Overview - Surah 88: al-Ghashiya (The Overwhelming )
The Surah talks about the coming calamity that will cover everything. Humanity will be divided into two groups: the frightened, tired and exhausted group, and the joyful and happy group. The Prophet is told to remind people. His mission is to remind only, not to impose the message. Allah will make the final judgment.
The Surah takes its name from the first Ayat, هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ "Has there reached you the report of the Overwhelming [event]?" [88:1].
There are 26 Ayat in this Surah.
Overview
| Total Ayat | 26 |
| Total Words * | 92 |
| Root Words * | 53 |
| Unique Root Words * | 1 |
| Makki / Madani | Makki |
| Chronological Order* | 68th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Earth, Hell, Knowledge (obligation upon man to obtain and impart) , Mountains, Resurrection (Day) , Sky, Thamud, Thamud (rock dwellings) , Water
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To understand the subject matter well one should keep in view the fact that in the initial stage the preaching of the Prophet mostly centred around two points which he wanted to instil in the people’s minds: Monotheism (Tawhid) and the Hereafter: and the people of Makkah were repudiating both. Let us now consider the subject matter and the style of this Surah. At the outset, in order to arouse the people from their heedlessness, they have been plainly asked: “Do you have any knowledge of the time when an overwhelming calamity will descend?” Immediately after this details of the impending calamity are given as to how the people will be divided into two separate groups and will meet separate ends. One group of the people will go to Hell and they will suffer punishment; the second group will go to the sublime Paradise and will be provided with blessings.
After thus arousing the people, the theme suddenly changes and the question is asked: Do not these people, who frown and scorn the teaching of Monotheism and the news of the Hereafter being given by the Qur’an, observe the common things which they experience daily in their lives? Do they never consider how the camels, on whom their whole life activity in the Arabian desert depends, came into being, endowed precisely with the same characteristics as were required for the beast needed in their desert life? When they go on their journeys, they see the sky, the mountains, or the earth. Let them ponder over these three phenomena and consider as to how the sky was stretched above them, how the mountains were erected and how the earth was spread beneath them? Has all this come about without the skill and craftsmanship of an All-Powerful, All Wise Designer? If they acknowledge that a Creator has created all this with great wisdom and power and that no one else is an associate with Him in their creation, why then do they refuse to accept Him alone as their Lord and Sustainer? And if they acknowledge that God had the power to create all this, then on what rational ground do they hesitate to acknowledge that God also has the power to bring about Resurrection, to recreate man, and to make Hell and Heaven? After making the truth plain by this concise and rational argument, the address turns from the disbelievers to the Prophet and he is told: “If these people do not acknowledge the truth, they may not; you have not been empowered to act with authority over them, so that you should coerce them into believing: your only task is to exhort, so exhort them. Ultimately they have to return to Us; then We shall call them to full account and shall inflict a heavy punishment on those who do not believe.”
Manuscripts / Inscriptions
720 H 1320 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- The Prophet would recite this Surah in the second Rakah of Eid and Jummah prayer. [Sahih Muslim]
Total Word Count per Ayat (shows how many words per Ayat) = 1* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | إِلَىٰ | 5 | 742 |
| 2. | ك ي ف | 4 | 83 |
| 3. | و ج ه | 2 | 78 |
| 4. | ن ص ب | 2 | 32 |
| 5. | ع ي ن | 2 | 65 |
| 6. | ل ي س | 2 | 89 |
| 7. | إِلَّا | 2 | 663 |
| 8. | ر ف ع | 2 | 29 |
| 9. | ذ ك ر | 2 | 292 |
| 10. | ع ذ ب | 2 | 373 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| إِلَىٰ | 5 | 742 |
| ك ي ف | 4 | 83 |
| و ج ه | 2 | 78 |
| ن ص ب | 2 | 32 |
| ع ي ن | 2 | 65 |
| ل ي س | 2 | 89 |
| إِلَّا | 2 | 663 |
| ر ف ع | 2 | 29 |
| ذ ك ر | 2 | 292 |
| ع ذ ب | 2 | 373 |
The whole subject matter of the Surah indicates that this too is one of the earliest Surahs to be revealed; but this was the period when the Prophet had started preaching his message publicly, and the people of Makkah were hearing it and ignoring it carelessly and thoughtlessly.
- أَنَّهُ قَالَ صَلَّى مُعَاذُ بْنُ جَبَلٍ الأَنْصَارِيُّ لأَصْحَابِهِ الْعِشَاءَ فَطَوَّلَ عَلَيْهِمْ فَانْصَرَفَ رَجُلٌ مِنَّا فَصَلَّى فَأُخْبِرَ مُعَاذٌ عَنْهُ فَقَالَ إِنَّهُ مُنَافِقٌ . فَلَمَّا بَلَغَ ذَلِكَ الرَّجُلَ دَخَلَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَأَخْبَرَهُ مَا قَالَ مُعَاذٌ فَقَالَ لَهُ النَّبِيُّ صلى الله عليه وسلم " أَتُرِيدُ أَنْ تَكُونَ فَتَّانًا يَا مُعَاذُ إِذَا أَمَمْتَ النَّاسَ فَاقْرَأْ بِالشَّمْسِ وَضُحَاهَا . وَسَبِّحِ اسْمَ رَبِّكَ الأَعْلَى . وَاقْرَأْ بِاسْمِ رَبِّكَ . وَاللَّيْلِ إِذَا يَغْشَى
'Mu'adh b. Jabal al-Ansari led his companions in the night prayer and prolonged it for them. A person amongst us said prayer (after having separated himself from the congregation). Mu'adh was informed of this, and he remarked that he was a hypocrite. When it (the remark) was conveyed to the man, he went to the Messenger of Allah (ﷺ) and informed him of what Mu'adh had said. Upon this the Messenger of Allah (ﷺ) said to him: Mu'adh, do you want to become a person putting (people) to trial? When you lead people in prayer, recite:" By the Sun and its morning brightness" (Surat ash-Shams)," Glorify the name of thy most high Lord" (Surat al-A`la) and" Read in the name of Lord" (Surat al-`Alaq), and" By the night when it spreads" (Surat al-Lail). ٍSahih Muslim
- The condition of the disbelievers and the believers on the Day of Judgement.
- The wonders of nature, admonition and accountability.
Tafsir Zone
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Overview (Verses 17 - 20) Reflection on God’s Creation When this account of the hereafter comes to its close, the surah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’an. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs. All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’an directs to them the attention of every human being. “Let them reflect on the camels, how they were created.” (Verse 17) The camel was the most important animal for the Arab. It was his means of transport which also carried his belongings. It gave him food and drink. From its hair and skin he made his clothes and dwellings. Besides, the camel is unique among all animals. Despite its strength, size and firm build, it is tame: a young boy can manage it. It gives man great service and, at the same time, it is inexpensive to keep and its food is easy to find. Moreover, it is the only animal to endure hunger, thirst, hard work and poor conditions. Its shape has also a special characteristic which is in perfect harmony with the portrait drawn here, and this will be discussed later on. So, the Qur’an, asks of its first audience to ponder on how the camel is made. This does not require them to undertake any difficult task or to discover any obscure field of science. “Let them reflect on the camels, how they were created.” (Verse 17) Camels were a part of their world, and they only needed to look and consider how they were made most suitable for their role; how their shape and build fitted perfectly with their environment and function. Man did not create camels, nor did camels create themselves. o, they must have been made by the Supreme Maker whose work reflects His limitless ability and perfect planning, and testifies to His existence. “And heaven, how it is raised aloft.” (Verse 18) The Qur’an repeatedly directs man’s reflective faculties to the skies. The desert people should be the first to undertake this, because in the desert the sky is much richer and more inspiring — as if it has a unique existence. In the middle of the day, the sky is brilliant and beaming; at late afternoon, it is captivating and fascinating; at sunset, most charming and inspiring. Then as the night spreads its wings the sky shows its sparkling stars and makes its friendly whispers. At sunrise, the sky comes alive again and becomes animating. All this is certainly worth a good deal of reflection and contemplation. They should consider how it was raised up. Who placed it so high without pillars to support it? Who scattered those innumerable stars? Who endowed it with its beauty and inspiration? They certainly did not lift it up, and it could not have been lifted by itself. A power is responsible for its creation and erection, and intelligent thought is enough to indicate Him. “And the mountains, how they are hoisted.” (Verse 19) For the Arab in particular, a mountain is a refuge and a friend. In general, it always looks majestic and awesome. Next to a mountain, a man appears small and humble. It is natural for a man on a mountain to think of God, and feel himself nearer to Him. He feels a distinct detachment from the petty concerns of his worldly life. It was neither a vain whim nor a coincidence that Muhammad (peace be upon him) should go to the cave on Mount Hira’ for periods of worship and contemplation before he was given God’s message. It is also not surprising that those who want to spend a period in selfpurification should seek to do so on a mountain. The reference here to the mountains speaks of them being ‘hoisted’, because this fits in perfectly with the image portrayed, which we will discuss presently. “And the earth, how it is spread out.” (Verse 20) The earth is obviously outstretched and made suitable for human life and its full and varied range of activities. Man could not have made it so, as its creation was completed long before his existence. o should not man consider who spread out the earth and made life feasible on it? Intelligent reflection on all these aspects will always inspire minds and excite souls into recognition of God, the Creator. Perhaps we should pause a little to consider the perfection with which this image of the universe is portrayed. The Qur’an addresses man’s religious conscience in a language of artistic beauty, and both coalesce in the believer’s perception to bring the whole image into full relief. The scene portrayed here includes the elevated heaven and the spread out earth. Across such a boundless horizon stand the mountains. They are not described as firmly-rooted, but rather they are ‘hoisted’. The camels also stand with their upright humps. It is a majestic scene, vast and infinite, with merely two horizontal lines and two vertical ones. This manipulation of graphic description for the expression of ideas is a distinct characteristic of the Qur’anic style. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 17 - 20) Reflection on God’s Creation When this account of the hereafter comes to its close, the surah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’an. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs. All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’an directs to them the attention of every human being. “Let them reflect on the camels, how they were created.” (Verse 17) The camel was the most important animal for the Arab. It was his means of transport which also carried his belongings. It gave him food and drink. From its hair and skin he made his clothes and dwellings. Besides, the camel is unique among all animals. Despite its strength, size and firm build, it is tame: a young boy can manage it. It gives man great service and, at the same time, it is inexpensive to keep and its food is easy to find. Moreover, it is the only animal to endure hunger, thirst, hard work and poor conditions. Its shape has also a special characteristic which is in perfect harmony with the portrait drawn here, and this will be discussed later on. So, the Qur’an, asks of its first audience to ponder on how the camel is made. This does not require them to undertake any difficult task or to discover any obscure field of science. “Let them reflect on the camels, how they were created.” (Verse 17) Camels were a part of their world, and they only needed to look and consider how they were made most suitable for their role; how their shape and build fitted perfectly with their environment and function. Man did not create camels, nor did camels create themselves. o, they must have been made by the Supreme Maker whose work reflects His limitless ability and perfect planning, and testifies to His existence. “And heaven, how it is raised aloft.” (Verse 18) The Qur’an repeatedly directs man’s reflective faculties to the skies. The desert people should be the first to undertake this, because in the desert the sky is much richer and more inspiring — as if it has a unique existence. In the middle of the day, the sky is brilliant and beaming; at late afternoon, it is captivating and fascinating; at sunset, most charming and inspiring. Then as the night spreads its wings the sky shows its sparkling stars and makes its friendly whispers. At sunrise, the sky comes alive again and becomes animating. All this is certainly worth a good deal of reflection and contemplation. They should consider how it was raised up. Who placed it so high without pillars to support it? Who scattered those innumerable stars? Who endowed it with its beauty and inspiration? They certainly did not lift it up, and it could not have been lifted by itself. A power is responsible for its creation and erection, and intelligent thought is enough to indicate Him. “And the mountains, how they are hoisted.” (Verse 19) For the Arab in particular, a mountain is a refuge and a friend. In general, it always looks majestic and awesome. Next to a mountain, a man appears small and humble. It is natural for a man on a mountain to think of God, and feel himself nearer to Him. He feels a distinct detachment from the petty concerns of his worldly life. It was neither a vain whim nor a coincidence that Muhammad (peace be upon him) should go to the cave on Mount Hira’ for periods of worship and contemplation before he was given God’s message. It is also not surprising that those who want to spend a period in selfpurification should seek to do so on a mountain. The reference here to the mountains speaks of them being ‘hoisted’, because this fits in perfectly with the image portrayed, which we will discuss presently. “And the earth, how it is spread out.” (Verse 20) The earth is obviously outstretched and made suitable for human life and its full and varied range of activities. Man could not have made it so, as its creation was completed long before his existence. o should not man consider who spread out the earth and made life feasible on it? Intelligent reflection on all these aspects will always inspire minds and excite souls into recognition of God, the Creator. Perhaps we should pause a little to consider the perfection with which this image of the universe is portrayed. The Qur’an addresses man’s religious conscience in a language of artistic beauty, and both coalesce in the believer’s perception to bring the whole image into full relief. The scene portrayed here includes the elevated heaven and the spread out earth. Across such a boundless horizon stand the mountains. They are not described as firmly-rooted, but rather they are ‘hoisted’. The camels also stand with their upright humps. It is a majestic scene, vast and infinite, with merely two horizontal lines and two vertical ones. This manipulation of graphic description for the expression of ideas is a distinct characteristic of the Qur’anic style. |
- Surah 88. Al-Ghashiyah - Saad al Ghamidi https://www.youtube.com/watch?v=czldu-LkHFw&index=89&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 88. Al-Ghashiyah Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=4kzMNQWaWmQ&index=88&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 88. Al-Ghashiyah Muhammad Al Luhaydan https://www.youtube.com/watch?v=W8bU7cjBApk&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=88
- Surah 88. Al-Ghashiyah Idris Akbar https://www.youtube.com/watch?v=NTGYgLQ_R_4
- Surah 88. Al-Ghashiyah Muhammad Minshawi https://www.youtube.com/watch?v=SSN-7MN0VrA&index=88&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
