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 )
"And among the People of the Scripture is he who, if you entrust him with a great amount of wealth, will return it to you [157], and among them is one who, if you entrust him with a single dinar, will not repay it to you except when you remain standing over him [158]. That is because they say: 'There is no accountability over us in the matter of the illiterates.' And they utter a lie against Allah knowingly [160]."
This verse was revealed about Hazrat Abdullah ibn Salaam (RA) and Fakhaas ibn Aazura, both Yahud at the time. A Qurayshi man gave 1200 gold coins to Abdullah ibn Salaam (RA) in trust — with no witnesses — and he returned it honestly. Another gave just one dinar to Fakhaas, but he refused to return it.
We learn:
Trustworthiness is praiseworthy, even if found in a non-Muslim.
True greatness shows early, and betrayal is always condemned.
This means repeatedly demanding the money back, even in front of others, until he’s forced to repay.
He returns it not out of fear of Allah, but due to social pressure, which is not commendable.
From “accountability,” we learn:
Stealing from non-believers or betraying their trust is forbidden.
Debt must be repaid, regardless of the owner’s faith.
Even during Hijrah, the Prophet ﷺ entrusted Hazrat Ali (RA) to stay back in Makkah and return people’s belongings, even those who wanted to kill him — a remarkable act of honesty.
The Yahud falsely claimed that Tauraat permitted them to confiscate the wealth of non-Jews, claiming this as Allah’s order.
This is a lie against Allah, which He strongly condemns.
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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