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.

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.

They say: ‘Why have no miraculous signs ever been bestowed upon him from on high by his Lord?’ Say: ‘Signs are in the power of God alone; I am only a plain warner.’ (Verse 50)

What they want are miracles like those which earlier messengers were given when humanity was still in its infancy. These serve as final evidence only to the generation and community which sees them. This final message, however, provides such evidence to everyone who receives its call until the end of human life. Therefore, its miracle is given in the form of verses of the Qur’ān, a miraculous book which is full of wonders. It opens its treasures to all generations. It is made up of verses that are clear to the hearts of those gifted with real knowledge. As they reflect on its verses they realize that they are in fact miraculous signs and they recognize the source from which they derive their power.

“Say: Signs are in the power of God alone.” (Verse 50) He produces them when there is need according to His own plans. It is not for the Prophet or anyone else to make suggestions to God concerning the provision of any sign. The Prophet tells them this, explaining that it is alien to his manners and nature that he should make such a suggestion. “I am only a plain warner.” (Verse 50) I explain things, deliver my message and warn people. When I have done that, the task assigned to me has been fulfilled.

It is up to God to decide what to do next. Thus the faith is presented purely, free of any confusion and suspicion. The limits of God’s Messenger’s task are defined so that people do not become confused with God’s attributes. No ambiguity is allowed to blur his message. Such ambiguity occurred with earlier messages when the miracles shown to people became confused with myth and legend, leading to deviation from the path of truth.

Those people who demand physical miracles do not truly appreciate the great favour God has granted them with the Qur’ān. He bestowed this from on high so as to guide them:

Is it not enough for them that We have revealed to you this book which is being read out to them? Indeed there is in it much grace and a reminder to people who will believe. (Verse 51)

Their demands reflect an attitude of discontent with God’s great favour when, in fact, no amount of thanks and gratitude is adequate. Is it not enough for them that they actually live with this Qur’ān as it is revealed from on high. It tells them about what they feel within themselves, explains what takes place around them and makes them feel that God is watching over them, taking care of them, relating historical accounts that should educate them? What is man but a little creature, lost in God’s great universe? Indeed, mankind, the earth they live on and the sun around which it moves are no more than little particles in this great expanse. They are held in place only by God’s power. Yet He honours them, bestowing His revelations so that they are recited to them, and they are neither thankful nor satisfied.

“Indeed there is in it much grace and a reminder to people who will believe.” (Verse 51) It is only believers who feel this grace. They appreciate His blessings as He invites them to come to Him when He is the Most High, the Supreme. Such people benefit by the Qur’ān, because it lives in their hearts, opens its treasures to them and enlightens their souls with true knowledge and supreme light.

The sūrah continues its discussion of what the unbelievers do. It refers to their precipitation of God’s punishment, when hell draws close to them:

They challenge you to hasten their punishment. Indeed, had not a term been set for it, that punishment would have already come upon them. Still, it will most certainly come upon them of a sudden, and they will be taken unawares. They challenge you to hasten the punishment; but indeed hell is bound to encompass the unbelievers. [That will be] on the day when suffering will overwhelm them from above them and from beneath their feet. He will then say: ‘Taste now [the result of] your own doings.’ (Verses 53-55)

The unbelievers heard the warnings but could not understand God’s wisdom in allowing them time to consider their positions. Hence, they challenged the Prophet to hasten their punishment. God often allows people time so that the wrongdoers continue their wicked and arrogant ways. He also tests the believers so that they grow stronger in faith and perseverance. Moreover, those who cannot remain steadfast when exposed to a test abandon the believers’ ranks. He also allows them time so that those of them whom He knows to have goodness in their hearts recognize the truth, mend their ways and accept His guidance; or else, their own offspring may grow up as believers worshipping Him alone even though their fathers were errant and misguided. Or He may leave them a while for some other purpose of His.

The Arab idolaters, however, could not understand God’s purpose and wise planning. Hence their challenge hastening their own punishment: “Had not a term been set for it, that punishment would have already come upon them.” (Verse 53) At this point God threatens them with the punishment which will come upon them, at its set time, but when they least expect it. Thus, it will take them by surprise and they will not be able to escape it: “Still, it will most certainly come upon them of a sudden, and they will be taken unawares.” (Verse 53)

Such punishment overwhelmed them later, at the Battle of Badr, confirming the truth of God’s warning. They saw with their own eyes how God’s warning and promise took effect. Yet God did not destroy them totally, as He did with earlier communities. Nor did He respond to their demands to see a physical miracle, so that they could avoid the punishment that comes to any community which continues to deny His message, persisting in disbelief, after it has been given a physical miracle.

In fact many of them later accepted the faith and some even joined the ranks of the best advocates of Islam. God also produced from among their offspring many who raised the banner of Islam high, over many generations. All of this was part of God’s design and purpose, known only to Himself.

The warning of sudden punishment in this life which occurs when least expected is followed by another censure for their continued hastening of punishment: “They challenge you to hasten the punishment; but indeed hell is encompassing the unbelievers.” (Verse 54) Following the Qur’ānic method of presenting the future as though it is taking place now, the sūrah describes hell as encompassing the unbelievers. To them, this is hidden behind the curtains of the future, but to God, it is a visible reality.

The sūrah leaves careless unbelievers in this scene of suffering, one which engulfs them from above and from under their feet. It moves on to address the believers who suffer persecution at the hands of the unbelievers, who aim to prevent them from worshipping God. It tells them to try to flee from persecution so that they can truly practise their faith. This is given in the form of a loving address that touches one’s heart:

You servants of Mine who have believed! Spacious is My earth: worship Me alone, then. Every soul shall taste death. Then to Us you all must return. Those who believe and do righteous deeds We shall certainly lodge in lofty mansions in paradise through which running waters flow, therein to abide. Excellent is the reward of those who strive, those who are patient in adversity and in their Lord place their trust. How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you. He alone hears all and knows all. (Verses 56-60)

The Creator of these hearts who knows all their feelings, fleeting thoughts, perceptions and ideas addresses them with love, inviting them to emigrate for the sake of their faith: “You servants of mine who have believed.” These words, right from the outset give them a feeling of their true status, linking them to their Lord: Servants of Mine!’ This is the first caring touch, while the second is felt in what comes next: “Spacious is My earth.” You are My servants, and this is My earth, which is spacious and can comfortably accommodate you. What keeps you, then, in a hostile place where you are oppressed and persecuted on account of your faith, and where you cannot worship God in freedom? Leave this narrow and restricted place and find somewhere else in My spacious earth, to enjoy freedom of worship: “Spacious is My earth: worship Me alone.” (Verse 56)

Sorrow at leaving one’s own homeland is the first feeling which stirs in the mind of one who is invited to leave his home. Hence, these words stress closeness to God and the earth’s spaciousness. Since it is all God’s earth, then the place to be loved most is that where one enjoys freedom to worship God alone.

The sūrah continues to address people’s thoughts, and hence how we know the fear involved in emigration. The early Muslims in Makkah felt that they ran the risk of death if they tried to leave. The unbelievers were not averse to stopping them from emigrating because they felt that such emigration represented a threat to their own security. There were also the dangers that they could encounter on the way, should they even manage to leave Makkah. Therefore, the next verse addresses such concerns: “Every soul shall taste death. Then to Us you all must return.” (Verse 57)

Death is inevitable wherever one happens to be. Therefore, it should not be considered when we do not know its causes. It is to God that everyone will return.

They should now emigrate to some place of safety in His spacious earth, for they will inevitably return to Him at the end of their term. They are His servants whom He looks after in this world and in the life to come. Why should any of them entertain any fear or worry now that God speaks to them with such care?

Having completed a short round with the believers, the sūrah then picks up again the clear contradiction in the unbelievers’ position and concepts. They acknowledge that it is God who has created the heavens and the earth, made the sun and the moon subservient, causes rain and quickens the earth after it has been dead. They know what all this involves in providing sustenance for them, either in abundance or small measure. They turn to God alone for help when they are in a situation of fear. Yet in spite of all this, they associate partners with God, persecute those who worship Him alone and try to turn them away from their straightforward faith. They are oblivious to God’s grace. It is He who has given them a life of security in the neighbourhood of His Sacred Mosque where they themselves are guilty of religious oppression.

If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer:

‘God.’ How perverted, then, are their minds! It is indeed God who grants sustenance in abundance, or gives it in small measure, to whom He wills of His servants. God has full knowledge of everything. If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them are without reason. The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it. When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him, and thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth]. Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings? Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers? (Verses 61-68)

These verses give us a clear idea of the beliefs of the Arabs at the time the Qur’ān was revealed. It shows how such belief was originally based on God’s oneness, but subsequently suffered distortion. There is no wonder to this, for the Arabs were the descendants of Ishmael, Abraham’s son (peace be upon them both). In fact, the Arabs believed that they followed Abraham’s religion, taking pride in it on this basis. They did not care much for Judaism or Christianity, even though both were known and practised in Arabia. They were, in a sense, oblivious to the great confusion that had crept into their faith.

Whenever they were asked about the Creator of the heavens and the earth, who controlled the sun and the moon, and brought rain to give life to the earth, they acknowledged that it was all done by God. Yet at the same time, they worshipped their idols, or jinn, or the angels, making these God’s partners in the worship they offered, even though such beings had no share in creation. God highlights such ridiculous contradictions as follows: “How perverted, then, are their minds.” (Verse 61)