Jalees Ahmad, Al Hakam
Surah al-Ghashiyah – chapter 88 of the Holy Quran – is, like many of the surahs in part 30 of the Quran, a warning and bearer of good news. It was one of the Holy Prophet’ssa favourite surahs to recite often, especially during Friday prayers and Eid prayers, which shows he desired for it to remain present in the minds of Muslims. This fact alone stresses its importance. One of the most striking verses in it is: “Admonish, therefore, for thou art but an admonisher.” (Surah al-Ghashiyah, Ch.88: V.22)
The lessons of this surah, and the message it holds, are ones we should always hold present in our minds. From the style of its words and language, to its description of the two categories of people, to the warnings of Hell and the promises of Paradise, this is truly a chapter every Muslim must memorise and remember.
Just as this surah opens with a question, I would also like to begin this article with a question, or rather, a reminder. Though we recite this surah from time to time, have we truly paused to reflect on the depth of its meaning?
Has the news reached you? A reminder, not an inquiry
The chapter begins with a strong question:
ہَلۡ اَتٰٮکَ حَدِیۡثُ الۡغَاشِیَۃِ
“Has there come to thee the news of the overwhelming [calamity]?” (88:2)
When we ask a question, it’s usually because we don’t know the answer; however, when God asks a question, it’s not because He needs an answer. In fact, He is reminding us. It’s a divine rhetorical question meant to grab attention and awaken the listener.
Hazrat Musleh-e-Maudra has stated that when the word hal comes before a verb, it often carries the meaning of qad (which means indeed/surely), though generally it is used for asking a question that expects an affirmative answer. So usually hal introduces a question where the expected reply is confirmation, unless it is followed by illaa, in which case it conveys negation. Therefore, the verse can mean: “Has the news of the overwhelming event come to you?” And in this case, implying: Yes, it has come. (Tafsir-e-Kabir, 2023, Vol.12, p.101)
What is the meaning of ghashiyah?
The root of ghashiyah (غَاشِيَة) is the Arabic verb غَشِىَ (gha-shi-ya), meaning to cover or to overwhelm. In the Holy Quran, a similar word appears in the verse: وَاِذَا غَشِیَہُمۡ مَّوۡجٌ meaning, “And when waves engulf them” (Surah Luqman, Ch.31: V.33). Further, the word غِشَاوَۃٌ has appeared in the Holy Quran, meaning “covering”. And in the context, it means “Allah has set a seal on their hearts and their ears, and over their eyes is a covering” (Surah al-Baqarah, Ch.2: V.8), referring to something that conceals or envelops.
Thus, al-Ghashiyah describes the Day of Judgement as an event that will cover and overwhelm everyone.
As we further read this surah, God then divides mankind into two groups: (1) the losers, those whose faces shall be humiliated, and (2) the blessed, those whose faces are bright and joyful.
Who are the first category of people?
This group is described as having downcast faces, their worldly efforts wasted. The surah then details their punishment, including the food and drink they will receive in Hell.
(i) Downcast faces
وُجُوۡہٌ یَّوۡمَئِذٍ خَاشِعَۃٌ
“[Some] faces on that day will be downcast” (88:3). The word used for faces in this verse is wujuh, which is the plural of wajh, meaning “face”. The description of people through their faces paints a vivid image. Our faces reflect our inner state; fear, sadness, joy, or peace are all visible on our faces. Allah says some faces will be khashi‘ah, meaning downcast, humbled, still, or subdued. (See: Dictionary of the Holy Quran, p. 232)
Interestingly, the word khashi‘ah is from the same root as khushu, which we often use when speaking about prayer. The root conveys humility, stillness, and being subdued. In a positive sense, khushu refers to calm, humble devotion in prayer.
However, here, khashi‘ah describes faces humbled and drained out of terror; faces frozen by fear and despair. When someone experiences intense trauma, their expression collapses, leaving the face motionless and empty.
Hazrat Musleh-e-Maudra gave the example of: خَشَعَ لَہٗ خُشَوْعًا, which means: “he became subdued before it”, “he was humbled”, or “he was forced to bow.” خَشَعَ بِبَصَـرِہٖ means: “he lowered his gaze”, or “his eyes fell in humiliation”, i.e., out of disgrace, he could not raise his eyes.
Similarly, خَشَعَتِ الْاَصْوَاتُ لِلرَّحْمٰنِ means that voices became still and subdued before the Gracious God. And so, in the verse: وُجُوۡہٌ یَّوۡمَئِذٍ خَاشِعَۃٌ means that on that day, some people, once considered dignified or leaders, will be utterly humiliated, and their voices will be silenced. (Tafsir-e-Kabir, 2023, Vol. 12, pp. 105-106)
(ii) Their efforts in vain
The next phrase is:
عَامِلَۃٌ نَّاصِبَۃٌ
“Toiling, weary.” (88:4) The Arabic word for “Toiling” used in this verse is aamilah, which derives from amal, meaning “to work” or to act.
These are people who worked hard, but for the wrong purpose. They believed their efforts were good and meaningful; however, since they weren’t done for the sake of God, they were ultimately in vain (Hazrat Mirza Tahir Ahmadrh, Urdu Tarjamatul Quran Class, #302). Their toil and struggles lead to no reward, only regret. God describes their “reward” with irony: تَصۡلٰی نَارًا حَامِیَۃً “[They] shall enter a burning Fire” (88:5). The word hamiyah means intensely hot, like a burning fever. It conveys extreme heat, not just ordinary fire. God is displaying the futility of their effort: all that hard work, yet it only leads to the heat of punishment.
(iii) Their food and drink
“[And] will be made to drink from a boiling spring;” (88:6)
Take a second to think about this. The previous verse stated that they will be in intense, scorching heat. In such a condition, the first thing anyone desires is water, but here, their drink itself is boiling. Meaning that what they will be given will only intensify the punishment they are in.
Then, God says: “They will have no food save that of dry, bitter and thorny herbage” (88:7). The Quran describes this food as ضَرِیۡعٍ. This is a plant which is thorny and useless as food. It neither nourishes nor satisfies hunger: “Which will neither fatten, nor satisfy hunger.” (88:8) Normally, we eat for strength or pleasure, but this “food” does neither. It is a punishment, not sustenance.
Who are the people of the second category? The blissful faces
Here, as we read the next couple of passages, we should pray that God makes us among this blissful group, those whose faces shine with joy, who are content with their efforts, and who receive the beautiful rewards of Paradise. Since no eye has seen Heaven, we can only understand its description through the imagery Allah gives us, allowing our minds to picture, in a limited way, what is otherwise unimaginable for the human mind.
(i) Faces full of bliss
After describing the miserable faces of the first group, the surah turns to the second category, those whose faces on that Day will shine with joy: وُجُوۡہٌ یَّوۡمَئِذٍ نَّاعِمَۃٌ “[And some] faces on that day will be joyful” (88:9). This describes faces that are soft, smooth, and full of bliss. The root of na‘imah carries meanings of both softness and pleasure, implying a face untouched by hardship. Their expressions reflect peace and comfort. (Tafsir-e-Kabir, 2023, Vol. 12, p. 122)
(ii) Content with their efforts
The verse continues by saying they are pleased with the efforts they made: لِّسَعۡیِہَا رَاضِیَۃٌ “Well pleased with their labour” (88:10). Unlike the first group, whose striving led to exhaustion and regret, these people feel satisfaction and contentment. When hearing the word sa‘y, which is also done during Hajj, what may come to mind is the walking between Safa and Marwah. Naturally, we understand that this form of striving brings forth rida, contentment of the heart. And this teaches a powerful life lesson: one simply cannot chase happiness directly, because happiness comes when the heart is content. After all, happiness is a by-product of meaningful living. If you do your best and accept what God gives, contentment brings happiness naturally. And thus, in just two words, the Quran has summarised a lifetime of wisdom.
Descriptions of Paradise
After describing the second category, Allah goes on to explain the reward these fortunate souls shall receive: Paradise. Starting with the area and environment, flowing springs are mentioned, a stark difference to the boiling water of Hell and the comfort found within.
Their reward is described as elevated gardens: فِیۡ جَنَّۃٍ عَالِیَۃٍ “In a lofty Garden” (88:11). High places symbolise honour, beauty, and the best view, like choosing the top floor of an apartment for the scenery. Thus, God, from the beginning, describes Paradise as the ultimate prime location.
Further, He says that in this lofty Garden, there is no idle or harmful talk whatsoever: “Wherein thou wilt hear no idle talk” (88:12). Just as in real life, we value not only where we live but also who we live around. Paradise provides a pure and peaceful environment where speech is clean.
Then, God says: “Therein is a running spring” (88:13). Water in motion symbolises life and relief. In this garden, we find: “Therein are raised couches” (88:14). These are like thrones, elevated and dignified, not low cushions on the floor. The design reflects honour, comfort, and luxury.
To top it off, a sense of abundance without waiting is given: “And goblets properly placed” (88:15). Cups are ready and waiting, meaning abundance and instant service.
Next are beautifully set cushions and elegant carpets spread out: “And cushions beautifully ranged, and carpets tastefully spread.” (88:16-17) These create a scene of perfect comfort and elegance.
Altogether, this paints a single unified image of Paradise: Perfect location, pure environment, refreshing nature, royal comfort, and effortless abundance.
The call to observe creation
After describing the two groups, God returns the attention of the people of Mecca, and you, the reader, to the everyday signs around them. He asks:
“Do they not then look at the camel, how it is created?
“And at the heaven, how it is raised high?
“And at the mountains, how they are set up?
“And at the earth, how it is spread out?” (88:18-21)
The surah points to the sky raised without pillars, holding clouds, the Sun, and the Moon in perfect order. Then, He turns their attention to the mountains, firmly rooted like pegs, stabilising the earth. And finally, the Earth; spread out and made smooth.
God highlights what is above, beneath, and around them. Emphasising the fact that none of this is random; everything is designed in perfect order. And, most importantly, they are surrounded by signs of a living God.
The Prophet’s mission: To remind, not force
After addressing the people for whom the Quran was revealed, Allah then addresses the one to whom it was revealed: The Holy Prophetsa. Reminding him that his task is to admonish.
“Admonish, therefore, for thou art but an admonisher; thou hast no authority to compel them.” (88:22-23)
Guidance is in Allah’s hands. The messenger’s job, and by extension, ours, is to deliver the reminder, not to dictate outcomes. Whoever turns away, Allah will deal with them: “But whoever turns away and disbelieves, Allah will punish him with the greatest punishment.” (88:24-25)
The final message and our task
Finally, the surah concludes:
إِنَّ إِلَيۡنَآ إِيَابَهُمۡ
ثُمَّ إِنَّ عَلَيۡنَا حِسَابَهُم
“Unto Us surely is their return, then, surely, it is for Us to call them to account.” (88:26-27)
The word iyabahum means returning back home, the place where we originally belong. It reminds us that our journey both begins and ends with God.
And so, what lesson do we learn, and what task do we find ourselves in? The final lesson in the entire surah circles back to one central message: We will fall into one of two categories on the Day of Judgement, either faces humiliated or faces blissful. The world around us, the example of camels and how they were created, fixed mountains, suspended sky, and the balanced Earth all point to a wise designer.
Our task is simple: Remember, reflect, and remind. Strive to be among the blissful faces.
