الأمانة Honesty

الأمانة






الإسلام يرقب من معتنقه أن يكون ذا ضمير يقظ ٬ تُصان به حقوق الله وحقوق الناس ٬
وتحرس به الأعمال من دواعى التفريط والإهمال ٬ ومن ثم أوجب على المسلم أن يكون أمينا
والأمانة فى نظر الشارع واسعة الدلالة ٬ وهى ترمز إلى معان شتى ٬ مناطها جميعا شعور المرء
بتبعته فى كل أمر يُوكل إليه ٬ وإدراكه الجازم بأنه مسئول عنه أمام ربه ٬ على النحو الذى فصله
الحديث الكريم: “كلكم راع وكلكم مسئول عن رعيته ٬ فالإمام راع ومسئول عن رعيته ٬ والرجل راع في أهله وهو مسئول عن رعيته ٬ والمرأة فى بيت زوجها راعية وهى مسئولة عن رعيتها ٬ والخادم
في مال سيده راع وهو مسئول عن رعيته" . قال ابن عمر راوى الحديث سمعت هؤلاء من
النبى صلى الله عليه وسلم ٬ وأحسبه قال: “الرجل فى مال أبيه راع وهو مسئول عن رعيته".
والعوام يقصرون الأمانة فى أضيق معانيها وآخرها ترتيبا ٬ وهو حفظ الودائع ٬ مع أن حقيقتها فى دين
الله أضخم وأثقل. إنها الفريضة التى يتواصى المسلمون برعايتها ويستعينون بالله على حفظها ٬
حتى إنه عندما يكون أحدهما على أهبة سفر ٬ يقول له أخوه : “ أستودع الله دينك وأمانتك
وخواتيم عملك" وعن أنس قال : “ ما خطبنا رسول الله إلا قال : لا إيمان لمن لا أمانة له ولا دين
لمن لا عهد له" ولما كانت السعادة القصوى أن يوقى الإنسان شقاء العيش فى الدنيا وسوء
المنقلب فى الأخرى ٬ فإن رسول الله جمع فى استعاذته بين الحالين معاً إذ قال : اللهم إنى أعوذ
بك من الجوع فإنه بئس الضجيع ٬ وأعوذ بك من الخيانة فإنها بئست البطانة" فالجوع ضياع الدنيا
والخيانة ضياع الدين وكان رسول الله فى حياته الأولى قبل البعثة يلقب بين قومه بالأمين

وكذلك شوهدت مخايل الأمانة على موسى حين سقى لابنتى الرجل الصالح ورفق بهما ٬ واحترم
أنوثتها ٬ وكان معهما عفيفا شريفا: “فسقى لهما ثم تولى إلى الظل فقال رب إني لما أنزلت إلي
من خير فقير فجاءته إحداهما تمشي على استحياء قالت إن أبي يدعوك ليجزيك أجر ما سقيت لنا
فلما جاءه وقص عليه القصص قال لا تخف نجوت من القوم الظالمين قالت إحداهما يا أبت استأجره
إن خير من استأجرت القوي الأمين". وقد حدث هذا قبل أن ينبأ موسى ويرسل إلى فرعون. ولا غرو
فرسل الله يختارون من أشرف الناس طباعا ٬ وأزكاهم معادن ٬ والنفس التى تظل معتصمة بالفضيلة
على شدة الفقر ووحشة الغربة هى لرجل قوى أمين! والمحافظة على حقوق الله وحقوق
العباد ٬ تتطلب خلقا لا يتغير باختلاف الأيام بين نعمى وبؤس ٬ وذلك جوهر الأمانة. من معانى الأمانة
وضع كل شىء فى المكان الجدير به ٬ واللائق له ٬ فلا يسند منصب إلا لصاحبه الحقيق به ٬ ولا تملأ
وظيفة إلا بالرجل الذى ترفعه كفايته إليها. واعتبار الولايات والأعمال العامة أمانات مسئولة ثابت من
وجوه كثيرة : فعن أبى ذر قال: قلتُ يا رسول الله ألا تستعملنى؟ قال : فضرب بيده على منكبى ٬
ثم قال: يا أبا ذر ٬ إنك ضعيف ٬ وإنها أمانة ٬ وإنها يوم القيامة خزى وندامة ٬ إلا من أخذها بحقها وأدى
الذى عليه فيها" . إن الكفاية العلمية أو العملية ليست لازمة لصلاح النفس ٬ قد يكون الرجل رضى
السيرة حسن الإيمان ٬ ولكنه لا يحمل من المؤهلات المنشودة ما يجعله منتجا فى وظيفة معينة.
ألا ترى إلى يوسف الصديق؟ إنه لم يرشح نفسه لإدارة شئون المال بنبوته وتقواه فحسب ٬ بل
بحفظه وعمله أيضا: “قال اجعلني على خزائن الأرض إني حفيظ عليم" وأبو ذر لما طلب الولاية لم
يره الرسول جلدا لها فحذره منها.





والأمانة تقضى بأن نصطفى للأعمال أحسن الناس قياما بها ٬ فإذا ملنا عنه إلى غيره لهوى أو
رشوة أو قرابة فقد ارتكبنا بتنحية القادر وتولية العاجز خيانة فادحة. قال رسول الله صلى الله
عليه وسلم : “ من استعمل رجلا على عصابة وفيهم من هو أرضى لله منه ٬ فقد خان الله
ورسوله والمؤمنين" وعن يزيد بن أبى سفيان: قال لى أبو بكر الصديق حين بعثني إلى الشام: يا
يزيد ٬ إن لك قرابة عسيت أن تؤثرهم بالإمارة ٬ وذلك أكثر ما أخاف عليك بعد ما قال رسول الله: “
من ولى من أمر المسلمين شيئا فأمر عليهم أحدا محاباة فعليه لعنة الله لا يقبل منه صرفا ولا عدلا
حتى يدخله جهنم “ والأمة التى لا أمانة فيها ٬ هى الأمة التى تعبث فيها الشفاعات بالمصالح
المقررة ٬ وتطيش بأقدار الرجال الأكفاء ٬ لتهملهم وتقدم من دونهم ٬ وقد أرشدت السنة إلى أن هذا
من مظاهر الفساد ٬ الذى سوف يقع آخر الزمان. “جاء رجل يسأل رسول الله : متى تقوم الساعة؟
فقال له : إذا ضيعت الأمانة فانتظر الساعة ! فقال: وكيف إضاعتها؟! قال : إذا وُسد الأمر لغير أهله
فانتظر الساعة “ . ومن معانى الأمانة أن يحرص المرء على أداء واجبه كاملا فى العمل الذى يُناط
به ٬ وأن يستنفد جهده فى إبلاغه تمام الإحسان ٬ أجل إنها لأمانة يمجدها الإسلام: أن يخلص
الرجل لشغله وأن يعنى بإجادته ٬ وأن يسهر على حقوق الناس التى وُضعت بين يديه ٬ فإن
استهانة الفرد بما كُلف به وإن كان تافها تستتبع شيوع التفريط فى حياة الجماعة كلها ٬ ثم
استشراء الفساد فى كيان الأمة وتداعيه برمته. وخيانة هذه الواجبات تتفاوت إثما ونكرا وأشدها
شناعة ٬ ما أصاب الدين ٬ وجمهور المسلمين ٬ وتعرضت البلاد لأذاه. قال رسول الله: “إذا جمع الله
بين الأولين والآخرين يوم القيامة ٬ يُرفع لكل غادر لواء يُعرف به! فيُقال : هذه غدرة فلان"



وفى رواية : “لكل غادر لواء عند أمته ٬ يُرفع له بقدر غدرته ٬ ولا غادر أعظم من أمير عامة" أى ليس
أعظم خيانة ولا أسوأ عاقبة من رجل تولى أمور الناس فنام عنها حتى أضاعها. ومن الأمانة ألا
يستغل الرجل منصبه الذى عين فيه ٬ لجر منفعة إلى شخصه وقرابته ٬ فإن التشبع من المال العام
جريمة. والمعروف أن الحكومات أو الشركات تمنح مستخدميها أجورا معينة ٬ فمحاولة التزيد عليها
بالطرق الملتوية هى اكتساب للسحت. قال رسول الله صلى الله عليه وسلم : “ من استعملناه
عل عمل فرزقناه رزقا ٬ فما أخذ بعد ذلك فهو غلول" لأنه اختلاس من مال الجماعة الذى ينفق فى
حقوق الضعفاء والفقراء ٬ ويُرصد للمصالح الكبرى: “ومن يغلل يأت بما غل يوم القيامة ثم توفى كل
نفس ما كسبت وهم لا يظلمون". أما الذى يلتزم حدود الله فى وظيفته ٬ ويأنف من خيانة الواجب
الذى طوقه فهو عند الله من المجاهدين لنصرة دينه وإعلاء كلمته. قال رسول الله صلى الله عليه
وسلم : “ العامل إذا استعمل فأخذ الحق ٬ وأعطى الحق لم يزل كالمجاهد فى سبيل الله حتى
يرجع إلى بيته." وقد شدد الإسلام فى ضرورة التعفف عن استغلال النفوذ ٬ وشدد فى رفض
المكاسب المشوبة. عن عدى بن عميرة قال: سمعت رسول الله صلى الله عليه وسلم يقول : “
من استعملناه منكم على عمل فكتمنا مخيطا فما فوق كان غلولا يأتى به يوم القيامة ٬ فقام إليه
رجل أسود من الأنصار كأنى أنظر إليه فقال : يا رسول الله ٬ اقبل عنى





عملك !! قال : ومالك؟ قال : سمعتك تقول كذا وكذا . قال : وأنا أقوله الآن : من استعملناه منكم
على عمل فليجىء بقليله وكثيره ٬ فما أوتى أخذ منه وما نهى عنه انتهى". وحدث أن استعمل
النبى رجلا من الأزد يقال له: ابن اللتبية ٬ على الصدقة ٬ فلما قدم بها قال: هذا لكم ٬ وهذا أهدى
إلىَّ! قال راوى الحديث : فقام رسول الله فحمد الله وأثنى عليه ٬ ثم قال: “أما بعد فإنى أستعمل
الرجل منكم على العمل مما ولانى الله ٬ فيأتى فيقول : هذا لكم ٬ وهذا هدية أهديت إلى ٬ أفلا
جلس فى بيت أبيه وأمه حتى تأتيه هديته إن كان صادقا؟. والله لا يأخذ أحد منكم شيئا بغير حقه
إلا لقى الله يحمله يوم القيامة ! فلا أعرفن أحدا منكم لقى الله يحمل بعيرا له رغاء ٬ أو بقرة لها
خوار ٬ أو شاة تبعر ثم رفع يديه حتى رؤى بياض إبطيه يقول : “اللهم هل بلغت “. ومن معانى
الأمانة أن تنظر إلى حواسك التى أنعم الله بها عليك ٬ وإلى المواهب التى خصك به وإلى ما حُبيت
من أموال وأولاد ٬ فتدرك أنها ودائع الله الغالية عندك ٬ فيجب أن تسخرها فى قرباته ٬ وأن تستخدمها
فى مرضاته. فإن امتحنت بنقص شىء منها فلا يستخفنك الجزع متوهما أن ملكك المحض قد
سُلب منك ٬ فالله أولى بك منك. وأولى بما أفاء عليك وله ما أخذ وله ما أعطى! وإن امتحنت ببقائها
فما ينبغى أن تجبن بها عن جهاد ٬ أو تفتتن بها عن طاعة ٬ أو تستقوى بها على معصية. قال الله عز
وجل: “يا أيها الذين آمنوا لا تخونوا الله والرسول وتخونوا أماناتكم و أنتم تعلمون و اعلموا أنما أموالكم
و أولادكم فتنة و أن الله عنده أجر عظيم". ومن معانى الأمانى أن تحفظ حقوق المجالس التى
تشارك فيها ٬ فلا تدع لسانك يفشى أسرارها ٬ ويسرد أخبارها. فكم من حبال تقطعت ٬ ومصالح
تعطلت ٬ لاستهانة بعض الناس بأمانة المجلس ٬ وذكرهم ما يدور فيه من كلام ٬ منسوبا إلى قائله.
أو غير منسوب





قال رسول الله صلى الله عليه وسلم : “إذا حدث رجل رجلا بحديث ثم التفت ٬ فهو أمانة “ .
وحرمات المجالس تُصان ٬ مادام الذى يجرى فيها مضبوطا بقوانين الأدب وشرائع الدين ٬ وإلا فليس
لها حُرمة. وعلى كل مسلم شهد مجلسا يمكر فيه المجرمون يغيرهم ليلحقوا به الأذى أن يسارع
إلى الحيلولة دون الفساد جهد طاقته. قال رسول الله : “ المجلس بالأمانة ٬ إلا ثلاثة مجالس :
مجلس سفك دم حرام ٬ أو فرج حرام ٬ أو اقتطاع مال بغير حق" وللعلاقات الزوجية فى نظر الإسلام
قداسة. فما يضمه البيت من شئون العشرة بين الرجل وامرأته ٬ يجب أن يُطوى فى أستار
مسبلة ٬ فلا يطلع عليه أحد مهما قرب. والسفهاء من العامة يُثرثرون بما يقع بينهم وبين أهلهم من
أمور ٬ وهذا وقاحة حرمها الله. فعن أسماء بنت يزيد. أنها كانت عند رسول الله صلى الله عليه
وسلم ٬ والرجال والنساء قعود عنده ٬ فقال : “لعل رجلا يقول ما فعل بأهله ٬ ولعل امرأة تُخبرها بما
فعلت مع زوجها؟ فأزَمَّ القوم سكتوا وجلين فقلت : أى والله يا رسول الله. إنهم ليفعلون ٬ وإنهن
ليفعلن!! قال: فلا تفعلوا ٬ فإنما مثل ذلك شيطان لقى شيطانة فغشيها والناس ينظرون “ . وقال
رسول الله صلى الله عليه وسلم أيضا: “إن من أعظم الأمانة عند الله يوم القيامة الرجل يُفضى
إلى امرأته وتفضى إليه ٬ ثم ينشر سرها" . والودائع التى تدفع إلينا لنحفظها حينا ٬ ثم نردها إلى
ذويها حين يطلبونها هى من الأمانات التى نُسأل عنها؟. وقد استخلف رسول الله صلى الله عليه
وسلم عند هجرته ابن عمه على بن أبى طالب رضى الله عنه ليسلم المشركين الودائع التى
استحفظها ٬ مع أن هؤلاء المشركين كانوا بعض الأمة التى استفزته من الأرض ٬ واضطرته إلى ترك
وطنه فى سبيل عقيدته ٬ لكن الشريف لا يتضع مع الصغار.






قال ميمون بن مهران: “ ثلاثة يؤدين إلى البر والفاجر: الأمانة ٬ والعهد ٬ وصلة الرحم “. واعتبار
الوديعة غنيمة باردة ٬ هو ضرب من السرقة الفاجرة. عن عبد الله بن مسعود رضى الله عنه قال :
“القتل فى سبيل الله يُكفر الذنوب كلها إلا الأمانة ٬ قال: يُؤتي بالعبد يوم القيامة وإن قُتل فى
سبيل الله فيُقال : أدِّ أمانتك! فيقول : أى رب ٬ كيف وقد ذهبت الدنيا؟ فيُقال : انطلقوا به إلى
الهاوية ٬ وتُمثل له أمانته كهيئتها يوم دُفعت إليه ٬ فيراها فيعرفها ٬ فيهوى فى أثرها حتى يُدركها
فيحملها على منكبيه ٬ حتى إذا ظنه أنه خارج زلت عن منكبيه ٬ فهو يهوى فى أثرها أبد الأبدين ٬ ثم
قال : الصلاة أمانة ٬ والوضوء أمانة ٬ والوزن أمانة ٬ والكيل أمانة ٬ وأشياء عددها ٬ وأشد ذلك الودائع “.
قال راوى الحديث: فأتيتُ البراء بن عازب ٬ فقلتُ : ألا ترى إلى ما قال ابن مسعود ؟ قال: كذا! قال
البراء صدق ٬ أما سمعت الله يقول: “إن الله يأمركم أن تؤدوا الأمانات إلى أهلها وإذا حكمتم بين
الناس أن تحكموا بالعدل". والأمانة التى تدعو إلى رعاية الحقوق ٬ وتعصم عن الدنايا ٬ لا تكون بهذه
المثابة إلا إذا استقرت فى وجدان المرء ٬ ورست فى أعماقه ٬ وهيمنت على الدانى والقاص من
مشاعره؟. وذلك معنى حديث حذيفة بن اليمان عن رسول الله: “ إن الأمانة نزلت فى جذر قُلُوب
الرجال ٬ ثم نزل القرآن ٬ فعلموا من القرآن وعلموا من السنة". والعلم بالشريعة لا يغنى عن العمل
بها ٬ والأمانة ضمير حى إلى جانب الفهم الصحيح للقرآن والسنة. فإذا مات الضمير انتزعت الأمانة ٬
فما يغنى عن المرء ترديد للآيات ٬ ولا دراسة للسنن ٬ وأدعياء الإسلام يزعمون للناس وقد يزعمون
لأنفسهم أنهم أمناء. ولكن هيهات أن تستقر الأمانة فى قلب تنكر للحق.




ومن ثم يستطرد حذيفة فى وصفه ٬ لتسرب الأمانة من القلوب التى تخلخل فيها اليقين ٬ فيروى
عن الرسول: “ ثم حدثنا عن رفع الأمانة فقال : ينامُ الرجل النومة فتنقبض الأمانة من قلبه فيظل
أثرها مثل الوكت هو الأثر المغاير كالنقطة على الصحيفة ثم ينام الرجل النومة فتنقبض الأمانة
من قلبه ٬ فيظل أثرها مثل أثر المجل كالثبور التى تظهر فى اليد مثلا في استخدام الأدوات
الخشنة ثم قال: فيصبح الناس يتبايعون ٬ لا يكاد أحد يؤدى الأمانة ؛ حتى يُقال : إن فى بنى فلان
رجلا أمينا ٬ وحتى يُقال للرجل : ما أجلده. ما أظرفه. ما أعقله. وما فى قلبه مثقال حبة من خردل
من إيمان “. والحديث يصور انتزاع الأمانة من القلوب الخائنة تصويرا محرجا فهى كذكريات الخير فى
النفوس الشريرة ٬ تمر بها وليست منها ٬ وقد تترك من مرها أثرا لاذعا. بيد أنها لا تحيى ضميرا مات ٬
وأصبح صاحبه يزن الناس على أساس أثرته وشهوته ٬ غير مكترث بكفر أو إيمان!؟ إن الأمانة فضيلة
ضخمة ٬ لا يستطيع حملها الرجال المهازيل ٬ وقد ضرب الله المثل لضخامتها ٬ فأبان أنها تثقل كاهل
الوجود فلا ينبغى للإنسان أن يستهين بها ٬ أو يفرط فى حقها. قال الله تعالى: “إنا عرضنا الأمانة
على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما
جهولا". والظلم والجهل آفتان عرضتا للفطرة الأولى ٬ وعُنى الإنسان بجهادهما ٬ فلن يخلص له
إيمان ٬ إلا إذا أنقاه من الظلم: “الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن …". ولن
تخلص له تقوى إلا إذا نَقاها من الجهالة: “إنما يخشى الله من عباده العلماء". ولذلك بعد أن تقرأ
الآية التى حملت الإنسان الأمانة تجد أن الذين غلبهم الظلم والجهل ٬ خانوا ونافقوا وأشركوا ٬
فحق عليهم العقاب ٬ ولم تكتب السلامة إلا لأهل الإيمان والأمانة : “ليعذب الله المنافقين
والمنافقات والمشركين والمشركات ويتوب الله على المؤمنين والمؤمنات وكان الله غفورا رحيما".





Islam expects of its followers that they will be masters of live hearts and wakeful conscience, which would ensure the
protection of the rights of God and humanity and which would also protect their action: from the commitment of
excesses. Therefore it is necessary that every Muslim should be Ameen, "trustworthy".
In the eyes of the Shariah, Trust has a very broad sense. This word contains an ocean of meaning, but underneath it all
is the sense of responsibility, the sense of having to appear before Allah and to account for one's actions, the details of
which are given in the Hadith :
“Every one of you is a guardian and everyone will be asked about his subjects. Imam is a guardian. He will be
asked about his subjects. A man is the guardian of the persons in his household. He is answerable about them. A
woman is the guardian of her husband's house. She will be asked about her responsibility. The servant is the
guardian of the articles of his master. He is answerable about this responsibility of his, “
(Bukhari)
The narrator of the hadith Ibn Umar says that he heard these things from the Prophet and he thinks that the Prophet also
said: “A man is a guardian of the stock of his father and is answerable about that."
The people take trust in a very limited, sense and consider it to mean the protection of others' deposits, although in
Allah's religion this has a very broad and unlimited sense.
This is a duty for safeguarding which a Muslim advises another Muslim and in this connection seeks the help of Allah,
When a Muslim prepares to go on a journeys his brother prays for him in this way:
“I pray to Allah for your religion, your trust and for the happy ending of your work,"
(Tirmizi)
Hazrat Anas narrates that whenever Allah's Messenger addressed a sermon to us, he invariably repeated this sentence:
“The man has no faith who cannot keep trust and the man who does not respect his promises has no religion."
Since the zenith of achievement and the highest limit of success is to be protected against the hardships of this world
and the bad consequences in the Hereafter, the Prophet prays for safety from both the conditions. He has said:
“O Allah! I seek your shelter from the pangs of hunger, because it is a very bad companion, and I seek your
shelter from dishonesty because it is the worst friend."
(Abu Daud)
Hunger is the name of deprivation in the world and dishonesty is the name of destruction of religion, therefore the
Prophet had prayed for being spared from both. Before attaining prophet-hood he was known among the people as
AL-Ameen (The Trustworthy).
Similarly the trustworthiness of Moosa (Moses) was observed when he fetched water for the flock of the two daughters
of the good old man, had helped them, had respected their womanhood, and had treated them in a decent and
gentlemanly way:
“So he watered (their flocks) for them; then he turned back to the shade, and said: “O my Lord I truly am I in
(desperate) need of any good that you do send me !".
Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: “My father invites you that he may
reward you for having watered (our flocks) for us." So when he came to him and narrated the story, he said: “Do not
fear; (well) have you escaped from unjust people."
Said one of the (damsels) :“O my (dear) father I engage him on wages; truly the best of men for you to employ is the
(man) who is strong and trusty."
{Qasas.. 24-26}
This event took place when Moosa had not been made Prophet, and was not sent to Pharaohs.
And this is not at all surprising because Allah chose only those individuals for being appointed as His Messengers who
were the most decent, most honest and righteous, among the people. The self which continues to be attached to the high
moral character even after undergoing the extremes of the hardship of poverty and helplessness must be belonging to a
very powerful and trustworthy man; and the protection of the rights of God and His slaves demands such character only
as does not change in good or bad conditions, and this is the spirit of trustworthiness.
Appointment to High Offices and Posts is a Trust
There is also another sense of trust, and that is: everything should be placed at its proper and deserving place. An office
or a post should be offered only to the deserving person; and responsibility should be given only to that person who is
able to shoulder it and who has the capability to do justice to the trust placed in him.
Governorship, responsibilities of the party, nation or country, which are granted placing confidence in the persons
concerned, are trusts, about which they are answerable. A number of proofs can be advanced in support of this
statement.
Hazrat Abu Zar reports that he asked the Prophet whether he would not make him a governor somewhere. Hearing this
the Prophet tapped his shoulder and said:
“O Abu Zar ! you are weak, and this responsibility is a trust. On the Day of Judgment it will be a cause of loss of
honour and ignominy. However, those people will be spared who will have accepted it with all its responsibilities
and would have fulfilled whatever responsibilities they had in this connection."
(Muslim)
It is a fact that mere excellence of education or experience does not make a person most suitable for some office. It is
also possible that a man may have good moral character and a righteous person, but he may not have the capabilities to
fulfil the responsibilities of a certain office.
Hazrat Yusuf (Joseph) was a Prophet. He was the living example of righteousness and virtuousness, but he had not
offered his services to shoulder the responsibilities of the country on the basis of his righteousness and prophet-hood.
He had taken the reins of office in his hand on account of his learning and memory.
“(Yusuf) Said.. 'Entrust to me the treasures of the country. Verily, I am protector and learned."
(Yusuf.. 55)
Trust demands that we should entrust such responsibilities and posts to such individuals as would be able to run them
properly. If through bribery, nepotism and for some other reason we deviate from this principle and we select an unfit
person for some office, then since we have ignored a fit person and have appointed an unfit and undeserving person, we
have committed open misappropriation.
Allah's Messenger has said that whoever has appointed an administrator through nepotism although there was among
the people an individual who was more desirable before Allah than that person, then he has committed
misappropriation against Allah, His Messenger and all the Muslims."
(Hakim) Yazid bin Abi Sufyan reports that when Hazrat Abu Bakr sent him to Syria, he advised him thus: “O Yazid !
You have many relationships. It is likely that you may be influenced by them in making important appointments. I am
very much afraid about you since the time the Prophet has said: 'Anyone who has been made responsible for some
affair of the Muslims and he has entrusted some responsible job to some ones influenced by his relatives, then
Allah's curse on him. No virtue or justice from him will be accepted before Allah, so much so that he will be
thrown in the Hell.
(Hakim)
The community from which the quality of keeping trust is vanished, can be recognised thus: the distribution of posts
and offices in that community become a game and play of favours. The value of able men goes down and in their place
unfit and undeserving men are appointed. The tradition has it that this forms part of those manifestations of corruption
which will appear in the last period.
A man came to the Prophet and asked when the Doomsday would occur. The Prophet answered: “When
deposits in trust would start being lost, then wait for the Doomsday." He was again asked: “What is the meaning
of loss of trusts ?" He replied: “When responsibilities are entrusted to unfit persons, then wait for the
Doomsday.'s
(Bukhari)
Performance of Duty is also a Trust
This sense is also included in the meaning of trust that the man to whom the responsibility has been entrusted should
have the sincere inclination of satisfactorily fulfilling those responsibilities and that he should devote all his energies
for doing justice to fulfil it. Undoubtedly it is a trust. Islam considers it worthy of honour that a man should be sincere
in his work, should be keen on doing his job in a better way, and should be alive to safeguard the right of the people
that are in his charge, for however ordinary that responsibility may be, a slight negligence is likely to cause undue harm
to the whole community and society; and the germs of corruption and mischief enter the entire body politic. Dishonesty
in performing official duties causes various moral disease in the society. It causes great harm to the religion, to the
Muslim public and to the country. This sin, its punishment and its evil appear in different forms.
The Messenger of Allah has said:
“On the Day of Judgment when Allah will gather all the people, past and present, a flag will be fixed for every
deceiver, by which he will be recognised. So it will be said that this is the group of such and such deceivers."
(Bukhari)
In another tradition it is stated:
“There will be a flag near the head of every deceiver which he will raise in proportion to his deceit. Listen, there is
none worse deceiver than the Amir who deceives the public."
(Muslim)
In other words there will be none more deceitful and deserving of bad consequences than the person who is made
responsible for the affairs of men and he sleeps peacefully while the public is undergoing hardships and facing
destruction.
Misuse of Office is Betrayal of Trust
Trust demands that if a man is appointed to a certain high office he should not use it for self-aggrandisement or for the
benefit of his relatives, for the use of public funds for personal purposes is a crime.
It is a common thing that the governments and the firms give fixed salaries to their employees. Then to find out extra
sources of income is disrespectful, ignominious and mean. Allah's Messenger has said:
“Whomsoever we will entrust with service, the provision of his needs is also our responsibility, If he takes more
than this then he is committing misappropriation,"
(Abu Daud)
It is misappropriation because he has used that property of the organisation for himself, which was to be given to the
weak and the needy, and it was to be spent for a greater cause and purpose:
“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."
(Ale Imran ..161)
But a man who takes care of the commands of Allah in fulfilling his responsibility and he is averse to indulge in
dishonest practices in performing his duties, then he is considered by Allah one among the fighters for the supremacy
of the religion The Prophet bas laid :
“When the Administrator is given a job, he should receive his due and should pay the dues of others, then he is
like a fighter in the cause of Allah till he returns home."
(Tibrani)
Islam has forbidden the exploitation of one's office and taking undue advantage from it. It has been very severe in
closing all the avenues of earning illegal wealth.
Adi bin Umaira narrates that he has heard the Prophet as saying:
“Whomsoever we have given some post and he has concealed a needle or a thing smaller than that, then it will be
a misappropriated thing with which he will have to appear on the Day of Judgement."
Thereupon a dark-skinned Ansari got up and said: “O Messenger of Allah ! take away my governorship."
The Prophet inquired what was the matter. He replied: “I have heard all your talk just now." The Prophet said:
“I still say that whomsoever we may make a governor, he should place everything before us. He should take
whatever is given to him, and should keep away from whatever he is asked to desist."
(Muslim)
It is said that a man from the tribe of Uzd, called Ibn Labith, was sent as an administrator by the Prophet to collect
charity and donations. When he returned with the collection he said: “These are your things and these have been lifted
to me." The narrator of the hadith says that hearing this the Prophet stood up and after the praise of God said:
“I appoint, from amongst you, an administrator for these affairs for which Allah has made me responsible. When that
man comes back, he says this is for us and this has been gifted to him. If he tells the truth, then why does he not sit in
his parents' house, Let us then see from where the gifts come to him? By God, if anyone of you receives even an
ordinary thing without it being due, he will have to appear before Allah carrying that thing. I do not want to see anyone
of you meeting Allah in this condition that he is carrying a camel on his; head or a cow which is bellowing or a goat
that is bleating ." Then he raised his two hands till the whiteness of the armpits was visible and said: “O Allah! I have
conveyed your message."
(Muslim)
Wealth and Ability given by Allah are also a Trust
Trust also means that you should take a survey of your powers of perception with which God has blessed you. You
should have a look at those special ability which God has given you. If you look at your property and your children,
who are very dear to you, you will feel that all these are God's trust which has been deposited with you.
Therefore it is necessary that they should be sacrificed in His cause, and they should be utilised for seeking His
pleasure. If you suffer a loss in them, you should not start crying and wailing and you should not consider that it was
your personal property that has been taken away from you, because compared to you Allah is the more rightful owner
and He has the right to use it in any way He likes. If you are tested by an increase in them, then you should not hesitate
to undertake jihad when called upon to do so, and you should not turn away from obedience to Allah on account of
them, Or you should not feel conceited on their strength.
“O you who believe ! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things
entrusted to you. And know that your possessions and your progeny are but a trial, and that it is Allah with whom
lies your highest reward."
( Anfal.. 27-28)
Others' Secrets with you are a Trust
Trust also means that you should protect the rights of the gatherings which you attend. You should not disclose their
information and their secrets to others.
A number of relationships are severed, rifts are created in friendships and interests are endangered when the
information about or the secrets of the gatherings are disclosed by someone by correctly or incorrectly quoting the
source, thus jeopardising all the plans.
Allah's Messenger has said: “When a man says something to someone and then turns to you, then it is a trust,"
The confidential talk of the meetings should be guarded, provided it conform to the moral laws and the principles of
religion, otherwise its sanctity vanishes, If a Muslim is present in such a meeting where criminals, are conspiring
among themselves, so that they may indict some loss on others, then it is his responsibility that he should try to prevent
this evil to the best of his ability.
Allah's Messenger has said:
“The secrets of the gatherings are a trust, but three kinds of gatherings are exceptions: one in which haram
(illegal) blood is being shed, one in which haram (illegal) sex is being indulged into, or in which property is being
illegally usurped. “
(Abu Daud)
The conjugal relations are sacred in the eyes of Islam. The domestic relationship between a husband and wife and their
mutual affairs should be fully protected. The closest man should also not be informed about them.
But foolish people relate their private matters and domestic affairs here and there to outsiders. This is a very bad habit
and Allah has declared it haram.
Asma binte Yazid reports that she was with the Prophet and a husband and a wife were sitting there. The Prophet said:
“Is there a man who narrates the acts performed with the wife? And is there a wife who relates her relation with
her husband to others?' People did not say anything from fear. I said: 'O Messenger of Allah! By God, husbands
also do this and wives also do likewise, He said: “Do not say like this, Its example is like a devil-man meeting a
devil-woman, and he covers her and performs the sexual act and people are watching. “
(Ahmed)
The Prophet said : “On the Day of Judgment before Allah the greatest act of misappropriation will be that a
man may love his wife and the wife may also be inclined towards her husband and then he may disclose his
wife's secrets to others. “
(Muslim)
The deposits which are given to us in trust are for being protected for a fixed period, and then to be returned on
demand. We are answerable for these trusts.
While migrating to Medina, the Prophet left behind his cousin so that he may return to the polytheists the deposits kept
with him in trust, although these polytheists were the members of the same community which was driving him out of
his native place, He was being compelled to leave his home in the cause of his belief, but how can a decent man behave
indecently even with indecent and infamous people?
Maimoon bin Mehran says that three kinds of treatment be always meted out to good and bad man alike: keeping trust,
fulfilling promise and kindness,
To consider trust as personal property is a wicked act, theft.
Abdullah Ibn Masood says that fighting in the cause of Allah vanishes all the sins except the misappropriation in trust.
He says that on the Day of Judgment a person will be brought who had fought in the cause of Allah, would reply: “O
Our Lord! how is it possible when the world has ended" Then it would be said: “Take him to Hell." And in his presence
the amounts of trust will be presented in the same form in which they were handed over to him in the world. He would
see them and recognise them. He would go after them and seize them and carry them on his shoulders, till he would be
under the impression that he has come out, when the trusts would slip from his shoulders, He would again run after
them. This act would continue with him forever. Then he said that Salat (prayer) is a trust, Wuzu (ablutions) is a trust,
to weigh a thing is a trust, to measure a thing is a trusts and he listed many things and said the greatest trust is that
wealth or articles which are deposited or handed over,
The narrator of the hadith says that he went to Bara bin A 'azib and asked him what he thought about What Ibn Masood
said, Bara bin A 'azib replied: “He spoke the truth, Did you not hear this command of Allah:
“Allah commands you to render back your trusts to those to whom they are due; and when you judge between man
and man that you judge with justice."
( An-Nissa.. 58)
Keeping trust protects the rights of Allah and those of His slaves. It keeps away men from lowliness and meanness. It
reaches the desired heights only when this quality is absorbed by men in their natures and consciousness when it
reaches the depths of their hearts and when it is guarded against the influences of close and distant relationships.
This is the meaning of the hadilh narrated by Huzaifa bin Yaman :
“Keeping trust has been naturally ingrained in the depths of men's hearts, Then Quran came and people
learned it from Quran and Sunnah."
(Muslim)
The knowledge of Shariah cannot be indifferent to the righteous conduct, and keeping trust signifies the correct
knowledge of Quran and Sunnah as well as a wakeful conscience. If the conscience dies, then the quality of keeping
trust is taken away. At such a time the recitation of the Quranic verses and the study of hadith cannot be profitable, but
the claimants of Islam think about others and also about themselves that they are the bearers of this quality, but one
may ask how can the heart that rejects the truth be expected to keep trust?
For this reason Hazrat Huzaifa has stated that the heart that has no belief loses the quality of keeping trusts.
Accordingly he reports: “Then we started talking about vanishing the quality of keeping trusts and the Prophet said:
'When a man goes to one kind of sleep, the trust is squeezed from his heart till its effect remains equal to a point. Then
he goes to another kind of sleep, then the trust shrinks from his heart in such a way as if it were merely a scar,' Then the
Prophet said: 'Then people indulge in buying and selling, but no one can give a thing in trust, so much so that it is said
that in a certain family there is a trustworthy man, and about him it is said how tolerant, well-behaved and wise he is!
although there is not an iota of faith in his heart,"
This hadith draws a horrible picture of vanishing the quality of keeping trust from the hearts of dishonest people, It is
like finding sparks of goodness in the nature of some mischievous people sometimes, although they have no influence
on their lives. And sometimes the good acts overshadow their evil deeds, but it is clear that these acts cannot revive the
dead heart. This conscience-less person appraises men on the basis of his desires and preferences. He does not
distinguish between faith and infidelity in them.
Keeping trust is a very important quality, Men with weak faith cannot bear it, Allah has given an example of how its
burden bears down man's whole existence, Therefore, it should not be considered an ordinary thing and no laxity
should be shown in fulfilling its demands:
“We did indeed offer the Trust to the Heavens and the Earth and the mountains; but they refused to undertake it,
being afraid thereof, but man undertook it. he was indeed unjust and foolish."
(Ahzab.. 72)
Injustice and ignorance are two evils which beset man's nature, and man has to face the problem of fighting a jihad
against them. His faith cannot be complete Without cleaning and purifying it from injustice.
“If is those who believe and confuse not their beliefs with wrong-that are (truly) in security, for they are on (right)
guidance,"
(Ana'am.. 82)
“Verily, from among the slaves of Allah those who are learned fear Allah."
( Fatir ..28)
This is the reason why after mentioning man's bearing trust in the foregoing verses of Surah Ahzab, it is said that those
who are unjust and ignorant indulge in misappropriation, they are hypocrites and are the deserving recipients of Allah's
punishment; and security s granted to men of faith and keepers of trust:
“(With the result) that Allah has to punish the hypocrites, men and women, and the unbelievers, men and women,
and Allah turns in mercy to believers, men and women, for Allah is Oft-Forgiving, Most merciful,"
(Ahzab.. 73)