Reliance on another and its breach.
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وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولࣰ ا
Do not go near the orphan’s property, except with the best [intentions], until he reaches the age of maturity. Honour your pledges: you will be questioned about your pledges
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَوۡفُواْ بِٱلۡعُقُودِۚ أُحِلَّتۡ لَكُم بَهِيمَةُ ٱلۡأَنۡعَٰمِ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡ غَيۡرَ مُحِلِّي ٱلصَّيۡدِ وَأَنتُمۡ حُرُمٌۗ إِنَّ ٱللَّهَ يَحۡكُمُ مَا يُرِيدُ
You who believe, fulfil your obligations. Livestock animals are lawful as food for you, with the exception of what is about to be announced to you. You are forbidden to kill game while you are on pilgrimage––God commands what He will
إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَهَا وَأَشۡفَقۡنَ مِنۡهَا وَحَمَلَهَا ٱلۡإِنسَٰنُۖ إِنَّهُۥ كَانَ ظَلُومࣰ ا جَهُولࣰ ا
We offered the Trust to the heavens, the earth, and the mountains, yet they refused to undertake it and were afraid of it; mankind undertook it- they have always been inept and foolish
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفࣰ اۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبࣱ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي
Moses returned to his people, angry and aggrieved. He said, ‘My people, did your Lord not make you a gracious promise? Was my absence too long for you? Did you want anger to fall on you from your Lord and so broke your word to me?’
ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفۡسِدُونَ فِي ٱلۡأَرۡضِۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
those who break their covenant with God after it has been confirmed, who sever the bonds that God has commanded to be joined, who spread corruption on the earth- these are the losers
وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ
who are faithful to their trusts and pledges
Commentary on the verses above, at most two editions per verse.
And do not come anywhere near an orphan’s property except in the fairest manner until he comes of age. And fulfil the covenant should you make a covenant with God or with people in general. Indeed the covenant will be enquired into.
And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about (34)And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end (35) The Command to handle the Orphan's Wealth properly and to be Honest in Weights and Measures وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (And come not near to the orphan's property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan's wealth except in a proper manner. وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ (but consume it [the orphan's property] not wastefully
O you who have faith! It is narrated that Jaʿfar ibn MuḤammad said that these words have four traits through which the Lord of the Worlds honored and caressed the community. One is that they are a call, second an intimation, third an allusion, and fourth a bearing witness. O is a call, you is an intimation, who is an allusion, and have faith is a bearing witness. The call is an honor, the intimation of mercy, the allusion to love, and the bearing witness to recognition. “He called them before He made them appear, and He named them before He saw them.” They were in the concealment of nonexistence when He called them to honor. They had not yet come into the circle of existence when He named them with a beautiful name: He named you sub- mitters from before [22:78]. He saw the faults and He approved of the faults. He saw the offenses, and He bought the offenses. He saw the pure ones of the h
O you who believe fulfil your bonds the covenants confirmed between you and God and between you and other people. Lawful to you is the beast of the flocks camels cattle and sheep and goats to eat after slaughtering them except that which is now being recited to you as forbidden in the verse below Forbidden to you are carrion…Q. 53; the exceptive clause here is a discontinuous one but may also be continuous; the forbidding concerns that which has succumbed to death and the like; game not being lawful to you when you are on pilgrimage hurum means muhrimūn; ghayra ‘not’ is in the accusative as it introduces a circumstantial qualifier referring to the subject of the pronoun lakum ‘to you’. Verily God decrees whatever He desires in the way of making things lawful or otherwise and there can be no objection thereto.
Surely We offered the Trust to the heavens and the earth and the mountains, but they refused to carry it and feared it, and man carried it. Surely he was a great wrongdoer, deeply ignorant. For a time Adam the Chosen-that first wayfarer, that wellspring of beginningless gentleness, that coffer of the wonders of omnipotence, that jewel-box of the gentleness of the Haqiqah, that shoot in the garden of generosity-was kept between Mecca and Taif in the cradle of the covenant of recognitions. The ill-fortuned, ill-eyed Iblis passed by. With the hand of envy he shook Adam's makeup and found it empty. He said, “This creature will not be self-possessed. He is empty, and nothing comes forth from something empty.” Beginningless good fortune replied on behalf of Adam: “Wait a few days until the falcon of his mystery takes flight! The first prey it hunts will be you.” The abandoned and accursed Ibli
Indeed We offered the Trust — the obligation to prayer and other matters which when performed result in reward and when neglected result in punishment — to the heavens and the earth and the mountains and created in them the power of comprehension and speech at the time of that offer but they refused to bear it and were apprehensive of it; but man Adam undertook it when it was offered to him. Truly he is a wrongdoer to his own soul because of what he undertook ignorant of the responsibility that comes with it —
Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.
حَدَّثَنَا ابْنُ سَلاَمٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ ".
Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest)
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْغَادِرُ يُرْفَعُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ، يُقَالُ هَذِهِ غَدْرَةُ فُلاَنِ بْنِ فُلاَنٍ ".
Narrated Ibn `Umar:The Prophet (ﷺ) said, "For every betrayer (perfidious person), a flag will be raised on the Day of Resurrection, and it will be announced (publicly) 'This is the betrayal (perfidy) of so-and-so, the son of so-and-so
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَلَّةٌ مِنْهُنَّ كَانَتْ فِيهِ خَلَّةٌ مِنْ نِفَاقٍ حَتَّى يَدَعَهَا إِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا خَاصَمَ فَجَرَ " . غَيْرَ أَنَّ فِي حَدِيثِ سُفْيَانَ " وَإِنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ " .
It is narrated on the authority of Abdullah b. 'Amr that the Prophet observed:"There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of its characteristics, he has one of the characteristics of hypocrisy, until he gives it up: When he speaks he lies, when he makes a covenant he betrays it, when he makes a promise he breaks it, and when he disputes he resorts to obscene speech." In the narration of Sufyan (one of the narrators) it is: "And if he has one of them, he has one of the characteristics of hypocrisy
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، وَأَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالاَ حَدَّثَنَا طَلْقُ بْنُ غَنَّامٍ، عَنْ شَرِيكٍ، - قَالَ ابْنُ الْعَلاَءِ وَقَيْسٍ - عَنْ أَبِي حُصَيْنٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَدِّ الأَمَانَةَ إِلَى مَنِ ائْتَمَنَكَ وَلاَ تَخُنْ مَنْ خَانَكَ " .
Narrated AbuHurayrah: The Prophet (ﷺ) said: Pay the deposit to him who deposited it with you, and do not betray him who betrayed you
حَدَّثَنَا سُلَيْمَانُ أَبُو الرَّبِيعِ، قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، قَالَ حَدَّثَنَا نَافِعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ ".
Narrated Abu Huraira: The Prophet (ﷺ) said, "The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise ). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it)
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا اؤْتُمِنَ خَانَ، وَإِذَا وَعَدَ أَخَلَفَ ".
Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The signs of a hypocrite are three: (1) whenever he speaks, he tells a lie, (2) whenever he is entrusted, he proves to be dishonest, (3) whenever he promises, he breaks his promise
Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.
وقال معاذ بن جبل قال لي رسول الله صلى الله عليه وسلم أوصيك بتقوى الله وصدق الحديث ووفاء العهد وأداء الأمانة وترك الخيانة وحفظ الجار ورحمة اليتيم ولين الكلام وبذل السلام وخفض الجناح + حديث معاذ أوصيك بتقوى الله وصدق الحديث أخرجه الخرائطي في مكارم الأخلاق و البيهقي في كتاب الزهد وأبو نعيم في الحلية ولم يقل البيهقي وخفض الجناح وإسناد ضعيف +
التبرر ونحوه الخامس الخيانة في الأمانة فإذا اؤتمن الرجل أمانة فالواجب عليه أن يردها كما قال تعالى إن الله يأمركم أن تؤدوا الأمانات إلى أهلها النساء وقال النبي صلى الله عليه وسلم أد الأمانة إلى من ائتمنك وقال في خطبته في حجة الوداع من كانت عنده أمانة فليؤدها إلى من ائتمنه عليها قال الله عز وجل ياآيها الذين أمنوا لا تخونوا الله والرسول وتخونوا أماناتكم وأنتم تعلمون الأنفال فالخيانة في الأمانة من خصال النفاق وفي حديث ابن مسعود من قوله وروى مرفوعا القتل في سبيل الله يكفر كل ذنب إلا الأمانة يؤتي بصاحب الأمانة فيقال له أد أمانتك فيقول من أين يارب وقد ذهبت الدنيا فيقول اذهبوا به إلى الهاوية فيهوي حتى ينتهي إلى قعرها فيجدها هناك كهيئتها فيحملها فيضعها على عنقه فيصعد بها في نار جهنم حتى إذا رأي أنه قد خرج منها زلت فهوي فيهوي هو في أثرها أبد الآبدين قال والأمانة في الصلاة والأمانة في الصوم والأمانة في الحديث وأشد من ذلك الودائع وقد روى عن محمد بن كعب القرظي أنه استنبط ما في هذا الحديث أعني حديث آي
والزنى يجمع خلال الشر كلها من قلة الدين وذهاب الورع وفساد المروءة وقلة الغيرة فلا تجد زانيا معه ورع ولا وفاء بعهد ولا صدق في حديث ولا محافظة على صديق ولا غيرة تامة على أهله فالغدر والكذب والخيانة وقلة الحياء وعدم المراقبة وعدم الأنفة للحرم وذهاب الغيرة من القلب من شعبه وموجباته
فلم يدع نصيحة جميلة إلا وقد دعانا إليها وأمرنا بها ولم يدع غشا أو قال عيبا أو قال شينا إلا حذرناه ونهانا عنه + حديث أنس لم يدع صلى الله عليه وسلم نصيحة جميلة إلا وقد دعانا إليها وأمرنا بها له أقف له على إسناد وهو صحيح من حيث الواقع + ويكفي من ذلك كله هذه الآية @QB@ إن الله يأمر بالعدل والإحسان @QE@ الآية وقال معاذ أوصاني رسول الله صلى الله عليه وسلم فقال يا معاذ أوصيك بإتقاء الله وصدق الحديث والوفاء بالعهد وأداء الأمانة وترك الخيانة وحفظ الجار ورحمة اليتيم ولين الكلام وبذل السلام وحسن العمل وقصر الأمل ولزوم الإيمان والتفقه في القرآن وحب الآخرة والجزع من الحساب وخفض الجناح وأنهاك أن تسب حكيما أو تكذب صادقا أو تطيع آثما أو تعصي إماما عادلا أو تفسد أرضا وأوصيك باتقاء الله عند كل حجر وشجر ومدر وأن تحدث لكل ذنب توبة السر بالسر والعلانية بالعلانية + حديث يا معاذ أوصيك باتقاء الله وصدق الحديث الحديث أخرجه أبو نعيم في الحلية والبيهقي في الزهد وقد تقدم في آداب الصحبة + فهكذا أدب عباد الله ودعاهم
وكان أبو عبد الرحمن الزاهد يقول إلهى عاملت الناس فيما بيني وبينهم بالأمانة وعاملتك فيما بيني وبينك بالخيانة ويبكى
قال الله تعالى إن الله يأمركم أن تؤدوا الأمانات إلى أهلها النساء وقال تعالى إنا عرضنا الأمانة على السموات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولا الأحزاب
Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.
Combining oxytocin and cognitive bias modification training in a randomized controlled trial: Effects on trust in maternal support.: Background and objectives: Research on the social effects of intranasal oxytocin in children is scarce. Oxytocin has been proposed to have clearer beneficial effects when added to social learning paradigms. The current study tested this proposition in middle childhood by assessing effects of cognitive bias modification (CBM) training and oxytocin on trust in maternal support. Methods: Children (N = 100, 8-12 years) were randomly assigned to one of two training conditions: CBM training aimed at i
Acute effects of MDMA on trust, cooperative behaviour and empathy: A double-blind, placebo-controlled experiment.: Background: 3,4-Methylenedioxymethamphetamine (MDMA) is being actively researched as an adjunct to psychotherapy. It may be beneficial to trust, empathy and cooperative behaviour due to its acute prosocial effects. Aim: To test (a) the acute effects of MDMA on measures of empathy, trust and cooperative behaviour, and (b) subacute changes in mood three days after MDMA administration. Methods: Twenty-five participants (n=7 female), participated in this double-blind, repeated-measures, placebo-cont
Trust and Credibility in Web-Based Health Information: A Review and Agenda for Future Research.: Background: Internet sources are becoming increasingly important in seeking health information, such that they may have a significant effect on health care decisions and outcomes. Hence, given the wide range of different sources of Web-based health information (WHI) from different organizations and individuals, it is important to understand how information seekers evaluate and select the sources that they use, and more specifically, how they assess their credibility and trustworthiness. Objectiv
Communication during childhood cancer: Systematic review of patient perspectives.: Effective communication is challenging in childhood cancer, where decisions carry unpredictable and life-threatening implications. We aimed to describe patients' experiences of communicating with clinicians during treatment of childhood cancer. A systematic review of qualitative studies to April 2019 was performed. Eligible studies included patients diagnosed with cancer at age ≤ 18 years and reported their perspectives of communicating with clinicians during treatment of childhood cancer. Data
Oxytocin makes females, but not males, less forgiving following betrayal of trust.: Although oxytocin has been shown to enhance trust behavior, to date no study has directly established whether oxytocin can modulate the effect of repair strategies on restoring damaged trust. In the current double-blind, between-subjects, placebo-controlled design study, two repair strategies were used to examine the effect of intranasal oxytocin administration on modulating trust restoration in a revised trust game. The results showed that although oxytocin had no overall effect on modulating t
Registered Replication Report: Study 1 From Finkel, Rusbult, Kumashiro, & Hannon (2002).: Finkel, Rusbult, Kumashiro, and Hannon (2002, Study 1) demonstrated a causal link between subjective commitment to a relationship and how people responded to hypothetical betrayals of that relationship. Participants primed to think about their commitment to their partner (high commitment) reacted to the betrayals with reduced exit and neglect responses relative to those primed to think about their independence from their partner (low commitment). The priming manipulation did not affect construct
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