Surah An-Nisaa (4) — Ayah 58

(Ayah 58) ➊ In the middle of {اِنَّ اللّٰهَ يَاْمُرُكُمْ اَنْ تُؤَدُّوا … :}, the conditions of the disbelievers and the warning for them were mentioned; now the sequence of commands is being resumed. The Jews used to betray trusts and take bribes in judgments, committing injustice and oppression; Allah Almighty commanded the Muslims to stay away from such acts. Here, "trust" refers to every kind of trust, whether it is related to religion and piety or worldly matters, but the Jews also betrayed the trust of knowledge by concealing the truth. The Messenger of Allah (peace and blessings be upon him) described three signs of a hypocrite: when he speaks, he lies; when he makes a promise, he breaks it; when something is entrusted to him, he betrays the trust. Betrayal of trust is such a grave sin that it is not forgiven even by martyrdom. It is narrated from Abu Hurairah (may Allah be pleased with him) that on the return from Khaybar, the Messenger of Allah (peace and blessings be upon him) set out towards Wadi al-Qura. When he arrived there, his slave "Mida'm" was unloading the saddle from his camel when a stray arrow struck him and killed him. The people said, "Congratulations to him for Paradise," but the Messenger of Allah (peace and blessings be upon him) said: "By no means! By the One in Whose hand is my soul! The cloak he took from the spoils of Khaybar, which had not yet been distributed, is now burning upon him as fire." [ بخاری، المغازی، باب غزوۃ خیبر : ۴۲۳۴ ] The reason this sin is not forgiven by martyrdom is that it concerns the rights of people. It is narrated from Abdullah bin Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "Every sin of the martyr is forgiven except debt." [ مسلم، الإمارۃ، باب من قتل فی سبیل اللہ… ۱۸۸۵ ] However, there is a glad tiding in one hadith: It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Whoever takes people's wealth with the intention of repaying it, Allah will repay it on his behalf; and whoever takes people's wealth intending to destroy it, Allah will destroy him." [ بخاری، الاستقراض، باب من أخذ أموال الناس… ۲۳۸۷ ] From this, it is understood that if the martyr intended to repay, then if the heirs do not pay, Allah Almighty will pay from Himself, but obviously, the one who betrays trust does not have such an intention. Trust includes both the trusts taken from people and the distribution of positions and offices. When a responsible person knows that a certain individual is not qualified for a position, yet due to personal relationship, family ties, worldly motives, or quota system, he gives the position to an unqualified person instead of a qualified one, this is a great betrayal. In Surah Al-Ahzab (72), Surah Al-Mu’minun (8), and Surah Al-Baqarah (283), trustworthiness has also been emphasized.

➋ { وَ اِذَا حَكَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْكُمُوْا بِالْعَدْلِ:} In several places in the Qur'an, justice has been emphasized, even if it is against oneself; see Surah An-Nisa (135). And refraining from justice due to enmity has also been prohibited; see Surah Al-Ma'idah (8), Surah An-Nahl (90), and Surah Al-Hujurat (9). Among the seven fortunate people who will receive Allah's shade on the Day of Judgment, the first will be a just ruler. [ بخاری، الأذان، باب من جلس فی المسجد… : ۶۶۰ ]

The Messenger of Allah (peace and blessings be upon him) said: "Indeed, those who are just, who are fair in their judgments, with their families, and with those under their care, will be on pulpits of light with Allah, on the right side of the Most Merciful, and both hands of the Most Merciful are right." [ مسلم، الإمارۃ، باب فضیلۃ الأمیر العادل…: ۱۸۲۷، عن عبد اللہ بن عمرو رضی اللہ عنھما ] And he (peace and blessings be upon him) said: "Indeed, Allah is with the judge and ruler as long as he does not commit injustice, and when he commits injustice, Allah leaves him to himself." [ ابن ماجہ، الأحکام، باب التغلیظ فی الحیف والرشوۃ : ۲۳۱۲،عن عبد اللہ بن أوفٰی رضی اللہ عنہ وصححہ الألبانی ]

58. 1 According to most commentators, this verse was revealed regarding Hazrat Usman bin Talha (may Allah be pleased with him), who, by family tradition, had been the doorkeeper and key-bearer of the Ka'bah. After the conquest of Makkah, when the Messenger of Allah ﷺ entered the Ka'bah, after performing Tawaf, he ﷺ called Hazrat Usman bin Talha (may Allah be pleased with him), who had become Muslim at the time of the Treaty of Hudaybiyyah, and handed him the keys of the Ka'bah, saying, "These are your keys; today is the day of loyalty and goodness." Although the reason for the revelation of the verse is specific, its ruling is general, and its addressees are both the public and the rulers. Both are emphatically instructed to return trusts to those who are entitled to them. This includes, firstly, those trusts that have been deposited with someone; there should be no betrayal in them, but rather they should be returned safely upon request. Secondly, positions and appropriate posts should be given to deserving people; giving positions merely on political, racial, national, kinship, or family basis is against this verse.

58. 2 In this, the rulers especially emphasize justice and fairness. In a hadith, it is stated: As long as the ruler does not commit oppression, Allah is with him, and when he begins to commit oppression, Allah hands him over to his own self (Sunan Ibn Majah, Kitab al-Ahkam).

58. 3 That is, to entrust trusts to deserving people and to provide justice and fairness.

58. (O Muslims!) Allah commands you to return trusts to those who are entitled to them [89]. And when you judge between people, judge with justice [90]. Surely, Allah gives you excellent advice, and He is All-Hearing, All-Seeing.

[89] This sentence can have many meanings. For example, one is that whoever has entrusted something to you, return that trust to the same person. Do not hand over Zaid’s trust to Bakr. The second meaning of trust is responsible positions, i.e., the responsible positions of government should be given only to those who are worthy of them. Do not hand them over to unworthy, dishonest, corrupt, and bribery-prone people. In this sense, this is a collective address to the Muslims, because the rule of wicked people destroys the moral state of the entire nation. The third meaning of trust is rights, i.e., fulfill all the rights that are upon you, whether they are the rights of Allah or of people. This is the first foundation of the stability of any government, and it is the neglect of these rights that leads to corruption. [90] The second foundation of the stability of government is justice and fairness; therefore, enmity with any nation should not affect your justice and fairness. Just as the Jews, out of mere enmity towards Islam, told the polytheists that, in terms of religion, they were better than the Muslims. Whereas the difference between the pure character of the Muslims and the conduct of the polytheists was so clear that even the enemies could see it, and the Jews themselves were fully aware of this reality. To judge with justice and to speak justly is a very high-level act, as is made clear by the following hadith:
1. The Prophet ﷺ said, “Those who act justly will be with Allah, on pulpits of light at the right hand of the Most Merciful, Exalted and Glorious, and both His hands are right. Those who are just in their rulings, with their families, and among their subjects.” [مسلم، كتاب الامارة، باب فضيلة الامير العادل]
2. Sayyiduna Abu Hurairah ؓ says that the Messenger of Allah ﷺ said that on the Day of Resurrection, Allah Almighty will give shade to seven types of people in His shade, and that will be a day when there will be no other shade. At the top of the list, he mentioned the just ruler, i.e., the ruler who acts with justice. Second, the young person who worships Allah with enthusiasm in his youth. Third, the person whose heart remains attached to the mosque. Fourth, two people who love each other for the sake of Allah, gather for His sake, and are separated by death. Fifth, the person whom a wealthy and beautiful woman invites to commit adultery, but he says, “I fear Allah.” Sixth, the person who gives charity so secretly that his left hand does not know what his right hand has given. Seventh, the person who remembers Allah in solitude and his eyes overflow with tears.
[بخاری، کتاب الاذان، باب من جلس فی المسجد ینتظر الصلوۃ]