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3:161-163 No prophet could (ever) be false to his trust

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No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

An allegation of the hypocrites

This verse answers the allegations of the hypocrites against the Prophet, peace be upon him, after the defeat in the battle of Uḥud. In order to cause frustration among the Muslims, they alleged that the Prophet, peace be upon him, had misused their trust in him and that he had exposed their lives and properties to unnecessary risk for personal ambition. They also said that they had advised the Prophet to fight against the enemy from within the walls of the city but he ignored their advice as he held their lives in very low estimation. Moreover, he had led them out of the city to a completely inappropriate place and caused the loss of so many lives. This was, they alleged, a clear act of ill will to the people, treachery and dishonesty.

There are references to this allegation in the above verses, and it is further elucidated in the verses below. The Qur’ān repudiates this allegation declaring it to be a wrong and completely baseless accusation. No prophet is ever dishonest or disloyal to his community. Whatever he does, and whatever course he follows is always in search of the pleasure of Allah in accordance with the commandments revealed to him. A prophet is well aware that all cases of dishonesty and disloyalty will be presented before Allah and will be fully requited. Those who sincerely seek God’s pleasure and those who incur His wrath are not similar and cannot be treated alike. The two groups will have separate and different ranks and abodes ever dared accuse him of any minor or major financial dishonesty. In the Days of Ignorance as well as in Islam, he was universally known, as al-Amīn, the honest one, and his friends as well as his enemies were equally impressed by his honesty. Some foolish people, who spoke against him concerning financial matters, never implied any dishonesty on his part; the nature of a complaint was about his giving more to some than to others. On all such occasions, his accusers were deeply remorseful when the real situation was explained to them, as for instance, what happened after the liberation of Makkah and the battle of Ḥunayn.

Therefore, it is incomprehensible that the hypocrites would accuse him of dishonesty about a trivial thing like a piece of cloth. They could, however, understandably plant doubts in the minds of the weaker Muslims through launching a whispering campaign that Muḥammad, peace be upon him, was, God forbid, not truly a well-wisher of his community and was ready to sacrifice them at the altar of his personal ambition. The defeat of Uḥud had given them an opportunity for such poisonous propaganda and they used it as far as they could, especially because they were opposed to fighting the enemy outside the city and because their opinion had not found acceptance by the Prophet, peace be upon him, and his faithful companions.


Islahi, Amin Ahsan. Pondering Over The Qur’an: Surah Ali Imran (pp. 294-296). Islamic Book Trust. Kindle Edition

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