Surah 5:41
Show Full Scripture Context (5:41-44) — 4 Verses
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٰهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّـٰعُونَ لِلۡكَذِبِ سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَـٰٓئِكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ
Messenger! Do not let those who are quick to disbelief cause you sorrow. (They are) among those who say with their mouths, ‘We believe,’ but their hearts do not believe. Among those who are Jews (there are) those who listen to lies, (and who) listen to (other) people who have not come to you. They alter words from their positions, (and) say, ‘If you are given this, take it, but if you are not given it, beware.’ If God wishes to test anyone, you will not have any power for him against God. Those are the ones whose hearts God does not wish to purify. For them (there is) disgrace in this world, and in the Hereafter (there will be) a great punishment for them.
سَمَّـٰعُونَ لِلۡكَذِبِ أَكَّـٰلُونَ لِلسُّحۡتِۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَهُمۡ أَوۡ أَعۡرِضۡ عَنۡهُمۡۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـٔٗاۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَهُم بِٱلۡقِسۡطِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
(They are) listeners to lies (and) consumers of what is forbidden. If they come to you, judge between them or turn away from them. If you turn away from them, they will not harm you at all. But if you judge, judge between them in justice. Surely God loves the ones who act fairly.
وَكَيۡفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوۡرَىٰةُ فِيهَا حُكۡمُ ٱللَّهِ ثُمَّ يَتَوَلَّوۡنَ مِنۢ بَعۡدِ ذَٰلِكَۚ وَمَآ أُوْلَـٰٓئِكَ بِٱلۡمُؤۡمِنِينَ
Yet how will they make you (their) judge, when they have the Torah, containing the judgment of God, (and) then turn away after that? Those (people) are not with the believers. The Quran contains numerous verses that show suspicion about the treatment of the pre-Islamic scriptures by the communities who possessed these scriptures. The meanings of the verses are not clear because important details are missing, and the actions referred to are often obscure. However, this has not prevented Muslim polemicists from using these verses to accuse the Bible of being corrupt and falsified. The Quran refers to the pre-Islamic scriptures by the names tawrāt (Torah, eighteen times), injīl (Gospel, twelve times), and zabūr (Psalms, three times). Wherever the Quran actually names these scriptures, it speaks of them only in the most positive and respectful terms. In several verses the Quran describes the Torah as “complete,” “detailed,” “guidance,” and “a mercy” (e.g., 6.154) and the Gospel as “guidance,” “light,” and “admonition” (5.46). The Quran also frequently characterizes its relationship to the earlier scriptures as “confirming” what came before (muṣaddiqan; e.g., 3.3). Suggestions of doubtful treatment of these earlier scriptures come in verses that use a series of important Arabic verbs and expressions of action. The most common verbs in this group mean “to conceal” (katama, asarra, and akhfā’). For example, already in the first part of the second sūra, the Quran commands the Children of Israel not to “conceal (katama) the truth knowingly” (2.42). By the end of the sixth sūra, the Quran has used these verbs an additional ten times, apparently with reference to treatment of the earlier scriptures. More difficult to interpret are the verses using the Arabic verbs ḥarrafa (2.75; 4.46; 5.13, 41) and baddala (2.59; 7.162), or expressions like “twist tongues” (3.78) and “write the book with hands” (2.79). These verses generally lack information as to the precise nature of the action, who is doing the action, and what text, if any, is being acted upon. Muslim commentaries on the Quran have interpreted most of these verses to mean a range of actions of resistance to the messenger of Islam. The earliest commentaries explain the verb ḥarrafa in line with the elastic English concept of “tampering.” The commentaries also contain accusations of falsification of the Torah, especially in comments on 2.79 and 3.78. Interpreting these verses, the commentaries often claimed that the People of the Book were changing or removing references to Muhammad from their scriptures. Between the early commentaries and the later harsh Muslim accusations against the Bible often heard today, the development of the doctrine of tampering with pre-Islamic scriptures is something of a curiosity. None of the early Muslim stories of the life of Islam’s messenger include an episode of falsification, nor does the messenger make any such accusation. In the six authoritative collections of hadith (sayings attributed to the messenger), only a single tradition in a single collection accuses Jews and Christians of falsification, and this is attributed not to Muhammad but to a Muslim of a later generation. By contrast, many stories and traditions mentioning the earlier scriptures seem to assume intact texts in the hands of Jews and Christians. It has been therefore works of Muslim polemic that have given this accusation its great currency and popularity. Many scholars locate the first major development of the accusation in the writings of Ibn Ḥazm (d. 1064) of Cordoba. Ibn Ḥazm’s Kitāb al-fiṣal fī ’l-milal set up the main lines of the accusation. He presented examples from the Hebrew Bible of what he considered to be chronological and geographical inaccuracies, theological impossibilities, and behavior of prophets that did not match the Islamic doctrine of the infallibility (‘iṣma) of prophets. Ibn Ḥazm’s critique provided the main inspiration for the accusation until Rahmat Allah Kayranwi added material from European works of “higher criticism” in his 1864 polemic, Iẓhār al-ḥaqq. As far as the Quran is concerned, if the Quran does indeed make an accusation of falsification against the Bible, it is a bare claim, not supported in the Quran with anything like material evidence. The accusation therefore needs to be evaluated academically in light of the history of biblical manuscripts – from the earliest Qumran evidence (third century BC), through the origins of the Quran (seventh century AD), and up to the famous manuscripts dated to the first centuries of Islam (e.g., Masoretic Text, tenth century AD). Academic studies have revealed a few inconsistencies in this manuscript history, but none has indicated that any possible material about Muhammad was altered or erased.
إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَىٰةَ فِيهَا هُدٗى وَنُورٞۚ يَحۡكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَٰبِ ٱللَّهِ وَكَانُواْ عَلَيۡهِ شُهَدَآءَۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗاۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ
Surely We sent down the Torah, containing guidance and light. By means of it the prophets who had submitted rendered judgment for those who were Jews, and (so did) the rabbis and the teachers, with what they were entrusted of the Book of God, and they were witnesses to it. So do not fear the people, but fear Me, and do not sell My signs for a small price. Whoever does not judge by what God has sent down, those – they are the disbelievers.
"43. But how do they come to you for a decision while they have the Tawrah, in which is the decision of Allah; yet even after that they turn away. For they are not believers."
"44. Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets who submitted themselves to Allah's will, judged for the Jews. And the Rabbaniyyun and the Ahbar, for to them was entrusted the protection of Allah's Book, and they were witnesses thereto. Therefore fear not men but fear Me and sell not My verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the disbelievers."
Do Not Feel Sad Because of the Behavior of the Jews and Hypocrites
These honorable Ayat were revealed about those who rush into disbelief, deviating from the obedience of Allah, His Messenger, prefering their opinions and lusts to what Allah has legislated, {of such who say, "We believe" with their mouths but their hearts have no faith.} These people pretend to be faithful with their words, but their hearts are empty from faith, and they are the hypocrites. {And of the Jews...} the enemies of Islam and its people, they and the hypocrites all, {listen much and eagerly to lies...} and they accept and react to it positively, {listening to others who have not come to you,} meaning, they listen to some people who do not attend your meetings, O Muhammad. Or, the Ayah might mean, they listen to what you say and convey it to your enemies who do not attend your audience.
The Jews Alter and Change the Law, Such As Stoning the Adulterer
{They change the words from their places:} by altering their meanings and knowingly distorting them after they comprehended them, {they say, "If you are given this, take it, but if you are not given this, then beware!"} It was reported that this part of the Ayah was revealed about some Jews who committed murder and who said to each other, "Let us ask Muhammad to judge between us, and if he decides that we pay the Diyah, accept his judgement. If he decides on capital punishment, do not accept his judgement." The correct opinion is that this Ayah was revealed about the two Jews who committed adultery. The Jews changed the law they had in their Book from Allah on the matter of punishment for adultery, from stoning to death, to a hundred flogs and making the offenders ride a donkey facing the back of the donkey. When this incident of adultery occurred after the Hijrah, they said to each other, "Let us go to Muhammad and seek his judgement. If he gives a ruling of flogging, then implement his decision and make it a proof for you with Allah. This way, one of Allah's Prophets will have upheld this ruling amongst you. But if he decides that the punishment should be stoning to death, then do not accept his decision."
There are several Hadiths mentioning this story. Malik reported that Nafi' said that 'Abdullah bin 'Umar said, "The Jews came to Allah's Messenger and mentioned that a man and a woman from them committed adultery. Allah's Messenger said to them, 'What do find of the ruling about stoning in the Tawrah?' They said, 'We only find that they should be exposed and flogged.' 'Abdullah bin Salam said, 'You lie. The Tawrah mentions stoning, so bring the Tawrah.' They brought the Tawrah and opened it but one of them hid the verse about stoning with his hand and recited what is before and after that verse. 'Abdullah bin Salam said to him, 'Remove your hand,' and he removed it, thus uncovering the verse about stoning. So they said, He ('Abdullah bin Salam) has said the truth, O Muhammad! It is the verse about stoning.' The Messenger of Allah decided that the adulterers be stoned to death and his command was carried out. I saw that man shading the woman from the stones with his body." Al-Bukhari and Muslim also collected this Hadith and this is the wording collected by Al-Bukhari. In another narration by Al-Bukhari, the Prophet said to the Jews, 'What would you do in this case?' They said, "We would humiliate and expose them." The Prophet recited, {Bring here the Tawrah and recite it, if you are truthful.} So they brought a man who was blind in one eye and who was respected among them and said to him, "Read (from the Tawrah)." So he read until he reached a certain verse and then covered it with his hand. He was told, "Remove your hand," and it was the verse about stoning. So that man said, "O Muhammad! This is the verse about stoning, and we had hid its knowledge among us." So the Messenger ordered that the two adulterers be stoned, and they were stoned. [1]
Muslim recorded that a Jewish man and a Jewish woman were brought before Allah's Messenger because they committed adultery. The Messenger of Allah went to the Jews and asked them, 'What is the ruling that you find in the Tawrah for adultery?' They said, "We expose them, carry them (on donkeys) backwards and parade them in public." The Prophet recited; {Bring here the Tawrah and recite it, if you are truthful} So they brought the Tawrah and read from it until the reader reached the verse about stoning. Then he placed his hand on that verse and read what was before and after it. 'Abdullah bin Salam, who was with the Messenger of Allah, said, "Order him to remove his hand," and he removed his hand and under it was the verse about stoning. So the Messenger of Allah commanded that the adulterers be stoned, and they were stoned. 'Abdullah bin 'Umar said, "I was among those who stoned them and I saw the man shading the woman from the stones with his body." [2] Abu Dawud recorded that Ibn 'Umar said, "Some Jews came to the Messenger of Allah and invited him to go to the Quff area. So he went to the house of Al-Midras and they said, 'O Abu Al-Qasim! A man from us committed adultery with a woman, so decide on their matter.' They arranged a pillow for the Messenger of Allah and he sat on it and said, 'Bring the Tawrah to me.' He was brought the Tawrah and he removed the pillow from under him and placed the Tawrah on it, saying, 'I trust you and He Who revealed it to you.' He then said, 'Bring me your most knowledgeable persons.' So he was brought a young man... " and then he mentioned the rest of the story that Malik narrated from Nafi'. [3]
These Hadiths state that the Messenger of Allah issued a decision that conforms with the ruling in the Tawrah, not to honor the Jews in what they believe in, for the Jews were commanded to follow the Law of Muhammad only. Rather, the Prophet did this because Allah commanded him to do so. He asked them about the ruling of stoning in the Tawrah to make them admit to what the Tawrah contains and what they collaborated to hide, deny and exclude from implementing for all that time. They had to admit to what they did, although they did it while having knowledge of the correct ruling. What made them go to the Prophet for judgement in this matter was their lusts and desires, hoping that the Prophet would agree with their opinion, not that they believed in the correctness of his judgment. This is why they said, {If you are given this,} referring to flogging, then take it, {but if you are not given this, then beware!} and do not accept or implement it. Allah said next, {And whomsoever Allah wants to put in Fitnah, you can do nothing for him against Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment. They (like to) listen to falsehood, to devour Suht} 'Suht' refers to bribes, as Ibn Mas'ud and others stated. [4] The Ayah states that if one is like this, how can Allah cleanse his heart and accept his supplication? Allah said to His Prophet, {So if they come to you ...} so that you judge between them, {either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least.} meaning, there is no harm if you do not judge between them. This is because when they came to you to judge between them, they did not seek to follow the truth, but only what conformed to their lusts. We should mention here that Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah, As-Suddi, Zayd bin Aslam, 'Ata' Al-Khurasani, and several others said that this part of the Ayah was abrogated by Allah's statement, {And so judge among them by what Allah has revealed.} [5] {And if you judge, judge with justice between them.} and with fairness, even if the Jews were unjust and outcasts from the path of fairness, {Verily, Allah loves those who act justly.}
Chastising the Jews for Their Evil Lusts and Desires, While Praising the Tawrah
Allah then chastises the Jews for their false ideas and deviant desires to abandon what they believe is true in their Book, and which they claim is their eternal Law that they are always commanded to adhere to. Yet, they do not adhere to the Tawrah, but they prefer other laws over it, although they believe that these other laws are not correct and do not apply. down the Ayat, {And whosoever does not judge by what Allah has revealed, such are the disbelievers,} {Such are the unjust,} and, {Such are the rebellious.} about two groups among the Jews. During the time of Jahiliyyah, one of them had defeated the other. As a result, they made a treaty that they would pay blood money totaling fifty Wasaq [of gold] (each Wasaq approx. 3 kg) for every dead person from the defeated group killed by the victors, and a hundred Wasaq for every dead person the defeated group killed from the victors. This treaty remained in effect until the Prophet came to Al-Madinah and both of these groups became subservient under the Prophet. Yet, when the mighty group once suffered a casualty at the hands of the weaker group, the mighty group sent a delegation demanding the hundred Wasaq. The weaker group said, 'How can two groups who have the same religion, one ancestral lineage and a common land, have a Diyah that for some of them is half of that of the others? We only agreed to this because you oppressed us and because we feared you. Now that Muhammad has come, we will not give you what you asked.' So war was almost rekindled between them, but they agreed to seek Muhammad's judgement in their dispute. The mighty group among them said [among themselves], 'By Allah! Muhammad will never give you double the Diyah that you pay to them compared to what they pay to you. They have said the truth anyway, for they only gave us this amount because we oppressed and overpowered them. Therefore, send someone to Muhammad who will sense what his judgement will be. If he agrees to give you what you demand, accept his judgment, and if he does not give you what you seek, do not refer to him for judgement.' So they sent some hypocrites to the Messenger of Allah to try and find out the Messenger's judgement. When they came to the Messenger, Allah informed him of their matter and of their plot. Allah sent down, {O Messenger! Let not those who hurry to fall into disbelief grieve you,} until, {Such are the rebellious.} By Allah! It is because of their problem that Allah sent down these verses and it is they whom Allah meant." [6] Abu Dawud collected a similar narration for this Hadith. [7]
Abu Ja'far Ibn Jarir recorded that Ibn 'Abbas said that the Ayah in Surat Al-Ma'idah, {either judge between them, or turn away from them...} until, {Those who act justly.} was revealed concerning the problem of blood money between Bani An-Nadir and Bani Qurayzah. The dead of Bani An-Nadir were being honored more and they received the full amount of Diyah, while Qurayzah received half the Diyah for their dead. So they referred to the Messenger of Allah for judgement and Allah sent down these verses about them. The Messenger of Allah compelled them to adhere to the true judgement in this matter and made the Diyah the same for both groups and Allah knows best about that matter." [8] Ahmad, Abu Dawud and An-Nasa'i [9] also recorded this Hadith from Abu Ishaq.
Al-'Awfi and 'Ali bin Abi Talhah reported that Ibn 'Abbas said that these Ayat were revealed about the two Jews who committed adultery, and we mentioned the Hadiths about this story before. It appears that both of these were the reasons behind revealing these Ayat, and Allah knows best. This is why Allah said afterwards, {And We ordained therein for them: Life for life, eye for eye} until the end of the Ayah, which strengthens the opinion that the story of the Diyah was behind revealing the Ayat as we explained above. Allah knows best.
Allah said, {And whosoever does not judge by what Allah has revealed, such are the disbelievers.}
Al-Bara' bin 'Azib, Hudhayfah bin Al-Yaman, Ibn 'Abbas, Abu Mijlaz, Abu Raja' Al-'Utaridi, 'Ikrimah, 'Ubaydullah bin 'Abdullah, Al-Hasan Al-Basri and others said that this Ayah was revealed about the People of the Book. [10] Al-Hasan Al-Basri added that this Ayah also applies to us. [11] 'Abdur-Razzaq said that Ath-Thawri said that Mansur said that Ibrahim said that these Ayat, "Were revealed about the Children of Israel, and Allah accepted them for this Ummah." Ibn Jarir recorded this statement. [12]
'Ali bin Abi Talhah also stated that Ibn 'Abbas commented on Allah's statement, {And whosoever does not judge by what Allah has revealed, such are the disbelievers,} "Whoever rejects what Allah has revealed, will have committed Kufr, and whoever accepts what Allah has revealed, but did not rule by it, is a Zalim (unjust) and a Fasiq (rebellious) and a sinner." Ibn Jarir recorded this statement. [13]
'Abdur-Razzaq said, "Ma'mar narrated to us that Tawus said that Ibn 'Abbas was asked about Allah's statement, {And whosoever does not judge...} He said, "It is an act of Kufr.' Ibn Tawus added, 'It is not like those who disbelieve in Allah, His angels, His Books and His Messengers.' Ath-Thawri narrated that Ibn Jurayj said that 'Ata' said, 'There is Kufr and Kufr less than Kufr, Zulm and Zulm less than Zulm, Fisq and Fisq less than Fisq.'" [14] Waki' said that Sa'id Al-Makki said that Tawus said that, {And whosoever does not judge by what Allah has revealed, such are the disbelievers,} This is not the Kufr that annuls one's religion.
[1] Al-Bukhari no. 4556.
[2] Muslim 3:1326.
[3] Abu Dawud 4:597.
[4] At-Tabari 10:319.
[5] At-Tabari 10:330-332.
[6] Ahmad 1:246.
[7] Abu Dawud 4:7.
[8] At-Tabari 10:326.
[9] Ahmad 1:363, Abu Dawud 4:16 and An-Nasa'i 8:19.
[10] At-Tabari 10:347-357.
[11] At-Tabari 10:357.
[12] At-Tabari 10:356.
[13] At-Tabari 4:597.
[14] 'Abdur-Razzaq 1:191, At-Tabari 4:595.
— from Tafsir Ibn Kathir (Vol. 3, Pages 178-188)