INTRODUCTION
Surah “غاشيةGhashiye” was revealed in Mecca in the 68th order and took its name from the word “Ghashiye [Encompassing]” in the 1st verse.
In this surah, the situations of believers and polytheists in the afterlife are discussed. By pointing to many verses in the horizon [the universe, the outside world], the polytheists were asked to come to their senses, and the Messenger of Allah was reminded of his primary duty and was ordered to give advice to people.
As can be understood from its content, the sura was sent down all at once.
MEANING:
1Has the news of the Overwhelming come to you?
2,3There will be people who will be humbled and humiliated on that day even though they worked hard and exhausted, 4,5they will lean to a blazing fire, and will be given drink from a boiling spring.
6,7There will be no food for them except a dry thorn that neither gives strength nor satisfies hunger.
8-16And there will be people who will be in blessings, satisfied with their efforts, they will be in an elevate Jannah [Heaven/Paradise], where they will not hear any vain speech. There will be a flowing spring; there will be elevated couches, served cups, lined cushions and spread carpets.
17Then, do those who do not believe in resurrection not look at the camels/rain laden clouds, how were they formed?
18And do they not look at the heavens/universe; how was it raised?
19And do they not look at the mountains; how were they erected?
20And do they not look at the earth; how was it spread?
21,22Now remind, indeed, you are only a reminder. You are not a tyrant over them.
23,24Open your eyes/However, whoever turns away and disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb, then Allah will punish him with the greatest punishment.
25Indeed, their return is only to Us.
26Then, their account is indeed only upon Us.
ANALYSIS:
1Has the news of the Overwhelming come to you?
The surah begins with a question directed to the prophet and all the listeners by drawing attention to the great disaster that will happen to people and from which it will be impossible to escape. This question is a question with a clear answer and its meaning is “The news of the Besieger has come to you.” This event, the news of which has been announced, is the apocalypse that will cover all creatures with its horror and frightening situations. With these expressions, polytheists are intimidated and believers are given good news.
It is stated in many verses (Ta Ha/135, Vakıa/1-7, Ibrahim/48-51, Yusuf/107, Ankebut/55, Araf/41) that the apocalypse will surround all humanity and hell will surround the unbelievers.
2,3There will be people who will be humbled and humiliated on that day even though they worked hard and exhausted, 4,5they will lean to a blazing fire, and will be given drink from a boiling spring.
6,7There will be no food for them except a dry thorn that neither gives strength nor satisfies hunger.
In these verses, the situations that will occur at the time of the event called “غاشيةghâshiye” and those directed at the polytheists are briefly described: “There are hundreds [of people] who worked that day, although they were tired, they bent down and fell into humiliation, they lean on a hot fire, they are watered by a hot spring. There is no food for them except a dry thorn that does not give strength and does not satisfy hunger.”
With the word “وجوهVücûh [faces]”, the “persons” of the people are meant and a “metaphor of partiality” has been made in the verse. The people referred to are the owners of those faces themselves. These faces in question represent the deniers in terms of the qualities they will assume on that day. Just as a face in a passport photo represents the entire existence of that person, the word “face” represents the entity to which that face belongs, as it is the most determining organ of entities in Arabic.
The humiliation of criminals in the afterlife; Being put into hot fire, being made to drink boiling water, pus, being made to eat thorns and other forms of humiliation are mentioned in many verses. We quote some of these verses:
12If only you could see the criminals before their Rabb hanging their heads, saying: “O our Rabb! We have seen and listened, now return us back so we may do a righteous deed, we surely believe now”!
(Secde/12)
45And you will see them being brought to the fire while they are humbled from humiliation, looking around at the corner of their eyes. Those who have believed will say: “Surely those who lost are the ones who caused themselves, their families and the people who are close to them to lose on the day of Qiyamat [Resurrection]”. Open your eyes! Surely, those who do wrong; act against their own good by associating others with Allah are in an enduring punishment.
(Shura/ 45)
108That day, they will follow the inviter that has no deviation, then all voices will be reduced for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. You will hear only a low voice.
(Ta Ha/108)
Ve Saffat/161- 163, Hakkah/30 37, Nisa/115, Rahman/44, Kehf/29, Hakka/30- 37, Müzzammil/12,13, Saffat/63, Duhan/43, Vakıa/52.
While it is stated in some parts of the Quran that the people of hell have no food other than oleander and pus, here it is explained that they have no food other than a dry thorn. By “a dry thorn”, “a food that is useless, not human food, and will not be eaten by those who are tortured” is meant, and the polytheists were humiliated. About these,
43-46Surely, tree of zaqqum will be the food of those who excessively waste their time/delay the good/harm/who are excessively reluctant for the good. It is like molten metal; it boils within bellies like the boiling of a scalding liquid.
Dukhan/43-46
30-37Seize him then tie him up. Then drive him into Jahannah [Hell]. Then admit him into Jahannah [Hell] within seventy cubits of chain! Indeed, he did not believe in Allah, the grand. And he did not encourage for the opportunities for those unemployed so they might earn their living. Therefore, there is no devoted friend for him here on this day. And there is no food but pus which no one will eat except the sinners.-
Hakka.36 .– is stated.
The differences mentioned here show the diversity of the torments that will be inflicted on the polytheists and the differences in the layers and degrees of the polytheists, just as the rewards given to the Believers in the afterlife are different according to their deeds (such as the difference in the oath of the Companions and the blessing of the Sabikun in the Surah al-Waqia).
In other words, some will be fed “boiling water and dry thorns”, some will be fed “pus”, and some will be fed “boiling oleander like molten metal” as torture food.
So it’s like the “Shave according to the beard” example.
In Ghaşiye/5-7, the deniers of the Hereafter and Hell, in Duhan/43-46, Abu Jahl Velid b., who considers himself KERIM and SAINT. VILLAGE Lords such as Muğure are mentioned in Hakka/36 as sinners who trust in their wealth and sultanate.
From the expression “even though he worked and was tired” in verse 2, it is understood that the group of unbelievers in question did something, but their efforts were in vain. Because it has been warned many times that deeds performed without faith will not work and will not be put on the scales:
103Say: “Should we inform of the greatest losers in deeds? 104They are those whose efforts are lost while they think that they produce good work”.
105They were the ones who consciously denied/disbelieved in the Ayat of their Rabb and meeting Him so, all deeds that they did have become worthless. On the day of Qiyamat [Resurrection], We will not take them into account/give them any importance.
106Jahannah [Hell] will be their recompense for their disbelief; that they have consciously denied the divinity of Allah and the fact that He is Rabb and ridiculed My Ayat and messengers.
(Kahf/103- 106)
85And whoever seeks a religion other than Islam, then it will never be accepted from him. And one who seeks a religion other than Islam will be among the losers in Akhirat [Afterlife].
(Al-i Imran/85)
91Indeed, those who disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb and die while they are disbelievers; never will the whole capacity of earth of gold be accepted from any of them –even if they give it as ransom/compensation-. It is those for whom an unbearable punishment will be. And there will be no helpers for them.
(Al-i Imran/91)
8-16And there will be people who will be in blessings, satisfied with their efforts, they will be in an elevate Jannah [Heaven/Paradise], where they will not hear any vain speech. There will be a flowing spring; there will be elevated couches, served cups, lined cushions and spread carpets.
After the explanation about the unbelievers, this group of verses describes the afterlife surrounding the believers and their situation there. Believers have been rewarded abundantly in the afterlife for all their hardships and good deeds, and they are in a very happy position.
The positions of the people of heaven are mentioned many times in the Quran (Muttaffifin/22-24, An-Naba’/31-37, Insan/5-22, Vakıa/15-26, Yunus/26, Hijr/45-48, Meryem/62, Tur/23 ) has been quoted times:
17Then, do those who do not believe in resurrection not look at the camels/rain laden clouds, how were they formed?
18And do they not look at the heavens/universe; how was it raised?
19And do they not look at the mountains; how were they erected?
20And do they not look at the earth; how was it spread?
In this group of verses, our Lord directs the minds to the verses in the horizon [in the outside world, the universe] and wants people to make observations about these verses. The fact that he does this by asking questions means condemning those who see the verses in question but do not understand the truth. Because, as a result of an observation based on contemplation, it is impossible not to believe in Allah and not to understand that He created the earth and the entire universe with a certain purpose.
Verses about mountains, the sky and the earth have been narrated in detail many times before. The point that draws particular attention here is the phenomenon of the creation of “Ibil”.
The word “إبلibil” mentioned in verse 17 is written with the letters “ا ب لebl” without any vowels in the first Mushafs. It is possible to read this word as “إبلibil” or “إبّل ibbil” while making a sound. If the word is read as “ibil”, it means “camel”; If read as “ibbil”, it means “rain-laden cloud”.[1]
I say: el-Asmaî Abu Said Abdulmelik b. According to Qurayb, Abu Amr said: “Do they not look at how the camel was created?” Those who read the word “Ibil” in the commandment without shedda mean camel. Because camels are four-legged. He collapses to the ground and a load is placed on him. Others have four legs, but the load is hit on them while they are standing.
According to those who read this word with a veil, it means clouds that carry water and rain.[2]
Although the recitation of the word is generally accepted as “إبلibil [camel]”, we will evaluate it according to both readings:
IBIL [CAMEL]
The attention of the Arabs, who were the first addressees of the revelation, was drawn to the camel, the most important animal in their habitat, and they were asked to think about the creation features of the camel and come to the conclusion that they would know and appreciate Allah.
When observed, it is seen that God subjugates the camel to man, and even a small child can guide the camel.
The camel carries the characteristics of many animals. Our Lord created animals raised by humans for various purposes; He created some to eat meat, some to drink milk, some to be ridden on journeys, and some to carry people’s belongings. Among these animals, there are also those created to be ornamental and beautiful to humans. The truth is that all of these features are present in camels. Because its meat is eaten, its milk is drunk, its load is carried, it is ridden, its grain and wool are used. With these features, it is the most favorite asset of the people of the region.
71Have they not seen that We have indeed formed various livestock for them from what our strength put forth, and they own them.
72And We made them inferior for them. Therefore, their rides are from them. And they eat from them.
73And many more benefits and drink are in them. Will they still not repay for the blessings they have been given and be ungrateful?
(Ya Sin/71, 73)
5It is He Who formed livestock. There are things which warm you and many benefits in them. And you eat some of them as well.
6And in livestock is a beauty for you when you bring them in the evening and release them in the morning.
7And livestock carry your loads to lands where you can only arrive only by exhausting a part of yourself/being so tired. Indeed, your Rabb is very compassionate, very merciful.
8And Allah formed horses, mules and donkeys so you may ride them and they may be your assets. And it is He Who forms that which you do not know.
(Nahl/5-8)
The camel also has other well-known features:
First of all, every detail in his body is a separate miracle of creation. In the scorching heat of the desert, the greatest need of all living things is water. Finding water in the desert is extremely difficult. Moreover, finding food in the middle of the endless sea of sand is no easier than obtaining water. All these difficulties require an animal that can live in the desert to be very resistant to hunger and thirst.
As a matter of fact, camels were created extremely resistant to hunger and thirst. So much so that it can survive without food or water for 8 days at 50 degrees.
The camel, which can survive without water for days, was created with the ability to store enough water for a long time when it finds a water source. They can drink one-third of their body weight in water in 10 minutes. This amount can sometimes reach 130 liters of water at a time.
A special nutritional store has been created in the camel’s body to fight against hunger. This warehouse is the hump on the camel’s back.
Nearly 40 kilos of fat are stored in the hump. Thanks to this tank, the camel can travel for days without eating any food.
Most of the food found in the desert is dry and spiky. However, the camel’s digestive system was created to suit these difficult conditions. The animal’s lips and teeth are such that it can easily eat even sharp thorns. Its specially designed stomach is strong enough to grind almost any plant in the desert.
Deserts are famous for their sudden strong winds. These winds usually blow in the form of sandstorms. The sharp sand grains blown by these storms are suffocating and blinding. Almighty Allah has created special protection systems in the camel’s body so that it can overcome these difficult conditions.
The camel’s eyelids are transparent. These covers protect the animal’s eyes from dust and sand grains and enable it to see light even when its eyes are closed. His long and thick eyelashes are designed to prevent dust from entering his eyes.
The camel also has a special design on its nose. When a sandstorm begins, the nostrils close with special valves.
One of the biggest dangers for a vehicle traveling in the desert is getting stuck in the sand. However, there is no such danger for the camel, even though it carries hundreds of kilos of load. Because the camel’s feet were specially created for the desert.
The animal’s wide toes prevent it from burrowing into the sand and function like a snowshoe.
The camel’s long legs keep its body away from the burning heat of the desert floor.
The camel’s body is covered with dense and hard hair. This hide protects the animal from both the burning rays of the sun and the desert cold that begins after sunset.
The camel has thick and protective layers of skin in certain parts of its body. These hard layers are placed in areas that will come into contact with the sand when the camel sits on the hot sand. In this way, the animal’s skin does not get scorched by the heat. These hard skin layers are not calluses that form over time. The camel is born with these. This special design once again shows the perfection in the creation of the camel.
All these features of the camel should be carefully considered: its special systems that allow it to withstand thirst, its hump that allows it to withstand hunger, its foot structure that prevents it from being buried in the sand, its transparent eyelids that protect its eyes from sand, its eyelashes, its nose with a special design against sandstorms, its mouth that allows it to eat thorns and desert plants. Its tooth and lip structure, digestive system that allows it to digest all kinds of food, special skin layers that protect its skin from hot sand, and its special fur designed to protect against both heat and cold are not coincidences, but show that this animal was created with an intelligent design. Such a miraculous creature can only be the work of God.
إبّلİBİL [RAIN laden cloud]
When we consider the word in this sense, our Lord draws the attention of those longing for water in Arabia to the rain-laden clouds. They were asked to think about the importance of rain-laden clouds in those people’s lives and how clouds are created from far away places and brought to them.
This meaning is preferable in that the message of the verse is taken from the Arabian environment and extends to the entire universe. Because the attention drawn to the extraordinary alternating process of water evaporating, steam rising to the sky, condensing and finally falling to the ground is more appropriate than the attention drawn to the camel. This meaning is also more compatible with the “sky, mountains and earth” noted in the passage.
There are hundreds of verses about observing the sky, mountains and earth. Many of these were presented in the previous suras.
21,22Now remind, indeed, you are only a reminder. You are not a tyrant over them.
In these verses, the Messenger of Allah is reminded of his primary duty of advising. It is commanded not to force anyone to believe. If there are people who still refuse to believe despite all this reasonable evidence, it is not the messenger’s duty to force them to believe. The messenger’s job is to show them the right and wrong paths and warn them about the consequences of going the wrong way.
It is stated in many verses that there is no compulsion in religion and everyone is free to believe or not believe (Baqara/256, Kehf/29, En’am/149, Kaf/45, Yunus/99, Teğabün/2, Zümer/7, 15, Fussılet/40, Insan/ 2, 3, Hud/28, Nahl/9, Sajdah/13, Maida/48, Nahl/36, 93, Yunus/108, Isra/15, Shura/20, 48, Hud/15, Isra/18, En` It is clearly stated in am/35, Rad/31, Shuara/3, 4.
23,24Open your eyes/However, whoever turns away and disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb, then Allah will punish him with the greatest punishment.
25Indeed, their return is only to Us.
26Then, their account is indeed only upon Us.
The verses of this section are in the nature of a general declaration. It is for everyone. Those who ignore all these verses and blaspheme [try to cover up the truth] will be punished with hell in the afterlife. The “greatest torment” mentioned in the verse is the torment of hell.
20,21And as for those who go astray from the righteous path; their final destination will be the Fire. Every time they wish to come out, they will be returned to it and it will be said to them: “Taste the punishment of the Fire that you used to deny”. No doubt, We will make them taste a portion of the great punishment, the closest punishment so perhaps they may return; they may act in accordance with the principles of Allah.
(Secde/21)
There are two types of punishment for unbelievers:
The first is the torment in this world, which is described as “edna [vulgar] torment.” Destruction, distress, captivity, loss of property, loss of children, and distress at the time of death are within the scope of this type of torment.
55Therefore, do not let their wealth and children make you envy. Yet Allah intends to punish them in the simple worldly life with these and take their lives while they are infidels; people who consciously deny the divinity of Allah and the fact that He is Rabb.
(Tevbe/55)
101And among those around you of the Bedouin Arabs who are hypocrites. And among the people of Medina are those who have become accustomed to hypocrisy. You do not know them. We know them. We will punish them twice then they will be returned to a great punishment.
(Tevbe/101)
26,30Certainly not as they think! When it reaches to the collar bone and it is said “Who is it that finds cure?” and the one who is dying realizes that this is the time of that separation and legs are tangled; that day, only to your Rabb is to be driven.
(Kıyamet/26- 30)
Second: Azab-ı ekber [the greatest torment] is the torment of hell in the afterlife.
The phrase “إلاّ من تولّىilla men tevella” in the verse has also been read as “ألا من تولّى elâ men tevella” as a preposition of admonition.[3]
Therefore, we have shown the meaning of both forms in the meaning we gave.
Allah knows the truth best.
[1] (Lisan al Arab, vol. 1, p. 55, Taj al Arus; vol. 14, p. 4, “ebl”)
[2] (Qurtubi; al-Jami’a li Ahkami’l Qur’an)
[3] (Qurtubi; al-Jami’a li Ahkami’l Qur’an)