Tafsir of Al-Baqarah 2:213

Surah Al-Baqarah (2:213)

كان الناس أمة واحدة فبعث الله النبيين مبشرين ومنذرين وأنزل معهم الكتاب بالحق ليحكم بين الناس فيما اختلفوا فيه وما اختلف فيه إلا الذين أوتوه من بعد ما جاءتهم البينات بغيا بينهم فهدى الله الذين آمنوا لما اختلفوا فيه من الحق بإذنه والله يهدي من يشاء إلى صراط مستقيم

Having previously explained that the infidels' persistence in disbelief stems from their love of the world, this verse clarifies that this phenomenon was not unique to their time but existed in past eras as well. Humanity was once a single community adhering to the truth, but they later differed due to transgression (baghy), envy, and contention over worldly desires. This is the arrangement of the discourse.

Issue 1: The Meaning of Ummah (Community)

Al-Qaffal stated that Ummah refers to a people gathered upon a single matter, where some follow the others, derived from I'timām (following a leader/model).

Issue 2: The State of the People Before Disagreement

The verse indicates that people were once a single Ummah, but it does not specify whether this unity was upon truth or falsehood. Commentators hold three main views:

View 1: They were united upon one religion: Faith and Truth. This is the view of the majority of verified scholars. Evidence includes:

1. Al-Qaffal's Argument: The subsequent verse states: "So Allah sent the prophets, bringing good tidings and warning, and sent down with them the Book in truth to judge between the people concerning that in which they differed." This implies that the Prophets (peace be upon them) were sent only at the time of disagreement. This is reinforced by the verse: "And mankind were but one community [united in religion] until they differed" (Jonah 10:19). It is further supported by the narration attributed to Ibn Mas'ud, who recited: "Mankind were but one community, then they differed, so Allah sent the prophets... until the saying, 'to judge between the people concerning that in which they differed.'"

• The Fa' (then) in "So Allah sent the prophets" necessitates that their mission occurred after the disagreement. If they were united in disbelief before that, the sending of messengers before the disagreement would have been more appropriate. Since the messengers were sent when some were right and some were wrong, it is even more logical that they would have been sent when everyone was in error and insisted on disbelief. This argument by Al-Qaffal is sound here.

2. The Nature of the Disagreement: Allah states they were one community, then they differed, and then He says: "And none differed over the Scripture except those who were given it after knowledge had come to them—out of mutual envy" (Al-Baqarah 2:213, referring to the later part of the verse). The apparent meaning is that this disagreement occurred after the prior agreement mentioned in "mankind were but one community." Allah then attributes this disagreement to baghy (transgression/envy). This description only suits false doctrines. Therefore, the prior agreement must have been upon the Truth, not falsehood.

3. The Time of Adam (PBUH): When Allah sent Adam (PBUH) as a messenger to his offspring, they were all Muslims obedient to Allah. No religious disagreement arose until Cain killed Abel due to envy and transgression. This is established by continuous transmission (tawātur). The verse aligns with this: the people (Adam and his descendants) were one community upon the Truth, then they differed due to transgression and envy, as narrated concerning the sons of Adam (referencing the story of the sacrifice in Al-Ma'idah 5:27).

4. The Time of Noah (PBUH): After the Great Flood, only the people of the Ark survived, and they were all upon the correct religion. They differed only afterward. This event is established by conclusive proofs and continuous transmission. Thus, humanity was first united upon the Truth, then they differed. There is no proof whatsoever that they were universally agreed upon falsehood and disbelief. Therefore, the text must be interpreted according to what is proven by evidence, not what lacks proof.

5. The Rational Argument: The true religion is only accessible through rational deliberation (naẓar). Deliberation involves arranging premises to reach conclusions. If premises are theoretical, they require further premises, leading to circularity or infinite regress, both of which are invalid. Thus, theoretical premises must ultimately terminate in self-evident necessities (ḍarūriyyāt). Just as premises must end in necessities, the arrangement of premises must end in an arrangement whose correctness is known by intellectual necessity. Since theoretical matters rely on foundations whose correctness is known by necessity, and on arrangements whose correctness is known by necessity, it must be concluded that a sound intellect does not err unless an external cause intervenes. Error occurs due to an external cause. Therefore, what is inherent (bi-dhātih) is correct, and what is accidental (bi-l-ʿaraḍ) is error. The inherent precedes the accidental in terms of desert and time. Thus, the most apparent conclusion is that people were first one community in the true religion, then they differed due to external causes like transgression and envy. This is a rational proof, and the Quranic text conforms to it, so it must be followed.

• Addressing the objection: What is meant by His saying: "And never will they cease to differ, except those on whom your Lord has mercy. And for that He created them" (Hud 11:118-119)?
  • Answer: The meaning is: He created them so that He might have mercy upon them.

6. The Hadith on Fitra (Innate Disposition): The Prophet (PBUH) said: "Every newborn is born upon the Fitra (innate disposition), and then his parents make him Jewish, Christian, or Magian." This indicates that if a newborn were left to their original disposition, they would not be upon any false religion. They only adopt false religions due to external factors, such as the efforts of their parents and the realization of corrupt aims like envy, transgression, and worldly greed.

7. The Covenant Day: When Allah asked: "Am I not your Lord?" they replied: "Yes" (Al-A'raf 7:172). On that day, they were one community upon the true religion. This view is narrated from Ubayy ibn Ka'b and a group of commentators. However, given the six preceding arguments, this seventh point is not strictly necessary to support this view.

View 2: They were united upon a false religion. This is the view of a group of commentators, including Al-Hasan, 'Ata', and Ibn 'Abbas. They cite the verse: "So Allah sent the prophets, bringing good tidings and warning," arguing this is only appropriate if they were in error. They also cite the Hadith: "Allah looked at the inhabitants of the earth, Arabs and non-Arabs, and sent messengers to them, except for remnants of the People of the Book."

• Rebuttal: We have already shown that the sending of messengers is only appropriate when disagreement arises. If the prior agreement were an agreement upon disbelief, the sending of messengers at that time would have been more appropriate. Since it did not happen then, we know that prior agreement was upon the Truth, not falsehood.
• Those who hold this view then debate when this unity in disbelief occurred. Some say from the death of Adam until the time of Noah (PBUH). They then ask themselves: Were there not Muslims among them, like Abel, Seth, and Idris? They answer that disbelief was the majority, and the ruling follows the majority, just as a small amount of barley in a large amount of wheat is disregarded, or a land of Islam might contain non-Muslims, and a land of war might contain Muslims.

View 3: They were united in adhering to rational laws. This is the chosen view of Abu Muslim and the Qadi. These rational laws include acknowledging the Creator and His attributes, engaging in His service and thanking Him for His favors, and avoiding rational evils like injustice, lying, ignorance, and frivolity.

• The Qadi's Proof: The word al-nabiyyīn (the prophets) implies generality/comprehensiveness, and the letter Fa' (then) implies sequence. Thus, "So Allah sent the prophets" implies that the sending of all prophets was subsequent to the people being one community. This prior unity, preceding the sending of all divine laws, must have been based on a law not derived from prophets, meaning it must be based on reason.
• Furthermore, knowledge of the goodness of thanking the Benefactor, obeying the Creator, being kind to creation, and justice is common to all. Knowledge of the ugliness of lying, injustice, ignorance, and frivolity is also common. Thus, it is most apparent that people were initially upon these principles, then differed due to separate causes.
• Addressing the objection: Is not the first person Adam (PBUH), who was a prophet? How can it be valid to establish that people were accountable before the sending of messengers?
• Answer: It is possible that Adam (PBUH) and his immediate offspring were united upon adhering to rational laws first. Then, Allah sent him as a prophet to his descendants. Alternatively, perhaps his law became obscured later, and people reverted to adhering to rational laws. This view is only valid if one affirms that reason can determine good and bad, a famous debate in Usul (Principles of Jurisprudence).

View 4: The verse indicates they were one community, but it does not specify whether this was upon faith or disbelief; this must be determined by evidence. (This is a neutral position awaiting proof.)

View 5: The term al-nās (the people) here refers specifically to the People of the Book who believed in Moses (PBUH). This is because this verse is connected to the preceding verse (2:208), "O you who have believed, enter Islam completely." Many commentators claimed that verse was revealed concerning the Jews. Thus, "Mankind were but one community" means those who believed in Moses were one community, upon one religion and one doctrine, until they differed due to transgression and envy. Then Allah sent the prophets who came after Moses, sending down books with them (Psalms to David, Torah to Moses, Gospel to Jesus, and the Criterion to Muhammad, peace be upon them) to judge between them concerning what they differed about. This view aligns with the verse's structure and context, with the only issue being the specific restriction of the term al-nās to a defined group, which contradicts the apparent generality. However, the definite article al- can denote specification (as in al-ʿahd) rather than universal scope (al-istiġhrāq).

فبعث الله النبيين مبشرين ومنذرين وأنزل معهم الكتاب بالحق ليحكم بين الناس فيما اختلفوا فيه

We previously noted the necessity of an implied clause: "Mankind were but one community, then they differed, so Allah sent the prophets..."

Allah described the prophets with three attributes:

1. Bringing Good Tidings (mubashshirīn).
2. Warning (mundhirīn). This is similar to His saying: "messengers bringing good tidings and warning" (An-Nisa 4:165). Good tidings are mentioned first because they are like preserving health, while warning is like removing disease. The former is the primary objective, so it is mentioned first.
3. "And sent down with them the Book in truth."

• Objection: The sending down of the Book (containing commands and prohibitions) must precede the delivery of commands and prohibitions to the accountable, which precedes the good tidings and warnings. Why are the warnings mentioned before the sending down of the Books?
  • The Qadi's Answer: The promise and threat are possible even before the detailed law is established, concerning matters of intellect, such as knowledge of God and abstaining from injustice.
  • My (Al-Razi's) Other View: The accountable person only undertakes the effort of considering the miracle as proof of truthfulness when they fear that neglecting it might lead them to abandon the truth and thus deserve punishment. This fear is strengthened and perfected by the good tidings and warnings. Therefore, it is necessary to mention good tidings and warnings before the Book in the narration.
  • The Qadi also noted that the verse implies that every prophet must have a revealed book containing the truth, whether the book was long or short, written down or not, or whether it served as a miracle or not, as the phrase "sent down with them" does not necessitate any of these specifics.

ليحكم بين الناس (to judge between the people)

The verb li-yaḥkuma (to judge) requires a preceding reference point. Three things were mentioned: the Book, the Prophets, or Allah. The closest reference is the Book. Thus, implying any of the three is valid: Allah judges, the Prophet judges, or the Book judges.

• Favoring the Book: It is the closest mentioned noun.
• Favoring Allah: He is the true Judge.
• Favoring the Prophet: He is the one who manifests the judgment.

It is preferable to attribute the judgment to the Book. Attributing it to the Book is metaphorical, but this metaphor is acceptable for two reasons:

1. It is a common metaphor: "The Book ruled thus," "The Book of Allah decreed thus." If the Book can be guidance and healing (as in 17:9), it can also be a judge.
2. It magnifies the status and importance of the Quran.

فيما اختلفوا فيه (concerning that in which they differed)

The pronoun hī (in which) must refer back to either the Book or the Truth, as both were mentioned. Referring it to the Truth is preferable because the verse states the Book was sent down to judge concerning what they differed about. The Book is the judge, and what is differed upon is the subject of the judgment; the judge must be distinct from the subject judged.

وما اختلف فيه إلا الذين أوتوه (And none differed over the Scripture except those who were given it)

The first hī refers to the Truth, and the second hī refers to the Book. The meaning is: "None differed concerning the Truth except those who were given the Book." Most commentators interpret "those who were given it" as the Jews and Christians, as Allah often refers to them this way (e.g., 5:5).

Their disagreement could mean:

1. Accusing each other of disbelief (e.g., Jews saying Christians are on nothing, and vice versa, as in 2:113).
2. Their distortion and alteration of the scripture.

This verse implies that disagreement concerning the Truth only occurred after the sending of prophets and the revelation of books. This necessitates that before their mission, there was no disagreement concerning the Truth; rather, there was agreement upon the Truth. This confirms that "Mankind were but one community" means one community in the true religion.

من بعد ما جاءتهم البينات (after knowledge had come to them)

This implies that the giving of the Book occurred after the coming of the Bayyināt (clear proofs). These proofs must be distinct from the Book. These Bayyināt can only be the rational proofs established by Allah for the fundamental principles (like the existence of the Creator) upon which the validity of prophethood depends. The theologians argue that anything whose proof is necessary before establishing prophethood cannot be proven by transmitted evidence (samʿiyyāt) without circularity; thus, they must be proven by rational evidence. These rational proofs are the Bayyināt preceding the giving of the Books.

بغيا بينهم (out of mutual envy/transgression)

The proofs were complete: the transmitted proofs came with the Book, and the rational proofs preceded the Book. Thus, there was no excuse left for deviation. If they turned away, it was only due to envy, transgression, and greed for worldly gain. This is similar to His saying: "And those who were given the Scripture did not differ except after knowledge had come to them, out of mutual envy" (Al-Bayyinah 98:4).

فهدى الله الذين آمنوا لما اختلفوا فيه من الحق بإذنه (So Allah guided those who believed, to the truth therein of that in which they differed, by His permission)

After describing the People of the Book who insisted on ignorance due to envy despite complete proofs, Allah contrasts the state of this Ummah (Muslims). Allah protected them from error and guided them to the truth concerning the very matters over which the People of the Book differed.

It is narrated that the Prophet (PBUH) said: "We are the last [to come] yet the first on the Day of Resurrection... They were given the Book before us, and we were given it after them, so Allah guided us concerning the truth in which they differed, by His permission. This is the Day He guided us to, and people will follow us in it; tomorrow belongs to the Jews, and the day after tomorrow belongs to the Christians."

Ibn Zayd mentioned specific differences:

• Qibla (Direction of Prayer): Jews turned to Jerusalem, Christians to the East; Allah guided us to the Ka'bah.
• Fasting: Allah guided us to the month of Ramadan.
• Abraham (PBUH): Jews claimed he was a Jew, Christians claimed he was a Christian; we said he was a Hanif (upright monotheist) Muslim.
• Jesus (PBUH): Jews were excessive in condemnation, Christians were excessive in glorification; we held the just position.

Issues within this Phrase

Issue 1: Is Faith Created by Allah? Some scholars used this verse to argue that faith (īmān) is created by Allah. They argue that guidance (hidāyah) is knowledge and recognition, and "Allah guided" explicitly states this occurred by Allah's action, proving faith is created by Him.

• Rebuttal: This argument is weak. We have established that guidance (hidāyah) is distinct from being guided (ihtidāʾ). Furthermore, the end of the verse says, "by His permission (bi-idhnih)." This permission cannot refer back to "Allah guided" because it is impossible for Allah to ask permission from Himself. An implied clause is necessary: "So Allah guided those who believed concerning the truth in which they differed, and they were guided by His permission." Thus, guidance is distinct from the act of being guided.

Issue 2: Special Guidance for Believers The orthodox scholars use this verse to argue that Allah grants believers specific guidance that He does not grant to disbelievers.

• Mu'tazila Response:
  1. They were singled out by the term ihtidāʾ (being guided), just as the verse says: "Guidance for the pious" (2:2) and then "Guidance for mankind" (2:187).
  2. The intended meaning is guidance toward reward and the path to Paradise.
  3. It means He guided them to the Truth through latā'if (subtle favors/gentle means).

Issue 3: Meaning of Lammā Ikhtalafū Fīh It means "concerning that in which they differed," similar to "they return to what they said" (meaning to what they said). It can also mean "to the truth concerning that in which they differed."

• Objection: Why did He say, "He guided them to the truth concerning that in which they differed by His permission," and not simply, "He guided them to the truth concerning their differences," placing the difference first?
• Answer:
  1. Since the focus was on mentioning their difference, it was mentioned first, followed by explaining who was guided.
  2. Al-Farra' suggested this is an inversion (maqlūb): "So He guided them concerning that in which they differed."

Issue 4: Meaning of Bi-idhnih (By His permission)

1. Al-Zajjaj: By His knowledge.
2. Guidance by Command: The guidance occurred because of His command, similar to saying, "I cut with the knife." The Truth was not distinguished from falsehood until the command was issued, making guidance dependent on His permission.
3. Implied Clause: Some suggest an implied clause: "So Allah guided them, and they were guided by His permission."

والله يهدى من يشاء إلى صراط مستقيم (And Allah guides whom He wills to a straight path)

• Orthodox Use: This is used to affirm that Allah specifically guides whom He wills.
• Mu'tazila Response:
  1. Guidance here means clarification (bayān), which Allah grants to all accountable persons.
  2. Guidance means the path to Paradise.
  3. It means the luṭf (subtle favor), which is specific to those for whom it is appropriate (Abu Bakr al-Razi's view).

Surah Al-Baqarah (2:214)

أم حسبتم أن تدخلوا الجنة ولما يأتكم مثل الذين خلوا من قبلكم مستهم البأساء والضراء وزلزلوا حتى يقول الرسول والذين آمنوا معه متى نصر الله ألا إن نصر الله قريب

Or do you think that you will enter Paradise while there has not yet come upon you the like of [that which came upon] those who passed away before you? They were touched by affliction and hardship and were shaken until the Messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near.

This verse addresses the believers, questioning their expectation of entering Paradise without experiencing the trials and tribulations that afflicted previous communities.

• Trials: They were afflicted by severe hardship (al-ba'sā') and suffering/illness (al-ḍarrā'), and they were shaken/tested severely (zulzilū).
• The Climax of Trial: The trial intensified until the Messenger and the believers accompanying him cried out, "When is the help of Allah?"
• Assurance: "Unquestionably, the help of Allah is near." This implies that the ultimate test precedes the divine aid.