Al-An'am (The Cattle): (159) Indeed, those who have divided...

Qur'an Recitation: Hamzah and Al-Kisā'ī recited it as {فارقوا} (fāraqū - they separated) with an alif. The rest recited it as {فرقوا} (faraqū - they divided).

Meaning of the Readings: Upon critical examination, the meaning of both readings is the same. This is because whoever "divided their religion" (faraqū dīnahum) implies that they affirmed some parts while denying others; in reality, they have separated from the true religion.

Interpretations of the Verse:

First Opinion: The verse refers to all religious sects (other than Islam).

• Ibn 'Abbās said: It refers to the polytheists (Mushrikūn). Some of them worship angels, claiming they are the daughters of God, while others worship idols, saying, "These are our intercessors with God." This is the meaning of "they divided their religion and became sects (shiya'an)," meaning groups and parties in misguidance.
• Mujāhid and Qatādah said: It refers to the Jews and Christians. This is because the Christians divided into sects, and some condemned others as unbelievers, and similarly the Jews. They were originally adherents of one Book, yet the Jews declare the Christians to be disbelievers.

Second Opinion: The verse means they accepted some parts [of the religion] and abandoned others, as God Almighty said: {Do you then believe in part of the Scripture and disbelieve in part?} (Al-Baqarah: 85). He also said: {Indeed, those who disbelieve in Allah and His messengers and wish to divide between Allah and His messengers and say, "We believe in some and disbelieve in others"} (An-Nisā': 150).

Third Opinion: Mujāhid said: Those who divided their religion from this Ummah (the Muslim community) are the people of innovations (ahl al-bid'ah) and specious arguments (shubuhāt).

Significance: The intent of the verse is to urge Muslims to maintain a single unified voice and not to divide in matters of religion or introduce innovations.

Regarding the phrase {لست منهم فى شىء} (You are not of them in anything): There are two interpretations:

1. You are innocent of them, and they are innocent of you. This means you are far removed from their sayings and doctrines, and the punishment due for those falsehoods is confined to them and will not extend beyond them.
2. You are not involved in fighting them in any way.

Al-Suddī narrated that this meant: "He was not commanded to fight them." This view is weak because the meaning would then be, "You are not involved in fighting them at this time." The subsequent command to fight them at a later time does not necessitate abrogation (naskh).

Then He said: {إنما أمرهم إلى الله} (Their affair is only with Allah). This refers to the matter of respite (imhāl), waiting (inẓār), ultimate destruction (isti'ṣāl), and annihilation (ihlāk). {ثم ينبئهم بما كانوا يفعلون} (Then He will inform them of what they used to do). This part carries a threat (wa'īd).

< {Whoever comes with a good deed, he will have ten times the like of it, and whoever comes with a bad deed, he will not be recompensed except the like of it, and they will not be wronged.} >