Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
quran:5:41 –

O Messenger, let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. ˹They are˺ avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their ˹proper˺ usages, saying "If you are given this, take it; but if you are not given it, then beware." But he for whom Allah intends fitnah - never will you possess ˹power to do˺ for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment.  

O Messenger, let them not grieve you, the actions of, those who vie with one another in disbelief, falling headlong into it, in other words, they ˹who˺ manifest it at every opportunity, of (min here is explicative) such as say with their mouths, with their tongues (bi-alsinatihim is semantically connected to qālū, ‘˹such˺ as say’), ‘We believe’ but their hearts do not believe, and these are the hypocrites; and from among those of Jewry, there is a folk, who listen to calumny, fabricated by their rabbis, listening acceptingly, listening to, you, on behalf of some, other folk, from among the Jews, who have not come to you: these were the inhabitants of Khaybar, among whom two married persons committed adultery, but whom they did not want to stone. And so they dispatched ˹men from˺ Qurayza to ask the Prophet (s) about the ruling concerning the two; perverting words, that are in the Torah, such as the ‘stoning’ verse, from their contexts, ˹the contexts˺ in which God had placed them, that is to say, substituting them, saying, to the ones they dispatched: ‘If you are given this, distorted ruling, that is, flogging, which Muhammad (s) has pronounced for you as a ruling, then take it, accept it; but if you are not given it, and he pronounces some other ruling for you, then beware!’, of accepting it! Whomever God desires to try, to lead astray, you cannot avail him anything against God, by preventing such ˹a trial˺. Those are they whose hearts God did not desire to purify, of unbelief, for had He desired it, you would have ˹been able to do something for them˺; theirs shall be degradation in this world, humiliation, by being disgraced and subjected to the jizya, and in the Hereafter theirs shall be a great chastisement.
القرآن:٥:٤١ –

يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا ۚ وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ  

{يا أيها الرسول لا يَحزنك} صنع {الذين يسارعون في الكفر} يقعون فيه بسرعة أي يظهرونه إذا وجدوا فرصة {من} للبيان {الذين قالوا آمنا بأفوههم} بألسنتهم متعلق بقالوا {ولم تؤمن قلوبهم} وهم المنافقون {ومن الذين هادوا} قوم {سماعون للكذب} الذي افترته أحبارهم سماع قبول {سماعون} منك {لقوم} لأجل قوم {آخرين} من اليهود {لم يأتوك} وهم أهل خيبر زنى فيهم محصنان فكرهوا رجمهما فبعثوا قريظة ليسألوا النبي ﷺ عن حكمهما {يحرفون الكلم} الذي في التوراة كآية الرجم {من بعد مواضعه} التي وضعه الله عليها أي يبدِّلونه {يقولون} لمن أرسلوهم {إن أُوتيتم هذا} الحكم المحرف أي الجلد الذي أفتاكم به محمد {فخذوه} فاقبلوه {وإن لم تؤتوه} بل أفتاكم بخلافه {فاحذروا} أن تقبلوه {ومن يرد الله فتنته} إضلاله {فلن تملك له من الله شيئا} في دفعها {أولئك الذين لم يرد الله أن يطهر قلوبهم} من الكفر ولو أراده لكان {لهم في الدنيا خزي} ذل بالفضيحة والجزية {ولهم في الآخرة عذاب عظيم}.