Mushaf View — Surah 2 2:147

The Jews know that the Prophet is True, but they hide the Truth
Allah states that the scholars of the People of the Scripture know the truth of what Allah's Messenger ﷺ was sent with, just as one of them knows his own child, which is a parable that the Arabs use to describe what is very apparent. Similarly, in a Hadith, Allah's Messenger ﷺ said to a man who had a youngster with him:
«ابْنُكَ هَذَا»
؟ قَالَ: نَعَمْ يَا رَسُولَ اللهِ أَشْهَدُ بِهِ
(Is this your son) He said, "Yes, O Messenger of Allah ﷺ! I testify to this fact." Allah's Messenger ﷺ said:
«أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْه»
(Well, you would not transgress against him nor would he transgress against you.)
According to Al-Qurtubi, it was narrated that `Umar said to `Abdullah bin Salam (an Israelite scholar who became a Muslim), "Do you recognize Muhammad ﷺ as you recognize your own son" He replied, "Yes, and even more. The Honest One descended from heaven on the Honest One on the earth with his (i.e., Muhammad's) description and I recognized him, although I do not know anything about his mother's story."
Allah states next that although they had knowledge and certainty in the Prophet , they still:
لَيَكْتُمُونَ الْحَقَّ
(conceal the truth.)
The Ayah indicates that they hide the truth from the people, about the Prophet , that they find in their Books,
وَهُمْ يَعْلَمُونَ
(while they know it. ) Allah then strengthens the resolve of His Prophet and the believers and affirms that what the Prophet came with is the truth without doubt, saying:
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
((This is) the truth from your Lord. So be you not one of those who doubt.)

(It is the Truth from thy Lord (O Muhammad)) that you are a Prophet sent by Allah. (So be not thou of those who waver) who doubt whether they know or not.

The truth comes from your Lord; then be not among the doubters who doubt it that is to say ‘be not of such a disposition’ which is more eloquent than merely saying ‘do not waver’.

Verses 144 and 145 have told us how the People of the Book اھل الکتاب knew in their hearts that a divine commandment itself had instituted the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims, and yet denied this fact in public. Now, the two present verses show that their conduct towards the Holy Prophet ﷺ was equally dishonest and malicious.
The Torah and the Evangel had already foretold the coming of the Holy Prophet ﷺ ، and set down the signs and indications which should help the people to recognize him. On the basis of the irrefutable evidence provided by their own Sacred Books, the Jews and the Christians knew him to be the promised Last Prophet ﷺ ، but many of them refused to acknowledge him as such out of sheer obstinacy.
Let us add a word or two in order to explain the simile employed here by the Holy Qur'an - that of man recognizing his own son without any doubt or ambiguity. As everyone knows, in bringing two terms into comparison with each other, a simile does not involve in this analogy all the aspects of these two terms, but only those which should be relevant to the occasion. So, in considering the present simile one should not allow one's imagination to roam far afield, and bring under discussion even those cases which happen to be illegitimate. For, the present simile intends to make a very simple and obvious point - since the son grows from infancy to manhood normally under the eyes of his parents, his face or general appearance is quite sufficient for his father to recognize him without any doubt or hesitation. The Jews and the Christians enjoyed the same kind of facility - or even certainty - in being able to recognize the Last Prophet ﷺ . So, to persist in denying him was as dishonest as refusing to recognize one's own son should normally be.
And it was just this kind of gross dishonesty that the People of the Book were indulging in. Some of them, while denying the truth themselves, even tried to keep it concealed from others, although they knew fully well that this particular truth (that is to say, the new injunction with regard to the Qiblah قبلہ) had been established by Revelation from Allah Himself.
The phrase, "The Truth is from your Lord", can also be interpreted in a general sense as providing a definition of the nature of truth - namely, that alone is truth which comes from Allah. One who has understood this fact can never allow himself to be in doubt with regard to this particular truth or to any other which has been revealed to a prophet by Allah.

Whenever God reveals some truth to the world, it is supported by clear arguments. No one can then fail to recognize it to be the truth. Those who do not make the truth their own, show that they had never realised God, for, if they had, they would have recognized His word when they heard it. Those who find words to reject the truth think that they have discovered strong arguments to justify their stand. They think that they are standing on firm logical ground. But very soon they realize that those words were nothing but imaginary props, which they themselves had devised to give false satisfaction to their egos.