Abdur Rahman ibn Yusuf Mangera – Qur’anic Reflections The Three Trusts
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So, likewise the old Mr. Have a trust towards the alarm as to what
they should guide them to to the best of their ability, not for any
ulterior or any other, you know, ulterior motive, that Allama have
a trust towards the people. I mean, I'm trying I'm trying to
fulfill that trust may Allah make it easy for us
Bismillah al Rahman al Rahim Al hamdu lillah wa salatu salam ala
Sayidina. Muhammad were either early he was Safi or Baraka was
seldom at the Sleeman Kathira on Ilario Medina, a member of Salam
Alikum, everybody, I hope you guys are doing very, very well. Today
we're looking at one of the prominent verses of the Quran I'm
sure some of you, many of you may have heard it. It's from Surah
Nisa, and is verse 57, or 57 of certain Nisa, Allah subhanho wa
Taala says, our older Wilhemina shaytani R rajim Bismillah R.
Rahman r Rahim in Allah here, Moroccan to Abdul Rahman it,
Neha, what either Hakim to buy in
Como villa in Allah honey, Yanni LUCAM. Be in the law, her goodness
me, I'm buzzing, you're now going back to the verse now. Allah
commands you to deliver your trust. What exactly does that
mean? I mean, on the broad sense of it, obviously, that's a very,
very important aspect, right. However, in detail, I think that's
what we need to do. So that we need to understand so that we can
actually put this in action.
Because, generally, yes, it's a great idea that we have that we
would like to have interest. However, what I'm going to do is
I'm going to open this up. And when we when we hear all of these
points, right, you'll see that some of them we might already be
doing, and then there'll be others that we might have trouble with
that we don't really have never thought about it being a trust. So
that's why I think inshallah this will be beneficial for us to
understand exactly what trusts are, and how this is all split up.
So firstly speaking there are, we're going to split this up into
three different types of trust.
One is a trust related to the human being with his Lord. Right.
So it is a trust that God has given us that Allah subhanaw taala
has provided us that we need to look after. So what are those? And
it's good to know so that we can make sure we're getting this
right. Number two, it's the trust between people if people have
given us something in trust, right? How do we look after that?
And make sure that we fulfill that and the third one, I mean, what's
left? Is the trust within our own selves that what is the trust to
ourselves, our responsibility to ourselves and the trust that we
have of ourselves.
So it's necessary, obviously, to have Amana and trustworthiness in
all of this regard. May Allah subhanaw taala make it easy. So
just to quickly speak about this. The first one is with the Lord
what exactly that means with Allah subhanho wa taala. I mean, broadly
speaking, I think you can just sum it up in the fact that Allah
subhanaw taala is obligated us certain things, so we must fulfill
them as a trust and he's prohibited us certain things, so
we must abstain from them as a trust. That's the big thing.
However, as Imam Razi says, he says how the bathroom Lhasa
hayleigh, like that, in itself is a major, you know, ocean, and
there is no end to that ocean like there's so many things that we can
speak about there.
Are going to ignore Masuda the Allahu Anhu. He says that a man
should be in everything and it's binding, for example, your will do
isn't Amana, a lot of people think we'll do is just kind of like a
tool that we have to just instrument that we do quickly
hurried up, you know? And then we go for prayer. Yes, it is a tool
in that sense. However, they say that if you want a good prayer,
you need to have a good wall. So you need to actually focus on your
other as a trust, and to do it right and perfectly, and in a very
enhanced way. Likewise, in everything else, in terms of
purity and solid in zakat in some of these trust, we should do them
and fulfill them and fulfill them properly. Even though I'm one of
the Allahu Anhu he breaks this down a bit for us. And he says
that, I mean, it splits it up into a few things with regards to
ourselves, right? This is the trust between us and Allah
subhanaw taala that He's given us various different faculties and
various different limbs. All of those are trust and how do we
fulfill the trust about them. So he starts off for some reason,
with the private parts of the human being that they are a trust
that Allah subhanaw taala has hidden within you and concealed
within you and given you, you know, many prospects through it,
you need to protect them, he says, and you can't release them. You
can't display them. You can't use them except according to their
rights.
And again, that's a big discussion, right? So looking,
expressing and so on and so forth. All of that comes in there.
second one as it because we're in a hurry to keep these shorts. The
second one is the Lisa and the tongue. That basically means that
we don't want to use it in falsehood. We don't want to use it
in backbiting in tail bearing in Gopher, I mean that would be the
worst of it to utter blasphemous words violating Allah subhanaw
taala is right innovations, vulgarity
and abusive language and so on and so forth without any right then
number three the eye. So that means to not use it to look at the
haram. And the blameworthy, then we've got the IRS to only listen
to what's right, in that what's beneficial and not use it for
distraction and for false entertainment, to listen to bad
discussions, and sins and, and things of that nature, music, etc.
Right. So that was the first one which is between us and Allah
subhanaw taala. Just generally speaking, that is what it
includes, right? Because all of these are limbs that Allah has
given us as a trust. That's why right, that's how it's related to
Allah. Let's move on to the second type of trust that we have is
basically with others. So that's our Inter social, interpersonal
relationships with others and our responsibilities to one another.
And I think one of the biggest things is essentially returning a
trust. Right? So somebody has kept something with you to look after.
Can you please look after this for me, I'm traveling, can you please
look after my keys? Can you please look after you know, this jewelry
of mine? Can you look after this sum of money? Can Can you look
after you know my car, right? Can I park it outside your house? Can
I park it in your garage, can I park it in your driveway, and so
on and so forth. Or for example,
you know, I've got I'm clearing up, can I just leave some of this
stuck in your in your storehouse in your storeroom, you know, in
your supply center, in your, in your shop, whatever it may be?
Right. So that's the first thing to look after that according to
the way you would look after your own. And, and then to give it
back. That's the main thing is to give it back timely when they want
it back. Another thing that would be fulfilling the trust is that if
you are selling something don't sell with short measure, like by
deception, for example, one less tomato, one less potato,
right?
Some kilos less or one one.
Some amount less for some volume less?
Then you won't believe this. But also keeping people secret is a
trust. Did you did you think about that when we read the verse verse.
In fact, the default in any discussion that you have with
somebody else, or what you find out about somebody else is the
majority. So Bill Amana. So the problem is that I've said that
gatherings sessions discourse is to be held in trust by default,
yes. If you know that they don't mind you telling or they want you
to tell somebody, or and so on. If they mind you and it's beneficial,
you still not allowed to tell because that's their secret, it's
their trust. So really keep that in mind. Because there's a lot of
problems with this, some people would like to talk, you know, to
add, to give, you have to be very careful with this. We as scholars
have to be very careful. Lots of people tell us things, lots of
people who tell us I sometimes will sit with people, even family
members who will be discussing a certain individual and their case,
their incident or something, I will know their entire story
because that person has confided or has consulted me on it. And I
won't reveal a thing. Right? Because it's wrong. It's wrong.
Unless they've told me to reveal that it's fine. They've said I can
tell the story. You know, for clarity, whatever, that's fine.
But otherwise, I don't even tell my own family members about these
things. Because it's a trust at the end of the day, right? Trust
have to be kept in trust, you tell somebody, they're going to tell
somebody, they're going to tell somebody and then that's it, it's
gone. Right? It's gone, there is no secret anymore. And person can
be harmed by that.
Another trust is where if you're in any position of authority, then
you've got to trust towards your subjects, towards your citizens,
towards your children, towards your family members, towards your
employees, towards your students. These are all positions, you could
be a teacher, right? You could be a manager, you could be a
counselor, you could be a politician. You could be a prime
minister, President, whatever it is, you know, whoever is
listening, right? Whatever we all at some level or the other. I
think we have some authority over something or the other. And again,
that's a trust that we have been given. It's a trust position that
we have been provided and we need to make the best of it. I know
there's going to be so many distractions, so many pressures,
especially nowadays. It's just all the various different interests
that will seek to take us away.
And to basically just pander to various different interests, one
has to be
very, very careful, Allah makes it easy because it's not. It's
definitely not easy, right? So likewise the old Mr have a trust
towards the alarm as to what they should guide them to, to the best
of their ability, not for any ulterior or any other, you know,
ulterior motive, that Allama have a trust towards the people. I
mean, I'm trying, I'm trying to fulfill that trust, may Allah make
it easy for us.
So
there's, as you can see how broad how broad the concept of trust is.
And that shows you how pertinent and profound this verse is.
And subhanAllah obviously, part of this was the Prophet sallallahu
Sallam giving back the keys, he taken it on trust, he gave it
back, right? Likewise for a wife not to be committing Zina bearing
somebody else's child and then saying it's a husband's child, you
know, applying it to him, that would be untrustworthy as well.
Likewise, one of the professor's have mentioned that after a wife
is divorced, right, she is still, after a wife is divorced, she is
still do expenses, right? While she's in her waiting period, her
ID, which is usually about three months or so. Now, if she just
keeps lengthening that who's going to go to check? And she says, no,
no, I'm not my menstruation is not coming. And she pulls it six,
seven months just so that she can get it that would be going against
the trust as well. That's a trustee, you can understand how
deep this is of how trust is in this regard. Okay, now, quickly,
there's the third aspect of the trust. Which one is it? It's the
trust with ourselves. Now what's left, what else is there in a
trust, I mean, I thought we dealt with the eyes and private parts
and so on. Now, this is a bit more broader than that it's a bit more
particular about that. It is that we ourselves owe it to ourselves
as a trust, that we choose for ourselves that which is the most
beneficial and most prudent, right? And give us the best
welfare, both for this world and the hereafter. Now, this is where
a lot of people, we get into the world. So we do things for the
benefit of this world so that we can acquire a bit more here and
there. But it's absolutely wrong. For the hereafter we're
shortchanging ourselves, we are actually betraying the trust to
ourselves because we're going to suffer for it. Later on. We're
going to suffer for it later on maybe in this world and in the
hereafter May Allah protect us. May Allah forgive us for these
kinds of problems and keep us correct. For example, usually this
will happen when we allow our desires to overwhelm us to acquire
something, to take something to indulge something in something
that is haram that is wrong, there's going to be a sin, for
example, or it's going to be betraying somebody else's trust as
well. Right, or to be overwhelmed with anger, and then take certain
measures, jump to conclusions, and so on through our arrogance or
anger or whatever it is, and then get in trouble for that, that will
be harmful in the hereafter. So that's not in our best interest
either. That's why the Prophet sallallahu alayhi wa sallam said,
Look, every one of you is a raw in color camera and every one of you
is a shepherd, at some level. The wife is the husband is everybody
has to something that they have right? And everybody is going to
be eventually asked about their subjects.
Allah subhanaw taala underscores this in multiple places. So this
is not the only verse that discusses this, but you can see
how just one this one verse talks about such a major aspect of
Islam. Anyway, this is not the only verse, Allah subhanho wa
Taala mentions in multiple multiple places. For example,
Allah says in Allah Hey, Maura in the La Jolla, Morocco, in the La
Jolla Moroccan and to Abdul Amana de la Liga, which is the verse
that we've just dealt with. Then Allah subhanaw taala Surah to
Lhasa verse 72 In our ordinal Amana to either seminar where it
will already well gee Bertie abena Yamuna? What a shock on a minha
Wilhemina Hill in sun, we presented the trust now that could
refer to a specific trust as well as different types easier upon the
heavens. We presented distrust, we offered it to the heavens, the
earth and the mountains they refused. I mean, these are the
biggest
and mightiest entities we have, they refuse to carry them they
were in fact we're afraid, but the human took it. Then Allah says
well let the normally Amana to him what are the humor our own those
who are very considerate of their trust and their covenants. Then
Allah says What the Who knew Amana to come? You're going to betray
your trust, and the Prophet sallallahu Sallam clinched it he
said la Eman Halima la amanatullah There is no iman for the one who
has no trust. Interestingly, you can see the seriousness of this
abdulai Masuda the Allahu Anhu reports that shahada martyrdom,
which most people know as one of the highest forms of reward and
compensation, and it's supposed to forgive a person all of their
sins. However,
Abdullah was was already alone said shahada XPS for every sin
except trusts.
They don't get automatically wiped out by this is
says that a person is going to be brought in the Hereafter.
And he has been killed in the path of Allah like one of the highest,
you know, levels of sacrifice a person can do. And then he is
going to be said to him at the Amana tech, pay your debt, pay,
you know, give back your big give back the things entrusted to you.
He's gonna say where am I going to do this that dunya is gone? Right?
How am I going to do this. So whatever he owes multiple things
that he owes, it's going to manifest itself in a huge form in
the depths of *, and he's going to be forced to carry it on his
neck and it will just roll off. I mean, he can't carry it, it's too
much of a burden. That's what he's going to be continuing to do
continuing to do. So may Allah subhanaw taala allow us to pay
back our trust any land grab any, these silly disputes that we have,
whether whatever sum it is, just get it done, just get it done.
Doesn't matter how your anger is clouding your mind. Or you think
you're right, or whatever the case is, is just, even if I'm right, in
some cases, unless you're 100%, absolutely right. Sometimes, I've
dealt with multiple cases where it's just the deception, right,
it's just the total Miss reading of the situation, and a person
thinks they're right. If you have a doubt, really, you should just
just just solve it in some way settled on something.
Now, just very quickly, in terms of liabilities, I'll just mention
a muscle that if somebody gives me something to look after, and I
look after it the way I would look after my own things, and then if
it gets lost it or if it perishes, or whatever, if it gets stolen, or
whatever the case is right, I would not be liable in the
handling method, I would not be liable. So the assumption is that
you're only going to give somebody something interest to look after
and to hold on to. Right? If you think that they're decently
trustworthy. If there's somebody who's sloppy, who, if you give
them something, they're not going to look after it properly, what
they're going to do is they're going to, would you call it,
leave it in their front room, the kids will play with it, he'll tell
people about it or whatever. Obviously, you can see that that's
not the kind of person if you give it to that kind of person, and he
looks after it in his sloppy way, then he loses it. Well, that's the
issue, right? You Why did you trust that kind of a person to
look after your things, you give it to a decent person. And I'm
assuming that if you are going to give something to someone is going
to be a decent person because at your level what you think that the
person is capable of doing? And then the guy looks after it to the
best of their ability, which means to the same way that they will
look after their own things. They're not liable if anything
happens. Shafi school, Imam Shafi he considers them liable. But the
Hanafi is don't right. That doesn't mean that I couldn't be
abused. Because if you transgressed and you didn't look
after it, and you transgressed in some way by telling others or not
keeping it safe or using it. For example, somebody gave you a con
you start using and then something happened to it. Well, you will be
liable. Because as soon as you do transgression, you become what
they call a Rasim a usurper, and thus you become liable. Likewise,
if you've got something of somebody's that they've kept with
you, they come for it, and you can give it back but you don't write
and you say, Oh, come tomorrow, come tomorrow, come tomorrow, you
also then become a usurper. And now if anything happens, you will
be liable as well, in that kind of a case. Right? So that's just
important for us to understand that. And with that in sha Allah,
we will be looking at the next part of the verse. In the next
session in sha Allah does aka located Allah bless you all keep
us in your two hours. And Allah bless us As Salam aleikum wa
rahmatullah wa barakato.
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Alaikum Warahmatullahi Wabarakatuh