|1.||Hal ataaka hadeesul ghaashiyah||Has the story reached thee of the overwhelming (Event)?||هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ|
|2.||Wujoohuny yawma 'izin khaashi'ah||Some faces, that Day, will be humiliated,||وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ|
|3.||'Aamilatun naasibah||Labouring (hard), weary,-||عَامِلَةٌ نَاصِبَةٌ|
|4.||Taslaa naaran haamiyah||The while they enter the Blazing Fire,-||تَصْلَىٰ نَارًا حَامِيَةً|
|5.||Tusqaa min 'aynin aaniyah||The while they are given, to drink, of a boiling hot spring,||تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ|
|6.||Laisa lahum ta'aamun illaa min daree'||No food will there be for them but a bitter Dhari´||لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ|
|7.||Laa yusminu wa laa yughnee min joo'||Which will neither nourish nor satisfy hunger.||لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ|
|8.||Wujoohuny yawma 'izin naa'imah||(Other) faces that Day will be joyful,||وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ|
|9.||Lisa'yihaa raadiyah||Pleased with their striving,-||لِسَعْيِهَا رَاضِيَةٌ|
|10.||Fee jannatin 'aaliyah||In a Garden on high,||فِي جَنَّةٍ عَالِيَةٍ|
|11.||Laa tasma'u feehaa laaghiyah||Where they shall hear no (word) of vanity:||لَا تَسْمَعُ فِيهَا لَاغِيَةً|
|12.||Feehaa 'aynun jaariyah||Therein will be a bubbling spring:||فِيهَا عَيْنٌ جَارِيَةٌ|
|13.||Feehaa sururum marfoo'ah||Therein will be Thrones (of dignity), raised on high,||فِيهَا سُرُرٌ مَرْفُوعَةٌ|
|14.||Wa akwaabum mawzoo'ah||Goblets placed (ready),||وَأَكْوَابٌ مَوْضُوعَةٌ|
|15.||Wa namaariqu masfoofah||And cushions set in rows,||وَنَمَارِقُ مَصْفُوفَةٌ|
|16.||Wa zaraabiyyu mabsoosah||And rich carpets (all) spread out.||وَزَرَابِيُّ مَبْثُوثَةٌ|
|17.||Afalaa yanzuroona ilalibili kaifa khuliqat||Do they not look at the Camels, how they are made?-||أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ|
|18.||Wa ilas samaaa'i kaifa rufi'at||And at the Sky, how it is raised high?-||وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ|
|19.||Wa ilal jibaali kaifa nusibat||And at the Mountains, how they are fixed firm?-||وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ|
|20.||Wa ilal ardi kaifa sutihat||And at the Earth, how it is spread out?||وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ|
|21.||Fazakkir innama anta Muzakkir||Therefore do thou give admonition, for thou art one to admonish.||فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ|
|22.||Lasta 'alaihim bimusaitir||Thou art not one to manage (men´s) affairs.||لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ|
|23.||Illaa man tawallaa wa kafar||But if any turn away and reject Allah,-||إِلَّا مَنْ تَوَلَّىٰ وَكَفَرَ|
|24.||Fa yu'azzibuhul laahul 'azaabal akbar||Allah will punish him with a mighty Punishment,||فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ|
|25.||Innaa ilainaaa iyaabahum||For to Us will be their return;||إِنَّ إِلَيْنَا إِيَابَهُمْ|
|26.||Summa inna 'alainaa hisaabahum||Then it will be for Us to call them to account.||ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ|
Recitation by Mishary Al-Alfasy
The Surah takes its name from the word al-ghishiyah in the first verse.
Period of Revelation
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 Holy Prophet (upon whom be peace) had started preaching his message publicly, and the people of Makkah were hearing it and ignoring it carelessly and thoughtlessly.
Theme and Subject Matter
To understand the subject matter well one should keep in view the fact that in the initial stage the preaching of the Holy Prophet (upon whom be peace) mostly centered around two points which he wanted to instill in the people's minds: Tauhid 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 Tauhid 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 that God had the power to create all this, then on what rational ground do they hesitate to acknowledge that 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 Holy Prophet (upon whom be peace) 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."