'In the name of Allah, the Most Gracious, the Most Merciful' His saying - glorified and exalted is He -: "Indeed, those who have divided their religion and have become sects, you are not of them in anything. Their matter is to Allah, then He will inform them of what they used to do." "Whoever comes with a good deed will have ten times the like of it, and whoever comes with an evil deed will not be recompensed except with its like, and they will not be wronged." Ibn Abbas, the companions, and Qatadah said: The intended meaning of "those" is the Jews and Christians; meaning: they divided the religion of Ibrahim, the Hanifiyyah. The religion was added to them in that which they were supposed to adhere to, as it is the religion of Allah, the Exalted, which He obligated upon the servants. Thus, it is the religion of all people in this regard. He described them as sects, as each group among them has factions and differences. Therefore, in this verse, there is an encouragement for the Ummah of Muhammad - blessings and peace be upon him - towards unity and minimizing differences. Abu al-Ahwas and Umm Salamah - may Allah be pleased with her - the wife of the Prophet - blessings and peace be upon him - said: The verse is about the people of innovations, desires, and trials, and those who follow their path from the Ummah of Muhammad - upon him be blessings and peace - meaning: they divided the religion of Islam. Ali ibn Abi Talib, Hamzah, and al-Kisai read: "Farraqoo"; and its meaning is: "They left." Then he clarified his saying: "And they became sects"; that they also divided it. The sects are the plural of "Shi'ah"; which is the group, based on what they adhere to. And His saying, the Exalted, "You are not of them in anything"; means: "You do not intercede for them; nor do they have any connection to you"; and this is absolute regarding the disbelievers, and in the context of exaggeration regarding the sinners and the extremists in the Shari'ah; because they have a share of dividing the religion. And His saying, the Exalted, "Their matter is to Allah"; to the end of the verse; is a pure threat; and the preceding context indicates that: "Their matter is to Allah"; contains a threat; just as the context in His saying, the Exalted, "So whoever comes to him with a reminder from his Lord and stops, for him is what has passed, and his matter is to Allah" [Al-Baqarah: 275]; indicates that in that matter there is hope; as if He said: "And his matter is in acceptance and towards good." Al-Nakha'i, al-Amash, and Abu Salih read: "Farraqoo" with the lightening of the letter 'ra'; and al-Suddi said: This verse was not commanded regarding fighting; and it is abrogated by fighting. The judge Abu Muhammad - may Allah have mercy on him - said: This is an unrefined statement; for the verse is a report; there is no abrogation in it; but it contains, in meaning, a command for reconciliation; it resembles that it could be said: Abrogation occurred in that meaning which has been established in other verses. And His saying, the Exalted, "Whoever comes with a good deed"; the verse; Abu Sa'id al-Khudri and Abdullah ibn Umar - may Allah be pleased with them - said: This verse was revealed about the Bedouins who believed after the Hijrah; so Allah multiplied their good deeds; for the good deed is ten times; and the emigrants had their good deeds multiplied; for the good deed is seven hundred times. The judge Abu Muhammad - may Allah have mercy on him - said: This interpretation requires a chain of narration that cuts off the excuse.

A group said: This verse is for all of the Ummah; meaning: "Indeed, Allah, the Exalted, multiplies the good deed by ten; then after this, the content may increase as He wills; and it may also increase for some deeds, such as the spending in jihad." Ibn Mas'ud, Mujahid, Qasim ibn Abi Bazzah, and others said: The good deed here is: "There is no deity but Allah"; and the bad deed is: "disbelief."

Qadi Abu Muhammad - may Allah have mercy on him - said: And this is the ultimate goal from both sides.

Another group said: That is a general term for all good and bad deeds; and this is the apparent meaning; and the term 'ten' is feminine because the examples here are in the meaning of good deeds; and it is possible that the examples were made feminine when added to a feminine pronoun; as the poet said:

They walked as if the spears were swaying, The heights of them were touched by the passing winds.

So it was made feminine.

Al-Hasan, Sa'id ibn Jubair, 'Isa ibn Umar, Al-A'mash, and Ya'qub read: "For him is ten" with tanween; "its examples" with the nominative case.

It was narrated from the Prophet - blessings and peace be upon him - that he said: "The deeds are six that are obligatory and obligatory; and multiplied and multiplied; and similar and similar; so there is no deity but Allah that obligates Paradise; and associating partners obligates the Fire; and the spending in jihad is multiplied seven hundred times; and the spending on family is rewarded tenfold; and the bad deed is recompensed with an equal one; and whoever intends a good deed but does not do it, a good deed like it is written for him."

And His saying, the Exalted: "They will not be wronged"; means: Nothing will be placed in their recompense that is not in its proper place; and the meaning of the verse is: "Whoever comes with a good deed, for him is the reward of ten like it"; and the equivalence between the good deed and the reward is established if you reflect; and Al-Tabari said: His saying: "Whoever comes with a good deed"; the verse; means: from those who have divided their religion; meaning: "Whoever comes as a believer, for him is Paradise."

Qadi Abu Muhammad - may Allah have mercy on him - said: The intent of the verse is to the generality for all of the world is more fitting with the wording.