Quran Garden

Session 509

Chapter 3

Verse 181

God has indeed heard the words of those who said, "God is poor while we are rich." We shall record everything they say, as well as their killing of prophets in defiance of all that is right; and We shall say to them, "Taste the torment of the scorching fire."

(Chapter 3: Verse 181)

Ibn Abbas, may Allah be pleased with him, narrated: “When God revealed the verse ‘Who will lend God a good loan, which He will increase for him many times over? It is God who withholds and God who gives abundantly, and it is to Him that you will return (Chapter 2: Verse 245),’ the Jews of Medina said, ‘Muhammad, your Lord is in need, so He asked your followers for a loan.’ Then Allah revealed, ‘God has indeed heard the words of those who said, "God is poor, while we are rich.’”

The Jews of Medina used to boast that they were the people of knowledge and scripture and prided themselves on being the masters of the economy and trade.  They often exhibited their fortresses and military strength and were the weapons suppliers for the Arab tribes.  When Islam reached Medina, it ended armed conflicts, united the tribes, and slowly overtook these dominions from the Jews.  With peace and security, Medina’s economy flourished with trade and commerce.  More importantly, its Jewish tribes also enjoyed the peace dividends as they were guaranteed the preservation of their wealth, security, and freedom of worship. 

But Islam would not provide all these services without a fee, and that fee was the Jizya tax.  Why? Because it is unfair for Muslims to pay the Zakat almsgiving and guarantee the social, economic, and physical security of society while non-Muslims benefit for free.  Thus, the Messenger, peace be upon him, sent the companion Abu Bakr to the Jewish leadership of Medina to collect.  Ibn Abbas narrates that Abu Bakr Al-Siddiq entered the Jewish house of study and found many gathered around a man named Finhaas, a scholar and Rabbi.  Abu Bakr said, "Woe to you, Finhaas, fear Allah and embrace Islam!  By God, you, of all people, know that Muhammad is the Messenger of God who brought the truth.  You can find him written in your Torah."  Finhaas replied: "By God, O Abu Bakr, we have no need to turn to your Lord.  He is more in need of us.  We do not supplicate to him as he supplicates to us because we are wealthy.  Had He been wealthy, He would not have asked to borrow as your friend claims.  Allah forbids you from usury and gives it to us.  If He were rich, He would not give us usury."  Abu Bakr became very angry and slapped Finhaas's face.  He said: "By the One in whose hand is my soul, if it were not for the covenant between us, I would have struck your neck, enemy of God.  Go ahead, continue to deny what you know is true."  Finhaas rushed to the Prophet and said: "Muhammad, look what your companion did to me."  The Messenger asked, "What prompted you to strike him, Abu Bakr?" He replied: "O Messenger, the enemy of God said something outrageous.  He claimed that God is poor and that they are rich of no need for Him.  When he said that, I became angry for the sake of Allah and struck him." Finhaas denied the entire conversation and replied, "I never said that!"

At that juncture, Allah revealed the following verse,

God has indeed heard the words of those who said, "God is poor while we are rich." We shall record everything they say, as well as their killing of prophets in defiance of all that is right; and We shall say to them, "Taste the torment of the scorching fire."

(Chapter 3: Verse 181)

We answer that the Jews of Medina did not appreciate the beauty of God’s words,

Who will lend God a good loan so He may multiply it for him, and for him is a generous reimbursement? (57:11)

This Aya is an amazing expression of respect from the Almighty for the work and property of humans.  Allah appreciates your work and wants to entice every man and woman to be productive members of society and prompt the lazy to move.  When Allah asks you to help the poor, He does not say, ‘Give me my money and provision back.’ Instead, He says, 'I respect your effort, time, and the thought you put into your business.  Thus, if I take something from you, I will not ask you to give me from what I granted; but I will ask you to loan me from what you have earned.  More importantly, this loan is not for my use or benefit, but for your fellow human.  I would do the same for you if you become in need.  Why?  Because I am the Lord who has brought you and everyone else into existence.  As long as I am the Creator, then sustenance and provision are my responsibilities.’ 

When you invite two friends to spend a day at your house, don’t you make enough food for five or seven people?  And since Allah called the creation into existence, He is the one who guarantees their sustenance.  He assures that when they move in life, their work will bear fruit so each person may obtain what satisfies him or herself, or at least sufficient for life’s necessities.  When humans are free to move, produce, and trade, life flourishes, and the entire society thrives.  We see the opposite happening when governments intervene, set borders, nationalize industries, and levy taxes.  

When the Almighty borrows from you to give to others, He does not retract what He already gave. Instead, He says,

Who will lend God a good loan so He may multiply it for him, and for him is a generous reimbursement? (57:11)

Here, you may ask: Why wouldn’t Allah provide for the poor directly? Perhaps the answer is best given with an example.  Say that a wealthy father gives each of his children a monthly allowance.  If one of the children falls on hard times, and the father has his money tied in an investment, he would not go to the children and say, “give me back my money to help your brother.” Instead, he would say, “lend me some of your savings, and I will return it to you with a handsome reward once your brother is out of trouble.”  When the first of the month comes, he returns the loan doubled to each child.  In this manner, the father would not only preserve each child’s wealth, but he would also foster love and compassion between the brothers.  If this is how we, humans, generously treat our families, then how do you think Allah, the All-Merciful All-Generous, would treat His creation?

These are the points the Jews of Medina overlooked as they were blinded by their tribalism, wealth, and arrogance.