Website: www.aaiil.uk
Giving to others
their dues fully, while taking yours from them
Friday
Khutba by Dr Zahid Aziz,
for Lahore
Ahmadiyya UK, 2 February 2024
“Woe to the cheaters, who, when they take the
measure (of their dues) from people, they take it fully, but when they
measure out to others or weigh out for them, they give less than is due! Do
they not think that they will be raised again, to a mighty day? — the day
when mankind will stand before the Lord of the worlds.” — ch. 83, At-Taṭfīf,
v. 1–6 |
وَیۡلٌ
لِّلۡمُطَفِّفِیۡنَ
ۙ﴿۱﴾ الَّذِیۡنَ
اِذَا
اکۡتَالُوۡا
عَلَی
النَّاسِ یَسۡتَوۡفُوۡنَ
۫﴿ۖ۲﴾ وَ
اِذَا
کَالُوۡہُمۡ
اَوۡ
وَّزَنُوۡہُمۡ
یُخۡسِرُوۡنَ
﴿ؕ۳﴾ اَلَا یَظُنُّ
اُولٰٓئِکَ
اَنَّہُمۡ
مَّبۡعُوۡثُوۡنَ
ۙ﴿۴﴾ لِیَوۡمٍ
عَظِیۡمٍ ۙ﴿۵﴾ یَّوۡمَ
یَقُوۡمُ
النَّاسُ
لِرَبِّ
الۡعٰلَمِیۡنَ
ؕ﴿۶﴾ |
“And give full measure when you measure out, and
weigh with a true balance. This is fair and better in the end.” — ch. 17, Banī
Isrā’īl, v. 35 |
وَ
اَوۡفُوا
الۡکَیۡلَ
اِذَا
کِلۡتُمۡ وَ
زِنُوۡا
بِالۡقِسۡطَاسِ
الۡمُسۡتَقِیۡمِ
ؕ ذٰلِکَ خَیۡرٌ
وَّ
اَحۡسَنُ
تَاۡوِیۡلًا
﴿۳۵﴾ |
“And to Midian (We sent) their brother (i.e., a
member of their own community) Shuaib. He said: My people, serve Allah, you
have no god other than Him. And do not give short measure and weight. I see
you in prosperity, and I fear for you the punishment of an all-encompassing
day. And, my people, give full measure and weight justly, and do not defraud
people of their things, nor act corruptly in the land, making mischief.” —
ch. 11, Hūd, v. 84–85 |
وَ اِلٰی
مَدۡیَنَ
اَخَاہُمۡ
شُعَیۡبًا ؕ
قَالَ یٰقَوۡمِ
اعۡبُدُوا
اللّٰہَ مَا
لَکُمۡ
مِّنۡ اِلٰہٍ
غَیۡرُہٗ ؕ
وَ لَا
تَنۡقُصُوا
الۡمِکۡیَالَ
وَ الۡمِیۡزَانَ
اِنِّیۡۤ
اَرٰىکُمۡ
بِخَیۡرٍ
وَّ اِنِّیۡۤ
اَخَافُ
عَلَیۡکُمۡ
عَذَابَ یَوۡمٍ
مُّحِیۡطٍ ﴿۸۴﴾ وَ یٰقَوۡمِ
اَوۡفُوا
الۡمِکۡیَالَ
وَ الۡمِیۡزَانَ
بِالۡقِسۡطِ
وَ لَا
تَبۡخَسُوا
النَّاسَ اَشۡیَآءَہُمۡ
وَ لَا
تَعۡثَوۡا
فِی
الۡاَرۡضِ
مُفۡسِدِیۡنَ
﴿۸۵﴾ |
The first passage
of six verses that I read begins with the words: “Woe to the cheaters.” This word
“woe” both expresses sadness at the behaviour of those who cheat and defraud
others and also warns them that they will meet a bad end. In the literal sense,
these verses refer to ordinary buying and selling, in which each side, buyer or
seller, wants to take fully what is due to it from the other side and
rightfully should be given to it, but in giving what it should be giving in
return, it gives less than it. Each side tries to deceive the other. For
example, in times past, when there was less legal protection for the consumer, sellers
of goods rigged their weighing scales or measuring devices to make it appear to
the buyers that they were getting the right amount that they were paying for,
when in fact it was less than that. There were some very tricky, ingenious and
hard to detect methods employed for this purpose.
Human
sense of justice recognises that falsehood and deceit of that kind is wrong.
The Holy Quran takes this matter very seriously. It has a chapter whose name is
either given as Al-Taṭfīf, meaning the act of cheating or
falling short in one’s duty, or it is given as Muṭaffifīn,
meaning the people who do this. I have read its first six verses. It warns such
people of the very serious consequences they will face in the Hereafter. But as
their deceit and cheating deprives others of the material things of this world,
then laws have to be made by governments to punish them in this world as well.
It is only in recent years, in our own times, that such laws have been made, especially
in Western countries, which protect buyers and consumers from dishonest
salesmen. The Quran has told us of the necessity for such laws.
Of course,
the cheating condemned here does not apply only to buying and selling things,
but to all kinds of human activity in which two parties have an agreement or
contract, verbal or written, or where we are assigned certain duties and
responsibilities. For example, there is a contract between an employer and an
employee, or a workman and the person that he is doing a job for. There are
duties and responsibilities of the government and its citizens towards each
other, of spouses towards one another, and of parents towards their children. The
act of taṭfīf is when
a person falls short in doing his duties towards others, but requires others to
fulfil their duties towards him.
As regards
cheating people in buying and selling, when such defrauding becomes widespread,
it undermines trust between human beings, which is harmful to society. It is
economically damaging because people have to waste their time and energy in
trying to avoid being cheated and deceived. The deceiver also would have been
better off if he spent his time and ingenuity, not in devising ways of cheating
others, but in improving his products and services, so that people want to buy
them.
It is said
about our Holy Prophet Muhammad that when he used to manage Hazrat Khadijah’s
trading business, before he was made a Prophet, taking goods from Makkah to
sell in Syria, and buying goods from there to bring back, he always acted with
complete and scrupulous honesty in his transactions. Whatever he was selling,
he would describe it truthfully, both as regards its good points and its
faults. As a result, people trusted him and the business prospered. Those who
cheat, in the way described in these verses, are very short-sighted. They make
quick gains, but those gains benefit only them or their dependents. But they
cause widespread harm in society, the same society in which they have to live
as well. They have to cope with other people’s dishonesty, and cannot complain
about it because they are doing the same themselves.
Not only
does Allah condemn these defrauders, but in the second passage I read above
Muslims are directly instructed to give full measure and weigh with a true
balance. Mankind realised very early on that there was a need to have agreed
standards for weights and measures that everyone accepted. Buyers and sellers
both have to agree that a certain weight is one kilo or one pound, or a certain
length is one metre or one foot. This is a branch of science in its own right,
called metrology (not to be confused meteorology or the science of weather and
climate). Various countries have their own official organisations dealing with
weights and measures, and an international organisation was established in 1875
called the International Bureau of Weights and Measures, with headquarters in
Paris, which enables all the countries of the world to have the same standards
of weights and measures. So, for example, what is 1 kilo in UK is also
recognised as 1 kilo in Pakistan. This doesn’t happen by itself; it requires
various countries to agree to the same standard. When Muslims differ about the
start of Ramadan or the day of the Eids, so that 1st Ramadan in London is not
1st Ramadan in Birmingham, or Eid-ul-Fitr in Lahore is not on the same day as
in Peshawar, it is only because they have not agreed on a standard. On the
other hand, the day after the 28th of February this year will be the 29th of
February, whether you are in UK, USA, Saudi Arabia or Pakistan.
The third
passage of the Quran that I recited relates that a certain prophet called
Shuaib taught his people first to worship the One God, and take nothing else as
a god, and the second teaching, next to this, is:
“do not give short measure and weight
… give full measure and weight justly, and do not defraud people of their
things”.
This
teaching is of such supreme importance that it comes second only to worshipping
God and refraining from what is called shirk. Yet we find that it is in
Muslim countries, more so than in non-Muslim countries, that this teaching is
violated commonly in everyday dealings.
The Holy
Prophet Muhammad said:
“The truthful, honest merchant is with
the prophets, the truthful, and the martyrs” (Tirmidhi, hadith 1209),
meaning
that Allah with raise him in the Hereafter to join the company of prophets,
saints and the shahīd. How could a trader, just by being truthful
and honest, be raised to such a high rank? It is because there is a very strong
temptation to be dishonest in selling and buying. In selling you sell a
defective thing as if it was perfect, and in buying you knowingly pay a low
price because the seller is poor and desperate to sell, or perhaps he doesn’t
know the full value of what he is selling. Anyone who is able to resist this
temptation, and go against the dishonesty prevailing in the society around him,
must be a rare person of very high moral values. The Holy Prophet also said:
“May Allah have mercy on him who is
lenient when he buys and when he sells and when he demands his rights”
(Bukhari, hadith 2076).
In other
words, whether he buys or he sells, in both cases he makes sure he does justice
to the person that he is dealing with. And again, if he has to demand his right
from the other person, because he was treated unjustly, he demands it with
justice and good manners, and doesn’t over-do it.
Finally, I
would point out that when Muslims are instructed, as I read out above, “And
give full measure when you measure out, and weigh with a true balance”, this is
not only about buying and selling, or discharge of other worldly duties. It
also relates to our entire behaviour, that whatever we do, we do it properly,
and not half done, and we keep a balance between our different obligations. For
example, we have home obligations versus work obligations, we have religious
obligations versus worldly obligations. Between any pair of clashing
obligations, we maintain a just balance. Another example of applying this
principle is that when someone presents his opinion or gives some information
which he thinks is useful, we should “give full measure”, i.e., we should examine
and consider it with the seriousness that it deserves, and not dismiss or
reject it without giving it proper thought. And as to accepting what that
person has conveyed to us, we should “weigh with a true balance”. We should
come to a true and fair judgment. It should not be based on our liking or
disliking that person or on the basis of prejudice or bias for or against that
person.
So may
Allah enable us to give to others in full what we owe them, and ask from them
only what is our justified right and not beyond that, Ameen.
Website: www.aaiil.uk