Trustworthiness is among the qualities that guarantee a person’s dignity and honor. However, the formation of a trustworthy character, and, on the opposite side, betrayal, is influenced by factors whose recognition is among the important duties of human beings along the path of life.
Therefore, considering that part of the discussions in Nahj al-Balagha is devoted to ethical dimensions, the causes and grounds of betrayal have been mentioned in the eloquent words of Imam Ali (AS) in Nahj al-Balagha.
Betrayal of trust, like other moral vices, has causes, and recognizing them can be effective in strengthening a person’s ability to prevent and eliminate it. Accordingly, some of the most important causes of betrayal discussed in Nahj al-Balagha are pointed out below:
1. Ignorance and Lack of Rational Reflection
The issue of betrayal of trust is sometimes thought by some to stem only from immorality, whereas, considering other dimensions of human existence, ignorance can also be regarded as one of the factors leading to betrayal of trust. This matter is evident in the words of Imam Ali (AS) in Nahj al-Balagha.
In fact, all sins have their roots in ignorance and lack of awareness. Although, on the surface, some behaviors, such as hostility, seem to originate from certain human traits like envy, closer reflection reveals that the root of most inhumane traits is ignorance.
This is because an envious person is ignorant of the spiritual and physical harms that such a trait brings upon him. Moreover, he is ignorant of God’s lordly unity and even of the blessings he himself possesses. Imam Ali (AS) says in this regard: “Ignorance is the mine of evil”.[1]
He also says: “None dares to show audacity and boldness toward God except the ignorant and the wretched”.[2]
Therefore, ignorance is the root of all sins and deviations, and among these deviations is betrayal of trust. It should be noted, however, that ignorance stands opposite to rational reflection, not to knowledge; because thinking and considering consequences depend on reason, not merely on possessing knowledge.
In other words, a person who does not analyze and reflect upon the consequences of his thoughts and actions creates the ground for falling into error and sin, even if he is aware that a certain thought or act is sinful. There are people who have knowledge of divine sciences, yet this knowledge brings them no benefit, as they do not act upon it.
For this reason, Imam Ali (AS) places ignorance opposite to intellect and says: “There is no wealth like intellect, and no poverty like ignorance”.[3]
Thus, ignorance is the greatest poverty and deficiency, within which a person may commit major sins, including betrayal of trust. For if a person were to analyze this reprehensible act rationally and pay attention to its evil consequences in this world and the Hereafter, namely disgrace and punishment, he would not fall into such shameful behavior.
The importance of intellect is such that Imam Ali (AS) considers reason to be the force by which God is worshipped and through which Paradise is attained.[4]
Accordingly, one of the programs and duties of divine leaders is to rescue humanity from ignorance. In this regard, Imam Ali (AS) says: “O people! You and I have rights over one another. The right that I have over you is that I be sincere toward you, provide for your needs and welfare, and educate you so that you may be saved from ignorance and misery”.[5]
In reality, the lack of rational reflection on the consequences of this behavior, along with ignorance regarding pure lordly monotheism, causes a person to betray trust. This is because belief in lordly monotheism means seeing the governance and will of the universe of creation as belonging to God alone;[6] as God says in the Quran: “Say, Shall I seek a Lord other than Allah, while He is the Lord of all things?”.[7]
With true belief in lordly monotheism, there remains no place for betrayal and deceit in the life of a God-centered person. Such a person believes in a Provider who is just, powerful, and all-knowing, one who commits no injustice against His servants and who ensures that everyone receives their allotted sustenance.
2. Greed and Covetousness
Another factor and root of betrayal of trust is greed and covetousness, which have always been condemned from ethical and religious perspectives. Of course, desire and seeking are among the natural and necessary aspects of human nature and bring numerous benefits.
However, excess, especially in material matters, can ruin a person and lead him into sin and destruction. Greed and desires that contradict reason and religious law are the source of reprehensible actions.
Imam Ali (AS) says in this regard: “Whoever prolongs his hopes, corrupts his deeds”.[8]
Betrayal of trust is also among the undesirable acts that have their roots in greed and avarice. It should be noted that possessing a noble spirit and contentment with what one has is an effective factor in abandoning desires that are contrary to reason and religious law. Conversely, an avaricious person who is not content with his possessions and capital creates the conditions for betrayal.
Imam Ali (AS) says: “The greatest wealth and self-sufficiency is abandoning excessive desires”.[9]
This is because a person who is satisfied with his existing possessions and material resources, and who is not distressed by the loss of blessings, will not resort to betrayal. Such a person is content with sustenance acquired through lawful means, and greed will not drive him to fulfill his desires through improper ways, including betrayal of others’ property or honor.
Therefore, contentment plays an effective role in abandoning desires that oppose reason and religious law. Imam Ali (AS) says: “Contentment is an inexhaustible treasure”.[10]
This is because contentment protects a person from excessive attachment to material things and worldliness, and for one who seeks moral perfection and closeness to God, it is a path-opening principle and a necessary first step for spiritual growth.[11]
3. Carnal Desire and Whims
Deviation in belief and following carnal desires and whims is another factor that can lead to betrayal. As stated in the divine verses, following the lower self is considered the foundation of all problems and deceptions: “The [carnal] soul indeed prompts [men] to evil, except inasmuch as my Lord has mercy”.[12]
In a narration from Imam Ali (AS), the self (nafs) is described as the head of all misery and misguidance.[13] For this reason, striving against the self (jihad al-nafs) is regarded as one of the greatest forms of struggle.
Likewise, in the incident of the Hakamain, Imam Ali (AS) refers to this event as a violation of the covenant and considers the cause of this breach to be oppression, following personal desires, and intellectual deviation. He says:
“We took a covenant from the two of them that they would submit to the Quran and not go beyond it, that their tongues would speak according to the Quran and their hearts would follow the Book of God; but they turned away from the Quran.
They saw the truth clearly and abandoned it, because injustice and oppression were the desire of their hearts, and deviation and distortion were embedded in their way of thinking”.[14]
He also says, in condemning a treacherous official: “Do you not believe in the Resurrection? For one who believes in the recompense of the Hereafter does not follow his carnal desires and cannot neglect the safeguarding of trusts. In monotheistic thought, officials and employees must always remember that they are servants of God, and it is this understanding that protects them from spiritual illnesses and unethical behavior”.[15]
Therefore, self-restraint and vigilance over the self remove the grounds for committing sins and rebelling against divine commands, and lead to inner reform and self-control. For a person in a position of responsibility, this results in greater attention to one’s behavior and inner intentions. Consequently, greater care is exercised in safeguarding trusts, and the level of moral and material betrayal in affairs decreases.
4. Envy
Envy is among the reprehensible moral traits, to the extent that it has been counted among the roots of disbelief. Imam Ali (AS) considers envy to be the root of the covenant-breaking and betrayal of the Nakithin, and believes that envy drove those who sought worldly gains and desires to oppose the legitimate ruler. In this regard, he says: “Out of envy toward the one to whom God has granted authority, they have risen in pursuit of worldly gains”.[16]
Moreover, envy can be regarded as being at the head of moral vices, because the trait that caused Satan to act arrogantly toward Adam (AS) and refuse to prostrate before him was envy. On this basis, the foundation of disobedience to God was laid.[17] As stated in the Quran: “He said: Do You see this one whom You have honoured above me? If You respite me until the Day of Resurrection, I will surely lay my yoke on his progeny, [all] except a few”.[18]
This verse indicates that Satan was deeply disturbed by Adam’s superiority over him and sought to destroy humanity at any cost. This motive had no cause other than his envy toward humankind. A person afflicted with envy seeks, by any means, to eliminate the blessings of others, and along this path may resort to any treacherous act to strip others of their blessings or destroy them.
Likewise, if an envious person holds a trust belonging to someone else, he may betray that trust out of envy in order to cause distress or material or spiritual harm to that person.
5. Indifference and Lack of Capability
Another factor leading to betrayal of trust is considering the trust to be insignificant. When a person does not value something, he will naturally make no effort to preserve it, and that trust will be exposed to all kinds of danger and harm.
Imam Ali (AS), when listing the qualities of a believer, mentions trustworthiness and faithfulness to covenants. If a trust or responsibility is not regarded as trivial and worthless in a person’s view, and if one considers oneself committed to it, transgression and betrayal will not occur. Such a person will not go beyond the limits of trustworthiness and will remain committed to the responsibility entrusted to him.[19]
Another reason for betrayal is assigning multiple tasks to a single person, as this situation reduces one’s capacity and ultimately leads to betrayal. Someone burdened with numerous and heavy responsibilities cannot naturally perform all of them properly.
As a result, negligence arises in some duties, leading to carelessness, to the point that tasks and related affairs are squandered, an act that itself constitutes a form of betrayal of trust.
Imam Ali (AS) says in this regard: “Appoint for each of your tasks a supervisor from among your scribes, so that the magnitude of affairs does not overwhelm him and the abundance of work does not confuse him”.[20]
Therefore, assigning all affairs to a single individual not only fails to achieve the necessary efficiency, but, considering that each administrative and political responsibility is itself a trust, amounts to betrayal.
6. Poverty and Financial Need
Another factor contributing to betrayal of trust is financial need. A person who cannot meet the expenses of life may, under conditions of poverty and hardship, resort to any action. Misusing any kind of trust to alleviate one’s needs is among such actions.
This narration illustrates the difficult situation of a poor person, which can create conditions conducive to betrayal. This issue is so influential that wealth and self-sufficiency lead to purity from financial betrayals.
Imam Ali (AS) believes that abundance of wealth has a direct relationship with refraining from misappropriating property and even from non-financial betrayals. In this regard, he states that providing ample sustenance to officials leads to their independence and prevents them from misappropriation and betrayal of trust: “Then give them ample provisions, for this strengthens them in reforming themselves and makes them independent of betraying what is under their control. And if they disobey your command or betray the trust, this will be a proof against them”.[21]
This is because poverty and need create the grounds for encroachment upon public property, and thus a person may easily commit betrayal. Even after the problem is resolved, this behavior may turn into a habitual pattern. However, it must be noted that poverty should not become a pretext by which some justify any treacherous act under the label of necessity.
Although one of the consequences of betrayal of trust is poverty, since no one entrusts wealth, partnership capital, or loans to a treacherous person, and people always seek to entrust their property to someone trustworthy to remain safe from loss and misuse, nevertheless, a trustworthy and content person, even in times of hardship and pressure, will never betray a trust due to his piety.
7. Lack of Supervision over Employees
Trust has many manifestations, one of which is public office. This is a matter emphasized in the words of Imam Ali (AS), who warns about safeguarding it. In one of his letters to a governor, he writes:
“News has reached me about you. If it is as reported, you have angered your Lord, disobeyed your leader, and regarded the trust as insignificant and worthless”.[22]
He considers governance to be participation in the matter of leadership and threatens punishment for this betrayal, saying: “Indeed, I made you a partner in my trust and took you as my confidant… Fear God and return their property. If you do not, and God grants me the opportunity to reach you, I will punish you in a way that will be my excuse before God, and I will strike you with a sword with which I have struck no one except that he entered Hell”.[23]
Imam Ali (AS) attaches such importance to this trust that, in threatening one of his officials, he swears an oath that he would deal with him so harshly that he would be left helpless in providing for his family, humiliated and bewildered: “By God, I swear a true oath that if I learn you have betrayed the Muslims’ spoils, whether little or much, I will deal with you so severely that you will be left impoverished, burdened by the expenses of your dependents, and disgraced and humiliated. Peace be upon you”.[24]
Therefore, it can be said that governing people is among the great divine trusts, and failing to supervise the performance of officials not only creates the ground for their betrayal, but is itself a form of betrayal by the ruler or governor.
Imam Ali (AS), however, believes that in the realm of prevention, monitoring and supervision lead to trustworthiness and kindness of officials toward the people. In this regard, he says: “Test them by the works they performed for the righteous before you; then turn to the one whose impact among the people is better and who is more renowned for trustworthiness”.[25]
Thus, in an Islamic society, efforts should be made to select experienced and capable officials, and as far as possible, personnel should possess the necessary competence and efficiency. Stability and continuity bring reassurance, while frequent changes of officials harm society and lead to loss of motivation.
At the same time, it is necessary to address the weaknesses and mistakes of officials step by step. This leads to self-monitoring on their part. When employees and officials exercise self-vigilance, they naturally pay greater attention to their duties and exert their full effort in safeguarding trusts, knowing that betrayal will result in reprimand and punishment.
Just as governing people’s affairs is among the great divine trusts, lack of commitment toward it and insufficient supervision of employees will create the ground for numerous betrayals.
Conclusion
Trustworthiness is a characteristic of virtuous individuals, and its observance under all circumstances is strongly emphasized in the religion of Islam. Failure to observe it is considered betrayal.
Various factors and conditions give rise to betrayal of trust, and these factors have been examined from the perspective of Imam Ali (AS) in Nahj al-Balagha. It is hoped that by removing these factors, the roots of betrayal of trust will be eradicated and Islamic society will enjoy soundness and integrity.
Notes
[1] . Derayati, Translation of Tasnif Ghurar al-Hikam, p.97.
[2] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[3] . Sharif al-Radi, Nahj al-Balagha, Wisdom 54.
[4] . Mughniyah, Fi Zilal Nahj al-Balagha, vol.4, p.249.
[5] . Sharif al-Radi, Nahj al-Balagha, Sermon 34.
[6] . Dehqan, One Hundred and Fifty Topics from the Verses of the Quran, p.23.
[7] . Al-Anam:164.
[8] . Sharif al-Radi, Nahj al-Balagha, Wisdom 36.
[9] . Sharif al-Radi, Nahj al-Balagha, Wisdom 34.
[10] . Sharif al-Radi, Nahj al-Balagha, Wisdom 57.
[11] . Reza Zadeh, The Clear Path, p.123.
[12] . Al-Yusuf:53.
[13] . Laythi al-Wasiti, Uyun al-Hikam wa al-Mawaiz, p.151.
[14] . Sharif al-Radi, Nahj al-Balagha, Sermon 177.
[15] . Delshad Tehrani, Masters of Trustworthiness, p. 59.
[16] . Sharif al-Radi, Nahj al-Balagha, Sermon 169.
[17] . Hashemi, Ethics in Nahj al-Balagha, pp. 158–159.
[18] . Al-Isra:62.
[19] . Delshad Tehrani, Masters of Trustworthiness, p.70.
[20] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[21] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[22] . Sharif al-Radi, Nahj al-Balagha, Letter 40.
[23] . Sharif al-Radi, Nahj al-Balagha, Letter 41.
[24] . Sharif al-Radi, Nahj al-Balagha, Letter 20.
[25] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
References
- The Holy Quran.
- Dehqan, Akbar. One Hundred and Fifty Topics from the Verses of the Quran and the Traditions of the Ahl al-Bayt (AS). Tehran: Cultural Center, 2007.
- Delshad Tehrani, Mostafa. Masters of Trustworthiness. Tehran: Darya Publishing, 2000.
- Derayati, Mostafa. Translation of Tasnif Ghurar al-Hikam wa Durar al-Kalim. Qom: Publishing Center affiliated with the Islamic Information Office, 1987.
- Hashemi, Seyyed Hossein. Ethics in Nahj al-Balagha. Qom: Bustan-e Ketab, 2010.
- Laythi al-Wasiti, Ali ibn Muhammad. Uyun al-Hikam wa al-Mawaiz. Qom: Dar al-Hadith, 1997.
- Mughniyah, Mohammad Jawad. Fi Zilal Nahj al-Balagha. Beirut: Dar al-Ilm lil-Malayin, 1979.
- Reza Zadeh, Mohammad. The Clear Path. Qom: Nasim-e Ferdows Publishing, 2005.
- Sharif al-Radi, Muhammad ibn Husayn. Nahj al-Balagha, edited by Subhi al-Saleh. Qom: Dar al-Hijra, 1414 AH.
Source of the article | Adapted from:
Kaliji, Somayeh; Abazar Pour, Fatemeh. The Causes of Betrayal of Trust from the Perspective of Nahj al-Balagha. Ayin-e Alavi Quarterly, 2021, no.1, pp. 59–79.
