Trust and Justice
"Surely, Allah commands you to deliver trusts to those entitled to them, and, when you judge between people, judge with justice. Surely, excellent is the exhortation Allah gives you. Surely, Allah is All-Hearing, All-Seeing." (An-Nisa, 58)
In the ayah preceding the 58th ayah of surah An-Nisa, which we have provided the translation for above, Allah informs us of a tremendous reward for those who have faith and carry out righteous deeds. Among the paramount of these virtuous actions is upholding trusts, which is why keeping trust faithfully is highlighted in the ayah. This ayah commands believers to always honor their trusts, whether they pertain to religious or worldly matters. Moreover, Allah commands justice, urging the faithful to uphold just relations among people. The reason behind the revelation of this ayah is profound:
The Key to the Kaaba
As narrated, when Prophet Muhammad (sallallahu alayhi wa sallam) entered Makkah on the day of its conquest, Uthman bin Talha locked the door to the Kaaba. Despite being in charge of the Kaaba's services, Uthman did not hand over the keys but ascended to the roof of the Kaaba, declaring, "If I knew he is Allah's Messenger, I would not prevent him from entering the Kaaba."
Upon witnessing this, Ali (radiyallahu anh) approached Uthman. In a moment of urgency, he twisted Uthman’s wrist, forcefully taking the key, and proceeded to unlock the door. After the Prophet (sallallahu alayhi wa sallam) prayed inside, upon exiting, Abbas (radiyallahu anh) requested the key to the Kaaba, aspiring to both distribute water to the pilgrims and serve as the custodian of the Kaaba. It was against this backdrop that the ayah was revealed.
Following the revelation, Prophet Muhammad (sallallahu alayhi wa sallam) directed Ali to return the key to Uthman and apologize. Astonished, Uthman asked Ali,
"You used force and acted cruelly. And now you come to me with gentleness."
To which Ali solemnly responded, "By Allah, a verse was revealed concerning you," and he proceeded to recite the verse.
Due to how strongly this incident resounded Islam’s sensitive approach to trust and safekeeping, it led to the inception of the realization in Uthman’s heart that the nobility of Islam surpasses all, causing him to embrace the faith. The Archangel Jibril (alayhissalam) later informed the Prophet (sallallahu alayhi wa sallam) that the duty of serving the Kaaba would remain with Uthman’s lineage. (Muslim, Hajj, 390; Fakhraddin ar-Razi, Tafsir al-Kabir; Jarullah al-Zamakhshari, al-Kashshaf)
While the ayah’s revelation occurred due to this particular event, its significance is not limited to that single incident. Its divine edict is timeless, insisting that all forms of trust throughout the ages should be placed in capable hands.
The term "trust" stands in opposition to betrayal. It encompasses both tangible and intangible entities, duties, and objects entrusted to an individual for safeguarding. Whether it's something temporarily held with the intent of returning or even the roles of governance, all are deemed a trust. The trust mentioned in the aforementioned ayah is understood in this light.
Another profound ayah articulates, "Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man (undertook to) bear it. Indeed, he was unjust and ignorant." (Al-Ahzab, 72)
According to this blessed ayah, humanity stands as the sole custodian chosen to bear the trust of Almighty Allah. In virtue of this, humans have the capability to exercise authority over other beings, and to one another, they entrust numerous responsibilities and privileges.
Thus, a person's worthiness and nobility are commensurate with the extent to which they uphold this divine trust and demonstrate reliability in honoring the trusts they are charged with by others. The more steadfastly they safeguard the trust and fulfill its rights, the more they elevate their stature and multiply their virtues. Upholding divine trusts invites the protection of Allah and earns respect and honor among fellow humans.
Threefold Trusts
According to interpretations in Tafsir al-Kabir and Ruhu’l-Bayan, human interactions in this world can be categorized into three types: with their Creator, with fellow beings, and with oneself. In all three relationships, one must honor the trust:
Upholding Trusts With the Creator: These trusts are the fards (obligatory acts). Acts of worship such as salah, fasting, almsgiving, hajj, and the declaration of faith are all divine trusts. Their fulfillment safeguards the entrusted duties. Voluntary acts or sunnah practices are also included. As it is beautifully stated: "He who obeys the Messenger, obeys Allah" (An-Nisa, 80). Avoiding prohibitions and maintaining boundaries are integral to this trust.
Upholding Trusts With Fellow Beings: Examples of this include returning borrowed items undamaged and whole when requested, abstaining from using deception to alter the measurements and weights used in commerce, and not publicizing or ridiculing others' flaws. Similarly, leaders ruling with justice and entrusting roles to deserving, competent individuals, scholars guiding the community away from superstitions towards beneficial beliefs and actions, spouses’ fidelity to each other, and parents’ attention to their children’s upbringing, are all significant trusts.
Upholding Trust With Oneself: This encompasses striving for one's temporal and eternal welfare, resisting tendencies like lust, anger, envy, and other destructive emotions that jeopardize the hereafter. The seven spiritual faculties within an individual—Wujud (Body), Nafs (Self), Qalb (Heart), Ruh (Spirit), Sirr (Secret), Hafi (Hidden), and Ahfa (Most Hidden) are also trusts. One is accountable for all actions related to these trusts.
Moreover, all of one's senses and faculties are divine trusts. Each must be employed for the purpose for which it was designed. For instance, the eyes' trust is to abstain from the prohibited and to observe with reflection. Ears are trusted to shield against vain talk and, instead, be ever ready for wisdom and remembrance. The tongue’s trust lies in avoiding slander and engaging in remembrance and benevolent speech. The feet's trust is to walk towards righteous acts and away from sins. The mouth's trust is to consume what's lawful. The hand’s trust is to refrain from the forbidden and extend in kindness. The heart's trust is to find tranquility only in Allah, never swaying towards another.
Using each faculty for its divinely intended purpose is a mandate for believers. If one employs each faculty in ways pleasing to Allah, they've indeed honored the trust. Otherwise, they've displayed ingratitude, and such negligence certainly brings about divine retribution.
As Allah the Almighty elucidates in the translated ayah, "Allah commands you to deliver trusts to their rightful owners," all these are encompassed within.
The Significance of Trust
Allah, in His infinite wisdom, continually reminds us in the Holy Qur'an about the importance of trust. In surah Al-Mu’minun, while describing the attributes of the believers destined for the Jannah of Firdaws, He declares: “...and (success is attained) by those who honestly look after their trusts and covenant...” (Al-Mu’minun, 8). Further, in surah Al-Anfal, He cautions, “...do not betray your trusts, especially when you know.” (Al-Anfal, 27)
A hadith narrated by Abu Hurairah (radiyallahu anh) conveys the words of our beloved Prophet Muhammad (sallallahu alayhi wa sallam), “There are three signs of a hypocrite: when he speaks, he lies; when he promises, he breaks it; and when entrusted, he betrays that trust.” (Bukhari, Iman, 24; Muslim, Iman, 107-108).
In another profound hadith, Prophet Muhammad (sallallahu alayhi wa sallam) stated, “He who is not trustworthy has no faith, and he who doesn't keep his covenant has no religion.” (Musnad, No: 12386)
Umar bin Khattab (radiyallahu anh) narrates that the Prophet (sallallahu alayhi wa sallam) once remarked, “The first thing to disappear from among people will be trustworthiness, and the last thing that will remain is prayer. Yet, there will be many who pray but derive no goodness from it.” (Bayhaki, Shuab al-Iman, No: 5274, 4/325).
Maymun ibn Mihran beautifully encapsulated this sentiment by saying, “Three things must be honored, whether in the face of the righteous or the wicked: trusts, promises, and family ties.”
Many scholars contend that if trusts inadvertently suffer damage or loss despite one’s careful attention, they may not be indemnifiable. Detailed explanations of this matter can be found in books of Islamic fiqh.
Judging With Justice
The second commandment highlighted in surah An-Nisa, ayah 58, pertains to justice. Allah the Almighty asserts with His divine and unerring wisdom, “...when you judge between people, judge with justice. Surely, excellent is the exhortation Allah gives you! Truly, Allah is All-Hearing, All-Seeing.”
Earlier in the ayah, we were reminded that trust, essentially, is about delivering what's due to others. Judging justly, in essence, is ensuring that everyone gets their rightful dues in a manner befitting their rights. The sequence in which Allah mentions trustworthiness followed by justice denotes a profound lesson: To follow the correct order in attaining benefits and preventing losses, one needs to begin by ensuring personal righteousness before seeking to correct others. Indeed, justice is a form of trust in itself.
According to this revered ayah, those in positions of authority must resist bias and ensure equity. This directive is not limited only to those in judicial roles but encompasses all believers as reflected in the Prophet's (sallallahu alayhi wa sallam) saying, “All of you are shepherds, and each one of you is responsible for his flock.” (Bukhari, Jumu’a, 11; Muslim, Imarah, 20)
As elaborated in Tafsir al-Kabir and Ruhu'l-Bayan, Hasan al-Basri (rahmatullahi alayh) affirmed that Allah took three pledges from the judges:
1. To not be swayed by personal desires when delivering judgments.
2. To fear none but Allah when deciding on a matter.
3. To never compromise divine rulings for worldly gains.
Hasan al-Basri was known to recite the ayahs:
“O Dawud, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow (your own) desire, as it will lead you astray from the way of Allāh." Indeed, those who go astray from the way of Allāh will have a severe punishment for having forgotten the Day of Account.” (Saad, 26)
“Surely We have sent down the Torah, in which there was guidance and light by which the prophets, who submitted themselves to Allah, used to judge for the Jews, and (so did) the Men of Allah and the Men of knowledge, because they were ordained to protect the Book of Allah, and they stood guard over it.” (Al-Maidah, 44)
The Divine Counsel of Allah
Allah's guidance, as it so beautifully unfolds, encompasses the profound teachings of upholding trust and dispensing justice. By proclaiming, "Surely, excellent is the exhortation Allah gives you," Allah is drawing attention to the harmonious results in both this world and the Hereafter when these commandments are heeded. We must remain ever vigilant, adhere consistently to His divine instructions, and avoid any betrayal of trust and act of injustice. For we must never forget: “Indeed, Allah is the All-Hearing, All-Seeing.”
He hears all our judgments and observes all our actions concerning matters entrusted to us. And it is He who will recompense us based on our deeds. Without a doubt, this is a message of hope and reassurance for the obedient and a clear warning for those who defy.
History is a testament to the reality that human contentment and serenity pivot on two principles: trustworthiness and justice. When trusts are assigned to their rightful custodians, and justice is the rule, societies thrive in an ambiance of trust, peace, and joy. Conversely, treachery and injustices are the fountains from which sprout all disturbances, conflicts, and wars. They are among the primary reasons for the downfall of generations.
Allah (subhanahu wa ta’ala) knows best.
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