The danger of cheating, withholding people’s rights and losing barakah
Allah Almighty says in Surah al-Mutaffifin:
وَيْلٌ لِّلْمُطَفِّفِينَ الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ لِيَوْمٍ عَظِيمٍ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ
“Woe to those who give less than due! Those who, when they take a measure from people, take in full. But when they give by measure or weight to others, they give less than due. Do they not think that they will be resurrected for a tremendous Day—the Day when mankind will stand before the Lord of the worlds?” (Surah al-Mutaffifin 83:1–6)
Allah Almighty tells us in this beautiful surah about the mutaffifin — the cheaters, the defrauders, those who give less than what they are supposed to give. When they receive something from others, they demand their rights in full. However, when they are required to give something to others, they give less than what is due. Allah asks them: Do they not think that they will be resurrected on a tremendous Day, when they will stand before the Lord of the worlds?
We are familiar with this surah. We recite it, memorise it and teach it to our children. We frequently discuss the meaning of mutaffifin. However, it is not just about measuring things or weighing things. This is the immediate context, but the concept is much wider. It is a mentality, an attitude and a way of behaving. When this mentality spreads through any society, it destroys that society. This is why Allah Almighty repeatedly mentions the importance of justice and fairness in the Quran.
Maintaining the balance in everything
For example, in Surah ar-Rahman, Allah says:
وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ أَلَّا تَطْغَوْا فِي الْمِيزَانِ وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ
“And the heaven He raised and established the balance, so that you do not transgress within the balance. And establish weight in justice and do not make deficient the balance.” (Surah ar-Rahman 55:7–9)
Allah is telling us to maintain the balance, to measure things correctly and not to cheat. We also see this in the story of Prophet Shu’ayb (peace be upon him) and his people, the people of Madyan. One of their major problems was that they were cheating people in their commercial dealings. Shu’ayb warned them against consuming people’s rights and giving them less than they deserved. Allah says:
وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
“And O my people, give full measure and weight in justice, and do not deprive people of their due, and do not spread corruption throughout the land.” (Surah Hud 11:85)
The problem was not just that they were dishonest in the marketplace, it was that this dishonesty had become part of their mentality and their way of life. The Prophet ﷺ also warned us against cheating. He said:
مَنْ غَشَّ فَلَيْسَ مِنِّي
“Whoever cheats is not of me.” (Sahih Muslim)
This is a very strong warning from the Prophet ﷺ. Cheating is not a minor matter. It is a serious violation of Islamic ethics and of the rights of others. When somebody develops the mentality of cheating, it does not remain confined to buying and selling. It can affect their behaviour in every area of life.
The different rights we must fulfil
When someone is demanding their rights, they want everything to be correct. They want the rules to be followed, the agreement to be honoured and everything they are entitled to delivered in full. However, when it is their turn to fulfil the rights of others, they may look for ways to avoid their obligations. This is not acceptable. It is haram. We cannot insist on receiving everything that belongs to us while giving others less than what belongs to them.
The scholars have discussed different categories of rights, and we must be conscious of all of them. These include the rights of Allah, the rights of other people, the rights of workers and employers, the rights of colleagues and customers, and the rights of the wider community. All these rights are interconnected, and our responsibility as Muslims is to fulfil them with honesty, fairness and ihsan.
- The rights of Allah: taqwa and ihsan
The highest right is the right of Allah Almighty. Allah says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.” (Surah adh-Dhariyat 51:56)
The rights of Allah include faith, sincerity, worship, obedience, taqwa and being conscious that Allah is watching us at all times. When we deal with people, we must remember the rights of Allah first. Even when nobody is watching you, when there is no CCTV, no supervisor and nobody checking your work, you must know that Allah is watching you. This awareness should influence everything we do, whether in our worship, our relationships or our professional responsibilities.
In the famous Hadith of Jibril (peace be upon him), Jibril asked the Prophet ﷺ, “O Muhammad, tell me about ihsan.” The Prophet ﷺ replied:
أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ
“To worship Allah as though you see Him, for although you do not see Him, He sees you.” (Sahih Muslim)
This is ihsan. If you have not reached the level where you worship Allah as though you see Him, you must at least remember that He sees you. Even if there is no CCTV, Allah sees you. Nobody may notice if you cheat in a transaction, send defective materials, falsify information or neglect your responsibilities, but Allah knows. This awareness is what protects us from cheating. Taqwa and ihsan are our protection against this disease.
- The rights of people: honesty, trust and fairness
The second category is the rights of people. Those who are on the receiving end of our dealings deserve fairness, honesty, respect and good treatment. Whether you are an employer, employee, customer, supplier, colleague or family member, you have obligations towards others. You cannot demand your rights in full and then give others less than what they deserve. The same standards of fairness that you expect from others must also govern your own behaviour.
The Prophet ﷺ said:
الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ
“A Muslim is the one from whose tongue and hand other Muslims are safe.” (Sahih Bukhari and Sahih Muslim)
Our dealings must be based on honesty, trustworthiness, compassion, humility, forgiveness and respect for the dignity of others. We must avoid harming people, whether through our words, our actions or our financial dealings. If you want others to fulfil your rights, you must fulfil theirs. This is the foundation of good character and the basis of a healthy society.
- The rights of workers: fair wages and dignity
If you are an employer, your employees have rights over you. They must receive their agreed wages in full and on time. They must be treated fairly and respectfully and should not be exploited or burdened beyond their capacity. Their working conditions should be safe, and they should be given opportunities based on competence, knowledge, qualifications and ability. Opportunities should not depend on whether someone is your relative, friend or favourite. Appointments and promotions should be based on merit, not favouritism or nepotism.
The Prophet ﷺ gave a severe warning concerning those who take the work of others without paying them. He mentioned among the three people against whom Allah will be an adversary on the Day of Resurrection:
وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرَهُ
“And a man who employs a labourer, takes the full work from him, but does not pay him his wages.” (Sahih Bukhari)
Think about the seriousness of this warning. You demand full work from your employees, yet you withhold their wages or deprive them of what they are entitled to. You expect them to fulfil their duties, but you do not fulfil yours. This is also a form of tatfif — giving people less than their due. The employer has a responsibility before Allah to ensure that employees are treated justly and receive their rights.
- The rights of employers: honesty and fulfilling responsibilities
At the same time, employers also have rights. If you are an employee, you must fulfil your contractual duties, respect working hours, complete your responsibilities and safeguard the property and confidential information entrusted to you. Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ
“O you who believe, fulfil your contracts.” (Surah al-Ma’idah 5:1)
When you agree to work for someone, you are entering into a contract. You are being paid for your time, your skills and your responsibilities. Therefore, you cannot waste working hours on activities unrelated to your work. For example, if you spend your working time browsing social media, exploring new applications or doing personal things that are not part of your duties, you are using time for which somebody else is paying you, unless your employer has permitted it. This is also a form of tatfif.
You want your employer to pay your salary in full, but you do not want to give the full work expected from you. You want your rights, but you are not fulfilling the rights of others. It does not work like that. The rights go both ways. Just as an employer must not cheat an employee, an employee must not cheat an employer. Both are accountable before Allah.
- The rights of work: excellence and professional conduct
Work itself has rights. We must perform our duties with competence, diligence, quality and excellence. The Prophet ﷺ said:
إِنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ
“Indeed, Allah has prescribed excellence in everything.” (Sahih Muslim)
Ihsan is not limited to salah and worship. It applies to everything we do, including our professional responsibilities. If you are producing something, it should be produced properly. If you are providing a service, you should provide it competently. If you are entrusted with a task, you should complete it properly. We must take responsibility for the quality of our work and avoid negligence or deliberately wasting time.
Do not neglect your responsibilities, conceal mistakes or knowingly deliver poor-quality work. You may think that you are clever because nobody noticed your mistake or because you managed to deceive the customer. However, you are only deceiving yourself. Money acquired through deliberate dishonesty and cheating is unlawful. You may appear successful in the eyes of others, but you have compromised your integrity before Allah.
Be careful not to consume haram. Haram is not limited to what we eat or drink. It also includes money earned through deception, fraud, exploitation and taking the property of others without right. This is why Allah warns us repeatedly against cheating and depriving others of their rights. Being careful about halal earnings is just as important as being careful about halal food.
- The rights of colleagues: cooperation and respect
Our colleagues also have rights over us. We must treat them with respect, cooperate with them, support one another and avoid backbiting, envy, unfairness and favouritism. Allah says:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ
“And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Surah al-Ma’idah 5:2)
A healthy working environment requires mutual trust and fairness. We should not take credit for somebody else’s work, undermine colleagues or deliberately create difficulties for them. We should support one another in fulfilling our responsibilities and achieving what is beneficial. Cooperation is part of good character, and our treatment of colleagues is another area in which our sincerity and integrity are tested.
- The rights of customers: honesty and transparency
Customers and clients have rights. They deserve honesty, transparency, fairness and the fulfilment of promises. If you sell a product, you should describe it accurately. If there is a defect, you should not deliberately conceal it. If you agree to provide a certain quantity or quality, you must honour that agreement. The same principle applies to every service or transaction in which another person is relying on your honesty.
The Prophet ﷺ said:
مَنْ غَشَّ فَلَيْسَ مِنِّي
“Whoever cheats is not of me.” (Sahih Muslim)
It is not permissible to deceive customers in order to increase your profits. You might gain financially in the short term, but what have you gained if you have lost the barakah in your wealth? A successful transaction is not simply one in which you make money. It is one in which you fulfil your obligations honestly and earn in a way that is pleasing to Allah.
- The rights of society and public property
Our responsibilities are not limited to the workplace. Society also has rights over us. We must respect public property, protect the environment, avoid causing harm and contribute to the common good. These are all aspects of the wider responsibility that Islam places upon us. We must consider how our actions affect other people and the spaces and resources we share.
The Prophet ﷺ said:
وَتُمِيطُ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ
“And removing something harmful from the road is charity.” (Sahih Bukhari and Sahih Muslim)
Even removing an obstacle from the road is considered an act of charity. This teaches us that Islam encourages us to be beneficial to others and to prevent harm wherever possible. Looking after shared facilities and public spaces is not separate from our religion. It is part of fulfilling the rights of others and contributing positively to society.
- The rights of leadership: justice and equal opportunities
Those who hold positions of authority have additional responsibilities. Managers and leaders must act justly, give people their rights and make decisions fairly. Allah says:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
“Indeed, Allah commands justice and excellence.” (Surah an-Nahl 16:90)
Justice means that we do not discriminate unfairly, exploit our authority or deprive people of opportunities because of personal preferences. We should appoint qualified people, recognise merit and prevent injustice. Authority is an amanah — a trust from Allah. It is not an opportunity to favour ourselves or those close to us at the expense of others. Those who are responsible for making decisions must remember that they will be accountable to Allah for how they use that authority.
- The rights of society to beneficial work and productivity
Work is not merely a way of earning money. It is also a means of contributing to society, producing something beneficial and developing the world around us. Allah says:
هُوَ أَنشَأَكُم مِّنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا
“He produced you from the earth and settled you in it.” (Surah Hud 11:61)
Our responsibility includes earning lawfully, working productively, developing our skills and contributing positively to society. We should strive to improve our businesses, industries, knowledge and services, but without compromising our principles. Islam encourages beneficial work and responsible use of the resources Allah has given us. However, progress and prosperity should never come at the expense of justice, honesty or the rights of others.
Time is an amanah
When we talk about rights, we must also talk about time. Time is an amanah – a trust from Allah. Our lives are an amanah. It is not only our work that is an amanah. The time Allah has given us must be used beneficially, and we should be conscious of how we spend it. We have responsibilities towards Allah, our families, our children, our work and our communities. Each has rights over us, and we should not waste our lives or neglect the responsibilities entrusted to us.
We should not think that cheating only happens in commercial transactions. A person may practice tatfif in their work, in their marriage, in their family life, in the mosque, in their relationships and even in matters of knowledge. For example, you may demand that your spouse respects you and fulfils your rights, while you neglect their rights. You may expect your children to be respectful and obedient, while you do not fulfil your own responsibilities towards them. This is the same mentality. You want your rights in full, but you are not prepared to give others their rights in full.
The problem is not limited to work. It is a disease of the mentality. When somebody develops this mentality, they can apply it anywhere: in business, in marriage, in the mosque, in financial dealings and in everyday interactions. Wherever they go, they may try to benefit themselves while giving others less than they deserve. This is why the warning against tatfif is so important. It is not simply a warning to merchants, but a warning to every one of us.
Cheating is a disease of the heart
Allah warns us against this mentality because it is a dangerous disease. Unfortunately, there is no medication that we can take to cure it. Its cure is taqwa and ihsan. When taqwa and ihsan are missing, this disease spreads throughout society. People begin to justify cheating and dishonesty, and gradually these practices become normal. The moral restraint that should prevent people from exploiting one another disappears.
This was one of the problems among the people of Madyan at the time of Prophet Shu’ayb (peace be upon him). Cheating had become so widespread that they were resistant to his warnings. They had lost the moral restraint that should have prevented them from exploiting one another. This is particularly important when we consider the financial challenges that many people are facing today. When money becomes tight and circumstances become difficult, Shaytan may tempt us to open new doors to haram.
He whispers: You can do this. Nobody will know. You can cheat a little. You can increase your profits. You can make more money. But no. You might see a financial gain on paper, but Allah can remove the barakah from that wealth. The apparent benefit of dishonesty should never make us forget its spiritual consequences.
How cheating removes barakah
If you want to remove barakah from your wealth, cheat people. If you want to remove barakah from your business, cheat people. You may see your income increasing, but the blessing will disappear. The Prophet ﷺ explained this principle in a hadith concerning buying and selling:
الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا، فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَذَبَا وَكَتَمَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا
“The buyer and seller have the option as long as they have not separated. If they are truthful and make everything clear, they will be blessed in their transaction. But if they lie and conceal things, the blessing of their transaction will be erased.” (Sahih Bukhari and Sahih Muslim)
This is a very important principle. You may have a lot of money, but there is no barakah in it. On the other hand, you may have a small amount, but Allah places barakah in it, and it becomes sufficient for you. Therefore, be content with what Allah has given you. Of course, try your best to improve your work. Improve your skills, your knowledge, your business, your marketing and your performance. There is nothing wrong with wanting to develop and improve, but you must do so through lawful and honest means.
Be careful not to fall into Shaytan’s trap by taking the rights of others. You dislike it when somebody cheats you, so why should you think it is acceptable to cheat somebody else? Put yourself in their position. Whatever you dislike for yourself, you should not impose upon others. The Prophet ﷺ said:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ
“None of you truly believes until he loves for his brother what he loves for himself.” (Sahih Bukhari and Sahih Muslim)
This is the foundation of fairness. We cannot expect honesty from others while excusing
Based on the khutbah of Shaykh Haytham Tamim on 23rd October 2026.