Zalunci na iya faruwa ta hanyar satar dukiyar mutane, dukan su da zagin su, ko kuma ta hanyar keta haddin raunana da kuma danne su.

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

Allah, Maɗaukakin Sarki, ya ce: {Kada ka yi zaton Allah yana gafala game da abin da azzalumai suke aikatawa. Yana ba su jinkiri ne kawai zuwa ranar da idanu za su zuba cikin firgici, suna gudu gaba da wuyoyinsu a miƙe, kawunansu a ɗaga, kallonsu ba zai koma gare su ba, zukatansu kuma babu kome a cikinsu (sun yi fargaba).

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)

Ka yi gargaɗi ga mutane game da ranar da azaba za ta same su, sa'an nan azzalumai za su ce, "0

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

Ya Ubangijinmu! Ka ba mu dan lokaci kadan (kawai): za mu amsa kiran Ka, kuma mu bi Manzanni!" "Ashe ba ku taba rantsuwa a baya ba cewa ba za ku taba komawa baya ba? Kun kuma zauna a gidajen mutanen da suka zalunci kansu, kuma an bayyana muku yadda Muka yi da su, kuma Muka ba ku misalai da yawa." (Ibrahim: 42-45)

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)

Ya kuma ce, Mai girma da daukaka: {Hakika abin zargi kawai yana kan wadanda suke zalunta mutane, suna kuma yin tsangwama a bayan kasa ba da gaskiya ba. Irin wadannan suna da azaba mai radadi.} (Ash-Shura: 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)

Ya ce Madaukakin Sarki kuma:

He Almighty says too:

{Kuma da sannu azzalumai za su sani irin juyin-juya-halin da al'amuransu za su ɗauka!} (Ash-Shu'ara': 227)

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

Annabi ﷺ ya ce, "Lallai Allah yana jinkirta aiwatar da hukunci a kan azzalumi (domin kofin zunubansa ya cika), sa'annan idan ya kama shi, ba zai bari ya tsira ba." Sannan Annabi ﷺ ya karanta: {Irin kamun Ubangijinka ke nan idan Ya kama alummomi suna cikin zalunci: lallai kamunsa mai raɗaɗi ne, mai tsanani.} 1 (Hud: 102)

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)

Annabi ﷺ ya ce, "Duk wanda ya zalunci wani mutum game da mutuncinsa ko wani abu, to ya nemi gafararsa kafin Ranar Lahira, ranar da babu kudi (da za a biya saboda munanan ayyuka), amma idan yana da kyawawan ayyuka, za a dauke masa su gwargwadon zaluncin da ya yi, idan kuma ba shi da kyawawan ayyuka, to za a dora masa zunubban wanda aka zalunta."

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

Allah Maɗaukakin Sarki ya ce a cikin wani hadisi mai tsarki: "Ya bayi na! Na haramta zalunci a kaina, don haka kada ku yi zalunci ga juna."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

Manzon Allah ﷺ ya tambayi Sahabbansa, yana cewa: "Shin kun san wane ne mabaraci?" Sai suka amsa suka ce, mabaraci shi ne wanda ba shi da kudi ko dukiya. Sai Manzon Allah ﷺ ya bayyana wannan maganar, yana cewa: "Mabaraci daga cikin al'ummata shi ne wanda zai zo ranar Alkiyama da ayyukan Salla, da Azumi, da Zakka, amma kuma ya zagi wani, ya yi kazafi ga wani, ya kwace dukiyar wani, ya kashe wani ko ya doke wani. Sai a bai wa dukkan wadanda aka zalunta wani sashi na kyawawan ayyukan wannan azzalumi. Idan kuma kyawawan ayyukansa sun kare, sai a dauki zunubai da munanan ayyukan wadanda aka zalunta a sanya masa, sannan a jefa shi cikin wuta (Jahannama)."

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

Ya kuma ce: "Ku yi hattara da la'nar wanda aka zalunta, domin babu wani shamaki tsakanin addu'arsa da Allah." 3

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

Duk wanda ya kwace ko da ƙafa ɗaya ta ƙasar wani, wuyansa zai naɗe da ita har zuwa ƙasa bakwai a Ranar Alƙiyama." 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

Allah Madaukakin Sarki ya ce a cikin wani hadisi mai tsarki: "Fushina yana ƙara tsanani ga waɗanda suke zalunci ga wani mutum wanda ba shi da wani mai taimako sai Ni."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

Wasu daga cikin salihan magabata suna ta karatu koyaushe, "Kada ku zalunci raunana, don kada ku zama daga cikin mafi tsanani masu zalunci." An rawaito cewa Abu Hurairah ya ce, "Lalle ne tsuntsun hubara yana mutuwa a cikin gidajensa saboda tsoron azzalumai."

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.

Attaura ta ce, "Wani yana kira daga bayan Hanyar (Sirat), "Ya ku azzalumai masu zalunci! Ya ku la'anannu masu alfarma! Lalle Allah ya rantse da Girmansa da Ikonsa cewa babu azzalumin da zai taka wannan hanya a Yau (Ranar Alkiyama)."

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).

Jabir ya ruwaito cewa, "Lokacin da mutanen da suka yi hijira zuwa Habasha suka dawo gida suka sadu da Manzon Allah ﷺ, ya tambaye su, ya ce: 'Ko za ku faɗa mini wasu daga cikin abubuwan al'ajabi da kuka gani a yankunan Habasha?' Sai wasu matasa suka amsa, suka ce: 'Za mu faɗa, ya Manzon Allah ﷺ'. Suka ƙara da cewa: 'Yayin da muke zaune, wata tsohuwar mabiyiyar addinin zuhudu ta wuce da tulun ruwa a kanta. Sai wani yaro Ba'habashe ya zo, ya sa hannunsa a bayanta ya tura ta. Sakamakon haka ta faɗi, tulunta ya karye. Lokacin da ta tashi, ta tsawata masa cikin fushi tana cewa: "Kai, mai cin amana! Idan Allah ya kafa Kursiyinsa, ya tara na farko da na ƙarshe, hannaye da ƙafafu za su shaida abin da suka aikata, to za ku sani (sakamakon) abin da yake tsakanina da kai a gaban Allah!"'" Ya ce: "Manzon Allah ﷺ ya yi tsokaci yana kuka: 'Lalle ta faɗi gaskiya. Yaya Allah zai albarkaci mutanen da raunanansu ba sa iya ɗaukar fansa daga masu ƙarfi?'"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

Annabi ﷺ ya ce, "Mutane biyar suna cancanta da fushin Allah, kuma Yana da cikakken zabi na azabtar da su a duniya, ko kuma ya dage shari'arsu zuwa Lahira domin su koma Wutar Jahannama."

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:

a) Shugaba na al'umma wanda yake karɓar cikakken haƙƙinsa daga wurin talakawansa, amma bai cika haƙƙoƙinsu daga wurinsa ba, kuma bai tsare su daga gare shi ba; b) Kwamandan al'umma da suke biyayya gare shi, amma bai kiyaye daidaito tsakanin ƙarfi da rauni ba, kuma yana magana a banza; c) Mutumin da bai umurci matarsa da 'ya'yansa su cika aikinsu ga Allah ba, ko ya koya musu al'amuran addininsu ba; d) Mutumin da ya ɗauki wani aiki daga wani, amma bai biya shi ba; e) Mutumin da ya yi auren mace ya kwanta da ita, amma bai ba ta sadaki ba.

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

'Abdullahi ɗan Salam ya ruwaito cewa, "Bayan da Allah Maɗaukakin Sarki ya kammala halittar mutane, sai suka miƙe tsaye suka karkata kallonsu zuwa sama, suna cewa, 'Ya Ubangiji! Wa za ka ba taimakonka?' Sai Allah ya bayyana, 'Zan bai wa wanda aka zalunta taimakona har sai ya karɓi haƙƙinsa.'" Wahb ɗan Munabbih ya ba da labari cewa, "Wani sarki azzalumi ya gina wa kansa fada. Daga baya, sai wata tsohuwa matalauciya ta zo ta yi wa kanta ƙaramin ɗaki da sanduna kusa da fadar, don ta zauna a cikinsa. Wata rana, yayin da sarkin yake yawo a kewayen fadar, sai ya ga ɗakin. Cikin fushi ya tambayi barorinsa, 'Ɗakin wa ne wannan?' Da aka sanar da shi cewa na wata matalauciya ce, sai ya ba da umarni a kwashe shi. Sa'ad da matalauciyar ta zo ta ga ɗakinta ya zama kufai, sai ta tambaya cikin baƙin ciki, 'Wa ya rushe mini ɗaki?' Aka amsa mata cewa, 'Sarki ne.' A wannan lokaci sai ta karkata fuskarta zuwa sama ta roƙi Allah, tana cewa, 'Ya Ubangiji! Ni a lokacin da aka rushe ɗakina ban wurin ba, amma Kai ba ka taɓa kasancewa ba!' A lokacin roƙonta sai Allah ya yi wahayi ga Jibrilu ya juyar da fadar ƙasa sama." Khalid ɗan Barmak tare da ɗansa sun taɓa shiga kurkuku. Yayin da yake tuna kwanakin baya, ɗan ya ce, "Ya baba! Bayan kwanakin jin daɗi da muka yi, yanzu muna kurkuku." Mahaifinsa ya amsa, "Ɗana! Ba mu kula da addu'ar wanda aka zalunta ba, wadda Allah ya karɓa, kuma bai yi sakaci da ita ba."

'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".

Zaid Ibn Hakim ya ruwaito cewa: "Ban taba jin tsoro ga kowa ba sai wanda na zalunta, sanin cewa babu wanda zai kare shi sai Allah. Sai ya ce mini: 'Allah ya isheni, Allah ne Alkali tsakanina da kai.'" Abu Umamah ya ruwaito cewa: "A Ranar Alkiyama, azzalumai za su gamu da wadanda suka zalunta a kan gadar Jahannama. Za su gane juna, su kuma tuna halin da suke ciki a duniya. Don haka, wanda aka zalunta ba zai bar azzaluminsa ya wuce ba sai ya karbi kyawawan ayyukansa (a matsayin diyya). Idan kyawawan ayyukansa sun kare, zunubban wanda aka zalunta za a dora wa azzalumin."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

Abdullah Ibn Unais ya ruwaito cewa Annabi ﷺ ya ce: "Allah zai tara bayinsa a Ranar Alkiyama ba takalmi, tsirara kuma marasa kaciya. Sannan wani mai kira wanda muryarsa za ta isa kusa da nesa zai ce: 'Ni ne Sarki, ni ne Alkali. Babu wani daga cikin mazauna Wuta da zai shiga cikinta, kuma babu wani daga cikin mazauna Aljanna da zai shiga cikinta da wani laifi har sai na yi masa hukunci, har ma saboda mari guda 'da kari.'" Allah yana cewa: {Kuma Ubangijinka ba zai zalunci kowa ba} (Al-Kahf: 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)

Sai Sahabbai suka tambaya, "Ya Manzon Allah, ta yaya za a rama, alhali za a tashe mu babu takalmi?" Sai ya amsa: "Da ayyuka nagari da zunubai, wanda shi ne sakamako mai dacewa." {Ubangijinka kuma ba zai zalunci kowa ba.}2

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

Kisra, sarkin Farisawa, ya ɗauki wani malami domin ya koyar da ɗansa tare da tarbiyantar da shi. Da zarar yaron ya kai matakin ƙarshe na ladabi da ilimi, malamin ya kan kai shi ya yi masa dukan tsanani ba tare da wani dalili ba. Yaron ya adana wannan lamari a zuciyarsa har ya girma, ya kuma gaji sarautar mahaifinsa a matsayin sarki. Wata rana, ya aika a kira tsohon malaminsa domin ya tambaye shi dalilin da ya sa ya yi masa duka. Malamin ya ce, "Ya Sarki! Kamar yadda ka samu mafi kyawun ladabi da tarbiyya da cancanta, haka na tabbata cewa za ka gaji mahaifinka ka zama sarki."

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.

Saboda haka, na yi niyyar in sa ka ɗanɗana bugu da zalunci domin ka daina yin hakan wajen mu'amala da talakawanka."

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

Sarkin ƙaramin ya amsa ya ce, "Allah ya albarkace ka!" Ya ba da umarni cewa za a ba shi lada.

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

Annabi ﷺ ya ce, "Addu'ar wanda aka zalunta tana hawa ta cikin gizagizai. Allah kuma yana amsa ta, yana cewa, 'Ina rantsuwa da Girmana da Mulkina, zan ba ka nasara, ko da bayan wani lokaci.'" 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

Daga cikin mafi munin halaye da ake ƙyamata shi ne jinkiri wajen biyan basussukan da mutum ke bin wani, alhali yana da ikon biya.

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

Annabi ﷺ ya ce, "Jinkiri (jinkirin biya) wajen biyan bashi daga mai dukiya zalunci ne."

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

"Jinkirta biyan bashi da mai iya biya yake yi zalunci ne wanda ke halasta a ci mutuncinsa da a azabtar da shi daga mai bin bashin."

"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

Ɓata suna (Defamation) na nufin cewa mai bayar da bashi ya faɗa wa mutum a bainar jama'a cewa ya jinkirta biyan bashin. Azaba (Torture) kuma tana nufin ɗaurin kurkuku bisa doka.

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

Hana wa mace sadaki da kuɗin ciyarwarta da suturarta da aka ƙwace mata wani nau'i ne na zalunci. 'Abdullah Ibn Mas'ud ya ce: "Kowane namiji da kowace mace a Ranar Alƙiyama za a nuna su a fili a gaban dukkan halittu, sai a ce: Wannan shi ne fulani. Duk wanda yake da wani haƙƙi a kan wani, ya zo ya karɓa." Saboda haka, Annabi ﷺ ya ce: "Mata za su yi farin ciki yayin da suke karɓar haƙƙoƙinsu daga wajen ubanninsu, ko 'yan'uwansu, ko mazajensu." Sannan 'Abdullah Ibn Mas'ud ya karanta: {Babu wata dangantaka a tsakaninsu a wannan ranar, kuma ba za su tambayi juna ba} (Al-Mu'minun: 101).

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)

Ya ƙara da cewa, "Allah zai yi haƙuri da shi game da haƙƙoƙinsa na kansa, amma ba haka ba ne game da haƙƙoƙin mutane. A lokacin ne za a tsayar da wannan mutum, namiji ko mace, sai Allah ya ce wa masu haƙƙoƙin, 'Ku zo ku karɓi haƙƙoƙinku.' Saboda haka, Allah zai umarci mala'iku, yana cewa, 'Ku ɗauki daga cikin ayyukan alherinsa, ku ba kowane mai haƙƙi haƙƙinsa.' In har mutumin ko matar nan mai adalci ne kuma akwai ɗan ƙaramin aikin alherinsa da ya rage, Allah zai ninka shi sau da yawa domin ya shigar da shi Aljanna. Amma idan ya kasance mutum marar sa'a, kuma babu komai na ayyukan alherinsa da ya rage, mala'iku za su ce, 'Ya Ubangiji! Ayyukan alherinsa sun ƙare, amma har yanzu yana bin bashi,' sai Allah ya ce, 'Ku ɗauki zunubansu ku ɗora masa.' A ƙarshe, za a jefa irin wannan mutum cikin Wuta." Yi aiki da ma'aikaci sannan kada ka biya shi wani nau'i ne na zalunci. Annabi ﷺ ya ambaci cewa Allah ya ce, "Zan zama abokin gaba ga nau'ikan mutane uku a Ranar Alƙiyama:

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:

a) Wanda ya yi alkawari da sunana, amma ya zama maci amana, b) Wanda ya sayar da mutum mai 'yanci ya ci kuɗin farashinsa, c) Da kuma wanda ya ɗauki ma'aikaci ya cika aiki daga gare shi, amma bai biya shi ladan aikinsa ba.” 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

Haka ma dokar take aiki idan wani Musulmi ya aikata wani zalunci ga Bayahude ko Bakirista, domin hakan yana ƙarƙashin faɗin Allah: "Ni ne abokin hamayyarsa." Haka kuma tana aiki idan wani ya rantse game da bashi da ya ɗauka a kansa alhali yana ƙarya.

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.

Annabi ﷺ ya ce, "Allah ya tsara wuta ta Jahannama ga duk wanda ya kwace dukiyar wani Musulmi ta hanyar rantsuwar karya, kuma ya hana shi Aljannah." Wani Sahabi ya tambaya, "Ya Manzon Allah ﷺ! Ko da abu ne mara daraja?" Annabi ﷺ ya amsa, "Ko da ya zama sandar itacen daji." 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

Lalle, abu mafi munin gaske a gaban idon mutum a Ranar Alkiyama shi ne ya fuskanci wanda ya zalunta a wannan duniya, wanda kuma zai nemi a biya shi diyya.

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.

Annabi ﷺ ya ce, "Lallai Allah zai tabbatar da biyan dukkan haƙƙoƙi ga waɗanda suka cancanta a Ranar Alƙiyama, har ma zalunci da akuya mai ƙaho za ta yi wa akuya marar ƙaho za a ɗauki fansa a kanta."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

Annabi ﷺ ya ce, "Mafi farkon abin da mutane za su yi jayayya a kansa a Ranar Alkiyama shi ne miji da matarsa. Na rantse da Allah, harshenta ba zai yi magana ba, sai dai hannayenta da ƙafafunta za su shaida a kanta game da abin da take yi wa mijinta a duniya. Haka kuma hannayen mutum da ƙafafunsa za su zama shaidu a kansa game da abin da ya yi wa matarsa na alheri da na sharri. Daga baya, mutum zai fuskanci irin wannan hali game da bayinsa. A wannan lokaci, ba za a sami "Qirats" ko "Dawaniqs" ba (a matsayin diyya), amma kyawawan ayyukan azzalumi za a bai wa wanda aka zalunta, kuma zunuban wanda aka zalunta za a ɗora wa azzalumin. Sa'an nan, azzalumai za a kawo su ta cikin turakun ƙarfe, a jagorance su zuwa wuta."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

Shuraihu, Alƙali, yana cewa: "Haƙiƙa azzalumai za su san haƙƙin wanda ya yi laifi, domin azzalumi yana jiran azaba, yayin da wanda aka zalunta zai sami nasara da lada."

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.

An wasu lokuta an ruwaito cewa idan Allah ya nufi alheri ga wani daga cikin bayinsa, sai Ya sa shi cikin zalunci daga wani mutum. Wata rana, Taus Al-Yamani ya shiga wurin Hisham Ibn Al-Malik ya ce masa, "Ka ji tsoron Allah, kada Ya azabta ka a Ranar Adhan!" Hisham ya tambaya, "Menene Ranar Adhan?"

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"?

Sai Taus ya karanta fadin Allah: {Wani mai kira zai yi shela a tsakaninsu: "La'nar Allah tana kan azzalumai.} (Al-A'raf: 44)

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

Saboda haka Hisham ya ruɗe. Sai Taus ya kammala da cewa, "Wannan kawai wulakancin bayanin ne; to yaya girman wulakancin aiki da ɗabi'a da ake yi!" 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

Ya ku masu jin daɗin zama azzalumai! Kuna da laifuffuka nawa? Kurkuku a Ranar Alkiyama ita ce Jahannama, kuma Alkali shi ne Gaskiya (Allah).

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).

Ka guji kasancewa a gaban azzalumai, kana ba su magani da taimako.

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

Allah ya ce, {Kada ku karkata zuwa ga waɗanda suka yi zalunci, don kada wuta ta shafe ku, kuma ba ku da wasu masu kāre ku face Allah, kuma ba za a taimake ku ba.} (Hud: 113)

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)

Ma'anar "ruka" a nan shi ne natsuwa da gamsuwa da su. A tafsirin wannan aya, Ibn 'Abbas ya ce, "Kada ku karkata zuwa gare su da soyayya, da hira, da dangantaka." Al-Sadiyy da Ibn Zaid sun daidaita ma'anarsa da cewa, "Kada a yi wa azzalumai zagon kasa." Ikrima ya kara da cewa, "Ka yi musu biyayya, kuma ka nemi samun yardarsu." Allah Ta'ala yana cewa: {Ku tattara azzalumai da matansu, da abubuwan da suke bautawa, "Za a ce".} (As-Saffat: 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)

Annabi ﷺ ya ce, "Za a samu shugabanni da ke da bayi masu bin su, da kuma mutane masu sanya kwat, wadanda za su aikata barna da yin karya."

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

Duk wanda ya manne da su, ya gaskata ƙaryarsu, ya taimaka musu a zaluncinsu, to ba ya cikina, ni kuma ba na cikinsa. Duk wanda ya guji taronsu, bai yi zama da su ba, to yana cikina, ni kuma ina cikinsa. Ya kuma ce: "Duk wanda ya tsaya wa azzalumi, zai same shi da cutarwa." 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

Sa'id Ibn Al-Mussayyab ya ce, "Kada ku kalli azzalumai a fuska sai da ƙyama (ga ayyukansu na zalunci), don kada kyawawan ayyukanku su zama banza." Makhul Ad-Dimashqi ya ruwaito, "A Ranar Alkiyama za a sami wani mai kira yana shelar cewa: ina azzalumai da masu taimakonsu?" Saboda haka, duk wanda ya taɓa kawo musu tawada, ya cika musu randa, ko ma ya tsinke musu alƙalami, za a tara shi tare da su. Daga nan za a haɗa su waje ɗaya cikin akwati na wuta a jefa su a Jahannama." Wata rana wani matuƙin jirgin ruwa ya zo wurin Suffyan Al-Thauri ya ce, "Ni ina dinkin riguna na sarki. Shin ni ma ina cikin masu taimakon azzalumai ne?" Suffyan ya amsa, "Eh, kai ma kana cikinsu. Ta hanyar wannan ne masu taimakon azzalumai suke, har ma da waɗanda suke sayen allura da zare." Annabi ﷺ ya ce, "Na farko da zai fara shiga wuta a Ranar Alkiyama su ne masu ibada waɗanda suke yi wa mutane duka ba bisa ƙa'ida ba bisa umarnin azzalumai." An ruwaito cewa Allah ya yi wahayi zuwa ga Musa cewa mutanensa kada su karanta kowane abu na wahayin Allah. Dalilin hakan shi ne Allah yana fushi da su, kuma koyaushe yana ambaton duk wanda ya kira shi.

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.

"Ambaton Allah a gare su ya kasance da la'ana." Ya kuma ce: "Kada ɗayanku ya zauna yana kallon wani lamari da ake zaluntar wani mara laifi ana dukansa, yana mai shiru. Gama la'anar Allah tana sauka a kan duk wanda ya halarta amma bai kare shi ba."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

Ya kuma ce, "Mala'iku sun tayar da wani matattu daga kabarinsa, suka ce masa."

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

"Za mu yi maka duka ɗari. Sai ya ci gaba da roƙon su har adadin ya ragu zuwa bugu ɗaya kawai. Da suka buge shi, kabarin ya kama wuta. Sai ya tambaye su, "Me ya sa kuka buge ni?" Suka amsa, "Ka yi sallah ba tare da yin alwala ta wajibi ba, kuma ka ga wani mutum da aka zalunta amma ba ka taimake shi ba."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

Haka yake halin mutum mai ƙarfi wanda ya ƙi taimakon wanda aka zalunta. To, me kuma game da azzalumai kansu?

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

Annabi ﷺ ya ce, "Ka taimaki ɗanuwanka, ko shi azzalumi ne ko kuma wanda ake zalunta." Wani sahabi ya tambaya, "Ya Manzon Allah! (Gaskiya ne) zan taimake shi idan wanda ake zalunta ne, amma don Allah, ka gaya mini yadda zan taimake shi idan shi azzalumi ne!" Annabi ﷺ ya amsa, "Ka hana shi aikata zalunci. Domin hana shi aikata ta'addanci taimako ne a gare shi."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

Wani daga cikin malamai masu tsoron Allah ya ruwaito cewa: "Wani mutum da ya kasance yana yi wa masu mulki da masu karɓar haraji hidima ya zo mini a mafarki. Ya bayyana a cikin yanayi mai matuƙar tsanani. Na tambaye shi, 'Yaya kake?' Ya amsa, 'Ba da kyau ba.' Na ce, 'Ina aka kai ka?' 'Zuwa ga azaba da Allah ya ƙaddara.' Ya amsa. Na ƙara tambaya, 'Yaya masu zalunci suke a gaban Allah?' Ya amsa, 'Ba ka karanta maganar Allah ba, {Kuma waɗanda suka yi zalunci za su sani nan ba da daɗewa ba irin juyin da al'amuransu za su ɗauka!} (Ash-Shu'ara': 227)

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)

Wani mai riwaya ya ce: "Na ga wani mutum wanda aka yanke masa hannu, yana ta kira da babbar murya: 'Bari duk wanda ya shaida ni kada ya zalunci kowa!' Na matso kusa da shi na ce: 'Ya ɗan'uwa! Don Allah ka faɗa mini labarin halinka!' Sai ya amsa: 'Labarina abin mamaki ne ƙwarai. Ina bautawa masu zalunci. Wata rana na haɗu da wani mai kamun kifi wanda ya kama wani babban kifi da ya burge ni. Na umarce shi ya ba ni, amma ya ƙi. Ya ce zai sayar da shi ya sayi abinci ga 'ya'yansa. Sai na yi masa dukan tsiya, na karɓi kifin na tafi da shi.

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.

Yayin da nake tafiya a kan titi, ina rike da kifi a hannuna, sai ya cije babban yatsana da tsananin karfi. Da na isa gida, kuma yayin da na ajiye shi a kan teburi, sai ya sake bugun yatsana sau daya da zafi har ban iya barci ba a wannan dare. Hannuna ya fara kumbura. Da safe na je wajen likita domin a duba shi, sai ya gaya mani cewa yatsana ya kamu da gangrene kuma dole ne a yanke shi, don kada kamuwar ta isa sauran hannuna. Don haka na bar shi ya yanke min yatsan. Bayan wani lokaci, hannuna ya fara min ciwo sosai, aka shawarce ni da a yanke shi, sai na yanke. Kadan-kadan gangrene ya yi min illa har sai da na yanke dukkan hannu har zuwa kafadar.

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.

Sa'ad da na ba wasu mutane labarin nan, sai suka ce mini, da ma na tafi tun farko wajen wannan mai kamun kifi na roƙe shi gafara, da ba zan sha wannan wahala duka ba. Suka umarce ni da in je nan da nan wajen wannan mai kamun kifi, in roƙe shi gafararsa.

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.

Na tashi nan take ina neman sa har sai da na same shi. Sa'annan na durkusa, na sumbaci ƙafafunsa, ina roƙon gafararsa. Ya ce mini, "Wane ne kai?" Na amsa, "Ni ne mutumin da ya karɓi kifinka ba bisa ƙa'ida ba." Sai na sanar da shi abin da ya faru da ni.

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.

Sa'ad da ya ga hannuna sai ya yi kuka mai tsanani ya ce, "Ya ɗan'uwa! Na yafe maka." Sai na tambaye shi, "Ka yi addu'a ga Allah a kaina ne lokacin da na ɗauki kifinka?" Ya amsa, "Eh! Na roƙi Allah ina cewa, 'Ya Ubangiji! Wannan mutum ya zalunci ƙarfinsa ya hana ni abin da Ka azurta ni da shi. Don haka, ka bar ni, don Allah, in ga ikonKa ta hanyar ukuntar da shi!'" A wannan lokaci na ce, "Ya Malam! Lallai ka samu abin da ka nema, kuma ba zan taɓa yi wa azzalumai hidima ba muddin ina raye."

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."