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Ayah
Word by Word
كَانَ
Was
ٱلنَّاسُ
mankind
أُمَّةٗ
a community
وَٰحِدَةٗ
single
فَبَعَثَ
then raised up
ٱللَّهُ
Allah
ٱلنَّبِيِّـۧنَ
[the] Prophets
مُبَشِّرِينَ
(as) bearers of glad tidings
وَمُنذِرِينَ
and (as) warners
وَأَنزَلَ
and sent down
مَعَهُمُ
with them
ٱلۡكِتَٰبَ
the Book
بِٱلۡحَقِّ
in [the] truth
لِيَحۡكُمَ
to judge
بَيۡنَ
between
ٱلنَّاسِ
[the] people
فِيمَا
in what
ٱخۡتَلَفُواْ
they differed
فِيهِۚ
[in it]
وَمَا
And (did) not
ٱخۡتَلَفَ
differ[ed]
فِيهِ
in it
إِلَّا
except
ٱلَّذِينَ
those who
أُوتُوهُ
were given it
مِنۢ
from
بَعۡدِ
after
مَا
[what]
جَآءَتۡهُمُ
came to them
ٱلۡبَيِّنَٰتُ
the clear proofs
بَغۡيَۢا
(out of) jealousy
بَيۡنَهُمۡۖ
among themselves
فَهَدَى
And guided
ٱللَّهُ
Allah
ٱلَّذِينَ
those who
ءَامَنُواْ
believe[d]
لِمَا
regarding what
ٱخۡتَلَفُواْ
they differed
فِيهِ
[in it]
مِنَ
of
ٱلۡحَقِّ
the Truth
بِإِذۡنِهِۦۗ
with His permission
وَٱللَّهُ
And Allah
يَهۡدِي
guides
مَن
whom
يَشَآءُ
He wills
إِلَىٰ
to
صِرَٰطٖ
a path
مُّسۡتَقِيمٍ
straight
كَانَ
Was
ٱلنَّاسُ
mankind
أُمَّةٗ
a community
وَٰحِدَةٗ
single
فَبَعَثَ
then raised up
ٱللَّهُ
Allah
ٱلنَّبِيِّـۧنَ
[the] Prophets
مُبَشِّرِينَ
(as) bearers of glad tidings
وَمُنذِرِينَ
and (as) warners
وَأَنزَلَ
and sent down
مَعَهُمُ
with them
ٱلۡكِتَٰبَ
the Book
بِٱلۡحَقِّ
in [the] truth
لِيَحۡكُمَ
to judge
بَيۡنَ
between
ٱلنَّاسِ
[the] people
فِيمَا
in what
ٱخۡتَلَفُواْ
they differed
فِيهِۚ
[in it]
وَمَا
And (did) not
ٱخۡتَلَفَ
differ[ed]
فِيهِ
in it
إِلَّا
except
ٱلَّذِينَ
those who
أُوتُوهُ
were given it
مِنۢ
from
بَعۡدِ
after
مَا
[what]
جَآءَتۡهُمُ
came to them
ٱلۡبَيِّنَٰتُ
the clear proofs
بَغۡيَۢا
(out of) jealousy
بَيۡنَهُمۡۖ
among themselves
فَهَدَى
And guided
ٱللَّهُ
Allah
ٱلَّذِينَ
those who
ءَامَنُواْ
believe[d]
لِمَا
regarding what
ٱخۡتَلَفُواْ
they differed
فِيهِ
[in it]
مِنَ
of
ٱلۡحَقِّ
the Truth
بِإِذۡنِهِۦۗ
with His permission
وَٱللَّهُ
And Allah
يَهۡدِي
guides
مَن
whom
يَشَآءُ
He wills
إِلَىٰ
to
صِرَٰطٖ
a path
مُّسۡتَقِيمٍ
straight
Translation
Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight.
Tafsir
People were one community, in faith, but they fell into disagreement, and some believed, while others disbelieved; then God sent forth the prophets, to them, as bearers of good tidings, of the Paradise for the believers, and warners, of the Hellfire for the disbelievers; and He revealed with them the Scripture, meaning, the Books, with the truth (bi'l-haqqi, 'with the truth', is semantically connected to anzala, 'He revealed') that He might decide, according to it, between people regarding their differences, in religion; and only those who had been given it, the Scripture, so that some believed while others disbelieved, differed about it, [about] religion, after the clear proofs, the manifest arguments for God's Oneness, had come to them (min [of min ba'di, 'after'] is semantically connected to ikhtalafa, 'they differed', and together with what follows should be understood as coming before the exception [illaa lladheena, 'only those']); out of insolence, on the part of the disbelievers, one to another; then God guided those who believed to the truth, regarding which (min [of min al-haqqi, 'of the truth'] here is explicative) they were at variance, by His leave, by His will; and God guides, with His guidance, whomever He will to a straight path, the path of truth.
"Disputing, after the Clear Signs have come, indicates Deviation
Allah says;
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الۡكِتَابَ بِالۡحَقِّ لِيَحۡكُمَ بَيۡنَ النَّاسِ فِيمَا اخۡتَلَفُواۡ فِيهِ وَمَا اخۡتَلَفَ فِيهِ إِلاَّ الَّذِينَ أُوتُوهُ مِن بَعۡدِ مَا جَاءتۡهُمُ الۡبَيِّنَاتُ بَغۡيًا بَيۡنَهُمۡ
Mankind was one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred, one to another.
Ibn Jarir reported that Ibn Abbas said,
""There were ten generations between Adam and Nuh, all of them on the religion of Truth. They later disputed so Allah sent the Prophets as warners and bringers of glad tidings."" He then said that this is how Abdullah read the Ayah:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخۡ
تَلَفُوا
The people were one Ummah and they then disputed.
Al-Hakim recorded this in his Mustadrak and said, ""Its chain of narrators is Sahih, but they (Al-Bukhari and Muslim) did not record it.""
Abu Jafar Razi reported that Abu Al-Aliyah said that Ubayy bin Ka`b read the Ayah as:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخۡتَلَفُوا
فَبَعَثَ اللّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ
The people were one Ummah and they then disputed and Allah sent the Prophets as warners and bringers of glad tidings.
Abdur-Razzaq said that Ma`mar said that Qatadah said that;
Allah's statement:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً
(Mankind was one community) means; ""They all had the guidance. Then:
فَاخۡتَلَفُوا
فَبَعَثَ اللّهُ النَّبِيِّينَ
(They disputed and Allah sent Prophets). The first to be sent was Nuh.""
Abdur-Razzaq reported that Abu Hurayrah commented on:
فَهَدَى اللّهُ الَّذِينَ امَنُواۡ لِمَا اخۡتَلَفُواۡ فِيهِ مِنَ الۡحَقِّ بِإِذۡنِهِ
(Then Allah by His leave guided those who believed to the truth of that wherein they differed), saying that the Prophet said:
نَحۡنُ الاخِرُونَ الاَۡوَّلُونَ يَوۡمَ الۡقِيَامَةِ نَحۡنُ أَوَّلُ النَّاسِ دُخُولاً الۡجَنَّــةَ بَيۡدَ أَنَّهُم أُوتُوا الۡكِتَابَ مِنۡ قَبۡلِنا وأُوتِينَاهُ مِن بَعۡدِهِمۡ فَهَداَنا اللهُ لِمَا اخۡتَلَفُوا فِيهِ مِنَ الۡحَقَّ بِإِذۡنِهِ فَهَذَا الۡيَوۡمُ الَّذِي اخۡتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ فَالنَّاسُ لَنَا فِيهِ تَبَعٌ فَغدًا لِلۡيَهُودِ وَبَعۡدَ غَدٍ لِلنَّصَارَى
We are the last (nation), but the first (foremost) on the Day of Resurrection. We are the first people to enter Paradise, although they (Jews and Christians) have been given the Book before us and we after them. Allah has guided us to the truth wherever they disputed over it. This is the day (Friday) that they disputed about, Allah guided us to it. So, the people follow us, as tomorrow is for the Jews and the day after is for the Christians.
Ibn Wahb related that Abdur-Rahman bin Zayd bin Aslam said that his father said about the Ayah:
فَهَدَى اللّهُ الَّذِينَ امَنُواۡ لِمَا اخۡتَلَفُواۡ فِيهِ مِنَ الۡحَقِّ بِإِذۡنِهِ
(Then Allah by His leave guided those who believed to the truth of that wherein they differed),
""They disputed about the day of Congregation (Friday). The Jews made it Saturday while the Christians chose Sunday. Allah guided the Ummah of Muhammad to Friday.
They also disputed about the true Qiblah. The Christians faced the east while the Jews faced Bayt Al-Maqdis. Allah guided the Ummah of Muhammad to the true Qiblah (Ka`bah in Makkah).
They also disputed about the prayer, as some of them bow down, but do not prostrate, while others prostrate, but do not bow down. Some of them pray while talking and some while walking. Allah guided the Ummah of Muhammad to the truth.
They also disputed about the fast; some of them fast during a part of the day, while others fast from certain types of foods. Allah guided the Ummah of Muhammad to the truth.
They also disputed about Ibrahim. The Jews said, `He was a Jew,' while the Christians considered him Christian. Allah has made him a Haniyfan Musliman. Allah has guided the Ummah of Muhammad to the truth.
They also disputed about `Isa. The Jews rejected him and accused his mother of a grave sin, while the Christians made him a god and the son of God. Allah made him by His Word and a spirit from (those He created) Him. Allah guided the Ummah of Muhammad to the truth.""
Allah then said:
بِإِذۡنِهِ
by His leave,
According to Ibn Jarir meaning,
`By His knowledge of them and by what He has directed and guided them to.'
Also:
وَاللّهُ يَهۡدِي مَن يَشَاء
And Allah guides whom He wills,
means from among His creation.
Allah said,
إِلَى صِرَاطٍ مُّسۡتَقِيمٍ
to the straight way.
meaning, He commands the decision and the clear proof.
Al-Bukhari and Muslim reported that Aishah narrated that;
when Allah's Messenger used to wake up at night to pray, he would say:
اللَّهُمَّ ربَّ جِبۡرَايِيلَ وَمِيكَايِيلَ وَإِسۡرَافِيلَ فَاطِرَ السَّموَاتِ وَالاَۡرۡضِ عَالِمَ الۡغَيۡبِ وَالشَّهَادَةِ أَنۡتَ تَحۡكُمُ بيۡنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخۡتَلِفُونَ اهۡدِنِي لِمَا اخۡتُلِفَ فِيهِ مِنَ الۡحَقِّ بِإِذۡنِكَ إِنَّكَ تَهۡدِي مَنۡ تَشَاءُ إِلى صِرَاطٍ مُسۡتَقِيم
O Allah, the Lord of (angels) Jibril, Mikhail and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen. You judge between Your servants regarding what they have disputed in, so guide me to what have been the subject of dispute of the truth by Your leave. Indeed, You guide whom You will to the straight path.
A Du`a (supplication) reads:
اللَّهُمَّ أَرِنَا الۡحَقَّ حَقًّا وَارۡزُقۡنَا اتِّبَاعَهُ وَأَرِنَا الۡبَاطِلَ بَاطِلً وَارۡزُقۡنَا اجۡتنِاَبَهُ وَلَا تَجۡعَلۡهُ مُلۡتَبِسًا عَلَيۡنَا فَنَضِلَّ وَاجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا
O Allah! Show us the truth as truth, and bestow adherence to it on us. Show us the evil as evil, and make us stay away from it, and do not confuse us regarding the reality of evil so that we will not be led astray by it, and make us leaders for the believers.
Victory only comes after succeeding in the Trials
Allah said:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواۡ الۡجَنَّةَ
Or think you that you will enter Paradise,
before you are tested and tried just like the nations that came before you!
This is why Allah said:
وَلَمَّا يَأۡتِكُم مَّثَلُ الَّذِينَ خَلَوۡاۡ مِن قَبۡلِكُم مَّسَّتۡهُمُ الۡبَأۡسَاء وَالضَّرَّاء
without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments,
meaning, illnesses, pain, disasters and hardships.
Ibn Mas`ud, Ibn Abbas, Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Murrah Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi, As-Suddi and Muqatil bin Hayyan said that;
الۡبَأۡسَاء
(Al-Ba'sa') means poverty.
Ibn Abbas said that
وَالضَّرَّاء
(...and Ad-Darra') means ailments.
وَزُلۡزِلُواۡ
and were so shaken,
for fear of the enemy, and were tested, and put to a tremendous trial.
An authentic Hadith narrated that Khabbab bin Al-Aratt said,
""We said, `O Messenger of Allah! Why do you not invoke Allah to support us Why do you not supplicate to Allah for us' He said:
إِنَّ مَنۡ كَانَ قَبۡلَكُمۡ كَانَ أَحَدُهُمۡ يُوضَعُ الۡمِنۡشَارُ عَلى مَفۡرَقِ رَأۡسِهِ فَيَخۡلُصُ إِلى قَدَمَيۡهِ لَا يَصۡرِفُهُ ذَلِكَ عَنۡ دِينِهِ وَيُمۡشَطُ بِأَمۡشَاطِ الۡحَدِيدِ مَا بَيۡنَ لَحۡمِهِ وَعَظۡمِهِ لَا يَصۡرِفُهُ ذلِكَ عَنۡ دِينِه
The ﷺ would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion.
He then said:
وَاللهِ لَيُتِمَّنَّ اللهُ هَذَا الاۡاَمۡرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنۡ صَنۡعَاءَ إلى حَضۡرَمَوۡتَ لَاا يَخَافُ إِلاَّ اللهَ وَالذِّيۡبَ عَلى غَنَمِهِ وَلَكِنَّــكُمۡ قَوۡمٌ تَسۡتَعۡجِلُون
By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt (both in Yemen, but at a great distance from each other) fearing only Allah and then the wolf for the sake of his sheep. You are just a hasty people.
And Allah said:
الم
أَحَسِبَ النَّاسُ أَن يُتۡرَكُوا أَن يَقُولُوا امَنَّا وَهُمۡ لَا يُفۡتَنُونَ
وَلَقَدۡ فَتَنَّا الَّذِينَ مِن قَبۡلِهِمۡ فَلَيَعۡلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعۡلَمَنَّ الۡكَاذِبِينَ
Alif-Lam-Mim. Do people think that they will be left alone because they say:""We believe,"" and will not be tested And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars. (29:1-3)
The Companions experienced tremendous trials during the battle of Al-Ahzab (the Confederates).
Allah said:
إِذۡ جَأءُوكُمۡ مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ الاٌّبۡصَـرُ وَبَلَغَتِ الۡقُلُوبُ الۡحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاۡ
هُنَالِكَ ابۡتُلِىَ الۡمُوۡمِنُونَ وَزُلۡزِلُواۡ زِلۡزَالاً شَدِيداً
وَإِذۡ يَقُولُ الۡمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً
When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said:""Allah and His Messenger promised us nothing but delusion!"" (33:10-12)
When Heraclius asked Abu Sufyan, ""Did you fight him (Prophet Muhammad)?"" He said, ""Yes.""
Heraclius said, ""What was the outcome of warfare between you?""
Abu Sufyan said, ""Sometimes we lose and sometimes he loses.""
He said, ""Such is the case with Prophets, they are tested, but the final victory is theirs.""
Allah's statement:
مَّثَلُ الَّذِينَ خَلَوۡاۡ مِن قَبۡلِكُم
without (such) (trials) as came to those who passed away before you,
meaning, their way of life.
Similarly, Allah said:
فَأَهۡلَكۡنَأ أَشَدَّ مِنۡهُم بَطۡشاً وَمَضَى مَثَلُ الاٌّوَّلِينَ
Then We destroyed men stronger (in power) than these ـ and the example of the ancients has passed away (before them)) (43:8)
and,
وَزُلۡزِلُواۡ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ امَنُواۡ مَعَهُ مَتَى نَصۡرُ اللّهِ
were so shaken that even the Messenger and those who believed along with him said, ""When (will come) the help of Allah.""
They pleaded (to Allah) for victory against their enemies and invoked Him for aid and deliverance from their hardships and trials. Allah said:
أَلا إِنَّ نَصۡرَ اللّهِ قَرِيبٌ
Yes! Certainly, the help of Allah is near!
Allah said:
فَإِنَّ مَعَ الۡعُسۡرِ يُسۡراً
إِنَّ مَعَ الۡعُسۡرِ يُسۡراً
Verily, along with every hardship is relief. Verily, along with every hardship is relief. (94:5-6)
So just as there is hardship, its equal of relief will soon arrive. This is why Allah said:
أَلا إِنَّ نَصۡرَ اللّهِ قَرِيبٌ
Yes! Certainly, the help of Allah is near.
Who deserves the Nafaqah (Spending or Charity)
Allah says;
يَسۡأَلُونَكَ مَاذَا يُنفِقُونَ
They ask you (O Muhammad) what they should spend.
Muqatil bin Hayyan said that;
this Ayah was revealed about the voluntary charity.
Ibn Abbas and Mujahid have stated that the Ayah means,
`They ask you (O Muhammad) how they should spend.'
So, Allah explained it for them, saying:
قُلۡ مَا أَنفَقۡتُم مِّنۡ خَيۡرٍ فَلِلۡوَالِدَيۡنِ وَالَاقۡرَبِينَ وَالۡيَتَامَى وَالۡمَسَاكِينِ وَابۡنِ السَّبِيلِ
Say:""Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,""
meaning, spend it on these categories or areas.
Similarly, a Hadith states that;
those who deserve one's generosity the most, are:
أُمَّكَ وَأَبَاكَ وَأُخۡتَكَ وَأَخَاكَ ثُمَّ أَدۡنَاكَ أَدۡنَاك
Your mother, father, sister, brother, the closest and then the farthest (relatives).
Maymun bin Mihran once recited this Ayah and commented,
""These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls.""
Next, Allah said:
وَمَا تَفۡعَلُواۡ مِنۡ خَيۡرٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ
and whatever you do of good deeds, truly, Allah knows it well.
meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom."
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
