Aqeel Mahmood – Tafseer of Surah AlMutaffifin The Defrauding
AI: Summary ©
AI: Transcript ©
And that surah is Surah Al Mutafifin.
And
with regards to this surah,
then we're going to,
today talk about the introduction to the Surah
and also,
talk about as many of the ayaat
as we can, Insha'Allah,
depending on
the time
that we have.
This
specific Surah
is called Surah Al Mudafifin,
and
it's
a Surah
which
talks about
the
actions
which lead to hellfire.
And also
it goes into detail about some of these
actions.
Allah, subhanahu wa ta'ala, talks about
And the word,
which is also one of the names,
of the surah,
means somebody
who
cheats or somebody
who gives less than he's supposed to when
it comes to business, when it comes to
buying and selling, when it comes to
transactions.
And
this
surah, as we said, is the 83rd surah
of the Quran,
and it consists altogether of 36
ayahs, 36 ayat altogether.
And
the surah in and of itself
discusses and talks about,
the
actions of those who commit sins. Also it
talks about the day of judgment.
It talks about
and Allah curses, in fact, not just those
who,
cheat when it comes to buying and selling
and measuring
things when they buy them or when they,
when they sell them, when they when they
do transactions.
But also Allah, subhanahu wa ta'ala, curses those
who deny the day of judgment.
So Allah curses those individuals
in this surah. Allah talks about the consequences
of their actions. Allah talks about
them not being able to taste the sweetness
of faith.
Allah says, on that day there will be
a partition
for them. A partition between them and Allah
meaning they won't have access to Allah. They
won't see the face of Allah. They won't
be given the mercy from Allah and so
on and so forth. Also in this surah,
Allah talks about the reward for the believers.
Allah goes into detail
about what kind of rewards the believers will
have.
They'll be on thrones overlooking
overlooking
paradise, overlooking the gardens of paradise, the rewards
of paradise, the delights of paradise, and so
on and so forth. And also how
the believers
will be laughed at in the dunya because
of their actions, because of their worship, because
of the way they look, because of the
way they behave, because of things they do,
because of their beliefs. But on the day
of judgment,
they will be the ones who will be
laughing. They will be the ones who will
be laughing, and the disbelievers will be the
ones who will be crying. They will be
the ones who assert.
And
this surah,
when the scholars talked about whether it's a
Madani surah or a Maqi surah, they in
fact differed.
And this is because
it's a surah which was revealed
towards the end of the Meccan era. In
fact, it's some say it's the last
surah which was revealed in Mecca.
And some say, no. It was the first
surah
which was revealed
in Madinah.
And others in fact,
after the hijra.
And others, in fact, they said, no. This
was actually revealed on the way to Madinah
from Mecca.
So the scholars, they differed with regards to
when it was revealed, but we can say
it's it's definitely one of the last surahs
to be revealed in Makkah or one of
the early surahs, the first surah,
or one of the first surahs to be
revealed,
in Madinah.
And,
the scholars, some of them they said this
is a Maqi Surah,
and they mentioned reasons why they say it's
a Maqi Surah.
They say because
in this surah, Allah subhanahu wa ta'ala talks
about things he normally talks about when it
comes to the
the Mecca era.
So the Mecca period we mentioned before, Allah
would focus on specific things. He would focus
on, for example,
the day of judgment.
He would focus on, for example,
the
rewards and the punishments of the believers and
the disbelievers.
Allah subhanahu wa ta'ala, for example,
the ayat he would use would be short
ayat and so on and so forth. We
mentioned this before. So that's why some scholars
say, no, this is a maki surah because
of the topics which are discussed and the
nature of the surah and so on and
so forth. But the same could be said
with regards to some surahs in
the Madani era, which also mentioned the same
things. Yeah. And when we say that Allah
talks about the day of judgment in,
this doesn't mean he doesn't talk about the
day of judgment in.
It's just this is one of the main
themes or main topics of the surahs which
were revealed in, before the hijra, the.
So the point being, it's a surah which
was either one of the last or the
very last surah revealed in in Makkah or
before the hijra or the first surah or
one of the first surahs,
which was revealed after the hijra of the
messenger of.
And
this surah
is
a surah
which
has an interesting position in the Quran.
Meaning, we said previously
that it's
a Surah which is the 83rd Surah of
the Quran, and
if you're reading, obviously, from the beginning from
Surah Baqarah,
you're making your way to Surah and
before
you have
When
the sky begins to crack, this is the
literal meaning of
This comes before
After
you have
which we talked about, last week. We did
the of the surah. When the sky splits
open, when the sky splits open.
And some of the scholars, they talked about,
why this surah comes in between.
Why this surah specifically comes in between. Because
we mentioned last week when we talked about
that there are specific surahs which come together.
For example,
the.
The surahs that start with hamim, they come
together.
And these surahs which start with
they also are surahs which come together.
So you have
which comes first from the beginning. And then
you have surah
But then after this, you don't have
You have
this surah.
And then you have
coming after this surah. And the the question
is why does this surah
come
before
in shakaq even though all of these 3
surahs start the same? They're both, they're all
3 of them. They start with the earth,
or they start
with signs of the day of judgment,
and
things happening to the sky, or things happening
to elements of the sky.
When the sun is,
basically going to be destroyed or,
when it's going to be
split asunder or or, you know,
the overthrown.
Yeah. I mean, one of the signs of
the day of judgment, whether the sun itself
will collapse on itself or it it will
collapse.
So why does this surah specifically come,
in between
the surahs which talk about signs of the
day of judgment? And we mentioned warul mutafifin
is talking about occurs to those who cheat
when it comes
to the the measuring, and they don't give
good measure when they buy and they when
they sell. Now the scholars, they talked about
this. They talked about why mutafifin comes in
this specific order,
And they mentioned some reason. They said
in sura in fitar, which comes before this
sura,
in sura in fitar, Allah talks about the
sky cracking.
The cracking of the sky.
It does it does it does, it does,
when
the sky start to begins to crack.
And the surah which comes after mutafifin,
surah in shikak talks about the sky splitting.
So they say the crack happens first and
then the the sky begins to split.
But then you have this which comes in
the middle.
Also they say,
Allah
in Surah in Fitar,
Allah says,
Allah says, oh man, what has made you
careless about your lord? Why are you careless
with regards to Allah subhanahu wa ta'ala? Why
aren't you worshiping Allah as you're supposed to
be worshiped?
Other individual other other surahs, other scholars,
they say that in talks
about
an individual
striving to his lord.
You are, oh man, you are striving
to your Lord.
You're running to your Lord. You're rushing to
your Lord. Meaning,
when a person preoccupies himself and a person
is is busy with the dunya, he's basically
busying himself with
the meeting with his Lord which is something
that's inevitable.
So they mentioned these ayaat. They said,
that what has made you careless about your
worship which is referring
to the dunya.
And then in surah in Shikak, Allah says,
that basically you're hastening to your Lord. You're
hastening to the worship or to to the
meeting with your lord. So the scholars, they
say
both of these surahs
both of these surahs which take place before
and after,
they talk about the day of judgment but
in different stages.
So for example, the sky itself,
the sky when the sky will begin to
crack,
and then they talk about the surah which
comes after when
the sky begins to split. So it's talking
about different stages
of the day of judgment and when the
day of judgment will take place. Now in
this surah Allah subhanahu wa ta'ala
talks about the day of judgment
itself. So in surah in Shakaq, we mentioned
last week, there are certain things in surah
in Shakaq where Allah
talks about
elements of things which will happen on the
day of judgment,
at the later stages of the day of
judgment.
In this surah Allah
says,
Allah talks about the standing on the day
of judgment.
Meaning this surah talks about incidents which take
place
after incidents which are mentioned in surah in
fitar, which comes before,
but before incidents which are mentioned in surah
in shiqaq, which comes after.
And from those things which are mentioned in
the surah, which happened between the two things
which are mentioned in the 2 surahs beside
it, is the standing on the day of
judgment.
And so this is what some of the
scholars say with regards to the of the
surah and why it is where it is.
And also there must be many other reasons,
many other things,
which we don't know about why specifically this
surah was placed in this specific,
section in the book of Allah subhanahu wa
ta'ala. So
this surah, Allah subhanahu wa ta'ala he begins
and he says,
Allah azzawajal,
he starts this surah by saying, and in
the Arabic language is a curse. So Allah
subhanahu wa ta'ala himself is cursing.
Other scholars, they said, whale itself, the word
whale is whale is referring to a valley
in in hellfire.
So whale is actually a valley
in hellfire. So whenever Allah subhanahu wa ta'ala
says whale, it's referring to
individuals who will be in this portion of
hellfire.
Woe to every backbiter and scorner.
Woe to those who who lie or who
deny.
The scholars, they said, this is referring to
a place specifically in * fire where these
individuals
will enter.
Meaning, whale is for those who lie. Whale
is for those who backbite and scorn.
Whale is for those who, for example, don't
give good measure. They cheat and lie, they
cheat and lie when it comes to, you
know, the the measurements
in buying and selling.
Others, they said it refers to just a
curse from Allah.
And we say just, but it's a serious
thing when Allah Subhanahu Wa Ta'ala is cursing,
individuals because of certain actions that they do.
Ibn Kathirah Hemahu Allah, he mentions that Ibn
Abbas
he said that when the messenger of Allah
arrived in Madinah, when he came to Madinah,
the people of Madinah
before Islam,
they were the most terrible, they were the
worst when it came to giving measurements,
giving just measurements. So they would cheat when
it came to the measurements that they would
give when they would buy and sell. And
this is why Allah
revealed
this surah
to warn those who would basically,
cheat or not be just when it came
to measurements.
And after this,
he says after this, they began to give
good measure because of this surah being revealed.
And the word
comes from the word
in Arabic, and this word refers to stinginess
when it comes to measurements and when it
comes to weight. And Allah subhanahu wa ta'ala
in,
this surah,
he's showing and emphasizing the seriousness
of individuals who don't be just when it
comes to buying and selling, when it comes
to having just measurements
when buying and selling, when dealing with other
individuals.
And,
you know, this was many years ago, and
we look today when it comes to businessmen,
when it comes to, you know, those who
are involved in in business and buying and
selling even on a small scale,
then we'll notice that many people
are negligent when it comes
to buying and selling. Meaning whatever quick buck
they can make, however they can save money,
however they can make money, cheat and lie,
and try to, you know, make some extra
extra quid here and there, they'll go down
those roads just to make that quick
that quick dollar, that quick pound, you know.
And the messenger of Allah
himself,
he mentioned in other hadith
the
seriousness
of those individuals
who cheat and they lie and they steal
when it comes to,
you know, buying and selling when it comes
to business. One of the hadith which is
mentioned,
and it's a hadith,
which the scholars, they said it was a
Hasan hadith.
The messenger of Allah,
he said that on the day of judgment
the merchants, the businessmen will be raised up
as evildoers.
Meaning the general understanding when it comes to
businessmen
is that they are going to be evildoers.
He said on the day of judgment, the
merchants, the businessmen
will be raised up as evildoers
except for those who fear Allah and the
honest.
So this shows, subhanAllah,
how
the general understanding
and we see this today, you know, when
we
look at businessmen,
you know, you see TV shows
where there's these businessmen and they have, you
know, these shows where people have these interviews,
where they do certain tasks,
And just the way they speak,
just the way these people speak,
how arrogant they are, you know, and how
dishonest they may be.
And
even, you know and this is a this
is a reflection of society.
When you have individuals
who will do anything to get a job,
will do anything
to make money, they'll lie. They'll cheat.
And this shows us the state of the
people today,
whether it's Muslim or non Muslim.
And this is why another hadith, the messenger
of
he said,
The The messenger of the prophet he said
that the honest,
truthful businessman
will be with
the prophets,
will be with the prophets
and the, and the righteous or the truthful,
and the martyrs on the day of judgment.
So this shows, subhanAllah,
the first of all, the rarity
of finding
a businessman who is going to be honest
and trustworthy.
You know, because we think of a businessman
or somebody
wants to start up a business or you
want to do business with someone, you hope
he's honest. But at the same time, somebody
who's doing business, he's gonna think to himself,
if I'm not if I'm not dishonest, if
I don't lie,
if I don't cheat
at one point or another in my business,
then I'm not gonna get very I'm not
gonna get very far. And so a person
ends up falling into the trap
of being dishonest and lying,
thinking that if he's not dishonest, if he
doesn't lie, if he doesn't cheat or swindle
his way into making money, then he's not
going to be successful.
But again, it's about what we consider to
be success.
And what is success when it comes to
the Muslim? How do we measure success?
How do we measure that individual
who is going to be successful?
What is our understanding of success? You know,
whenever we hear the other
come to success,
this is something which
is
a success that's going to be permanent. It's
gonna be eternal.
And so an individual, when he reflects and
he thinks about it in this way, then
this wealth which he accumulates or he's trying
to make
via Haram means, is something which in the
long run is not going to benefit him.
It's not going to be something which is
going to,
be beneficial for him,
on the day of judgment. So Allah
here, he's reminding us of the seriousness
of those individuals
who are stingy, and they don't give,
good measure.
Allah says, those who when they have to
receive
the measure from people,
they demand full measure.
So an individual, for example, a businessman,
okay, someone who buys and sells,
whether he's a, you know, a successful businessman
or he's not so successful, whether he's very
wealthy or not very wealthy.
When he's buying something he makes sure, he
doubles down.
He makes sure when he buys something, he's
got the correct quantity.
Okay. Or for example, he may even expect
and want more. Somebody buys something from somebody
else, he gives him whatever he wants, and
he haggles with him, he fights with him
to maybe get a bit more.
This is what's referred to when Allah says,
yes
That when they receive measure from people,
they demand full measure.
They take their right by demanding
exactly what they wanted
or
even more than this. They try to get
even more.
You know, they'll fight to an extent where
they'll get more than they deserved, more than
they paid for.
And so this is how they are when
it comes to receiving things.
And then Allah
says in the 3rd
ayah,
Allah says when they have to give measure,
now when they're selling something, the same product,
when they sell it
and they're measuring how much they have to
give a kilo of this, a pound of
this, whatever it may be, then
they give less than what's due.
Meaning they give less than they're supposed to.
So on one hand, when it comes to
themselves and how much they receive,
they make sure they get exactly what they
what they're supposed to receive or maybe even
more than this. They'll try to get more,
but when it comes to giving it away,
when it comes to selling, they'll try to
be a bit stingy when it comes to
how much they give. They'll try to cut,
you know, how much they're supposed to give.
Cut it down. So even if they don't
give what they're supposed to give in return
for the money they receive, that's fine. It's
okay. You know, it's it's it's no big
deal. It's okay because I'm not losing out.
As long as I get what I what
I need
and as long as when I buy it
originally from the person I bought it from,
as long as he gives me how much
I'm supposed to get, then it's all well
and good. But here Allah subhanahu wa ta'ala
is describing
these individuals and in fact he's cursing them.
And what's interesting is the curse comes first.
The curse comes first,
and then the description comes later.
And another surah of Allah does the same
thing.
And this is interesting because in this surah,
surah, which we did the many, months ago.
In this surah, the 2nd Allah talks about
those who are obsessed with just with just
amassing and hoarding wealth.
So Allah curses the backbiter and the scorner,
but the second eye of
Allah says and describes those who backbite and
scorn, meaning from their attributes,
from their characteristics
is that they they hoard their wealth.
So it's like as if these two things
are are going hand in hand. Hand. You
know, when someone is stingy with regards to
his wealth, when somebody isn't honest and decent
when it comes to buying and selling and
business,
then it
doesn't just affect his wealth, but it affects
his character, it affects his personality.
It's affecting your akhlaq. It's affecting your manners.
And we see this, isn't it? We see
this
with businessmen.
You know, the way they behave, the way
they talk, the way they speak,
the way they swear, the way they, you
know, they'll lie and swindle and backbite about
other individuals and so on and so
forth. So this is something, subhanAllah, which is
common. And it's interesting how Allah mentions
this point in both in both of these
surahs, even though in Surah Humaz, Allah talks
about backbites and scorners. But the point I
wanted to mention was how Allah mentions and
curses first,
then he describes them later. Describes them in
the next few ayat,
and this shows us how
serious this situation is. The fact that Allah
doesn't talk about it first and then he
curses them, but in fact Allah Subhanahu Wa
Ta'ala curses them first,
and then he goes into detail about who
they are, what they do, and so on
and so forth.
So it just shows us the seriousness
of these actions that they do.
When they have to give measure or weight
to other people,
comes from Hasara, meaning it's a loss.
It's less,
less than what they're supposed to give. They
decrease what they're supposed to give, even though
what they were given in terms of the
money they were given for in exchange for
for what they're going to give is the
exact amount, is the correct amount.
And again this shows us the mentality of
human beings in a way.
How
sometimes
we expect
more
to be given to us
and we don't expect to give as much
as we earn.
And this is the mentality we have sometimes.
You know a person, for example, when he
works or when he's when he's doing something,
he expects to receive more,
but he doesn't want to give
as thanks to Allah subhanahu wa ta'ala for
what he's received.
When both of these things are from Allah
azza wa jal. You know, when we talk
about what we're given,
everything we have, all the wealth we have
is from Allah in the first place.
But at the same time, even though it's
from Allah
whenever we want to give,
we don't want to give
as much as or
enjoy or are happy to give as much
as Allah subhanahu wa ta'ala has given us.
Not to say that a person has to
give everything which he has,
but in the sense of a person doesn't
show
thanks to Allah, satisfaction to Allah subhanahu wa
ta'ala.
Doesn't recognize the blessings he's been given
by giving from what Allah subhanahu wa ta'ala
has blessed him with. And as a result
of him doing this, Allah will bless him
with even more. So it's a mentality of
every human being, a person expects to be
given more and doesn't really give as much
as he receives, wants to give less.
And this is the nature of human beings.
Allah
mentions.
Allah says
that you love wealth and severe love.
And this is the nature of a human
being. You know, if somebody
was asked are you happy with how much
you earn?
You know, a lot of people would say
no.
You know, if if if your employer came
and told you, you know, would you like
your pay rise? A person is not gonna
say no, it's okay. I'm alright. I don't
really need it. It's okay. Keep it. Give
it to somebody else. You say straight away,
you say yes. You know, this is, of
course I'm gonna ask it's a question to
ask, just give it to me, you know.
So this is the nature of human beings
that it's never going to be enough. It's
always going to be more that they want
and more that they seek.
Even though whatever they've been given is from
Allah subhanahu wa ta'ala. And I was discussing
this with,
with, another class which I gave
about
how individuals
are never satisfied with what they have,
and they always want more.
And how for example,
you know,
the first time you receive money,
like when you're a child and you're given
money, pocket money or whatever it is, you're
over the moon even though it's a small
amount. You know, you're given £10 a week,
but it's it's amazing when you're first given
money
and you start thinking about what you're gonna
spend it on, on sweets and this and
that. Even though it's just £10, you you
feel like you're a millionaire.
And then when you get your first job,
maybe you're getting paid 2, £300 a month,
£500 a month, nothing really.
But because your first job it's it's,
you know, something which you can't believe,
the fact that you're getting paid.
And at the end of the month, at
the end of the week, when you get
that money, when you get that wealth, you
feel like you're a millionaire.
You feel like you're rich,
even though it's nothing.
But as time goes on and a person
earns more,
he feels like
he deserves more or he feels like it's
not enough.
And maybe this is down to the innocence
of of of youth. You know, when a
person is young, he's innocent and he gets
his wealth and he's he has that innocence
and that purity with regards to his, you
know, his his mind and how he thinks.
And maybe as he gets older, a person
gets more corrupted. Allah knows best. But if
salam alay shows us how
individuals in their nature when they get older
they seem to they seem to want more
and it's something which is,
it's something which can be dangerous because
a person can lose
focus on what's important,
you know. And also that's why it's said
that some of the companions,
when they used to have wealth,
they used to have a certain limit. I
mean, they used to have a certain threshold
of how much money
they needed.
So they would have a certain amount of
money
where they knew if they had that much
money,
they would be content,
meaning they will be comfortable.
It would be enough for them to,
survive, to support their families in case of
something happening. In case of emergencies, they would
have enough to support themselves to deal with
any emergencies which took place and so on
and so forth. So they had a threshold.
Anything which came above that threshold,
that was something which they consider to be
extra.
And so they will give that to charity.
They will give it for the sake of
Allah and so on and so forth.
And then they will always have that threshold,
okay, just in case. This is something which
is good. It's a good mentality to have,
you know, when a person thinks like this.
Because Islam isn't
some isn't an origin which can condones or
promotes hoarding.
You know, just amassing and collecting wealth and
just keeping it, not doing anything with it.
In fact Islam encourages a person to spend
his wealth and for wealth to circulate amongst
the community, amongst the amongst the ummah, amongst
the people, amongst the the townspeople and the
people who are in need of it and
so on and so forth. So people are
benefiting from that wealth consistently and regularly, on
a regular basis.
And this is the whole purpose of of
wealth, the fact that people benefit from it
and that a person gains ajr as a
reward of him,
in spending it, for the sake of Allah
subhanahu wa ta'ala.
So Allah
here, he's talking about
the seriousness of those individuals who don't give
good measure
and when they receive it, they receive it
exactly or they
want more or expect more or ask for
more even though that they never gave money
to ask for more.
And
when
they give the measure
after somebody pays
for something,
when they give the measure to others, they
give less than what's due upon them. So
there's element of stinginess to these individuals whom
Allah subhanahu
wa ta'ala
is cursing. So Allah subhanahu wa ta'ala,
he's talking about these individuals.
And in other in other, Allah also talks
about this this attribute
that individuals may have. Allah subhanahu wa ta'ala
talks about being just when it comes to,
giving measurements, giving full measure.
Allah says, give full measure
when you measure, when you weigh.
And weigh with a
balance. Weigh with a balance that's straight. Don't
weigh with a balance that's crooked or slightly
going this way or that way so a
person won't give,
its its his due measure to the person
buying.
That is good and better in the end.
This is beneficial and better for the person
in the long run.
In the dunya and also in the akhira.
In the dunya it's better for you long
term because people will notice and recognize that
you're someone who's honest.
You're not someone who's going to be dishonest
when it comes to buying and selling.
You know, when someone buys something from you
and you're completely honest when it comes to
what you're selling, part of,
the conditions of selling something in Islam is
that you have to mention the defects in
whatever you're selling.
Big or small, you have to mention things
which are wrong with the phone, things which
are wrong with the car before you sell
the car. This is something which is your
duty to do so.
But the and a person may think if
I do that my car's never gonna be
sold.
But in fact it's the opposite. When a
person
recognizes that recognizes that you're someone who's honest,
he's gonna want to buy from you.
He's gonna want to come back to you
because he knows you can be trusted.
And also there's barakah and blessing in the
wealth that you do have, even if it's
less.
There's barakah and blessing in the wealth that
you do have.
So
Allah
here in this ayah, he talks about how
when you measure and
you weigh, then make sure it's just makes
makes make sure it's a full measure
and balance with
a straight balance. Don't don't let it be
a a balance or a scale which is
crooked, and this is better for you in
the end. In this dunya and also in
the akhirah, a person gets a reward and
and the as well. And also,
Allah subhanahu wa ta'ala he says,
Allah says, give full measure and full weight
with justice. Is justice.
But
we don't burden any person except with that
which he can bear.
Meaning any trials and difficulties you're going through
that you feel like you have to cheat,
you have to earn more money,
any trials and difficulty you're going through, these
trials and difficulties that you're going through
are things which you can bear, things which
you can deal with. Because
we don't burden a person except with what
he can bear, what he can deal with.
Any trials and tests that we go through
as believers, as muslims,
these trials Allah wouldn't give us
if he knew that we couldn't deal with
them.
And we mentioned this before, how the prophets
of Allah had the hardest of tests.
Why did they have the hardest of tests?
Because they could deal with them.
They were able to deal with those burdens.
Whereas with us,
the trials we go through are much lighter
because our iman isn't as strong. And this
is from the signs of Allah.
This is in fact from the signs of
Allah. The fact that the prophets would go
through harsher trials than us.
Why don't we go through the same trials?
Why don't we have the same trials happening
to us?
For example, all of our children
passing away before we do.
It's very rare that you see anything like
this happening.
The messenger of Allah SWALLAM, all his children
passed away before him except 1.
So why doesn't this happen regularly, on a
regular basis to us? Because our iman, our
belief, is not as strong as the belief
of the prophets and messengers of Allah.
And so this shows us
the first of all the existence of Allah.
The fact that this is a sunnah of
Allah. It's a miracle from Allah.
That certain things and tests and trials the
prophets of Allah would go through, that we
don't go through, we don't experience
because of our lack of iman and our
weakness of iman compared to them.
So Allah subhanahu wa ta'ala, many ayaat he
talks about the importance of being just when
it comes to giving measure, when it comes
to being,
just, when it comes to buying and selling
and and having giving the correct measurement,
in things that we buy and sell,
buy and sell. So Allah subhanahu wa ta'ala,
he says,
and then Allah subhanahu wa ta'ala,
he
says, He says, do they not think that
they're going to be resurrected?
On a great day.
So Allah
now talks about these individuals
and their mentality.
Meaning when a person buys and sells and
he cheats and he doesn't give the just
measurements,
then
his priority isn't the akhira,
his priority is the dunya.
And so he may be thinking,
I need to make as much wealth and
money and live as comfortably as I can
now
because this is all I have.
Whereas Allah subhanahu wa ta'ala is reminding them.
Don't they think that they're going to be
resurrected? Meaning this is something which is for
sure is going to take place, it's going
to happen.
Meaning, this isn't the be all and end
all. If you cheat someone in this dunya,
and if you don't give somebody that the
correct measurements and their good measurements in this
dunya,
then they're going to get their rightful amount
on the day of judgment.
And in fact it's going to be even
worse on the day of judgment
because anybody you cheat, anybody you deceive, anybody
you steal from, anybody you harmed or oppressed
on the day of judgment,
they're they're going to suffer
by their deeds being taken away from them,
their good deeds being taken away from them,
and given
to those that they oppressed, those that they
cheated on the day of judgment.
So in fact,
the consequences
are much worse for those individuals.
Allah says,
on this great day,
on this day when
every single individual
will be held to account for their actions.
And Allah on
this day, he calls it a great day,
yomin adhim, the greatest day. Because every single
individual,
everything which he did, everything which he said,
all of his deepest, innermost secrets will
be will be will be shown. They'll be
exposed. Allah subhanahu wa ta'ala will see every
single thing.
That day when all of mankind all of
mankind
and naz refers to mankind
in every single individual,
every single man who have lived on the
face of this earth,
every single individual,
every single person, and in fact every single
of the jinn.
That every single man on this day will
stand before
his lord,
will stand before
will stand before the lord
of.
The scholars, they said,
when Allah mentions
like.
Is
something which possesses something.
And
is
everything
except Allah subhanahu wa ta'ala. Everything in existence
except Allah. Meaning, Allah subhanahu wa ta'ala owns
everything.
Allah is in control of everything. Allah
possesses everything.
Everything is under the command
and decree of Allah
There is nothing
which is outside of the control of Allah
And so here
Allah is reminding everyone
that a person may cheat, a person may
swindle,
a person may be unfair when it comes
to measurements in the dunya,
but at the end of the day everything
we do, everything we say
is under the decree of Allah subhanahu wa
ta'ala. It's something which is under the control
of Allah.
There is nothing you can do which will
escape Allah azza wa Jal, escape
and you'll be standing in
front of Allah on the day of judgment,
and you'll be questioned for every single thing
that you did.
The messenger of Allah, alayhi, salatu wa salam,
he talked about the day of judgment,
and he talked about the standing.
The standing on the day of judgment.
How this individual on the day of judgment,
he'll be standing on that day.
The messenger of Allah, he said that on
that day people will be standing
before their lord
and the sun will be close to them
the distance of a mile.
The distance of a mile.
And people will be standing in front of
their lord. They'll be naked, uncircumcised,
standing barefoot,
and Allah
will cause these individuals
to
have
sweat
up to portions of their body
depending on the sins which they committed.
So some individuals,
they will have sweat up to their knees.
Some individuals will have sweat up to their
bellies or their chests,
and some individuals,
they'll have sweat up to their ears
because of the amount of sins which they
committed.
And again, SubhanAllah, this is from the punishments
of Allah subhanahu wa ta'ala
or,
you know, a precursor to those who used
to commit sins
and a sign for those who committed sins
are what's to come.
And
mercy and forgiveness is in the hands of
Allah
when it comes to these individuals.
And, you know, a person may ask how
is it possible that
sweat will rise
separately,
individually, depending on each individual's specific actions,
even though it's gonna be an open plain.
You know, the land that
we're gonna be standing on is gonna be
an open open land. So how would an
individual
have sweat specifically,
to him up to a certain height depending
on his sins?
And we said this
is the power of Allah subhanahu wa ta'ala.
Allah subhanahu wa ta'ala does whatever he wishes
and is able to do whatever he he
wants.
And so if he wants individuals to be
able to suffer specifically
with regards
to sweat reaching a certain part of their
body
and that doesn't affect anybody else,
then Allah subhanahu wa ta'ala will do
this. And the concept of water,
you know, or or liquid being contained
in a specific place,
these are all concepts of this dunya.
You know, when it comes to physics, when
it comes to the issue of gravity, when
it comes to, you know, all these types
of things, that issue of the concept of
time, the concept of, you know, physics, all
of these things
are pertaining to this dunya. And even the
concept of gravity, once you leave this world,
gravity doesn't exist.
And so when it comes to the akhira,
we shouldn't expect the same rules
that affect this dunya
to be in the akhira as well.
Because of course Allah subhanahu wa ta'ala is
is one who created time. He created gravity.
He created oxygen. He created everything. He created
the rules and the parameters
that we live in on this earth.
And if Allah
wishes to, he can change those
as he will on the day of judgment
and as he will,
in paradise and also in hellfire.
How days will be very long.
A 1000 years
is
the length of a day in paradise,
and this is of course by the permission
and the decree and the middle of Allah
subhanahu wa ta'ala wants to do something, then
all he has to do is say be
and it is.
So inshallah we'll conclude here
and we'll continue with the the tafsirah of
this surah,
next week inshallah.
If there's any questions then I'll do my
best to answer them inshallah.
Okay. So with regards to the first question
about if a person goes late to work,
you're referring to, for example, what you do
about the wages that he's receiving because he's
coming late. Is that what you mean? So
in that case,
it goes back to the employer.
If the employer is understanding, if he understands,
and if he knows that certain people come
late, certain people may come early, certain people
maybe
now and then they might come 5 minutes
late, 10 minutes late, and he he's aware
of this and he knows this,
okay, then that's fine
because
him he himself is the one who's hired
you. He understands
and he recognizes that certain people will come
late.
And if he understands this and if he
knows this, okay, and he's he doesn't have
any he doesn't see any issue with this,
doesn't has no problem with this, then that's
fine.
So as long as he's made aware of
it
and he's okay with it, then he's fine
as *.
But, of course, if a person is going
is going, you know, late all the time
and the the the boss isn't aware of
it and you're getting paid an extra hour,
you know, of work when you didn't actually
come,
and
you didn't actually come for that specific hour
and he's not aware of it, then he
needs to be made aware of it. He
needs to know. So as long as he's
informed
and he knows that, look, maybe I come
late now and then. Is that okay? Okay.
Then as long as he's aware of it,
that's fine.
And the second question with regards to
these types of auctions where,
people sell things
at face value, and for example, you buy
a car,
and
you you know that look in the car,
for example, or whatever reason, you don't know
what's inside the car, if the car works,
if there's an engine in the car, whatever
it might be, or for example,
certain
bags, you know, like auctions where they have
suitcases or bags,
and you don't know what's in the bag
and so people have auctions and they might
pay a certain amount so they can buy
these bags and when they open them, it's
just clothes. You know, so they don't know
what's actually inside or it might be something
even more,
worth even more than what they paid for.
Then there's a couple of issues here. First
of all, the issue that I mentioned regards
to,
not mentioning the the defects.
So with these types of things,
you have to mention
the defects
that are in those
things if you have the ability to do
so.
If you're not able to do so physically,
if for example,
you bought something and you weren't able to
open it, you couldn't open it for whatever
reason, and you're selling it. You said, look.
I don't know what's inside it. You made
clear.
So you're mentioning very clearly, I don't know
what's inside this car. I don't know the
defects. I don't know what's wrong with this
car. Then maybe that's fine because you're declaring
and you're stating
your ignorance when it comes to what's what's
wrong with the car or what's in the
car or or the condition of the car.
The other issue,
the other issue though with,
things like, for example, people selling,
maybe going off on tangent, but things like
these bags and other things which are sold
when a person doesn't know what he's buying,
then
that's something which I don't know if it's
permissible. I don't think it's permissible because
you're you don't know what you're buying.
You don't know what you're buying.
And that's a problem because Islamically,
from the conditions of buying and selling, and
actually there's a course that's happening in a
few weeks,
fiqh of transactions,
which, you know, I encourage everyone to do
it. Sheikh Hassan. Sheikh Hassan is going to
be doing, delivering the seminar. It's over over
8 weeks, I think. The point is you
don't know what you're buying. Islamically, you're supposed
to know what you're buying. It has to
be made clear to you. So you have
to know exactly
what you're buying. If you don't know what
you're buying, then you can't buy that product.
And maybe the same would apply with regards
to the first thing as well,
and Allah knows best.