فَإِن كُنتَ فِى شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
2:148; 10:95; 11:18.
Commentary:
The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.
The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.
By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.
2:148; 10:95; 11:18.
The address is not to the Holy Prophet but to every reader of the Qur’an; nor, for that matter, do the words 'sent down to thee' show that the address is made to him, for at several places in the Qur’an, it has been spoken of as being revealed to all the people (2:137; 21:11). The very next verse supports this view because the Holy Prophet could not possibly be one of those 'who reject the Signs of Allah.'