In the Shade of the Qur'an

Sura 88
                               THE ENVELOPER
                               AL GHASHIYAH

            In the name of Allah, the Beneficent, the Merciful.

Have you heard the story of the Enveloper? Some faces on that day are
downcast, labour weary, toilworn, roasting at a scorching flre, made to
drink from a boiling fountain. Their only food shall be the fruit of
Dhari', which will neither nourish nor satisfy their hunger. Other faces
on that day are jocund, well-pleased with their striving, in a sublime
garden, where they hear no babble. A running fountain shall be there,
and raised couches, and cushions laid in order, and carpets outspread.
Let them reRect how the camel was created; how heaven was lifted up; how
the mountains were hoisted; how the earth was outstretched. Therefore give
warning; your mission is only to warn them. You are not their overseer.
But he who turns his back and disbelieves, Allah shall inflict on him
the greatest chastisement. To Us they shall surely return, when We shall
bring them to account.

                         In the Shade of the Qur'an

This surah is a deep and calm melody which invites meditation, hope and
fear, and warns man to be ready for the day of reckoning. It carries man's
heart into two vast spheres: the life hereafter, its limitless world and
moving scenes; and the visible sphere of existence, with the signs Allah
has spread in all the creatures sharing this existence, held out for every
one to see. After these two great scenarios, the surah reminds man of the
reckoning on the Day of Judgement, of Allah's power, and of the inevitable
return to Him. Throughout, the style is characterised by its depth of
tone: it is calm but highly effective, powerful, and awesome.

"Have you heard the story of the Enveloper?" With this introduction, the
surah wants to make human hearts turn back to Allah, to remind men of His
signs in the universe, His reckoning on the Day of Judgement, and His
certain reward. It starts with this inquiry, which implies greatness and
indicates a positive statement. It points out that the question of the
hereafter had already been affirmed and earlier reminders had been given.
The Day of Resurrection is here given a new name, "the Enveloper", which
suggests that a calamity will befall mankind and envelop them with its
horrors. It is one of the evocative names mentioned in the thirtieth part
of the Qur'an. Others are: "the Overwhelming", "the Deafening", "the
Stunning Event". They are all very suitable to the general tone and
nature of this part.

The Prophet (peace be on him) whenevcr he listened to this surah would
feel that the address "Have you heard ..." was directed to him personally,
as if he was receiving it from his Lord directly for the first time. He
was extremely moved by Allah's address to him. The reality of this Divine
address was always present in his mind. A tradition related by Umar ibn
Maymoon says that the Prophet once passed by a woman who was reading the
surah . When she read "Have you heard the story of the Enveloper ...?" he
stopped to listen and said "Yes, I have heard it."

The address is nevertheless a general one, directed to everyone who hears
the Qur'an. The story of the Enveloper is the oft-repeated theme in the
Qur'an, reminding men of the hereafter, warning them of its punishment,
and promising its rewards. It is a story which aims to awaken men's
consciences, to arouse their fear and apprehension as well as their hope
and expectancy.

After asking "Have you heard the story of the Enveloper?", the surah
relates a part of this story: "Somefaces on that day are downcast, labour
weary, toilworn, roasting at a scorching fire, made to drink from a boiling
fountain. Their only food shall be the fruit of Dhari, which will neither
nourish nor satisfy their hunger." The scene of suffering and torture is
given before the scene of joy, because the former is closer to the
connotations and impressions of "the Enveloper".

Thus we are told that there are on that day faces which look humble, down
cast and toilworn. They belong to people who have laboured and toiled
without any satisfactory results. Indeed the results they get are a total
loss, which increases their disappointment, and causes looks of
humiliation and exhaustion on their faces. Hence they are described as
"labour weary, toilworn". They had laboured and toiled for something
different than the cause of Allah. Their work was totally for themselves
and their families, for their own ambitions in the worldly life. Then
they come to reap the fruits of their toil, not having made any provisions
for the future life. Hence they face the end with a mixture of humiliation,
exhaustion, misery and hopelessness. In addition to all this they roast
"at a scorching fire."

They are "made to drink from a boiling fountain. Their only food shall be
thefruit of Dhari', which will neither nourish nor satisfy their hunger."
Dhari' is said to be a tree of fire in Hell. This explanation is based on
what has been revealed about the tree of "zayqoom" which grows at the
centre of Hell. It is also said to be a kind of cactus thorn, which when
green is called "shabraq" and is eaten by camels. However, when it is
fully grown it cannot be eaten as it becomes poisonous. Whatever it is
in reality, it is a kind of food like "ghisleen" and "ghassaaq" (names
given by the Qur'an to refer to the food available in Hell) which neither
nourishes nor appeases hunger.

It is obvious that we, in this world, cannot fully comprehend the nature
of that suffering and torture in the hereafter. The description is made
in order to give our human perceptions the feeling of the greatest
possible pain, which is produced by a combination of humiliation,
weakness, failure, the scorching fire, drinking and bathing in boiling
water, and eating food unacceptable even to the camels.

From all these aspects we get a feeling of the ultimate affliction. But
the affliction of the hereafter is, nevertheless, greater. Its true nature
is incomprehensible except to those who will actually experience it. May
Allah never count us among them.

On the other hand we find "other faces on that day are jocund, well
pleased with their striving, in a sublime garden, where they hear no
babble. A running fountain shall be there, and raised couches, and goblets
set forth, and cushions laid in order, and carpets outspread." Here are
faces bright with joy, animated with pleasure. They are well-pleased with
what they are given. They enjoy that splendid, spiritual feeling of
satisfaction with what they have done, as they sense Allah's pleasure
with them. There is no better feeling for man than to be reassured of
his own actions, and to see the results reflected by Allah's pleasure
with him. The Qur'an gives precedence to this kind of happiness over
the joys of heaven. Then it describes heaven and the joys it affords to
its happy dwellers: "in a sublime garden." It is glorious and sublime,
with lofty positions and elevated gardens.

The description of height and elevation gives us a special feeling. "Where
they hear no babble": this expression creates a sense of calmness, peace,
reassurance, affection, satisfaction and pleasant discourse between
friends. It also provides a feeling of raising oneself above any vain
conversation. This is in itself a kind of joy and happiness, which is
better felt when one remembers the first life and its increasing polemics,
disputes, contentions, quarrels, sin and uproar. When one remembers all
this, one relaxes with the feeling of complete calmness, total peace and
pleasant happiness generated by the Qur'anic expression "where they hear
no babble". The very words are endowed with pleasant fragrance. They flow
with a gratifying rhythm. It also implies that, as the believers turn away
in this life from polemics and vain discourse, their way of life acquires
a heavenly element.

As has been said earlier, of all the descriptions of heaven, Allah
emphasises first this sublime and brilliant element, before He mentions
the joys which satisfy the senses. These are given in a form
comprehensible to man, but in heaven they take the form which is suited
for the elevated standards of the people of heaven. Thus they remain
unknown except to those who actually experience them.

"A running fountain shall be there": the description combines a sense of
the appeasement of thirst, with beauty of movement and flow. Running water
gives a sense of liveliness and youth. It is pleasant to the eye and the
mind, and touches the depths of human feeling.

"And raised couches": the adjective "raised" gives an impression of
cleanliness and purity. "A nd goblets set forth", so they are ready for
drinking - there is no need to order or prepare them. "And cushions laid
in order" are for the dwellers to recline and relax. "And carpets out
spread" are for the dual purpose of decoration and comfort. All these
luxuries are similar to luxuries enjoyed in this life, but these are
mentioned merely to make them comprehensible to us. Their true nature,
and the nature of their enjoyment, are left for the experience of those
successful people whom Allah has rewarded. It is useless to make
comparisons or enquiries concerning the nature of the joys of the here
after, or the nature of its afflictions. People gain their understanding
by means that are limited to this world, and the nature of life in it.
When they are in the next life all veils will be lifted and barriers
removed. Souls and senses will be free from all restrictions, and the
connotations of the very words will alter as a result of the change in
feelings they refer to. These Qur'anic descriptions help us to imagine
the ultimate of sweemess and joy. This is all that we can do while we
live on earth, but when Allah honours us with His grace and pleasure,
as we pray He shall, we will know the reality to which the Qur'an
refers.

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 Allah, the Almighty: "Let them reflect how the
camel was created, how heaven was lifted up, how the mountains were
hoisted, and how the earth was outstretched" 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 the 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 civilisation 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 how the camel was created. " The camel was the principal
animal for the Arab. It was his means of transport and it 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 boy can manage
it. It gives man a 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 difflcult task or to
discover any obscure field of science. "Let them reflect how the camel
was created." 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 fit perfectly with their environment and
function. Man did not create camels, nor did camels create themselves.
So, they must have been made by the Unique Maker whose work reflects His
supreme ability and perfect planning, and proves His existence.

"How heaven was lifted up." The Qur'an repeatedly directs man's
reflective faculties to think of the skies. The desert people should be
the first to undertake this, because in the desert the sky has a much
richer impact and is more inspiring - as if it has a unique existence.
The sky - its days brilliant and beaming, its late afternoons captivating
and fascinating, its sunsets charming and inspiring, its infinite nights,
sparkling stars and friendly whispers, its sunrises live and animating,
all this is certainly worth a good deal of reflection and contemplation.
They should consider how it was lifted up. Who raised 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.

"How the mountains were hoisted." For the Arab in particular, a mountain
is a refuge and a friend. In general, it always looks majestic and awe
some. Next to a mountain, a man appears small and humble. It is natural
for a man on a mountain to think of Allah, 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 on him) should go to the cave in Mount Hira'a for periods of
worship and contemplation (before he was given the message). It is also
not surprising that those who want to spend a period in self-purification
should seek to do so in a mountain. The reference here to the mountains
speaks of them being "hoisted", because this fits in perfectly with the
image portrayed, which will be dealt with later on.

"How the earth was outstretched " The earth is obviously outstretched and
made suitable for human life and its full and varied range of activities.
Man could not have outstretched it, as it was completed long before his
existence. So should not man reflect on and consider who outstretched the
earth and made life feasible on it?

Intelligent reflection on all these aspects will always inspire the minds
and excite the souls into recognition of Allah, 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 in full relief. The
scene portrayed includes the elevated heaven and the outstretched earth.
Across such a boundless horizon stand the mountains. They are not
described as firmly-rooted, but "hoisted". The camels also stand with
their upright humps. It is a majestic scene, vast and in6nite, 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.

Having dealt first with the Hereafter, and pointed out some apparent
aspects of the universe, the surah now addresses the Prophet, (peace be
upon him), laying down the nature of his mission and limits of his role.
It then concludes with a final reminder to mankind:

    Therefore give warning; your mission is only to warn them. You are not
    their overseer. But he who turns his back and disbelieves, Allah shall
    inflict on him the greatest chastisement. To Us rhey shall surely
    return, when We shall bring them to account.

Remind them then of the hereafter and the universe, and all there is in
each of them." You are not the it overseer." You have no control over
their heans and you cannot compel them to adopt the faith. Men's heans
are in the hands of Allah, the Merciful. Jihad (struggle in the cause of
Allah), which was later made a duty of the Prophet and all Muslims, did
not aim at converting people to Islam by force. Its only aim was to remove
all hindrances in the way of the Islamic call, so that it could be
conveyed freely, and so that people were not prevented from listening
to it or persecuted for doing so. That is the role the Prophet can fulfil:
to remove the obstacles which prevent him conveying his message.

The notion fhat the Prophd's mission is confined to reminding and
conveying the message is often repeated and stressed in the Qur'an .
There are several reasons for this emphasis, the first of which is to
relieve the Prophet of the heavy burden of directing the course of the
Islamic call once he has conveyed it. He must leave it to Allah to decide
its course. The urgency of the human yearning to win victory for the
Truth and to get people to benefit trom its absolute goodness is so keen
that such repetition is required to make the advocates of this call
distinguish their own desires and ambitions from their mission. When
this distinction is clear, they proceed with the fulfilment of their
duty regardless of the response and consequences. Thus the advocates of
the call do not worry themselves over who has accepted the faith and who
has rejected it. They are not charged with this burden, which becomes
particularly heavy at times of adversity, when favourable response
becomes a rarity and enemies abound. But conveyance of the Message,
which is the limit of the Prophet's task, is not the end of the matter.
The disbdievers are not to be left alone. They cannot deny Allah and be
safe. "But he who turns his back and disbelieves, Allah shall inflict
on him the greatest chastisement. "They will no doubt return to Allah,
and He will inevitably administer their retribution. The surah ends on
a decisive and final note: "To Us they shall surely return, when We
shall bring them to account." The definition of the Prophet's role and
the role of every subsequent advocate of Islam is thus completed. They
have only to remind and the reckoning will be made by Allah.

It must be stressed, however, that the process of reminding includes the
removal of hindrances so that people may be free to listen to the call.
This is the aim of Jihad as it is understood from the Qur'an and the
history of the Prophet. It is a process which neither admits negligence
nor permits aggression.