إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿۱۶۰﴾ وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ﴿۱۶۱﴾ أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ ﴿۱۶۲﴾ هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ ﴿۱۶۳﴾

﴾160﴿ Iny-yansurkumul laahu falaa ghaaliba lakum wa iny-yakhzulkum faman zal lazee yansurukum min ba'dih; wa 'alal laahi falyatawakkalil mu'minoon
﴾161﴿ Wa maa kaana li Nabiyyin ai yaghull; wa mai yaghlul ya'tibimaa ghalla Yawmal Qiyaamah; summa tuwaffaa kullu nafsim maa kasabat wa hum laa yuzlamoon
﴾162﴿ Afamanit taba'a Ridwaanal laahi kamam baaa'a bisakhatim minal laahi wa ma'waahu Jahannam; wa bi'sal maseer
﴾163﴿ Hum darajaatun 'indal laah; wallaahu baseerum bimaa ya'maloon

﴾160﴿ If Allah helps you, none can overcome you; but if He forsakes you, who then can help you after Him? So in Allah let the believers put their trust. (160) And it is not befitting the dignity of the Prophet (may Allah bless him and grant him peace) to be treacherous. Whoever is treacherous will bring what he has betrayed on the Day of Resurrection, then every soul will be fully repaid for what it has earned, and they will not be wronged.
﴾161﴿ And it is not befitting for a Prophet (may Allah bless him and grant him peace) to act dishonestly. And whoever acts dishonestly will bring forth what he has betrayed on the Day of Resurrection; then every soul will be fully repaid for what it has earned, and they will not be wronged.
﴾162﴿ Is the one who seeks the pleasure of Allah like the one who has incurred the wrath of Allah, whose abode is Hell? And what an evil destination that is!
﴾163﴿ They have different ranks with Allah, and Allah is All-Seeing of what they do.

[160] This verse is evidence for placing trust exclusively in Allah, as mentioned in the previous verse, and it is a refutation of associating partners in managing affairs (shirk fi’t-tasarruf). (وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ) – in the first phrase, belief in the Oneness of Allah is mentioned, which is faith itself; that is why “the believers” (mu’minun) are specified.
[161] This is the second quality of the Prophet. The purpose is to emphasize that it is not permissible for the believers to attribute dishonesty to the Prophet (may Allah bless him and grant him peace). It is a refutation of the hypocrites who accused the Prophet of embezzlement (ghulūl), just as some Shi‘a claim that the Prophet concealed parts of revelation. Ghulūl means betrayal of trust—whether in war booty, communal wealth, or in knowledge and revelation. This also alludes to the fact that when the Prophet (may Allah bless him and grant him peace) forgave the Companions outwardly, he was also pleased with them inwardly—because if he was not, that would constitute ghulūl. (يَأْتِ بِمَا غَلَّ) – In hadith, it is stated that if someone betrays trust with livestock, he will carry it on his back on the Day of Judgment; if it is a piece of cloth or anything else, he will appear with it in the same way.
[162] That is, the one who is protected from betrayal follows the pleasure of Allah, while the betrayer falls into Allah’s wrath—so the two can never be equal.
[163] This applies to both groups. In this phrase, an implied word is understood, such as lahum darajāt (“they have ranks”), or hum ulu al-darajāt (“they are people of ranks”).