TRUSTWORTHINESS (AL-AMÓNAH)

Definition

The word amÉnah is derived from the Arabic root word which
means; being honest, telling the truth, keeping promises, and being
loyal, sincere in doing things (worship), will not try to harm or trick
other and save from doing prohibited things by AllÉh.1 In other word,
it also means to put a certain things on its proper place. In English
amÉnah is translated as trust and trustworthiness.

According to the Macmillan dictionary; trust is a feeling of

confidence in someone that shows you believe that they are honest,
fair and reliable or situation in which someone is made responsible for
another person or thing. If someone is being trusted, he is expected to
use it as directed or expected but he otherwise has the power to use it.

Technically, amÉnah is to fulfil one’s responsibility or trust either

towards AllÉh (Haqqullah) or towards His creation (×aq al-ÑIbÉd)
whether in work (action), words and belief.2 AllÉh says in the holy
Qur’Én;

            

              

         

(SËrah Óli ÑImrÉn 3:75)

And among the People of the Scripture is he who, if you entrust him
with a great amount [of wealth], he will return it to you. And among
them is he who, if you entrust him with a [single] silver coin, he will
not return it to you unless you are constantly standing over him
[demanding it]. That is because they say, "There is no blame upon us
concerning the unlearned." And they speak untruth about AllÉh while
they know [it].

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Importance off AmÉnah3

Al–AmÉnah is very great responsibility given to human beings. There

are several main reasons why al-AmÉnah is vital for us. It is an
important asset in order to realise Islamic teaching and an essential in
one’s life. Secondly, al-AmÉnah is one of prophet’s characteristics.
Without al-AmÉnah, a person could not handle the responsibility
given by AllÉh to him. AllÉh says in the holy Qur’Én:

            

              

(SËrah al-NisÉ’ 4:58)

Indeed, AllÉh commands you to render trusts to whom they are due and
when you judge between people to judge with justice. Excellent is that
which AllÉh instructs you. Indeed, AllÉh is ever Hearing and Seeing.

Al–AmÉnah is also the main responsibility of human being to be

upheld since he agreed to accept the task of vicegerency; that is to
administer the earth and not to destruct it. AllÉh says;

         

         

(SËrah al-AhzÉb 33:72)

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.

It is also vital in order to ensure every human being and even other
creations deserve their right. Via amÉnah, a person could strengthen
his faith (ÊmÉn). This is proven by the ÍadÊth of Prophet (s.a.w.):

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The Prophet explained: Indeed when amÉnah is still strong deep in
the hearts of man, then the Qur’Én is revealed from which they learn
from Qur’Én and they learn from the ×adÊth and they obey the
practicing of amÉnah contained in the Qur’Én and ×adÊth.

Lastly, the failure to fulfil al-AmÉnah is also a sign of the Day of

Resurrection (QiyÉmah). When everybody is neglecting his al-
AmÉnah, undoubtedly, destruction will happen to earth.

The prophet (s.a.w) said:When trust is lost, wait for the QiyÉmah. A
man asks to Prophet: How would a trust be lost? The Prophet
answered: When a task is given not to the right person, therefore wait
for QiyÉmah”.

Classification of Trustworthiness

The concept of trustworthiness can be classified into three (3); they

are as the following:

1. Trustworthiness between human beings and the Creator

Our responsibility in this universe as slaves of AllÉh is surrender,
obedience and total submission to AllÉh’s rules and regulations.
All bounties that have been given to us in this world are for our
well-being. But it does not mean that we can do anything that we
desire. Everything in this world belongs to AllÉh which is
provided for us to share and to preserve it from any corruption.
This is one of AmÉnah which has been given to us by AllÉh and it
will be asked by the Almighty AllÉh in the Day of Judgment on
how we used it. AllÉh says in the holy Qur’Én:

           

(SËrah al-Anfal 8:27)

O ye who believe! Betray not the trust of God and the Apostle, nor
misappropriate knowingly things entrusted to you.

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2. Trustworthiness between man and man
We as Muslims and as human beings in this world depend on
each other and we need each other in our life. Without having
friends and neighbours, we will face problems. Therefore, we
should uphold trustworthiness in dealing with our fellow human
beings. For example, if we have been entrusted to keep the secret,
we should keep it. If we have been entrusted to keep the
neighbours’ key because they want to travel for several days, we
should not take advantage to go in and take their belongings.
Besides, we have to make sure that their house is secured from
any harm. Another example; when we have been given a task
according to bureau that has been decided in a society and has
been trusted to do it together with others; we have to take it as a
responsibility (AmÉnah). AllÉh says in the holy Qur’Én:

         

            

(SËrah al-NisÉ’ 4: 57)

But those who believe and do righteous deeds - We will admit them to
gardens beneath which rivers flow, wherein they abide forever. For
them therein are purified spouses, and We will admit them to deepening
shade.

Breach of trust is considered a sign of a hypocrite. It can be

proven by the Prophet’s ×adith;

"

The Prophet (s.a.w.) said: The four aspects of a hypocrite, whoever has
all these qualities in them, are purely MunÉfiq (hypocrite). And

Trustworthiness (Al-AmÉnah) 93
 whoever has one has an aspect of NifÉq (hypocrite) until he leaves it.
When he trusted, he betrays his trust (or whenever he makes a
covenant, he proves himself treacherous), when he speaks, he lies, when
he makes a promise, he break it, and when quarrels, he abuses.

According to Muslim scholars’ point of view; a person who has

one of the four characteristics of a hypocrite is not an absolute
hypocrite, but has the traits of a hypocrite; thus, he is a hypocrite
in action.

3. Trustworthiness between Human Being and Own self

AllÉh has created us completely. He gave us brains, eyes, nose,
ears, hands, legs, and others for us to take a good care of. This is
one of the trusts (amÉnah) of AllÉh on us. Those creations belong
to AllÉh entirely. We as slaves just borrowed them from Him.
That is why we should keep and preserve them from any
corruption and also to take good care of them because we will be
asked by AllÉh in the hereafter on how we use all that He has
given us; whether in the right or wrong way. Therefore, we have
to keep clean toward our own self and do not hurt our self by
drawing a tattoo on our body. It is one of the cruel things that
AllÉh hates because it is hurting our self. Our eyes are given by
AllÉh as a trust. It must be used wisely and for any purpose
according to His will. Do not misuse it by watching what AllÉh
has prohibited such as watching pornographic video. Our tongues
are also given by AllÉh as a trust. We must use it in the right way
because if we speak falsely it will destroy ourselves. It is said that
the tongue is sharper than the blade of a sword.

Trustworthiness in the Islamic History

1. During the Time of Prophet MuÍammad (s.a.w.)4

The Prophet MuÉammad (s.a.w.) was very well known for the
quality of amÉnah even before the prophethood. He was given a
title of al-AmÊn due to that character. Before migrating to
MadÊnah the Prophet asked Sayyidina ÑAlÊ (r.a.) to remain in

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 Makkah and to return those items which were kept with the
Prophet as amÉnah.

2. In the Time of Khalifah ÑUmar Abdul ÑAzÊz5

Khalifah Umar bin ÑAbdul ÑAzÊz, an Umayyad Caliph was very

trustworthy in his life. One night, when he was doing his work in
a room at his house, one of his sons came to him to discuss about
family matter. When his son sat down, Khalifah ÑUmar bin Abdul
ÑAzÊz switched off the lamp on the table. His son was amazed and
asked him why he switched off the lamp. KhalÊfah ÑUmar said
that the lamp and the oil in it belonged to the government. He
would use it only for government purposes. Then, he asked his
servant to take other lamp that belongs to his family and lit it. He
said to his son that now we could discuss the family matter.

The above discussion shows the importance of AmÉnah in our daily

life. Therefore, we are expected to honour the trust placed on us by
others. If we do not do that it is considered as betrayal of amÉnah.
The Prophet said; “Those who do not respect what they have been
entrusted have no faith (ÊmÉn)”.

Endnotes

1
Steel, Miranda, Oxford Wordpower, (London: Oxford University Press, 2000), p.703. See also: Laming,
Shahibuddin, Knowledge, Khilafah and AmÉnah in Islam (Kuala Lumpur: A. S. Noordeen, 2002), p.237.
2
Iqbal, Ahmad ‘Azami, Muslim Manners, (Wiltshire: UK Islamic Academy, 1990), p.70. See also: Maududi,
Abul A’la, Towards Understanding Islam, 4th ed. (Lahore: Ashraf Publication, 1980), p. 54. See also: Laming,
Shahibuddin, Knowledge in Human Society (Kuala Lumpur: A. S. Noordeen, 2002), p. 238.
3
Iqbal, Ahmad ‘Azami, Muslim Manners, (Wiltshire: UK Islamic Academy, 1990), p.72. See also: Laming,
Shahibuddin, Knowledge in Human Society (Kuala Lumpur: A. S. Noordeen, 2002), pp. 238 - 239.
4
Al – Buthi, Sa’id Ramadhan, Sirah an – Nabawiyyah (Beirut: Dar al – Kutub al – ‘ilmiyyah, 1995), p. 76.
5
Al – Tabari, Ibn Jarir, Tarikh al – Rusul wal Muluk, (Egypt: Darul Ma’arif, 1967), p. 341. See also: Az-
Zahra, Ummu Fatimah, Riwayat Para Sahabat Rasulullah SAW, (Kuala Lumpur: Jahabersa Sdn. Bhd., 1998),
p. 547.

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