Source: Ibn Kathir
| The Religion of the Messengers is One |
(13) He (Allah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad SAW), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and 'Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikun , is that to which you (O Muhammad SAW) call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience.
Allah says to this Ummah:
(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad. Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says:
(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7).
The Message which all the Messengers brought was to worship Allah Alone, with no partner or associate,
And according to a Hadith (the Prophet said): (We Prophets are brothers and our religion is one.) In other words, the common bond between them is that Allah Alone is to be worshiped, with no partner or associate, even though their laws and ways may differ, as Allah says.
(To each among you, We have prescribed a law and a clear way) (5:48).
Allah says here:
(saying you should establish the religion and make no divisions in it.) meaning, Allah enjoined all the Prophets (peace and blessings of Allah be upon them all) to be as one and He forbade them to differ and be divided.
(Intolerable for the idolators is that to which you call them.) means, `it is too much for them to bear, and they hate that to which you call them, O Muhammad, i.e., Tawhid.'
(Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) means, He is the One Who decrees guidance for those who deserve it, and decrees misguidance for those who prefer it to the right path.
(14) And they divided not till after knowledge had come to them, through selfish transgression between themselves. And had it not been for a Word that went forth before from your Lord for an appointed term, the matter would have been settled between them. And verily, those who were made to inherit the Scripture [i.e. the Torah (Torah) and the Injeel (Gospel)] after them (i.e. Jews and Christians) are in grave doubt concerning it (i.e. Allah's true religion Islam or the Quran).
(And they divided not till after knowledge had come to them,) means, their opposition to the truth arose after it had come to them and proof had been established against them. Nothing made them resist in this manner except their transgression and stubbornness.
(And had it not been for a Word that went forth before from your Lord for an appointed term,) means, were it not for the fact that Allah had already decreed that He would delay the reckoning of His servants until the Day of Resurrection, the punishment would have been hastened for them in this world.
(And verily, those who were made to inherit the Scripture after them,) means, the later generation which came after the earlier generation which had rejected the truth.
(are in grave doubt concerning it. ) means, they do not have any firm conviction in matters of religion; they merely imitate their forefathers, without any evidence or proof. So they are very confused and doubtful.
| This Ayah includes ten separate and independent ideas, each of which is a ruling on its own. |
(15) So unto this (religion of Islam, alone and this Quran) then invite (people) (O Muhammad SAW), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Quran and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return.
They (the scholars) said that there is nothing else like it in the Qur'an, apart from Ayat Al-Kursi ﴿2:255﴾, which also includes ten ideas.
(So unto this then invite (people),) means, `so call people to this which We have revealed to you and which We enjoined upon all the Prophets before you,' the Prophets of major ways ﴿of Shari`ah﴾ that were followed, such as the Messengers of strong will, and others.
(and stand firm as you are commanded, ) means, `adhere firmly, you and those who follow you, to the worship of Allah as He has commanded you.'
(and follow not their desires) means, the desires of the idolators, in the falsehoods that they have invented and fabricated by worshipping idols.
(but say: "I believe in whatsoever Allah has sent down of the Book...'') means, `I believe in all the Books that have been revealed from heaven to the Prophets; we do not differentiate between any of them.'
(and I am commanded to do justice among you.) means, when judging according to the commands of Allah.
(Allah is our Lord and your Lord.) means, `He is the One Who is to be worshipped, and there is no true God but He. We affirm this willingly, and even though you do not do so willingly, everyone in the universe prostrates to Him obediently and willingly.'
(For us our deeds and for you your deeds.) means, `we have nothing to do with you. ' This is like the Ayah:
(And if they demy you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'') (10:41)
(There is no dispute between us and you.) Mujahid said, "This means, no argument.'' As-Suddi said, "This was before Ayah of the sword was revealed.'' This fits the context, because this Ayah was revealed in Makkah, and Ayah of the sword ﴿22:39-40﴾ was revealed after the Hijrah.
(Allah will assemble us (all),) means, on the Day of Resurrection. This is like the Ayah:
(Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.'') (34:26).
(and to Him is the final return.) means, the final return on the Day of Reckoning.
| A Warning to Those Who dispute concerning Matters of Religion |
(16) And those who dispute concerning Allah (His Religion of Islamic Monotheism, with which Muhammad SAW has been sent), after it has been accepted (by the people), of no use is their dispute before their Lord, and on them is wrath, and for them will be a severe torment.
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
(And those who dispute concerning Allah, after it has been accepted,) means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
(no use is their dispute before their Lord) means, it is futile before Allah.
(and on them is wrath,) means, from Him.
(and for them will be a severe torment.) means, on the Day of Resurrection. Ibn `Abbas, may Allah be pleased with him, and Mujahid said, "They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.'' Qatadah said, "These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you. ''' This was nothing but lies.
(17) It is Allah Who has sent down the Book (the Quran) in truth, and the Balance (i.e. to act justly). And what can make you know that perhaps the Hour is close at hand?
(It is Allah Who has sent down the Book in truth,) referring to all the Books which were revealed from Him to His Prophets.
(and the Balance.) means, justice and fairness. This was the view of Mujahid and Qatadah. This is like the Ayat:
(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice) (57:25).
(And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient.)(55:7-9)
(And what can make you know that perhaps the Hour is close at hand) This is an encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
(18) Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.
(Those who believe not therein seek to hasten it,) means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
(while those who believe are fearful of it) means, they are afraid of it happening.
(and know that it is the very truth.) means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake. It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad.
According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!'' The Messenger of Allah replied in a similar manner, "Here I am!'' The man said, "When will the Hour come'' The Messenger of Allah said, (Woe to you! It will most certainly come. What have you done to prepare for it) He said, "Love for Allah and His Messenger.'' He said:
(You will be with those whom you love.) According to another Hadith:
("A man will be with those whom he loves.) This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
(Verily, those who dispute concerning the Hour) means, who dispute whether it will happen and think it is unlikely ever to come,
(are certainly in error far away.) means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him) (30:27).
| The Provision by Allah in this World and the Hereafter |
(19) Allah is very Gracious and Kind to His slaves. He gives provisions to whom He wills. And He is the All-Strong, the All-Mighty.
Here Allah speaks of His kindness towards His creation, in that He provides for every last one of them and does not forget anyone. When it comes to His provision, the righteous and the sinner are alike. Allah says:
(And no moving creature is there on the earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) (11:6) And there are many similar Ayat.
(He gives provisions to whom He wills.) means, He gives generously to whomsoever He wills.
(And He is the All-Strong, the Almighty.) means, there is nothing that can overpower Him.
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