يَخْتَلِفُ

5:69.

5:69.

Important Words:

الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).

یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.

Commentary:

Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.

2:214.

11:111; 20:130; 41:46.

Commentary:

The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.

The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.

45:17.

45:18.

Commentary:

Among the "good things" mentioned in this verse as having been bestowed on the Israelites, Divine revelation occupied the foremost place, for it mostly pertains to the spirit and comes direct from God. The words "good things" may also be taken in their material sense. In Egypt the Israelites worked as labourers and lived an ignoble life. But after their deliverance from bondage, God provided them with the good things of this world.

By the word علم (knowledge) in the clause, until there came to them the knowledge, is here meant the Quran and not the Torah, for there passed no interval between the revelation of the Torah and the formation of the Israelites into an organized community. Thus they cannot be said to have disagreed among themselves after its revelation.

When the Holy Prophet of Islam was about to make his appearance, the Jews held the belief that a Prophet like unto Moses was to appear very soon; but when the Promised Prophet did actually appear, they differed and disagreed as to whom the prophecies about the Promised Prophet applied. Some Jews denied that the prophecies had found fulfilment in the Prophet of Islam, while others sought to deny the very existence of any such prophecies in the Bible.

That the disagreement referred to in this verse was the one which arose among the Israelites after the Quran was revealed is also clear from the next verse which says: And if thou, (O addressee) art in doubt concerning that which We have sent down to thee (viz. the Quran). This verse clearly shows that in the verse under comment the "knowledge" after the coming of which the Israelites differed among themselves refers to the Quran.

The Jews were so ardently expecting the Prophet who was to be the like of Moses (Deut. 18:18) and who was to appear in Arabia amongst the descendants of Ishmael, the brethren of the Israelites, that some of them had even migrated to Arabia and had settled in Medina that they might be among the first to believe in him when he made his appearance. It is a strange irony of fate that these very Jewish settlers of Arabia proved to be his bitterest enemies when the Promised Prophet actually made his appearance.

Commentary:

This verse gives the reason why there should be a life after death and a Day of Resurrection. In that life the veil would be lifted from all things and their reality would become manifest. If human life were limited to this world, then the truth of the Prophets and their teachings would ever remain a matter of controversy and the deniers of the Prophets would also forever remain deprived of guidance which is inconsistent with God’s Dignity and Mercy because He has created man to attain His nearness. A life after death is therefore necessary that man may realize the truth in that life which he could not realize in this life.

Elsewhere in the Quran (verse 65 below) the same purpose of creating an infallible faith in the existence of God has been declared to be the object of the advent of Prophets and Divine Books. The fact is that in the present life such matters as pertain to belief can be explained by reason and argument only to those who honestly seek after truth. They cannot be so demonstrated and established as to be beyond doubt. This is possible only in the life after death. But when in the afterlife truth will become quite manifest there will be no merit in accepting it; such acceptance may only be helpful in exciting God’s Mercy.

The clause, "that they were liars", confirms the above interpretation. Realization of the truth on the Day of Resurrection will be so complete that disbelievers will have to admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.

2:66; 4:48,155.

3:56; 22:70.

Commentary:

The Jews believed that their national degradation and misery were due to their breaking the Sabbath and that they could regain their former high position and lost glory by re-establishing its sanctity. In some previous verses they had been invited to embrace Islam so that God might remove their present degradation and make them heirs to His special favours and blessings. But the Jews held firmly to the belief that their degradation was really due to their violation of the Sabbath and that their acceptance of Islam could not be of any avail to them. In the present verse they are told that before the advent of Islam they were punished for the breach of the Sabbath, the observance of which was a Divinecommand, but now that the old commandments with regard to Sabbath have been superseded by the new Dispensation—Islam—they could retrieve their departed glory only by accepting it and not by observing the Sabbath.

Commentary:

The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of an idolatrous woman. The Quran absolves him of this most heinous charge (as it absolves all other Prophets of the charges levelled against them by the Jews) by stating that far from stooping to idol worship in order to win the love of the Queen of Sheba, Solomon actually converted her to the worship of the One True God and made her renounce the worship of false gods. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Quran has lifted the veil from the real fact. The verse may possess general application also.

4:142; 22:70; 39:4.

Commentary:

The reference in "the Day of Resurrection" is very probably to the Battle of Badr, which has also been called the Day of Discrimination or Decision at another place in the Quran (8:42). A great decision was made on that day. The forces of darkness were routed and truth came into its own.

4:142; 22:70; 32:26.

6:15; 12:102; 14:11; 35:2.

Commentary:

In the preceding verse reference was made to Divine Unity. The present verse mentions those attributes that are inseparably linked with Divine Unity. These attributes are that God is the sole Originator and Creator of the heavens and the earth and that He is the Knower of the unseen and the seen.

42:15; 98:5.

Commentary:

"The Affair" signifies "the Affair of the Holy Prophet" (see next verse) and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites rejected him not because there was any dearth of arguments and signs and divine prophecies to support and establish his claim but because of "mutual envy", i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.