Translation
Those who deny Our (God’s) messages, We lead them (to their consequences) gradually, in a manner that they do not recognize that this is happening. I (God) allow them respite (to continue their denials and mischiefs), but My subtle scheme is ever effective.
Do they not reflect—this companion of theirs (Prophet Mohammad) is not under any influence; He is simply a warner, making things clear. Have they not seen the dominion of God over the Universe and the Earth and what God had created? Could it be that their own term for existence is coming to an end; what other announcement (from God) are they waiting to believe in, after this (message and the messenger)? Whoever God leaves in error, he can find no guidance. He leaves them alone to stumble around in their arrogance. 389
They ask you about the Hour (perhaps the timing of the Day of Resurrection), when it will come about. Say: “The knowledge of it is only with my Sustainer God. None but He can me bring it about when the time is due; it will impact heavily on the heavens and the earth (in a way you cannot even imagine), and it will come but all of a sudden.” They continue to ask you, as if by persistence you will gain insight into it. Repeat for them: “Such knowledge belongs to God alone, and most people do not know (about it).” Say: “I control neither benefit for nor harm to myself, except what God wills. Had I been privy to the unseen, I would have gained much good, and no harm would ever touch me. (Let me repeat), I am simply a warner and a giver of good news to those who believe.” 390
Interpretation
389 Recognition of the message is derived from the message itself (its content), where it comes from, whether it resonates with the realities that we see in the world around us, whether it connects with our innate understanding of who we are, and so on. Equally important is the one who delivers the message—in this case the Prophet Mohammad, with inspiration from God through Angel Gabriel, just like Jesus and Moses from the past. We are asked to understand who this person is—his character, his mannerisms, his truthfulness, his trustworthiness, and his care for people, for truth, for justice and human dignity, and the lack of any inconsistency, superstitions, or divergence in his message or in his personality. The denial of such message has its consequences, as it diminishes our human purpose and existence and leads to anarchy, oppression, and loss of human dignity at a personal level and at a societal level. It happens in a way that we might not fully understand until we are face to face with its negative manifestations, which leads us to wonder sometimes, Where does it come from? God gives us space and time to reflect and to amend ourselves as we go along our lives, and each one of us sooner or later comes to realize his or her mistakes and mischiefs in this life before moving to the Afterlife.
390 The Afterlife commences with the Day of Resurrection or the Day of Gathering or the Day of Judgment, as it has been called by various names in the Qur’an. No one knows when he or she will die, where, or in what manner—these are facts that only God knows—and this is also true of the knowledge of the Day of Resurrection. People who are in denial of such a day and of being present at the appointed meeting with God Almighty would ask, sometimes to make fun of God’s messengers and people of God, when such a day will come. The prophets’ answers are simple: Only God has such knowledge, and they are not privy to such matters. They are as human beings not in control of their benefits or harms except as God wills. The lapse in faith by the followers of Moses when he was in the mountain receiving God’s guidance, the unjustified suffering of Jesus Christ, and the forced migration of the Prophet Mohammad are just a few examples showing that they could not control the outcome of their efforts, even as Messengers of God, except what God had planned and executed. They came to guide themselves and to provide guidance to others and to warn of the negative consequences if we do not follow the guidance or to give the news of the positive consequences if we commit to such guidance.
REFLECTION
The only way to convince ourselves of the guidance is to find meaning in the guidance, get to know the messengers, and see the nature of the created world in which we live and share space and resources with others. The Qur’an constantly calls for such reflection and deeper understanding—to see if there is any inconsistency in the Qur’an; to appreciate the character of the Prophet; to reflect on the day and night and the way they alternate, the cycle of rain and growth of vegetation, the cycle of life and death; our natural affinity to goodness and truth; the historical patterns of one group dominating another and proving or disproving their worth for such privileges, and so on.
ACTION
Death and the Afterlife are two realities that will touch each one of us. Death is the immediate reality that will put into motion the next reality of Afterlife, and we need to be prepared as best as we can during our waking moments on this planet.