كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ ﴿۲۱۳﴾ أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ ﴿۲۱۴﴾ يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ ﴿۲۱۵﴾
﴾213﴿ Kaanan naasu ummatanw waahidatan fab'asal laahun Nabiyyeena mubashshireena wa munzireena wa anzala ma'ahumul kitaaba bilhaqqi liyahkuma bainan naasi feemakh talafoo feeh; wa makh talafa feehi 'illallazeena ootoohu mim ba'di maa jaaa'athumul baiyinaatu baghyam bainahum fahadal laahul lazeena aamanoo limakh talafoo feehi minal haqqi bi iznih; wallaahu yahdee mai yashaaa'u ilaa Siraatim Mustaqeem
﴾214﴿ Am hasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahi qareeb
﴾215﴿ Yas'aloonaka maazaa yunfiqoona qul maaa anfaqtum min khairin falil waalidaini wal aqrabeena walyataamaa wal masaakeeni wabnis sabeel; wa maa taf'aloo min khairin fa innal laaha bihee 'Aleem
﴾213﴿ Mankind was one community (upon monotheism, then they differed), so Allah sent the prophets as bringers of good news (for those who accept) and warners (for those who reject). And He sent down with them the Books in truth to judge between people concerning what they differed about. And none differed over it except those who were given the Book after clear proofs had come to them, out of mutual envy and opposition among themselves. So Allah guided those who believed to the truth about which they differed, by His will. And Allah guides whom He wills to the straight path.
﴾214﴿ Do you think that you will enter Paradise while there has not yet come to you the like of what befell those who passed away before you? Hardship and illness afflicted them, and they were shaken until even the Messenger and those who believed with him said, "When will the help of Allah come?" Be aware that indeed the help of Allah is near.
﴾215﴿ They ask you what they should spend. Say: Whatever you spend of wealth, then it is for parents, relatives, orphans, the needy, and the traveler. And whatever good you do, indeed Allah is All-Knowing of it.
[213] In this verse, there is encouragement for striving in the path of Allah and calling to Him through the Book of Allah. In the previous verse, a certain disagreement was mentioned, and here the method for resolving that disagreement is explained — which is the way of the prophets, peace be upon them. The meaning is that after Adam, peace be upon him, all people were united upon monotheism for a period. Similarly, during the time of each prophet, when the opponents were destroyed through punishment, those who remained were united on monotheism. After the prophet's passing, differences began to appear among them. This indicates that the books of Allah were revealed to resolve these disagreements. The verse also explains who differed, when they differed, and why they differed. "One community" implies that after this, the word "they differed" is implied, as mentioned in verse 19 of Surah Yunus. The phrase "with them" indicates that not every prophet was given an entirely new book — rather, the same Book continued with other prophets. "Out of envy among themselves" refers to their opposition and hostility toward the prophets, or that this mutual envy grew among them internally.
[214] This is also an encouragement to strive and endure responsibilities. The word "example" here refers to hardships. These hardships are of three types: first, financial burdens, referred to as basa’; second, physical trials, referred to as darra’; and third, verbal abuse, slander, and plots from opponents, which is indicated by the phrase "they were shaken." The meaning is that the Messenger and the believers would humbly call upon Allah for help — they did not complain against Him. The phrase "When will the help of Allah come?" is a supplication, expressing the desire for divine help, not despair — because the prophets and the companions never lose hope in the help of Allah. "Indeed, the help of Allah is near" is a reassurance from Allah.
[215] From here begins the third section up to verse 242. In this section, there are eighteen rulings related to household management and a rejection of the customs of ignorance regarding spending wealth, divorce, return, and other matters. This verse contains the first ruling: a clarification of where charity should be spent, and a refutation of the ignorant practice of spending wealth in inappropriate ways. This spending becomes obligatory when those in need exist and the one giving has financial ability. This verse also presents an example of basa’ (financial hardship).