سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 42
سَمَّـٰعُونَ لِلْكَذِبِ أَكَّـٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ ﴿42﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
(They like to) listen to falsehood, to devour anything forbidden. So if they come to you (O Muhammad صلى الله عليه وسلم), either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allâh loves those who act justly.
Word by Word — Arabic, Transliteration & Meaning
سَمَّـٰعُونَ
sammāʿūna
Listeners
لِلْكَذِبِ
lil'kadhibi
to [the] falsehood
أَكَّـٰلُونَ
akkālūna
devourers
لِلسُّحْتِ ۚ
lilssuḥ'ti
of the forbidden
فَإِن
fa-in
So if
جَآءُوكَ
jāūka
they come to you
فَٱحْكُم
fa-uḥ'kum
then judge
بَيْنَهُمْ
baynahum
between them
أَوْ
aw
or
أَعْرِضْ
aʿriḍ
turn away
عَنْهُمْ ۖ
ʿanhum
from them
وَإِن
wa-in
And if
تُعْرِضْ
tuʿ'riḍ
you turn away
عَنْهُمْ
ʿanhum
from them
فَلَن
falan
then never
يَضُرُّوكَ
yaḍurrūka
will they harm you
شَيْـًۭٔا ۖ
shayan
(in) anything
وَإِنْ
wa-in
And if
حَكَمْتَ
ḥakamta
you judge
فَٱحْكُم
fa-uḥ'kum
then judge
بَيْنَهُم
baynahum
between them
بِٱلْقِسْطِ ۚ
bil-qis'ṭi
with [the] justice
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يُحِبُّ
yuḥibbu
loves
ٱلْمُقْسِطِينَ
l-muq'siṭīna
the ones who are just
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 42) ➊ {سَمّٰعُوْنَ لِلْكَذِبِ:} It can have two meanings: listening more in order to spy, or listening in order to accept and follow what others say. Here, both meanings can be intended, as in the footnote (2) of verse (41) both types of groups have been mentioned.
➋ {لِلسُّحْتِ:} Its literal meaning is to erase and destroy, as if unlawful wealth is something that ruins a person's good deeds, and every despicable wealth for which there is shame in taking and which is taken secretly is called {”سُحْتٌ“}, this includes bribery as well, and in hadiths, the wages of a prostitute, the price of a dog, alcohol, and carrion have been called {”سُحْتٌ“}. Interest, stolen goods, and wealth earned from gambling are also included in {”سُحْتٌ“}. (Kabir, Qurtubi)
➌ At the time when this verse was revealed, the Jews were merely a treaty-bound nation with whom there was an agreement to live in peace, and they were not dhimmis, i.e., subjects of the Islamic government, therefore the court of the Prophet (peace be upon him) was given the choice that if he wished, he could decide their cases, and if he wished, he could refuse, and this is the same authority that an Islamic government has regarding deciding between individuals of any non-Muslim treaty-bound nation. As for dhimmis, if they bring their cases to the Islamic court, then it is necessary to decide their cases. (Al-Manar) This same detail is narrated from Imam Shafi'i (may Allah have mercy on him), so this authority is related to treaty-bound nations. (Kabir) However, other scholars believe that this authority has been abrogated, and now if they bring a case, it must be decided. Among these scholars are Umar bin Abdul Aziz and Imam Nakha'i (may Allah have mercy on them). Nahaas has also written in "Nasikh wa Mansukh" that this verse is abrogated by verse: «فَاحْكُمْ بَيْنَهُمْ بِمَاۤ اَنْزَلَ اللّٰهُ » [ المائدۃ : ۴۸ ], which means that you should judge between them according to what Allah has revealed. The more authentic opinion of Imam Shafi'i (may Allah have mercy on him) is also this. Imam Zuhri (may Allah have mercy on him) says: "From the beginning, the practice has been that in mutual rights and inheritance, the People of the Book are judged according to their religion, but if they willingly desire a decision according to Islamic law, then it should be done accordingly." This detail proves that although there is a difference of opinion among scholars in some particulars, the majority of them are of the view of abrogation. (Qurtubi)
➋ {لِلسُّحْتِ:} Its literal meaning is to erase and destroy, as if unlawful wealth is something that ruins a person's good deeds, and every despicable wealth for which there is shame in taking and which is taken secretly is called {”سُحْتٌ“}, this includes bribery as well, and in hadiths, the wages of a prostitute, the price of a dog, alcohol, and carrion have been called {”سُحْتٌ“}. Interest, stolen goods, and wealth earned from gambling are also included in {”سُحْتٌ“}. (Kabir, Qurtubi)
➌ At the time when this verse was revealed, the Jews were merely a treaty-bound nation with whom there was an agreement to live in peace, and they were not dhimmis, i.e., subjects of the Islamic government, therefore the court of the Prophet (peace be upon him) was given the choice that if he wished, he could decide their cases, and if he wished, he could refuse, and this is the same authority that an Islamic government has regarding deciding between individuals of any non-Muslim treaty-bound nation. As for dhimmis, if they bring their cases to the Islamic court, then it is necessary to decide their cases. (Al-Manar) This same detail is narrated from Imam Shafi'i (may Allah have mercy on him), so this authority is related to treaty-bound nations. (Kabir) However, other scholars believe that this authority has been abrogated, and now if they bring a case, it must be decided. Among these scholars are Umar bin Abdul Aziz and Imam Nakha'i (may Allah have mercy on them). Nahaas has also written in "Nasikh wa Mansukh" that this verse is abrogated by verse: «فَاحْكُمْ بَيْنَهُمْ بِمَاۤ اَنْزَلَ اللّٰهُ » [ المائدۃ : ۴۸ ], which means that you should judge between them according to what Allah has revealed. The more authentic opinion of Imam Shafi'i (may Allah have mercy on him) is also this. Imam Zuhri (may Allah have mercy on him) says: "From the beginning, the practice has been that in mutual rights and inheritance, the People of the Book are judged according to their religion, but if they willingly desire a decision according to Islamic law, then it should be done accordingly." This detail proves that although there is a difference of opinion among scholars in some particulars, the majority of them are of the view of abrogation. (Qurtubi)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
42. 1. The meaning of سَمَّاعُوْن is "one who listens a lot." It can have two interpretations: listening more in order to spy, or listening in order to accept and obey others' words. Some commentators have taken the first meaning, and some have taken the second.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
They are spies for the purpose of fabricating lies and devourers of what is unlawful [77]. If they come to you, judge between them if you wish [78], or turn away from them. If you turn away from them, they will not harm you in the least. But if you judge, then judge between them with justice. Surely, Allah loves those who act justly.
[77] Among the other reasons for the impurity of their inner selves, there are also these two reasons: One is that they come to the gatherings of the Muslims and to your gatherings only so that whatever they hear here, they may distort and twist it in their own words and present it in such a way that they get an opportunity to defame and disgrace the Muslims and the Prophet of Islam. And the second reason is that they are consumers of the unlawful, and the effects of consuming the unlawful on the human soul are so vile and filthy that such a person's worship is neither accepted nor his supplication.
[78] It is as if youﷺ have been given the choice that if you wish, you may judge the disputes among the Jews, and if you wish, you may refrain. But if you do wish to judge, then you must judge with justice. From this verse, it appears that this case was brought before youﷺ by themselves. Some people were those who brought the case, and some were sitting behind giving instructions that if the decision is in such a way, accept it, otherwise do not accept it. However, in the following narration of Muslim, there is a difference of opinion as to whether this came to you in the form of a case.
The Case of the Adulterous Jew and Jewess:
Bara’ bin Azibؓ says that a Jew was brought before the Prophetﷺ whose face had been blackened and who had been flogged. The Messenger of Allahﷺ called the Jews and asked them, "Do you find this as the punishment for adultery in your Book?" They said, "Yes." Then the Prophetﷺ called one of their scholars and said to him, "I adjure you by Allah Who revealed the Torah to Moses, tell me, do you find this as the punishment for adultery in your Book?" He said, "No. And if you had not adjured me by Allah, I would not have told you. (The matter is that) we find the punishment of stoning in the Torah, but when adultery became widespread among our nobles, if we caught a noble, we would let him go, and if we caught a weak person, we would carry out the punishment on him. Then we said among ourselves, let us agree on a punishment that can be enforced on both the noble and the lowly, so we instituted flogging and blackening of the face." The Prophetﷺ said, "O Allah! I am the first to revive Your command when these people had made it dead." Then the Prophetﷺ ordered him to be stoned, and he was stoned. Then this verse was revealed:
﴿يٰٓاَيُّهَا الرَّسُوْلُ لَا يَحْزُنْكَ الَّذِيْنَ ....﴾
"The Jews used to say, 'Go to Muhammad. If he commands you to have your face blackened and to be flogged, accept it, and if he gives the verdict of stoning, beware.'" Then this verse was revealed:
﴿وَمَنْ لَّمْ يَحْكُمْ﴾ [مسلم۔ كتاب الحدود۔ باب رجم اليهود اهل الذمة فى الزني]
In this hadith, the Jewish scholar who is mentioned, from some other narrations it appears that he was Ibn Suriya. He was a resident of Fadak and was considered the greatest scholar of the Torah. Among all the Jews, he was regarded as trustworthy and reliable, and he explained the true situation clearly.
[77] Among the other reasons for the impurity of their inner selves, there are also these two reasons: One is that they come to the gatherings of the Muslims and to your gatherings only so that whatever they hear here, they may distort and twist it in their own words and present it in such a way that they get an opportunity to defame and disgrace the Muslims and the Prophet of Islam. And the second reason is that they are consumers of the unlawful, and the effects of consuming the unlawful on the human soul are so vile and filthy that such a person's worship is neither accepted nor his supplication.
[78] It is as if youﷺ have been given the choice that if you wish, you may judge the disputes among the Jews, and if you wish, you may refrain. But if you do wish to judge, then you must judge with justice. From this verse, it appears that this case was brought before youﷺ by themselves. Some people were those who brought the case, and some were sitting behind giving instructions that if the decision is in such a way, accept it, otherwise do not accept it. However, in the following narration of Muslim, there is a difference of opinion as to whether this came to you in the form of a case.
The Case of the Adulterous Jew and Jewess:
Bara’ bin Azibؓ says that a Jew was brought before the Prophetﷺ whose face had been blackened and who had been flogged. The Messenger of Allahﷺ called the Jews and asked them, "Do you find this as the punishment for adultery in your Book?" They said, "Yes." Then the Prophetﷺ called one of their scholars and said to him, "I adjure you by Allah Who revealed the Torah to Moses, tell me, do you find this as the punishment for adultery in your Book?" He said, "No. And if you had not adjured me by Allah, I would not have told you. (The matter is that) we find the punishment of stoning in the Torah, but when adultery became widespread among our nobles, if we caught a noble, we would let him go, and if we caught a weak person, we would carry out the punishment on him. Then we said among ourselves, let us agree on a punishment that can be enforced on both the noble and the lowly, so we instituted flogging and blackening of the face." The Prophetﷺ said, "O Allah! I am the first to revive Your command when these people had made it dead." Then the Prophetﷺ ordered him to be stoned, and he was stoned. Then this verse was revealed:
﴿يٰٓاَيُّهَا الرَّسُوْلُ لَا يَحْزُنْكَ الَّذِيْنَ ....﴾
"The Jews used to say, 'Go to Muhammad. If he commands you to have your face blackened and to be flogged, accept it, and if he gives the verdict of stoning, beware.'" Then this verse was revealed:
﴿وَمَنْ لَّمْ يَحْكُمْ﴾ [مسلم۔ كتاب الحدود۔ باب رجم اليهود اهل الذمة فى الزني]
In this hadith, the Jewish scholar who is mentioned, from some other narrations it appears that he was Ibn Suriya. He was a resident of Fadak and was considered the greatest scholar of the Torah. Among all the Jews, he was regarded as trustworthy and reliable, and he explained the true situation clearly.
