Al-Ghashiyah

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

At the beginning of this sūrah, we are confronted with a new name for the Day of Resurrection, namely al‑Ghāshiyah, as it states: هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ. The term ghāshiyah, derived from ghashāwah, conveys the meaning of covering or enveloping. Its being used as a name for the Day of Resurrection is because its terrifying events will suddenly envelop everyone. Some exegetes have said that the reason is that on that day both the earlier and later generations will be gathered together for reckoning; others have suggested that it refers to the fire that will envelop the faces of the disbelievers and criminals. The first interpretation appears the most appropriate. The addressee of this verse is evidently the Prophet himself, and the interrogative form is employed to emphasize the gravity and importance of that tremendous Day. Some exegetes have also suggested that the addressee is every human being, but this interpretation appears remote. It then proceeds to describe the condition of the criminals, stating: وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ—faces on that Day will be humbled and abased. The humiliation of punishment and the fear of a great chastisement will encompass their entire being, and since the inner states of a person are most visibly reflected in the face, this expression alludes to the fear, abasement, and terror that will envelop their countenances. Some have suggested that wujūh here refers specifically to the leaders and prominent figures of disbelief, but the first interpretation is more fitting. It then adds: عَامِلَةٌ نَّاصِبَةٌ—they are laboring, worn out. They exerted great effort in worldly life, yet achieved nothing except exhaustion and weariness. None of their deeds were accepted in the presence of God, nor could they take with them any portion of the wealth they amassed, nor did they leave behind a legacy of good repute or righteous offspring. They were merely toiling laborers who gained nothing but fatigue—what an apt and expressive phrase ʿāmilatun nāṣibah is. Some exegetes have interpreted this to mean that they perform deeds in this world but carry the burden and fatigue of those deeds into the Hereafter; others have said that the criminals will be subjected to strenuous labor in Hell to intensify their torment. Among these interpretations, the first appears the most accurate. Ultimately, these exhausted and futile toilers will enter a blazing fire and burn therein: تَصْلَى نَارًا حَامِيَةً. The verb taṣlā derives from ṣaly, meaning to enter fire and burn within it. Yet their punishment does not end there. When they are seized by intense thirst due to the fierce heat of the fire, they will be given to drink from an extremely boiling spring: تُسْقَى مِنْ عَيْنٍ آنِيَةٍ. The term āniyah denotes something whose heat has reached its utmost intensity. As stated elsewhere: وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا—if they plead for relief, they will be given water like molten metal that scalds faces; how dreadful the drink, and how wretched the resting place. The following verse further describes their food while they are hungry: لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ. As to what ḍarīʿ is, exegetes have offered various explanations. Some have said it is a kind of thorny plant clinging to the ground, called shibriq when fresh and ḍarīʿ when dry—a poisonous weed that no animal will eat. Linguists such as al‑Khalīl have described it as foul‑smelling vegetation washed ashore by floods, while Ibn ʿAbbās stated that it is a tree in Hell which, if it existed in this world, would burn everything on earth. A narration from the Prophet describes ḍarīʿ as a substance in Hell resembling thorns, more bitter than colocynth, more putrid than a corpse, and hotter than fire, which God has named ḍarīʿ. These explanations are not mutually exclusive and may all be encompassed by the term. It then states: لَا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ—it neither nourishes nor alleviates hunger. Such food serves neither to strengthen the body nor to satisfy hunger; rather, it is itself a form of punishment. As stated elsewhere: وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا—food that chokes and a painful torment. Those who in this world acquired rich, delicious foods through oppression and injustice, and who denied the deprived any nourishment except the most repugnant fare, must necessarily encounter such food there, a food that itself constitutes a painful chastisement. As we have repeatedly noted, both the blessings of Paradise and the punishments of Hell are ultimately beyond full description for us who are confined to worldly experience; these are symbolic indications that we strive to comprehend.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

After the detailed exposition in the preceding verses concerning the punishment of the guilty in the Hereafter and the torments of Hell, the verses under discussion now turn to the description of the state of the righteous believers and the portrayal of the unparalleled blessings of Paradise, so as to join warning with glad tidings and severity with mercy. It declares: وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ—faces on that Day will be radiant, fresh, and joyful, in contrast to the faces of the wicked that were previously described as being submerged in humiliation and sorrow. The expression نَّاعِمَةٌ, derived from naʿmah, refers here to faces overflowing with blessing, vitality, brightness, happiness, and light, as stated regarding the inhabitants of Paradise: تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ. These faces will be pleased and content with their striving: لِّسَعْيِهَا رَاضِيَةٌ, unlike the people of Hell whose efforts amounted only to exhaustion and hardship. The people of Paradise will see their striving rewarded in the most excellent manner, multiplied under the shadow of divine grace—sometimes many times over, sometimes tenfold, sometimes seven hundredfold, and sometimes even more—receiving reward without measure, as expressed in إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ. The verse then clarifies this reality by saying that they will be established فِي جَنَّةٍ عَالِيَةٍ. The term ʿāliyyah may refer either to the elevated ranks of Paradise or to its exalted dignity and nobility; both interpretations are possible, though the latter appears more appropriate, and combining the two is also feasible. Another characteristic of this Paradise, emphasizing its spiritual and moral purity, is then mentioned: لَّا تَسْمَعُ فِيهَا لَاغِيَةً—therein no idle or false speech will be heard. This includes all forms of hollow, malicious, or harmful speech: hypocrisy, hostility, disputes, rancor, envy, lying, slander, backbiting, or futile talk. What a tranquil and soothing environment it is, completely free from such disturbances. Indeed, in worldly life a significant portion of human existence is spent in hearing precisely such speech, which disturbs inner peace, disrupts social harmony, and fuels the fires of discord. After mentioning this profound spiritual blessing—the absence of vain and offensive speech—the verses move to describing some of the material blessings of Paradise, stating: فِيهَا عَيْنٌ جَارِيَةٌ. Although ʿayn appears in the singular and indefinite form, the contextual evidence of the Qur’an shows that it denotes a category rather than a single instance, implying numerous flowing springs, as stated in إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ. Some exegetes have said that each palace in Paradise has its own flowing spring that moves according to the will of its inhabitants, without the need for channels or engineering, while the multiplicity of springs enhances beauty, freshness, and variety of taste, each offering a distinct and purified drink. The description then turns to the furnishings of Paradise, stating: فِيهَا سُرُرٌ مَّرْفُوعَةٌ—therein are elevated couches and thrones. The word surur is the plural of sarīr, derived from surūr (joy), referring to couches upon which people sit in assemblies of delight and intimacy. Their elevation may indicate that the inhabitants can observe all surrounding scenes and delight in them, or it may signify their preciousness and majesty. Ibn ʿAbbās reports that when the inhabitants of Paradise wish to sit upon them, they humbly descend, and once seated, they rise again to their former height. Others have stated that these are woven or fashioned from gold and adorned with pearls, rubies, and emeralds; both characteristics may coexist. Since enjoying the flowing springs and the pure drink of Paradise requires vessels, the next verse says: وَأَكْوَابٌ مَّوْضُوعَةٌ—beautiful cups placed and ready. Whenever they wish, the cups will be filled from the springs and presented before them, offering a pleasure beyond worldly comprehension. Ak wāb is the plural of kūb, meaning a goblet or cup without a handle. It is noteworthy that the Qur’an uses varied expressions for the vessels of Paradise—sometimes ak wāb, sometimes abārīq (vessels with spouts), and sometimes ka’s (a cup filled with drink), as in يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ * بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ—highlighting diversity, abundance, and perfection of service. Further elaborating on the comforts of Paradise, the verse adds: وَنَمَارِقُ مَصْفُوفَةٌ—there will be cushions arranged in orderly rows. Namarīq (plural of nimraqah) refers to small cushions used for comfort and support, especially in moments of rest and relaxation. The description maṣfūfah indicates harmony, order, and abundance, suggesting well‑organized gatherings of intimacy completely free from frivolity and empty amusement, where discourse revolves around divine grace, boundless bounty, and deliverance from worldly pain and suffering. Finally, the verse concludes by mentioning the luxurious carpets of Paradise: وَزَرَابِيُّ مَبْثُوثَةٌ—precious and beautiful carpets spread out. Zarābī (plural of zarībah) refers to lavish, soft, and valuable floor coverings. It is evident that these described pleasures are only representative samples of far greater and more diverse delights. In these verses eight significant blessings of Paradise are mentioned, each surpassing the next in beauty and allure. In summary, Paradise is an incomparable realm, devoid of conflict and strife, filled with colorful fruits, soothing melodies, flowing waters, pure drink, loyal attendants, matchless companions, adorned couches, opulent carpets, sincere friends, and exquisite vessels placed beside flowing springs—blessings beyond full description by worldly language or imagination. These delights await those believers who have earned entrance to this abode through righteous deeds. Beyond these material joys lie spiritual pleasures, foremost among them the blessing of divine encounter. Even a single moment of closeness to the true Beloved outweighs all material pleasures of Paradise. As the poet says: if one attains even a breath in the presence of the Beloved, that single moment surpasses both worlds combined.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

After the preceding verses that warned the rebellious and threatened them with divine punishment, the verses under discussion present the issue of trial and testing, which constitutes the criterion for divine reward and punishment and is regarded as one of the most fundamental matters of human life. It first states that when the human being is tested by his Lord—by honoring him and granting blessings—he becomes arrogant and says: فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ. He fails to realize that divine testing sometimes occurs through blessings and at other times through various kinds of hardship; blessings should not lead to arrogance, nor should afflictions lead to despair. Yet this shallow‑minded human being forgets the purpose of testing in both states: when blessings are bestowed, he imagines that he has attained nearness to God and that the blessing itself is proof of this proximity. But when his provision is restricted as part of the test, he becomes despondent and says: وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ. Despair surrounds him from all sides, and he becomes displeased with his Lord, unaware that all of this is merely a means of testing—a test that is the secret of human growth and elevation, the cause of deserving reward, and, in the case of opposition, the cause of deserving punishment. These two verses warn that neither the arrival of blessings is evidence of closeness to God, nor is their removal evidence of distance from Him; rather, they are simply different modes of testing by which God, in accordance with His wisdom, tries each group in a particular way. It is narrow‑minded human beings who sometimes become arrogant and sometimes despairing. The Qur’an similarly states: وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ, and also: وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ. Beyond explaining divine testing through different means, these verses also establish that enjoyment of blessings or deprivation thereof is not a criterion of nearness to God or distance from Him; rather, the true and constant criterion is faith and piety. Many prophets endured all kinds of afflictions in this world, while many disbelievers enjoyed diverse blessings. Such is the nature of worldly life. Within this context, the Lord of the worlds also alludes, in a concise and implicit manner, to the philosophy underlying trials and painful events. It then proceeds to describe the actions that lead to distance from God and entrapment in divine punishment, saying: كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ and وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ. It is noteworthy that the verse does not merely speak of feeding orphans, but rather of honoring them, for the issue confronting an orphan is not only hunger but also deprivation of dignity and respect, leading him to feel humiliated due to the absence of his father. Therefore, Islamic traditions have accorded special importance to showing affection and kindness toward orphans. The Qur’an elsewhere says: فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ. The phrase وَلَا تَحَاضُّونَ derives from the root meaning encouragement and incitement, indicating that it is not sufficient merely to feed the poor oneself; rather, people must encourage one another to do so, so that this virtuous practice becomes widespread in society. Remarkably, the Qur’an equates failure to encourage feeding the needy with lack of faith in God, stating: إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ * وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ. The verse then reproaches a third blameworthy act: وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا, namely, consuming inheritance by gathering it unlawfully. This condemnation refers to practices such as seizing the rights of others, especially women and children, failing to spend inherited wealth on the needy, or exploiting the rights of orphans and minors—behaviors that were common among the ignorant and lawless. It then presents a fourth reprehensible trait: وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا, excessive love of wealth. Such infatuation with worldly riches blinds a person to lawful and unlawful distinctions, leads to denial or neglect of divine and human rights, and leaves no room in the heart for remembrance of God. Thus, after mentioning the testing of human beings through both blessing and hardship, the verses draw attention to four critical financial trials in which this guilty group failed: the test of honoring orphans, the test of feeding the needy, the test of just handling inheritance, and finally the test of unrestricted attachment to wealth. It is striking that all these trials are financial in nature. Indeed, if a person successfully passes financial trials, other trials become easier for him. It is wealth that most often corrupts faith, as human beings’ gravest lapses frequently originate in this domain. In summary, those who are able to succeed in all states and at every level of wealth in the arena of testing are trustworthy, pious, and upright individuals, worthy of confidence and companionship. Such people are generally pure and virtuous in other matters as well, which is why these verses focus specifically on financial trials.