other meanings that come from the same root, which is used over 200 times in the Quran. This aya could be referring to the lessons of faith and morality and the ease with which they can be gleaned from the Quran, as a book. However, it could also be using the word Quran here to refer to its more literal Arabic meaning—which is “recitation”—rather than referring to the book itself. There is no doubt that this is an occasion where the Quran is self-referential, but it is interesting that in other sections of the Quran (12:2, 15:1), the word Quran, itself, seems to refer to the word of Allah as it is recited, which includes vowels (thus clarifying much of the meaning). (It is important to note that the Quran in its earliest written forms lacked most vowels and the written consonants served as a reminder for those reciting the Quran.) Thus, the verse could mean that the surahs are easily remembered because of their poetic and song-like form in their spoken versions: their rhyming schemes, cadences, and robust structure. According to the scripture, Allah then asks (rhetorically) who will take on the task of remembering or internalizing these words. The purpose of the middle section of this Surah, then, is to draw attention to examples from the past of unbelievers and their punishments, challenging the people of Muhammad's time to finally heed and recognize Allah's Prophet. 42 ...but they rejected all Our signs It is narrated that Muhammad al-Baqir, when asked about verse [54:42]... but they rejected all Our signs..., replied that "signs refer to all the successors of the Prophets". 43-55 evils that will befall the unbelievers The final section of the surah (54:43-55) returns to an apocryphal tone, warning of the evils that will befall the unbelievers in the end time. Again, “the Hour” is used twice in these final ayaat to mention the Day of Judgment. At that time, those who are guilty are said to be dragged into the fires of Hell (saqar), as Allah knows that the fate every group of disbelievers is the same—their time is limited. The last section closes the “ring” by reverting the narrative back to the introductory section, wherein we read of visual images of the Day of Judgment. Plus, consistent with Ernst's notions, the surah ends with a “flourishing” couplet that details the rewards of the “dutiful” in