Transliteration:( Wa min Ahlil Kitaabi man in ta'manhu biqintaariny yu'addihee ilaika wa minhum man in ta'manhu bi deenaarin laa yu'addiheee ilaika illaa maa dumta 'alaihi qaaa' imaa; zaalika biannahum qaaloo laisa 'alainaa fil ummiyyeena sabeelunw wa yaqooloona 'alal laahil kaziba wa hum ya'lamoon )
157. Reason for its Revelation:
This verse was revealed in respect of Hazrat Abdullah ibn Salaam (On whom be peace) and Fakhaas ibn Aazura (On whom be peace). A person from the Quraish had left twelve hundred pieces of gold in trust with Hazrat Abdullah ibn Salaam (On whom be peace). Without any documentation or any witness. On request, it was returned to him as it was given. Another person kept just one gold coin equivalent to a guinea, but when asked he refused to give. At that point in time both were Yahud. Only later Abdullah ibn Salaam (On whom be peace) did accept Islam. From this we learn that trustworthiness is an excellent virtue, worthy of praise, even if it is practised by a non-Muslim. Further, we learn that those who possess greatness, their virtue becomes known from before. Likewise, we learn that breach of trust is an evil act.
158. By 'standing over his head is (him) about it meant to ask for it continuously and remind in the presence of others so that he would not be able to deny it. Thus, he will not be fulfilling his trust because of the fear of Allah Almighty, but because of the fear of people. From this we learn that doing good deeds out of fear of the state or of people is not a good thing and will not be worthy of praise.
159. from the word 'accountability’ we learn that it is totally forbidden to steal or practise breach of trust, even though the wealth may belong to a non-believer. It is compulsory to repay one's debt and goods that are given in one's trust. Breach of trust is the practice of the non-believers. On the occasion of HIJRAH (migration), the Holy Prophet, had instructed Hazrat Ali (On whom be peace) to remain behind in Makkah to return the goods to the owners who had placed them in his trust.Yet, these are the very people who had gathered house at the Holy Prophet's with the intention of killing him. Hazrat Ali (On whom be peace) was to join the Holy Prophet in Madina after executing this important duty! What a praise worthy deed of the Holy Prophet.
160. It is meant these Yahud were proclaiming that Allah Almighty has ordered in the Tauraat to seize the goods placed in trust with them if anyone who is not of their faith. Allah Almighty Forbid!
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75. Among the People of the Scripture is he who, if entrusted with a Qintar (a great amount of wealth), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs).” But they tell a lie against Allah while they know it. 76. Yes, whoever fulfills his pledge and fears Allah much; verily, then Allah loves the Muttaqin (the pious).
Allah states that there are deceitful people among the Jews. He also warns the faithful against being deceived by them, because some of them,
(if entrusted with a Qintar (a great amount)) of money,
(will readily pay it back;) This Ayah indicates that this type would likewise give what is less than a Qintar, as is obvious. However,
(and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding,) and insisting on acquiring your rightful property. If this is what he would do with one Dinar, then what about what is more than a Dinar We mentioned the meaning of Qintar in the beginning of this Surah, while the value of Dinar is well known. Allah’s statement,
(because they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs).”) means, what made them reject the truth (or what they owed) is that they said, “There is no harm in our religion if we eat up the property of the unlettered ones, the Arabs, for Allah has allowed it for us.” Allah replied,
(But they tell a lie against Allah while they know it.) for they invented this lie and word of misguidance. Rather, Allah would not allow this money for them unless they had a right to it.
`Abdur-Razzaq recorded that Sa`sa`ah bin Yazid said that a man asked Ibn `Abbas, “During battle, we capture some property belonging to Ahl Adh-Dhimmah, such as chickens and sheep.” Ibn `Abbas said, “What do you do in this case” The man said, “We say that there is no sin (if we confiscate them) in this case.” He said, “That is what the People of the Book said,
(There is no blame on us to betray and take the properties of the illiterates (Arabs).)
Verily, if they pay the Jizyah, then you are not allowed their property, except when they willingly give it up.”
Allah then said,
(Yes, whoever fulfills his pledge and fears Allah much,) fulfills his promise and fears Allah among you, O People of the Book, regarding the covenant Allah took from you to believe in Muhammad when he is sent, just as He took the same covenant from all Prophets and their nations. Whoever avoids Allah’s prohibitions, obeys Him and adheres to the Shari`ah that He sent with His Final Messenger and the master of all mankind.
(verily, then Allah loves the Muttaqin.)
(3:75) And among the People of the Book there are some who would restore you even if you were to entrust a treasure of gold, and of them there are some whom were you to entrust with one gold piece, will not restore it unless you stand over them. That is because they say: ‘We will not be taken to task for whatever we may do to non-Jews (ummls).[64] Thus they falsely fix a lie upon Allah, and do so wittingly.
64. This was not merely the misconception of the ignorant mass of Jews. Their religious teaching was the same and the legal doctrines of their accepted religious authorities and jurists reflected this idea. With regard to injunctions on loans and interest the Bible makes a clear distinction between an Israelite and a non-Israelite (Deuteronomy 15: 1-3; 23: 20).
It is stated in the Talmud that if the bullock of an Israelite injures the bullock of a non-Israelite the former is not liable to any penalty, but not vice versa. Similarly, it is laid down that if anyone finds an unclaimed article he should enquire amongst the people who live nearby. If they are Israelites he should announce his find; if not he may keep it without saying anything further.
Rabbi Samuel Ishmael says that if a dispute between a Jew and a Gentile is brought before a judge, he should base his verdict on Jewish law if it is favourable; if the law of the Gentiles goes in favour of the Jew he should justify his judgement by saying that the Gentile has no valid ground for complaint since judgement was given according to his own law. Even if both laws are unfavourable towards the Jew the judge should still find some pretext for deciding in his favour. Rabbi Samuel says that benefit should be derived from every mistake the non-Israelite may make. (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 37 and 210-21.)
[133]- The Jews do not consider it a sin to cheat or lie to a gentile or a pagan.
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