In the name of Allah, Most Gracious, Most Merciful

1. Have you heard about the Overwhelming Event?

2. Some faces will be downcast [ashamed and humbled] on that Day,

3. Toiling and weary,

4. Roasting in a blazing fire.

5. Given to drink from a boiling spring.

6. There will be no food for them but bitter thorn,

7. That neither nourishes [fattens] nor lessens the pangs of hunger.

8. Some faces on that Day will be blissful,

9. Well-pleased with their striving and endeavor.

10. Residing in a lofty garden,

11. Where they will not hear vain and nonsensical talk.

12. There will be a flowing spring there,

13. There will be elevated couches there,

14. And goblets set out,

15. And cushions set in rows,

16. And rich carpets spread out.

17. Will they not consider the camels, how they were created?

18. And the sky, how it is raised high?

19. And the mountains, how they are firmly fixed?

20. And Earth, how it is spread out?

21. So, remind them [Oh Muhammad]; Your only (task) is to be a reminder,

22. You are not [placed] over them [as] a controller.

23. As for him who rejects and turns away,

24. God will punish him with the greatest torment.

25. Undoubtedly, it is to Us that they will return,

26. And, surely upon Us is their reckoning.

Al-Ghāshiyah is one of the Qur’an’s short chapters. The name denotes an all-encompassing phenomenon that will engulf creation. Unlike other natural phenomena that only affect a limited area (e.g., floods and earthquakes) or sunlight, which only covers half of Earth at any given time, perhaps this “overwhelming event” is more akin to gravity because it will affect the entire planet. But even that falls short because Earth, and perhaps the entire Milky Way and whatever lies beyond it, will be affected. This chapter addresses this incredible phenomenon of the Hereafter and that Day, when our entire world will be impacted on an extraordinary scale.

This chapter is divided into three sections. The first sixteen verses, which address our future life at the onset of the Hereafter, occupy 65% of the chapter. The second section, verses 17–20 inclusive, is about nature and the undeniable truths that our minds and eyes can derive by observing and reflecting upon it. The third section, verses 21–26 inclusive, guides the Prophet on how to respond to those who defy him and ignore his message.

[88:1] Have you heard about the Overwhelming Event?
The word hadīth (حَدِيث) means something that is new and, at least in this case, unprecedented; its plural (hawādith) refers to events that have occurred recently or will transpire in the future. The Qur’an employs this word as one of its names in 7:185, where it asks: “If you do not believe in this tiding, then would you believe in another one?” This was in response to those polytheists who claimed that such statements were nothing “new,” but only mere tales of the ancients that had been repeated so often that everyone had stopped listening to them.
They would say that from the time of prophets Noah and even Adam there had been talk about ancient subjects (e.g., spirituality, morality, and religion) and that discussions regarding God, the Hereafter, worship, good deeds, and similar topics were outdated and therefore irrelevant. However, the Qur’an asserts that its statements are well-suited to human needs and therefore stand the test of time. In fact, the Qur’an refers to itself as hadīth because it is eternally relevant to all places and all times. The statements of the Prophet and the Imams are also called hadīth, because these pearls of wisdom are refreshingly novel and notably different from all others.
So then, this unprecedented event (hadīth-ul-ghāshiyah; حَدِيثُ الْغَاشِيَة) will occur in the future. Even though this verse asks if the audience has heard “of the advent of this unprecedented event,” this chapter hardly discusses that Day’s events at all, but others do. For example, 81:1 mentions the Sun being shrouded in darkness; 82:1 states that stars will experience disarray when the sky is torn apart and gravity, which holds them together (at least those in the vicinity of our galaxy) is eradicated; 99:1–2 describes how Earth will experience such a mighty convulsion that it will yield up its internal burdens; and 84:1 proclaims that the skies will split asunder. Qur’an 101:1–3 informs the Prophet that even hecannot fathom the nature and scope of thiscataclysm. All of these fairly short chapters refer to different aspects of this extraordinary future event, in the near or very distant future, and how it will affect humanity. In contrast, this chapter only uses the vague word ghāshiyah.

[88:2] Some faces will be downcast [ashamed and humbled] on that Day,
Like withered flowers, their heads will be lowered because they are in a state of disgrace and ignominy. The verse uses “face” to signify the locus of our complete inner state and disposition. For example, in 6:79 Abraham saysthat he had turned his face toward God, who created the heavens and Earth. Heobviously did not mean this literally, but that he had turned his heart and soul toward God. By the same token, those who are heedless of God have turned their backs toward Him, meaning that their hearts are unaware of Him. Hence, a person’s “face” is an external reflection of one’s inner self, true character, deeds, and personality. A society’s character and traits are also referred to as “faces” and, accordingly, the “faces of the community” (wujūh-ul-qawm) comprise society’s prestigious and exemplary individuals.
The next verse explains why some people are so despondent on that Day.

[88:3] Toiling and weary,
Those who rejected God will now realize that all of their efforts have been in vain and will not benefit them at all. As a result, they will be overtaken with humiliation and anguish, just like one who takes a wrong turn and thus never reaches the desired destination. Ali says, “Many Muslims fast but gain nothing from it other than the discomfort of hunger and thirst. Many Muslims pray but achieve nothing other than loss of sleep and hardship. The sleep, as well as the eating and drinking of the intelligent and wise (akyās) is far better.” Those who fast or pray just to fulfill their obligations at a superficial level have wasted their time and caused themselves unnecessary difficulty and hardship. Those who ignore His lordship, the law and order that govern this world, and rebel against Him are similar to those who live in a country inhabited by defiant people who neither respect nor honor its laws. What is the destiny of those who violate, ignore, and trivialize (kufr) His lordship, and what kind of recompense should they expect?
Qur’an 24:39 provides a metaphor of a mirage to inform us of the nature of their deeds. This optical illusion, which is best observed in deserts and similar environments, seems to move further away as one approaches it, because the “water” is nothing but refracted light created by the sharp temperature gradient of the hot air located immediately above the ground. In other words, these people are like those who trudge in a desert searching for water but only finding a mirage, for the only reality they discover and that exists is God, who unequivocally and completely recompenses them for their deeds and is swift in reckoning. Many of our deeds are like mirages. For instance, those who lose themselves in lust and debauchery are likely to become disillu-sioned as soon as they satisfy this urge. Realizing that their aspiration remains unfulfilled, they conclude that they must pursue yet another desire to replace it. Jumping from one desire to another, they end up chasing one illusion and fad after another for years, if not for their entire life.
In 24:40, the Qur’an further stresses this point by comparing the status of a sinner to one who is caught up in a storm at sea. Those who continue to pursue sin cast themselves into the abyss of darkness, just as those caught up in a stormy sea find themselves spun around and around by waves that push them further and further into the abject darkness of the deep sea. These two metaphors are meant to describe someone who chooses the wrong path in life and ends up in a catastrophic condition in the Hereafter.
The Qur’an impresses upon us that the cumulative effect of our sins will ultimately cover and envelope us. For example, 2:81 reminds us that those who pursued sin are destined for Hell, where they will reside forever on account of their behavior. Just like a cancerous tumor that, once metastasized, spreads throughout the body and overwhelms its organs, loathsome deeds overpower the sinners and push them closer to Hell.
Furthermore, 18:29 says that those who are unjust are akin to those who have wrapped themselves in their vices, for in the Hereafter they will be engulfed by the ghāshiyah. Remember that our fate, sweet or bitter, is analogous to the type of fruit produced in accordance with the inherent nature of the seed that we choose to plant. The Qur’an often employs such words and idioms. For example, 7:41 compares Hell to a covering and a resting place for wrongdoers, and 44:10–11 warns us to watch for the day when the skies yield enough smoke to shroud humanity and cause sinners to exclaim, “What a grievous torment this is!” When oppression and cruelty consume people, their suffering (‘adhāb) will emanate from within themselves. Finding it practically impossible to make any spiritual progress, having lost their inherent goodness and blessing, they will wither away and die. Thus, ‘adhāb makes it impossible for one to blossom, flourish, and thrive.

[88:4] Roasting in a blazing fire.
People who have wasted their life or spent it oppressing and dominating others are unaware that they will be subjected to a most grievous fire. Note here that “fire” is in the indefinite form (i.e., without being prefixed by “the” [al; ال]) because the Qur’an is using metaphorical, as opposed to specific, language to describe these people’s condition, just as it does not detail the nature of the reward to be bestowed upon the dwellers of Paradise. For example, 32:17 asserts that no one can imagine these blissful delights, for we cannot fathom the life to come any more than a fetus can comprehend the reality that awaits it outside the womb. The Qur’an uses metaphorical and allegorical language to hint at the nature of Paradise and Hell, albeit to a very limited extent: “A parable of Paradise promised to the God-conscious: In it are streams of water never brackish, streams of milk with an un-changing taste, streams of wine that is bliss to those who drink it, and streams of pure honey. There is every kind of fruit for them there, and forgiveness from their Lord,” (47:15).
The Qur’an contains two types of verses: (1) those that are self-evident, unidimensional, univocal, categorical, or explicit (muhkamāt;محكمات ), which form the basis of the Qur’an, and (2) those that are symbolic, metaphorical, and polyvalent in nature (mutashābihāt; متشابهات), as is the case with 47:15 cited above. Verses detailing Islam’s precepts, nature, faith, and so on belong to the former category; those dealing with the future belong to the latter. Since we have not yet passed into the next world, we can only acquire an extremely limited understanding of its nature via symbolic language.
Most of the remaining verses are metaphorical in nature and pre-sented in such a way to the Prophet’s contemporaries so that they could relate to them. Of course we might ask, “Why are they written in the symbolic language of a long-ago people and not in our own?” The answer is quite simple: If these verses had been written with the contemporary context in mind, future generations would have wondered, “What is the meaning of these words and what are they trying to convey?” What matters is that we realize that these metaphors help us comprehend the intended message and, more importantly, that we take it to heart.

[88:5] Given to drink from a boiling spring.
The verb tasqā (you drink or are drinking; تسْقَىٰ ) contains the active subject “you”; however, tusqā (given to drink; تُسْقَىٰ) is a passive form, which means that the subject or agent is unknown. Imagine if someone tells you that you may eat a particular dish. Obviously, it is your prerogative, as an active subject, to do so or not. However, after you have consumed it you have no control (i.e., become passive) over how it will affect your body. If the food was contaminated, you may become ill. In other words, once you swallow the food you shift from tasqā to tusqā. Those who sin freely, thereby corrupting and poisoning their being and generating their internal fire, will end up in the fire. By the same token, those who eat “junk food” and thus ignore the allowed daily allowance of sugar, animal fat, and so on will damage their health and bodies. The same applies to those who are not careful about what they feed their souls. The Qur’an utilizes these metaphors to emphasize that our actions are similar to running springs from which we drink. Our sins turn them into toxic, boiling springs that will eventually burn us.

[88:6] There will be no food for them but bitter thorn,
The only food available to such a person is darī‘ (ضريع), which contains no benefit. The next verse explains the nature of this plant.

[88:7] That neither nourishes [fattens] nor lessens the pangs of hunger.
Food is consumed to nurture the body and promote its growth. Some foods provide no nutritional value (“fatten”) but at least satiate one’s hunger. But the food described here neither satiates nor nurtures. Thus, it would be logical to ask, “What kind of nourishment did they seek in this world?” Obviously, this is not a literal question, but one that should be examined on a deeper level: “Why did the food fed to their souls fail to nurture and fatten them?” The word “fat” here does not mean gaining weight, but rather refers to healthy and beneficial foods that build up one’s character, soul, and spirit. This “food” not only failed to nurture their souls and characters, for it was only a mirage and therefore hollow, but also failed to meet their worldly needs. In his magnum opus Masnavī, Rumi uses “fat” to describe these kinds of nourishment.
So if someone has spent a lifetime consuming toxins from the “spring,” what should we expect? For example, antibiotics destroy bacteria that cause infections. However, over time bacteria become resistant by “learning” how to adapt and defend themselves against the traces of antibiotics left behind. The same is true for a tree sprayed with a certain pesticide, for it “passes” this information on to its seeds, which will “transfer” this knowledge to the new saplings and gradually “make” them resistant. As we are an integral part of nature, this process applies to us in the sense that life’s positive and negative experiences leave everlasting effects in us. Qur’an 83:4–5 asks those who shortchange and defraud people if they are aware that the process of awakening and “rising up” has actually begun in this life and that they need not wait for the Day, “Do such people doubt that they are (steadily) being raised for a mighty Day (the Hereafter)?”
Arising from “unconsciousness” is not exclusive to the actual Day of Judgment, for as soon as we are born we are steadily awakening (bi‘thah; بعثة) in the sense that our activities and respective effects are leaving indelible marks upon us. Therefore, we cannot expect to live one way in this world and another way in the Hereafter. As a matter of fact, given that the Hereafter is the conclusion of our worldly lives, we are preparing ourselves, as well as shaping our futures and fates, every day that we are alive, just as students start to prepare themselves for the final exam on the first day of class. All of their scholastic efforts (e.g., attending lectures, doing homework) are designed with that goal in mind. Thus their efforts (i.e., awakening) during the semester determines how they will perform on the exam. As such, awakening is a gradual and steady process of growth.

[88:8] Some faces on that Day will be blissful,
On that Day, some faces will be radiating with a blessedness (nā‘imah; نَاعِمَة) that is intrinsic and therefore permanent, as opposed to temporary and external (ni‘mah; نعمة). In order to elucidate this distinction, let’s use the Sun and the Moon as metaphors. The Sun’s light is intrinsic to it, whereas the Moon’s light is only a pale reflection of the Sun’s light. Benevolent people glow with joy and kindness due to their virtuous inner self, which is built upon a noble character and good deeds. Their blessed state is a logical outcome of how they lived. They are similar to seeds that were nurtured and cared for and, in turn, engendered a better generation.

[88:9] Well-pleased with their striving and endeavor.
This verse contrasts the condition of “the blessed ones,” who on that Day are happy with their condition and content with the fruit of their deeds in this life, in contrast to those with “toiling and weary” (verse 3).
Upon inspection, one may realize that “strive” (sa‘ā; سعىٰ), which appears in this verse, carries a special weight in the Qur’an. For example, 53:39 says that only those deeds for which one “strives” will be counted. This “striving” does not pertain to those daily routine activities that preoccupy us, but to those that we consciously undertake and perform with strong determination, conviction, and true intention. Qur’an 53:40 states that the results of such striving will soon be shown to those who engaged in it. The Qur’an uses sa‘ā in many contexts; however, a discussion of this word is beyond the scope of this work. Nevertheless, one should ponder what remains of value for the Hereafter after a lifetime of striving and searching.

[88:10] Residing in a lofty garden,
Imagine the vast difference between the conditions of such people with those mentioned in verse 5, “Given to drink from a boiling spring.” The adjective ‘āliyah (عالية), used here metaphorically, describes the sublime, lofty condition and position that the blessed people possess.

[88:11] Where they will not hear vain and nonsensical talk.
Those who kept away from nonsensical and useless talk in this world will not be subjected to it in the Hereafter. The Qur’an states numerous times that upright and principled people exercise self-control and turn away from such situations (28:55). If somebody speaks or treats them in an unpleasant fashion, they remain silent, do not reciprocate in kind, and just go on their way with dignity (25:72). The Qur’an cites this as one of the characteristics of believers, because goal-oriented people avoid frivolous deeds (23:3).

[88:12] There will be a flowing spring there,
The meaning of “spring” is not confined to a flowing spring of water. Here, jāriyah (جارية) is used as a metaphor to indicate that “flowing” is an intrinsic quality of this kind of spring, in contrast to the verb tajrī (تجري), which connotes a flow that is not inherent. In other words, altruism “flows” from some people just like a spring that nourishes whatever it waters. These fountainheads of knowledge, compassion, etiquette, and benevolence encourage people to strive to undertake good deeds. Society will benefit from their creative and constructive undertakings and, hence, their “beings” resemble the flowing springs found in the Hereafter. Qur’an 76:5 says that such people drink “divine wine” from cups flavored with camphor, which has cleansing properties. It continues in 76:6 by stating that they will fill their cups from the spring created by their own benevolent deeds, namely, honoring their spiritual obligations (76:7) and, as stated in 76:8, feeding the orphans and the indigent. They reach the eternal spring in the Hereafter by following the path created by their conscious pursuit of good deeds.

[88:13] There will be elevated couches there,
At the time of the Qur’anic revelation, wealthy and high-ranking persons customarily sat on high couches. Thus, this metaphor would resonate well with the mindset of the Prophet’s time, for they considered sitting upon such furniture pleasing and desirable. Even today in the Arab world one commonly finds such resting places in courtyards set aside for guests. The Qur’an uses the analogy of “elevated couches” to highlight the lofty position that such people will have in the Hereafter. As it does not behoove believers to put themselves in disgraceful situations, they should seek to elevate their status by striving after honorable and lofty goals.

[88:14] And goblets set out,
Each person’s goblet is “filled in due proportion” (mawdū‘ah; موضوعة) on the basis of what he or she has earned in this life. Likewise, 76:16 points out that each person will measure out the vessel that is in keeping with his or her conduct in this temporal life and it figuratively describes these goblets as being made of silver or crystal. However, there is no allusion to wine even though “goblet” is used. Mystics such as Rumi, Hafiz, and others use “wine” allegorically in their writings. We should not become so fixated upon its exoteric meaning that we ignore its intended esoteric meaning.

[88:15] And cushions set in rows,
Namāriq (نمارق) means cushions, something to rely on and receive support. Thus, this verse is addressing the condition of people who stood for truth and justice and relied only upon God. As a result, in the Hereafter they will stand in ranks according to their positions and continue their spiritual growth and perfection.

[88:16] And rich carpets spread out.
Zarābiyy (زرابيّ) denotes a decorative piece spread out under one’s feet. Of course our deeds in this life will determine its size. This verse allegorically explains that our portion of rewards and punishments in the Hereafter is determined by what we did in this life.
This chapter’s first sixteen verses address humanity’s future and what awaits it in the Hereafter. It uses metaphorical language to impress upon people that an enormous event beyond their comprehension will occur at an unknown time and split humanity into two distinct groups: (1) those who destroyed themselves and, as a result, will be humiliated and deprived, and (2) those who will be blissfully euphoric due to what they have sent ahead. It is only natural that people who enter a new realm will experience different fates, just like different seeds produce different fruits.
Many people cannot fathom the enormity of what is to come and wonder if these descriptions are just figments of other people’s imagination.

[88:17] Will they not consider the camels, how they were created?
The Qur’an advises those who do not believe in what it says, to pay attention to how camels are created, for they were the most highly prized assets of the Prophet’s contemporaries. Survival would have been impossible in the desert’s dry and harsh climate without camels. They are equipped with wide padded feet that can grip the sand; spring-like necks that allows them to sit with ease; and humps to store fat and water. They are truly a marvel of creation for being able to survive for weeks on thorns and shrubs.
Some people criticize the Qur’an for using a language tailored to the Arabs. They wonder if this indicates that it is ethnocentric and meant to address the inhabitants of a specific geographical area. In the words of my dear friend Arash Naraghi, it is plausible that if the Qur’an had been revealed in Australia then kangaroos would have been noted, and that if it had been revealed in the United States then it would have probably referred to bisons, bears, eagles, or deer.
Communication is only effective when the spoken language takes into account the cultural norms and idiosyncrasies of the people it is trying to reach. This verse is a good example of this endeavor, for it speaks to the Arabs in their own cultural context and asks them, “Why don’t you look at the camel you are riding and wonder who made it so suitable for this particular environment?” Of course, “look” is not meant to convey a superficial command to see something, but rather to prod those being addressed to reflect upon such questions. Perhaps the Arabs neither internalized this question nor understood its significance; however, it may have at least piqued their curiosity. We can imagine Muhammad’s fellow nomadic and semi-settled Arabs who still moved through the desert toward their various destinations, their gazes sweeping across the sky.

[88:18] And the sky, how it is raised high?
Observe the elevated sky above your head, which contain millions of galaxies, each of which contains millions of stars. All of them are just a tiny part of the vast universe that modern telescopes and other instruments have enabled us to discover. The question to those who observe the heavens is: “Why do you not wonder about such miraculous things?”

[88:19] And the mountains, how they are firmly fixed?
Now, gaze upon Earth. Have you ever wondered how mountains are firmly established and act as anchors that “peg” the Earth? In its absence, the continents would be floating on water. Our planet’s solid outer layer is very thin. If we think of Earth as an apple, then its outer layer is as thin as the apple’s skin in comparison with Earth’s thick inner molten part.

[88:20] And Earth, how it is spread out?
And finally, it asks the Arabs to reflect upon the land spread out around them. The previous four verses remind the readers of four indispensable elements, namely, a means of transportation, the sky, the mountains, and Earth. Perhaps if the Qur’an were revealed today it would refer to the airplane to remind us that the same law and natural order governing the atmosphere also permits the airplane to fly at a high speed despite its enormous weight. Qur’an 79:1–4 also address the natural laws and order present in the world.
The next verses inform the Prophet of what he should do if people reject or ignore his teachings.

[88:21] So, remind them [Oh Muhammad]; Your only (task) is to be a reminder,
As humans are weak and forgetful, God instructs the Prophet to awaken them by reminding them, as opposed to forcing them, to become aware of their surroundings. The particle innamā (إِنَّمَا) emphasizes that this is his sole function. Elsewhere, the Qur’an compares his invitation to tread his path to a brilliant light that serves as a guide along the way.

[88:22] You are not [placed] over them [as] a controller.
The Prophet was not given any authority or dominance over his people, and thus his mission was the exact opposite of those contemporary Islamist governments that try to force salvation down the throats of their subjects. Such governments believe, falsely, that their power can make their subjects surrender and accept their prescribed doctrine as a way of life. In reality, nothing is farther from the truth, for while some people may accept it willingly, the majority readily learns to conceal its true beliefs, change its color(s) like a chameleon, and adapt. In other words, such governments push their people to engage in ostentatious displays (riyā) of piety and thereby become mired in hypocrisy, pretension, and deception.

[88:23] As for him who rejects and turns away,

[88:24] God will punish him with the greatest torment.
God rewards and punishes people based upon what they have done. Torment is the natural consequence of denying the truth. In other words, His system of natural law and order mandates that those who ignore the Prophet’s warnings and turn away from the truth will taste the most grievous torment. The presence of the particle fa (فَ) at the beginning of verse 24 provides this cause-and-effect linkage.

[88:25] Undoubtedly, it is to Us that they will return,
They will all return to God because nothing exists outside of His dominion. We are all on a journey, and our final destination is God (2:156).

[88:26] And, surely upon Us is their reckoning.
Qur’an 50:45 informs the Prophet that he has no authority and no mandate to compel (jabr; جبر) others. Qur’an 6:107 tells him thatGod did not make him the people’s deputy (wakīl; وكيل) to carry out tasks on their behalf, and 11:86 lets him know that he has not been appointed their guardian or steward (hafīz; حفيظ) to make sure that they practice their faith. Unlike a government that monitors its subjects and then rewards or punishes them accordingly, the Prophet was told in very clear terms that such affairs belong only to God (11:57). Qur’an 38:86 informs the people that he was not sent to impose religious obligations (taklīf; تكليف) and difficult tasks, and 11:28 proclaims that prophets are forbidden to compel people to anything against their will or to undertake burdensome tasks.
Qur’an 2:256 unconditionally and categorically stipulates that “there is no coercion in religion,” for religion, which is deeply personal in nature, is a matter of the heart. In fact, one cannot become a bona fide believer without first becoming attracted to and falling in love with God. Imagine parents who force their children to pray or observe other religious duties. Where is the value in such an approach? A heart has to long for God to become conscious of Him. In other words, religion can never be limited to a set of rituals and precepts without first penetrating one’s heart. And so the Qur’an tells the Prophet that he cannot control (musaytir) orforce, be a deputy or a representative, serve as a steward or a guardian, or impose burdensome religious obligations on the people.
Of course the situation is different with regards to civil matters. For example, one who has violated another’s right must be prosecuted so that the victim’s right is restored. However, as the relationship between a person and God pertains to the heart, no one has the right to interfere.

This chapter began by announcing the advent of an enormous event and ends by reminding us that God will scrutinize and take account of our conduct in this world.

Translator: Mohammad Fani
Editor: Hamid Mavani