The Believers (Al-Mu'minun): (51–56) O Messengers...

Know that the apparent meaning of His saying: {When they denied the Messengers} is an address to all the Messengers. This is impossible because the Messengers were sent separately across different, distinct time periods. How, then, can this address be directed to all of them simultaneously?

Because of this difficulty, scholars have differed in interpreting it in several ways:

1. First View: The meaning is to inform [the Prophet Muhammad] that every Messenger in his own time was called with this meaning and commanded concerning it. This is so the listener believes that a matter commanded to all Messengers warrants being taken seriously and acted upon.
2. Second View: The intended recipient is our Prophet (peace be upon him), as this statement follows the narration of the stories of the Messengers. It is phrased in the plural form as one might say to a single person, "O people, stop harming me," and similar to the verse {Those who said to the people} (Al 'Imran: 173), referring to Nu'aym ibn Mas'ud. It is as if the Almighty, having addressed Muhammad (PBUH) with this, clarified that if all the Messengers were present together, they would only be addressed thus. This is to let our Messenger know that this burden is not solely upon him but was incumbent upon all the Prophets (peace be upon them).
3. Third View: This is the opinion of Muhammad ibn Jarir (Al-Tabari), who held that it refers to Jesus (peace be upon him), because this mention follows the description of him eating and drinking. Furthermore, it is narrated that Jesus used to eat from his mother's spinning.

The First View is closer because it aligns better with the literal wording of the verse. Moreover, it is narrated from Umm 'Abdullah, the sister of Shaddad ibn Aws, that she sent a bowl of milk to the Messenger of Allah (PBUH) during intense heat while he was fasting, as he was breaking his fast. The Messenger returned it, asking, "From where did you get this?" She replied, "From a sheep I own." He returned it again, asking, "From where did this sheep come?" She said, "I bought it with my money." He then accepted it. Later, she came to him and asked, "O Messenger of Allah, why did you return it?" He replied, "The Messengers were commanded not to eat except what is pure (tayyib) and not to do anything except what is righteous (salih)."

Regarding His saying, {of the pure things} (min al-tayyibat), there are two interpretations:

1. First Interpretation: It means what is lawful (halal). It is also said that the pure provisions (tayyibat al-rizq) are those that are lawful, pure/unblemished, and sustaining. The lawful is that in which Allah is not disobeyed; the pure is that in which Allah is not forgotten; and the sustaining is that which preserves the soul and guards the intellect.
2. Second Interpretation: It means the desirable and delicious of foods and fruits. Thus, the Almighty clarified that although He burdened them with prophethood and the obligations required to uphold its rights, He permitted them to eat the pure things, just as He permitted others.

Know that just as the Almighty said to the Messengers: {O Messengers, eat from the pure things}, He said to the believers: {O you who have believed, eat from the pure things which We have provided for you}.

Know that placing the command {Eat from the pure things} before {and do righteous deeds} indicates that righteous action must necessarily be preceded by eating what is lawful.

As for His saying, {Indeed, I am knowing of what you do}, this is a warning against contradicting what they were commanded. If this is a warning to the Messengers, despite their high status, it is certainly more fitting as a warning for others.

Regarding His saying, {Indeed, this, your Ummah, is one Ummah, and I am your Lord, so fear Me}, we have explained this in Surah Al-Anbiya'. There are two sub-issues here:

First Issue: The meaning is that just as they must agree on eating what is lawful and performing righteous deeds, so too are they unified upon Tawhid (monotheism) and fearing Allah's disobedience.

If one asks: Since their religious laws (shara'i') were different, how can their religion (din) be one? We reply: The meaning of din here refers to that which they did not differ upon—the knowledge of Allah's Essence and Attributes. As for the religious laws, the difference in them is not termed a difference in din. Just as one says the religion of a menstruating woman and a pure woman is the same, even though their specific obligations differ, so too is it here. This is supported by His saying: {and I am your Lord, so fear Me}. It is as if He pointed out that the religion of all of them is one concerning the knowledge of Allah and fearing His disobedience, leaving the religious laws aside, even if they differed in those aspects.

Second Issue: The word Wa inna (And indeed) was read with a kasra (i.e., Wa inna) as a new sentence starter, or inna is interpreted as wa-anna (and that), or inna is the lightened form of the heavy inna, in which case ummatukum (your Ummah) is in the nominative case with it.

Regarding His saying, {So they cut their affair into sects among themselves} (Fataqatta'u amrahum baynahum zubara), the meaning is that the nations of the Messengers (peace be upon them) cut their affair among themselves. In the word {Fataqatta'u} (So they cut), there is a sense of exaggeration regarding the severity of their disagreement. Their "affair" (amr) refers to matters connected to the religion.

As for His saying, {zubara}, it was read as zubara, the plural of zubur, meaning different books. This means they made their religion into religions and zubara (pieces/sections), a term borrowed from pieces of silver or iron. It was also read as zuburan with a lightened ba' (like rusul for rusul). Al-Kalbi, Muqatil, and Al-Dahhak interpreted this as the polytheists of Mecca, the Magians, the Jews, and the Christians.

Regarding His saying, {Every party is pleased with what is with them} (Kullu hizbin bima ladayhim farihun), its meaning is that every faction among them is delighted with what they have adopted as their religion, admiring it, believing themselves to be the successful ones, and others to be the misguided losers.

When Allah mentioned their division in religion, He followed it with a threat, saying: {So leave them in their bewilderment until a time} (Fadharhum fi ghamratihim hatta heen). The address here is to our Prophet (PBUH), meaning: Leave these disbelievers in their ignorance and confusion. Ghamra is the water that covers the chest/neck, so it is as if what they are immersed in—ignorance and bewilderment—is overwhelming and veiling their intellects.

'Ali (peace be upon him) narrated: {He will surely imprison them for a time}. They mentioned several interpretations for the heen (time):

1. Until the time of death.
2. Until the time of witnessing (the truth).
3. Until the time of punishment.

The custom in such speech is that the intended meaning is the state accompanied by regret and remorse. This occurs when Allah makes clear to them the falsehood of what they were upon and shows them their evil destination. It also occurs at the reckoning in the Hereafter, at the punishment of the grave, and during questioning. Therefore, it must be understood to encompass all of these.

Since these people enjoyed great blessings in this world, it is possible they thought these blessings were immediate rewards for their religions. So, the Almighty clarified that the matter is the opposite of that, saying: {Do they think that what We extend to them of wealth and children * We hasten for them of good things?} (A-yahsabuna annama ma namudduhum bihi min malin wa-banin nusari'u lahum fil-khayrat).

It was read as numidduhum (We extend) and nusari'u (We hasten) with the ya' (implying Allah is the subject). There are two interpretations of the meaning:

1. First Meaning: This extension is nothing but a gradual leading astray into sin and an enticement toward increased wrongdoing, while they imagine it to be a hastening toward good things. Rather, it is for correction following the question: {Do they think...} meaning, rather, they are like beasts, lacking perception or awareness to reflect whether this is a gradual leading astray or a hastening toward good. This verse is like His saying: {And let not their wealth and their children impress you} (At-Tawbah: 85). It is narrated from Yazid ibn Maysarah that Allah revealed to a Prophet: "Does My servant rejoice that I expand the world for him while he is further away from Me, and does he become distressed when I withhold the world from him while he is closer to Me?" Then he recited: {Do they think that what * We extend to them of wealth and children}. And from Al-Hasan: When the bracelets of Khosrow were brought to 'Umar, he took them and placed them in the hand of Suraqah until they reached his shoulder. 'Umar said: "O Allah, I know that Your Prophet (PBUH) loved to acquire wealth to spend it in Your cause, and this was withheld from him out of consideration for him. Then Abu Bakr loved this. O Allah, let this not be a deception from You toward 'Umar." Then he recited: {Do they think that what * We extend to them of wealth and children}.

2. Second Meaning: The Almighty gave them these blessings so they would be free from worldly concerns, enabled to engage with the obligations of truth. If they turn away from the truth in this state, the proof against them becomes stronger. Therefore, He said: {Nay, they do not perceive} (Bal la yash'urun).

{Indeed, those who are fearful from the apprehension of their Lord, * And those who believe in the verses of their Lord, * And those who do not associate partners with their Lord, * And those who give what they give while their hearts are fearful that they will be returning to their Lord. * Those are the ones who hasten to good deeds, and they are for them foremost.}