ON TRUSTWORTHINESS

Allâh says:

“We offered the trust to the heavens, the earth and the mountains but they refused to bear it and they were afraid of it.” (Sûrah al-Ahzâb, 33: 72)

In other words, they will not be able to fulfil it, and would thereby be eligible for the wrath of Allâh . Alternatively, they feared that they would breach this trust. The meaning of amânah (trustworthiness) in this verse is obedience and religious duties which result in either reward [for carrying them out] or punishment [for not carrying them out]. Al-Qurtubî said: “Trustworthiness encompasses all the duties of Islam. This is the unanimous opinion of the 'ulamâ’. But there are differences with regard to certain details.” Ibn Mas‘ûd said: “This refers to trustworthiness in matters of wealth such as items kept for safekeeping, etc.”

It is also related from Ibn Mas‘ûd that trustworthiness is applicable in all religious duties, but that the severest of all is trustworthiness in matters of wealth.

Abû Dardâ’ said: “Taking a bath after being in a state of impurity is also an act of trustworthiness.”

Ibn ‘Umar said: “The first thing that Allâh created from man was his private part. On creating it, He said: ‘This is a trust which I have given you custody of. You should therefore not taint it with anything but what is right. If you safeguard this trust, I will safeguard you.’” The private part is thus a trust, the ears are a trust, the eyes are a trust, the tongue is a trust, the stomach is a trust, the hands and feet are trusts. The person who does not possess this quality of trustworthiness is actually devoid of îmân.

Al-Hasan said: “Trustworthiness was presented to the heavens, the earth and the mountains but they trembled at accepting it because of the heavy responsibility. Allâh said to them: “If you do well, I will reward you, if you do bad, I will punish you.” They replied: “No. [We do not want this responsibility].” Mujâhid said: “When Allâh created Âdam , he presented it to him and also said the same thing to him.” Âdam said: “I will bear its responsibility.” It is clear that offering this trustworthiness to the heavens, earth and mountains was one of choice and not an imposition. Had it been imposed upon them, they would not have refused to bear it. Al-Qufâl and others said: “The presentation that is mentioned in this verse is actually a parable. In other words, the heavens, the earth and the mountains, despite their massive bodies, had it been possible to bear them with this responsibility, they would have felt it too heavy because of the great responsibility there is in fulfilling the dictates of the Sharî‘ah and the reward and punishment that all this entails. In other words, bearing such a responsibility is such a serious matter that even the heavens, the earth and the mountains ought to fail to bear it. Man took up this responsibility. Allâh says: “Man undertook to bear it.” In other words, Âdam accepted this responsibility after it was offered to him in the world of progenies when his progeny was issuing forth from him, and when Allâh took the covenant from them. “He is very merciless, ignorant.” [45] In other words, in bearing this responsibility, he has been very merciless to himself. He is also ignorant of the seriousness of what he has borne, or he is ignorant of the order of his Sustainer.

Ibn ‘Abbâs relates: “Trustworthiness was presented to Âdam and he was told: “Accept it together with its responsibilities. If you obey, I will forgive you but if you disobey, I will punish you.” He replied: “I accept it together with its responsibilities.” The time between ‘asr (afternoon) and the night of that day did not even pass when Âdam ate of the forbidden tree. Had it not been for the fact that Allâh saved him with His mercy, accepted his repentance and guided him, [he would have been destroyed].

The word amânah (trustworthiness) is derived from the word îmân. Therefore, the person who safeguards the trust of Allâh ,Allâh will safeguard his îmân. The Messenger of Allâh said: “The person who does not possess the quality of trustworthiness is actually devoid of îmân. And the person who does not possess the quality of fulfilling trusts is actually devoid of Islam.”

A poet says:

“Destruction to that person who is pleased with treachery as a way of life. Who alienates himself from safeguarding [the quality of] trustworthiness. He rejects piety and a sense of honour. The afflictions of time therefore fall upon him one after the other.”

Another poet says:

“Can the person who adopts treachery as his trait ever be considered to be a suitable person? That he is always seen to be overpowered by calamities. Calamities continuously afflict with their torments that person who acts treacherously with regard to a responsibility [which he is shouldered with] or that person who violates a trust.”

The Messenger of Allâh said: “The believer has a natural disposition for every characteristic except treachery and lying.” The Messenger of Allâh said: “My ummah will always experience goodness as long as it does not consider trustworthiness to be an item of value [and therefore very rare] and as long as it does not consider charity to be a tax.” The Messenger of Allâh said: “Fulfil the trust to the one who has faith in you, and do not act treacherously towards the one who acts treacherously towards you.”

The Sahîh of Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate on the authority of Abû Hurayrah who said that the Messenger of Allâh said: “The signs of a hypocrite are three: (1) When he speaks, he lies. (2) When he promises, he breaks his promise. (3) When he is entrusted, he acts treacherously.” In other words, if anyone entrusts him with a secret, he acts treacherously by mentioning the secret to others. When he is entrusted with an item, he acts treacherously by refusing to acknowledge it, by not safeguarding it as it ought to be safeguarded, and by using it without permission.

The safeguarding of trusts is an attribute of the close angels, the Prophets, the Messengers and a characteristic of the pious and righteous servants. Allâh says: “Allâh commands you to fulfil the trusts to their rightful owners.” The commentators state that this verse comprises many fundamentals of the Sharî‘ah and that the addressees of this verse are the general masses, the leaders and everyone else. It is the duty of the leaders to mete out justice on behalf of the oppressed and to display his rights for this is a trust. It is also their duty to protect the belongings of the Muslims, especially of the orphans. It is the duty of the 'ulamâ’ to teach the masses the injunctions of Islam. It is a trust for whose protection Allâh chose the 'ulamâ’. It is the duty of the father to watch his children by ensuring that he teaches them proper manners. This is a trust on his shoulder. The Messenger of Allâh said: “Each one of you is a shepherd, and each one of you is accountable for his flock.”

It is stated in Zahr ar-Riyâd that a person will be brought forward on the day of resurrection. He will be made to stand beforeAllâh. Allâh will ask him: “Did you reject the trust of such and such person?” He will reply: “No. O my Sustainer!” Allâh will order an angel to hold this person by his hand and to take him to the Hell-fire. He will then show him trustworthiness in its physical form in the depth of the Hell-fire. He will then continue falling into it for 70 years until he reaches its depth. He will then climb up with trustworthiness. When he reaches the uppermost portion of the Hell-fire, his feet will slip and he will fall into it again for the same number of years. He will then climb up and fall again. This will continue till the kindness of his Sustainer gets hold of him through the intercession of the Messenger . The person to whom he owed that trust will then be pleased with him.

Salamah narrates: While we were sitting with the Prophet , a janâzah (dead body) was brought so that the salâh may be performed for it. The Messenger of Allâh asked: “Does he have any debts?” The people replied: “No.” The Messenger of Allâh then performed the salâh. Thereafter, another janâzah was brought. The Messenger of Allâh asked: “Does he have any debts?” The people replied: “Yes.” The Messenger of Allâh asked: “Has he left behind anything?” The people replied: “Three dinars.” The Messenger of Allâh then performed the salâh. Thereafter a third janâzah was brought. The Messenger of Allâh asked: “Does he have any debts?” The people replied: “Yes.” The Messenger of Allâh asked: “Has he left behind anything?” The people replied: “No.” The Messenger of Allâh said: “You may perform the salâh for your companion [I am not going to do so].”

Qatâdah says that a person asked: “O Messenger of Allâh! If I were to be killed in the cause of Allâh while I endure [the hardships of fighting] patiently, expecting reward [from Allâh ], moving forward, not fleeing [from the battlefield], will Allâh wipe out from me my sins?” The Messenger of Allâh said: “Yes.” When the person turned to leave, he called him back and said: “Allâh will forgive every sin of a martyr except for debts.”