وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
“And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, this verse indicates that Jews and Christians invalidated each other's religions not out of ignorance, but with a disbelieving attitude despite knowing that their own scriptures (Torah and Gospel) confirmed each other and testified to the Prophet's prophethood. On the Day of Resurrection, Allah will judge between those who dispute, rewarding the truth and punishing the falsehood. Additionally, the word 'resurrection' (qiyama) is explained linguistically as deriving from the meaning of people rising from their graves to their Lord (qiyam).
فأخبر جل ثناؤه أن كل فريق منهم قال ما قال من ذلك على علم منهم أنهم فيما قالوه مبطلون، وأتوا ما أتوا من كفرهم بما كفروا به على معرفة منهم بأنهم فيه ملحدون.
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, in this verse the meaning of the expression 'Sabbath was imposed' means that on that day honoring the Sabbath (Saturday) and refraining from hunting on that day became obligatory for them. Furthermore, Allah will punish both sides (those who dispute) in the manner they deserve.
ومعنى جعل السبت : فرض عليهم تعظيمه وترك الاصطياد فيه . وقرىء : ( إنما جعل السبت ) ، على البناء للفاعل وقرأ عبد الله : ( إنا أنزلنا السبت )
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the accusations of Jews and Christians against each other, saying 'you have nothing (no foundation for a religion)', is actually an exaggerated expression regarding the falsehood of each other's religion. This attitude of the People of the Book is contradictory because the Torah and Gospel confirm each other; the Torah confirms Jesus and the Gospel confirms Moses, therefore it is not correct to believe in one and deny the other. Regarding the expression 'yarihimu' in the verse, four different views have been transmitted concerning the judgment between the parties on the Day of Resurrection.
وحق من حمل التوراة أو الإنجيل أو غيرهما من كتب الله وآمن به أن لا يكفر بالباقي لأن كل واحد من الكتابين مصدق للثاني شاهد لصحته ، فإن التوراة مصدقة بعيسى عليه السلام ، والإنجيل مصدق بموسى عليه السلام
Kurtubî13. c.✓ Citation verified
According to Kurtubî, the expression 'Jews said' in the verse is general in wording but particular in meaning; that is, not all Jews said this, but certain specific people (Sellam b. Mishkam, Nu'man b. Abî Ewfa, Shâs b. Qays, Malik b. Sayf) said it, but because the words came from prominent people among them, they were attributed to the community. Furthermore, it is transmitted that this statement emerged on the basis of a narrative related to the story of Ezra, and that the event of the Torah being forgotten and then retaught to Ezra led some Jews to the deviant belief that he was the son of Allah.
هذا لفظ خرج على العموم ومعناه الخصوص لأن ليس كل اليهود قالوا ذلك وهذا مثل قوله تعالى : الذين قال لهم الناس ولم يقل ذلك كل الناس
İbn Kesîr14. c.✓ Citation verified
According to İbn Kesîr, this verse describes Jews and Christians denying each other, cursing one another mutually and stubbornly despite the fact that both scriptures contain provisions confirming the other. This situation was revealed due to the dispute between the Christians of Najran and Jewish rabbis in the presence of the Prophet; each side knowingly denied the other's scripture. According to the view narrated from Mujahid and Qatadah, the first generations of both communities were upon truth, but later bid'ahs (innovations) emerged among them and they fell into separation.
فأنزل الله في ذلك من قولهما قال إن كلا يتلو في كتابه تصديق من كفر به أن يكفر اليهود بعيسى وعندهم التوراة فيها ما أخذ الله عليهم على لسان موسى بالتصديق بعيسى
Beydâvî13. c.✓ Citation verified
According to Beydâwî, this verse discusses Jews and Christians invalidating each other's religions and disputing mutually; both sides, although they were learned people reading their own scripture, declared the other's religion entirely false. This attitude was compared and censured with similar denial done by the ignorant (such as idolaters), because what is truly censured is the denial of non-abrogated portions and disbelief in the prophet and scripture. It is stated that on the Day of Resurrection Allah will judge between them and give each side the punishment they deserve.
نزلت لما قدم وفد نجران على رسول الله صلى الله عليه وسلم، وأتاهم أحبار اليهود فتناظروا وتقاولوا بذلك. وهم يتلون الكتاب الواو للحال، والكتاب للجنس أي: قالوا ذلك وهم من أهل العلم والكتاب.
Comparison
Common ground
Most exegetes (Taberî, Fahreddin er-Râzî, İbn Kesîr, Beydâwî) emphasize that the verse concerns Jews and Christians invalidating each other's religions, that this stems not from ignorance but from obstinacy and enmity, because both scriptures (Torah and Gospel) partially confirm each other. Additionally, a common theme is that on the Day of Resurrection Allah will judge between the parties and give recompense according to what they deserve.
Differences
While Taberî and İbn Kesîr rely more on transmission chains (from Ibn Abbas, Mujahid, Qatadah, etc.), Zemahşerî and Beydâwî give weight to linguistic/rhetorical and grammatical analysis (the waw of circumstance, word meanings, differences in recitation). Kurtubî addresses the issue of 'general wording-particular meaning' and emphasizes that the statement belongs to specific individuals, transmitting the story of Ezra as the cause of revelation. Fahreddin er-Râzî performs a logical/theological analysis of inconsistency and compares four different views. Beydâwî additionally highlights the dispute of the Najran delegation as the cause of revelation.
Historical context
While the earliest exegete Taberî explains the verse with a transmission-heavy method, in later periods (Zemahşerî, Râzî, Beydâwî) linguistic/rhetorical and theological analytical methods became more prominent; Kurtubî and İbn Kesîr enriched the transmission-based approach with cause-of-revelation details. The fundamental meaning (obstinate religious separation and that judgment belongs to Allah on the Day of Resurrection) remained fixed across all periods, while methods and points of emphasis diversified over time.
Modern connection
This verse can be understood as a call for different belief or thought groups to recognize their common ground instead of completely rejecting one another, and to establish tolerant dialogue. The importance of the fact that possessing knowledge alone is insufficient, and that using that knowledge with sincerity and a constructive attitude is necessary, can be reminded. Social solidarity and mutual understanding can be achieved by highlighting common values rather than magnifying differences.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar