In the Shade of the Qur'an by Sayyid Qutb

The sūrah started with a discussion on the Qur’ān, making it clear that the purpose of its revelation to the Prophet Muĥammad (peace be upon him) was not that he might be afflicted by it. Part of the Qur’ān covers the story of Moses and how it reflects the care God took of Moses, his brother Aaron and their people. Now that the story has been told, the sūrah resumes speaking about the Qur’ān, the role it is intended to play and the fate which is bound to be suffered by those who turn their backs to it. This fate is shown in a scene of the Day of Judgement in which the days of this present life are seen to be infinitesimal, the earth loses its mountains and is seen flat and bare; sounds are hushed before God the Most Merciful; and faces are humbled before God, the Ever-Living. This scene, and the warnings made in the Qur’ān, are intended to arouse feelings of God- consciousness, reminding people of their relationship with God. This passage concludes by giving the Prophet renewed comfort with respect to the Qur’ān which was being revealed to him. He must not hasten to repeat its words during the process of receiving it as he used to do fearing that he might forget some parts of it. He need not entertain any such fear, because God has taken it upon Himself to preserve the Qur’ān and make it easy for recitation and study. In this context, the Prophet is instructed to pray to God to give him more knowledge.

Since the Prophet was keen to repeat the Qur’ānic revelations as they were given to him, for fear of forgetting them, the sūrah mentions how Adam forgot God’s covenant. This is followed by the declaration of hostility between him and Satan, stating the different ends of the people who remember their covenant with God and those who forget it. These two different ends are shown in one of the scenes of the Day of Resurrection the Qur’ān portrays, as though the Day gives the end of the journey which started in heaven and aims to return there.

The sūrah concludes with fine touches aiming to comfort the Prophet so that he is not afflicted by those who deny the truth of his message or those who turn away from it. They have their appointed term. He should not attach any importance to the worldly riches they may have been given, because this is all a test which they have to pass.

Instead, he should be more preoccupied with his worship and with glorifying and praising God so that he can find reassurance and contentment. Generations were destroyed before these and they provided the example and the warning, but God now willed to send them His last Messenger so that they had no excuse for rejecting the truth. Since they turned away from him, he should leave them alone to face their inevitable end: “Say: Everyone is hopefully waiting; so wait, if you will. You will certainly come to know who has followed the even path, and who has been rightly guided.” (Verse 135)

Thus do We relate to you some of the history of past events; and thus have We given you, out of Our grace, a reminder. All who shall turn away from it will certainly bear a heavy burden on the Day of Resurrection. For ever shall they bear it; and grievous for them will be its weight on the Day of Resurrection, the day when the Trumpet is blown. For on that day We shall assemble all the guilty ones, their eyes dimmed [by terror], whispering to one another, ‘You have spent but ten days on earth.’ We know best what they will be saying when the most perceptive of them shall say: ‘You have spent there but one day!’ (Verses 99-104)

Just as Moses’ history is related in the Qur’ān, so do We also relate other past events. The Qur’ān is described here as ‘a reminder’, because it reminds us of God, His signs and messages, as well as other signs given to people of old.

Those who turn away from this reminder are described here as guilty, and they are shown in a scene from the Day of Judgement. We see them carrying their burdens like a traveller carries his luggage, but theirs are foul, troublesome burdens.

When the trumpet is blown to gather all creatures, the guilty come forward with blue faces showing their grief and worry. Terrified, they speak to one another in whispers:

they cannot raise their voices. All this describes the fear that overwhelms them at that moment when all the dead are raised. But what is the subject of their whispers?

They simply try to guess the duration of their life on earth, for that life has become so short in their view that they imagine it to have lasted only a few days. Some of them say: “You have spent but ten days on earth.” (Verse 103) However, those with a better judgement and a more accurate view feel life on earth to have been much shorter than that. They tell the others: “You have spent there but one day.” (Verse 104)

Thus their life on earth, with all its pleasures, comforts, grief and worries, shrinks into insignificance. It lasted only a brief period of time, and was of little value to anyone. For what is the value of ten days, even when they bring all sorts of happiness and enjoyment? And what price may be attached to one night, even though its every minute was one of pleasure and happiness? How could these compare with the endless time which awaits them after the Day of Resurrection?

This awesome scene is further enhanced by returning to a question they had asked during their life on earth about the mountains and what would happen to them. The answer vividly describes the state of fear in which they find themselves:

They ask you about the mountains. Say: ‘My Lord will scatter them far and wide, and leave the earth level and bare, with no curves or ruggedness to be seen. On that day, all will follow the summoning voice from which there will be no escape. All sounds will be hushed before the Most Merciful, and you will hear nothing but a faint sough in the air. On that day, intercession will be of no avail to any except a person in whose case the Most Merciful will have granted permission, and whose word He will have accepted. He knows all that lies open before them and all that is hidden from them, whereas they cannot have thorough knowledge of Him. All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord; and undone shall be he who is burdened with evildoing; but anyone who will have done righteous deeds, being a believer, need have no fear of being wronged or deprived.’ (Verses 105-112)

These images come clearly to our eyes, and we see the great mountains, which we have known to be firmly rooted and stable, being blown and scattered. They are raised no more; indeed they are flat, level with no curves or any rugged surface. The whole earth is flat, level, having neither hills nor valleys.

But after the blowing away of the mountains, the storm dies down and the gathered multitudes listen attentively. Every movement and every little sound is hushed. They all listen to the voice that calls them to group together, and they follow its commands submissively, acting promptly, turning neither here nor there. This is a totally different reaction from the one they showed in this life when they were called on to follow divine guidance, but they turned away and refused. We note the perfect harmony of expression when the response to the summoning voice is total, with no escape, while the old mountains are now part of the flat, level earth that has no curve or elevation.

This is followed by a state of perfect silence, with no sound to be heard: “All sounds will be hushed before the Most Merciful, and you will hear nothing but a faint sough in the air... All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord.” (Verses 108 and 111)

The whole scene is majestic, whereas the whole place, vast and infinite, is still, silent, and quiet. Whenever anyone speaks, they only whisper. Questions are raised very quietly, for all feel their humility. God’s majesty imparts an air of great reverence. No one can intercede except a person whose words are acceptable to God.

All knowledge belongs to God, while creatures cannot have full knowledge of Him.

The wrongdoers will be burdened with the wrongs they have perpetrated, which will lead them to ruin, while the believers are reassured, fearing no injustice or lack of appreciation of their good works. The whole scene is one of great majesty, witnessed by God, the Most-Merciful.

And thus have We bestowed from on high the Qur’ān in the Arabic tongue, and have given in it many facets to all manner of warnings, so that they may be God-fearing or that it may be for them a source of remembrance.” (Verse 113)

It is in the same pattern that the Qur’ān gives a whole variety of warnings, painting scenes of awesome and reverential fear to remind those who reject its message of what they will face in the life to come. Perhaps they will take heed, or realize that they need to act before it is too late. Hence, at the beginning of the sūrah God says to His Messenger: “We did not bestow this Qur’ān on you from on high to cause you distress, but only as an admonition to the God-fearing.” (Verses 2-3)

At the beginning of his message, the Prophet used to repeat the words of God’s revelations before the angel had finished them. He did so because he was very keen that he should not forget a word. This was not easy for him. Hence, his Lord reassures him that he will not forget what is entrusted to him.

“Sublimely exalted is God, the Ultimate Sovereign, the Ultimate Truth. Be not in haste with the Qur’ān before it has been revealed to you in full, but always say: My Lord, increase my knowledge.’” (Verse 114) Most sublime is God, the true King of the whole universe.

Before Him all heads are hung down, and all perpetrators of injustice are powerless, while believers who have done well are reassured. It is He who has bestowed this Qur’ān from on high. Therefore, you, Muĥammad, need not hasten to repeat its words. He has sent it down for a definite purpose, and He will not allow it to be lost.

All you need to do is to pray to Him for increased knowledge, reassured that what He has given you will not be taken away. True knowledge is that imparted by God. It is a knowledge that lingers, brings benefit, yields good fruits and is never wasted.

The sūrah gives a brief account of Adam’s story, when he forgot the commitment he made to God. When he was tempted by the prospect of immortality, he yielded, listening to Satan and his promptings. This was a test which God wanted him to go through before he was placed in charge of the earth. It also provided an example of what Satan can do, so that Adam’s offspring would learn the lesson. When the test was completed, God bestowed His mercy on Adam, assigning his role to him, and providing him with guidance.

Every story related in the Qur’ān is made to fit with the context in which it is given. In this sūrah, Adam’s story follows soon after the reference to the Prophet’s hasty repetition of Qur’ānic revelations, for fear of forgetting them. Hence, Adam’s forgetting of his commitment is referred to at the outset. Moreover, the story is given in a sūrah which reveals many aspects of God’s grace bestowed on those chosen servants whom He places under His care. Therefore, in this story the point is made that God chose Adam, accepted his repentance and provided him with guidance.

This is followed by a scene of the Day of Resurrection portraying the two different ends of God’s obedient servants on the one hand and, on the other, those who persist in disobedience. This is shown like a journey back from earth to the first abode where everyone is given their rightful reward. Let us now look at the story as it is related in this sūrah.

“Long ago, We made a covenant with Adam; but he forgot it, and We found him lacking in firmness of purpose.” (Verse 115) God’s covenant with Adam was that he could eat of all the fruits in the Garden except for one tree that represented the prohibition necessary to strengthen willpower, assert one’s personality and liberate oneself of the oppressive pressure of desire. All this is necessary to give the human soul the freedom to do without its supposed needs, so that it is not enslaved by desire. This is indeed the true measure of human excellence. Whenever man’s will weakens under the pressure of desire, he sinks closer to the level of animals.

Hence, God so tested man initially in order to prepare him for his role of building human life on earth. Thus the test is seen to be part of God’s grace which He bestows on man in abundance: his power to resist temptation is alerted and enhanced. His eyes are opened to the struggle awaiting him between the pleasures raised before him by Satan and his will to honour his commitment to God. The results of this first test are made public: “He forgot it [i.e. his commitment], and We found him lacking in firmness of purpose.” (Verse 115) The result is declared before the details of the test have been given.

“And when We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated themselves; except Iblīs, who refused.” (Verse 116) This first episode of the story is given in very general terms, without the details given in other sūrahs. The general context here is one of mercy, care and blessings. Hence, these aspects are brought forth very quickly: “Adam,’ We said, ‘this is indeed a foe to you and your wife; so let him not drive the two of you out of the Garden, for then you will be plunged into affliction. It is guaranteed that you shall not hunger here or feel naked, and you shall not thirst here or suffer from the blazing sun.’” (Verses 117-119)

We see how God takes care to alert Adam to the wicked designs employed by his enemy, warning him against Satan’s treachery, after he disobeyed God’s command to prostrate himself before Adam. The warning is very precise, showing the inevitable result of listening to Satan and his promptings: “Let him not drive the two of you out of the Garden, for then you will be plunged into affliction.” (Verse 117) Once Adam is thrown out of heaven, all he will have is affliction: hard labour, going astray, worry, indecision, endless waiting, agony, deprivation, etc. As long as he is in Paradise, he is immune to all affliction: “It is guaranteed that you shall not hunger here or feel naked, and you shall not thirst here or suffer from the blazing sun.” (Verses 118-119) All that man needs is available in plenty in Paradise, which means that man should ensure he stays there. We note here how hunger and nakedness are shown to be parallel to thirst and intense heat. These four represent man’s initial concerns as he tries to find food, clothing, drink and shade.

Adam however was without experience. Moreover, he was burdened by weakness, such as his desire for survival and his other desire to feel himself powerful. It was through these weaknesses that Satan was able to tempt him: “But Satan whispered to him, saying: Adam, shall I lead you to the tree of life eternal, and to a kingdom that will never decay?” (Verse 120)

We see here how Satan touches Adam’s raw nerve. Man’s life and power are limited. Hence, he longs for survival and lasting power. These two desires provided Satan with suitable openings. As we have said, Adam had all human weaknesses planted in him for a definite purpose. Hence, he forgot his commitment and transgressed the permitted limits: “They both ate of its fruit; and thereupon their shameful parts became visible to them, and they began to cover themselves with pieced-together leaves from the Garden. Thus did Adam disobey his Lord, and thus did he stray into error.” (Verse 121)

It appears that what Adam and his wife saw were their genitals, which had thus far been covered. This is the more likely explanation, since they started to cover themselves again, piecing together leaves from the trees in heaven. On the other hand, the expression may mean that their action aroused their sexual desire. Prior to sexual feelings, man does not feel any shame in leaving his private parts exposed.

Indeed, he may not be aware of them unless he feels such urges. It is then that he experiences shame and feels too shy to expose himself.

It may be that the tree was forbidden to Adam and his wife because its fruits could awaken their sexual desire. Perhaps it was intended to leave this desire dormant for a time. It could be, on the other hand, that their forgetting of their commitment to God and their disobedience of His orders resulted in a weakening of their willpower and a break of their bond with the Lord Creator, giving way to the emergence of sexual and reproductive desires. It is only in this way that man can extend his life beyond his own term. All these are possible explanations for the association between their eating of the forbidden tree and their becoming aware of their nakedness. The Qur’ān does not say, “their shameful parts became visible”; rather, these parts became visible “to them”. This suggests that these parts were screened from them and then became exposed through their own inner feelings. In another sūrah the Qur’ān says:

“Satan whispered to them both, so that he might show them their nakedness, of which they had previously been unaware.” (7: 20) “[Satan] stripped them of their garment in order to make them aware of their nakedness.” (7: 27) Perhaps the clothing that Satan removed was not physical, but rather, a protective feeling of innocence, purity and closeness to God. These are mere hypotheses which we neither emphasize nor give weight to. We state them only to make the first human experience with temptation clearer.

But God extended His grace to Adam and his wife after he had disobeyed Him.

This was only the first experience: “Then his Lord elected him [for His grace], accepted his repentance, and bestowed His guidance upon him.” (Verse 122) Realizing the enormity of his error, Adam repented and sought God’s forgiveness, but this is not mentioned here in order to leave God’s grace to be seen most clearly.

The order was then given to the two combatants to descend to earth, which would be the battleground in this long-lasting war: “Get down, both of you, and be out of it; each of you shall be an enemy to the other.” (Verse 123) Thus, the enmity was declared the whole world over. This means that there is no excuse for Adam and his progeny.

None can claim to have been taken unawares. Everyone knows the score and the unabating hostility. The whole universe is aware of it: “Each of you shall be an enemy to the other.” (Verse 123)

Along with this declaration which resounded throughout the heavens and the earth, and which was witnessed by all the angels, God has willed, out of His grace, to send His messengers bringing guidance to mankind, before He punishes them for their sins. Thus, at the same time He alerts His servants to this enmity between Adam and Satan, He announces to them that He will provide them with guidance.

He will then give them their reward according to whether they follow His guidance or reject it:

When guidance shall come to you from Me, he who follows My guidance will not go astray, nor will he suffer misery; but he who turns away from My message shall have a straitened lift and We shall raise him up blind on the Day of Resurrection. ‘Lord,’ he will say, ‘why have You raised me up blind, while I was endowed with sight?’ He will reply: ‘Thus it is: Our revelations were brought to you, but you were oblivious to them. So today shall you be consigned to oblivion. ‘For thus shall We reward him who transgresses and does not believe in his Lord’s revelations. Indeed the suffering in the life to come shall be most severe and most enduring. (Verses 123-127)

This promise of the guidance mankind will receive from God is made immediately after Adam’s story, as though it constitutes a part of it. It is declared there in heaven at the conclusion of the story. It is, then, final, determined long ago, admitting no cancellation or amendment.

“He who follows My guidance will not go astray, nor will he suffer misery.” (Verse 123)

When human beings follow divine guidance, they are immune from going astray and suffering misery. Both eventualities however exist, but God protects those of His servants who follow His guidance from them. Misery is attendant on following error, even though a person has all the pleasures the world can give. Indeed, such pleasures are part of his misery both in this life and in the life to come. For every forbidden pleasure is succeeded by pain and negative consequences. When human beings stray from God’s guidance, they sink into worry, confusion and instability.

They swing from one extreme to the other. Misery will always be the result of such worry and confusion, even though a person enjoys all the riches life can give. But the ultimate misery is that suffered in the hereafter. However, those who follow God’s guidance are protected from error and misery in this earthly life. This compensates them for their lost Paradise until they return to it on the appointed day.

“But he who turns away from My message shall have a straitened life and We shall raise him up blind on the Day of Resurrection.” (Verse 124) When human life severs its links with God, depriving itself of His abundant grace, it becomes straitened, even though it may be materially affluent. It is a type of stress attendant on being isolated from God and the reassurance of His mercy. It is a stress that demonstrates itself in worry, doubt and confusion; holding tight to what one owns and fearing unexpected loss; coveting all manner of comfort and pleasure; nurturing aspirations and ambitions, etc. People do not feel true reassurance except when they place their trust in God, holding tight to their bond with Him. The reassurance generated by faith in God adds much to life’s dimensions in length, breadth, depth and expanse. Without such reassurance, life is nothing but a continuous misery and is far harder than what man suffers through poverty and deprivation.

“We shall raise him up blind on the Day of Resurrection.” (Verse 124) This is the same type of going astray as that which man went through in the life of this world. It comes by way of recompense for his turning away from God’s message in this first life. Hence, he asks: “Lord, why have You raised me up blind, while I was endowed with sight?” (Verse 125) The answer is not long coming: “Thus it is.. Our revelations were brought to you, but you were oblivious to them. So today shall you be consigned to oblivion.

For thus shall We reward him who transgresses and does not believe in his Lord’s revelations.

Indeed the suffering in the lift to come shall be most severe and most enduring.” (Verses 126- 127)

Anyone who turns his back on God’s message certainly transgresses. He walks away from the guidance brought to him by God’s Messenger when it is the richest blessing and the most valuable resource. He transgresses as he turns his sight to objects he was not meant to look at, yet remains oblivious to God’s revelations. It is not surprising that he lives a straitened life. Moreover, on the Day of Resurrection he will be raised up blind.

We note here how the wording and the images drawn provide complementary and contrasting scenes: the fall from heaven is followed by misery and going astray.

It contrasts with the return to heaven where one is free from all such misery. A life of ease contrasts with a straitened life, and guidance contrasts with blindness. All this comes by way of comment on Adam’s story, which is the story of all mankind. It starts and ends in heaven, as we saw earlier in Sūrah 7, The Heights. However the scenes here are different. In each case, they fit the general emphasis of the sūrah in which they are drawn.

The sūrah now moves us along to look at how earlier communities met their fate, which is much closer to us than the Day of Judgement. Moreover, we can see their destruction and what is left of them with our own eyes, while we cannot see resurrection.

Can they not see how many generations We have destroyed before their time? They walk about in the very places where they dwelt. In this there are signs for men of wisdom. Now, were it not for a decree from your Lord already gone forth, setting a term, their destruction would have been inescapable. (Verses 128-129)

When we look with our eyes and minds at the fate of earlier communities; when we look closely at the lands were they lived and prospered; when we imagine their dwellings and how they became empty with no one living in them; when we stretch our imagination to see them walking through their lands, going here and there, moving along, taking rest, looking to their futures, dealing with their worries, and then open our eyes to see nothing but emptiness, we realize that we are at the edge of a precipice that threatens to engulf us like it did earlier communities. We know that the great power that overwhelmed earlier generations is able to overwhelm the present ones as well. We understand then the meaning of the warning given to us, because the lesson is there for us to see. How come, then, that people do not recognize divine guidance when the fate of earlier generations provides every guiding indication to anyone who has a mind to use: “In this there are signs for people of wisdom.” (Verse 128)

Divine wisdom has willed that God will not eliminate them by a calamity that befalls them in this present world. This is the reason why they do not meet a similar fate. This is a situation God has decreed, giving them respite up to a term appointed for them. Otherwise they too would have been punished for their rejection of the truth: “Now, were it not for a decree from your Lord already gone forth, setting a term, their destruction would have been inescapable.” (Verse 129)

We mentioned that the unbelievers had been given respite. They will have their term, but they have definitely not been abandoned. The Prophet is told not to pay much attention to them or to the luxuries and comforts they have been given in this life. All this is a test for them. What God has given him of His blessings is much better and greater. He is to remain patient and steadfast:

Hence, bear with patience whatever they may say, and extol your Lord’s limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment. Do not turn your eyes covetously towards whatever splendour of this world’s life We have allowed many of them to enjoy in order that We may test them thereby. Whatever provisions your Lord may give are indeed better and longer lasting. Enjoin prayer on your people, and be diligent in its observance. We do not ask you for any provisions. It is We who provide for you. The future belongs to the God-fearing. (Verses 130-132)

The Prophet is instructed to bear with patience whatever the unbelievers say. He is not to answer their blasphemy, rejection or ridicule. He should be neither distressed by what they say, nor grieved at what may await them. He is to turn to his Lord, glorifying Him before sunrise and sunset: early with the fresh breath of dawn as life awakens, and late as everything begins to cool down when the sun is about to set and the whole universe seems to close its eyes, ready to sleep. He is to glorify God and praise Him intermittently through the day and the night, so as to keep his link with Him throughout.

Such glorification is urged on the Prophet, and all his followers, “so that you may attain a state of contentment.” (Verse 130) When we glorify God, we have a direct link with Him, and the person who maintains such a link is contented, reassured. He is in a state of contentment as everything around him feels content; and he is reassured because he knows that, with God’s help, he is safe and secure. Thus, contentedness is the fruit of worship and God’s glorification. In itself, it is a reward that is generated within one’s heart.

So the Prophet is instructed to turn his face to God offering his worship. He is further instructed: “Do not turn your eyes covetously towards whatever splendour of this world’s life We have allowed many of them to enjoy” (Verse 131) There is plenty of splendour in this life which may appear very tempting. There are luxuries, pleasures, wealth, children, high position and power. But all this is merely a ‘flower’, to use the exact word of the Qur’ān; and like a flower, all this splendour will fade within a very brief period. Hence, they are given all this splendour to enjoy “in order that We may test them thereby.” (Verse 131) Thus, their true metal will be known by the way they use what God has favoured them with of the splendour of this life. But then they must realize that at the end of the day, “whatever provisions your Lord may give are indeed better and longer lasting.” (Verse 131) This refers to what the believers are given in the life to come. These provisions are for enjoyment, not a test. They have no special lure to turn people away from what is better. They are the better provision and they are everlasting.

We must not understand this verse as encouraging self-denial or disdain for the comforts of this life. It is rather an encouragement to hold on to true and lasting values, to maintain one’s ties with God and be contented. This is the best way to resist the temptation of the splendour and attractions of this life. When we maintain such values, we are free to rise above the lure of false temptations, splendid as they may appear.

“Enjoin prayer on your people.” (Verse 132) The first duty of a Muslim is to make his home a Muslim home, enjoining his family to attend to their prayers so that they all maintain their ties with God. Thus, they are united in their approach to life. Life in a home where all members turn to God for worship is certainly a happy one.

“And be diligent in its observance.” (Verse 132) Be diligent so that you offer your prayers complete and its effect becomes a reality. Prayer restrains man from loathsome deeds and indecency. This is its true effect. To attain the level where prayer provides such restraint requires diligence in its observance. Unless we reach the stage that our prayer yields this fruit, it remains a mere sequence of phrases and movements.

Prayer and worship generally are duties assigned to the Prophet and believers.

God does not gain anything by them. He is in need of no one: “We do not ask you for any provisions. It is We who provide for you.” (Verse 132) Worship nurtures God- consciousness within the worshipper. Hence, “the future belongs to the God-fearing.” (Verse 132) It is man who benefits by prayer, both in this life and in the life to come.

He offers his worship to God and he enjoys, as a result, a state of contentment. He is comfortable, reassured. Furthermore, he ultimately receives a much greater reward in the hereafter. As for God, He needs nothing from anyone.

As the sūrah draws to its close, it refers again to those people who, enjoying position and power, reject God’s revelations and demand that the Prophet deliver a miracle. They make such demands even after the Prophet has given them the Qur’ān which explains in all clarity what previous messages from God were like.

“They say: ‘Why does he not bring us a sign from his Lord?’ Has there not come to them a clear evidence of the truth in the earlier scriptures?” (Verse 133) They need no physical miracle. Hence, their demands betray their arrogance. The Qur’ān is more than sufficient as proof. It links the new message with God’s previous messages, uniting them all and clarifying what was left in general terms in previous messages.

God has given those who deny the truth everything they need to recognize the truth and believe in it when He sent them His last Messenger: “Had We destroyed them with a calamity before his coming, they would have said, ‘Our Lord, if only You had sent us a Messenger, we would have followed Your revelations rather than be humiliated and disgraced.’” (Verse 134)

At the time when this verse was recited, they had been neither humiliated nor disgraced. The verse describes their inevitable end which will bring them humiliation and disgrace. It may be that they will then say: ‘Our Lord, if only You had sent us a Messenger.’ Now a Messenger is sent to them and they have no excuse to justify their rejection.

As the sūrah describes their end, the Prophet is commanded to leave them alone, without grieving for them. He should announce to them that he will await the end, and let them await it as they wish: “Say: Everyone is hopefully waiting; so wait, if you will. You will certainly come to know who has followed the even path, and who has been rightly guided.” (Verse 135)

Thus the sūrah ends. It started with assuring the Prophet that the Qur’ān was not revealed to him to cause him any distress. It defined the role of the Qur’ān as ‘an admonition to the God-fearing.’ (Verse 3) The end is in full harmony with the beginning.

It provides a reminder and an admonition for those who may benefit thereby. As the Prophet conveyed his message complete, the only thing that remains is to await the end, which is determined by God.