سُوْرَةُ النَّحْلِ

Surah An-Nahl (16) — Ayah 93

The Bee · Meccan · Juz 14 · Page 277

وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ ﴿93﴾
And had Allâh willed, He could have made you (all) one nation, but He sends astray whom He wills and guides whom He wills. But you shall certainly be called to account for what you used to do.
وَلَوْ walaw And if
شَآءَ shāa Allah (had) willed
ٱللَّهُ l-lahu Allah (had) willed
لَجَعَلَكُمْ lajaʿalakum surely He (could) have made you
أُمَّةًۭ ummatan a nation
وَٰحِدَةًۭ wāḥidatan one
وَلَـٰكِن walākin but
يُضِلُّ yuḍillu He lets go astray
مَن man whom
يَشَآءُ yashāu He wills
وَيَهْدِى wayahdī and guides
مَن man whom
يَشَآءُ ۚ yashāu He wills
وَلَتُسْـَٔلُنَّ walatus'alunna And surely you will be questioned
عَمَّا ʿammā about what
كُنتُمْ kuntum you used (to)
تَعْمَلُونَ taʿmalūna do

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah93) ➊ {وَ لَوْ شَآءَ اللّٰهُ لَجَعَلَكُمْ اُمَّةً وَّاحِدَةً …: } That is, Allah Almighty had the power to not let differences remain among you. (See Yunus: 99; Hud: 118, 119) But the demand of His wisdom was that He give you full opportunity to exercise your own choice, then whoever insists on misguidance, He extends the rope of misguidance towards him, and whoever seeks the truth, He honors him with guidance. See Surah Al-Lail (5 to 10).
{ وَ لَتُسْـَٔلُنَّ عَمَّا كُنْتُمْ تَعْمَلُوْنَ :} From this it is understood that a disbeliever should not be killed by breaking a covenant; such actions do not eliminate disbelief, rather, they bring calamity. (Muwaddih)

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

93. And if Allah had willed, He could have made you one community, but He lets go astray whom He wills and guides whom He wills. And you will surely be questioned about what you [97] used to do.

[97]
The Harms of Using Wrong Means for Supporting the Religion and Their Prohibition:

It is not commendable that you begin to use breach of covenant or other unlawful means for your religious interests. The methods of bringing people into a pure and clean religion and inviting them should also be pure. And if merely giving guidance to people was the only objective, then Allah Himself could have done this. But He has granted people the power of will and choice so that they may use it freely. Then, whoever chooses the wrong path by his own will, Allah creates the means accordingly for him, and if he wishes to walk on the straight path, He grants him the ability accordingly.