Overview (Verses 46 - 49)
 
As we have already explained, the central theme of the sūrah is the test and hardship often encountered by people of faith. The purpose is to distinguish believers from hypocrites through a test that can only be endured by those with firm belief. This is coupled with showing the earthly forces that oppose faith and believers and which place all types of difficulty in their way. These are seen to be weak and flimsy. It confirms that God will destroy the wicked and give support to those who show perseverance and steadfastness in the face of adversity. This is consistent with all past messages since Noah’s time. It will certainly remain true, as it is linked to the great truth reflected in the nature of the universe and in the unity of the divine message.
 
The previous passage of the sūrah ended with an instruction to the Prophet and the believers to recite the book that was revealed to him. They were further instructed to attend regularly to prayer as a method of God’s remembrance and to watch God who knows all that they do.
 
This final passage continues its discussion of this book, as also its link with books revealed in the past, with an instruction to the believers not to enter into debates with the people of earlier revelations except in accordance with what is best. The only exception made here refers to the wrongdoers among them who had altered their scriptures and leaned towards idolatry, which is flagrant wrongdoing. Believers are further instructed to declare their belief in all past messages and divine books, as they are true and confirm what was revealed to the Prophet Muhammad (peace be upon him).
 
The sūrah then speaks about some of the followers of earlier revelations who believed in this final divine book, while the Arab idolaters who received it through the Prophet sent to them denied it. They were totally heedless of the great blessing God granted them by His choosing a final Messenger from among them. The Prophet speaks to them with God’s words while previously he could neither read nor write. This, in itself, should remove any doubt that he was its author.
 
The unbelievers are warned against hastening God’s punishment which could take them by surprise. The sūrah describes how close it is to them and how hell will engulf them, from above and from under their feet. It then turns to the believers who were subjected to much oppression in Makkah, urging them to emigrate so that they could live elsewhere and worship God alone. The style employed by the Qur’ān here is remarkable. It addresses every thought that occurs to them and every obstacle that could hamper their progress. Their hearts are within God’s grasp at all times. All this is painted in colours that testify to the fact that it is God who has created those hearts. No one other than God could know such inner feelings and awaken them in such a way.
 
The sūrah then wonders at the idolaters and their confused concepts. They admit that it is God who has created the heavens and the earth, made the sun and the moon subservient to His laws and who causes rain to fall so as to quicken the earth after it has been dead. When they travel by sea they call on God alone for help, and then they are sincere in their submission to Him. Yet, after all this, they associate partners with God, deny His book, oppose His Messenger, and persecute those who believe in Him. The sūrah also reminds the idolaters of the great favour God has granted them by giving them a secure sanctuary, i.e. the Sacred Mosque, in whose neighbourhood they live, while people all around them live in fear. Yet they fabricate lies against God and associate false deities with Him. He threatens them with punishment, an abode in hell.
 
The sūrah then concludes with a firm promise by God to guide those who strive for His cause. They need to dedicate themselves to Him, overcome the obstacles in their way and persevere in spite of all oppression and hardship.
 
According to What is Best
 
Do not argue with the people of earlier revelations in other than the most kindly manner, except for those of them who are intent on wrongdoing, and say: ‘We believe in that which has been revealed to us, as well as that which has been revealed to you, for our God and your God is one. It is to Him that we submit ourselves.’ (Verse 46)
 
The divine message preached by Noah and subsequent messengers until the last Prophet, Muhammad, (peace be upon them all), is one and the same message. It was given by one God for one purpose, which is to guide mankind, who have gone astray, back to their Lord and to re-educate them in accordance with the way of life He has laid down. Believers in any of these messages are brethren to the believers in all messages. They are all one community worshipping the One God. Mankind, throughout all generations, has been divided into two groups: the believers, who are God’s party, and the rejecters, who are Satan’s party. This division transcends time and place. Every generation of believers is merely one ring in a long chain stretching over many centuries.
 
This is the great, noble truth that forms the basis of Islam. It is laid down in this verse which puts human relations at a level much higher than that of blood, race, nationality, or commercial exchange. It gives these relations an additional dimension: that of a link with God based on a single faith that transcends race, colour, nationality, time and place. This leaves only the strongest tie, that of faith.
 
Thus, Muslims are instructed not to argue with the people of earlier revelations except in accordance with what is best: which means explaining the purpose behind the new message and outlining the links between it and all earlier divine messages. It also stresses the importance of accepting the final form of the divine message which is in full agreement with all previous messages, complementing them in accordance with God’s knowledge of what suits people and their needs. There is, however, one exception to be singled out “those of them who are intent on wrongdoing.” (Verse 46) These have deviated from the basic belief in God’s oneness, associated partners with Him and violated the principles of His way of life. With these no argument is of use. Indeed, there is no need to maintain the same code with them. These are the ones Islam fought when it established its state in Madinah.
 
Some people fabricate falsehood against the Prophet claiming that he extended good treatment to the people of earlier revelations when he was in Makkah and facing hardship and opposition from the idolaters. Then when he established a state in Madinah he adopted a different policy, waging war against them, and going against everything he had earlier said about them when in Makkah. All such claims are false as is clearly apparent from this Makkan verse. Arguing with the people of earlier revelations in accordance with what is best is limited only to those of them who are not intent on wrongdoing and who have not deviated from the divine faith based on God’s absolute oneness.
 
“And say: We believe in that which has been revealed to us, as well as that which has been revealed to you, for our God and your God is one. It is to Him that we submit ourselves.” (Verse 46) There is no need for conflict, argument or dispute, as they all believe in one God, and Muslims believe in what was revealed to the prophets before them. It is all essentially the same. Indeed, the divine way of life follows a smooth way of progress.
 
Thus it is that We have revealed this book to you. Those to whom We have given the Book believe in it, and also among these are some who believe in it. None knowingly rejects Our revelations other than the unbelievers. (Verse 47)
 
This verse begins with ‘thus it is’, indicating that the revelation of the Qur’ān to the Prophet Muhammad (peace be upon him) followed the same rule and method of revelation to earlier prophets and messengers. “Thus it is that We have revealed this book to you.” (Verse 47) In their attitude towards it, people divided into two groups: the first, composed of some of those who followed earlier revelations and some Arabs of the Quraysh, accepted it as true and believed in it; the second rejected it despite the testimony given by people of earlier divine religions that it was true and confirmed their own revelations: “None knowingly rejects Our revelations other than the unbelievers.” (Verse 47) These new revelations are so clear and straightforward that they will not be denied except by those who deliberately shut their minds and spirits to them, refusing to reflect on them. The Arabic word kufr and its derivative kāfirūn, which respectively mean ‘unbelief’ and ‘unbelievers’, denote in their original linguistic ‘cover, screen, etc.’ Hence, the use of the word unbelievers in this instance stresses such connotations.
 
Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand; or else those who cling to falsehood would have had cause to doubt. (Verse 48)
 
Thus the Qur’ān replies to even their most naïve and jejune of queries. The Prophet had lived among them all his life and could neither read nor write. Then, he gave them this remarkable book, which was unlike anything produced by even the most talented of literary figures. They might have had a reasonable suspicion, had the Prophet been a man of literary talent. What doubt though could they reasonably entertain when they were fully aware of his past among them? Furthermore, even if the Prophet could read and write they should not have entertained any doubt about it. The Qur’ān is its own best witness that it has no human author. It is far greater than man’s ability, knowledge and world. Whenever one reflects on its statements one cannot escape the feelings that it is too powerful and too authoritative to be of human composition.
 
Nay, but this [Qur’ān] consists of verses that are clear to the hearts of those gifted with real knowledge. None knowingly rejects Our revelations other than the wrongdoers. (Verse 49)
 
It gives clear unambiguous indications to those who have been granted sound knowledge, leaving no room for doubt or suspicion. They feel these signs within their own hearts and they are thus reassured. They do not require any further proof. Knowledge that deserves to be described as true is that which is felt to be certain at heart, illuminating a person’s way and leading him to what is best. “None knowingly rejects Our revelations other than the wrongdoers.” (Verse 49) These are the ones who are unfair in their evaluation of things and who stray a long way from the truth and the right path.