And when he mentioned the distortion; he mentioned its effect; which is the ruling by it; and he said, repeating their description; as an increase in their reproach; and the ugliness of their condition: ﴿Samma'oon﴾; meaning: they are in the utmost desire; and engrossed in their listening to that; ﴿Lil-kadhib akkaloon﴾; meaning: in a manner of exaggeration; ﴿Lil-suh't﴾; meaning: the forbidden; which removes the blessing; meaning: it eradicates it; and it is everything that is not permissible to earn; and that is their taking of bribes to rule with falsehood; in the manner of what they have distorted; and other than it from the words of Allah; Sheikh Abu al-Abbas al-Mursi said: And whoever prefers from the poor the listening to his desires; and eats what his Lord has forbidden him; then a Jewish inclination has captivated him; for the speaker mentions passion; and love; and longing; and what he has of it is nothing.

And when they would take bribes and could not carry out the ruling they desired; they would hope to do that through their appeal to the Prophet ﷺ, so they would appeal to him; and if he ruled between them with what they wanted, they would accept it; and they would argue with it against whoever might oppose them; and if he ruled with what they did not want, they would say: This is not in our religion - hoping that he would leave them; so he would not obligate them with what he ruled -; Allah (the Exalted) informed him of what he does in their matter; and warned him of the pitfalls of their deception; so he said - entrusting the choice to Him in the matter of the treaty-makers for a period - and as for the people of jizyah, the ruling must be between them if they appeal to our judge -; causing it to be about their eating of the forbidden; and their listening to lies -: ﴿Fa-in ja'ooka﴾; meaning: hoping that you would give them what they have distorted the word to; ﴿Fa-hkum baynahum﴾; meaning: if you wish; with what Allah has revealed to you of the truth; ﴿Aw a'rid 'anhum﴾; meaning: likewise.

And when his saying: ﴿Wa-in﴾ indicates - by its conjunction with something not connected to it - that the estimation is: "So if you rule between them, it will not benefit you at all; due to your inclination towards them"; he said: And if ﴿Tu'rid 'anhum﴾; meaning: the disbelievers; all of them; from the open ones; and the hypocrites; ﴿Fa-lan yadurruka shay'an﴾; meaning: due to your turning away from them; and your disdain for them.

And when the choice is not intended in the apparent meaning of the permissibility of ruling between them when they appeal to us; and its non-permissibility; rather its meaning is the lack of concern for them; he turned away from them first; so its reality is the clarification of the outcome based on the estimation of the action; and the abandonment; He taught him how to rule between them; so he said - adding to what I have estimated -: ﴿Wa-in hakamta﴾; meaning: among them; ﴿Fa-hkum﴾; meaning: impose the ruling; ﴿Baynahum bil-qis't﴾; meaning: with justice; which Allah showed you - on the basis that (p-143) the verse is not about the people of dhimmah; and the ruling in the appeal of the disbelievers to us is that if there is a commitment from them or from one of them to our rulings; or from us; a commitment to defend them is obligatory; due to His saying (the Exalted): ﴿Fa-hkum baynahum bima anzal Allah wa la tatabi' ahwa'ahum﴾ [Al-Ma'idah: 48]; otherwise it would not be obligatory; then he justified that with His saying: ﴿Inna Allah﴾; meaning: the One who has the attributes of perfection; ﴿Yuhibbu al-muqsiteen﴾; meaning: those who act with fair justice; without any oppression at all.