Tafsir of Yunus 10:93

(And We settled the Children of Israel): This is a resumed statement introduced to explain the abundant favors bestowed upon them after the favor of their deliverance, in a general sense, and their failure to show gratitude for them. Bawwa'a means to cause to descend or dwell, as in abwa'a. The noun derived from it is al-bi'ah (with a kasra), as mentioned in al-Qamus. It is said: "I settled him in a residence (bawwa'ahu manzilan) and I settled him in a residence (bawwa'ahu fi manzilin)," and likewise: "I prepared a place for him (bawwa'tu lahu makana) if I leveled it." It is a verb that can take one or two objects, meaning: We caused them to settle after We saved them and destroyed their enemies.

(In a sincere settlement [mubawwa' sidq]): That is, in a righteous, pleasing place of residence. It is a noun of place, functioning as an adverb of place (zarafiyyah). It is also possible that it is an infinitive with an implied genitive construct (mudaf), meaning: a place that is settled, or without one. It might also be treated as a second object. The root of sidq (sincerity/truth) is the opposite of falsehood (kadhib), but it was the custom of the Arabs that whenever they praised something, they attributed it to sidq. Thus, they would say, for example, "a man of sidq" when he was perfect in his qualities and suitable for the intended purpose, as if they observed that everything expected of him is fulfilled truthfully.

The meaning of this "settlement," as narrated by Ibn al-Mundhir and others from al-Dahhak, is Syria and Egypt, for the Children of Israel who were in the time of Moses, peace be upon him—who are the ones meant here—took possession of that, according to what a group of scholars has held. Abu al-Shaykh and others reported from Qatadah that the meaning is Syria and Jerusalem, and some have chosen this on the basis that those [people] did not return to Egypt after that. You know that for both opinions, "the Children of Israel" should be understood as including their descendants, based on the fact that they did not enter Syria during the lifetime of Moses, peace be upon him; rather, their children entered it. You have already seen what pertains to this matter, so remember it.

It is also said: The meaning refers to the outskirts of the city toward the direction of Syria, and by "the Children of Israel" it refers to those who lived during the time of our Prophet, may the best of blessings and most perfect of peace be upon him.

(And provided them with good things): That is, delights. It has been said that it may be interpreted as al-hulw (sweet things).

(Yet they did not differ): In the matters of their religion; rather, they were followers of the command of their Messenger, peace be upon him.

(Until the knowledge came to them): That is, not until after they had learned by reading the Torah and becoming acquainted with its rulings. It is also said: The meaning is that they did not differ regarding the affair of Muhammad, may Allah bless him and grant him peace, except after they learned of the truth of his prophethood through his descriptions mentioned in their book and the manifestation of his miracles. This is evident based on the latter opinion regarding the intended meaning of the "Children of Israel" who were settled. As for the first opinion, there is obscurity in it, because those settled ones who were in the era of Moses, peace be upon him, did not differ regarding the affair of our Prophet, may Allah bless him and grant him peace, such that this difference could be attributed to them in reality. This is not like the saying of the Exalted: "And when We saved you from the people of Pharaoh," nor like His saying: "Why, then, did you kill the prophets of Allah," for a metaphor to be considered. Al-Tabarsi claimed that the meaning is that they were all upon disbelief and did not differ in it until Moses, peace be upon him, was sent to them and the Torah was revealed containing the ruling of Allah, the Exalted; so among them were those who believed and those who persisted in their disbelief. This is of no merit at all, as is not hidden.

(Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ): By distinguishing between the righteous and the falsifier through reward and punishment.