HUSBAND - WIFE IN ISLAM; WHAT IS AMANAH OR TRUST TO YOU?

HUSBAND - WIFE IN ISLAM; WHAT IS AMANAH OR TRUST TO YOU?

ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA

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16TH JANUARY 2019 CE AND 9TH JUMUDAL ULA 1440 AH

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BismillahWalhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam AlaikumWa-RahmatullahiWa-Barakatuhu.

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (Sallalahu alaihi Wa salam) is His slave and Messenger.

PREAMBLE

Husband – wife: what is Amanah or trust to your marriage relations in Islam?

What is the amaanah (trust) that Allah, may He be glorified and exalted,

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬ (٧٢)

“offered to the heavens and the earth but they declined to bear it and were afraid of it, but man bore it; verily he was unjust (to himself) and ignorant (of its results)”? Holy Quran Chapter al-Ahzaab 33:72

So what does trust (amaanah) mean? What is the punishment for one who betrays the trust? How can he repent? What is the evidence for all of that from the Qur’an and Sunnah?

This topic or article is selected because many people particularly in the rural and even some of the urban areas are ignorant of what Trust is; in Islam? They thought; only leaders or kings or public office holders that should be charged for Amanah or Trust in office by Allah while common man and his wife Amanah is naturally silent? Thus, we picked this topic as a challenge because many husband/wife betray trust given to them; sometimes knowingly and or unknowingly. We have instances of people marrying anyhow and divorcing anyhow; while some with two or three or four wives are sometimes ignorant of Fiqh or deceived by Bid ’a scholars.

1.0 SUBJECT MATTER

In the eyes of Islam, Trust (Amanah) has a very broad sense. The word contains an ocean of meaning, but underneath it all is the sense of responsibility and accountability for one’s actions before God. Trust 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, peace be upon him, 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 conforms 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 inflict some loss on others, then it is his responsibility that be should try to prevent this evil to the best of his ability.

Allah’s Messenger, peace be upon him, 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).

Hadith on Responsibility: Each one of you is a shepherd responsible for his flock

Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband’s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. No doubt, every one of you is a shepherd and is responsible for his flock.”

Source: Ṣaḥīḥ al-Bukhārī 6719, Ṣaḥīḥ Muslim 1829.

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

2.0 DO NOT BETRAY YOUR WIFE’S OR HUSBAND’S TRUST

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 (forbidden).

Asma bint Yazid reports that she was with the Prophet, peace be upon him, 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, peace be upon him, 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).

Guard People’s Property & Possessions Given to You

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 due to 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 should always meted out to good and bad people 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, and he would say: “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 recognize 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 Abdullah ibn Masood said that Salat (prayer) is a trust, Wudu (ablutions) is a trust, to weigh a thing is a trust, to measure a thing is a trust, 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 Azib and asked him what he thought about what Ibn Masood said. Bara bin Azib replied: “He spoke the truth. Did you not hear this command of Allah?

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا (٥٨)

“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.” (Holy Quran Chapter 4 An-Nissa: 58)

Keeping Trust is Naturally Ingrained in a Believer’s Heart

Keeping trust protects the rights of Allah and those of His slaves. It keeps away people from lowliness and meanness. It reaches the desired heights only when this quality is absorbed by people 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 Hadith narrated by Nuzaifa 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 Sharia cannot be indifferent to the righteous conduct, and keeping trust signifies the correct knowledge of Quran and Sun nah 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 the famous companion, Huzaifa bin Al-Yaman, has stated that the heart that has no belief loses the quality of keeping trusts. Accordingly he reports: “Then we started talking about the loss of trust (among people), 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 the loss of trust worthiness 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. People 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:

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬ (٧٢)

“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.” (Holy Quran Chapter 33 Ahzab: 72)

3.0 HUSBAND - WIFE IN ISLAM; WHAT IS AMANAH OR TRUST TO YOU?

Things to Strengthen the Husband-Wife Relationship in Islam

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ (٢٢

And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought? (Holy Quran Chapter 30:21)

According to the Quran, the purpose of marriage is to attain tranquility and peace, which can never be achieved through impulsive sexual fulfillment unless it is accompanied by mutual love, affection, caring, and sharing, which are all part and parcel of a fulfilling and productive marriage relationship. Islam, as we know it holistically from the sources, is a balanced way of looking at things.

Following are the important factors that can In Sha Allah strengthen a marriage relationship in Islam include:

1. Good Attitude

A Muslim must always have a positive attitude towards his or her life. Say “Alhamdulillah” (Praise be to Allah) for whatever Allah gives us (or doesn’t give us). Accept each other completely. Forgive and forget the shortcomings. As our Prophet (ﷺ) said, if you dislike one of his/her characteristics, you will be pleased with another.

2. Help

Our Prophet (ﷺ) stressed the importance of men helping their wives and as mentioned in the Quranic introduction above, Allah tells us the importance of women being mates and helpers to their husbands. This is a real “win-win” situation. Husband and wife helping and supporting each other will result in a strong relationship.

3. Trust (This is the topic we explore much)

Muslims, men and women are ordered to be trustworthy and follow the example of our prophet (ﷺ) as the “Trustworthy”. They should never expose their secrets to a third person. Prophet (ﷺ) said in Sahih Muslim that the most wicked among the people in the eye of Allah on the Day of judgment will be those men who divulges their wife’s secrets to others.

4. Respect

You get respect when you give respect. This is mandatory for all Muslims toward all people, how much more toward the spouse?

5. Joy

Our prophet (peace be upon him) used to entertain his wife Ayesha (peace be upon her) and she used to play and race with him.

Narrated Aisha, Ummul Mu’minin: while she was on a journey along with the Messenger of Allah (ﷺ): I had a race with him (the Prophet) and I outstripped him on my feet. When I became fleshy, (again) I had a race with him (the Prophet) and he outstripped me. He said: This is for that outstripping. (Sunan Abi Dawud)

6. Forgiveness

Clearly, this is one of the most important aspects of Islam. Whoever does not forgive – will not be forgiven. This comes from Allah, Himself. We must learn to forgive each other’s for a good spouse relationship in Islam.

7. Time

Spend time together. Go for walks. Take a bus ride in certain areas. Visit a friend or someone who is ill (you get big rewards for that). Fast together if one is not sick/aged on Mondays & Thursdays if you can. Make hajj – this is a great way to get a “new start” on life.

8. Worship

Our prophet (ﷺ) used to lead his wife in Prayer, even though he lived connected to the mosque. He told us not to make our homes like grave yards. We should offer some of our Sunnah prayers at home.

4.0 WHAT ARE THE RIGHTS OF A WIFE – ISLAMIC RIGHTS?

Much emphasis is made on the duties of a wife in Islam. So I felt there’s a need in the Muslim societies to talk about the rights of a wife in Islam!

The Western world might be proud of being the champion of so-called “women rights”, yet Islam protects the rights of a wife in the most beautiful way.

It is easy to think of marriage with a rose-tinted view. As much as the union is one that is firmly rooted in Islamic practice, people do get carried away by the worldly ideals of “love” and “romance” to a point of sometimes being unable to consider practical reality.

Entering into the union of marriage is most definitely a beautiful and sacred act, encouraged by Islam. Yet, to give the solemnity of this happy union its due consideration, it is important to also look at the rights and responsibilities of both parties when it comes to being a spouse.

More specifically, this article takes a look at the rights of a wife in Islam. Yes, unsurprisingly, women are more influential than anticipated. As they embark on a journey towards being a wife in Islam, they hold more rights and personal agency than the secular world would ever imagine.

Though marriage is a happy union sanctioned by the almighty Creator, it helps to go into it, with full knowledge of your rights and duties. Attention all married or soon-to-be-married Muslimahs, this one is for you.

1. The right to accept a marriage proposal

Narrated by Anas (ra): “A woman came to the Prophet offering herself to him in marriage, saying, “Have you got any interest in me (i.e. would you like to marry me?)” Anas’ daughter said, “How shameless that woman was!” On that Anas said, “She is better than you for, she presented herself to Allah’s Apostle (for marriage).”

At the very outset, a wife in Islam gets to decide if in fact she will be getting married in the first place. Sisters don’t be left in the dark, thinking that you have a lack of personal agency when it comes to choosing the circumstances around your marriage.

There is a common misconception that a woman needs to merely accept any marriage proposal that comes her way. Especially because marriage is a sunnah practice and favoured in Islam. Many ahadith strongly encourage the youth to seek marriage, and the parents to accept proposals from good matches. Yet, the rights of a woman are protected and firmly entrenched in Quran and Sunnah and a woman has the right to accept or reject a proposal of marriage at any offered time.

2. The right to Mahr (Dowry)

وَءَاتُواْ ٱلنِّسَآءَ صَدُقَـٰتِہِنَّ نِحۡلَةً۬‌ۚ فَإِن طِبۡنَ لَكُمۡ عَن شَىۡءٍ۬ مِّنۡهُ نَفۡسً۬ا فَكُلُوهُ هَنِيٓـًٔ۬ا مَّرِيٓـًٔ۬ا (٤)

“And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.” [Holy Quran Chapter 4 An-Nisa’: 4]

According to Islamic law, the rights of wife in Islam suggest that women have the right to receive a mahr or bridal gift from their spouses which is normally agreed and decided upon at the stage of negotiating a marriage. It is a symbol of love, honour and intention, and should never be confused with the idea of buying a woman or some type of archaic form of ownership, an act that Islam reviles and dislikes.

Often times, the mahr or bridal gift is a concept that is taken out of context and vilified as an incorrect practice, but in actual fact, it is the right of a married woman to receive one.

The mahr may take the form of money or gifts and goes directly to the wife, not to her family or her parents. This is usually negotiated in terms of the bride’s expectation before the marriage takes place. Pending a few exceptions, the gift of assets/money/kind is a property for keeping for the wife in Islam.

3. The right to considerate and kind treatment

“Allah is pleased when a husband plays with his wife, due to this he fixes thawaab (good reward) for them or he establishes halal rizq (lawful sustenance) for them.” [Hadith]

Other than financial sensibilities and the act of marriage itself, there is one simple fundamental right that a woman has in marriage and that is the right to kind and considerate treatment.

Kindness is due to a woman as a wife in Islam in a number of ways. For example, a husband should never travel thus leaving his wife unattended for longer than four months. Umar Ibn Al –Khattab (RA) one of Islam’s greatest caliphs once related that a decent space of time to be absent from one’s wife, if tied up on unavoidable matters, was four months.

Also, the wife is expected to put her best foot forward when it comes to grooming and beautifying her physical appearance for her husband. A man needs to be kind and considerate enough to give a woman the time and space to do so, in addition to grooming himself.

Even when it comes down to household chores and embracing her husband’s family, the woman, as the wife in Islam, has the right to ease into this slowly, instead of being forced to do so by her husband.

4. The right to “privacy” of all confidential matters

The Prophet (sallallahu alaihe wasallam) stated, ” A person who after having intercourse with his spouse, reveals their secrecy, will be in the lowest rank on the day of Judgement in the eyes of Allah.”

There should most definitely be the unbreakable bond of privacy in a marriage. This extends to secrets and confidences shared and any subjects that relate to intimacy between couples. In the era of social media being what it is, couples should take extra care not to go to public platforms and air the so-called ‘dirty laundry’ after fights and arguments.

Especially when it comes to a woman, Islam strictly dislikes revealing her private matters out in the open. In fact, such behaviour ends up alienating the rights of wife in Islam. Choose instead to address those issues with the person in question. The person who has been there with you all along; your own spouse!

5. The right to a peaceful home environment

“The most complete believers are those with the best characters, and the best of you are those who are best to their womenfolk.” [Tirmidhi #1162 & Ibn Hibbaan]

A wife in Islam has the inarguable right to a peaceful home environment and life. She deserves to have her basic needs met but also to have her sins covered and minor transgressions forgiven.

Men are traditionally and Islamically entrusted with the responsibility of being an “ameer” (custodian) of the household. A man’s responsibility in this sense is inexorably linked to that of the woman’s in a Muslim marriage. This isn’t something that ought to be exploited, but rather an extra factor that a man should be considerate of in his treatment of his wife.

6. The right to financial support

وَٱلۡوَٲلِدَٲتُ يُرۡضِعۡنَ أَوۡلَـٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِ‌ۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ‌ۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُ ۥ رِزۡقُهُنَّ وَكِسۡوَتُہُنَّ بِٱلۡمَعۡرُوفِ‌ۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَا‌ۚ لَا تُضَآرَّ وَٲلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٌ۬ لَّهُ ۥ بِوَلَدِهِۦ‌ۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٲلِكَ‌ۗ فَإِنۡ أَرَادَا فِصَالاً عَن تَرَاضٍ۬ مِّنۡہُمَا وَتَشَاوُرٍ۬ فَلَا جُنَاحَ عَلَيۡہِمَا‌ۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَـٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِ‌ۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (٢٣٣)

“But the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis” [Holy Quran Chapter 2 al-Baqarah 2:233]

Evidences from the Quran and Sunnah clearly stipulate that a wife in Islam is entitled to financial upkeep and maintenance. This includes food, clothes, a degree of money and funds that will help her not just maintain herself but her children and home.

On the other hand, the Western ideology encourages women to take a more ‘independent’ approach financially. While doing so may be fantastic for a woman’s own personal or career development, it does also detract from her right to enjoy the protection and support of her spouse. In Islam, husbands have actually been preordained as the protectors and maintainers of women.

5.0 WHAT IS TRUST (AMAANAH) IN ISLAMIC TERMS?

Trust (amaanah) – in Islamic terms – has two meanings, a general meaning and a specific meaning.

The general meaning has to do with all commands and prohibitions of Islam.

Among the evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬ (٧٢)

“Truly, We did offer al-Amaanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)”[Holy Quran Chapter al-Ahzaab 33:72].

Ibn Katheer (may Allah have mercy on him) quoted a number of opinions of the earlier scholars concerning the interpretation of the word amaanah (trust), then he said:

There is no contradiction between any of these views; rather they are all in harmony and boil down to the idea that what it refers to is responsibility and acceptance of all the commands and prohibitions with the conditions attached. This means that if the individual fulfils that commitment, he will be rewarded, but if he fails to do so, he will be punished. Man accepted this commitment despite his weakness, ignorance and wrongdoing, except for those whom Allah guides and helps. And Allah is the source of strength. End quote from Tafseer Ibn Katheer (6/489).

This meaning is the one that was favoured by Ibn Jareer at-Tabari (may Allah have mercy on him), when he said:

The view that is most likely to be correct is the view of those who said that what is meant by the amaanah (trust) here is all types of trust, whether they have to do with matters of religion or with people’s rights. That is because when Allah said “We did offer al-Amaanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained)”, He did not single out some of the meanings of amaanaah to the exclusion of others. End quote from Tafseer at-Tabari (19/204-205)

Al-Qurtubi (may Allah have mercy on him) said:

The word amaanah includes all religious duties, according to the correct scholarly view, which is the view of the majority. End quote from Tafseer al-Qurtubi (17/244)

And Allah, may He be exalted, says (interpretation of the meaning):

وَٱلَّذِينَ هُمۡ لِأَمَـٰنَـٰتِهِمۡ وَعَهۡدِهِمۡ رَٲعُونَ (٨)

“Those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, moral responsibility and trusts etc.) and to their covenants”[ Holy Quran Chapter al-Mu’minoon 23:8].

The mufassir Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:

The amaanah (trust) includes everything that Allah has entrusted to you and instructed you to take care of. That includes guarding your physical faculties from engaging in anything that is not pleasing to Allah, and guarding anything that has been entrusted to you that has to do with the rights and dues of others. End quote from Adwa’ al-Bayaan (5/846)

With regard to the specific meaning of amaanah or trust:

There are numerous mutwawaatir Islamic texts which enjoin paying attention to trusts and fulfilling them, and not neglecting or betraying them. That is widely discussed in the books of the scholars and fuqaha’, and is widely spoken of among people in general. Perhaps this is what the questioner meant when he asked about amaanah or trusts.

Based on that, what is meant by amaanah or trust in this sense is everything that the individual is obliged to take care of, uphold and fulfil of the rights of others.

There are three well-known scenarios with regard to amaanah or trust:

1.0 Financial rights that are established by contracts and covenants, such as items left with a person for safekeeping, loans, hiring and rentals, and so on; and those concerning which there is no contract, such as found items and what people pick up of the lost property of others.

It says in al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (6/236):

From researching the issue, it becomes clear that the fuqaha’ use the word amaanah in the following senses:

(i) In the sense of an item that is left in the possession of the person to whom it was entrusted. This may be with regard to one of the following scenarios

(a) A contract in which the amaanah is the primary focus, which is when an item is left with a person for safe keeping. This is more specific than amaanah, because every item that is left with a person for safekeeping is an amaanah, but the converse is not necessarily true

(b) a contract in which the amaanah is implied, but it is not the primary focus; rather it is connected to it as a consequence, such as renting, borrowing, profit sharing, appointing someone to act as an agent, partnerships and collateral for loans.

(c) Cases in which no contract is involved, such as picking up lost property, or that which the wind blows into a neighbour’s house. Such cases are called shar‘i trusts.

End quote.

2.0 Keeping people’s secrets

It was narrated that Abu Sa‘eed al-Khudri (may Allah have mercy on him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the most evil people before Allah on the Day of Resurrection will be a man who is intimate with his wife and she is intimate with him, then he broadcasts her secrets.”

It was narrated that Jaabir ibn ‘Abdullah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a man says something then turns away, it becomes a trust [which should not be disclosed by the one who heard it].”

Narrated by Abu Dawood (4868). Also narrated by at-Tirmidhi (1959), who said: This is a hasan hadith. It was classed as saheeh by al-Albaani in as-Silsilah as-Saheehah (4868)

3.0 Positions of responsibility, whether social, public or private

One should carry out such positions of trust and responsibility on a basis of truth and justice. A position of rulership is a trust, a judicial position is a trust, a management position in any organization is a trust, responsibility for a family is a trust, and the same applies to all positions of responsibility.

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When trusts are neglected, then await the Hour.” He said: How would they be neglected, O Messenger of Allah? He said: “When positions of authority are given to people who are not qualified for them, then await the Hour.”

Narrated by al-Bukhaari (6496)

It was narrated that Abu Dharr said: I said: O Messenger of Allah, will you not appoint me (to a position of authority)? He struck me on the shoulder with his hand and said: “O Abu Dharr, you are weak and it is a trust, and on the Day of Resurrection it will be a source of humiliation and regret, except for the one who takes it and fulfils all obligations and does all duties required.”

Narrated by Muslim (1825)

6.0 AMANAH/TRUST IN THE CASE OF BOTH PUBLIC AND PRIVATE TRUSTS

What is required in the case of both public and private trusts is to take care of the trust and fulfil it in the proper manner as required by sharee‘ah, and it is haraam to neglect it or betray it.

Allah, may He be exalted, says (interpretation of the meaning):

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَخُونُواْ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓاْ أَمَـٰنَـٰتِكُمۡ وَأَنتُمۡ تَعۡلَمُونَ (٢٧)

“O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you, and all the duties which Allah has ordained for you)”[ Holy Quran Chapter al-Anfaal 8:27]

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا (٥٨)

“Verily! Allah commands that you should render back the trusts to those, to whom they are due”[ Holy Quran Chapter an-Nisa’ 4:58].

Betrayal of trusts is one of the signs of hypocrisy.

It was narrated from ‘Abdullah ibn ‘Amr that the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he makes a covenant he betrays it, when he speaks he lies, when he makes a promise he breaks it, and when he disputes he resorts to obscene speech.” Narrated by al-Bukhaari (34) and Muslim (58).

7.0 PUNISHMENT OF BETRAYAL OF TRUST

Betrayal of trust is a sin, and in fact it is a major sin. Although it is a grave sin, the gate of repentance is open.

Allah, may He be exalted, says (interpretation of the meaning):

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ (٥٣)

“Say: "O Ibadee (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.”[Holy Quran Chapter az-Zumar 39:53]

وَهُوَ ٱلَّذِى يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ (٢٥)

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do” [Holy Quran Chapter ash-Shoora 42:25].

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever repents before the sun rises from its place of setting, Allaah will accept his repentance.” Narrated by Muslim (2703)

Sincere repentance means hastening to give up the sin, regretting it, and resolving not to go back to it. Then the sinner who neglected the trust should see whether the trust that he neglected has to do with the rights of Allah, in which case – in addition to repenting and seeking forgiveness – he should find out if there are any shar‘i requirements that he must fulfil in order to make up for this negligence, such as making up (missed obligatory deeds) or offering expiation.

For example, if someone neglects the trust of fasting, by breaking the fast deliberately during Ramadan, then – in addition to repenting – he must make up the days that he did not fast. If his breaking of the fast was done by having intercourse, then he must offer the required expiation. This is also applicable to all other shar‘i matters that he neglected.

But if the trust that he betrayed has to do with the rights of people, then – in addition to what is explained above about repentance – he must also fulfil that right and give that person his dues, or ask him to let him off and forgive him.

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever has wronged someone with regard to his honour or anything else, let him ask for his forgiveness today, before (a Day when) there will be no dinar and no dirham, and if he has any righteous deeds to his credit, they will be taken from him, commensurate with the wrong that he did, and if he does not have any good deeds to his credit, some of the bad deeds of his opposite number will be taken and added to his burden.”Narrated by al-Bukhaari (2449),

An-Nawawi (may Allah have mercy on him) said:

The scholars said: Repentance is obligatory from all sins. If the sin has to do with a matter that is between the individual and Allah, may He be exalted, and does not have to do with the rights of other people, then three conditions must be met:

1. He must give up the sin

2. He must regret what he has done

3. He must resolve never to go back to it.

If one of these three is missing, then his repentance is not valid.

But if the sin has to do with other people, then four conditions must be met: the three mentioned above, and he must also absolve himself of any wrongdoing and pay his dues to the one whom he wronged. If it is the matter of money and the like, then he must return it to him. If it has to do with punishment for slandering him and the like, he should submit to the punishment to be carried out on him, or seek that person’s forgiveness. If it is the matter of backbiting, he must ask him to forgive him for it. End quote from Riyadh as-Saaliheen (p. 14)

8.0 WHAT IS MEANT BY AMAANAH IN THE VERSE “TRULY, WE DID OFFER AL-AMAANAH (THE TRUST) TO THE HEAVENS AND THE EARTH, AND THE MOUNTAINS”?

Allah, may He be exalted, offered obedience to Him and His obligations and limits to the heavens and the earth and the mountains in such a way that if they did well they would be rewarded, but if they neglected their duties they would be punished. They refused to bear it out of fear that they might not do what was enjoined upon them, but man took it on, and verily he was unjust (to himself) and ignorant (of its results).

This is the explanation of the verse in which Allah, may He be glorified and exalted, says:

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬ (٧٢)

“Truly, We did offer al-amaanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results) [Holy Quran Chapter al-Ahzaab 33:72]”.

The interpretation of the amaanah (trust) as referring to shar‘i duties is the view of Ibn ‘Abbaas, al-Hasan al-Basri, Mujaahid, Sa‘eed ibn Jubayr, ad-Dahhaak ibn Muzaahim, Ibn Zayd and most of the commentators.

See: Tafseer at-Tabari, 20/336-340; Tafseer Ibn Katheer, 6/488-489; al-Jaami‘ li Ahkaam al-Qur’an, 14/252-253; Fath al-Qadeer, 4/437.

Qataadah said: The amaanah (trust) is the religion, obligatory duties and limits set by Allah.

It was also said that what is meant by the amaanah here is whatever people entrust one with.

Some of them said that it refers to ghusl in the case of janaabah.

Zayd ibn Aslam said: The amaanah is three things: prayer, fasting and ghusl in the case of janaabah.

Ibn Katheer (may Allah have mercy on him) said:

There is no contradiction between these opinions; rather they are all in harmony and refer to responsibility and accepting the commands and prohibitions on the basis of their condition, which is that if they do well they will be rewarded and if they neglect them they will be punished. Man accepted this amaanah despite his weakness, ignorance and injustice (to himself), except those who Allah guides. End quote. Tafseer Ibn Katheer, 6/489

At-Tabari (may Allah have mercy on him) said:

The most correct of these opinions is that of those who said that what is meant by the amaanah (trust) here is everything with which one is entrusted with regard to religious commitment and things entrusted to one by people. That is because Allah did not specify any particular type of trust when He said, “Truly, We did offer al-amaanah (the trust)”. End quote.

Tafseer at-Tabari, 20/342

Al-Qurtubi (may Allah have mercy on him) said: The word amaanah is general in meaning and encompasses all the duties of Islam, according to the correct opinion. This is the view of the majority. End quote. Al-Jaami‘ li Ahkaam al-Qur’an, 14/252

As-Sa‘di (may Allah have mercy on him) said:

Everything that Allah has enjoined upon His slave is an amaanah (trust), and the slave must carry them out in the fullest sense. That also includes things that are entrusted to one by people, such as wealth, secrets and the like. The individual must pay attention to both matters and fulfil both trusts. “Verily! Allah commands that you should render back the trusts to those, to whom they are due” [an-Nisa’ 4:58]. End quote. Tafseer as-Sa‘di, p. 547

Ash-Shanqeeti (may Allah have mercy on him) said:

In this verse Allah, may He be glorified and exalted, tells us that He offered the amaanah, which is the taking on of duties and the consequences of reward or punishment, to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it. In other words, they were scared of the consequences of taking on this trust, lest that lead to the punishment and wrath of Allah. This offer, refusal and fear happened in a true sense. Allah created the heavens and the earth and the mountains with a sense of understanding, the nature of which only Allah knows and we do not know. Thus they understood when this trust was offered to them, and they refused and were afraid. End quote. Adwa’ al-Bayaan, 36/139.

The amaanah (trust) mentioned in this verse, that Allah offered to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it, but man took it on, is the Islamic duties, whether that has to do with duties towards Allah, may He be exalted, or duties towards His slaves. The one who fulfils his duty towards Allah and towards His slaves will be rewarded, but the one who neglects his duty towards Allah and towards His slaves deserves punishment.

And Allah knows best.

SOURCES

https://islamqa.info/en/145741, https://islamqa.info/en/232749

Book on When the trust disappears from our relations, Excerpted from “Muslim’s Character” by Muhammad Al-Ghazali, p. 81-86

http://www.alquranclasses.com/family-relationships-islam/

http://www.detailedquran.com/quran_data/The%20Husband%20wife%20relationship%20in%20Islam.htm

http://islamgreatreligion.wordpress.com/2009/07/13/better-husband-and-wife-relationship/