Alhassanain(p) Network for Heritage and Islamic Thought

The Twenty Third Greater Sin: STEALING

The twenty-third sin which is certainly a Greater one is stealing or thievery. Imam Reza (a.s.) has included stealing among the Greater sins according to the tradition reported by Fazl Ibne Shazaan. Amash says that Imam Ja’far as-Sadiq (a.s.) has related from the Holy Prophet (s.a.w.s) that he said,

“A believer cannot commit fornication and a believer cannot steal.”

(Wasaelush Shia)

Thus one who fornicates or steals is not a believer. Such a person is devoid of faith. Such a person lacks belief in Allah and the day of judgement. If such a person dies without repenting for his sins, he does not die a believer. Some of the ayats and traditions are critical of Khayanat but side by side they also flay stealing. Stealing is absolutely haraam even if it is for a worthless object. To steal even a needle is haraam. However, the hands of the thief are cut only if in addition to all the necessary conditions the value of the stolen goods exceeds a quarter misqal of gold.

Muhammad Ibne Muslim says that he inquired from Imam Ja’far as-Sadiq (a.s.):

“What is the minimum amount, stealing which can make one liable to have the hands amputed?”

Imam (a.s.) replied, “A quarter of  a dinar.”

“And on stealing two dirhams?”

“Any number of dirhams may exceed the quarter of a dinar. In all cases the hands are severed.”

Muhammad Ibne Muslim further asked, “Then if one steals less than a quarter of a dinar, is he called thief?”

Imam (a.s.) told him,

“Every such person is a thief in the eyes of Allah who steals the property of the Muslims and keeps it for himself.” (That is, Allah will punish him with the punishment that is reserved for all those who steal.)

“But (in this world) his hands are not cut off. However if he steals a quarter dinar or more his hands are severed. If the hands of those who steal less than a quarter dinar were also to be cut then we would find most of the people with their hands severed.”

Punishment for theft

The Almighty Allah says in Surah Maidah:

“And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah, and Allah is Mighty. Wise.

But whoever repents after his inquity and reforms (himself), then surely Allah will turn to him (mercifully), surely Allah is Forgiving, Merciful.”

  (Surah Maidah 5:38-39)

The bookBurhanul Quran mentions on page 170:

“The opponents of Islam have raised objection against the penal code of Islam. They label such penalties to be primitive and inhuman and not acceptable in the twentieth century. The criticism is especially severe with regard to the punishment of theft and fornication. They trump up their arguments saying that such crimes are a result of psychological disorders and could not be cured by heavy penalties. Counselling the criminals with moral lessons can eliminate them. We admit that moral advice is one of the ways of reforming individuals. Certainly, moral lessons have a profound effect upon the people in the society. We also do not reject the fact that most of the crimes are due to psychological and moral ills.

Islam has not overlooked the moral training as a factor in the development of character but we also say that one who is unaffected by moral preaching will not reform without being inflicted with such punishments. Allah has made even a three or four year old child capable of controlling himself. For example he can control his urine and avoid wetting the bed. If inspite of this and the restriction of his parents he becomes careless, the parents have to be strict with him.

Even in the countries that criticise Islam we find that the criminals are not let off with a sermon on moral values. In those places too the criminals are imprisoned and awarded various punishments. We do not deny the fact that poverty causes many crimes. We agree that destitution sometimes makes a man immoral. Due to which the germs of criminality take a hold of his being. Selfishness encourages him to usurp the rights of others. One is more inclined to Khayanat and stealing when he is in difficult economic conditions. In order to acquire something he is prepared to commit any sin; but we cannot accept that poverty and destitution are the sole causes of crime. We see quite a few people who inspite of their straitened circumstances are not at all inclined towards injustice and crime. They prove their integrity by fulfilling their obligations with a sincere heart. We find that crimes are prevalent even in the affluent countries and areas. Even communism has failed to eradicate inequity. The prisons of Russia and other communist countries are filled with criminals of all types.

Those who are critical of Islam to be primitive and inhuman are ignorant of their own selves. Those who are proclaiming independence and humanity have forgotten their own crimes. Forty thousand people were butchered in North Africa just because they were protesting for their basic rights. Is this nor barbaric?

The newspaper Kahyan of 14th April 1960 reports:

“The valiant people of Jazaer have struggled for six years against the tyrannical rule of France upon their country. To date, around one million people from the total population of ten million have laid down their lives in this struggle.”

Coming back to our point we would like to point out that Islam has considered each and every aspect. On one hand Islam lays down heavy penalties but on the other it prescribes rules and regulations that improve morals and ameliorate poverty and enhance the economic development. Islam strives to eliminate as much as possible the causes of crimes. It tries the utmost to prevent any crime from spreading in the society. Inspite of such provisions if someone is bent upon criminality there is no other venue except to mete out a severe punishment. Islam also keeps in mind the excuse of the one who has committed the act. For example if someone steals due to poverty and hunger, he is not liable to have his hands amputed. At the most he is let off with a severe warning so that he may not repeat the act.

It is the duty of the Islamic government to provide every citizen with suitable employment. If some people still remain unemployed they are paid a stipend from the public treasury till they can secure a job. When such conditions exist, there is no question of anyone stealing anything. Inspite of this if someone steals, he surely deserves the punishment. Similarly it is seen if the person had been forced by anyone to steal. If it is found that someone had forced the person to steal then he is not rewarded the punishment. Also, Islamic laws are not applicable in the non-Muslim countries. So the objection itself is baseless. In the four hundred years of Islamic rule it was seen that the corporeal punishment had been awarded only six times.

The progressive countries in the Second World War alone killed Thirty five million people. Two million were crippled. Seventeen million liters of human blood was spilt. There were twelve million miscarriages. Was this not barbaric? Then if six criminals are given corporeal punishment in a period of four hundred years it is labelled as savage! As far as the Shia faith is concerned amputing of hand implies cutting only the four fingers of the right hand. The palm and the thumb are left untouched.

If someone says that in those days the people were savage and it had not been possible to reform them without such punishment; but in the modern age people are quite receptive of sermons. Hence they could be reformed without punishments. Now this is a foolish argument. If the people nowadays are so much cultured then why is there such a high incidence of crime in the developed countries? It is only because of the lenient penal code! The strict Islamic penalty itself compels the people to conclude that stealing is really a serious crime. They, therefore, keep aloof from such an act.

It is obvious that the Quranic ayat quoted above is not explanatory. It does not give the details of the type of robbery that makes one liable to for having the hands cut. How much of the hand is to be severed, etc. All these details are to be found in the traditions. Numerous traditions elaborate upon the topic of stealing and the punishment of theft.

Conditions when the corporeal punishment is awarded

Before amputing the hands of the thief the following conditions must be fulfilled. Even if one of them is absent, the punishment is not carried out:

1. The thief must be an adult. The signs of adulthood according to shariat are the completion of fifteen lunar years for a boy and nine lunar years for a girl. Another sign of maturity is the growth of pubic hair. The third sign is the ejaculation of semen in boys and the beginning of the menstrual cycle in the girl. Even if one these signs are present the concerned person is an adult. So if the thief is not an adult his hands cannot be amputed. At the most the judge releases him after issuing a stern warning so that he may not dare to repeat this act.

Abdullah Ibne Sinan relates the following tradition from Imam Ja’far as-Sadiq (a.s.):

“When a minor child steals for the first and the second time he is forgiven. If he does it for the third time he is issued a strict warning and beating. If he persists in his crime, the tips of his fingers are slightly cut and if he repeats the act, some more of his fingers are cut away.”

2. Another condition is that the thief must be sane. So if an insane person robs, his hand is not amputed. He may be suitably warned and scolded.

3. Thirdly the thief must not have resorted to stealing under duress. If he had been compelled to do so, the penal code is not applied.

4. The stolen thing must be something that is worth ownership. Hence, if ones freedom is restricted it cannot be called a theft.

5. The value of the stolen object must not be less than one-fourth misqal of pure gold. One misqal is equal to eighteen grams. One-fourth misqal is four and a half gram.

6. The son or the slave of the thief must not own the thing that is stolen. So if a father steals from his son, he is not punished. On the contrary if a son or a daughter steals from the father or mother their hands are amputed. The same rule applies to the master and the slave. If the master robs his slave he is not punished. On the other hand, whether the slave who steals from his master is to be awarded the punishment of theft is a matter where exist a difference of opinion. Some Mujtahids are of the opinion that if a servant steals from his office or employer, he not meted out the full penalty. Other Mujtahids have issued a decree that there is no difference between the servant, a workman and other people. They shall be deserving of the penalty. There is also a difference of opinion with regard to the theft committed by a guest from his host. The most prevalent verdict is that the guest must be punished.

7. The stolen goods must not be some eatables during the time of famine. It is narrated from Imam Ja’far as-Sadiq (a.s.) that he said:

“In the time of famine and draught the hands of a thief are not cut off for stealing edible items like bread and meat etc.”

8. If a soldier participates in a raid and steals from the plundered goods obtained in war before they are distributed, he is exempted from the punishment.

9. If one of the parties to a transaction steals a property and claims that it rightfully belongs to him. Then he is not liable for the punishment of theft.

10. If a person is accused of theft and his theft is not yet proved to the judge, and before the verdict he pays the owner the value of the goods, he is not penalised. Similarly, if a son steals from his father but before the verdict is issued the father dies, the son is not punished, as stolen goods now comprise his inheritance.

11. If the use of the stolen things is haraam (e.g. wine or pork), there is no penal action against the robber.

12. If the thief claims that he had not taken a particular thing with the intention of stealing it, and the judge considers otherwise, there shall be no punishment for it.

13. Another necessary condition is that the object should be stolen from a place where the owner’s permission is required to enter. So if a theft takes place in a public mosque or public bath, the thief does not have his hand amputed.

14. Also the thing should be stolen from a secure place. If something is not kept in a safe place and left open, the theft of it does not incur punishment. Hence jewellery should be kept under lock and key. The fruits should not have been stolen from the trees. They should have been already picked and stored in the orchard. The four-footed animals have to be stolen from the stables. Wares have to be stolen from inside the shop. The pocket that is picked must an inside one and not one that hangs outward. Money should be stolen from a safe etc. The shroud is to be stolen from the grave.

15. Another condition is that the thief must himself take the stolen goods from its proper place. If one takes out the thing from its safe place and another one takes it away, none of the two can be awarded the punishment of theft. This is so, because, the one who has taken out the thing from its safe place has not stolen it and the one who has stolen it has not done so from its place of safety. We have already mentioned in the previous point that one who steals something from other than its proper place is not given the punishment of theft. Only that thief is punished who removes the thing from its proper place and also takes it away. If more than one person are involved in stealing something from its proper place and taking it away, then the value of the stolen property is divided by the number of people involved. If the share of each person is more than one-fourth misqal all their hands are amputed but if their individual shares are less than this then none of them are punished in this fashion.

If a thief removes the stolen object and loads it on his animal, or gives it to an insane man or a minor child for taking it away, he cannot remain immune from the penalty. This is because the animal, the insane person and the child are mere carriers of the goods.

16. Severing of the hand is a punishment for theft. That is if someone takes away something without anyone’s knowledge and it is later realised that the thing has been stolen. Hence if a person forcibly loots some goods from its owner he is not punished for theft. The bandit is beaten up and issued a warning, so that he may not repeat the act. However it the goods are looted on the point of a gun, the punishment is equal to that of warring against the Muslims. (This punishment is described in the thirty-third ayat of Surah Maidah. Either the criminal is killed or crucified, the left and the right foot is amputed, or he is to be exiled: The judge can award one of these punishments.)

17. If before a theft can be proved, the thief goes to the judge and repents and promises not to steal in the future he is saved from the punishment but after the theft is proved, repentance is of no consequence.

18. In order for a theft to be proved two just witnesses must have seen the thief stealing. It may also be that there is one witness and the owner also testifies that robbery has taken place. The thief may himself confess twice of his theft; and he qualifies for the penalty. If he confesses once the stolen goods are taken away from him and restored to the owner he is not punished for theft.

19. Cutting his hand only when the owner of the goods implores the judge to award this punishment punishes the thief. Hence, if the owner takes back his goods or allows the thief to keep it before the matter is reported to the Qazi and does not press for a penalty, the thief is not punished. However if the crime is proved before the judge even the owner cannot save the thief from punishment.

Some Mujtahids believe that if two just people have not witnessed the theft and it is only proved by two confessions of the thief, the judge has the prerogative to condone him. It is mentioned in the bookTahzeeb that a person came to Amirul Momineen Ali (a.s.) and confessed of having stolen something. Hazrat Ali (a.s.) asked him,

“Can you recite some portions of the Quran?”

He said, “Yes, Surah Baqarah.”

Ali (a.s.) said,

“I have respited your hand in exchange of Surah Baqarah.”

Ashath said, “O Ali (a.s.)! Have you overlooked the Divine penalty?”

Ali (a.s.) replied,

“What do you know? Awarding the penalty is only necessary when two just witnesses have testified. But if the crime is confessed by the thief himself, the Imam can condone him.”

If the crime is consonant with the above conditions, the amputing of the hands could only be carried out by the just ruler or judge. No other person is qualified to award the penalty or carry out the punishment. The Qazi is responsible for recovering the stolen goods and restoring them to the owner. If the goods are used up or lost, the thief has to make good the loss. The order for the returning of stolen goods is the same, whether the theft is proved according to shariat or not. If a thing belonging to someone else is taken, it has to be returned.

In some cases the theft is not proved but the Qazi issues a warning for picking up the property of other people. The Qazi may scold or beat the person so that he may not repeat the act. The quantum of scolding and beating is also left to the discretion of the judge. For example, if the goods are stolen from an unsafe place, or a bandit has looted the goods, or a forgerer has forged a signature and wrongfully acquired someone’s money; in all such cases the property is restored to the owner and the accused is scolded and beaten. In the same way if someone digs up the grave containing a corpse, but does not steal the shroud, he is also scolded and beaten up. Even if he steals the shroud but its value is less than one-fourth misqal of gold he is similarly beaten up and scolded.

Protection of property and honour

If the thief is seen stealing, he becomes a bandit. The owner can, with the intention of protecting his property fight with him. If the thief dies, his killing is condoned and no blood money is payable. Similarly the attacker could be killed in defence of ones life and honour. However the actual aim must be defence. If defence is possible without killing, killing is haraam. Only the least necessary measures are permitted.

The Islamic laws with regard to theft are numerous and there is a difference of opinion among the Mujtahids upon many of the points. Keeping in mind the scope of this book, we feel this much is sufficient for our purpose.

How is the punishment awarded?

After the crime is proved the judge cuts off the four fingers of the right hand. He leaves the thumb and the palm untouched. The penalty is the same if the thief is convicted of multiple thefts; and if he had not been punished before. If a thief has already had his four fingers cut and he steals again; and again the theft is proved, his left foot is cut from the front. The heel is left so that he can walk. If he steals for a third time and again the theft is proved the robber is imprisoned for life. If he steals in the prison too, he is put to death.

The hand which is supposed to be lifted up for prayers. The hand which expresses the submission to Allah. The hand which must be used to solve the difficulties of people, to help the oppressed and the orphans, to attack the enemies of faith. If the same hand is used to steal the property of the Muslim brothers and it is proved with all its necessary conditions; then there is no way except to dismember it. Society is rendered safe due to this measure.

Diyat (penalty)

If someone’s hand is amputed without any fault of his, the one who cuts the hand is made to pay five hundred misqal of gold to the victim. Whereas if someone robs one fourth of a misqal of gold his hand is amputed. This shows that one who steals a fourth of a misqal of gold is worse than the one who cuts off the hand of an innocent person. Hence we realise the value of trust.

The Twenty Fourth Greater Sin: SHORT-WEIGHING AND CHEATING (In Business)

The twenty-fourth Greater Sin according to the traditions and Quran is short weighing or cheating in business. It is haraam according to the Holy Quran, the traditions and also common sense. The tradition of Amash related from Imam Ja’far as-Sadiq (a.s.) includes it among the list of Greater Sins, as also in the narration of Imam Reza (a.s.) as reported by Fazl ibne Shazaan. Imam (a.s.) says:"Decreasing (fraudulently) in measure and weight.” (is also a Greater Sin). If the seller gives less than the specified quantity or if the debtor repays less than what is specified, it is haraam to do so.

A terrible punishment awaits the doer of this grievous sin, according to the book of Allah. A complete chapter of the Holy Quran deals with this topic. It says:

“Woe to the defrauders. Who, when they take the measure (of their dues) from men, take it fully, But when they measure out to others or weight out for them, they are deficient. Do not think that they shall be raised again, For a mighty day, The day on which men shall stand before the Lord of the worlds?”

(Surah Mutaffefeen 83: 1-6)

Deed in Sijjin

“Nay! Most surely the record of the wicked is in the sijjin. And what will make you know what the sijjin is? It is a written book.”

(Surah Mutaffefeen 83: 7-9)

Sijjin is either the name of that register which contains the account of deeds of disbelievers and transgressors. Or it is a special corner of Hell where the disbelievers and sinners will be consigned. Hence the translation of the ayats will be as follows:

“They should be fearful for it is written down that the transgressors will go to sijjin. And what can explain to you what sijjin is? It has already been written about it (And a decision has been taken which cannot be changed).

Hazrat Shoeb (a.s.) was preaching to his people:

“O my people! Serve Allah, you have no god other than He, and do not give short measure and weight. Surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day. And O my people! Give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief.”

(Surah Hud 11: 84-85)

It is but natural that if people resort to defrauding, there would be widespread confusion and disorder in the world.

We understand from the Quranic ayats that one who resorts to shortweighing and defrauding has no faith in the Hereafter and the Day of Judgement. If he has a firm belief in Qiyamat or even if he just supposes it to be true he will know that he will have to account for whatever amount he earns by way of fraud on the Day of Judgement. He shall have to make good the loss. If he has faith he will never commit such a kheyanat. If he has belief he will be sure that even if he can fool people and cheat them he cannot hide his fraud from the Lord of the Worlds.

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 well known 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.

What we mean to explain is that even though the idol-worshippers respect their idols and feel ashamed to commit sins in the view of the lifeless objects it is a matter of great regret that Muslims have no qualms in performing shameful deeds in full view of Allah!

Five sin 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 five types of sins invite five types of calamities.

“When the people of a community 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 the 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 Kheyanat 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 and short-measure in the same way it is also haraam to short-change. Those things, 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 bookMakasibul 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 he has given less he must give him some amount and obtain his satisfaction. If the buyer is dead he must earn the satisfaction of 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 buyer. 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 yet it is haraam, because it is a kind of a fraud. For example if a grainseller adulterates 95 kg of wheat with 5 kg of mud and sells it as a hundred kilo of wheat. Or if 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.

In the same way the butcher commits a fraud if he adds more than a reasonable amount of bones while selling meat. Vegetable sellers increase the weight by pouring water over the vegetables more than what is required. All these types of frauds are included among the sin of underweighing. They are all Greater Sins even if the seller is weighing the adulterated goods accurately.

Adulteration is haraam

In the same way to sell something whose weight is decreased is also haraam. Hence to mix an inferior quality of wheat with one of a good quality or to mix pure ghee is also haraam.

Shaikh Ansari says in his bookMakasibul Muharrama , “The tradition prohibiting adulteration is Mutawatir.”

Shaikh Sadooq has recorded the prophetic tradition:

“One who sell 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 bookDaarus 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 a particular thing to run the household. He was thus compelled to sell each and every household item. 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 of 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 ans a sour material to it. Hence I sold this concoction as limejuice. My coffers became full and I continued to amass wealth. Now, 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 the haraam manner, with the hope that after 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 kheyanat and adulteration.”

(Iqaabul Aamaal)

Allama 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 was having 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 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.)

The people have been ordered not only to refrain from defrauding the people, 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 had taken upon himself to give sustenance to men. He bestows men with unlimited favours. He listens to his entreaties and fulfills his wishes only in keeping with the well being of man. So it is incumbent upon man to be faithful in fulfilling his duties towards Allah. Man should thank Allah for His blessings. He must not disobey Allah and should carry out all his legal obligations. Thus one, who obeys Satan and the selfish desires, has disobeyed Allah and turned away from Him. He has not fulfilled Allah’s right. He must be under the impression that as soon as he says “O Allah!” Allah will answer him. When some of their prayer is not answered immediately, people become impatient and do not consider the fact that they themselves had been deficient in fulfilling Allah’s rights. Whereas Allah Himself says,

“...and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you.”

(Surah Baqarah 2:40)

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

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 he must similarly act honestly with the people. Justice demands this. The traditions also state that one must wish for others what he desires for himself.

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 this way. 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 would 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 Ahle 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 the Hell.