The Quran about the covenant

In the name of God, the Gracious, the Merciful

Manifestations of the reaction of the nervous system of people are feelings that reflect a wide range of topics of interest and concern. Man, being a social being, designated certain feelings as a waymark for imitation. One of such common human values is a concept of a sense of responsibility.

The history is full of facts of deception, unfair distribution of benefits, etc. Therefore, the role of the Quran in prescribing certain norms of “economic” relations is very important.

And if you are on a journey and cannot find a scribe, then give a pledge. And if one of you entrusts another, then let him who is entrusted return what is pledged (amaanatuhu). Let him beware God, his Lord! And do not conceal testimony, for whoever conceals it – his heart is indeed sinful. Indeed, God is Knowing of what you do. (2:283)


In the above passage, the word “amaanatuhu” is used, which means: the thing given for safekeeping.

After the collapse of the USSR, ordinary people fully felt all the “charms” of a market economy. As an inevitable product of “wild” capitalism, deception and “cheating” became the norm of life. It came to the point that even close relatives stopped trusting each other. In this situation, the Lord’s prescriptions are more relevant than ever.

Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which God exhorts you. Indeed, God is ever Hearing and Seeing! (4:58)


Honesty, decency and reliability are marked by God among the main qualities of the believer.

And they who are to their trusts and their obligations attentive (23:8)

And those who are to their trusts and obligations attentive (70:32)


In addition to the trust of property between people, in relation to the Creator, there is also an obligation of man to store the divine thing.

Indeed, we offered the trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was obscurant and ignorant! (33:72)


It turns out, people quite consciously decided to take responsibility for the thing entrusted to us. The question arises, and what is given to people for safekeeping? Consider the places related to the creation of a man.

And when I have proportioned him and breathed into him of My Spirit, then fall down to him in prostration!” (15:29)

Then He proportioned him and breathed into him from His Spirit and made for you hearing and vision and hearts; little are you grateful! (32:9)

So when I have proportioned him and breathed into him of Spirit, then fall down to him in prostration!” (38:72)


There is no doubt that the subject that is given to people is the “spirit” from the Lord. “Spirit” is “ruuhun” in Arabic. It turns out that life is created for man not as punishment, but as a condition in which there is an opportunity, depending on the condition of storing a certain thing given by God to rise to a higher degree of being or vice versa to get into the worst state.

Naturally, there is a temptation to learn the details of the nature of the “spirit”.

And they ask you about the Spirit.

Say, “The Spirit is of the command of my Lord. And mankind have not been given of knowledge except a little!” (17:85)


In the light of the above, the meaning of duty or debt (“diin“) before the Supreme becomes clearer. The Day of Debt means a report about the “spirit” given for keeping during the earthly life.

How did we carry it? How did we behave towards him? Have not our “dirty” behaviour discredited the status of “spirit” in ourselves? Perhaps, in this form, we will respond for living on earth life.

In any case, the realization that we carry something breathed by God gives a tremendous responsibility before our Creator.