Tafsir of Yunus 10:19

Surah Yunus (10): Verse 19

{And the people were not but one community. Then they differed...}

Know that after the Almighty established the overwhelming proof against the error of idol worship, He explained the cause of how this corrupt doctrine and false assertion arose, saying: {And the people were not but one community} (10:19).

Know that the apparent meaning of His saying, {And the people were not but one community}—what community were they? There are three opinions regarding this:

They supported this view with several points:

1. The purpose of these verses is to demonstrate the falsehood of disbelief (Kufr) and to invalidate the path of idol worship, while establishing that Islam is the superior religion. Therefore, the meaning of {the people were one community} must be that they were one community, either in Islam or in disbelief. It is not permissible to say they were one community in disbelief for several reasons:
   • First: The Almighty says: {Then how will it be when We bring a witness from every nation} (An-Nisa: 41). A witness for God must necessarily be a believing, just person. Thus, it is established that no nation was ever devoid of a believer.
   • Second: Traditions (Hadith) have been narrated stating that the earth is never empty of those who worship God, and that the earth receives rain and sustenance through them.
   • Third: Since the original wisdom behind creation is servitude (Ubūdiyyah), it is unlikely that the inhabitants of the earth would be entirely devoid of this purpose. It is narrated that the Prophet (peace be upon him) said: "Indeed, God looked upon the inhabitants of the earth and detested them, both Arabs and non-Arabs, except for a remnant of the People of the Book." This indicates the existence of a group adhering to faith before the coming of the Prophet (PBUH). How then can it be said they were one community in disbelief?
   • If it is established that the people were one community either in disbelief or in faith, and that they were not one community in disbelief, then it must be established that they were one community in faith.

Those who hold this opinion differed on when they were united in Islam: * Ibn Abbas and Mujahid said they were on the religion of Islam during the time of Adam and his sons, and they differed after the killing of one son by the other. * A group said they remained on Islam until the time of Noah, spanning ten generations, and then they differed during Noah’s era, leading God to send Noah to them. * Others said they were on Islam from the time of Noah after the Flood until disbelief appeared among them. * Still others said they were on Islam from the time of Abraham until Amr ibn Luhayy changed it. This last group argued that the people referred to in {And the people were not but one community} specifically meant the Arabs.

Analysis of the First Opinion:

Since the Almighty previously demonstrated the falsehood of idol worship with the proof we mentioned, in this verse He clarifies that this doctrine was not the original state of the Arabs; rather, they were originally upon Islam, and idol worship was subsequently introduced. The purpose of mentioning this is so that when the Arabs realize this doctrine was not original to them but arose later, they will not become prejudiced in its defense, nor will they be offended by its invalidation, nor will their nature recoil from its refutation.

Two points strengthen this opinion:

1. The Almighty says: {And they worship besides Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah"} (Yunus: 18), and then He strongly refuted it with proof. Immediately following this, He says: {And the people were not but one community}. If the meaning were to state that this disbelief existed from ancient times, this statement would not serve as proof to invalidate that assertion. However, if we interpret it to mean that people were initially Muslims, and this disbelief arose later, then this can be used to discredit the belief of the disbelievers and to make the concept repulsive to them. Therefore, the wording must be interpreted to achieve this goal.
2. The Almighty says: {And the people were not but one community; then they differed. And if it were not for a word that had preceded from your Lord, it would have been judged between them}. This is undoubtedly a warning. It is more appropriate to direct this warning to the closest preceding matter mentioned, which is the mention of difference. Therefore, the warning must relate to this difference, not to the prior state of being one community. If so, it must be said that they were one community in Islam, not in disbelief. For if they were one community in disbelief, their difference would be due to faith, and it is not permissible for a difference arising from faith to be the cause of the warning. But if they were one community in faith, their difference would be due to disbelief, and in that case, making this difference the cause of the warning is correct.

This view is narrated from a group of commentators. They argue that the benefit of this statement in this context is to inform the Prophet (PBUH) not to hope that everyone he calls to the religion will accept his call. Since all people were initially in disbelief, and Islam only appeared among some of them afterward, how could he hope for universal agreement upon faith?

This means they were created upon the innate disposition of Islam, and then they differed in religions. This is alluded to in the Prophet's saying: "Every newborn is born upon the Fitra; it is his parents who make him a Jew, a Christian, or a Magian."

Some say the meaning is that they were one community in the rational laws (Sharā’i‘ al-‘Aqlīyah), which ultimately return to two matters: reverence for God’s command and compassion for God’s creation. This is alluded to in the Almighty’s saying: {Say, "Come, I will recite what your Lord has prohibited to you: that you associate nothing with Him, and to parents, good treatment...} (Al-An'am: 151). Know that we have fully discussed this issue in Surah Al-Baqarah, so we suffice with this much here.

{And if it were not for a word that had preceded from your Lord, it would have been judged between them concerning that wherein they differ.}

Know that the verse does not indicate what that preceding word is. Several interpretations were mentioned:

1. It means that if God had not decreed that accountability (Taklīf) remains upon His servants, even if they are disbelievers, He would have judged between them by hastening the reckoning and punishment for their disbelief. However, since that would negate accountability and necessitate compulsion, and since maintaining accountability is more sound and beneficial, God postponed this punishment until the Hereafter. This commentator added that this serves as consolation for the believers to endure hardships from the disbelievers and oppressors.
2. The preceding word is that God does not hasten punishment upon the disobedient as a grace (In'ām) toward them. If not for this, He would have judged between them in their differences, distinguishing the truthful from the false and the correct from the erroneous.
3. That word is His saying: "My Mercy precedes My Wrath." Since His Mercy is predominant, that prevailing Mercy necessitated drawing a veil over the ignorant strayer and granting him respite until the time of realization.

{And they say, "Why is a sign not sent down to him from his Lord?" Say, "The unseen belongs to Allah, so wait; indeed, I am waiting with you."}