One of the highly valuable and important moral qualities is trusteeship. This spiritual quality resides in the soul and conscience of those with good intentions and is reflected in their speech and behavior. Before his Prophetic mission, the Prophet of God (PBUHH) was popularly known in Mecca and called Al-Amin (The Trustworthy) because of this outstanding quality of trusteeship.
The importance of this virtue is so great that fulfilling a trust is obligatory even toward the most wicked people and the enemies of God. After the arbitration incident in the Battle of Siffin, when Imam Ali (AS) was told to break his promise, but he refused. Likewise, in his governmental instructions to Malik al-Ashtar, he urged him to uphold his trust and keep his promises, even with nonbelievers. In this article, we will take a look at this noble concept from the perspective of the Amir al-Muminin (AS) in Nahj al-Balagha.
Trusteeship in the Words of the Amir al-Muminin (AS)
In the sayings of Imam Ali (AS), trusteeship is expressed through various phrases, all pointing in the same direction and purpose. Some of these expressions are as follows:
- Trusteeship is a virtue for the one who fulfills it.
- Trusteeship brings success and prosperity to the one who observes it.
- Trusteeship is preservation, that is, safeguarding people’s property and secrets.
- Proper trusteeship is the cornerstone of a person’s faith.
- The foundation of Islam is trusteeship.[1]
It is clear that, with the perspective Imam Ali (AS) has toward trusteeship and the proper fulfillment of it, the practice of this moral virtue is of great importance and vital for the spiritual elevation of a human being.
Trusteeship in Preserving Divine Commands
Imam Ali (AS) considers one of the qualities of the pious to be their faithfulness in preserving what God has entrusted to them. He says: “The pious do not waste what is entrusted to them”.[2]
One such divine trust is the five daily prayers. The Almighty God says: “Guard strictly your prayers, especially the middle prayer”.[3]
Another Qur’anic verse states: “And those who believe in the Hereafter, believe in the Quran and the Book of God, and they guard their prayers”.[4]
Guarding the prayer is considered one of the attributes of those who believe in the Qur’an and the Hereafter. What is meant by “guarding” is maintaining the proper times, limits, manners, and conditions of prayer, and performing it consistently. Its opposite is negligence and laziness regarding prayer and its requirements.
Also, among the greatest trusts we must preserve are the Book of God and the Prophet’s Household (AS), the two precious legacies mentioned in the Hadith of Two Precious Things (Hadith Thaqalayn). Preserving them means paying attention to their teachings, acting upon their instructions, and maintaining love and devotion toward them.
Imam Ali (AS) says in Nahj al-Balagha: “Complete God’s blessing upon yourselves by steadfastness in worshiping Him and by safeguarding His Book, and by preserving what He has commanded you to preserve. If you obey and safeguard, God will complete His blessings upon you”.[5]
Trusteeship and Betrayal
Betrayal of trust is one of the lowest moral vices strongly condemned in religious teachings. Imam Ali (AS) says: “Whoever treats a trust lightly and allows himself to graze in the fields of treachery like cattle, and does not purify himself and his religion from it, has disgraced himself in this world and will be even more humiliated and disgraced on the Day of Resurrection. Indeed, the greatest betrayal is the betrayal of the community, and the most despicable deceit is the deceit of rulers”.[6]
In this letter, which was addressed to one of his officials, the Imam expands the scope of trusteeship. After explaining the consequences of betrayal both in this world and the next, he identifies the greatest trust for rulers as the trust of the Muslim community, and therefore, betrayal of this trust as the gravest betrayal.
Imam (AS) also says in his short sayings in Nahj al-Balagha: “The worst kind of betrayal is betrayal in trusts”.[7]
The Story of a Woman Trusteeship
Two men placed one hundred dinars in a bag and entrusted it to a woman, telling her: “When both of us come to you together, return our deposit to us. But if one of us comes alone, do not give it back”. After some time, one of them came and said: “My friend has died; please return our hundred dinars”. The woman refused to give it. The man went to her relatives and explained the situation, and due to their pressure and insistence, the woman reluctantly returned the money.
A year later, the other man came and said: “Give me back the hundred dinars that we left with you”. The woman replied: “Some time ago, your companion came and claimed that you had died, so I was forced to return the money to him”. The man insisted on getting the money, and the matter reached the judge.
The judge said to the woman: “You are responsible for the trust and must repay the money”. The woman said: “Do not judge between us; send us to Imam Ali (AS) so that he may decide”.
The judge agreed. When they appeared before Amir al-Muminin (AS), the Imam (AS) realized that the two men had conspired and devised a trick. He said to the man: “When you deposited the money, did you not agree that you both must come together to collect it, and if one came alone, the money would not be returned?” The man replied: “Yes”.
Then the Imam, seeing through their deception, said: “Your money is here with us. If you wish to receive it, go and bring your friend with you, and I will give you both your money”. The deceitful man left in shame.[8]
Trusteeship and Leadership
From the Islamic perspective, a position of leadership or management is a trust that is entrusted to the manager, who must carefully safeguard this position and perform his duties as a trustee. The Qur’an states: “Indeed, God commands you to render trusts to whom they are due”.[9]
Although the term trust (amanah) in this verse has a general meaning that includes all kinds of trusts, Imam al-Sadiq (AS) interpreted it as referring toImamate, the comprehensive leadership of the Muslim community. He said: “God commanded the preceding Imam to hand over the Imamate, which is the trust and governance of the community, to the Imam after him”.[10]
Leadership and management, being manifestations of divine authority and guidance, are among the most special forms of trusteeship. Leaders and governors must first believe deeply that their position is a trust from God and the people. In Nahj al-Balagha, the rights of the people and their honorable position in relation to the ruler are emphasized, and the ruler’s true role as the trustee and guardian of the people’s rights is clearly defined.
The concept of trusteeship in Imam Ali’s (AS) view differs from materialistic understandings. In worldly terms, leadership might be seen merely as a social trust, but from the divine perspective, it is threefold:
- The trust of God
- The trust of the people
- The trust of rulers within administrative hierarchies
These trusts are hierarchical, the root being the divine trust, followed by social trust, and then the trust among those in authority. In a letter to his governor in Azerbaijan, Ash‘ath ibn Qays, Imam Ali (AS) writes: “Governorship is not a prey for you, but it is a trust upon your neck. The one above you has demanded that you guard it. You have no right to act according to your personal desires in the affairs of the people, nor to undertake any major task without a legitimate reason or command. The wealth in your hands belongs to God, and you are its treasurer until you deliver it to me. I hope that I will not be the worst of rulers for you”.[11]
In a directive to tax collectors, after several words of advice, he states: “Act with justice and fairness. Give people their due rights regarding yourselves. Be patient and do not show annoyance when fulfilling their needs, for you are the treasurers of the people, the representatives of the community, and the ambassadors of the government”.[12]
In his famous instruction to Malik al-Ashtar, he writes: “Let your heart be filled with mercy, love, and kindness toward the people. Do not act like a ferocious beast who considers their devouring an opportunity, for they are either your brothers in faith or your equals in humanity”.[13]
In the logic of Nahj al-Balagha, the ruler and leader are trustees and guardians of people’s rights and are accountable before them. If one of the two, the ruler or the people, is to exist for the other, it is the ruler who exists to serve the people, not the people to serve the ruler.
Another example of trusteeship concerns administrators and officials. Naturally, in their hands lie the wealth, honor, dignity, and vital affairs of the people and the nation. They are responsible for safeguarding these trusts and what has been placed under their care. Trusteeship does not only concern material possessions; it includes every responsibility, positions, offices, and authority itself, which are great trusts assigned to them by the system. The official must faithfully fulfill all these responsibilities.
It is worth noting that viewing leadership as a form of trusteeship holds special importance, both because of its wide-ranging effects and its psychological implications. The love of power is a dangerous passion and one of Satan’s snares, while authority can also lead to many personal and social corruptions. In this regard, Imam Ali (AS) says to Malik al-Ashtar: “Do not say, ‘I am an officer and have a responsibility, I command and must be obeyed’ because this leads to corruption in the heart, the destruction of religion, and the approaching change and transformation in power”.[14]
Thus, the first principle in Imam Ali’s (AS) view of responsibility is that a manager must regard his office as a trust granted to him by God through intermediaries, and all his efforts should be directed toward fulfilling that trust.
Conclusion
Trust and trusteeship, in the thought of Amir al-Muminin, Imam Ali (AS), form the foundation of religion and the means of salvation. Betrayal of trust is among the worst betrayals, bringing disgrace in both this world and the Hereafter. In his view, trusteeship is not limited to material matters; it has three dimensions, the trust of God, the trust of the people, and the trust of rulers within administrative ranks. Imam Ali (AS) constantly warned governors and officials against abusing their authority or betraying this sacred trust.
Notes
[1] . Amadi, Ghurar al-Hikam, Chapter on Trustworthiness (Amanah).
[2] . Sayyid Radi, Nahj al-Balagha, Sermon 193.
[3] . Al-Baqarah:238.
[4] . Al-Anam:92.
[5] . Sayyid Radi, Nahj al-Balagha, Sermon 173.
[6] . Sayyid Radi, Nahj al-Balagha, Letter 26.
[7] . Sayyid Radi, Nahj al-Balagha, Saying 6.
[8] . Tabari, Dhakhair al-Uqba, p.79.
[9] . Al-Nisa:58.
[10] . Tabatabai, Al-Mizan fi Tafsir al-Quran, Vol.4, p.385.
[11] . Sayyid Radi, Nahj al-Balagha, Letter 5.
[12] . Sayyid Radi, Nahj al-Balagha, Letter 51.
[13] . Sayyid Radi, Nahj al-Balagha, Letter 53.
[14] . Sayyid Radi, Nahj al-Balagha, Letter 53.
References
- The Holy Quran.
- Amadi, Abdul-Wahid. Ghurar al-Hikam wa Durar al-Kalim, 1st ed., 1366 Sh.
- Sharif al-Razi. Nahj al-Balagha, arranged by Subhi al-Salih, Qom, Dar al-Hijra, 1414 AH.
- Tabatabaei, Sayyid Muhammad Husayn. Al-Mizan fi Tafsir al-Quran, Qom, Society of Seminary Teachers, 1383 Sh.
- Tabari, Ahmad ibn Abdullah. Dhakhair al-Uqba fi Manaqib Dhawi al-Qurba (AS), Cairo, Maktabat al-Andalusi, 1356 AH.
Source of the article | Adapted from:
Seyahat Esfandiyari, Abedin, Applied Ethics with an Emphasis on Nahj al-Balagha, Qom, Qaseem Publications. 1395 Sh.
