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Tuesday 18th of June 2019
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A person who short-weighs is not a Momin

According to the Quranic ayats, one who resorts to short weighing and defrauding does not believe in the Day of Judgement and the Hereafter. If the person had any belief in the Hereafter, he would know that, even if he succeedes in fooling people, he would never be able to hide his fraud from the Lord of the worlds; he would realise that on the Day of Judgement he would have to account for whatever he has earned by defrauding and make good the loss.

A butcher who was an idol-worshipper used to give more than the prescribed weight. When people asked him the reason for this he pointed up towards the top of the wall and said, "I give more because of him." When people looked up they saw an idol installed there. Another idol-worshipping shopkeeper was prominent for his habit of casting a glance at the idol before he proceeded to weigh some goods.

When Hazrat Yusuf (a.s.) and Zulekha were alone in the room, Zulekha covered the idol with a cloth. Hazrat Yusuf (a.s.) asked her,
"Why have you covered the idol?"

She said, "I feel ashamed before it!" Hazrat Yusuf (a.s.) said,
"You feel ashamed before a lifeless idol created by men, when it has no power of understanding. How can I not feel ashamed before the Almighty Lord Who is ever present and all-seeing?"

Saying this he fled from that place and saved himself from fornication.

It is a great pity that idol worshippers are ashamed to commit sins in view of their idols, which are lifeless objects, whereas Muslims have no qualms in commiting sins before Allah (a.j.) for Whom nothing is hidden in the heaven and the earth.

Five sins and their punishments

The following tradition has been recorded from the Holy Prophet (s.a.w.s.) in the book Tafseer Minhajus Saadeqeen According to this tradition there are five types of sins which bring about five types of calamities.

"When the people of a vicinity break promises and oaths, Allah makes their enemies to reign upon them.

When people order against the revealed Divine commands, poverty (certainly) is widespread.

When immorality is practised openly deadly diseases certainly increase.

When people short-weigh and short-measure then there is a decrease in agricultural output. (Decrease in livelihood) and there is less rainfall."

Advice of Amirul Momineen Ali (a.s.) for the businessmen

Whatever Ali (a.s.) found himself free from the administrative work, he used to go to the market place and announce,
"O people! Fear Allah! Weigh and measure with justice. Do not cheat people (by giving less) and do not spread corruption in the earth."

One day Ali (a.s.) saw a saffron seller short-weighing. He had applied oil to his hand and very cunningly he applied it to the pan of the balance which held the saffron. Ali (a.s.) picked up the saffron from the balance and said,
"First rectify your balance, then if you like you can give more than that."

Between mountains of fire

The Holy Prophet (s.a.w.s.) says:
"One who does Khayanat in weighing and measuring is thrown into the lowest section of Hell. There he shall be placed between two mountains of fire. He will be told to weigh those mountains. He will be busy in this forever."

The following incident is recorded in the book Tafseer Minhajus Saadeqaen:
A person by the name of Malik went to visit a friend who was sick. Malik says, "I saw him in a deplorable condition. He was screaming, 'Two Mountains of fire are going to crash upon me.' I told him, 'It is only an illusion!' He said, 'No, it is true! Because I have two different balances. With one of them I used to short-weigh while selling and with the other I weighed more while buying. I am punished for this so soon!'"

Short changing is also haraam

As it is haraam to short-weigh it is also haraam to short-measure like measurement of cloth or land which are sold by measure, must not be short measured. It is absolutely haraam. In the same way those items which are sold by number, like eggs or fruits; if someone sells them to a person and gives less than the specified quantity, he is counted among those who short-weigh and short-measure. Shaykh Ansari has mentioned it in his book Makasibul Muharrama.

The Seller who cheats is a debtor of the buyer

The amount of goods given less by the seller is owed to the buyer. It is obligatory to give the balance amount to the buyer. If the buyer is dead he must give it to his heirs. If he does not know the buyer he must with the permission of the Jurist pay a similar amount as sadqa on behalf of the buyer.

If the seller does not know how much less he has given, he must give him some amount that will satisfy the buyer. If the buyer is dead he must satisfy his heir. If the buyer is unknown the Mujtahid must be satisfied.

Defrauding is like selling short

It is short weighing and short measuring when the seller gives less without the knowledge of the client. The buyer does not realise that he is being given less than the stipulated quantity but it is defrauding when the seller sells some goods of an inferior quality and makes it out to be of a good quality. In this case too the buyer is unaware of being cheated.

The seller may also adulterate the goods. In this case there is no short weighing but it is haraam all the same, because it is a kind of fraud. For example a grainseller adulterates 95 kg of wheat with 5 Kg of mud and sells it as a hundred Kg of wheat; or a milkman adulterates milk by adding water. Similarly a shopkeeper sells a kilo of ghee but surreptitiously puts a quarter kilo of stone beneath the layer of ghee. A butcher commits a fraud if he adds more than a reasonable amount of bones while selling meat. Vegetable sellers increase the weight of vegetables more by pouring water over them than required. All these types of frauds are included among the sin of underweighing, even if the seller is weighing the adulterated goods accurately.

Adulteration is haraam

To mix an inferior quality of wheat with one of a good quality or to adulterate pure ghee is also haraam. Shaykh Ansari says in his book Makasibul Muharrama, "The tradition prohibiting adulteration is Mutawatir."

Shaykh Sadooq has recorded the prophetic tradition:
"One who sells adulterated goods to Muslims is not from us. He will be raised with the Jews on the Day of Qiyamat, because an adulterater is not a Muslim."

The Holy Prophet (s.a.w.s.) said,
"One who gives us adulterated goods is not from us."

He repeated this sentence thrice then said,
"And Allah will remove barakat from the livelihood of the Muslim brothers. (Allah) will destroy his economy and leave him upon his own condition."
(Iqaabul Aamaal)

An edifying incident is mentioned on page 309 of the book Daarus Salaam by Aqae Iraqui: The respected Aqae Abdul Husain Khawansari has related to me the following incident: "An honest perfume seller of Karbala had fallen sick. He tried the treatment of every doctor in the town but it was of no use. He spent all his property for his treatment but he was not cured. One day I went to pay him a visit. I saw him perturbed. He was instructing his son to sell off the household items. He was saying, 'Sell off everything! I do not want anything. Either I will die or be cured!' I asked him, 'What do you mean?' He sighed and answered, 'At the beginning of my career I was not so rich. During that time an epidemic fever broke out in Karbala. The doctors prescribed lime juice as its cure. Since the disease was widespread there was a great demand for limejuice. I began to adulterate limejuice by mixing yoghurt in it. I sold it at a very high rate. Gradually the stocks of limejuice with the other shopkeeper were finished. They began to direct their customers to me. Soon the stock of limejuice in my shop was also sold out. Now I began to sell only yoghurt by adding colour and a sour material to it. I sold this concoction as limejuice. My coffers became full and I continued to amass wealth. Today I find that all this property is of no use to me. My disease is incurable. So I wish to get rid of all the things that I obtained in this haraam manner, in the hope that after doing this, I may be cured.' Not much time had elapsed after this incident when the perfume seller departed from this world. He was definitely indebted to those whom he had sold the adulterated limejuice."

Hazrat Imam Muhammad Baqir (a.s.) says:
"One day the Holy Prophet (s.a.w.s.) was passing through the bazaar of Madinah. He (s.a.w.s.) told a wheat seller, 'Your wheat is of a good quality.' Then he put his hands inside the pile and found inferior quality of wheat below He said, 'I see that you have gathered the provisions of Khayanat and adulteration.'"
(Iqaabul Aamaal)

Allamah Hilli says that a man asked Imam Ja'far as-Sadiq (a.s.), "If a person has two types of goods one is of a superior and expensive quality and the other is of inferior and cheap quality, can he mix these two and sell at a special rate?"

Imam (a.s.) replied,
"It is not correct for him to sell the adulterated goods to Muslims. However (there is no harm) if he informs them (of the adulteration)."
(Iqaabul Aamaal)

Dawood Ibne Sujaan asked Imam Ja'far as-Sadiq (a.s.): "I had two varieties of musk. One was wet, the other dry. I sold the wet and fresh musk but no one was prepared to buy the dry one at the same rate. Is it permitted for me to make it wet so that it is sold out?" Imam (a.s.) told him,
"It is not allowed. However if you inform the buyer that you have made it wet, it is another matter."

Giving less in the rights of Allah and Prophet (s.a.w.s.)

People have been ordered not only to refrain from defrauding each other, but they must also not cheat and defraud while fulfilling their obligations towards Allah, the Holy Prophet (s.a.w.s.), the Holy Imams (a.s.) and all the creatures.

Allah is not deficient while fulfilling the rights of people. He has taken upon himself to give sustenance to one and all. He bestows man with unlimited favours. He listens to his entreaties and fulfills his wishes in keeping with his well being. So it is incumbent upon man to be faithful in fulfilling his duties towards Allah. Man can do this by being thankful to Allah for His blessings, by obeying His commands by carrying out all his obligations. Thus one who succumbs to Satan and his own selfish desires, has disobeyed Allah and he has not fulfilled Allah's right. His prayers are not answered immediately, he becomes impatient and does not realise that he himself is deficient in fulfilling Allah's rights. Allah (a.j.) says in the Holy Quran.

"...and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you."
(Surah Baqarah 2:40)

It is nothing but His Beneficence that inspite of our failings Allah listens to our prayer.

Hazrat Imam Zainul Aabedeen (a.s.) says in Dua Abu Hamza Thumali:
"All praise be to Allah Who responds to my call. Whereas when He calls me, I am lazy in my response. All praise be to Allah Who gives me whatever I ask Him. Though when He asks me for a loan I am stingy. (All the good deeds are a loan to Allah. He shall repay men on the Day of Qiyamat).

And all praise for that Allah who sees my infamies but acts magnanimously (He does not send immediate punishment). He is so forgiving as if I have not committed a single sin."

What you desire for yourself

Saadi Shirazi says in a couplet,
"You usurp the property of Muslims but when someone usurps yours you protest and claim that no one is a Muslim anymore."

If one desires not to be cheated by others one must be honest in ones dealings with others. Justice demands this. The traditions also state that one must wish for others what one desires for oneself.

Justice and equity is best

Imam Ja'far as-Sadiq (a.s.) says:
"Three actions are the best. People should receive complete justice from you so much so that you desire for them what you desire for yourself. You must co-operate monetarily with your brothers in faith. You must remember Allah in every condition. That remembrance is not merely Subhanallah (Glory be to Allah) or Alhamdo Lillah (Praise be to Allah), (it is remembering Allah, always). When some duty comes upon you which Allah has ordered, you must fulfill it, and when some prohibited act comes before you; leave it."
(Al Kafi)

The scales of justice

Amirul Momineen Ali (a.s.) advises his son Imam Hasan Mujtaba (a.s.) in his will:
"O my child, make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress, as you do not like to be oppressed. Do well to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others which you would like others to accept from you."
(Nahjul Balagha)

Everything has a measure

In Surah Hadid, Allah, the Almighty says:
"Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity."
(Surah Hadid 57:25)

By the word 'balance', Allah means justice and Allah has appointed a 'balance' for everything. The belief of men and the truth and falsehood is also tested on this basis. The good and bad morals and qualities are also evaluated on the scales of justice. If men conform to justice in their speech and actions and belief and deeds they will be able to establish true justice in the world.

Ali (a.s.) is the scale of deeds

In one of the Ziarat of Amirul Momineen Ali (a.s.) we read:
"Peace be upon the balance and the scales."

Hazrat Ali (a.s.) is the measure for distinguishing truth and falsehood. He is the touchstone for differentiating between good and evil. He is the scale for evaluating morals and deeds. After the demise of the Holy Prophet (s.a.w.s.), the Holy Quran and Ahlul Bayt (a.s.), especially Ali (a.s.), is the channel for and the criterion of faith. By comparing the deeds and faith with the speech and actions of Ahlul Bayt (a.s.) we distinguish good from evil. If our belief and actions conform to the standards of Ahlul Bayt (a.s.) they are correct and if not then they are of no use.

Justice demands that we must not go to the extremes. We should neither exceed the limits nor remain deficient. The scales of justice are very accurate and can detect even the weight of a single strand of hair. After recognising the path of justice it is a formidable task to remain firm upon it. One who is successful in recognising the true path and wishes to follow it, is bestowed Divine help. It is this person who is proved correct by the scales of justice on the Day of Judgement. He crosses the difficult bridge of Sirat with ease and swiftness. One who is not just in this world is proved wrong in the Hereafter. He will stumble from the bridge of sirat and drop into hell. The noble Quran says:
"And there is not one of you but shall come to it, this is an unavoidable decree of your Lord. And We will deliver those who guarded (against evil) and We will leave the unjust therein on their knees."
(Surah Marium 19:71-72)

May Allah guide us upon the way of justice and equity. May Allah include us among the pious and enable us to be saved from falling into Hell. 

The twenty-fifth Greater Sin is Consumption of Haraam. In the Quranic ayat 'Akal-e-soht' is translated as eating of what is unlawfully acquired. Hence the word "eat" is not restricted to consumption of edibles but includes the use of any and every article, which has been acquired unlawfully or by illegal means.

Consumption of haraam is listed as greater sin in the Holy Quran and the tradition of Imam Reza (a.s.) from the book Oyoon-e-Akhbare Reza and the tradition of Imam Ja'far as-Sadiq (a.s.) as related by Amash. In the following ayat of Surah Maidah:
"And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do. Why do not the learned men and doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work."
(Surah Maidah 5:62-63)

In this ayat Soht refers to the acquirement as well as use of anything acquired unlawfully. The dictionary meaning of 'Soht' is 'to be finished' or 'to be lost'. The thing that becomes 'Soht' is that which is finished off or used up. The use of this word signifies that unlawfully acquired things do not have any 'barakat' and will not benefit the possessor in any way. It should be evident that this unlawful practice would include usurping another's property, taking interest and all activities that are undertaken using the money obtained by illegal means. The use of article brought with such money is also unlawful.

Sayyid Abu A'laa Maududi writes in his book Islam and the Economic Problems: "Islam permits the people to obtain their livelihood in any way they opt. They have their freedom to choose their occupation and obtain the necessities of life, but Islam does not allow them to earn in a manner that is harmful for society. It should also not endanger the social equilibrium. Islamic laws not only prohibit the consumption of wine and intoxicants and gambling, but also prohibit any action that causes these sinful things to come into being. For example to undertake cultivation of grapes for wine making, to manufacture wine, to transport, to buy or sell wine, to give it and to use it; all these are haraam too. Islam does not consider free-sex to be a human activity. Islam has prohibited dancing. It does not consider singing and playing musical instruments lawful professions. Any activity that is beneficial to one person but harmful to someone else or to society is considered haraam in Islam. All such types of actions carry a heavy punishment in this world and a dreadful retribution in the hereafter e.g. bribes, stealing, interest-taking, adulteration and frauds, unlawful hoarding of edible items to hike their rates making life difficult for the poor. In the same way all such actions that instigate wars and those occupations that do not require effort, making the person rich by luck, such as lottery. All these occupations are haraam."

Shaykh Sadooq (r.a.) has narrated a tradition from Imam Ja'far as-Sadiq (a.s.) that he said,
"Any action of Khayanat with the Imam is 'Soht'."

There are many types of 'Soht'. 'Soht' includes that which is received from the tyrant rulers, bribe to Qazis, payment for prostitution, wine, alcoholic nabid (a kind of wine), and interest.

"To bribe a Qazi (for giving a favourable judgement) is to disbelieve in Allah the Almighty."
(Khisaal of Sadooq)

A similar kind of tradition is to be found in the book Al Kafi, Imam Muhammad al-Baqir (a.s.) says:
"'Soht' means the payment for corpse, for dogs and wine. It also denotes the fee paid to a prostitute, the bribe given to a judge and the payment to a Kahin."
(Wasaelush-Shia)

Although consumption of every type of haraam is 'Soht', some of them are denounced more emphatically and their punishment is more severe. The worst of these is taking bribe. One who accepts bribe is just like a disbeliever and the Holy Prophet (s.a.w.s.) has cursed him. The one who takes interest is equated to the one who has made war against Allah (a.j.) and the Prophet (s.a.w.s.).

Types of bribe

There are three types of bribes:
(1) Bribe paid to a judge for a favourable judgement.
(2) Bribe for 'haraam' work.
(3) Bribe for permitted things.

The first kind of bribe comprises of money etc. paid to a judge so that he may give a favourable judgement. The judge may also be bribed for pointing out the loopholes whereby one could weaken the position of the opposite party. It is absolutely haraam even if the one who is paying the bribe is right and the judge delivers the correct judgement. The paying and receiving of this type of bribe or whatever may comprise this bribe is also haraam and a Greater sin. A person who pays or accepts such a bribe deserves the curse of Allah.

The Holy Prophet (s.a.w.s.) says:
"May Allah curse one who gives a bribe, one who accepts it and one who acts as an agent between them."
(Safinatul Behaar)

Elsewhere, the Holy Prophet (s.a.w.s.) says:
"Beware of bribe! It is nothing but disbelief. The one who is involved in bribe will not even smell the fragrance of Paradise."
(Safinatul Behaar)

Bribe is not only a sin for the guilty but it constitutes assisting in sin, the one who accepts. However if one is compelled to bribe and without it he cannot obtain his rights, it is another matter, but it is still haraam for one who accepts it. Similarly it is also haraam to reach someone by bribing. The one who acts as an arbitrator or agent and takes an active part in negotiating bribe is also a sinner.

This type of bribe is absolutely haraam whether paid in cash or kind. Bribe may also comprise of offering some services to the judge like stitching his clothes free of cost or constructing his house etc. Bribe can even be paid in words. One may praise a judge unduly to please him and thus influence him to give a favourable ruling.

Bribe in the name of khums and gift

Even if a bribe is paid in the name of khums and gift, it is haraam. For example to give someone a gift or a present with the intention of bribing him i.e. with the intention that by giving a gift the beneficiary will act to benefit the giver in some way. Similarly khums and zakat given with the intention of bribing is also haraam. It will not be considered as Khums or Zakat and it will be obligatory for one who has paid Khums or Zakat with such intentions, to pay it once more. Khums and Zakat are to be given with the purest of intentions, that of achieving nearness to Allah (a.j.). There can be no other motive. One of the signs of Qiyamat is mentioned in traditions in the following words:
"Bribes will be accepted as gifts."

The second kind of bribe is the bribe paid to someone, a tyrant or an oppressor for inflicting harm on a third person. The Holy Quran says:
"And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know."
(Surah Baqarah 2:188)

In this ayat believers are warned not to use anything obtained illegally and not to use their wealth to bribe those in power in order to obtain anything unlawfully.

Paying a bribe for obtaining ones rights

The third type of bribe is one that is paid for something lawful. Like paying someone in order that he may help in obtaining ones rightful property or to escape from a tyrant. Bribing for lawful things is allowed.

In a tradition Imam Muhammad al-Baqir (a.s.) was asked about the person who bribes the occupant of a house to vacate it so that the owner may himself use it as his residence. Imam (a.s.) said that there was no harm in it. However the house mentioned in this hadith does not belong to the person who pays the bribe. It is a trust property or a public place like, the mosque, madrasa, lane, by-lane, and bazaar etc. Thus if someone is occupying a place in the mosque or a student is living in a room in the public hostel, he can be bribed to vacate it.

Hafsul Amr enquired from Imam Ali an-Naqi (a.s.): "The ruler has appointed agents to purchase our agricultural produce. Is it allowed for us to bribe those agents so that we may remain safe from the ruler's tyranny?"

Imam (a.s.) replied,
"There is no harm in it. You may pay whatever you think fit."

Then Imam (a.s.) asked:
"Do you have to supply lesser quantity of grain to the ruler after you have paid the bribe to these agents?" "Yes," said the questioner.

"You have invalidated your bribe (i.e. you have made the bribe haraam)," Imam told him.
(Wasaelush-Shia)

Thus it is clear that bribing to cause someone to be oppressed is haraam but it is permitted in order to save oneself from oppression.

Accepting a bribe for doing something lawful

It must however be made clear that though it is permitted to gift something for lawful acts or to save oneself from oppression, it is detestable to accept such gifts. Because these gifts bear a close resemblance to bribe. Also, the habit of bribing for lawful things may make a man habitual and he may be inclined to pay bribes for unlawful purposes too. One is prone to error. If a pious person refrains for Makrooh (detestable) bribe he will never be prone to the haraam bribe. The following tradition supports this fact.

"Those are they for whom Allah does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter. (They are) listeners of a lie, devourers of what is forbidden."
(Surah Maidah 5:41-42)

Explaining this ayat, Amirul Momineen Ali (a.s.) says:
"It is that person who fulfills the wish of his believing brother and accepts a gift in return."

Shaykh Ansari says in the book, Makasibul Aamaal: "There are many explanations of this tradition. One of it is that we must absolutely refrain from accepting gifts in return for favours done that we may never fall into the trap of accepting bribe."

 


source : GREATER SINS/ by Al-Haaj Sayed Abdul Husain Dastghaib
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