This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.

The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur’ān revealed to him and supplicating that God may help him to be true and sincere in all situations and events, and give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support granted by God that serves as his best equipment. It protects him against all designs and ensures his ultimate victory.

This is followed by a clear statement on the effect of the Qur’ān: it is a cure and an aspect of grace for those who believe in it, and a means of punishment and suffering for those who deny it. They suffer on its account in this life and they suffer punishment in the life to come because of denying its truth.

Within the context of grace and punishment, the sūrah describes man’s reaction to both. When he is enjoying God’s blessings and grace, man is arrogant, turning away from God’s guidance. When he is afflicted with suffering, he is in utter despair. This is followed with an implicit threat, requiring every human being to work in accordance with their own nature until they receive their fair reward in the life to come.

The sūrah also makes it clear that human knowledge is scanty. This comes in connection with the question the unbelievers put about the spirit, all knowledge of which God has chosen to keep to Himself. It is not for any human being to get to know it. Sure knowledge is that which God has given to His Messenger as part of His grace. If God so wills, He is able to withdraw that grace and no one will ever be able to bring it back to mankind. However, He bestows His grace on His Messenger as He is Merciful, Compassionate.

The sūrah mentions that the Qur’ān, which is a miraculous book, the like of which cannot be produced by human beings or jinn, even though they may mobilize all their resources in a single effort, was not sufficient for the unbelievers in Makkah as evidence of God’s message. Although God included in it a whole variety of evidence to the truth of its message and made this suitable for human reason and hearts, with all their different leanings, still the unbelievers saw it as inadequate. They naïvely demanded material evidence of a miraculous nature, such as springs gushing from the earth, or a richly decorated home for the Prophet. Their arrogance went even further, demanding things that are beyond the ability of human beings, such as that God’s Messenger should rise up into the sky in front of their eyes and bring them a book to read, or that he should cause some matter to fall from the sky and destroy them. They even demanded that God should come to them in person, accompanied by a delegation of angels! At this point the sūrah portrays a scene showing the fate that awaits them in the life to come. This is certain to be their lot as a result of their arrogance and denial of the truth of the Day of Judgement when people will be resurrected after they have become bones and dust.

They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.

No change you shall find in Our ways. (Verses 73-77)

The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.

They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.

Reference to these attempts is made in general terms so that it leads to a reminder of the grace God bestowed on His Messenger as He strengthened him in his faith and protected him from the unbelievers’ temptations. Without God’s support, he might have responded to them, and they would have made of him an intimate friend. But then he would have left himself open to God’s severe punishment. Indeed his would be a double punishment in this life and in the life to come, without any to support him against God.

Such efforts are always made by people in power in dealing with the advocates of God’s message. They always tempt them into deviation even if just a little, from the clear and solid line of the message, seeking to persuade them to accept compromise in return for seeming substantial gain. Some may fall for such temptation, because they do not realize the seriousness of the matter. After all, they are not being asked to abandon their call altogether, only to make some minor amendments in order to arrive at a compromise. Satan always endeavours to persuade the advocates of God’s message in this way, arguing that it is better for the achievement of their goals to make such compromises so that the rulers are won over to the faith.

However, a small deviation at the beginning leads to a total turning away at the end. An advocate of God’s message who agrees to abandon even a small part of it at the outset cannot maintain his ground and refuse to abandon more. Indeed his willingness to retreat further is greater with every backward step he takes, losing more and more ground.

The point at issue here is the principle of faith, and belief in the whole message. A person who gives up even a minute part of it cannot be a true believer in the message itself. To a true believer, every aspect of the message, and every small detail is true like the rest. We cannot judge between its parts, dividing them into essential and optional. There is nothing in God’s message that can be left out or suspended. It is a complete and whole entity, which loses all its characteristics when any of its parts are lost, in the same way as a chemical compound loses all its qualities when any of its components is missing.

At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.

Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.

Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)

This directive applies to the Prophet in particular. It does not relate to the obligatory prayers which have their own timings, outlined in several authentic aĥādīth and numerous reports of the Prophet’s practical Sunnah. Some scholars suggest that the reference here to the sun’s decline means its beginning to move down from its zenith, while they take the reference to the ‘darkness of the night’ to mean the beginning of the night, and the ‘recitation at dawn’ to mean the obligatory prayer at dawn. They thus suggest that the Qur’ānic statement here groups together the times of all five obligatory prayers, Żuhr, `Aşr, Maghrib and `Ishā’, [when the sun is on its decline to the darkness of the night], and then Fajr at dawn. They consider that only recitation of the Qur’ān in prayer at night is obligatory on the Prophet as a bonus. For our part, we feel that the first view is more accurate, considering all else that these two verses mention as being applicable to the Prophet only. As for the timing of daily prayers, these are properly outlined in the Sunnah, both verbally and practically.

“Keep up prayer when the sun is on its decline, in the darkness of the night.” (Verse 78)

This is an instruction to the Prophet to offer prayer at the time between the sun starting to set and the night creeping in to spread its darkness. He is also ordered to “recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed.” (Verse 78) These two periods when the day and night succeed each other in a continuous cycle have their special significance. Both times mark a change as the light dwindles to give way to the enveloping darkness, and then as the darkness is removed to allow the light to spread. Both times have their effect, softening hearts and inviting people to contemplate how the laws of nature operate without fail.

Needless to say, the Qur’ān and prayer also have their effects on people’s hearts, particularly at dawn with its calm serenity, and approaching light, leading to another lively day.

“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.

In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.

All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.

The Qur’ān also provides a cure from deviant thoughts and feelings. It protects the mind from going far astray, while allowing it complete freedom within its fruitful pursuits. It stops the mind from wasting its energy over what is devoid of use. It lays down for it a sound approach that ensures good and useful results. The same principle applies to the human body, ensuring that its resources are utilized for what is useful and fruitful, steering human beings away from the suppression of natural desires or indulgence without restraint. Thus it ensures a healthy body. In this again we see that the Qur’ān is a means of God’s grace that is bestowed on believers.

There is also in the Qur’ān a cure for social ailments that weaken the structure of society and destroy its peace and security. Under the social system established by the Qur’ān society enjoys perfect justice in peace and security. This is again a further aspect of grace bestowed through the Qur’ān.

However, the Qur’ān “only adds to the ruin of the evildoers.” (Verse 82) They make no use of the cure it provides or the blessings it brings about. They look with dismay at the believers as they feel proud to be among the followers of the Qur’ān. In their stubborn arrogance, the evildoers persist with their corrupt and unjust methods. Yet in this life, they are defeated by the followers of the Qur’ān, which makes them losers. In the life to come, they suffer for their arrogant disbelief and tyranny, and thus they lose again. Hence the Qur’ān adds to their ruin.

When man is left to his own devices, without the cure and blessing of the Qur’ān, and without consistent restraint of his whims and desires, he moves between two extremes: when he enjoys good fortune, he is arrogant and ungrateful, and when he experiences hardship he is given to despair. “Yet when We bestow Our blessings on man, he turns his back and draws arrogantly aside, and when he is afflicted by evil he gives himself up to despair.” (Verse 83)

At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

Man has been able to achieve high standards with his inventive powers. However, he looks helplessly at the spirit, unable to fathom its secrets, or to comprehend its nature. He does not know how the spirit comes to us and how it departs, where it comes from and to where it eventually goes. He knows nothing of the spirit except the information God has given us in the revelations He has bestowed from on high.

This information provides knowledge that is certain, beyond doubt. It comes from the One who knows everything. Had it been His will, He would have deprived mankind of such knowledge, taking away what He revealed to His Messenger. But He does not do so as an act of grace: “Had We so willed, We would have taken away that which We have revealed to you. In that case, you would not find anyone to plead with Us on your behalf except through the grace of your Lord. His favour towards you has been great indeed.” (Verses 86-87)

God reminds His Messenger of this act of grace. It is undeniable grace that God has chosen to bestow revelations on His Messenger, and to keep them intact. This is a great favour granted to mankind, since the Qur’ān gives them guidance and blessings, one generation after another.

Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)

Their limited perception has failed to appreciate the inimitability of the Qur’ān.

Therefore they started asking for material miracles, enlisting absurd requests that only betrayed their childish thinking. Or they spoke with impudence about God Himself. They did not benefit by the expounding of cases and examples in the Qur’ān, nor were they satisfied with the wide variety of styles and approaches the Qur’ān employed in explaining its concepts, so as to be understood by people of different standards and faculties. Hence, “most people refuse to accept anything other than unbelief” (Verse 89) They started to place conditions which they required to be met so that they might believe in the Prophet’s message. Such conditions required him to “cause a spring to gush forth for us from the earth.” (Verse 90)

Alternatively, they told him that they would not believe in him until “you have a garden of date-palms and vines, and you cause rivers to flow through it.” (Verse 91)

Their conditions were so irresponsible that they even demanded that the Prophet inflict on them some punishment from the sky above, mockingly stating that the sky itself should fall upon them in pieces, just as he had warned would happen on the Day of Judgement. A similarly absurd condition was that he should bring God and the angels before them, so that they could support him and defend his case, like they themselves used to do in tribal arguments. Absurdity knows no limit, for they even asked him to take for himself a house of gold and similarly precious metals. They further suggested to him that he should ascend to heaven as a proof of his special position. But even if he had done so, this too would not have been enough. For he was to bring back a book with him for them to read.

The childish absurdity of all these requests and conditions is clearly apparent.

They are all arbitrary suggestions and widely different in scope and nature that they cannot be placed on the same level. How could residence in a luxurious house be considered of similar value to a person’s ascension to heaven? And how can the digging up of a water spring he treated as equivalent to bringing God and the angels marching in ranks before them? However, to them these are all miraculous matters, so they can be grouped together. Should Muĥammad accomplish any of these miraculous events, they would consider believing in him and his message.

He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)

God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.

In the other camp we find those who deserve to be left in error because they turn away from God’s revelations and blind themselves to all signs pointing the way to His guidance. Such people will have no one to protect them against God’s punishment: “You cannot find anyone to protect them from Him.” (Verse 97) On the Day of Judgement they shall suffer humiliation and will be resurrected in a terrible situation, ‘prone upon their faces’, lost as they will be ‘blind, dumb and deaf’ (Verse 97)

They are thus deprived of their senses by which they might have been able to find their way through the great multitude. It is a fitting result, because it was they who chose not to use their senses in life to follow the signs of divine guidance. The final outcome is that “Hell shall be their abode.” It will be made to continue to burn fiercely:

“Every time it abates We will increase for them its blazing fire.” (Verse 97)

It is certainly a horrifying end, but they have earned it through their disbelief in God’s signs and revelations, and also through their denial of resurrection, the reckoning and reward: “That is their reward, for having disbelieved in Our revelations and said, When we are bones and dust, shall we be raised to life again as a new creation?” (Verse 98)

The sūrah portrays the scene as though it is taking place now. It shows this life as having already come to an end and become a distant past. This follows the usual Qur’ānic method of portraying scenes of the hereafter as if they were taking place now in order to enhance their effect, so that people may take heed.

This is followed by a new argument based on what they see in real life but tend to ignore: “Do they not see that God, who has created the heavens and the earth, has power to create their like?” (Verse 99) Why should the concept of resurrection be difficult to accept when simple logic confirms that God who has created this majestic universe is able to create a similar one? If He is thus able to create, He is also able to bring creatures back to life after they have died. “He has beyond any doubt seta term for their resurrection.” (Verse 99) He has allowed them a term of life and set a time for their resurrection. However, “The evildoers refuse to accept anything other than disbelief” (Verse 99) Hence their punishment will be fair, as they have had all signs, pointers and evidence to show them the path of guidance, but they refused to follow anything except error and unbelief.

Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.

Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.

When the promise of the Last Day shall come to pass, We will bring you all together.” (Verses 101-104) This part of the history of Moses and the Children of Israel is mentioned here because it fits with the context of the sūrah. It started by mentioning the Aqşā mosque in Jerusalem, and it then related a part of the history of the Israelites with Moses. This is followed by mentioning the hereafter when Pharaoh and his people will be brought forward. This also fits with the scene of the hereafter and the one showing the end of those who deny resurrection, mentioned a little earlier in the sūrah.

Moses’ nine clear signs to which the sūrah refers were his hand turning white, his staff, and the tests to which Pharaoh’s people were subjected, such as drought, shortage of fruit, floods, locusts, ants, frogs and blood. “Ask the Children of Israel’ about what happened. They were witnesses to what took place between Moses and Pharaoh: “When he came to them, Pharaoh said to him: Indeed, Moses, I think that you are bewitched.” (Verse 101) Thus the word of truth assigning divinity to God alone, and the call to abandon all injustice and tyranny cannot he uttered, according to the tyrant, except by someone bewitched, unable to realize the meaning of what he says.

Indeed tyrants like Pharaoh cannot imagine that anyone in his right senses could ever adopt such an attitude or give expression to such demands.

Moses, on the other hand, realizes that his strength is based in the truth he preaches. His message stands out as a source of light. He is certain of God’s support and that He will inevitably punish the tyrants: “Moses said: ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs.

Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)

The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.

The first generation of believers received it in this light. They approached it as directives to be implemented in practice, be they prohibitions, recommendations or obligations. They never approached it as something for moral or intellectual debate like poetry and literature, or for amusement like legends and stories. They allowed it to influence their daily lives to the full, bringing their feelings, perceptions and behaviour in line with it, and moulding their way of life in accordance with its teachings. They discarded whatever was in conflict with it of their values, norms and practices.

`Abdullāh ibn Mas`ūd, a learned Companion of the Prophet says: “When any of us learnt ten verses of the Qur’ān, one would not try to learn more until we had fully learnt their meaning and how to put them into practice.” God revealed the Qur’ān based on the truth: “We have bestowed [this Qur’ān] from on high in truth.” (Verse 105) And its purpose is to establish the truth on earth: “And in truth has it come down.” (Verse 105) Thus the truth is its fabric and ultimate aim, its substance and whole concern. This is the truth as it is ingrained in the constitution of the universe, and forming the foundation of the existence of the heavens and the earth. The Qur’ān is closely linked to the constitution of the universe, always pointing to it. Indeed the truth is the ultimate goal of the Qur’ān. The Prophet gives warnings and promises of happiness on the basis of the truth which the Qur’ān expounds.