Tafsir of Al-Ghashiyah 88:17

(Do they not look at the camels, how they were created?) This is a new beginning intended to confirm what has been detailed regarding the discourse on the Ghashiyah (The Overwhelming Event) and the Resurrection—upon which it is built—concerning which they are in disagreement. This is done by providing as evidence that which they cannot deny.

Abd ibn Humayd and others narrated from Qatadah that when Allah the Almighty described what is in Paradise, the people of misguidance marveled at it. Thus, the Almighty revealed: "Do they not look at..." and so on. In the Hereafter, this refers back to the denial of the Resurrection, as is evident.

The Hamzah is for denial and rebuke. The Fa serves as a conjunction to an implied antecedent necessitated by the context. The word "how" (kayfa) is in the accusative case due to what follows, serving as a state (hal) of the implied subject of "created" (khuliqat), as in the words of the Almighty: "How can you disbelieve in Allah?" It serves as an interrogative that suspends the verb "look" from governing its object.

"The camels" (al-ibil) functions as a substitute of inclusion (badal al-ishtimal) for the implied object of the looking. The sentence—which contains the interrogation—may substitute for the noun that precedes it, as when they say, "I have known Zayd—whose son is he?" This is according to the most correct opinion, as the Arabs have inserted "to" (ila) before "how" (kayfa) without an intermediate, acting as a substitute, just as they inserted "on" (ala) before it. It is reported from them that they said: "Look to how he acts," just as it is reported from them that they said: "On how you sell the two red ones (gold and saffron)."

Abu Hayyan stated in al-Bahr, at-Tadhkirah, and others that when a verb is suspended from that which contains an interrogation, the interrogation does not remain in its literal sense. It has been said that "how" (kayfa) is a substitute for "the camels," but this was critiqued in al-Mughni for reasons that deserve examination. In Majma’ al-Bayan, it was permitted that it be in the accusative case as an absolute object (masdar), a position which is as you can see [i.e., weak].

Al-Ibil refers to a large number of camels; it has no singular form derived from its own root. It is feminine, which is why when it is used as a diminutive, the ta is added, so they say ubaylah. For the plural, they say abal. They have derived words from its root, such as abala and tabbala ar-rajul (the man tended to camels). They marveled at this verb against the rules of analogy, saying: "How well he tends to camels (ma abala zaydan)." Sibawayh, it is said, did not record any noun that follows the pattern fi'l with a kasra on the first and second letters, other than ibil.

Meaning: Do they deny what has been indicated regarding the Resurrection and its rulings? Do they consider its occurrence from the power of Allah the Almighty as far-fetched? Do they not look at the camels—which are right before their eyes, which they utilize at every moment—how they were created in a marvelous fashion, deviated from the norms of the creation of most animal species?

This is seen in the greatness of their bodies, the intensity of their strength, and their wondrous forms suitable for the difficult tasks they perform, such as bearing heavy burdens while kneeling, and delivering hefty loads to remote regions. It is seen in their patience for hunger and thirst—to the point that their thirst can reach the ashr (the tenth, with a kasra followed by a sukun, meaning eight days between two watering intervals). Sometimes they exceed this, and they are then called al-hawazi. It is seen in their sufficiency with walking and grazing on whatever is available of thorns, trees, and other things that other beasts barely eat. It is seen in their obedience to humans in movement, stillness, kneeling, and rising, as they are utilized for these tasks however one wishes, and led by their reins by both the small and the great. It is seen in their susceptibility to a beautiful voice despite the coarseness of their hearts, among other things.

They were specified for mention because they are the most wondrous animals to the Arabs; they are the noblest of mounts and the most crafted, and the Arabs have the most complete understanding of their states. Al-Hasan said they were specified because they eat date pits and dry fodder and produce milk. It was said to him, "The elephant is greater in wonder," and he replied, "The Arabs are far removed from the elephant, and furthermore, it is a swine—its meat is not eaten, its back is not ridden like the back of a camel, without the difficulty of training it, and its udders are not milked."

Abu al-Abbas al-Mubarrad stated that "the camels" here refers to the clouds, because the Arabs call them by that name, as they come in groups like camels, are driven like camels, and in their appearance at times, they resemble camels. This means that if he intended this, it is by way of simile and metaphor. It is as if, as al-Zamakhshari said, the one who stated this only sought to find an affinity between the coordinated items according to the principles of rhetoric, and this is achieved while "camels" remain in their proper place (i.e., the animal).

The Imam said the connection between them is that the address is with the Arabs, who are people of travel on camels in the wilderness. They are often alone in these expanses, and the solitary person reflects because he has no companion to talk to and no occupation to distract him. Thus, he reflects upon what his eyes fall upon. When he looks at what is with him, he sees camels; when he looks above him, he sees the sky; when he looks to his right and left, he sees the mountains; and when he looks downward, he sees the earth. Thus, he was commanded to reflect in his solitude upon these matters that catch his gaze, and there is an affinity between them in this regard.

'Isam al-Din said that the Arab imagination connects all four: their precious wealth is camels; their irrigation system depends on the sky; their grazing is on the earth; and their wealth is protected by the mountains. And how subtle it is to mention the camels after mentioning the dari' (thorny plant), for their passing after it is on the edge of the thumam (a type of grass). If what is narrated of the speech of the Quraysh at the time of the revelation of the verse is correct, then its mention is even more subtle.

Al-Asma'i reported from Abu [Amr] "the camels" (al-ibil) with a sukun on the ba. Ali (may Allah honor his face) and Ibn Abbas (may Allah be pleased with them both) recited it as ibbl with a shadda on the lam. This was also narrated from Abu Amr, Abu Ja'far, and al-Kisa'i. And they said that they are the clouds, according to a group of linguists.