the perfect construction of the sky. The fact that this immense and beautiful canopy has been “raised” high above us without any visible pillars is a clear and an undeniable sign of a creator of immense power and artistry.

Thematic Context

This is part of the surah’s argument from design, demonstrating the wisdom and the power of God. The surah is a call to a faith that is based on the observation of the world around us. The heaven is one of the most powerful and the most accessible of all these signs. The theme is that a proper reflection on the majestic and the purposeful nature of the heaven should lead to a belief in the one who “raised” it.

Modern & Comparative Lens

The sky has been a source of wonder, of awe, and of spiritual inspiration for all of humanity in all cultures and at all times. The Qur’an consistently uses this universal human experience as a primary gateway to faith. In a modern, scientific age, our knowledge of the true, mind-boggling scale and the complexity of the “heavens” has only served to amplify the sense of awe that these verses seek to inspire.

Practical Reflection & Application

This verse is an invitation to look up at the “sky” with a contemplative eye. The practical application is to make a habit of reflecting on the beauty and the majesty of the heavens. We should see the sky not just as an empty space, but as a magnificent and a powerful sign of our Lord. This simple act of reflection is a profound and an easy form of worship that can strengthen our faith and can connect us to the magnificent Creator of all that we see.

30. Suṭiḥat (سُطِحَتْ) – It is spread out

Linguistic Root & Etymology

The root is S-Ṭ-Ḥ (س-ط-ح), which means to spread out or to make level. The passive verb suṭiḥat means “it is spread out.”

The Arabic root is س-ط-ح.

  • Morphology: `Suṭiḥat` (سُطِحَتْ) is a feminine singular passive perfect verb.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The verb appears only once in the Qur’an, in this verse.

The fourth sign for reflection is the Earth (`al-arḍ`)—”how it was `suṭiḥat` (spread out)?” This points to the divine mercy in making the Earth a vast, stable, and level expanse, suitable for human life, travel, and agriculture.

Classical Exegesis (Tafsir)

In the call to reflection in Surah Al-Ghashiyah (88:20), the earth is the final of the four great signs. “And at the earth – how it is spread out?” The commentators explain that this is a sign of God’s perfect design and mercy. The earth, despite being a sphere, appears to us as a vast and a level “expanse,” which is what makes it a habitable and a comfortable home for us. The fact that it has been “spread out” in this perfect way is a sign of a wise and a benevolent designer.

Thematic Context

This connects to the surah’s theme of the purposeful and the merciful design in the creation. The surah is a call to reflect on the signs that are closest to us. The very ground beneath our feet is one of the most intimate and the most undeniable of all these signs. The theme is that the habitable nature of our planet is not an accident, but is a deliberate and a merciful act of a creator who has prepared it specifically for His creatures.

Modern & Comparative Lens

The Qur’an’s description of the earth as being “spread out” is a powerful and a phenomenological one. It is a description of the earth as we experience it: a vast and a wide expanse that allows for life and for travel. This is a testament to the practical and the accessible nature of the Qur’an’s arguments. It calls us to reflect on the most basic and the most undeniable of all the realities that we experience every day.

Practical Reflection & Application

This verse encourages us to look at the “earth” with a sense of awe and gratitude. We should see its vastness and its stability as a direct and a personal mercy from our Lord. The practical application is to live upon this “spread out” earth as grateful and responsible inhabitants. We should travel upon it to see the signs of our Lord, and we should be careful to not corrupt it with our injustice and our sin. It is a call to be good stewards of our earthly home.

31. Sururun marfūʿah (سُرُرٌ مَّرْفُوعَةٌ) – Couches raised high

Linguistic Root & Etymology

Surur is the plural of a couch or a throne. Marfūʿah (root: R-F-ʿ (ر-ف-ع)) is a passive participle meaning raised high or elevated.

The root for `surur` is S-R-R (س-ر-ر) and for `marfūʿah` is ر-ف-ع.

  • Morphology: `Surur` (سُرُر) is the plural of `sarīr`. `Marfūʿah` (مَرْفُوعَة) is a feminine passive participle.
  • Extended Semantic Range: `S-R-R` relates to joy and secrets (`sirr`), as a couch is a place of private joy. `R-F-ʿ` means to raise or elevate.

This phrase describes the furnishings of Paradise. The couches are `marfūʿah` (raised high), signifying the honor, dignity, and elevated status of the inhabitants.

Classical Exegesis (Tafsir)

In the description of the blessings of Paradise in Surah Al-Ghashiyah (88:13), this is one of the comforts of the Garden. “Within it are couches raised high.” The commentators explain that this is a sign of the honored and the elevated status of the believers. Their resting places are not on the ground, but are “raised high,” signifying their dignity. It is also a literal description of the luxurious and lofty couches upon which they will recline in a state of perfect comfort and bliss.

Thematic Context

This connects to the surah’s theme of the detailed and sensory nature of the rewards of Paradise. The surah provides these tangible details to make the reward more appealing and to create a stronger motivation. The “raised couches” are a symbol of a life of honor, rest, and security, a direct and beautiful contrast to the struggles and the anxieties of the worldly life.

Modern & Comparative Lens

A “raised” or elevated seat (a throne, a dais) is a universal symbol of honor and high status. The Qur’an uses this familiar symbol to convey the honored status of the righteous in the Hereafter. It is a part of a rich tapestry of imagery that portrays Paradise as a royal and magnificent abode, where the humble believers of this world are treated as its honored kings and queens.

Practical Reflection & Application

This verse, in its description of the comforts of Paradise, can be a source of motivation for us to be patient with the hardships of this life. The practical application is to strive for the deeds that will make us worthy of this honored and “elevated” rest. It is a reminder that by humbling ourselves for God in this life, we hope to be “raised high” by Him in the next.

32. Tawallā (تَوَلَّىٰ) – He turns away

Linguistic Root & Etymology

The root is W-L-Y (و-ل-ي), which means to turn. The verb tawallā (Form V) means to turn away or to show aversion.

The Arabic root is و-ل-ي.

  • Morphology: `Tawallā` (تَوَلَّىٰ) is a Form V perfect tense verb.
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The verb appears once here. The root is very common, appearing over 230 times.

This verb describes the one who is singled out for the “greatest punishment.” He is the one who `tawallā wa kafar` (“turns away and disbelieves”). The act of `tawallā` is a physical and willful turning of one’s back on the reminder, a complete rejection that accompanies the internal disbelief of the heart.

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:23), the surah mentions the one who is the exception to the Prophet’s general mission of reminding. “However, he who turns away and disbelieves…” The commentators explain that this is a description of the arrogant and the stubborn denier. He does not just disbelieve in his heart; he actively “turns away” from the reminder. This physical and behavioral act of “turning away” is a sign of his complete and his willful rejection of the truth.

Thematic Context

This connects to the surah’s central theme of the two opposing responses to the divine message. The surah has presented the Prophet as a “reminder.” The theme is that there are only two possible responses to this reminder. One is to turn *towards* it with a humble and a receptive heart. The other is to “turn away” from it with an arrogant and a closed heart. This verse describes the second of these, and the verse that follows describes its terrible and final consequence: the “greatest punishment.”

Modern & Comparative Lens

The act of “turning away” is a powerful and a universal symbol of rejection and contempt. This verse is a profound insight into the psychology of denial. It is a timeless description of a person who is so committed to their own worldview that they cannot even bear to be in the presence of the truth, and so they must actively “turn away” from it.

Practical Reflection & Application

This verse is a profound warning. The practical application is to be extremely vigilant that we are never among those who “turn away” from the reminder of God. When we hear a verse of the Qur’an or a piece of good advice, our response should be to turn *towards* it with an open and an attentive heart, not to “turn away” with an arrogant and a heedless one. It is a call to a life of engagement, not of aversion.

33. Wujūhun (وُجُوهٌ) – Faces

Linguistic Root & Etymology

Wujūh is the plural of wajh (face).

The root is W-J-H (و-ج-ه).

  • Morphology: `Wujūh` (وُجُوه) is the plural of `wajh` (وَجْه).
  • Occurrences in Surah Al-Ghashiyah and the Qur’an: The word appears twice in this surah. The root is common, appearing about 90 times.

The surah opens its description of the Hereafter by focusing on the `wujūh` (faces). The face is the primary indicator of one’s inner state. On that Day, all ambiguity will be gone, and the `wujūh` will clearly display the soul’s destiny: some will be humbled (`khāshiʿah`), others will be joyful (`nāʿimah`).

Classical Exegesis (Tafsir)

In Surah Al-Ghashiyah (88:2, 8), the “face” is used as a symbol for the entire person and their ultimate state in the Hereafter. The surah describes two types of faces: “Some faces, that Day, will be humbled… and other faces, that Day, will be joyful.” The commentators explain that the face is the primary locus of human expression. On the Day of Judgment, the inner state of the soul—its humiliation or its joy—will be perfectly and undeniably reflected on the “faces” of all people. The state of the face will be the ultimate and immediate sign of one’s final destiny.

Thematic Context

This is the central theme of the opening of the surah. The surah introduces the “Overwhelming Event” by immediately describing its effect on the “faces” of humanity. The theme is one of a final and an undeniable disclosure. In this world, hypocrisy can hide the true state of the heart. In the next, the “face” will be a perfect mirror of the soul, and all secrets will be revealed.

Modern & Comparative Lens

The idea that the “face is the mirror of the soul” is a universal human intuition. This surah is a powerful eschatological expression of this. It suggests that on the Day of Judgment, our faces will become a perfect and an undeniable reflection of the reality of our inner selves. The contrast between the “humbled” face and the “joyful” face is a timeless and a powerful literary and a theological depiction of the two final human possibilities.

Practical Reflection & Application

This verse is a powerful motivation to strive to be among those whose faces will be “joyful” on that Day. The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that joy. By turning our hearts towards our Lord in this life, we hope to be among those whose “faces” will be joyful and radiant in the next.

34. Zarābiyyu mabthūthah (وَزَرَابِيُّ مَبْثُوثَةٌ) – And carpets, spread out

Linguistic Root & Etymology

Zarābiyy is the plural of a word for a rich, luxurious carpet. Mabthūthah (root: B-TH-TH (ب-ث-ث)) is a passive participle meaning that which is spread out or scattered in abundance.

The root for `zarābiyy` is Z-R-B (ز-ر-ب) and for `mabthūthah` is ب-ث-ث.

  • Morphology: `Zarābiyy` (زَرَابِيّ) is the plural of `zirbiyyah`. `Mabthūthah` (مَبْثُوثَة) is a feminine passive participle.
  • Extended Semantic Range: `Zirbiyyah` refers to a fine, luxurious cushion or carpet. `Mabthūthah` (from `baththa`, to scatter) implies that they are spread out everywhere in abundance.

This is the final detail in the description of Paradise. It completes the picture of perfect luxury and comfort. The ground is covered with `zarābiyyu mabthūthah`—not just a few carpets, but luxurious carpets spread out everywhere, ready to receive the honored guests.

Classical Exegesis (Tafsir)

In the final description of the furnishings of Paradise in Surah Al-Ghashiyah (88:16), the surah states, “And carpets, spread out.” The commentators explain that this is the final touch in a picture of ultimate luxury and comfort. The floors of Paradise will be covered with these beautiful and luxurious “carpets,” which will be “spread out” everywhere, creating an environment of total and all-encompassing beauty and comfort. It is a sign of the perfect and the complete nature of the hospitality of the ultimate Host.

Thematic Context

This connects to the surah’s theme of the perfection of the rewards in Paradise. The surah has built a picture of a multi-sensory heaven, and this final detail adds to the sense of its ultimate luxury and beauty. The theme is that the reward for faith is not just spiritual bliss, but a complete and a perfect existence where even the furnishings are of the most sublime and beautiful quality. It is the ultimate expression of the generosity of God.

Modern & Comparative Lens

The imagery of beautiful carpets is a culturally specific but a universally understandable symbol of comfort, wealth, and repose. The Qur’an uses this familiar imagery to convey the idea of a perfect and a beautiful home. The adjective “spread out” gives a sense of an effortless and an abundant luxury. It is the final detail in a beautiful and an appealing portrait of the abode of the blessed.

Practical Reflection & Application

This verse, in describing the beautiful details of Paradise, encourages us to appreciate beauty in our own lives, but to always see it as a pale reflection of the true beauty that awaits the righteous. The practical application is to be grateful for the comfort of our own homes, and to strive to be among those who will be welcomed into the perfect and the beautiful homes of Paradise, where even the “carpets are spread out” in a state of perfect and abundant beauty.

Image showing Quran and Surah Ala Written On ItSurah Ala Ultimate Dictionary: Key Arabic Terms Explained
Image showing Quran and Surah Fajr Written On ItSurah Fajr Ultimate Dictionary: Key Arabic Terms Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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