Al-Quran Surah 45. Al-Jathiya, Ayah 17

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وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ ۖ فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

Asad : And We gave them clear indications of the purpose [of faith];15 and it was only after all this knowledge had been vouchsafed to them that they began, out of mutual jealousy, to hold divergent views:16 [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all whereon they were wont to differ.
Khattab :

We ˹also˺ gave them clear commandments regarding ˹their˺ faith. But it was not until knowledge came to them that they differed out of mutual envy.1 Surely your Lord will judge between them on the Day of Judgment regarding their differences.

Malik : and gave them clear instructions relating to the matters of religion through revealing to them the Torah. Then they differed among themselves, not because of ignorance but, after the knowledge had come to them, out of envy among themselves. Surely your Rabb will judge between them on the Day of Resurrection concerning the matters in which they have set up differences.
Pickthall : And gave them plain commandments. And they differed not until after the knowledge came unto them, through rivalry among themselves. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
Yusuf Ali : And We granted them clear Signs in affairs (of Religion): it was only after knowledge had been granted to them that they fell into schisms through insolent envy among themselves. Verily thy Lord will judge between them on the Day of Judgement as to those matters in which they set up differences. 4754 4755
Transliteration : Waataynahum bayyinatin mina alamri fama ikhtalafoo illa min baAAdi ma jaahumu alAAilmu baghyan baynahum inna rabbaka yaqdee baynahum yawma alqiyamati feema kanoo feehi yakhtalifoona
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Asad 15 This, I believe, is the meaning of the phrase min al-amr in the above context, although most of the classical commentators are of the opinion that amr signifies here "religion" (din), and interpret the whole phrase, accordingly, as "of what pertains to religion". Since, however, the common denominator in all the possible meanings of the term amr - e.g., "command", "injunction", "ordinance", "matter [of concern]", "event", "action", etc. - is the element of purpose, whether implied or explicit, we may safely assume that this is the meaning of the term in the above elliptic phrase, which obviously alludes to the purpose underlying all divine revelation and, consequently, man's faith in it. Now from the totality of the Qur'anic teachings it becomes apparent that the innermost purpose of all true faith is, firstly, a realization of the existence of God and of every human being's responsibility to Him; secondly, man's attaining to a consciousness of his own dignity as a positive element - a logically necessary element - in God's plan of creation and, thus, achieving freedom from all manner of superstitions and irrational fears; and, lastly, making man aware that whatever good or evil he does is but done for the benefit, or to the detriment, of his own self (as expressed in verse {15} above).
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Asad 16 See 23:53 and the corresponding note [30].

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Yusuf Ali   
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Yusuf Ali 4754 Cf. x. 93. The Jews were the more to blame that they fell from Grace after all the divine favours which they had enjoyed. Their schisms and differences arose from mutual envy, which was rebellious insolence against Allah. As the next verse shows, some of them (not all) rejected the mission of the holy Prophet, also through envy that a Prophet had come among the Arabians.
Yusuf Ali   
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Yusuf Ali 4755 Cf. ii. 90, and that whole passage, with its notes.
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 No community split into believers and disbelievers until they received the knowledge given by their prophet.