Evil Consequences of Oppression

The Evil Consequences of
Oppression (Dhulm)

Dr. Naayef ibn Ahmad Al-Hamad
*

*
Assistant to the Chief Judge of the General Court, Riyadh
The Evil Consequences of Oppression (Dhulm)

204
Al-Adl (53)
Introduction
All praise is due to Allah, and may His peace and blessings be upon
His last prophet.
All forms of dhulm
2
(injustice, oppression, wrong) abound these days.
People wrong themselves by disobeying Allah and committing different
forms of sins; they also do wrong to others by unlawfully taking their
property and transgressing against them through such wrong practices
as backbiting, slander, libel, abuse, and telling lies. The worst form of
dhulm, however, is associating others with Allah in worship (shirk).It is
because of the evil consequences oppression can cause in this life and in
the hereafter that I have decided to write on this subject and to remind
myself and my brothers and sisters of the detrimental effects of
oppression.
Linguistically, dhulm means placing something where it does not
naturally belong. It also means transgression and exceeding the limits.
3

Ibn Rajab writes in this context, In its broadest sense, dhulm signifies
taking something unlawfully, be it property or life, or violating
someones honour.
4

The Islamic ruling on dhulm (injustice, oppression) is that it is a
forbidden act, as evidenced by textual evidence from the Quran and the
Sunnah, as well as the unanimous agreement of Muslim scholars (ijmaa),
analogical deduction (qiyaas) and reasoning.
The Quran states, Those who affront believing men and believing
women without their deserving it shall bear the weight of slander and
flagrant sin.
5
Commenting on this verse, At-Tabaree writes, Those who
affront Allah by disobeying Him and committing acts He has forbidden
have committed the sin of slander, which is the worst form of telling
lies.
6

2
The Arabic word dhulm appears in its English equivalent as injustice or oppression throughout the
paper. (Translators Note)
3
Awn Al-Mabood, 4/272; Minhaaj As-Sunnah, 1/139; and Mirqaat Al-Mafaateeh, 5/234.
4
Sharh Hadeeth Labbayk, p. 103. See also Miftaah Daar As-Saaadah, 2/107.
5
Soorat Al-Ahzaab, 33:58.
6
Tafseer At-Tabaree, 22/44.

205
Al-Adl (53)
Commenting on the same verse, Ibn Katheer writes, Those who
affront believing men and believing women without their deserving it
means they attribute to them acts they have not done. [The phrase]
shall bear the weight of slander and flagrant sin means flagrant
slander, for they ascribe to the believing men and women things they
have not done by way of criticizing and disparaging them. The majority
of those who bear the guilt of slander and deserve severe punishment
are those who do not believe in Allah and His Messenger, followed by
the Shiite who disparage the Prophets Companions and say false things
about them, when Allah Himself clears them of such things. Allah the
Almighty praises them in the Quran and informs us that He is pleased
with the Migrants and the Helpers, while these ignorant fools abuse
them, disparage them and say about them things they have never
done.
7

Verses which prohibit oppression include the following verse which
states, after making mention of a number of ruling, If anyone does
these things through transgression and injustice, We shall cast him into
the Fire; and that is easy for Allah.
8
The meaning here is that whoever
enters into forbidden forms of marriage contracts, exceeds the limits set
by Allah, wrongfully takes orphans property and takes the life which
Allah has made sacred except for a just cause will be cast into the
Fire.
9
Commenting on the same verse, Ibn Katheer writes, Allah the
Almighty here forbids His believing servants from wrongfully taking
each others property; that is, all forms of illegal earnings, including
profits from usurious transactions and gambling, in addition to all forms
of deceptionWhoever engages in such practices while knowing that
they are forbidden, We shall cast him into the Fire. This is a severe
warning which must be heeded by wise people who listen well, having
seen the evidence.
10

The Quran also states, Those who consume the property of orphans
wrongfully consume nothing in their bellies except fire. They will roast

7
Tafseer Ibn Katheer, 3/519.
8
Soorat An-Nisaa, 4:30.
9
See Tafseer At-Tabaree, 5/36.
10
Tafseer Ibn Katheer, 1/480

206
Al-Adl (53)
in a Searing Blaze.
11
Commenting on this verse, Ibn Taymiyyah writes,
Any act that [we are] commanded to do must be done justly. Justice is
required in all acts, and injustice is forbidden under all circumstances.
Therefore, Islam, the best of all known laws, has come to realize this and
complete it. To this end, Allah commands justice for every person and
under all circumstances.
12

Anyway, there are numerous Quranic verses which prohibit injustice.
There are also numerous Prophetic traditions which prohibit it, and
Muslim scholars are unanimously agreed that it is strictly prohibited.
As the Prophet (May Allah bless him and grant him peace) has stated,
will be darkness on the Day of Judgment.
13

The Prophet (May Allah bless him and grant him peace) also
mentioned those things regarding which people may wrong others. He
once observed, Your lives, property and honour are inviolable to one
another as is this day of yours, this month of yours and this city of
yours.
14

He also said on another occasion, Do not envy one another, do not
inflate prices for one another, do not hate one another, do not turn away
from one another, do not undercut one another in trade, but [rather] be
slaves of Allah and brothers [amongst yourselves]. A Muslim is the
brother of a Muslim: he does not oppress him, nor does he fail him, nor
does he lie to him, nor does he hold him in contempt. Taqwaa(piety) is
right here [and he pointed to his chest three times]. It is evil enough for a
man to hold his Muslim brother in contempt. The whole of a Muslim is
inviolable for another Muslim: his blood, his property and his honour.
15

Commenting on these texts, Ibn Rajab writes, Because the believers
are considered brothers [and sisters] in faith, they are commanded to do
whatever is bound to bring their hearts together and are prohibited from

11
12
Ar-Radd Alaa Al-Mantiqiyyeen, 1/425.
13
Saheeh Muslim, hadeeth no. 2578, on the authority of Jaabir ibn Abdullaah (May Allah be pleased
with him).
14
Saheeh Al-Bukhaaree, hadeeth no. 6667, and Saheeh Muslim, hadeeth no. 1679),on the authority of Abu
Bakrah(May Allah be pleased with him).
15
Saheeh Muslim, hadeeth no. 2564, on the authority of Abu Hurayrah (May Allah be pleased with
him).

207
Al-Adl (53)
anything that is bound to cause differences and set their hearts apart.
16

He also writes, All these texts clearly indicate that a Muslim is not
allowed to wrongfully cause any harm to any other Muslim, in word or
deed.
17

Seeking Allahs Protection against Committing Injustice
The Prophet (May Allah bless him and grant him peace) would always
seek Allahs refuge against wronging and oppressing others. In one
supplication, he prayed, Allaamummaa inne aoodhu bika minal-faqri wal-
qillati wadh-dhillati, wa aoodhu bika min an adhlima aw udhlama (O Allah, I
seek refuge in You from poverty, want and humiliation, and I seek
refuge in You from oppressing others or being oppressed).
18

In another narration, the Prophet (May Allah bless him and grant him
peace) ordered: Seek Allahs refuge from poverty, want and
humiliation, and from oppressing others or being oppressed.
19

Commenting on this, Ibn Rajab writes, Whoever is free form being
oppressed by others and people are safe from being oppressed by him is
actually safe from their evil just as they are safe from his evil. Some of
the pious predecessors would supplicate, Allamummaa sallimnee wa
sallim minnee (O Allah protect me against mischief and keep [people]
away from my own mischief).
20

The Prophet (May Allah bless him and grant him peace) would include
seeking refuge against oppression as part of the daily supplications.
Zayd ibn Thaabit (May Allah be pleased with him) narrated that Allahs
Messenger (May Allah bless him and grant him peace) once called him,
taught him the following supplication and encouraged him to teach it to
his family: Labbayk-Allaahumma labbayka wa sadayk, wal-khayru fee yadayka
wa minka wa bikaAoodhu bik-Allaahumma an adhlima aw udhlama, aw
atadee aw yutadaa alayya, aw aktasiba khateeatan muhbitatan aw danban laa
yughfar (O Allah, I respond to Your call, I obey Your orders.All the good

16
Jaami Al-Uloom Wal-Hikam, 1/336.
17
Ibid., 1/336. See also An-Nawawees Sharh Saheeh Muslim, 16/120.
18
Reported by Ahmad (no. 8039), Abu Daawood (no. 1544) and An-Nasaaee (no. 5460), and
classified as authentic (saheeh) by Ibn Hibbaan (no. 1030) and Al-Haakim (no. 1/725)
19
Reported by Ahmad, (no. 10976) and An-Nasaaee (no. 5461) on the authority of Abu Hurayrah
(May Allah be pleased with him) and classified as authentic by Ibn Hibbaan (no. 1003) and Al-
Haakim (no. 1/713).
20
Sharh Hadeeth Labbayk, p. 102.

208
Al-Adl (53)
is in Your hands, is from You and is given by YouI seek refuge in You,
O Allah, against oppressing others or being oppressed, assailing others
or being assailed, committing a sin which causes ones good deeds to
come nothing or an unpardonable sin).
21

The Prophet (May Allah bless him and grant him peace) has taught us
to seek refuge from oppression upon leaving ones house, which is a
common activity. Umm Salamah (May Allah be pleased with her)
narrated that whenever the Prophet (May Allah bless him and grant him
peace) left his house he would supplicate: Bismillaah. Rabbi aoodhu bika
min an azillaa aw uzalla, aw adhilla aw udhalla, aw adhlima aw udhlama, aw
ajhala aw yujhala alayya (In the name of Allah. I seek refuge in You, my
Lord, from causing others to committing sins or committing sins myself,
leading others astray or being led astray, oppressing others or being
oppressed and treating others foolishly or being treated as such.
22

This tradition demonstrates the seriousness of oppression in all its
forms, hence the importance of reciting this supplication every time one
leaves the house, as one is most likely to experience different forms of
oppression outside the house as a result of mixing with people with
different inclinations and ways of thinking.
As At-Tayyibee states, If a person leaves his house he will certainly
mix with people and will most likely deviate from the right path. Such
deviation may affect his religion, in which case he may either lead
someone astray or be led astray himself. It may also affect his worldly
life due to his natural dealing with others, by either oppressing them or
being oppressed by them, or by reason of his relationship with them, in
which case he may treat them foolishly or being treated foolishly by
them
23

Al-Manaawee also writes in this respect, [This supplication] means, I
seek refuge [with You, O Allah] from doing something that only foolish
and ignorant people do, such as harming others or leading them astray.

21
Reported by Ahmad (no. 21710), and At-Tabaraane in Al-Mujam Al-Kabeer (no. 4932) as well as in
Ad-Duaa (no. 32). Commenting on it, Al-Haythamee writes, It is reported by Ahmad and At-
Tabaraanee, and the transmitters in one of its two chains have been classified as reliable (thiqah)
by hadeeth scholars. See Majma Az-Zawaaid, 10/113.
22
Reported by Ahmad (no. 26747) and An-Nasaaee (no. 4586) and classified as authentic (saheeh) by
An-Nawawee in Riyaadh As-Saaliheen, no. 82.
23
Mirqaat Al-Mafaateeh, 5/354.

209
Al-Adl (53)
The words leading others astray or being led astray may mean seeking
refuge from the situation of Arabs before the advent of Islam, including
their ignorance of divine laws, bragging about their lineage, arrogance
and oppression.
24

Allah the Almighty declares Himself furthest removed from injustice
and oppression in numerous Quranic verses including the following:
These are Allahs revelations which We recite to you in all truth; Allah
desires no injustice to mankind.
25

Allah does not wrong anyone by as much as a grains weight. If there
is a good deed, He will multiply it and will bestow out of His own
bounty an immense reward.
26

Your Lord will not wrong anyone at all.
27

Whoever does righteous deeds, being a believer, will have no fear of
injustice or any curtailment [of what is his due].
28
Commenting on this
verse, Ibn Taymiyyah writes, Injustice [here] implies being burdened
with others sins, while curtailment denotes decreasing ones own
rewards.
29

Allah does not want any injustice for His slaves.
30

My Word, once given, is not subject to change and I do not wrong My
slaves.
31

Almighty Allah also says in a hadeeth qudsee,
32
My servants, I have
forbidden oppression for Myself and have made it forbidden amongst
you, so do not oppress one another.
33

Commenting on this hadeeth qudsee, Ibn Al-Qayyim states, The correct
view, as clearly indicated by textual evidence [from the Quran and the

24
Faydh Al-Qadeer, 5/123.
25
Soorat Aal Imraan, 3:108.
26
27
Soorat Al-Kahf, 18:49.
28
Soorat Taa Haa, 20:112.
29
At-Tuhfah Al-Iraaqiyah, p. 78; Miftaah Daar As-Saaadah, 2/107.
30
Soorat Ghaafir, 40:31.
31
Soorat Qaaf, 50:29.
32
A hadeeth qudsee (sacre hadeeth) is one in which the Prophet (May Allah bless him and grant him
peace) reports what has been revealed to him by Allah, though not necessarily in His actual
words. A hadeeth qudsee is in no way regarded as part of the Holy Quran. (Translators note)
33
Reported by Muslim (no. 2577) on the authority of Abu Dharr Al-Ghifaaree (May Allah be pleased
with him).

210
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Prophets Sunnah], regarding oppression which Allah has forbidden for
Himself in both words and deeds is that adopted by the early generation
of Muslims who hold that a person does not bear the burden of other
peoples sins, will not be punished for an action he has not done, and
none of his rewards will be diminishedIt is this oppression which
Allah the Almighty states His servants will not have to fear, as
evidenced by the verse, Whoever does righteous deeds, being a
believer, will have no fear of injustice or any curtailment [of what is his
due].
34
Explaining this oppression, the early Muslim scholars and
Quran exegetes argue that a person will not fear that he will be
burdened with other peoples sins, nor will his rewards will be
diminished in any way.
35

All forms of oppression are strictly forbidden, no matter how
insignificant they may seem. It is narrated on the authority of Abu
Umaamah (May Allah be pleased with him) that the Messenger of Allah
(May Allah bless him and grant him peace) observed, Whoever
appropriates the right of a Muslim by swearing a false oath, Allah will
make Hellfire necessary for him and would declare Paradise forbidden
for him. A man asked him, Messenger of Allah, even if it is something
insignificant? He replied, Yes, even if it is the twig of the araak
tree
36
.
37

Commenting on this hadeeth, Az-Zarqaanee writes, [The Prophet (May
Allah bless him and grant him peace) mentions this] so that seemingly
insignificant acts may be avoided altogether. In fact, wrongfully taking
someones property is forbidden, whether that which has been taken is
insignificant or considerable. As far as sin is concerned, a person who
appropriates heaped-up treasures of gold and silver is just as sinful as
someone who appropriates as little as one or two dirhams. [the hadeeth]
mentions [a seemingly insignificant object] to stress the seriousness of
prohibition and how horrible this act is.
38

34
Soorat Taa Haa, 20:112.
35
Miftaaf Daar As-Saaadah, 2/108.
36
Araak is the Arabic word for the Salvadora persica tree, from whose twigs siwaak (also called
miswaak), a natural toothbrush which has a long, well-documented history and is reputed for its
medicinal benefits, is made. (Translators Note)
37
Reported by Muslim, hadeeth no. 137.
38
Sharh Az-Zarqaanee, 4/5.

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Types of Oppression
Oppression (dhulm) falls into three categories:(1) Dhulm towards Allah,
which is realised through associating others with Allah in worship
(shirk), (2) Dhulm towards oneself, which relates to those acts between
Allah and His servants, and (3) Dhulm towards other people. Aaishah
(May Allah be pleased with her) narrated that Allahs Messenger (May
Allah bless him and grant him peace) said, Records [of human
actions]that are with Allah, Glorious is he, are three: A record which
Allah may forgive, a record which He will not leave at all, and one
which He will not forgive. The record which Allah will not forgive is
that of shirk (associating others with Allah in worship), as Almighty
Allah says, Whoever associates with Allah anything in worship, Allah
will prohibit him entrance to Paradise. As for the record which Allah
may forgive, this relates to mans injustice (dhulm) to himself regarding
acts between him and his Lord, which he may have neglected, such as
failing to fast a certain day or offering a certain prayer; this He will
forgive if He so wills. Regarding the record which He will not leave at
all, this concerns peoples injustice towards one another, in which case
retaliation will certainly be applied.
39

About this issue, Ibn Al-Qayyim writes, Dhulm is of three types. The
type of dhulm done by a person to himself, regarding something
between him and his Lord, Glorious is He: This is the lightest of records
and the easiest to be wiped out, as sins of this type may be wiped out by
turning to Allah in repentance, seeking His forgiveness, earning rewards
that wipes out sins and suffering calamities that serve as atonement for
sins, among other things, as opposed to the record of shirk, which cannot
be wiped out except through the sincere declaration of pure
monotheism. Neither will the record of wrongs committed regarding
others be wiped out except by restoring things one has wrongfully taken
back to them. Because shirk is the greatest of all three records in the sight
of Allah, Allah will not allow those who commit it to enter Paradise.

39
Reported by Ahmad, hadeethno. 26073 and Al-Haakim, 4/619. Al-Iraaqee writes about it, It is
reported by Ahmad and Al-Haakim on the authority of Aaishah, and Al-Hakim classified it as
authentic (saheeh). The chain of transmitters of this hadeeth, however, includes Sadaqah ibn Moosaa
whom [Yahyaa] ibn Maeen and other hadeeth scholars classify as weak (dhaeef). See Al-Mughnee
An Hamlil-Asfaar, 2/987.

212
Al-Adl (53)
Therefore, no person who commits the sin of shirk will be admitted into
Paradise. Those who will be admitted into Paradise are those who
profess the unity of Allah (tawheed), for tawheed is the key to Paradise.
The gate of Paradise will not be opened to those who do not have this
key, nor will it be opened to those who have a key without [the right]
teeth.
40

He also states, Regarding the record which concerns Allahs right in
the hadeeth on the three records [of human actions], it is stated that He
may waive it and does not attach as much importance to it as [the
record] regarding peoples rights. This does not mean, however, that He
will not call people to account at all for whatever they have done or that
all the sins are considered minor sins; rather, this means that He will
show a great deal of forgiveness, leniency, tolerance and omission
which He will not show regarding peoples rights.
41

Forms of Oppression
Abdullaah ibn Umar (May Allah be pleased with him) narrated that
the Prophet (May Allah bless him and grant him peace) said, A Muslim
is one from whose tongue and hands Muslims are safe.
42
Abu
Hurayrah (May Allah be pleased with him) also narrated that Allahs
Messenger (May Allah bless him and grant him peace) said, A Muslim
is one from whose tongue and hands Muslims are safe, and a believer is
one whom people trust regarding their lives and property.
43

Commenting on these traditions, Ibn Taymiyyah writes, [The hadeeth]
defines a Muslim in terms of something that is apparent, namely
peoples safety from his evil, while it defines a believer in terms of
something that is hidden, namely the trust people place in him as to
their lives and property. The latter quality is better than the former, for if
a person wins peoples trust, they become generally safe from his evil,
and not everyone from whose evil they are safe can be trusted, as he

40
Al-Waabil As-Sayyib, p. 33. See also Ibn Taymiyyahs Majmoo Al-Fataawaa, 7/78.
41
Madaarij As-Saalikeen, 1/327.
42
Reported by Al-Bukhaaree, (no. 10) and Muslim (no. 40).
43
Reported by Ahmad (no. 8918) and An-Nasaaee (no. 4995) and classified as authentic (saheeh) by
Ibn Hibbaan (no. 180).

213
Al-Adl (53)
may not harm them as a result of fearing them or hoping to get
something from them, not because of faith in his heart.
44

Therefore, injustice takes one of the following two forms:
1. One that is verbal, such as abuse, backbiting, calumny, ridicule, false
accusation of adultery and false testimony.
2. One that is physical, such as killing, beating, theft, engaging in
usurious transactions, adultery, dishonesty, homosexuality, spying,
wrongfully taking peoples property, finding faults with others and
failure to pay workers and servants. The aforementioned hadeeth makes
mention of some of these. Another hadeeth states, Abusing a Muslim is
an evil doing (fusooq) and killing him is an act of unbelief (kufr).
45
Abuse
is a form of oppression, which is a verbal act, while killing is another
form of oppression, which is a physical act.
The worst form of oppression, however, is murder, as the Quran
states, And whoever kills a believer intentionally, his punishment is
Hell; he will abide in it, and Allah will send His wrath on him and curse
him and prepare for him a painful chastisement.
46
The Prophet (May
Allah bless him and grant him peace ) also said in this connection,
Allah may forgive any sin with the exception of the sin of dying while
still associating others with Allah in worship (shirk) or that committed
by a believer who has intentionally killed another believer.
47

The following are some of the Prophetic traditions on this issue:
A faithful believer remains at liberty regarding his religion unless he
kills somebody unlawfully.
48

He who points a weapon towards his [Muslim] brother, the angels
invoke curse upon him even if he is his real brother so long as he does
not abandon it (i.e. the pointing of the weapon towards him).
49

44
Majmoo Al-Fataawaa, 7/264.
45
Reported by Al-Bukhaaree (no. 2995) on the authority of Abdullaah ibn Amr (May Allah be
pleased with him).
46
47
Reported by Ahmad (no. 16953) and An-Nasaaee in As-Sunan Al-Kubraa (no. 3446) on the
authority of Muaawiyah. It was also reported by Abu Daawood (no. 4270), An-Nasaaee in As-
Sunan Al-Kubraa (no. 15639) and Ibn Hibbaan (no. 5980) on the authority of Abud-Dardaa (May
Allah be pleased with him). Al-Haakim (4/391) classified both narrations as authentic (saheeh).
48
Reported by Al-Bukhaaree (no. 6469) on the authority of Abdullaah ibn Umar (May Allah be
pleased with him).

214
Al-Adl (53)
Whoever kills a person protected by a treaty will never smell the
fragrance of Paradise, and indeed its fragrance can be found a distance
of forty years of travel.
50

Avoid the seven great destructive sins. The people enquired, What
are they, Messenger of Allah? He said, To join others in worship along
with Allah, to practise sorcery, to take the life which Allah has forbidden
except for a just cause [according to Islamic law], to deal with ribaa
(usury), to consume the property of an orphan, to turn back and flee
from the battlefield when the enemy advances, and to accuse chaste
women, who never even think of anything touching chastity and are
good believers.
51

Whoever usurps even one span of the land of somebody, his neck will
be encircled with it down the seven earths.
52

The Islamic Ruling on Oppressing Non-Muslims and those Non-
Muslims who have a Treaty of Peace with Muslims
Some people mistakenly believe that it is lawful to take non-Muslims
property and lives under all circumstances. Because of this erroneous
belief, they do not pay non-Muslim workers their wages, claiming that
they are allowed to do so. The fact of the matter is that doing so is
clearly wrong and is a manifest sin, for the Prophet (May Allah bless
him and grant him peace) said, Beware of the supplication of the
oppressed (That is, do not oppress others), for there is no barrier
between it and Allah.
53

Some of the Prophets Companions narrated that Allahs Messenger
(May Allah bless him and grant him peace) said, Whoever oppresses a

49
Reported by Muslim (no. 2616) on the authority of Abu Hurayrah (May Allah be pleased with
him).
50
Reported by Al-Bukhaaree (no. 2995) on the authority of Abdullaah ibn Amr (May Allah be
pleased with him).
51
Reported by Al-Bukhaaree (no. 2615) and Muslim (no. 89) on the authority of Abu Hurayrah (May
Allah be pleased with him).
52
Reported by Al-Bukhaaree (no. 2322) and Muslim (no. 89) on the authority of Abdullaah ibn
Umar (May Allah be pleased with him).
53
Reported by Ahmad (no. 12571), Adh-Dhiyyaa (no. 2748), Al-Qudhaaee in Musnad Ash-Shihaab
(no. 960) and At-Tabaraanee in Ad-Duaa (no. 1321) on the authority of Anas ibn Maalik (May
Allah be pleased with him). About this report Al-Mundhiree writes, It is reported by Ahmad and
the transmitters in its chain who narrated it from Abu Abu Abdullaah [Al-Asadee]are considered
as major authorities in authentic traditions. See At-Targheeb Wat-Rarheeb, 3/130.

215
Al-Adl (53)
person of contract, takes some of his rights, overburdens him, or takes
something from him without his consent, then I will be his opponent on
the Day of Judgment.
54

The Prohibition of Supporting Oppressors
Many oppressors do not commit acts of oppression themselves, but do
so through the assistance of others who do not realise that they are
equally sinful. As the Quran states, Help one another in goodness and
in piety. Do not help one another in sin and transgression. Fear Allah!
Allah is severe in punishment.
55

Jaabir ibn Abdullaah (May Allah be pleased with him) said, Allahs
Messenger cursed the person who accepts usury (interest), the one who
gives it, the one who records it and the two witnesses to it. He said that
they are all sinners.
56

Commenting on this hadeeth, An-Nawawee writes, This report
provides an explicit prohibition of writing down an agreement based on
usury and witnessing such an agreement. The report also prohibits
supporting falsehood.
57

Al-Khattaabee also writes in this regard, Allahs Messenger (May
Allah bless him and grant him peace) considers the person who takes
usury and the person who gives it both sinful if the former cannot take it
without the latters help and collaboration; therefore, they are both
sinful just as they are involved in the same act, even if one of them is
pleased with the gain he makes and the other is displeased with the loss
he incurs.
58

The Prophet (May Allah bless him and grant him peace) warned
against giving support to oppressors, stating that Allah will punish

54
Reported by Abu Daawood (no. 3052) and Al-Bayhaqee, 9/212. Al-Ajloonee writes about it, The
chain of transmitters (sanad) is acceptable, and the fact that the names of the Prophets
Companions who have narrated this narration are not known would not affect its authenticity in
any way, for unanimity of these Companions is made up for by their number, and that was why
Abu Daawood did not comment on it. Al-Bayhaqee has reported the same tradition on the
authority of thirty men who narrated it from their fathers who were amongst the Prophets
Companions. See Kashf Al-Khafaa, 2/285.
55
Soorat Al-Maaidah, 5:2.
56
Reported by Muslim (no. 1598).
57
Sharh Saheeh Muslim, 11/26.
58
Mirqaat Al-Mafaateeh, 6/43.

216
Al-Adl (53)
those who do in many ways. The following two traditions mention two
such punishments:
Whoever argues in support of something that is wrong and he knows
it Allah will continue to be angry with him until he desists.
59

Whoever argues in support of something that is wrong will bring
Allahs wrath down upon himself.
60

Whoever supports an oppressor to oppose the truth with his
falsehood will no more be entitled to the protection of Allah and His
Messenger.
61

The Supplication of the Oppressed and the Prophets Warning
against It
The supplication of the oppressed is undoubtedly one of the things that
can completely destroy the oppressor. As the Prophet (May Allah bless
him and grant him peace) said, There are three persons whose
supplications are never rejected: The just leader, the fasting person when
he breaks his fast, and the oppressed when he supplicates and whose
supplication is raised above the clouds and the gates of heaven are
opened for it, and (to whom) Allah will say: By My Glory! I shall assist
you, even if it is after a while.
62

The Prophet (May Allah bless him and grant him peace) also said,
Beware of the supplication of the oppressed, for there is no barrier
between it and Allah.
63

A nation narration reads, Beware of the supplication of the oppressed,
for it ascends heavenwards [swiftly] like a spark [of fire].
64

59
Reported by Al-Haakim (4/11) and At-Tabaraanee in Al-Mujam Al-Awsat (no. 2921). The wording
of the hadeethis that reported by At-Tabaraanee on the authority of Abdullaah ibn Umar (May
Allah be pleased with him). This hadeeth has been classified as authentic (saheeh) by Al-Haakim as
well as by Al-Manaawee in his book At-Tayseer (2/401).
60
Reported by Abu Daawood (no. 3598) on the authority of Abdullaah ibn Umar (May Allah be
pleased with him). Another narration with more or less similar wording is also reported by Al-
Bayhaqee (6/82) on the authority of Abdullaah ibn Umar (May Allah be pleased with him).
61
Reported by Al-Haakim (4/112) and At-Tabaraanee in Al-Mujam Al-Kabeer, (no. 11539) on the
authority of Abdullaah ibn Abbaas (May Allah be pleased with him). At-Tabaraanee classified it
as authentic (saheeh).
62
Reported by Ahmad (no. 8030) and Ibn Maajah (no. 1752) on the authority of Abu Hurayrah (May
Allah be pleased with him) and classified as authentic (saheeh) by Ibn Hibbaan (no. 874) and Ibn
Khuzaymah (no. 1901).
63
Reported by Al-Bukhaaree (no. 2316) and Muslim (no. 19) on the authority of Muaadh ibn Jabal
(May Allah be pleased with him).

217
Al-Adl (53)
Commenting on this hadeeth, Al-Manaawee writes, [The supplication
of the oppressed] is likened here to a spark of fire to indicate its swift
ascension to heaven because the person who makes and calls upon Allah
is oppressed, as evidenced by Allahs statement, Who is it that responds
to the distressed when he calls out to Him?
65
The stronger the
oppressor, the stronger his influence is [on the victim]; and the more
earnestly the oppressed prays [to Allah], the more response the
supplication receives. A spark is a fiery particle that is thrown off from
the fire. The hadeeth likens [the supplication of the oppressed] to it
because it is as swift in ascending heavenwards as is a spark of fire.
66

Ibn Al-Qayyim also states in this regard, Many an eye of a widow, an
orphan and a needy person has cried while the oppressor enjoys
himself. As the Quran states, Eat and enjoy yourselves for a little while.
You are evildoers.
67
The arrows of supplication [of the oppressed] will
cause [the oppressor] distress, his bow is his wounded heart, his
bowstring is the dead of night [when he supplicates his Lord against the
oppressor], and his Master is the One who said, I shall assist you, even
if it is after a while.Beware, then, of the enmity of an [oppressed]
person who goes to bed in tears, turning his face heavenwards, shooting
arrows that are aimed at nothing but you
68

An oppressed person never loses his right. He either enjoys it in this
life or takes it in full on the Day of Resurrection. As the Prophet (May
Allah bless him and grant him peace) said, The claimants will get their
claims on the Day of Resurrection so much so that the hornless sheep
will get its claim from the horned sheep.
69

As a poet rightly puts it,
Do not oppress [others] if you can do so,
For oppression eventually leads to regret.

64
Reported by Al-Haakim (1/83) on the authority of Abdullaah ibn Umar (May Allah be pleased
with him). It is also reported by Ibn Abu Shaybah (no. 29370) on the authority of Abud-Dardaa
(May Allah be pleased with him) as mawqoof (that is, attributed to a companion).
65
Soorat An-Naml, 27:62.
66
Faydh Al-Qadeer, 1/142.
67
Soorat Al-Mursalaat, 77:46.
68
Badaai Al-Fawaaid, 3/762.
69
him).

218
Al-Adl (53)
Your eyes sleep while the one you have oppressed stays awake,
Invoking Allah against you, for Allahs eyes do not sleep.
The Evil Consequences of Oppression
Almighty Allah has warned oppressors against numerous
punishments. As the Quran states,
The wrongdoers will have no close friend, nor intercessors who might
be heard.
70

The wrongdoers will be told, Taste what you have earned.
71

Allah the Almighty gives respite to oppressors but will they not get
away with their oppression, as the Prophet (May Allah bless him and
grant him peace) said, Allah gives respite to the oppressor, but when
He takes him over He never releases him. After saying this, he recited
the verse,
72
Such is the punishment of your Lord when He seizes the
towns in the midst of their sins. His punishing grip is terrible and
severe.
73

Allah will also be against oppressors on the Day of Judgement. The
Prophet (May Allah bless him and grant him peace) said, Almighty
Allah said, I will be against three types of people on the Day of
Resurrection: (1) one who makes a covenant in My Name but he proves
treacherous, (2) one who sells a free person into slavery and eats the
price, and (3) one who employs a labourer and gets the full work done
by him but does not pay him his wages.
74

Oppressors will be exposed and disgraced on the Day of Resurrection.
As the Prophet (May Allah bless him and grant him peace) said, By
Allah, not anyone of you takes a thing unlawfully but he will meet Allah
on the Day of Resurrection carrying that thing. I do not want to see any
of you carrying a grunting camel or a mooing cow or a bleating sheep
upon meeting Allah.
75

70
Soorat Al-Mursalaat, 40:18.
71
Soorat Az-Zumar, 39:24.
72
Soorat Hood, 11:102.
73
Reported by Al-Bukhaaree (no. 4568).
74
Reported by Al-Bukhaaree (no. 2150) on the authority of Abu Hurayrah (May Allah be pleased
with him).
75
Reported by Al-Bukhaaree (no. 6578) and Muslim (no. 1832) on the authority of Abu Humayd
(May Allah be pleased with him).

219
Al-Adl (53)
In a hadeeth, the Prophet (May Allah bless him and grant him peace)
warns oppressors against punishment in Hellfire. Khawlah Al-
Ansaariyyah (May Allah be pleased with her) said, I heard Allahs
Messenger (May Allah bless him and grant him peace) say, Some
people spend Allah's wealth in an unjust manner; such people will be
punished in Hellfire on the Day of Resurrection.
76
Commenting on this
hadeeth, Al-Haafidh Ibn Hajar writes, The statement spend Allah's
wealth in an unjust manner means disposing of Muslims wealth in an
unfair manner.
77

Retaliation on the Day of Judgement will also be one of the forms of
punishment for oppressors. The Prophet (May Allah bless him and grant
him peace) said, Whoever strikes someone with a whip unjustly will be
punished in retaliation for that on the Day of Resurrection.
78

The Prophet (May Allah bless him and grant him peace) considered
oppressors bankrupt people on the Day of Judgement even though they
may have done good deeds: Do you know who the bankrupt are? he
once asked his Companions. They said, A bankrupt person amongst us
is one without money or goods. The Prophet said, The bankrupt are
those from my nation who will come on the Day of Resurrection with a
record of prayer, fasting and charity, but at the same time a record of
insulting, slandering, consuming wealth, shedding blood, and beating
others. They will each be given from his good deeds; if his good deeds
run out before the score is settled, their bad deeds will be cast upon him.
Then he will be thrown into the Fire.
79
The Quran says about such a
bad fate. Behold how was the end of the evildoers!
80

Our Duty towards Oppressors
1. Our first duty towards oppressors is to advise them and deter them,
for doing so is one way of supporting the oppressed. Abu Saeed Al-
Khudree (May Allah be pleased with him) narrated that he heard
Allahs Messenger (May Allah bless him and grant him peace) say,

76
77
Fath Al-Baaree (2/219) and Faydh Al-Qadeer (2/450).
78
Reported by Al-Bukhaaree in Al-Adab Al-Mufrad, (no. 186) and Al-Bayhaqee (8/45) on the
authority of Abu Hurayrah (May Allah be pleased with him). Al-Manaawee said about it, Its
chain of transmitters (isnaad) is good (hasan). See At-Tayseer Bi Sharh Al-Jaami As-Sagheer (2/429).
79
80
Soorat Al-Qasas, 28:40.

220
Al-Adl (53)
Whoever of you sees an evil action, let him change it with his hand;
and if he is not able to do so, then with his tongue; and if he is not able
to do so, then with his heart; and that is the weakest of faith.
81

Anas ibn Maalik (May Allah be pleased with him) narrated that Allahs
Messenger (May Allah bless him and grant him peace) said, Support
your brother, whether he is an oppressor or is oppressed.' His
Companions asked, Messenger of Allah! We know how to support him
if he is oppressed, but how can we help him if he is an oppressor? He
said,Prevent him from committing oppression. That is how you can
support him.
82

Commenting on this hadeeth, An-Nawawee writes, Supporting the
oppressed is a collective duty (fardh kifaayah).
83
It is one of the aspects of
enjoining good and forbidding vice. Those who can carry out this duty
without fear of harm must do so.
84

Ibn Battaal also writes in this connection, Supporting the oppressed is
a collective duty (fardh kifaayah), but it is incumbent upon the ruler.
85

Ibn Hajar writes, Supporting the oppressed is a collective duty (fardh
kifaayah). All the oppressed must be supported and all those who can
give such support are duty-bound to do so, for a collective duty is
imperative upon all the Muslims, and this is the preponderant view.
However, it sometimes becomes incumbent upon those who alone can
carry it out as long as doing so is not bound to lead to a greater evil. If
someone knows, or is sure, that he cannot possibly carry it out, doing so
is no longer an obligation but rather a recommended act as long as the
condition mentioned above is met. If both evils are equal, one must
choose the one that is better, and the condition the person who supports
the oppressed must meet is that he must first ensure that the act
committed is clearly an act of oppression.
86

81
82
83
Fardh kifaayah is a duty that is imperative upon all Muslims, which if a sufficient number of
community members perform it is sufficient or equivalent to all members having performed it and
the remaining Muslims are freed from the responsibility before Allah. (Translators Note)
84
Sharh Saheeh Muslim, (14/32) and Umdat Al-Qaaree (8/10).
85
Umdat Al-Qaaree (12/290).
86
Fath Al-Baaree, (5/99).

221
Al-Adl (53)
Al-Aynee also states, Muslim scholars argue that supporting the
oppressed is a collective duty which, if a sufficient number of
community members perform it is sufficient or equivalent to all
members having performed it and the remaining Muslims are freed
from the responsibility of carrying it out. It is the duty of the ruler and,
next to the ruler, anyone who can support the oppressed in case there is
no one else who can provide such support, be he the ruler or some other
authority.
87

The Prophet (May Allah bless him and grant him peace) said, A
Muslim is the brother of a Muslim: he does not oppress him, nor does he
fail him, nor does he lie to him, nor does he hold him in contempt.
88

Commenting on this hadeeth, An-Nawawee writes, Muslim scholars
explain the [verb] oppress [in this hadeeth] to mean to neglect ones
support against an oppressor, and one is duty-bound to do so as much
as one can so unless one has a legal excuse not to do so.
89

Al-Baraa ibn Aazib (May Allah be pleased with him) also narrated,
Allahs Messenger (May Allah bless him and grant him peace) ordered
us to do seven things and forbade us to do seven other things. He
ordered us to visit the sick, to follow the funeral procession, to fulfil
oaths, to help the oppressed, to accept invitations, to return the greeting
and to reply to the person who sneezes [by saying, Yarhamu kallaah
90

(May Allah have mercy on you), provided the person who sneezes says,
Al-hamdulillaah (All the praises are for Allah)]. He forbade us to use
silver utensils and dishes and to wear gold rings, silk (clothes), deebaaj
(pure silk cloth), qassee and istabraq (two kinds of silk cloths).
91

2. We must realize that failure to support the oppressed will bring
down Allahs punishment upon all of us. Abu Bakr As-Siddeeq (May
Allah be pleased with him) once said, You people recite the verse. You
are only responsible for yourselves. The misguided cannot harm you as
long as you are guided,
92
and put it in its improper place. I heard Allahs

87
Umdat Al-Qaaree (12/289).
88
him).
89
Sharh Saheeh Muslim (16/120).
90
If the person who sneezes is female, we say Yarhamukillaah instead.(Translators Note)
91
Reported by Al-Bukhaaree (no. 1182) and Muslim (no. 2066).
92

222
Al-Adl (53)
Messenger (May Allah bless him and grant him peace) say,When the
people see a wrongdoer and do not prevent him [from oppressing
others], Allah will soon punish them all.
93

Once a Bedouin asked the Prophet (May Allah bless him and grant him
peace) demandingly to defray the debt that he owed him. The
Companions interfered and reproached the Bedouin, saying, Woe to
you. Do you know who you are you addressing? I am only
demanding my right, said the Bedouin. The Prophet (May Allah bless
him and grant him peace) said to his Companions, You should have
been on the side of the right party. He then summoned Khawlah bint
Qays and asked her to lend him some dates and promised he would
repay her when his share came to him. She did, and the Prophet (May
Allah bless him and grant him peace) gave the Bedouin his due in full
after he had invited him to a meal. The Bedouin then said, You have
given the due in full. May Allah give you your due in full. The Prophet
commented, Those who give the due in full are the best of people. Woe
to a nation whose individuals do not give the weak their due in full
without being bothered by anything.
94

Regarding when the oppressed must be given support, Al-Haafidh ibn
Hajar writes, Supporting the oppressed must take place as soon as
oppression is committed. This support may be provided before
oppression is committed, such as saving someone from someone else
who demands his money from him and threatens to harm him if he does
not do so. It may also be provided after oppression has already been
committed, which is very common.
95

As for the wisdom behind supporting the oppressed, Ibn Al-Jawzee
writes, Supporting the oppressed serves two reasons. The first being to
establish Islamic law by administering justice, and the second being to

93
Reported by Ahmad (no, 30), Abu Daawood (no. 4338) and An-Nasaaee in As-Sunan Al-Kubraa
(no. 11157) and classified as authentic (saheeh) by Ibn Hibbaan and other hadeeth scholars.
94
Reported by Abu Yalaa (no. 1091) and Ibn Maajah (no. 2426), and the wording of this narration is
that reported by Ibn Maajah. Commenting on this hadeeth, Al-Buwaysiree writes, Its chain of
transmitters (isnaad) is authentic (saheeh), for the transmitters are known to be reliable and
trustworthy. See Al-Misbaah, (3/68).
95
Fath Al-Baaree, (5/99).

223
Al-Adl (53)
support a Muslim fellow or protect a member of the People of the Book
in fulfilment of ones religious obligation.
96

Seeking Repentance from Committing Oppression
The door of repentance is open for all sinners, including oppressors, as
long as the conditions of seeking repentance are met. As the Quran
states,
Anyone who does evil or wrongs himself and then asks Allahs
forgiveness will find Allah Ever-Forgiving, Most Merciful.
97

But whoever repents, after his evildoing, and makes amends, God will
turn towards him; God is all-Forgiving, all-Compassionate.
98

Therefore, whoever sincerely repents to Allah from any sin will
certainly be forgiven, as the Quran states, Those who never invoke any
other deity besides God, nor take a life which Allah has made sacred,
except with the right to do so, nor commit adultery. Anyone who does
that will face punishment. He will have his suffering doubled on the
Day of Resurrection and he will abide forever in disgrace, except for
those who repent and believe and do good deeds. Allah will change the
evil deeds of such people into good ones. He is most forgiving and most
merciful.
99

Conditions of Sincere Repentance
The following are the conditions of sincere repentance:
1. To give up the sin immediately,
2. To sincerely resolve not to commit it again,
3. To feel deep sorrow and regret for having committed it, as the
Prophet (May Allah bless him and grant him peace) said, Showing
deep regret is repentance.
100

4. To repent before the soul reaches the throat at death and before the
sun rises from the west. As the Quran states, Forgiveness is not for
those who continue to do evil deeds until, when death comes upon one
of them, he says, Now I repent! Nor from those who die as deniers of

96
Kashf Al-Mushkil, (2/237).
97
98
99
Soorat Al-Furqaan, 25:68-70.
100
Reported by Ibn Maajah, (no. 4252), Ibn Hibbaan (no. 612) and Al-Haakim (no. 4/271) and
classified as good (hasan) by Al-Haafidh Ibn Hajar in Fath Al-Baaree, (13/471).

224
Al-Adl (53)
the truth. We have prepared a painful punishment for them.
101
The
Prophet (May Allah bless him and grant him peace) also said, Whoever
repents before the sun rises from the west,
102
Allah will accept his
repentance.
103

5. If the sin is committed against a person, a fourth condition is added
to thee three conditions. As the Prophet (May Allah bless him and grant
him peace) said, Whoever has wronged his [Muslim] brother in any
way should set right the affair with him today before the time when
there will be neither dinar nor dirham to settle the claim. If he possesses
a stock of good deeds, the aggrieved will be recompensed from it in
proportion to the wrong he has done, and if he does not have any good
deeds, some of the other persons evil deeds will be taken and given to
him to bear. [Thus justice will be done that Day].
104
The hadeeth on the
bankrupt person has already been mentioned.
I will conclude the present paper with the following statement by Ibn
Al-Jawzee: You must know that oppression involves two sins. The first
one is wrongfully taking someones property and the second is opposing
justice by disobeying its dictates. Such a sin is greater than any other sin,
for it is committed against a weak person who cannot win except with
Allahs help. Oppression is generally committed when the heart is dark,
for if it is illuminated with the light of guidance, it will contemplate the
evil consequences [of oppression].
105

Allah knows best.
May Allahs peace and blessings be upon our Prophet Muhammad, as
well as upon his pure wives and noble companions.

101
102
This will be one of the major signs of the Day of Judgement. If any of such major signs takes
place, repentance will not be accepted. (Translators Note)
103
him).
104
Reported by Al-Bukhaaree (no. 6169).**
105
See Kashf Al-Mushkil (2/559), Fath Al-Baaree (5/100). Faydh Al-Qadeer (3/127) and Tuhfat Al-
Ahwadhee (6/151).

Evil Consequences of Oppression

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