5-44 Surely We revealed the Torah, having guidance and light.a By it did the prophets who submitted themselves (to Allah) judge for the Jews, and the rabbis and the doctors of law, because they were required to guard the Book of Allah, and they were witnesses thereof.b So fear not the people and fear Me, and take not a small price for My messages. And whoever judges not by what Allah has revealed, those are the disbelievers.c
إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَٮٰةَ فِيہَا هُدً۬ى وَنُورٌ۬ۚ يَحۡكُمُ بِہَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَـٰبِ ٱللَّهِ وَڪَانُواْ عَلَيۡهِ شُہَدَآءَۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬ۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ (٤٤)
5-44a: In the last section, there is mention of the internal disputes among the Jews which the Holy Prophet adjudicated in accordance with the Torah. In this section, the discussion turns from their internal disputes to their differences with Islam, and in fact after mentioning the differences of all the religions with Islam, it is stated that the Quran has been revealed to adjudicate these differences. The Torah was revealed with light and guidance but because of tampering some parts of this light and guidance has been destroyed, but without a doubt there is still some guidance and light in it. The real purpose of this section is to invite them to believe in the Quran which is the guardian of all previous books (See 5:48). The indication in light and guidance is to the prophecies about the advent of the Holy Prophet that are still found in them.
5-44b: ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ – All the prophets were perfectly obedient to God and hence all of them are called Muslims. Here those prophets are meant who came after Moses as is apparent from verse 5:46.
أَحۡبَارُ – It is the plural of حِبۡر or حَبۡر and the meaning of حِبۡر is ink (LA) or a beautiful drawing (R). Thus, in فِى رَوۡضَةٍ۬ يُحۡبَرُونَ (…they will be made happy in a garden) (30:15), the purport is that they will be happy and the effect of the blessings will manifest on their faces. The meaning of تَحبیر is adornment, and derived from it is حِبۡر meaning a scholar. According to Hassan by ربانی is meant scholars of the Gospel and by أَحۡبَارُ scholars of the Torah.
Safeguarding the Torah: ٱسۡتُحۡفِظُواْ – اِسۡتَحۡفَظۡتُه‘ means I asked him that he should keep an eye on him or to safeguard him (LA). The use of this word is to show that unlike the Quran, God has not taken the responsibility of safeguarding the Torah Himself. About the Quran, Allah has stated: إِنَّا لَهُ ۥ لَحَـٰفِظُونَ (We are its Guardians) (15:9) but the responsibility to safeguard the Torah is given to the Jewish rabis and scholars. It is because of the difference between Divine protection and human safeguarding that the Quran is untampered, but the Torah has been tampered.
This section mentions the eminence that God granted to the Torah so that prophets, rabis and scholars adjudicated according to its commands. Thus, decisions of the Bani Israel were made based on the shariah given in the Torah because this is foundational for the Bani Israel. How is it then that this Torah is being thrown behind their back now, and there is no consideration to its prophecies? Is it because the truthfulness of the Holy Prophet is manifested by them, as is indicated clearly in the last part of this verse.
Do the words of this verse show that the Torah is untampered or that it is protected? This is the claim of the Christians based on this verse. It is strange however how they interpret the meaning of this verse against the facts and clear statements of the Quran in other places alleging the tampering of the Torah, as in: يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِ (They alter the words after they are put in their (proper) places) (5:41), and many other similar statements where the tampering of the Torah is stated. There is even a statement that they write the Book with their hands and then say this is from Allah (2:79). The tampering of the Torah is an established fact that is now admitted by the Christians. The Quranic statement here is only that the rabis and the scholars were required to guard the Book of Allah but there is no mention anywhere that they in fact did so. On the contrary, the words of the verse strongly suggest that the Torah was tampered because Allah did not take on the protection of the Torah Himself but asked humans to guard it. To conclude from this that the Torah is protected is like concluding that the Jews never associated partners with God, never committed any theft, nor killed anybody unjustly, because they are commanded not to take any partners with God, not to steal etcetera. Those parts of the Torah that were put into use survived tampering because decisions were made according to them, and the prophecies too survived to a certain extent because they contained information about an awaited condition of the nation and hence, they gained wide prevalence in the public.
Another question that has been raised is that when the prophets of Bani Israel adjudicated according to the Torah, it follows from it that they were not given separate Books and neither were any increments, decrements or changes made in the shariah given in the Torah. Both these conclusions are incorrect. Definitive proof of separate Books being given to these prophets is met in verse 5:46 where there is mention of one of them, namely Jesus being given the Gospel, and another David being given the Psalms. There is also mention in the Quran of Books being given to all the prophets: فَقَدۡ كُذِّبَ رُسُلٌ۬ مِّن قَبۡلِكَ جَآءُو بِٱلۡبَيِّنَـٰتِ وَٱلزُّبُرِ وَٱلۡكِتَـٰبِ ٱلۡمُنِيرِ (so indeed were rejected before thee messengers who came with clear arguments and scriptures and the Illuminating Book) (3:184). In 3:184, as in the current verse, the mention is of prophets in the Bani Israel as the context shows, from which it is clear that all of them brought Books and these Books are subjoined with the Torah and are an integral part of the Old Testament. The reality is that a shariah is given to the Bani Israel in the Torah, but the prophets that were raised from time to time kept on completing this sharia and concurrently kept on deciding cases with what is in the Torah. These two matters are not contradictory to each other because changes in accordance with current conditions does not invalidate the foundational shariah and so decisions are made according to it despite the tampering. Further, just as it is stated that the Torah has guidance and light, it is also stated that: We gave him the Gospel containing guidance and light (5:46), which makes it clear that the quality and nature of the Torah and the Gospel is the same, just as it is of the Books revealed to the other prophets of Israel. However, the coming of a revealed book after the Quran is an impossibility and counter to the verse: أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ (I have perfected for you, your religion) (5:3). For this reason, there is no prophet after the revelation of the Quran because there is no need for light and guidance after the Quran, unlike the case of the Bani Israel where despite the presence of the Torah there was need for further guidance and light. In the Muslim Ummah now, the need for reformation is done by mujaddids (reformers) for which see also 5:46a.
5:44c: The words here clearly accuse the Jewish scholars who kept the worldly kingdom in view and refused to accept the truth. Attention is first drawn to the light and guidance in the Torah and now they are advised that they should not turn their back to the prophecies in their scriptures for fear of the populace or to benefit from the temporary life of this world. If they do not accept the truth in accordance with the prophecies in their scriptures, then they are disbelievers. This subject is dealt with very adeptly in Surah Baqarah: وَءَامِنُواْ بِمَآ أَنزَلۡتُ مُصَدِّقً۬ا لِّمَا مَعَكُمۡ وَلَا تَكُونُوٓاْ أَوَّلَ كَافِرِۭ بِهِۦۖ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬ وَإِيَّـٰىَ فَٱتَّقُونِ (And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it; neither take a mean price for My messages; and keep your duty to Me, Me alone) (2:41). An alternative interpretation is that by مَآ أَنزَلَ ٱللَّهُ here and in verses 5:45 and 5:47 is meant the Quran, which has just been revealed by Allah and adhering to it is now incumbent. This does not contradict what is said in the last verse because in this verse people are invited to accept all the decisions of the Quran and the Quran has been declared to be the adjudicator and guardian over all while in the last verse, it is stated that the internal differences of the Jews should be settled according to the Torah.
5-45 And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation. But whoso forgoes it, it shall be an expiation for him. And whoever judges not by what Allah has revealed, those are the wrongdoers.a
وَكَتَبۡنَا عَلَيۡہِمۡ فِيہَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٌ۬ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ ڪَفَّارَةٌ۬ لَّهُ ۥۚ وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ (٤٥)
5-45a: Life as a retaliation for life is also a principle stated in the Quran: كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِى ٱلۡقَتۡلَىۖ (retaliation is prescribed for you in the matter of the slain…) (2:178) but retaliation for wounds, or tooth for a tooth etcetera is not in the Quran and is only found in the Torah. The mention of these commands here is because this is the basis of the Mosaic shariah and also because it is desired to convey that light and guidance is not just the name of the prophecies. The last words of this verse are a repetition of the last words of the previous verse except that those who do not accept are called disbelievers there and wrongdoers here. They are called disbelievers because they reject the truth and wrongdoers because they apply the prophecies to wrong places, and wrongdoing is the name of: وضع الشئ فی غیر محلهٖ (misapplication of a thing).
5-46 And We sent after them in their footsteps Jesus, son of Mary, verifying that which was before him of the Torah; and We gave him the Gospel containing guidance and light, and verifying that which was before it of the Torah, and a guidance and an admonition for the dutiful.a
وَقَفَّيۡنَا عَلَىٰٓ ءَاثَـٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَٮٰةِۖ وَءَاتَيۡنَـٰهُ ٱلۡإِنجِيلَ فِيهِ هُدً۬ى وَنُورٌ۬ وَمُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَٮٰةِ وَهُدً۬ى وَمَوۡعِظَةً۬ لِّلۡمُتَّقِينَ (٤٦)
5-46a: Jesus has been mentioned separately because he is the last in the line of Israelite prophets, but it is made clear that he came in the footsteps of the previous prophets. Hence the position that the other prophets have in the Mosaic dispensation or shariah is the same as that of Jesus. The takeaway from giving the Gospel to Jesus is that the previous prophets too were given Books in their own time. Accordingly, the Quran speaks very clearly in another place that previous messengers too came with clear arguments and scriptures and the illuminating Book (3:183).
The statement that the Gospel is revealed containing guidance and light is to show that it is the same kind of Book as the Torah because just as the Torah is the revelation of a prophet, the Gospel too is a revelation of a prophet. As it is necessary for every prophet to bring guidance, the words used in the description of the Gospel are the same as are used in the description of the Torah and it is conveyed that the Gospel is not just the name of prophecies but there is guidance in it along with the light of the prophecies. It is then stated that it is a guidance and an admonition for the righteous, that is that Allah has kept some details, advise and admonition in it as well.
5-47 And let the People of the Gospel judge by that which Allah has revealed in it. And whoever judges not by what Allah has revealed, those are the transgressors.a
وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِۚ وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ (٤٧)
5-47a: لۡيَحۡكُمۡ – The meaning can be either that the followers of the Gospel were told after giving them the Gospel that they should decide by whatever Allah has revealed in it or alternatively the Christians of the time of the Holy Prophet are being addressed and told that the Gospel contains prophecies about the truthfulness of the Holy Prophet then why do they reject the prophecies and not accept the truthfulness of the Holy Prophet.
At the end of the verse, the same words are repeated as in the previous verses but instead of كَـٰفِرُونَ and ظَّـٰلِمُونَ ,the word used is فَـٰسِقُونَ , that is that such people are transgressors because Jesus has clearly prophesied the coming of Paraclete after him and has commanded them to verify him. For disobeying the command, they are called transgressors. The Jews and Christians are referred to as disbelievers, wrongdoers and transgressors – disbelievers because of the rejection of the truth, wrongdoers because of misapplying the prophecies, and transgressors because of disobeying the command.
Even though it is the Ahl Kitab who are addressed in the previous verses but by using the words disbelievers, wrongdoers, and transgressors at the end of the verses for those who do not decide matters according to the commands of Allah, the Muslims are made aware that if they do not act according to the commands in the Quran then they too would come under the same condemnation. Ibn Jarir mentions narrations by virtue of which these verses hold true in respect of the Muslims except that disbelief is taken to be of a lower kind and so too wrongdoing and transgressions. Accordingly, the saying of Ibn Abbas is recorded as: لیس کمن کفر باللّٰه و مٰلئکته و کتبه و رسله that is, this disbelief is not the same as the rejection of Allah, the angels, the Books and the messengers.
5-48 And We have revealed to thee the Book with the truth, verifying that which is before it of the Book and a guardian over it,a so judge between them by what Allah has revealed, and follow not their low desires,b (turning away) from the truth that has come to thee. For everyone of you We appointed a law and a way.c And if Allah had pleased He would have made you a single people, but that He might try you in what He gave you. So vie one with another in virtuous deeds.d To Allah you will all return, so He will inform you of that wherein you differed;e
وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِۖ فَٱحۡڪُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّۚ لِكُلٍّ۬ جَعَلۡنَا مِنكُمۡ شِرۡعَةً۬ وَمِنۡهَاجً۬اۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَڪُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِۚ إِلَى ٱللَّهِ مَرۡجِعُڪُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ (٤٨)
5-48a: By the first ٱلۡكِتَـٰبَ is meant the Quran and by the second ٱلۡكِتَـٰبَ is meant all previous Books, the word being used in a generic sense for all prior scriptures.
مُهَيۡمِن – According to some, its root is هَيۡمِن which means to be the watcher or protector and hence its meaning is guardian, and according to others, its root is امن and the meaning of مُهَيۡمِن is trustworthy or custodian (LA). The purport of being the guardian or custodian of previous Books is the same, that is, the correct and necessary teachings of the previous Books have been preserved.
Quran is the verifier and guardian of previous scriptures: After discussing the Torah and the Gospel, the subject now turns to the revelation of the Quran and its two glorious aspects are mentioned, that is that it first verifies the previous scriptures by which is meant that the Quran accepts that they have been revealed by Allah and by fulfilling their prophecies substantiates their truth. Second, it is a guardian of all the previous scriptures by which is meant that it protects their real teachings and holds false the tampered parts and, in this way, also decides the interreligious disputes. The Gospel has been called the verifier of the Torah but is not stated to be its guardian. The Quran, however, is stated to be a guardian over all the previous Books. By using the word مُهَيۡمِن (guardian) for the Quran, a verdict is given that the Torah, the Gospel and other Books have been tampered but this will never be the case with the Quran. Further, by using this word, a verdict is given that previous shariahs or laws are annulled because the teaching that will prevail in the world now is the one that incorporates and protects within itself all the true teachings of the previous scriptures necessary for humans. By calling the Quran مُهَيۡمِن after the mention of the Torah and Gospel shows clearly that the Gospel too has some teachings which like some of the teachings of the Torah are worthy of being safeguarded.
5-48b: After mentioning that previous scriptures are abrogated but their true teachings are preserved in the Quran, it is now stated that the correct decisions among the various faiths will be given by the Quran, and the command is given to decide the disputes between religions according to it. The discussion here is not about court cases but about religious disputes and clear testimony to this effect is given by the text that follows which states that Allah has appointed a law and a way for every nation and the statement at the end of the verse that Allah will inform about that in which there were differences, and these differences are of belief and not about judicial cases. The address here is not just to the Jews but to both the Christians and Jews and by implication all nations are included because the Quran is called مُهَيۡمِن not only in respect of the Torah and Gospel but: مَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ (…that which is before it of the Book), that is the Quran is a guardian over all previous revealed Books. So, the mention is of disputes in belief with any religion for which the Quran has all the arguments to adjudicate the contentions, as is clearly mentioned in another place: وَمَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخۡتَلَفُواْ فِيهِ (And We have not revealed to thee the Book except that thou mayest make clear to them that wherein they differ…) (16:64). There is the same indication in the statement: follow not their low desires.
5-48c: شِرۡعَةً۬ – مِنۡهَاجً۬ – نھج means a clear way or a wide path, and مِنۡهَاجً۬ is derived from it. شَرۡع is to walk on the clear way, and a wide path is called شَرۡع and شریعة, and metaphorically, this word is used for the way of Allah, that is the way that Allah has revealed (R). Imam Raghib states that the use of these two words indicate there are two kinds of laws of God. Those which humans are compelled to follow in order to meet the needs of human beings and to organize a social structure, and those which humans adopt through choice, i.e. the religions sent by Allah in which the laws or sharia are different, In this connection, he cites Ibn Abbas that شِرۡعَة is that which the Quran has informed and مِنۡهَاجً۬ is that which the Holy Prophet’s practice or sunnah has informed. Ibn Jarir has cited Qatadah and stated that سبیل (way), and سنّت (practice; tradition; way of life), and سنّتین (practices) are different in different religions. There is a shariah of the Torah, a shariah of the Gospel, and a shariah of the Quran and Allah declares as prohibited in them what He chooses and permits what He chooses. The religion, however, is one, and is based on Unity of God and purification of the soul. The saying of Ibn Abbas on this topic is the strongest principled explanation on the subject because the mention here is of religion and the way to achieve the objective of religion. There are only two things that relate to the coming of the prophet, one is the shariah or way that his Book shows and the other is the way that his practice shows. Both are manifest ways and acting according to both is necessary and has always been required. In accordance with this meaning, every prophet is the recipient of a shariah whether he has brought a new shariah to act upon or not.
These words have also been interpreted to mean that only one shariah and one sunnah has now been decreed for all the nations, that is obedience to the religion of Muhammad. Another interpretation is that the purport of the words is that every nation has been given a separate shariah and a separate way to practice it. There is a shariah and a sunnah for the followers of Torah, and a separate shariah and sunnah for the followers of the Gospel and this is the correct meaning given the context because first mention is made of the Torah and its followers, then of the Gospel and its followers and then of the Quran and its followers and by saying لکلٍ (for all), the statement has been made general, that is for every nation a shariah and a sunnah is established like it is for the ones mentioned by name. Because the Torah and the Gospel are mentioned by name, there is also an indication in this that their sunnah is no longer valid for practice. Neither the strict prescriptions of the Torah nor the laxity of the Gospels are practical prescriptions to act upon. Facts bear testimony that these practices were temporary and there is only one practice that can be followed, which is the one that has been revealed through the Holy Prophet.
5-48d: These words clearly show that this verse deals with the disputes between religions because the correctness of religious disputes will be decided on the Day of Judgment, that is it is only there that it will be known who is wrong and who is right.
5-49 And that thou shouldst judge between them by what Allah has revealed, and follow not their low desires, and be cautious of them lest they seduce thee from part of what Allah has revealed to thee. Then if they turn away, know that Allah desires to afflict them for some of their sins. And surely many of the people are transgressors.a
وَأَنِ ٱحۡكُم بَيۡنَہُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ وَٱحۡذَرۡهُمۡ أَن يَفۡتِنُوكَ عَنۢ بَعۡضِ مَآ أَنزَلَ ٱللَّهُ إِلَيۡكَۖ فَإِن تَوَلَّوۡاْ فَٱعۡلَمۡ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَہُم بِبَعۡضِ ذُنُوبِہِمۡۗ وَإِنَّ كَثِيرً۬ا مِّنَ ٱلنَّاسِ لَفَـٰسِقُونَ (٤٩)
5-49a: يَفۡتِنُوكَ – The meaning of فِتن has been explained in 2-191b. In respect of its literal meaning of putting in the fire, the purport here is the visitation of trials and tribulations. یُوۡقِعُوۡنكَ فی بَلِیّةٍ و شِدّۃٍ (putting in affliction and hardship) (R). This verse also shows clearly that the decision mentioned relates to religious differences because the digression from principles referred to here are the ones revealed to the Holy Prophet and which are an integral part of the religion of Islam.
Following the desires of the Ahl Kitab: Assuming from the statement follow not their low desires and be cautious of them lest they seduce thee, that the Holy Prophet followed their low desires is totally idiotic. The question that arises is whether there is any need for this advice to the Holy Prophet. The kind of difficulties that the Holy Prophet faced in his dealings with these people were of a magnitude that no other person could have combated them without his footsteps faltering. This advice shows the high station of the Holy Prophet because the conditions he faced were beyond human endurance but the station to which God had elevated the Holy Prophet made it possible for him to meet the high bar set for him. In addition, this verse is directed to all the Ummah and the Ummah is certainly in need of this advice. There are many Muslims today who have not been able to save themselves from following the low desires of the Ahl Kitab. The glitter and glamor of the Christian civilization is turning away Muslims from the truth and in reality seducing them from what Allah has revealed. This will eventually be problematic for them even if they do not understand it now.
5-50 Is it then the judgment of ignorance that they desire? And who is better than Allah to judge for a people who are sure?a
أَفَحُكۡمَ ٱلۡجَـٰهِلِيَّةِ يَبۡغُونَۚ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمً۬ا لِّقَوۡمٍ۬ يُوقِنُونَ (٥٠)
5-50a: Desiring the judgment of ignorance: The meaning is that the Jews do not pay any attention to the things of wisdom that Allah has revealed in the Quran. It is possible that in this last verse of this section attention is drawn again to the subject of the last verse of the previous section where it is shown that in disputes among the Jews, they desire that decisions be given as in the days of ignorance in which the rights of the strong were superior to the rights of the weak. This principle prevailed in the Jewish tribes of Bani Qurayza and Bani Nazir. Bani Nazir were stronger than Bani Qurayza and the blood money that Bani Qurayza had to pay was double of what they received from Bani Nazir.
Bayan-ul-Quran 