Tuesday, 28 May 2013

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Trust about Trust

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”.

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, “

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,”

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.”

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.”

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.

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

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.”

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 jeopardizing 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 its haram.

Asma binti 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. “

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. “

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?

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.”

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)


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