This is a pivotal verse in the Qur’an that outlines the fundamental history of divine guidance to humanity, explaining the origin of religious differences and the ultimate purpose of sending prophets.

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Arabic Text (Verse 2:213)

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

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Translation (English – Approximate Meaning)

“Mankind was once a single community; then Allah sent the prophets as bearers of good tidings and warners, and sent down with them the Book in truth, to judge between people concerning that in which they differed. And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy. Then Allah, by His leave, guided those who believed to the truth about which they had differed. And Allah guides whom He wills to a straight path.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Original Unity of Humanity:

· “كَانَ النَّاسُ أُمَّةً وَاحِدَةً” – “Mankind was once a single community.”
· Maududi explains this does not necessarily mean they all followed one organized religion. Rather, it signifies a state of unified human nature and intuitive understanding. In their initial, simple state, all humanity shared a basic, innate recognition of God’s Oneness and fundamental moral truths (this innate disposition is called Fitrah). There was no need for complex, divergent religious laws.

2. The Divine Intervention: Prophets and Books

· “فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ” – “Then Allah sent the prophets as bearers of good tidings and warners.”
· As human societies grew complex and people began to deviate from the Fitrah due to ignorance, superstition, or desire, Allah initiated His mercy. He sent prophets to reform and guide them. Their role was dual: to give glad tidings of Allah’s mercy and reward for the obedient, and to warn of His punishment for the rebellious.
· “وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ” – “And sent down with them the Book in truth.”
· To support the prophets and provide a permanent, objective criterion, Allah revealed scriptures. These Books contained the absolute truth (Al-Haqq) about the reality of existence, morality, and law.

3. The Primary Purpose of Revelation:

· “لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ” – “To judge between people concerning that in which they differed.”
· This is the core reason for sending revealed Books. When human judgment, intellect, or custom led to disputes and conflicts over truth, justice, and morality, the divine Book was sent as the final, authoritative arbitrator to settle those differences.

4. The Origin of Religious Conflict:

· “وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ” – “And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy.”
· This is a profound diagnosis. Differences and sects did not arise due to ambiguity in the original revelation. The clear proofs (Al-Bayyinat) came first.
· Divisions arose later, among the very people who received the scripture. The cause was “Baghyan baynahum”—mutual envy, arrogance, and desire for supremacy. People corrupted the teachings out of worldly ambition, partisan spirit, or to justify their desires, leading to fabricated interpretations and sects. Maududi stresses that the corruption was not in the message but in the hearts of later followers.

5. The Final Guidance: The Qur’an

· “فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ” – “Then Allah, by His leave, guided those who believed to the truth about which they had differed.”
· After a long history of prophetic missions and subsequent corruption, Allah sent the final Prophet, Muhammad (pbuh), with the Qur’an. This final Book is the ultimate fulfillment of the process. It guides true believers back to the original, undistorted truth on all those matters (monotheism, law, morality) about which previous communities had fallen into dispute due to their own arrogance.

6. The Principle of Divine Guidance:

· “وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ” – “And Allah guides whom He wills to a straight path.”
· The verse concludes by reaffirming a fundamental principle. Ultimate guidance is from Allah. He grants it to those who, in response to the clear message, sincerely seek the truth, shed arrogance (baghy), and submit to Him. The “Straight Path” is Islam—the original, uncorrupted way of life now fully restored and preserved in the Qur’an and the example of the final Prophet.

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Key Themes from Tafheem-ul-Qan in this Verse:

1. A Historical Philosophy of Religion: The verse presents a grand narrative: Human unity in basic truth → Deviation → Sending of prophets with books to arbitrate → Corruption of teachings by later followers due to arrogance → Final revelation to restore the original truth.
2. Revelation as the Arbiter: The primary social function of divine scripture is to be the supreme judge in human disputes over truth and justice, superseding human opinion.
3. Diagnosis of Sectarianism: Religious division is not a sign of intellectual vigor but a symptom of spiritual disease—envy, arrogance, and the desire for dominance (baghy).
4. The Qur’an as the Culmination: It is the final, clarifying revelation that resolves the accumulated disputes of history for those who believe.
5. Guidance is Conditional: Allah’s guidance is granted to those whose hearts are open and free from the arrogance that caused the initial differences.

This verse is essential for understanding the Islamic perspective on the history of religions and the purpose of Prophet Muhammad’s (pbuh) mission within that grand divine scheme.