قد يقع الظلم بسرقة أموال الناس، أو بضربهم وشتمهم، أو بالاعتداء على الضعفاء وقهرهم.

Injustice may be exercised by stealing people's property, beating and insulting them, or by violating and overbearing the weak persons.

قال الله تعالى: {وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ * مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْئِدَتُهُمْ هَوَاءٌ}

Allah, Almighty says, {Think not that Allah doeth not heed the deeds of those who do wrong. He but giveth them respite against a day when the eyes will fixedly stare in horror, they running forward with necks out stretched, their heads uplifted, their gaze returning not towards them, and their hearts a (gaping)

فَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا0

void! So, warn mankind of the day when the wrath will reach them: then will the wrong doers say, "0

يا رب! أمهلنا ولو إلى أجل قريب نُجِبْ دعوتك ونتّبع الرسل. أَوَلم تكونوا أقسمتم من قبل ما لكم من زوال؟ وسكنتم في مساكن الذين ظلموا أنفسهم، وتبيّن لكم كيف فعلنا بهم، وضربنا لكم الأمثال.

Lord! Respite us (if only) for a short time: we will answer Thy call, and follow the Messengers!" "What were ye not want to swear aforetime that ye should offer no decline? And ye dealt in the dwellings of men who wronged themselves, and you were clearly shown how we dealt with them, and we put forth (many) parables in your behoof} (Ibrahim:42-45)

وقال تعالى أيضاً: {إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۗ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ} (الشورى: 42)

He, the Almighty also says, {The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a chastisement grievous.} (Ash-Shura: 42)

وَقَالَ اللهُ تَعَالَى أَيْضًا:

He Almighty says too:

{وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ} (الشعراء: ۲۲۷)

{And soon will the unjust know what vicissitudes their affairs will take!} (Ash-Shu'ara': 227)

قال النبي ﷺ: «إنَّ اللهَ لَيُمْلِي لِلظَّالِمِ، فَإذَا أخَذَهُ لَمْ يُفْلِتْهُ». ثم قرأ: {وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ} [هود: ١٠٢].

The Prophet (pbuh) said, "Verily Allah postpones taking any action against a tyrant (so that the cup of his sins may get full) and thereafter when he takes him to task, He will not let him escape." Then he Prophet recited, {Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous, indeed, and severe is His chastisement.} 1 (Hud:l02)

قال النبي ﷺ: «مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لأَحَدٍ مِنْ عِرْضِهِ أَوْ شَيْءٍ، فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ، قَبْلَ أَنْ لاَ يَكُونَ دِينَارٌ وَلاَ دِرْهَمٌ، إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ». [البخاري، 2449]

The Prophet (pbuh) says, "Whosoever apprised another person concerning his reputation or anything else, he should beg him for forgiveness before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on.” 2

قال الله تعالى في حديث قدسي: «يَا عِبَادِي، إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي، فَلَا تَظَالَمُوا».1

Allah Almighty says in a Holy hadith, "0 my servants! I have made oppression forbidden on my part, so do not oppress each other.”1

قَالَ النَّبِيُّ ﷺ لِأَصْحَابِهِ: «أَتَدْرُونَ مَنِ الْمُفْلِسُ؟». قَالُوا: الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي مَنْ يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هَذَا، وَقَذَفَ هَذَا، وَأَكَلَ مَالَ هَذَا، وَسَفَكَ دَمَ هَذَا، وَضَرَبَ هَذَا، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ، وَهَذَا مِنْ حَسَنَاتِهِ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ، أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ، ثُمَّ طُرِحَ فِي النَّارِ». [مسلم]

The Prophet asked his Companions, saying, "Do you know who is a pauper? The Companions replied that a pauper is a person who had no money or property. The holy Prophet elucidated the point, saying, a pauper from among my followers "Ummah" is one who will come on the Day of Judgement with a good record of Salah "Prayer" and "Sawm" Fasting and "Zakat", "the poor-due" but also abused somebody, slandered against somebody, usurped the goods of another person, had killed someone or beaten yet another person. Then, all the oppressed persons will receive a part of the aggressor's good deed- (as a compensation). Should they fall short of his aggression, then the aggrieved person' sins and misdeeds will be transformed from them to him, and he will be thrown into the fire (Hell)." 2

وقال أيضًا: «احذروا دعوةَ المظلوم، فإنه ليس بينها وبين الله حجاب». 3

He also said, "Beware, from the curse of the oppressed as there is no screen between his invocation and Allah.” 3

وَ"مَنْ أَخَذَ شِبْرًا مِنَ الْأَرْضِ ظُلْمًا، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ يَوْمَ الْقِيَامَةِ." 4

And "Whoever usurps even one span of the land of somebody, his neck will be encircled with it down to the seven earths on the Day of Resurrection.” 4

قال الله تعالى في الحديث القدسي: «إِنَّ غَضَبِي لَيَشْتَدُّ عَلَى مَنْ ظَلَمَ مَنْ لَيْسَ لَهُ نَاصِرٌ إِلَّا أَنَا».5

Allah the Almighty is quoted in a holy tradition, saying, "My anger is so agitated against those who oppress another person that has none for support except Me.”5

كان بعض السلف الصالحين يُكثرون من تلاوة: «لا تَظْلِمِ الضعيفَ لعلك تكون من أظلم الأقوياء». ونُقل عن أبي هريرة أنه قال: «إن الحُبارى لتموت في وكرها فزعاً من الظالمين».

Some of the righteous ancestors were always reciting, "Do not oppress the weak persons lest you might be of the most violent of the strongest ones." Abu Hurairah was quoted saying, "Verily, the bustard dies in its nests fearing from the oppressors.

التوراة تذكر: "ينادي أحدٌ من خلف الصراط: يا أيها الظالمون الطغاة! يا أيها الملعونون المترفون! إن الله يُقسم بعزته وجلاله أن لا يسلك ظالمٌ ذلك الطريق في هذا اليوم - يوم القيامة."

The Torah states, "Someone calls from behind the Path (Sirat), "O tyrant oppressors! O damned luxuriant! Allah, indeed, swears by His Might and Majesty that no oppressor will tread that path this Day- (Day of Doom).

جابر سے روایت ہے کہ جب وہ لوگ جنہوں نے حبشہ کی طرف ہجرت کی تھی، واپس آ کر رسول اللہ ﷺ سے ملے تو آپ ﷺ نے ان سے پوچھا: "کیا تم مجھے حبشہ کی سرزمین میں دیکھی ہوئی کچھ عجیب باتیں بتاؤ گے؟" اس پر کچھ نوجوانوں نے جواب دیا: "جی ہاں، اے اللہ کے رسول!" انہوں نے کہا: "ہم بیٹھے ہوئے تھے کہ ایک بوڑھی راہبہ اپنے سر پر پانی کا گھڑا اٹھائے ہمارے پاس سے گزری۔ پھر ایک حبشی لڑکا آیا اور اس نے اپنا ہاتھ اس کی پیٹھ پر رکھ کر اسے دھکا دیا۔ وہ گر پڑی اور اس کا گھڑا ٹوٹ گیا۔ جب وہ اٹھی تو غصے سے اس لڑکے کو ڈانٹتے ہوئے بولی: 'اے دغاباز! جب اللہ اپنا تخت قائم کرے گا، اولین و آخرین کو جمع کرے گا، اور ہاتھ پاؤں اس بات کی گواہی دیں گے جو وہ کرتے رہے، تب تُو جان لے گا کہ میرے اور تیرے معاملے کا کیا انجام ہوگا اس کے سامنے!'" راوی کہتے ہیں کہ رسول اللہ ﷺ نے روتے ہوئے فرمایا: "اس نے سچ کہا۔ اللہ اُن لوگوں کو کیسے پاکیزگی عطا کرے گا جن کے کمزور لوگ طاقتوروں سے اپنا حق نہیں لے سکتے؟"1

Jabir narrated, "When the people who had migrated to Ethiopia came back home and met with Allah's Apostle, he asked them saying, "Would you, please, inform me with some of the wonders you have experienced in the Ethiopian territories?" Whereupon some young men replied, "We would, O Allah's Apostle". They added, "While we were sitting, an old monastic woman bearing a jug of water on her head passed by us. Then, an Ethiopian young boy appeared and put his hand at her back and pushed her. As a result, she fell and her jug broke. When she stood up she angrily rebuked him saying," "0, treacherous! When Allah sets up His Throne, assembles the former and latter (generation), and when hands and feet shall confess what they had produced, then you will realize the (consequences of that) situation between you and me before Him (Allah)" The narrator said, "Allah's Apostle commented, crying, "She really spoke the truth: how does Allah bless people whose weak persons can not retaliate from the strong ones .”1

قال النبي ﷺ: «خمسة يستحقون غضب الله، وله كامل الاختيار أن يعاقبهم في هذه الدنيا، أو أن يؤجل أمرهم إلى الآخرة فيعودوا إلى النار»

The Prophet said, "Five (persons) deserve Allah's wrath and He has the full choice to chastise them in this world, or to adjourn their case to the Hereafter so that they shall return to the HellFire:

أ) حاكمُ قومٍ يأخذ حقَّه كاملاً من رعيَّته، لكنه لا يؤدي حقوقهم من نفسه ولا يحفظها منها، ب) أميرُ قومٍ يُطيعونه، لكنه لا يُراعي المساواةَ بين القويِّ والضعيف، ويتكلَّم بالباطل، ج) رجلٌ لا يأمر امرأته وأولادَه بأداء ما فرضه الله عليهم، ولا يُعلِّمهم أمورَ دينهم، د) رجلٌ استأجر أجيراً ولم يُعطِه أجرَه، هـ) ورجلٌ جامع امرأةً في النكاح ولم يُعطِها مهرها. 2

a) A people's ruler who receives his full right of his subjects but does not fulfill their rights from himself or guard them against himself, b) A people's commander whom they obey but he does not observe equality between the strong and the weak, and he talks in vain, c) A man who does not bid his wife and children to fulfil their duty to Allah, or teach them the affairs of their religion, d) A man who has engaged the services of someone but did not pay him and e) A man who consummated marriage with a woman but did not grant her a dowry.” 2

قال عبد الله بن سلام: «لَمَّا أَتَمَّ اللهُ تَعَالَى خَلْقَ الإِنْسَانِ، قَامُوا عَلَى أَقْدَامِهِمْ وَوَجَّهُوا أَبْصَارَهُمْ نَحْوَ السَّمَاءِ، قَائِلِينَ: يَا رَبُّ، مَنْ تَنْصُرُ؟ فَأَعْلَنَ اللهُ: أَنْصُرُ الْمَظْلُومَ حَتَّى يَنَالَ حَقَّهُ». وَرَوَى وَهْبُ بْنُ مُنَبِّهٍ قَالَ: «بَنَى مَلِكٌ ظَالِمٌ لِنَفْسِهِ قَصْرًا، ثُمَّ جَاءَتْ عَجُوزٌ فَقِيرَةٌ وَصَنَعَتْ كَوْخًا صَغِيرًا مِنَ الْأَغْصَانِ بِجَانِبِ الْقَصْرِ لِتَسْكُنَ فِيهِ. وَذَاتَ يَوْمٍ، بَيْنَمَا كَانَ الْمَلِكُ يَتَجَوَّلُ حَوْلَ الْقَصْرِ، رَأَى الْكَوْخَ، فَسَأَلَ خَدَمَهُ غَاضِبًا: لِمَنْ هَذَا الْكَوْخُ؟ فَلَمَّا أُخْبِرَ أَنَّهُ لِعَجُوزٍ فَقِيرَةٍ، أَمَرَ بِإِزَالَتِهِ. فَلَمَّا جَاءَتِ الْعَجُوزُ وَرَأَتْ كَوْخَهَا مُهَدَّمًا، قَالَتْ بِحُزْنٍ: مَنِ الَّذِي هَدَمَ كَوْخِي؟ فَقِيلَ لَهَا: إِنَّهُ الْمَلِكُ. فَرَفَعَتْ وَجْهَهَا نَحْوَ السَّمَاءِ وَدَعَتِ اللهَ قَائِلَةً: يَا رَبِّ، لَقَدْ كُنْتُ غَائِبَةً (حِينَ هُدِمَ كَوْخِي)، لَكِنَّكَ لَسْتَ غَائِبًا أَبَدًا! وَفِي وَقْتِ دُعَائِهَا أَوْحَى اللهُ إِلَى جِبْرِيلَ أَنْ يَقْلِبَ الْقَصْرَ رَأْسًا عَلَى عَقِبٍ». وَقَدْ سُجِنَ خَالِدُ بْنُ بَرْمَكَ مَعَ ابْنِهِ يَوْمًا، فَتَذَكَّرَ الِابْنُ الْأَيَّامَ الْمَاضِيَةَ فَقَالَ: «يَا أَبَتِ، بَعْدَ الْأَيَّامِ الزَّاهِيَةِ الَّتِي عِشْنَاهَا، ها نَحْنُ فِي السِّجْنِ!». فَأَجَابَهُ أَبُوهُ: «يَا بُنَيَّ، إِنَّنَا لَمْ نَلْتَفِتْ إِلَى دَعْوَةِ الْمَظْلُومِ الَّتِي اسْتَجَابَ اللهُ لَهَا وَلَمْ يُهْمِلْهَا».

'Abdullah Ibn Salam related, "After Allah the Almighty had perfected the creation of mankind, they got up on their feet and directed their gazes towards the sky, saying, "O Lord! Whom would you give your help?" Allah declared, "I would grant My Help upon the offended until he gets his due right." W ahb Ibn Munabih narrated, "A tyrant king had built a palace for himself. Later, a poor old woman came and made a small hut of twigs beside the palace to reside therein. One day, while the king was wandering round the palace, he saw the hut. Angrily, he asked his servants, "Whose hut is this?" Once he was informed that it was owned by a poor woman, he gave a command to remove it. As the poor woman came and saw her hut in ruins, she questioned with sorrow, "Who has demolished my hut?" She was answered, "It was the king". At this moment she directed her face forward the sky and invoked Allah, saying, "O Lord! I was actually absent (when my hut was destroyed) but You are never absent!" At the time of her Du'a' Allah revealed to Gabriel to turn the palace upside down." Khalid Ibn Barmak along with his son had once suffered imprisonment. Remembering the past days, the son said, "O father! After the luxuriant days we had, now we are in jail". His father replied, "O son! We paid no attention to the offender's invocation which Allah received and did not neglect".

قال زيد بن حكيم: "ما كنتُ أهابُ أحداً إلا رجلاً ظلمتُه، وأعلمُ أنه ليس له من يمنعه إلا الله، فيقول لي: حسبيَ اللهُ، اللهُ بيني وبينك." وقال أبو أمامة: "إن الظالمين يوم القيامة يلتقون مع المظلومين على جسر جهنم، فيعرف بعضهم بعضاً، ويتذكرون حالهم في الدنيا. فلا يدع المظلومُ ظالمَه يعبر حتى يأخذ من حسناته (تعويضاً)، فإن نفدت حسناته حُمِّلت على الظالمين سيئاتُ المظلومين."1

Zaid Ibn Hakim related, "I felt timid before no one except one whom I have wronged, knowing that he has none to defend him except Allah. And he says to me, "Sufficient for me is Allah, Allah is (the Judge) between you and me." Abu Umamah related, "On the Day of Judgement, the oppressors shall meet with their victims on the board of Hell. They shall recognize each other and remember their situation in this world. So, the offended would not allow their oppressors to pass unless they take of their good deeds (as compensation). If their good deeds ran out, the sins of the oppressed persons would be loaded on the oppressors.”1

عن عبد الله بن أنيس قال: قال رسول الله ﷺ: «يحشر الله العباد يوم القيامة حفاةً عراةً غرلاً». ثم ينادي منادٍ بصوت يسمعه من بَعُد كما يسمعه من قَرُب: «أنا الملك، أنا الديّان، لا ينبغي لأحدٍ من أهل النار أن يدخل النار وله عند أحدٍ من أهل الجنة حقٌّ حتى أقصّه منه، ولا ينبغي لأحدٍ من أهل الجنة أن يدخل الجنة وله عند أحدٍ من أهل النار حقٌّ حتى أقصّه منه، حتى اللطمة». قال: «وكيف، وإنما نأتي الله عراةً غرلاً؟» قال: «بالحسنات والسيئات». قال الله تعالى: ﴿وَلَا يَظْلِمُ رَبُّكَ أَحَدًا﴾ [الكهف: 49].

`Abdullah Ibn Unais narrated the Prophet say, "Allah will gather his worshipers on the Day of Judgement bare-footed, naked and uncircumcised. Then, a caller whose voice would reach near and far says, "I am the sovereign, I am the Judge. None of the dwellers of Hell shall enter it, and none of the dwellers of Paradise shall enter it with a misdeed until I castigate upon him, even in regard to a slap 'and what is more." Allah says, {And not one will thy lord treat with injustice} (AI-Kahf:49)

ثم سأل الصحابة: كيف نقتص، ونحن سنُحشر حفاةً، يا رسول الله؟ فأجاب: «بالحسنات والسيئات، فإنه الجزاء الوفاق». {وَلَا يَظْلِمُ رَبُّكَ أَحَدًا}ﷺ2

Then, the Companions asked, How could we retaliate, while we will be summoned bare-footed, 'O Allah's Apostle?' He answered: 'By the good deeds and sins, which is a fitting recompense.’ {And not one will thy lord treat with injustice.}”2

أخذ كسرى، ملك الفرس، مربّياً ليُعلّم ابنه ويؤدّبه. وما إن بلغ الولد أعلى درجات الأدب والتعليم حتى أحضره المربّي وضربه ضرباً شديداً من غير سبب. فحفظ الولد هذا الموقف في ذاكرته حتى بلغ رشده وتولّى عرش أبيه ملكاً. وذات يوم أرسل في طلب مربّيه القديم ليسأله عن السبب الذي ضربه من أجله. فقال المربّي: "أيّها الملك! لمّا بلغتَ من الأدب والفضل أرقى مراتبهما، أيقنتُ أنك ستخلف أباك وتكون ملكاً."

Kisra, the king of the Persians, had adopted an instructor to educate and culture his child. As soon as the child had attained the highest level of refinement and education, the instructor brought him only to harshly beat him for no reason. The child committed this situation to his memory until he came of age and succeeded the throne of his father as a king. One day, he sent for his old instructor to inquire from him about the reason for which he beat him. The instructor said,' Your Majesty! Just as you have got the most refined manners of culture and merits, I became sure that you would succeed your father and be a king.

ولهذا، أردتُ أن أُذيقك الضربَ والظلمَ لكي تتركه في معاملة رعيّتك.

Hence, I intended to let you taste beating and oppression so as to abandon it in dealing with your subjects".

قال الملكُ الصغيرُ: «بارك اللهُ فيك!» وأمرَ بأن يُكافأ المعلِّمُ.

The little king replied "God bliss you!" He gave an order that he (the instructor) would be rewarded.

قال النبي ﷺ: «تُرفَعُ دعوةُ المظلوم فوق الغمام، ويقول الله: وعزّتي وجلالي لأنصرنّك ولو بعد حين». 3

The Prophet said, "The invocation of the offended person ascends through the clouds. And Allah responds to it saying, "By My Might and Sovereignty, I will give you victory, even after a while.” 3

من أقبح صفات الفارسی... Wait — "Persian" here is likely a mistranslation issue; the English word is almost certainly "Fasiq"? Actually, "Of the most detestable forms of Persian" is odd. Translating faithfully: من أقبح أنواع الفارسی المماطلة في سداد الديون المستحقة مع القدرة على الوفاء.

Of the most detestable forms of Persian is procrastination in repaying one's due debts, while being able.

قال النبي ﷺ: «مَطْلُ الغنيِّ ظلمٌ» 4

The Prophet said, "Procrastination (delay) in repaying debts by a wealthy person is injustice.” 4

مَطْلُ الغَنِيِّ ظُلْمٌ يُحِلُّ عِرْضَهُ وَعُقُوبَتَهُ. [5]

"The delay in the payment of debt by one who can afford to pay is injustice that justifies his defamation and torture by the lender.” 5

التشهير يعني أن يقول الدائن له علنًا إنه قد أخّر السداد. والمقصود بالتعذيب الحبس الشرعي.

Defamation means that the lender tells him in public that he has delayed the payment. Torture stands for legal imprisonment.

منع المرأة من مهرها المستحق، ونفقاتها، وكسوتها، ظلمٌ. يقول عبد الله بن مسعود: "يُبعث كل رجل وامرأة يوم القيامة مكشوفاً أمام جميع الخلائق، ويُقال: هذا فلان، فليأتِ من له حقٌّ على شيءٍ منه فليأخذه". ولهذا قال النبي ﷺ: "تفرح النساء إذا استرددن حقوقهن من آبائهن وإخوانهن وأزواجهن". ثم تلا عبد الله بن مسعود: {فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ}

To deprive a woman of her due dowry, expenditures and draping is a form of injustice. 'Abdullah Ibn Mas'ud says, "Each man and woman on the Day of Resurrection will be openly shown before all creatures, and it will be said, This is so-and-so. Let those who have a claim of something over him come and get it back". Hence, the Prophet said, "Women shall rejoice as they regain their due rights from their fathers, brothers or husbands. Then,' Abdullah Ibn Ma'sud recited, {There will be no more relationships between them that day, nor will one ask after another} (AI-Mu'minun: 101)

قال: «ثم يتجاوز الله عنه فيما يتعلق بحقوقه هو، لكن لا يتجاوز عنه فيما يتعلق بحقوق الناس. فحينئذٍ يُؤتى بذلك الرجل أو المرأة، ويقول الله للدائنين: "تعالوا فخذوا حقوقكم". فيأمر الله الملائكة قائلاً: "خذوا من حسناته، وأعطوا كل صاحب حق حقه". فإن كان ذلك الرجل أو المرأة صالحاً، وبقي من حسناته شيء يسير، ضاعفه الله أضعافاً حتى يدخله الجنة. أما إن كان شقياً ولم يبقَ له من حسناته شيء، فتقول الملائكة: "يا ربنا! لقد فنيت حسناته وما زال عليه دين". فيقول الله: "خذوا من سيئاتهم واحملوها عليه". وفي النهاية يُلقى ذلك الرجل في النار». ومن استأجر أجيراً ولم يوفِّه أجره فهو نوع من الظلم. وقد ذكر النبي ﷺ أن الله تعالى قال: «أنا خصم ثلاثة يوم القيامة».

He added, "Allah will then be tolerant with him in regard to his Own due rights, but not so in the people's. Thereupon, such a man or woman will be set up and Allah will say to the owners of the rights "Come and take back your rights.” Accordingly, Allah will command the angels, saying, "Take of his/her good deeds and give every right owner his/her due." In case such a man or woman is righteous and there is a little bit of his good deeds left behind, Allah will multiply it manifolds so as to admit him to Paradise. But if he was a wretched person, and nothing of his good deeds remains, the angels would say, "O Lord! His good deeds are over and he is still indebted, so, Allah will say, "Take of their sins and load on him." Finally, such a man will be cast into the Fire." To employ a laborer and not to pay him is a type of injustice. The Prophet mentioned Allah say, "I will be an opponent to three types of people on the Day of Resurrection:

أ) مَنْ عَاهَدَ بِي ثُمَّ غَدَرَ، ب) وَمَنْ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، ج) وَمَنْ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ الْعَمَلَ وَلَمْ يُعْطِهِ أَجْرَهُ.» 1

a) One who makes a covenant in my name, but proves treacherous, b) One who sells a free person and eats his price, c) And one who employs a laborer and takes full work from him but does not pay him for his labor.” 1

وَيَسْقُطُ الحُكْمُ نَفْسُهُ إِذَا ظَلَمَ مُسْلِمٌ يَهُودِيًّا أَوْ نَصْرَانِيًّا، لِقَوْلِ اللهِ: «أَنَا خَصْمُهُ». وَيَنْطَبِقُ ذَلِكَ أَيْضًا إِذَا حَلَفَ شَخْصٌ عَلَى دَيْنٍ عَلَيْهِ وَكَانَ كَاذِبًا.

The same rule is dispensed if a Muslim committed any injustices against a Jew or a Christian, for it is subject to Allah's saying, I am His opponent." It also applies if someone took an oath regarding a debt upon himself and he was lying.

قال النبي ﷺ: «مَنِ اقْتَطَعَ حَقَّ امْرِئٍ مُسْلِمٍ بِيَمِينِهِ، فَقَدْ أَوْجَبَ اللَّهُ لَهُ النَّارَ، وَحَرَّمَ عَلَيْهِ الْجَنَّةَ». فَقَالَ لَهُ رَجُلٌ: يَا رَسُولَ اللَّهِ، وَإِنْ كَانَ شَيْئًا يَسِيرًا؟ قَالَ: «وَإِنْ كَانَ قَضِيبًا مِنْ أَرَاكٍ». [2]

The Prophet said, "Allah has decreed the fire of Hell for a person who usurps the property of a Muslim through false oath and debarred him from Paradise.” A Companion asked, "0 Messenger of Allah! Even if it is a worthless something?” The Prophet replied, "Even if it be the twig of a bush.” 2

إنَّ أَبْغَضَ شَيْءٍ إِلَى الإِنْسَانِ يَوْمَ القِيَامَةِ أَنْ يُقَابِلَ مَنْ ظَلَمَهُ فِي الدُّنْيَا، وَهُوَ يَطْلُبُ القِصَاصَ.

Verily, the most abominable thing before a man's eye on the Day of Resurrection is to face the one whom he had oppressed in this life and who will sue for retaliation.

قال النبي ﷺ: «إن الله ليقضين يوم القيامة بين الخلائق في كل الحقوق حتى يُقتصّ للشاة الجلحاء من الشاة القرناء». 3

The Prophet said, "Allah will definitely enforce the settlement of all the dues to those entitled to receive them on the Day of Judgement, even the wrong done to a hornless goat by a horned one will be redressed.” 3

قال النبي ﷺ: «أول ما يتخاصم فيه الناس يوم القيامة الزوج وزوجته، والله لا يتكلم لسانها، لكن تشهد عليها يداها ورجلاها بما كانت تزين لزوجها في الدنيا، وتشهد على الرجل يداه ورجلاه بما عامل به زوجته من خير وشر. ثم يقف الرجل بعد ذلك موقفاً مشابهاً بشأن خدمه، فلا يكون هناك قراريط ولا دوانيق (تعويضاً)، بل تُعطى حسنات الظالم للمظلوم، وتُحمَّل على الظالمين سيئات المظلومين. ثم يُؤتى بالطغاة يُساقون في الأغلال إلى النار».1

The Prophet said, "The first to dispute with each other on the Day of Resurrection are a husband and his wife. By Allah, her tongue will not speak but her hands and feet shall bear witness against her in regard to what she used to mar for her husband in this world. Whereas man's hands and feet shall be witnesses against him for what good and bad he has treated his wife with. Later, a man will face a similar position concerning his servants. On this occasion, no "Qirats" or "Dawaniqs" shall be available (as a compensation), but the oppressors good deeds shall be granted to the offended, and the offended persons' sins shall be loaded on the oppressors. Then, the tyrants would be brought in funnels and led to the fire.”1

قال شريح القاضي: "إن الظالم ليعلم أن للمظلوم حقّاً، فإن الظالم ينتظر العقوبة، بينما يكون للمظلوم النصر والأجر."

Shareih, the Judge, used to say, "The oppressors shall indeed, recognize the offender's right, for the oppressor is waiting for chastisement, while the oppressed will have victory and reward.

ويُروى أيضاً أنَّ الله إذا أراد بعبدٍ من عبادِه خيراً سلّطَ عليه مَن يظلمُه. فدخلَ طاووسُ اليماني على هشامِ بنِ الملك، فقال له: «اتقِ اللهَ لعلَّهُ يعاقبُك يومَ الأذان!» فقال هشامٌ: «وما يومُ الأذان؟»

It has been even related that when Allah wills good for one of His servants, He sets him open to oppression by someone. One day, Taus AI- Yamani entered at Hisham Ibn AI-Malik and said to him, "Observe your duty towards Allah lest He may punish you on the Day of (Adhan) Call! Hisham asked, "What is the Day of Adhan"?

فقرأ طاووس قولَ الله تعالى: {فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ} (الأعراف: 44)

So, Taus recited Allah's saying, {A Crier shall proclaim between them: "The curse of Allah is on the wrongdoers.} (AI-' Araf: 44)

فَتَحَيَّرَ هِشَامٌ عِنْدَ ذَلِكَ. فَقَالَ طَاوُسٌ: «هَذَا هُوَ الذُّلُّ فِي الْوَصْفِ، فَكَيْفَ يَكُونُ الذُّلُّ فِي الْعَمَلِ الْمُلْتَزَمِ؟» 2

As a result Hisham got stupefied. Thereupon, Taus concluded, "This is merely the humiliation of the description, how shameful is the humiliation of the practical commitment.” 2

يا أيها الراضي بأن يكون ظالماً! كم من الأعمال السيئة لديك؟ السجن يوم القيامة هو جهنم، والحاكم هو الحق (الله).

0 you who is content to be an oppressor! How many wrong deeds are yours? The prison on the Day of Judgment is Hell, and the Judge is the Truth (Allah).

تجنّب الوجود في مجلس الظالمين، ولا تُعِنهم ولا تُقدّم لهم خدمة.

Avoid being in the wrongdoers' presence, treating and helping them.

قال الله تعالى: {وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ} (هود: ١١٣)

Allah says, {And incline not to those who do wrong, or the fire will touch you, and you have no protectors other than Allah, nor shall you be helped.} (Hud:113)

هنا يُراد بالرُّكون: السكون إليهم والرضا بهم. وقد قال ابن عباس في تفسير هذه الآية: "لا تَمِيلوا إليهم مَيلَ مودةٍ ومحبةٍ وحديثٍ وصحبةٍ". وقال السدي وابن زيد: "أي لا تُداهِنوا الظالمين". وأضاف عكرمة: "هو الطاعةُ لهم والتزلُّفُ إليهم". قال الله تعالى: {احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ} [الصافات: 22].

Inclination here stands for being tranquil and pleased with them. In the exegesis of this verse Ibn ' Abbas commented, "Do not be over inclined to them in love, talking and attachment. AI-Sadiyy and Ibn Zaid assimilated it as, "Not to flatter the oppressors." Akrimah added, "To obey and try to gain favor with them." Allah says, {Bring ye up "It shall be said” the wrongdoers and their spouses, and the things they worshipped.} (As-Saffat: 22)

قال النبي ﷺ: «سيكون أمراءُ يُحيط بهم خدمٌ، وبِطانةٌ قد يُفسدون ويرتكبون الكذب».

The Prophet said, "There will be commanders attended by servants , and suits who may do mischief and commit lying.

من لزمهم وصدّق كذبهم وأعانهم على ظلمهم فليس منّي ولست منه، ومن اجتنب مجالسهم ولم يخالطهم فهو منّي وأنا منه. وقال أيضًا: «من وقف مع ظالم ليتقوّى به فقد تعرّض لسخطه» ﷺ. 1

Whosoever attaches to them, believed their lying and supported them in their injustice does not belong to me and I do not belong to him. And whosoever avoided their gatherings and did not associate with them belongs to me and I belong to him. " He said too, "Whosoever stands for an oppressor will be afflicted by him.” 1

قال سعيد بن المسيب: «لا تنظر إلى الظلمة إلا بعين الإنكار، لئلا تحبط أعمالك الصالحة». وذكر مكحول الدمشقي: «إنه يوم القيامة ينادي منادٍ: أين الظلمة وأعوانهم؟ فيجتمع كل من برى لهم قلماً، أو أصلح لهم دواة، أو لاق لهم ممحاة، فيُجمعون معهم في تابوت من نار ويُلقون في جهنم». وجاء يوماً ملاح إلى سفيان الثوري فقال: «إني أخيط ثياب السلطان، فهل أنا من أعوان الظلمة؟» فقال سفيان: «أنت من الظلمة أنفسهم، إنما أعوان الظلمة من يبيع الإبر والخيوط». قال النبي ﷺ: «أول من تُسعَّر بهم النار يوم القيامة: القراء الذين يضربون الناس بأمر الظلمة ظلماً». ويُروى أن الله أوحى إلى موسى عليه السلام أن يقول لقومه: لا يتلو عليَّ كلامي من يكون ظالماً، فإنه يتلوه ويلعنني. ... Note: The original text's last sentence is garbled; the translation above renders it as closely as the source allows.

Sa'id Ibn Al-Mussayyab mentioned, "Do not stare the wrongdoers in the face except with disapproval (against their misdeeds), lest your good deeds come to nothing." Makhul Ad-Dimashqi related, "On the Day of Judgement there will be a caller who proclaims where are the oppressors and their assistants?" Accordingly, everyone who might have brought him ink, fill in their inkwells, or even get their pens nibbled will be gathered with them. Whereupon they shall be assembled together in a box of fire and be thrown in Hell." One day, a sailor came to Suffyan Al- Thauri and said, "I sew the sultan's dresses. Am I then one of the oppressors' assistants? Suffyan replied, "You are, by this of the very oppressors. By the oppressors assistants are, even those who buy needles and thread." The Prophet said, "The first to tread the fire on the Day of Judgement are the worshipers who unjustly lash people with the order of the oppressors.” It is related that Allah revealed to Moses that his people should recite nothing of Allah's divine revelation. The reason was that Allah (was angry with them and) always mentions whoever invokes Him.

قال: «كان ذِكرُ الله لهم على سبيل اللعن». وقال أيضاً: «لا يبقَ أحدٌ منكم مكتوفَ اليدين يشهد موقفاً يُعامَل فيه شخصٌ بريءٌ معاملةً ظالمة ويُضرَب. فإن لعنةَ الله تحلّ بكلِّ من حضر ولم يدافع عنه».2

Allah's mentioning of them was by way of cursing them." He also said, "Let none of you remain indifferently witnessing a situation wherein an innocent person is wrongfully treated and beaten. For, the curse of Allah then inflicts whomsoever attend but did not defend him.”2

وقال أيضاً: «لقد رفعت الملائكة رجلاً ميتاً من قبره وقالوا له».

He said too, "The angels have raised a dead man from his tomb and said to him.

"سنضربك مائة جلدة." فما زال يشفع لهم حتى نقص العدد إلى ضربة واحدة فقط. فلما ضربوه اشتعل القبر ناراً. ثم سألهم: "لماذا ضربتموني؟" فأجابوا: "لأنك صليت صلاةً بغير وضوءٍ واجبٍ، ورأيتَ رجلاً مظلوماً فلم تنصره."3

"We are going to beat you with a hundred blows. So, he kept interceding with them until the number decreased down to only one blow. Once they hit him, the tomb got ignited. Then he asked the, "Whey did you hit me". They answered "you have observed a Prayer without performing the vital ablution, and you have witnessed a wronged man but did not help him.”3

هكذا حال الرجل القادر الذي امتنع عن نصرة المظلوم. فماذا عن الظالمين أنفسهم؟

Such is the state of an able man who denied supporting an offended person. Then, what about the oppressors themselves?

قال النبي ﷺ: «انصر أخاك ظالماً أو مظلوماً». قال رجل: يا رسول الله، أنصره إذا كان مظلوماً، فكيف أنصره إذا كان ظالماً؟ قال: «تمنعه من الظلم، فإن ذلك نصره».4

The Prophet said, "Help your brother whether he is an oppressor or oppressed person. A companion asked, "Messenger of Allah! (It is true) I will help him if he is an oppressed person, but please, tell me how I am to help him if he happens to be an oppressor!" The Prophet answered, "Prevent him from doing injustice. Because preventing him from committing aggression is a help to him.”4

قال أحد العلماء الصالحين: جاءني في المنام رجلٌ كان يخدم الظَّلَمة وجُباةَ الضرائب، وكان في حالٍ شديدة البؤس. فسألته: "كيف حالك؟" فأجاب: "سيئةٌ جدًّا". فقلت: "إلى أين أُخِذْت؟" قال: "إلى العذاب الذي قضاه الله". ثم سألته: "كيف يكون حال الظالمين عند الله؟" فقال: "ألم تقرأ قولَ الله: {وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ} [الشعراء: ٢٢٧]؟"

One of the pious scholars related, "A man who was used to serve the supporter and tax collectors came to me in my dream. He appeared in a very miserable state. I asked him, "How are1you?" He answered, "Very bad." I said, "Where were you led?' "To the chastisement decreed by Allah." He replied, "I questioned him further, "How do the wrong-doers fell before Him (Allah)?" He answered, "Have not you recited Allah's saying, {And soon will the unjust know what vicissitudes their affairs will take!} (Ash-Shu'ara': 227)

قال أحدُ الرواة: "رأيتُ رجلاً قُطعت ذراعه، وهو ينادي بصوتٍ عالٍ: ليَشهدْ لي كلُّ من رآني أنِّي لم أظلم أحداً!" فدنوتُ منه وقلت: "يا أخي! أخبرني، أرجوك، بقصّتك!" فقال: "إنّ قصّتي عجيبةٌ جداً. كنتُ أخدم الظالمين. وذات يوم، صادفتُ صيّاداً قد اصطاد سمكةً كبيرةً أعجبتني. فأمرتُه أن يعطيَني إيّاها، فرفض. قال إنه سيبيعها ليشتري طعاماً لأطفاله. فضربتُه ضرباً عنيفاً، وأخذتُ السمكة ومضيتُ."

Someone related saying, "I saw a man whose arm was amputated, loudly announcing, "Let each person who has witnessed me act unjustly against none!" I approached him and said, "O brother! Tell me, please, about your case!" He replied, "My case is so astonishing. I used to serve the suppressors. One day, I came across a fisherman who had just caught a big fish that appealed to me. I ordered him to give it to me, but he refused. He said he would sell it and get some food for his children. So, I hit him violently, got the fish and left ahead.

بينما كنت أمشي في الشارع، والسمكة في يدي، عضّني إبهامي عضةً شديدة. ولما وصلت إلى البيت، ووضعتها على الطاولة، عضّ إبهامي مرةً أخرى بشدة مؤلمة، حتى إنني لم أستطع النوم في تلك الليلة. وبدأت يدي تتورم. وفي الصباح، ذهبت إلى الطبيب ليفحصها، فأخبرني أن إبهامي مصاب بالغرغرينا، وأنه لا بد من بتره، خشية أن تصل العدوى إلى بقية يدي. فتركته يبتر إبهامي. وبعد مدة، أخذت يدي تؤلمني كثيراً، فنُصحت ببترها، ففعلت. وشيئاً فشيئاً، أنهكتني الغرغرينا إنهاكاً شديداً، حتى اضطررت إلى بتر ذراعي كلها إلى لوح الكتف.

While I was walking down the street, with the fish in my hand, it bit my thumb so severely. When I got home, and as I set it down on the table, it hit my thumb once again so painfully that I could not sleep that night. My hand began to swell. In the morning, I went to a doctor to check it, and he told me that my thumb suffered from gangrene and it has to be cut off, lest the infection might reach the rest of my hand. So, I let him cut my thump off. After a while, my hand started to hurt me so much, and I was advised to cut it off, and I did. Bit by bit, the gangrene took me so ill that I had to amputate my whole arm up to the scapula.

لما ذكرت هذه القصة لبعض الناس، علّقوا قائلين: لو أنك ذهبت من البداية إلى الصياد وسألته أن يعفو عنك، لما تكبّدت كل هذا العناء. وأمروني أن أذهب فورًا بعد ذلك الصياد وأطلب منه العفو.

When I mentioned this story to some people they commented saying if I had gone from the beginning to the fisherman and asked him to pardon me I would not have suffered all this fatigue. And they bade me to go at once after that fisherman and beg his forgiveness.

فانطلقتُ على الفور أبحث عنه حتى وجدته، فانحنيتُ على الأرض أُقبّل قدميه أسأله العفو والصفح. فقال لي: "من أنت؟" فأجبته: "أنا الرجل الذي أخذ فيما مضى سمكتك ظلماً." ثم أخبرته بما جرى لي.

I left right away searching of him until I found him. Whereupon I kneeled down kissing his feet asking for his tolerance. He said to me, "Who are you?" I answered, "I am the man who had unjustly taken away your fish." Then, I got him acquainted with what happened to me.

فلما رأى ذراعي بكى بكاءً شديدًا وقال: "يا أخي! قد عفوتُ عنك." فسألته: "هل دعوتَ الله عليَّ حين أخذتُ سمكك؟" فقال: "نعم! دعوتُ الله قائلًا: يا ربّ! إن ذلك الرجل ظلم بقوته وحرمني مما رزقتني به، فأرني قدرتك بمعاقبته!" فقلتُ في تلك اللحظة: "يا سيدي! لقد نلتَ مطلبك حقًّا، ولن أخدم الظالمين ما دمتُ حيًّا."

As he saw my arm he wept deeply and said, "O brother! I have pardoned you." I asked, "Have you invoked Allah against me when I took your fish?' he replied, "yes! I supplicated to Allah saying, "O Lord! That man has unjustly abused his strength and deprived me of what You have provided for me. So, let me, please, observe Your Might by punishing him!" At this moment I said, "O sir! You have indeed got your demand, and I will never serve the transgressors as long as I am alive."