فَاختَلَفَ الأَحزابُ مِن بَينِهِم ۖ فَوَيلٌ لِلَّذينَ ظَلَموا مِن عَذابِ يَومٍ أَليمٍ

But the factions differed among themselves. So woe to the wrongdoers for the punishment of a painful day.

EXEGESIS

The referent of the pronoun in among themselves (min baynihim) is the addressee of Prophet Jesus (a), whom he was addressing in the previous verses in an emphatic manner.[1]

The yawm alīm (painful day) is so named not because the day itself is inherently painful, but because of the torment that will afflict people within it; the pain stems from the punishment, not from the day as such.[2] This is a rhetorical device known as majāzī ʿaqlī (metonymy by attribution), where the attribute of one thing (the punishment) is transferred to something associated with it (the day). Thus, the expression intensifies the meaning, portraying the Day of Resurrection itself as if it were inherently painful due to the inevitable suffering it contains. See also 76:10.

EXPOSITION

Whilst the previous verse highlighted Prophet Jesus’ (a) expressive command to only worship the one God, this verse indicates that the Children of Isreal did not heed his call. They differed into several factions based on their beliefs about Prophet Jesus (a) (see also 19:37). Some completely disbelieved in him, others believed in him but exaggerated his status thus making him a deity, whilst a third group believed in him and maintained the middle path of moderation.[3]

It is noteworthy that this verse suggests that it was during the lifetime of Prophet Jesus (a) that such factions arose, clearly differing in matters other than what they used to differ in before the arrival of Prophet Jesus (a).[4]

Furthermore, the factions differed amongst themselves seems to suggest that factions had already formed before differences arose, i.e. the basis for the factions was not theological disputes regarding the true nature of Prophet Jesus (a). The Quran repeatedly mentions that factions arise due to envy, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves (2:213), showing that their disagreement was only after knowledge had come to them, out of envy among themselves (see also 3:19, 42:14, and 45:17). These verses indicate that the origin of disagreement lies in worldly matters – such as wealth, status, leadership, and authority. The Quran mentioned this so that the Muslim ummah would be warned, lest they fall into what befell those before them. Disagreement also arises from envy, aggression, and the pursuit by some of what does not rightfully belong to them.[5]

Some exegetes have suggested that the factions being referred to in this verse are the Jews and Christians. The former hurled the vilest accusations against Prophet Jesus (a) and his mother, whilst the latter raised him to the level of divinity.[6]

However, some exegetes opine that the factions being referred to here are those that arose after Prophet Jesus’ (a) ascension.[7] The history of Christianity clearly demonstrates the depth of disagreement that arose after Prophet Jesus (a) regarding his status and the doctrine of divine unity. These disputes grew in intensity until Emperor Constantine of Rome convened the Council of Nicaea in 325 CE, one of the most significant historical councils in Christian history. When the matter of Christ’s nature was brought forward, those present expressed completely divergent views, each group holding to its own creed. Some claimed that Christ was God who had descended to earth, given life to some, caused others to die, and then ascended back to heaven. Others asserted that he was the son of God. Yet others held that he was one of the three hypostases – the Father, the Son, and the Holy Spirit. Finally, some maintained that he was the servant of God and His messenger, a view closer to earlier monotheistic currents within Christianity.

Numerous other opinions were also expressed, but no consensus emerged. Eventually, Constantine gave imperial backing to the creed supported by Athanasius and his allies, which affirmed the divinity of Christ and became enshrined as the Nicene Creed. This position was backed by political authority as the official religion of the empire, while alternative views – including strict monotheism – were marginalised and remained in the minority due to their lack of institutional support.[8]

Later, the following sects arose after the ascension of Prophet Jesus (a): 1. The Melkites: followers of the Byzantine Emperor, who held that Christ possessed two natures – human and divine – united in one person (see 5:77). 2. The Nestorians: followers of Nestorius, who distinguished so strongly between the human and divine in Christ that it was as if there were two separate persons (see 9:30). 3. The Jacobites: followers of Jacob Baradaeus, who believed that after the union, Christ had only one single nature (see 5:17).[9]

[1] Amthal, 16/86.
[2] Tabari, 20/639.
[3] Mizan, 18/119.
[4] Rahnama, 17/93.
[5] Hadi, 3/251-252.
[6] Amthal, 16/87; Kashif, 6/557.
[7] Zamakhshari, 4/262.
[8] Amthal, 16/87; Qutb, 5/436.
[9] Alusi, 13/96; Razi, 27/641; Atyab, 12/51.