The following article was written by Sheikh Din Muhammad Abdullah al-Dayemi for Mosharef Shahjahan, State Minister of Religious Affairs for Bangladesh, who was invited by the President of Egypt to attend a conference of the Religious Heads of State of all Islamic countries. He was invited to submit a paper to be published and distributed to all the attendees. From the paper he delivered a speech addressing the conference participants. He asked Sheikh Din to write the paper saying, "You are the perfect person to do this. You write the paper, and I will deliver your teachings to the world."

[Presented to The 17th Conference of the Supreme Council of Islamic Affairs, April 17-20, 2005, by Mosharef Hossain Shahjahan, State Minister of Religious Affairs, People's Republic of Bangladesh]

Bismillah hir Rahman nir Rahim. Allahu Akbar, Allahu Akbar, Allahu Akbar wa Lillahil Hamd. Ashadu an La ilaha illa Llahu Wahdahu la sharikalahu, wa Ashadu anna Muhammadan `Abduhu wa Rasuluhu!

On this occasion of the 17th Conference of the Supreme Council of Islamic Affairs, entitled "Humanity of the Islamic Civilization," sponsored by the Ministry of Al-Awaqf, on behalf of the noble Arab Republic of Egypt, let us remember to commence this great work with the declaration of praise to the greatness of Allah (swt). We bear witness to God Almighty's indivisible unity, and that Allah is One for all. Let us each stand together, undivided before Allah's majesty, and remember that Allah's greatness is greater than anyone's ability to conceive, perceive or to even adequately reflect upon. Let us again bear witness and profess our faith that we believe in the One God Almighty, and we believe in the message of Allah's Prophets divinely revealed.

Amantu billahi wa kitabihi wa rasulihi wa malaikatihi wa akhirat.

Let us renew our faith in Allah, in Allah's noble Prophet (saws), in Allah's books, in the angelic realms and the unseen forces and in the hereafter. May we realize that all things will be brought back to Allah (swt), and one day we will all witness the reality of what we have done. Let us bid peace and blessings upon the Prophet Muhammad (saws) and upon all that he loved for the true reasons that he loved: upon his family, upon his companions, upon the right-guided khaliifat and upon the community of Muhammad. Let us also pray for peace and blessings upon all of the believers in this world, irrespective of the false and artificial divisions created by man. May Allah bless this conference. May it be held high in the sight of God Almighty, and through our deliberations may we engage in bringing greater peace and understanding to the world at this critical time.

In this year's program, the Honorable Minister of Al-Awqaf and President of the Supreme Council of Islamic Affairs, Professor Doctor Mahmud Hamdi Zaqzuq, raised the subjects of "Our Stance Towards One Another" as well as "The Goodness of the Islamic Nation." These great topics beg the questions as to what it means to be a "good Muslim," and indeed, what is the best way for us to behave towards one another and humanity at large? What does the Way of Islam teach us in regards to these subjects that ultimately affect all human rights?

These great issues cannot, nor should not, be considered or discussed unless we first and foremost develop a trust for one another as Muslims, as well as develop the world's trust in us as a "Nation of Islam," as depicted in the conference program. A secure trust needs to be developed beyond the lines of Arabs, Indians, Bangladeshis and even Americans. Trust needs to be insured for all Muslims and all people of faith.

The word "trust," in its various forms, appears in the Holy Qur`an more than 120 times! The concept of trust is so important that it is stressed repeatedly in the Qur`an as one of the highest virtues. As Muslims, we are also taught to implicitly "trust" in the Qur`an Kariim, and in turn, the Qur`an teaches us that by being "trustworthy" we adhere to an Islamic way of life. To examine the merits of mutual trust is a formidable task, because it seems like an inexhaustible subject. However, in order for us to complete our faith, we must realize what Allah has entrusted upon humanity. Trust is also regarded as among the most important aspects of a believer for becoming a Muslim, when one professes one's faith in the "Shahaada Kalimah," La ilaha illa Llah Muhammadur Rasulullah.

In the al-Asma ul-Husna (the Most Beautiful Names), al-Aamiin, "the Most Trustworthy," appears as one of Allah's names. Consider here that "trust" is so important that it is rendered as one of the names of God Almighty in the Holy Qur`an, and therefore, perfect trust is non-different than Allah's own Self "To trust" is a way in which Allah calls upon creation, especially to humanity, to return to obedience and communion with its Creator - the only One that can be ultimately trusted upon. The entire cycle of creation entrusts itself upon Allah for birth, life, death and reconciliation. Everything knowingly or unknowingly, willingly or unwillingly, is entrusted upon al-Aamiin for its existence.

The understanding of mutual trust is so important, because not only are we to trust in Allah, but Allah has placed a "trust" upon humanity:

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 humanity undertook it, because it was indeed unjust and foolish. ~ SURAH AL-AZAB, 33:72

Trust impresses upon us an indispensable and central relationship between man and his Creator. The Arabic word for "trust" in this ayat is amaana. The inference of this amaana (trust) is the appearance of self-reflection and free will in man. Self-reflection and free will makes us distinctly "human" and stand apart from the rest of the creation. However, it is also this free will and self-reflection that are contradictory and makes human beings "unjust and foolish."

Through the exercise of their free will, which is Allah's gift of trust, human beings choose not Allah, nor taqwaa (fear and reliance upon Allah), but rather humanity chooses self-worship, self-centeredness and selfish preoccupations that cause separation and evil. Our Holy Prophet Muhammad (saws) regarded the virtue of trust as being so important that he has been quoted in a hadiith narrated by Ahmad and transmitted by Imaam Tirmidhi:

If you guarantee me six things on your part, I shall guarantee you the paradise. Speak the truth when you talk. Keep a promise when you make it. When you are trusted with something, fulfill your trust. Avoid sexual immorality, lower your eyes and restrain your hands from injustice.

With the exception of only two of the items on the above list, those referring to sexual immorality and the lowering of the eyes for the sake of humility and sobriety in human behavior, the other four of the six guarantees to paradise are all about trust! Speak the truth when you talk. Truth cannot be expressed without the presence of living trust. Keep a promise when you make it. When you are trusted with something, fulfill your trust. Restrain your hands from injustice. The quality of justice can only be measured by the degree that we are aligned with our trust. Therefore, trust becomes the measurement for true justice:

Allah commands you to render back your trusts to those to whom they are due; and when you judge between a man and man, that you judge with justice: verily how excellent is the teachings which he gives you! For Allah is He Who hears and sees all things. ~ SURAH AN-N ISAA, 4:58

From the Oxford University Press Dictionary, New Edition 2002, pages 13931394. We find that "trust" is defined both as a noun and a verb:

Noun: I. the belief that somebody or something is good, honest, sincere, etc. and will not try to harm or deceive you, 2. an arrangement by which an organization or a group of people has legal control of money or property that has been given to somebody, usually until that person reaches a particular age; an amount of money or property that is controlled in this way, 3. an organization or a group of people that invests money that is given or lent to it and uses the profits to help charity. Verb: 1. to have confidence in somebody; to believe that somebody is good, sincere, honest, etc., 2. to believe that something is true or correct or that you can rely on it, 3. to hope and expect that something is true, to have confidence in somebody or something; to believe that somebody or something is good and can be relied on, 4. to give something or somebody to a person because you believe they would be very careful with it/them.

If you carefully examine the above definition, "trust" is not only explained as honesty, reliability and sincerity, which are qualities that far too often are taken for granted, but the definitions of trust also express the essence of what Muslims consider to be a part of their belief and faith - imaan. Trust and faith are inextricably linked. Not surprisingly, we find that the Oxford Dictionary's definition of "trust" is reflected in the Holy Qur`an's explanation of amaana - that upon which we should trust, that with which we are entrusted and on that one who is trustworthy (trustee).

For sake of the argument, let us review these three facets of trust: 1) on that which we should trust upon; 2) that with which we are entrusted; and 3) on that one who is trustworthy. The Qur`anic injunction explaining that the "trust" was offered to the heavens, the earth, and the mountains, and yet they refused it, but that humanity accepted the trust, should make us examine the profound blessings of having been given this trust by Allah the Almighty.

Allah has entrusted us with life, a thinking mind, a heart with the capacity to love, and Allah has given us the ability to express our mind and heart through thought, word and action. Humanity has been "entrusted" with a trust that is immeasurably profound. A miracle of untold proportion has been placed in our hands.

A divine confidence has been invested in humanity to care for this "trust" by following Allah's commandments and caring for all of life. It could be said that Allah is relying on us to repay His trust by the way we conduct our affairs on earth!

If you move to the opposite of trust, you will find that the Holy Qur`an describes the most heinous of crimes - hypocrisy. Hypocrisy is the opposite of trust. Hypocrisy is defined by Qur`anic teachings as the direct violation of one's intention (niyyat). The Holy Prophet (saws) taught us that, "Every action will be judged according to its intention." The Best Example of Men (saws) reminded us that every person shall receive the truth of their intention. According to the Prophet Muhammad, the signs of a hypocrite are three. From a Bukhari hadiith as narrated by Abu Hurraira:

One, a hypocrite is whenever he speaks, he tells a lie. Two, whenever he promises, he always breaks the promise. Three, if you trust him, he proves to be dishonest. If you keep something as a trust with him, he will not return it.

It is plain for all to see that hypocrisy is the opposite of trust. Hypocrisy is so heinous and vile that we must accept that it was the hypocrisy of the opponents of the Prophet Muhammad's (saws) revelation that caused the early Muslims to make jihad and go to battle! It is also hypocrisy that causes one to struggle with al jihaad al-akbar also known as al-jihad an-nafs, the great internal battle of a human being to root out evil and eliminate the gap between one's thoughts, words and actions. Hypocrisy ranks as one of the utmost ills that give cause to the greatest of wars -the war with our selves.

How should we identify and clearly see what is "trust," and therefore, what is truly trustworthy? In the end, we will surely discover that al-Aamiin, Allah the Almighty, is the sole object of our trust. Yet, how should we practically apply this realization in this world while we are waiting to meet our Lord? It is easy for some to say, "In God we Trust." Easy words for any priest, imaam, maulaana, group of people, religion or government to proclaim, "Have faith, and put trust in God." But these words have been historically proven to be the most difficult to put into action!

It is particularly incumbent upon Muslims to practice and exemplify trust, because we have established that trust is part of our faith. To become trustworthy, and to trust in Allah Almighty, requires firm resolve and relentless practice. To trust in Allah, and to become trustworthy, is like an endless dhikr in which we are determined to consciously return to the remembrance of Allah. As it is recited in the Holy Qur`an:

Then do you remember Me; I will remember you. Be grateful to Me, and reject not faith. ~ SURAH AL-BAQARA, 2:152

It is these efforts, the remembrance of Allah and following Allah's injunctions, that make men exemplary in character and behavior. It is absolutely the responsibility of Muslims worldwide to employ and maintain the highest qualities of character and behavior. This responsibility comes with the trust that Allah has bestowed upon us.

It is in this regard that our beloved Prophet Muhammad (saws) was affectionately known as "Aamiin," trustworthy. His character reflected the manner that we call upon Allah as "al-Aamiin." As we reflect upon the character of any Prophet, what do we see? Hadrati Nuh (as) proclaims to the people in the Holy Qur`an:

I am to you an apostle worthy of trust. ~ SURAH AS-SHU'ARAA, 26:10

When judging trustworthiness, we first examine the outer character and behavior of a human being, i.e., moral refinement, all-round cleanliness, safety, security and reliability. Then we must examine the manner of one's inner character and behavior, i.e., purity of mind, sincerity of intention, clarity of thought, and the innocence of feeling and emotion. What is the person's true and underlying agenda? What are the motives that we find in the Prophetic character of our beloved Prophet Muhammad (saws)?

Through examination, we find that his motives are so trustworthy that he has lived for nothing other than to submit to Allah and to guide humanity to the divine realization of God Almighty's plan. The Prophet Muhammad was chosen by Allah to be a Messenger, and Allah could rely on (trust) him to deliver and administrate His message.

For the religions of the world, the spiritual process is consummated, and in other words, comes to fruition when one ascends so high in spiritual development that one reaches the point that the Holy Qur`an describes as:

... a distance of two bows' lengths or nearer.. . ~ SURAH AL-NAJM, 53:9

In the ascension to the highest level of heaven, there is no difference between one's own individuality and the Eternal Presence of Allah. Each one must reach this point alone, as even the angelic guide, Jibriel (as), had to stay behind as the Prophet Muhammad (saws) approached the tree. This point of crossing is what religion typically calls "God realization" and the Holy Qur`an beautifully states:

. . . the Lote tree beyond which none may pass. Near it is the Garden of Abode. ~ SURAH AL-NAJM, 53:14-15

Among the doctrine of other religions, the journey of the soul stops here in Paradise. However, because of the greatness of the amaana (trust) that Allah has placed upon humanity, Islam takes the meaning of submission far beyond the Garden.

Here we find in the character and behavior of Prophet Muhammad an unimaginable and immeasurable trustworthiness that many historians have overlooked! During the Prophet Muhammad's ascension on the night journey, he had an experience and realization of untold proportion. He stood "face to face" with God Almighty at the Garden of the Abode and was entrusted with a sacred message and mission. Through obedience and complete submission to Allah's will, the Prophet willingly descends back to earth to serve all of creation without protest or prejudice. Imagine if you were given the rarest of opportunities to directly realize Allah Almighty in the Garden. Could you be trusted to depart from the face of God in Paradise and forsake your own personal desires only to come back to the earth of suffering and delusion?

For most people, isn't the Paradise the highest promise, personal reward, pleasure and everlasting peace? Are you trustworthy enough to set aside your personal opinions, desires and politics to humbly serve the truth of what is best for all, simply because Allah has instructed you to do so?

This example of trustworthy, selfless service is one of the specialties that we find in the beautiful teachings of Islam. Trust is exemplified in our Prophet (saws) when he was entrusted to descend and come back into humanity to provide guidance - guidance for all on how to fulfill their humanity. By the extraordinary trustworthiness of the Prophet's complete submission, guidance came in the form of the Holy Qur`an:

Alif. Lam. Mim. This is the book in it is guidance sure, without doubt to those who fear Allah; Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; And who believe in the Revelation sent to thee and sent before thy time, and (in their hearts) have the assurance of the hereafter. They are on true guidance from their Lord, and it is these who will prosper. ~ SURAH AL-BAQARA, 2: 1-5

Earlier we asked how we could know what is "trustworthy." What is the furqaan or criterion that we can model ourselves to become rightly guided and to establish Allah's trust in us? We must ensure purity and consistency of our thoughts, words and actions, as well as, we must eliminate manipulation, exploitation and the subversive implementation of hidden agendas with secret motives for power, self-interest or personal profit. No one individual, nation, race or religious self-interest is above the rest. Amaana (trust) is for all without prejudice; just as the Rahmat of Allah is for all without any unfairness:

Lo! Men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember - Allah hath prepared for them forgiveness and a vast reward. ~ SURAH AI.-AHZAB, 33:35

These are the qualities by which you know if you can trust someone or something. Find out if they are committed unselfishly for your welfare, well-wishing, your benefit, and progress and for your comfort. The noble Prophet Nuh (as) illustrates this point:

No reward have I asked of you: my reward is only due from Allah, and I have been commanded to be of those who submit to Allah's Will.~ SURAH YUNUS, 10:7:

What better example do we have than in one who has reached the highest of heights, and then selflessly and willingly rejects personal reward in order to serve the people with "guidance sure." What does it mean to be a Prophet, and therefore have "Prophetic" character? Prophethood is a mantle upon which grace, mercy, compassion and the rest of the Allah's divine attributes have been directly overlaid onto a chosen human being. Who is worthy of this station? The Qur`an Karim teaches us that those who are "chosen" are the ones who submitted their entire selves to Allah and Allah's Will. Prophethood is mercy; it is purely grace, and no one can choose it for themselves:

Their apostles said to them, True, we are human like yourselves, but Allah doth grant Allah's grace to such of Allah's servants as Allah pleases. It is not for us to bring you an authority, except as Allah permits. And on Allah let all humanity of faith put their trust. No reason have we why we should not put our trust on Allah. Indeed Allah has guided us to the ways we follow. We shall certainly bear with patience all of the hurt you may cause us, for those who put their trust should put their trust in Allah. ~ SURAT IBRAHIM, 14:11-12

Again, we see reflected the quality of the internal character, which is the spiritual dimension of a Prophet. This is the type of character for which all Muslims strive. As well as authority being given to whom Allah pleases, trust is the central theme of this ayat. It is because of this profound trust that Allah (swt) permits such great authority. Unfortunately, all too frequently man wants authority and power before he becomes established in trustworthiness. The Prophet's message of trust instructs humanity to trust in God Almighty and to worship Allah alone. It is the full realization of this single message that makes these blessed souls trustworthy. In contrast to the situation we find reflected by the wars and struggles of the power mongers of the world, the Prophets guide us to become trustworthy by the worship and submission to Allah - not worship and obedience to themselves.

Their example is one of demonstrating a life which is most trustworthy, because it is of divine origin making it selfless. The character of the Prophets, exemplified by al-Aamiin's mercy, is imperative for us to study, because it produces the most trustworthy individual - one who is devoid of personal and vested self-interest. This type of trustworthiness, when found in a person, becomes the mouthpiece for the Message of Truth. The Truth is the trustworthy guidance for humanity.

The first step in reestablishing trust between people, religions and nations is to develop a universal trust in God Almighty. If for the common person, trust and faith in Allah is too difficult to imagine, then we need to find and promote to leadership those great individuals who demonstrate by their actions that they contain these essential qualities.

Why is it said in Islamic teachings that we must trust solely in God Almighty? It is because Allah is the Reality that is absolute and unchanging beyond the material measures of time and space. All things of the created world are subject to change and death, and therefore ultimately "unreliable." Those who have realized Allah, and learned the secret of life, find their only refuge of trust in Allah, the Immutable and Eternal.

A truly trustworthy person, then, is someone who's complete character reflects Allah's divine quality of trust. These are the people that we ultimately feel we can rely upon, and with them we place our confidence.

And put thy trust in Allah who lives and dies not. And celebrate Allah's praises. And enough is Allah to be acquainted with the faults of Allah's servants. ~ SURAH AL-FURQAN, 25:58

A thing which neither lives nor dies is eternal and absolute. Allah's eternality supercedes everything. This Reality is the only thing that we can ultimately trust as being true. All phenomenon and other manifestations change and pass away. We must realize that the backbone of created life is supported by a Universal Spiritual Reality, and that the suffering of the world by its divisions is the symptom of a spiritual disease - ignorance and illusion.

As Muslims, we must reinitiate a great commitment across the whole of the Islamic community to purify our selves and to become trustworthy in the sunnat or example of the Prophets. This effort to return to the essential basics of the Qur`anic teachings is more than needed, especially at this time.

Hypocrisy is something that lurks within all of us. We must root it out and become trustworthy. It is our individual and collective duty. Far too many profess to be trustworthy and become insulted when they are challenged, but our hidden hypocrisies do not go unseen:

They have obedience on their lips, but when they leave thee, a section of them meditate all night on very different things from what thou tellest them. But Allah records their nightly plots: So keep clear of them, and put thy trust in Allah. And enough is Allah as the disposer of affairs. ~ SURAH AN-NISAA, 4:81

In addition to being inspired to trust in Allah and each other, we must be warned about the consequences of not trusting. We have to be warned to safeguard ourselves against the enemy of hypocrisy and self-serving greed.

I call on the entire community of Muslims, the Ummati Muhammad, to renew our efforts to become trustworthy and reliable. This call crosses all of the borders that have been artificially created by man through politics. First, we must develop sincere trust in Allah Almighty; secondly, we must become trustworthy within the confines of our own minds and conscience; thirdly, we must redevelop trust between each other as Muslims; and fourthly, we must instill this trust in the rest of the world that all may be able to trust and rely on the intentions and actions of the Islamic community.

We must relinquish our greed for power, and we must end the practice of any animosity that separates Muslims from Muslims and Muslims from the rest of the world. If we could learn to truly trust, we would realize that everything is being provided. Allah has given enough to benefit all.

Hadrat Umar (raa) heard Allah's Messenger (saws) say:

If you were to trust in Allah genuinely, Allah would give you provision as Allah does for the birds which go out hungry in the morning and come back full each evening.

Let us pray that these words, which are merely a small fraction on the subject of developing trust, cause us to go deep within. May we refer ourselves back to Allah, who is trust. Let us guard ourselves from hypocrisy and harm. May we seek refuge in Allah, and may the Almighty protect us from false self-worship. May we, as the Prophet (saws) himself did for us, offer the world the trustworthiness of our undying friendship.

All quotations from the Holy Qur`an were rendered into the English translation from The Meaning of the Holy Qur`an, by 'Abdullah Yusuf 'Ali, New Revised English Edition, Copyright 1993 by the A.C. Amana Corporation

All other sources noted in the text.