سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 161
وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَـٰمَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ﴿161﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
It is not for any Prophet to take illegally a part of booty (Ghulul ), and whosoever deceives his companions as regards the booty, he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
كَانَ
kāna
is
لِنَبِىٍّ
linabiyyin
for a Prophet
أَن
an
that
يَغُلَّ ۚ
yaghulla
he defrauds
وَمَن
waman
And whoever
يَغْلُلْ
yaghlul
defrauds
يَأْتِ
yati
will bring
بِمَا
bimā
what
غَلَّ
ghalla
he had defrauded
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ ۚ
l-qiyāmati
(of) Resurrection
ثُمَّ
thumma
Then
تُوَفَّىٰ
tuwaffā
is repaid in full
كُلُّ
kullu
every
نَفْسٍۢ
nafsin
soul
مَّا
mā
what
كَسَبَتْ
kasabat
it earned
وَهُمْ
wahum
and they
لَا
lā
(will) not
يُظْلَمُونَ
yuẓ'lamūna
be wronged
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah161) ➊ {وَ مَا كَانَ لِنَبِيٍّ اَنْ يَّغُلَّ …:} In the previous verses, there is encouragement for jihad, and in this verse, the rulings of jihad are mentioned.
➋ During the Battle of Uhud, those who left their posts and rushed to collect the spoils of war thought that if they did not reach there, all the spoils would be gathered and taken away by others. They are being warned here: how did you assume that your share from this wealth would not be given to you? Do you not have trust in the trustworthiness of the Prophet (peace be upon him)? Remember! It is not possible for any kind of dishonesty to be committed by a Prophet, because dishonesty is contrary to prophethood. It is understood that the meaning of ghulul (dishonesty) also includes "injustice in distribution," and it is also ghulul if someone takes anything from the spoils of war before distribution without permission.
Shah Abdul Qadir (may Allah have mercy on him) writes: "Acts of greed cannot even be committed by the lowest of Prophets (let alone the Chief of the Prophets)." (Mawdhih)
➋ During the Battle of Uhud, those who left their posts and rushed to collect the spoils of war thought that if they did not reach there, all the spoils would be gathered and taken away by others. They are being warned here: how did you assume that your share from this wealth would not be given to you? Do you not have trust in the trustworthiness of the Prophet (peace be upon him)? Remember! It is not possible for any kind of dishonesty to be committed by a Prophet, because dishonesty is contrary to prophethood. It is understood that the meaning of ghulul (dishonesty) also includes "injustice in distribution," and it is also ghulul if someone takes anything from the spoils of war before distribution without permission.
Shah Abdul Qadir (may Allah have mercy on him) writes: "Acts of greed cannot even be committed by the lowest of Prophets (let alone the Chief of the Prophets)." (Mawdhih)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
161. 1. During the Battle of Uhud, those who abandoned their posts and rushed to collect the spoils of war thought that if they did not reach there, all the wealth would be taken away by others. They are being warned here: how did you assume that your share of this wealth would not be given to you? Are you not satisfied with the trustworthiness of the leader of the expedition, Muhammad ﷺ? Remember, it is impossible for any kind of betrayal to be committed by a prophet, because betrayal is contrary to prophethood. If the prophet himself is treacherous, then how can his prophethood be believed in? Betrayal is a very great sin; in the ahadith, it has been severely condemned.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
161. It is not befitting for a Prophet to act dishonestly [157]. And whoever acts dishonestly will come forth on the Day of Resurrection with what he has dishonestly taken [157.1]. Then every soul will be paid in full for what it has earned, and they will not be wronged.
[157] Hazrat Ibn Abbas ؓ says that this verse was revealed regarding a red woolen cloak that was lost from the spoils of war on the day of Badr. Some people said, “Perhaps the cloak was kept by the Messenger of Allah ﷺ for himself.” So Allah Almighty revealed this verse. [ترمذي، ابواب التفسير] And in some narrations, it is stated that this verse is also related to the Battle of Uhud. When, at the beginning of this battle, the Muslims were granted victory and began to gather the spoils, some of the companions of Abdullah bin Jubair ؓ thought that they too should leave the pass and join in collecting the loot, lest the Messenger of Allah ﷺ not assign them a share in the spoils. To remove this suspicion, this verse was revealed, stating that such injustice or betrayal is not possible from the Prophet. He is the trustee of Allah Almighty in this world.
Avoiding Suspicion is Extremely Necessary:
Thus, Hazrat Abu Sa'id Khudri ؓ narrates that Hazrat Ali ؓ sent some gold from Yemen in a tanned leather bag, from which the dust had not yet been separated. The Messenger of Allah ﷺ distributed this gold among four men: Uyainah bin Badr, Aqra' bin Habis, Zaid al-Khail, and Alqamah or Amir bin Tufail. One of your companions said: “We were more deserving of this wealth than these people.” When this came to your knowledge, you said: “Do you not trust Muhammad ﷺ, even though I am the trustee of the One in the heavens (Allah Almighty)? And news from the heavens comes to me morning and evening.” A man, whose eyes were sunken, cheekbones prominent, forehead protruding, beard thick, and head shaved, stood up, lifting his lower garment from his shins, and said: “O Messenger of Allah! Fear Allah.” You ﷺ said: “Woe to you, am I not the most deserving among the people of the earth to fear Allah?” (And in another narration of Muslim, he said: O Muhammad ﷺ! Be just. You ﷺ said: Woe to you, if I do not do justice, then who will?) When that man left, Khalid bin Walid ؓ said: “O Messenger of Allah ﷺ, shall I not strike his neck?” But you did not permit him to be killed.
The Signs of the Khawarij:
Abu Sa'id ؓ says that when he was turning his back and leaving, you looked at him and said: “From his progeny such people will be born who will recite the Quran with delight, but it will not go beyond their throats, and they will leave the religion as an arrow leaves the bow.” Abu Sa'id ؓ says: “I think you also said that if I am present in the time of this group, I will kill them like the people of Thamud.” [مسلم، كتاب الزكوٰة، باب اعطاء المؤلفة القلوب و بيان الخوارج، بخاري، كتاب المغازي، باب بعث على ابن ابي طالب خالد بن وليد نيز كتاب استتابة المعاندين و المرتدين۔۔ الخ] Thus, in this verse, Muslims are instructed that if the Messenger of Allah ﷺ, for any reason, keeps in view some expediency in the distribution of spoils and charities, or collects some portion in the public treasury for the nation or public welfare, or delays the distribution of spoils for any reason, then they should never harbor any suspicion regarding the Prophet. To harbor such suspicion about the Prophet is a sign of hypocrisy. Abdullah bin Ubayy and his companions used to instill such suspicions in the hearts of Muslims on such occasions. Such suspicions cause division in the nation, the unity of the community is shattered, and its end is rebellion. Therefore, Muslims have been emphatically commanded to avoid suspicion in this matter in particular, and in general circumstances as well.
The Different Meanings of Ghul:
The meaning of “ghul” is actually to steal from a treasure that is the joint property of all. Therefore, it can mean both theft and betrayal. Then, the word “ghul” is also used in the sense of harboring malice, hatred, and enmity in the heart. Accordingly, some scholars have also interpreted it to mean that it is not befitting of the Prophet that after forgiving those who disobey him, any malice remains in his heart. [157۔ 1]
Betrayal, Theft from Common Property, and the Story of Mad'am, the Servant of the Messenger:
To steal or betray from the common property of Muslims (which is the literal meaning of “ghul”) is such a great sin. Consider this hadith: Abu Hurairah ؓ says that in the spoils of Khaybar, we did not get gold or silver, only camels, goats, and clothes, etc. A man, Rifa'ah bin Zaid, had gifted the Messenger of Allah ﷺ a slave named Mad'am. After that, you proceeded towards Wadi al-Qura. Upon arrival, Mad'am was helping you dismount when he was struck by an arrow and died. People said, “Congratulations to him for Paradise.” You ﷺ said: “Never! By the One in Whose hand is my soul, he stole a cloak on the day of Khaybar before the distribution of the spoils, which is now burning around him as flames of fire.” When the people heard this, a man brought a strap or two straps and presented them. You ﷺ said to him: “If you had not brought them, on the Day of Resurrection these straps would have become fire and burned you.” [بخاری، کتاب المغازی، باب غزوہ خیبر، نیز کتاب الإیمان والنذور، باب ھل یدخل فی الإیمان والنذور الأرض والغنم]
[157] Hazrat Ibn Abbas ؓ says that this verse was revealed regarding a red woolen cloak that was lost from the spoils of war on the day of Badr. Some people said, “Perhaps the cloak was kept by the Messenger of Allah ﷺ for himself.” So Allah Almighty revealed this verse. [ترمذي، ابواب التفسير] And in some narrations, it is stated that this verse is also related to the Battle of Uhud. When, at the beginning of this battle, the Muslims were granted victory and began to gather the spoils, some of the companions of Abdullah bin Jubair ؓ thought that they too should leave the pass and join in collecting the loot, lest the Messenger of Allah ﷺ not assign them a share in the spoils. To remove this suspicion, this verse was revealed, stating that such injustice or betrayal is not possible from the Prophet. He is the trustee of Allah Almighty in this world.
Avoiding Suspicion is Extremely Necessary:
Thus, Hazrat Abu Sa'id Khudri ؓ narrates that Hazrat Ali ؓ sent some gold from Yemen in a tanned leather bag, from which the dust had not yet been separated. The Messenger of Allah ﷺ distributed this gold among four men: Uyainah bin Badr, Aqra' bin Habis, Zaid al-Khail, and Alqamah or Amir bin Tufail. One of your companions said: “We were more deserving of this wealth than these people.” When this came to your knowledge, you said: “Do you not trust Muhammad ﷺ, even though I am the trustee of the One in the heavens (Allah Almighty)? And news from the heavens comes to me morning and evening.” A man, whose eyes were sunken, cheekbones prominent, forehead protruding, beard thick, and head shaved, stood up, lifting his lower garment from his shins, and said: “O Messenger of Allah! Fear Allah.” You ﷺ said: “Woe to you, am I not the most deserving among the people of the earth to fear Allah?” (And in another narration of Muslim, he said: O Muhammad ﷺ! Be just. You ﷺ said: Woe to you, if I do not do justice, then who will?) When that man left, Khalid bin Walid ؓ said: “O Messenger of Allah ﷺ, shall I not strike his neck?” But you did not permit him to be killed.
The Signs of the Khawarij:
Abu Sa'id ؓ says that when he was turning his back and leaving, you looked at him and said: “From his progeny such people will be born who will recite the Quran with delight, but it will not go beyond their throats, and they will leave the religion as an arrow leaves the bow.” Abu Sa'id ؓ says: “I think you also said that if I am present in the time of this group, I will kill them like the people of Thamud.” [مسلم، كتاب الزكوٰة، باب اعطاء المؤلفة القلوب و بيان الخوارج، بخاري، كتاب المغازي، باب بعث على ابن ابي طالب خالد بن وليد نيز كتاب استتابة المعاندين و المرتدين۔۔ الخ] Thus, in this verse, Muslims are instructed that if the Messenger of Allah ﷺ, for any reason, keeps in view some expediency in the distribution of spoils and charities, or collects some portion in the public treasury for the nation or public welfare, or delays the distribution of spoils for any reason, then they should never harbor any suspicion regarding the Prophet. To harbor such suspicion about the Prophet is a sign of hypocrisy. Abdullah bin Ubayy and his companions used to instill such suspicions in the hearts of Muslims on such occasions. Such suspicions cause division in the nation, the unity of the community is shattered, and its end is rebellion. Therefore, Muslims have been emphatically commanded to avoid suspicion in this matter in particular, and in general circumstances as well.
The Different Meanings of Ghul:
The meaning of “ghul” is actually to steal from a treasure that is the joint property of all. Therefore, it can mean both theft and betrayal. Then, the word “ghul” is also used in the sense of harboring malice, hatred, and enmity in the heart. Accordingly, some scholars have also interpreted it to mean that it is not befitting of the Prophet that after forgiving those who disobey him, any malice remains in his heart. [157۔ 1]
Betrayal, Theft from Common Property, and the Story of Mad'am, the Servant of the Messenger:
To steal or betray from the common property of Muslims (which is the literal meaning of “ghul”) is such a great sin. Consider this hadith: Abu Hurairah ؓ says that in the spoils of Khaybar, we did not get gold or silver, only camels, goats, and clothes, etc. A man, Rifa'ah bin Zaid, had gifted the Messenger of Allah ﷺ a slave named Mad'am. After that, you proceeded towards Wadi al-Qura. Upon arrival, Mad'am was helping you dismount when he was struck by an arrow and died. People said, “Congratulations to him for Paradise.” You ﷺ said: “Never! By the One in Whose hand is my soul, he stole a cloak on the day of Khaybar before the distribution of the spoils, which is now burning around him as flames of fire.” When the people heard this, a man brought a strap or two straps and presented them. You ﷺ said to him: “If you had not brought them, on the Day of Resurrection these straps would have become fire and burned you.” [بخاری، کتاب المغازی، باب غزوہ خیبر، نیز کتاب الإیمان والنذور، باب ھل یدخل فی الإیمان والنذور الأرض والغنم]
