al-Naml 27:76-77

inna hādha'l-qurʾāna yaquṣṣu ʿalā banī isrāʾīla akthara'lladhī hum fīhi yakhtalifūn · wa innahū la-hudan wa raḥmatun li'l-muʾminīn

"This Qurʾān relates to the Children of Israel most of what they differ about. And it is a guidance and a mercy for those who believe."

The concrete sense of the root: to follow a track. Qaṣṣa'l-athar — he followed the trail. From this, qiṣṣa: the telling of an event by following its trail.

The root is the name of al-Qaṣaṣ and was treated at the head of that sūra. I do not repeat it here.

And the tense of the verb must be recorded: yaquṣṣu — imperfect, ongoing. Not "it related" but "it relates".

I record this as an observation about the word order: the sentence reports this work of the Book not as a completed event but as a work under way — just like the tulaqqā of verse 6. Both verses use the imperfect.

The qualification must be recorded: akthara — "most of", not all.

I record this as an observation about the word order: the sentence limits the scope. And the limitation does not weaken the claim — it makes it precise: the Book does not undertake to settle all of those disagreements.

اخْتِلاف — root خ-ل-ف, Form VIII: to fall into disagreement with one another. The root was treated in al-Shūrā at 42/10, and the difference in ruling between ikhtilāf and tafarruq was worked out there. I do not repeat it; I rely on that treatment.

And the choice of addressee must be recorded: ʿalā banī isrāʾīl.

I record this as an observation and issue no blanket verdict: the verse names a community by way of its own internal disagreements. Per the method (Method): no blanket verdict is issued about an ethnic or religious group; what the verse describes is what a text does to another community's disputes.

And the sūra's own context must be recorded: in its narratives al-Naml told of Moses, of David, of Solomon, of Lot. This verse also reports whom those narratives address.

And the sentence meets the sūra's second verse:

In both verses hudan and li'l-muʾminīn are the same; the word in the middle differs. This is a repetition and a difference that can be verified within the sūra.

And there was a third combination in Luqmān at 31/3: hudan wa raḥmatan li'l-muḥsinīn.

Three constructions, two sūras. This is a weave that can be verified from the text.

I record this as my own reading, and its ground is al-Naml's own two verses: in its opening the sūra names glad tidings, and once the narratives are done it names mercy. The promise given at the beginning is thus repeated at the end as an attribute.