Transliteration:( Innaaa anzalnat Tawraata feehaa hudanw wa noor; yahkumu bihan Nabiyyoonal lazeena aslamoo lillazeena haadoo war rabbaaniyyoona wal ahbaaru bimas tuhfizoo min Kitaabil laahi wa kaanoo 'alaihi shuhadaaa'; falaa takhshawun naasa wakhshawni wa laa tashtaroo bi aayaatee samanan qaleelaa; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humul kaafiroon )
“Indeed, We have sent down the Taurat in which was guidance and light. According to it, the Yahud were instructed by Our obedient Prophets, and men of learning and jurists.”
This verse emphasizes the divine origin and sanctity of the Taurat (Torah), which contained guidance and light for the Children of Israel.
It was not necessary for every prophet to bring a new book.
Although the Taurat was revealed to Prophet Musa (Moses) ﷺ, many prophets after him issued rulings based on it.
Out of roughly 124,000 prophets, only 313 were messengers, and there are only four revealed books (Taurat, Zabur, Injil, and Qur’an).
Therefore, any ruling from the Taurat that is affirmed in the Qur’an and Hadith without contradiction remains binding upon Muslims.
This highlights continuity in divine legislation and the shared legacy of earlier scriptures under the umbrella of Islam.
“It was desired from them to preserve the Book of Allah, and they were witnesses thereto.”
Here, the verse speaks of the sacred trust placed upon the ‘ulama (scholars) and jurists of Bani Israel to safeguard Allah’s revelation.
They were meant to preserve not only the text but also the meaning and rulings of the Book.
This serves as a universal lesson: the responsibility of preserving divine knowledge lies upon the shoulders of learned scholars in every age.
“So do not fear people, but fear Me (Allah) and never accept a mean price for Our Verses.”
This is a stern warning against:
Altering divine laws for worldly gain, whether out of fear of people or greed for wealth or influence.
Changing Allah’s commands, especially religious rulings, for personal benefit is a grave sin.
Note:
This does not apply to teaching the Qur'an, receiving salaries for religious services (e.g., sermons, education), or even using verses for healing, as long as the intent is not commercial exploitation.
The incident of the companion who accepted payment after curing a man by reciting Surah al-Fatiha proves that compensation for religious services done sincerely is permissible.
“And whoso does not judge by what Allah has sent down, then it is those who are the infidels.”
This final clause is clear and decisive:
Those who knowingly reject Allah’s law or substitute it with man-made systems—believing them to be superior or equal—fall into disbelief (kufr).
However, secular rulings by officials under compulsion, such as British colonial officers or modern civil servants implementing state law without religious intent, are not automatically included in this ruling.
This distinction shows the depth of Islamic legal philosophy—that intention, belief, and authority play a crucial role in determining the moral and religious implications of judgment.
The tafsir of Surah Maidah verse 44 by Ibn Kathir is unavailable here.
Please refer to Surah Maidah ayat 41 which provides the complete commentary from verse 41 through 44.
(5:44) Surely We revealed the Torah, wherein there is guidance and light. Thereby did Prophets – who had submitted themselves (to Allah) – judge for the Judaized folk;[72] and so did the scholars and jurists.[73] They judged by the Book of Allah for they had been entrusted to keep it, and bear witness to it. So (O Jews!) do not fear men but fear Me, and do not barter away My signs for a trivial gain. Those who do not judge by what Allah has revealed are indeed the unbelievers.
72.Here the verse tells the Jews that all the Prophets were muslims (submitters to God) whereas the Jews had deviated from islam (submission to God), and true to their chauvinistic sectarianism, were content with remaining merely ‘Jews’.
73.Rabbani = religious scholars, theologians. Ahbar = religious jurists.
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