Yunus: (93) And certainly We settled the Children of Israel...

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Know that when the Almighty mentioned what was sealed concerning Pharaoh and his soldiers, He also mentioned in this verse what was sealed regarding the Children of Israel. Herein lie two discussions:

Regarding His statement: {We settled the Children of Israel in a place of truth (mabū’a ṣidq)}, meaning a praiseworthy dwelling place. There are two interpretations for mabū’a ṣidq:

1. It could be a maṣdar (verbal noun), meaning: We settled them with a settlement of truth (tabawwu’ ṣidq).
2. It could mean a suitable and pleasing dwelling place.

The dwelling is described as being of truth (ṣidq) because it was the custom of the Arabs, when praising something, to attribute it to truthfulness, saying, "a truthful man" (rajul ṣidq) or "a truthful foot/arrival" (qadam ṣidq). Allah says: {And say, "My Lord, let me enter a truthful entry and let me exit a truthful exit"} (Al-Isrā’ 80). The reason for this is that when a thing is perfect and suitable for its intended purpose, every assumption made about it must necessarily be true.

There is a difference of opinion regarding whether the Children of Israel mentioned in this verse refers to the Jews who were in the time of Moses (peace be upon him) or those who were in the time of Muhammad (peace be upon him).

As for the first opinion: A group held this view, and their evidence is that since Allah mentioned this verse immediately following the story of Moses (PBUH), it is more appropriate to apply this verse to their circumstances.

Under this interpretation:

• {We settled the Children of Israel in a place of truth} refers to the Levant (Ash-Shām) and Egypt, as these lands are very fertile. Allah says: {Exalted is He who took His Servant by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, whose surroundings We have blessed} (Al-Isrā’ 1).
• {And We provided them with good things (ṭayyibāt)} refers to those benefits. Furthermore, it means that Allah bequeathed to the Children of Israel everything that was in the possession of Pharaoh's people, both animate and inanimate, crops and livestock, as He says: {And We willed to confer favor upon those who were oppressed and make them leaders and make them inheritors} (Al-A‘rāf 137).

Then Allah says: {And they did not differ until knowledge came to them}. This means that the people of Moses (PBUH) remained united in one religion and one doctrine without disagreement until they read the Torah. At that point, they became aware of the issues and objectives, and disagreement arose among them. Then the Almighty clarified that this type of disagreement must persist in the worldly abode, and that He will judge between them on the Day of Resurrection.

As for the second opinion: That the Children of Israel mentioned here refers to the Jews who were in the time of Muhammad (PBUH). A great number of commentators held this view. Ibn ‘Abbās said they were Banu Qurayẓah, Banu Naḍīr, and Banu Qaynuqā‘. Allah settled them in a place of truth between Medina and the Levant, and provided them with good things, referring to the dates and figs in those lands, which have no equal in goodness elsewhere. They remained upon their religion, and no disagreement appeared among them until knowledge came to them.

• {until knowledge came to them} refers to the Qur’an revealed to Muhammad (PBUH). It is called "knowledge" because it is the cause of knowledge, and naming the cause by the name of the effect is a common metaphor.
• There are two ways to explain how the Qur’an became the cause of disagreement among them:
  1. The Jews used to announce the coming of Muhammad (PBUH) and boast about it to other people. When Allah sent him, they denied him out of envy, malice, and a desire to maintain their leadership. A group among them believed. Thus, the revelation of the Qur’an became the cause of disagreement among them through this path.
  2. It can be said that this group of the Children of Israel were complete disbelievers before the revelation of the Qur’an and remained so until knowledge came to them. At that point, they disagreed: some believed, while others remained in their disbelief.

Regarding His statement: {Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ}, this means that this type of disagreement cannot be removed in this world, and that Allah will judge between them in the Hereafter, distinguishing the truthful from the false, and the sincere from the hypocrite.

Verse 94-98

{So if you are in doubt about what We have sent down to you, then ask those who read the Book before you. The truth has certainly come to you from your Lord, so never be among the doubters. * Nor be among those who denied the verses of Allah, lest you be among the losers. * Indeed, those upon whom the Word of your Lord has been decreed will not believe, * Even if every sign came to them, until they see the painful punishment.}