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إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ ٱلأَمَانَاتِ إِلَىۤ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ ٱلنَّاسِ أَن تَحْكُمُواْ بِٱلْعَدْلِ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ ٱللَّهَ كَانَ سَمِيعاً بَصِيراً
-An-Nisâ’ ( النساء )

Kashf Al-Asrar Tafsir

4:58 Surely God commands you to deliver trusts back to their owners.
In this verse the lovingly kind Lord, the generous and right-knowing, the care-taker of the servants, commands His servants to give back trusts. He is saying, "Return the trusts at your own liability to their folk." In other words, do not intervene in them and avoid betrayal, for after the faith and recognition of the servant, there is no attribute greater than holding in trust; and after unbelief, there is no attribute uglier than betrayal. The servant's obedience comes forth from holding in trust, and disobedience comes from betrayal. Betrayal is the basis of corruption, the beginning of every misfortune, and the foundation of disobedience. Holding in trust is the pillar of the religion, the perfection of tawḥīd, and the attribute of the prophets and the angels. In the firm text of the revealed book, the Lord of the Worlds describes Gabriel by saying, "brought down by the trustworthy spirit" [26:193]. In another place He says, "obeyed, and also trustworthy" [81:21]. He reported from the daughter of Shuʿayb that she said to her father about Moses, God's speaking companion, "O my father, hire him! Surely the best you can hire is the strong, the trustworthy" [28:26]. And in describing Joseph the sincerely truthful He says, quoting the king of Egypt, "Surely today with us thou art emplaced, trustworthy" [12:54].
The trusts about which the Book and the Sunnah talk are three things: One is obedience and the religion, for the Lord of the Worlds calls them a trust. He says, "Surely We offered the Trust" [33:72]. Next are women, who are held as a trust by men. Muṣ?afā said, "You have taken them as a trust from God, and you have made their private parts lawful to you by God's word." Third is the property you leave with someone, or the secret you tell to him, for that is a trust. The Lord of the Worlds says, "Let him who has been entrusted deliver back his trust" [2:283]. Muṣ?afā said, "Deliver the trust back to the one who entrusted you." He also said, "If a man relates some words, pay regard, for it is his trust."
Mustāfā also said, "Sitting together is a trust." In other words, when you sit with people, it must be on condition of holding in trust. Keep whatever you hear in your heart, and do not repeat what should not be said. The Lord of the World's created the Adamite's ears open, without bonds. Whether he wants it or not, his ears hear and his heart knows. Hence he will not be called to account for hearing or knowing in the heart, for the servant has no choice in that. As for eyes and tongue, He created both with bonds. The Adamite is able not to look at what should not be looked at and not to say what should not be said. He can bring into place the condition of holding what is seen and said in trust, thereby taking care of God's trust in these two. This is why Muṣ?afā said, "Sitting together is a trust."
Moreover, at the end of the era of the submission, the first thing that will be decreased from the unswerving religion and turn its face back to the veil of unneediness will be trust. God's Messenger said, "The first thing you will lose of your religion is trust, and the last thing you will lose is the ritual prayer."
The explanation I just gave was in terms of the outward Shariah. In terms of allusion and according to the tasting of the chevaliers of the Tariqah, the trusts are first submission, placed in the servant's breast; second faith, placed in the servant's mindful heart; third recognition, put in the servant's heart; and fourth love, concealed in the secret core. Each of these trusts has room for betrayal. Disquieting thoughts find room in the breast from the direction of the devil. Doubt finds room in the mindful heart from the direction of the soul. Rust finds room in the heart from the direction of caprice. Angels go into the secret core, and seeing angels when making the secret core ready is a betrayal of the trust of love. This is why Junayd, when asked about making the secret core ready, said, "It is a secret between God and the servant, not known by the angel that he should write it down, nor by Satan that he should corrupt it, nor by caprice that it should make it deviate."
Keep the hand of the devil away from the breast by remembering the Real, for He says, "[Surely the godwary,] when a visitation from Satan touches them, remember, and then they see clearly" [7:201]. Keep the hand of the soul away from the mindful heart with the weapon of struggle, for He says, "Those who struggle in Us, We will guide them on Our paths" [29:69]. Keep the hand of caprice away from the heart by surrender, for He said, "We have faith in it; all is from our Lord" [3:7]. Keep the angel away from the secret core by jealousy, for jealousy is the precondition of friendship, just as love is the pillar of friendship. Sometimes loving kindness lifts the curtain so that the traveler comes to happiness and rest, and sometimes jealousy lets down the curtain so that the traveler comes to pleading. Sometimes love opens the door so as to caress the traveler with face-to-face vision, sometimes jealousy closes the door so the servant weeps in hope of face-to-face vision.
When someone must have face-to-face vision, reports are absurd for him.
When a heart is secluded with vision, how can it look at reports?