(The people were one nation) – agreeing upon Monotheism and acknowledging servitude [to God] at the time when Allah Almighty took the covenant from them. This is what is narrated from Ubayy ibn Ka'b. Or, they were [one nation] between Adam and Idris (peace be upon them both), based on what is in Rawd al-Ahbab, that the people in the time of Adam were monotheists adhering to his religion, such that they would shake hands with the angels, save for a few—namely Qabil (Cain) and his followers—until the time when Idris was raised. Or [they were one nation] between Adam and Noah (peace be upon them both), according to what al-Bazzar and others narrated from Ibn Abbas (may Allah be pleased with them both), that ten centuries stood between them during which they followed a law of truth. Or [they were one nation] after the Flood, as no one remained after it except eighty men and women, who then died—all save for Noah and his sons, Ham, Sam, and Yafith, and their wives, all of whom were upon the religion of Noah (peace be upon him). Thus, the encompassment in the first and last cases is literal, while in the second and third it is rhetorical, by treating the few as non-existent. It is also said: [they were one nation] in the sense of being agreed upon ignorance and disbelief, based on what Ibn Abi Hatim recorded via al-Awfi from Ibn Abbas (may Allah be pleased with them both), that they were disbelievers. This was either after the raising of Idris (peace be upon him) until Noah was sent, or after the death of Noah (peace be upon him) until Hud (peace be upon him) was sent.
(Then Allah sent the prophets) — meaning: then they differed, so He sent, etc. This is the reading of Ibn Mas’ud (may Allah be pleased with him). The verb was omitted [in the standard Uthmanic text] relying on what is mentioned immediately after it. (Bringing good tidings) – to those who believed, of reward—(and warning) – those who disbelieved, of punishment. They were many. Ahmad and Ibn Hibban recorded from Abu Dharr that he asked the Prophet (may Allah bless him and grant him peace), "How many are the prophets?" He said, "One hundred and twenty-four thousand." I said, "O Messenger of Allah, how many are the messengers?" He said, "Three hundred and thirteen; a vast multitude." This does not contradict the saying of Allah Almighty: (And messengers We have already told you about) [4:164], for reasons that will follow, if Allah Almighty wills. The two plural nouns [bringing good tidings and warning] are in the accusative case as states (hal) describing the prophets. The apparent meaning is that it is a future-oriented state (hal muqaddarah), and the claim that it is a concurrent state is contrary to the apparent meaning.
(And He sent down with them the Scripture) – the definite article ‘al’ denotes the generic sense, and “with them” is a state (hal) descriptive of the Scripture, thus it relates to a deleted element and is not governed by the verb "sent down" (anzala). The meaning is: He sent down the generic Scripture, while it was destined to be concurrent and accompanying the prophets, since each of them would take the laws either from a Scripture specific to them or from a Scripture that preceded them. The revealed Scriptures are one hundred and four, according to the well-known report: ten scrolls were sent down to Adam, thirty to Seth, fifty to Idris, ten to Moses before the Torah, followed by the Torah, the Gospel, the Psalms, and the Criterion (the Quran). It is permitted that the ‘al’ be for specific reference (’ahd) and that the pronoun "with them" refers to the prophets by considering a portion of them; meaning, He sent down with each of some of the prophets their specific Scripture. However, the weakness of this view is not hidden.
(In truth) – relates to “sent down” or is a state (hal) from “the Scripture,” meaning it was accompanied by truth and bore witness to it. (To judge between the people) – this is the rationale for the aforementioned sending down [of the Scripture] and for the sending [of the prophets]. This sending, which is explained by this purpose, is that which came after the disagreement, so the earlier sending of Adam, Seth, and Idris (peace be upon them) is not affected by this rationale. "Judgment" (hukm) here means differentiation (fasl), evidenced by its being linked with "between." If it meant issuing a verdict (qada'), it would be linked with "against" (’ala). The hidden pronoun refers to Allah the Sublime, and this is supported by the reading of al-Jahdari, as narrated from him by Makki, as linahkuma ("We judge") using the 'nun' of majesty. Or, [the pronoun] refers to the Prophet; the verb is singular because the judge is each individual prophet. It is also permitted that it refers to the Scripture; the attribution then is metaphorical, in that it contains that by which differentiation is made. Some have claimed that this is the most apparent view, since referring it to Allah Almighty requires an artifice in meaning, and referring it to the Prophet requires an artifice in wording, as it did not say liyakhkumu ("so they may judge"). From what we have mentioned, the weakness of that claim is known.
The intended meaning of "the people" is those aforementioned, and the noun is used in place of the pronoun to emphasize the designation. (Concerning that in which they differed) – meaning: concerning the truth in which they differed, based on the fact that the unity of the nation was their agreement upon the truth. If "unity" is interpreted as agreement upon ignorance and disbelief, then "disagreement" is a metaphor for the confusion and ambiguity resulting from it. The meaning is: regarding what was ambiguous to them. (And none differed regarding it) – meaning: concerning the truth, by denying and opposing it, or concerning the Scripture revealed while it was accompanied by truth, by distorting it and interpreting it with deviant interpretations. The ‘waw’ is for the circumstantial state (hal). (Except those who were given it) – meaning: the Scripture, to remove the disagreement and dispel the discord. They reversed the matter, making what was sent down for the sake of eliminating disagreement a cause for its entrenchment and consolidation. By this, the question is deflected: why, if disagreement was only from those who were given it, would the disagreement not be prior to the mission [of the prophets]? The conclusion is that the intent here is the consolidation and intensification of the disagreement. The act of sending down is described as "giving" (iita') to alert from the very beginning to their complete ability to grasp the truth within it, for the [term] "sending down" does not imply that. It is also said: it was used to restrict the relative pronoun to the people of knowledge and study among those who differed; they are specifically mentioned due to the greater vileness of their actions and because others are followers of them.
(After clear signs had come to them) – meaning: the manifest proofs indicating the truth had taken root in their minds. "From" (min) relates to "differed" which is deleted. The restriction [implied by illa], on the premise that it is intended, is derived from the context, or from the deletion of the verb, or from the prepositional phrase occurring after the exception particle in terms of wording, or from the estimation of the deleted element later. In ad-Durr al-Masun, it is deemed permissible that it relates to what "differed" precedes, and nothing prevents this except what Abu al-Baqa' said. Grammarians have a discussion on this point, the crux of which is that exempting two things with one particle without a conjunction is, according to the majority, absolutely impermissible—neither as a substitute nor otherwise. It is permitted by a group absolutely. Some made a distinction: if the element from which the exception is made (mustathna minhu) is mentioned with each of the two excepted items and they are substitutes, it is permitted; otherwise, it is not. Those who allowed it absolutely cited the saying of Allah Almighty: (And we do not see that any have followed you except those who are the lowest of us by our initial thought) [11:27], for the excepted item is not mentioned in it at all, and the estimation is: "We do not see that anyone has followed you in any state, except our lowest [people] by our initial thought." Those who did not allow it responded that the accusative case is governed by an estimated verb—i.e., "followed"—and that the prepositional phrase is sufficient to give the "scent" of the verb, so what is not permitted elsewhere is permitted there. This was stated by al-Radi.
This is built upon the disagreement regarding the verse. The saying of Allah Almighty: (Out of envy among themselves) – relates to what "from" relates to. Envy is injustice or jealousy. (Among themselves) – relates to a deleted element serving as an adjective for "envy." There is an indication, as I see it, that this envy had "laid eggs and hatched" among them; it hovered over them and circled among them, having no greed for others and no refuge but them. This signals their deep entrenchment in it and their reaching the ultimate limit of it. This is the benefit of the description with the prepositional phrase. It is said: by this, it is signaled that envy is a matter shared among them, and that they are all base. The origin of this is their increased greed for the world and their scramble for it.
(And Allah guided those who believed to the truth concerning which they had differed, by His permission) – meaning: by His command or His granting of success and facilitation. "From" (min) clarifies "concerning." The intent is the truth about which the people had differed. Thus, the pronoun is general, including the previous and subsequent differers; it does not refer to "those who were given it" like the previous pronouns. The evidence for this is the universality of the guidance for the believers, both those preceding the disagreement of the People of the Book and those succeeding it. It is said: the intent of "those who believed" is the nation of Muhammad (may Allah bless him and grant him peace), and the pronoun in "differed" refers to those who were given the Scripture. This is supported by what Ibn Abi Hatim recorded from Zayd ibn Aslam, who said: They differed concerning Friday; the Jews took Saturday, and the Christians took Sunday. Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to Friday. They differed concerning the Qibla; the Christians faced the East, and the Jews faced the House of the Holy (Jerusalem). Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to the [true] Qibla. They differed concerning prayer; some would bow without prostrating, some would prostrate without bowing, some would pray while speaking, and some would pray while walking. Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to the truth concerning that. They differed concerning fasting; some would fast day and night, some would fast from certain foods. Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to the truth concerning that. They differed concerning Abraham (peace be upon him); the Jews said he was a Jew, and the Christians said he was a Christian, but Allah made him a Hanif (inclined to truth), a Muslim. Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to the truth concerning that. They differed concerning Jesus (peace be upon him); the Jews denied him and said of his mother a great slander, the Christians made him a god and a son, but Allah made him His spirit and His word. Allah guided the nation of Muhammad (may Allah bless him and grant him peace) to the truth concerning that. The reading of Ubayy ibn Ka'b is: "And Allah guided those who believed to the truth concerning which they differed, by His permission, that they might be witnesses over the people." (And Allah guides whom He wills to a straight path). This is the path of truth, from which its traveler does not go astray. The sentence confirms the meaning of what preceded it.
