سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 47
وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ ﴿47﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Let the people of the Injeel (Gospel) judge by what Allâh has revealed therein. And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree)] to Allâh.
Word by Word — Arabic, Transliteration & Meaning
وَلْيَحْكُمْ
walyaḥkum
And let judge
أَهْلُ
ahlu
(the) People
ٱلْإِنجِيلِ
l-injīli
(of) the Injeel
بِمَآ
bimā
by what
أَنزَلَ
anzala
has revealed
ٱللَّهُ
l-lahu
Allah
فِيهِ ۚ
fīhi
in it
وَمَن
waman
And whoever
لَّمْ
lam
(does) not
يَحْكُم
yaḥkum
judge
بِمَآ
bimā
by what
أَنزَلَ
anzala
has revealed
ٱللَّهُ
l-lahu
Allah
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
هُمُ
humu
[they] (are)
ٱلْفَـٰسِقُونَ
l-fāsiqūna
the defiantly disobedient
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.
47. And let the people of the Gospel judge by what Allah has revealed in it. And whoever does not judge by what Allah has revealed—such people are the defiantly disobedient [86].
[86]
Who are those who do not judge according to Allah’s command?
Those who do not judge according to the commands revealed by Allah are, according to verse number 44, disbelievers; according to verse number 45, wrongdoers; and according to verse number 47, transgressors. Although the direct addressees of these verses are the Jews and Christians, this command is general and includes Muslims as well. The different levels mentioned in these three verses mean, firstly, that one who judges against the commands of Allah is a transgressor, a wrongdoer, and a disbeliever, because all these are degrees of deviation from the truth. That is, in the beginning, he is a transgressor; when he goes further in this sin, he becomes a wrongdoer; and when he makes it a habit, he becomes a disbeliever. The second meaning is according to the severity and nature of the crime: for example, the Jews did not act upon the command of stoning, then concealed it—this was disbelief; and Banu Nadir took double blood money from Banu Qurayza—this was against justice, so it was wrongdoing. And if the sin is of a lesser degree, then it will be transgression. Sometimes the nature of the crime is so severe that the criminal is characterized by all these attributes, as some later Israelite kings were idolaters and made their subjects accept their own commands instead of Allah’s.
[86]
Who are those who do not judge according to Allah’s command?
Those who do not judge according to the commands revealed by Allah are, according to verse number 44, disbelievers; according to verse number 45, wrongdoers; and according to verse number 47, transgressors. Although the direct addressees of these verses are the Jews and Christians, this command is general and includes Muslims as well. The different levels mentioned in these three verses mean, firstly, that one who judges against the commands of Allah is a transgressor, a wrongdoer, and a disbeliever, because all these are degrees of deviation from the truth. That is, in the beginning, he is a transgressor; when he goes further in this sin, he becomes a wrongdoer; and when he makes it a habit, he becomes a disbeliever. The second meaning is according to the severity and nature of the crime: for example, the Jews did not act upon the command of stoning, then concealed it—this was disbelief; and Banu Nadir took double blood money from Banu Qurayza—this was against justice, so it was wrongdoing. And if the sin is of a lesser degree, then it will be transgression. Sometimes the nature of the crime is so severe that the criminal is characterized by all these attributes, as some later Israelite kings were idolaters and made their subjects accept their own commands instead of Allah’s.
