Adolatsizlik odamlarning mol-mulkini o'g'irlash, ularni urish va haqorat qilish yoki zaif kishilarning huquqlarini poymol qilib, ularga zulm o'tkazish orqali amalga oshirilishi mumkin.

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

Alloh, Yuksak va Ulug' aytadi: {Zolim bo'lganlarning qilmishlaridan Alloh g'opil emas, deb o'ylama. U ularni faqat ko'zlar dahshatdan qotib qoladigan kunga qadar kechiktirib turadi. Ular boshlarini ko'tarib, bo'yinlarini cho'zgancha yugurib boradilar, ularning nigohi o'zlariga qaytmaydi va yuraklari bo'shliq bo'lib qoladi}

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)

Demak, odamlarni azob keladigan kundan ogohlantir: o'shanda zolimlar: "0

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

Rabbim! Bizni ozgina muddatga kechiktir: biz Sening chaqiriqingga javob beramiz va Elchilarga ergashamiz!" "Ilgari qasam ichmaganmidingiz, sizlarga hech qanday zavol bo'lmaydi deb? Siz o'zlariga zulm qilgan odamlarning turar joylarida yashadingiz va biz ularga qanday munosabatda bo'lganimiz sizlarga aniq ko'rsatildi va sizlar uchun ko'plab masallar keltirdik." (Ibrohim: 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)

U ham, Eng Qudratli Alloh aytadi: {Faqat zulm bilan odamlarga zulm qiladigan va yer yuzida nohaq ravishda isyon ko'taradigan kishilarga ayb bor. Ana shunday kishilar uchun alamli azob bor.} (Ash-Shuro: 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)

U ham shunday deydi:

He Almighty says too:

{Va zolimlar tez orada qanday burilishlarga uchrashlarini bilib oladilar!} (Shu'aro: 227)

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

Payg'ambar ﷺ aytdilar: "Albatta, Alloh zolimga qarshi darhol chora ko'rmaydi (uning gunohlari kosasi to'lishi uchun), keyin esa uni hisobga tortganda, undan qutulib ketishiga yo'l qo'ymaydi." So'ngra Payg'ambar ﷺ quyidagi oyatni tilovat qildilar: {Rabbingning azobi mana shunday bo'ladi, qachonki U zulm qilayotgan jamoalarni jazolasa. Albatta, Uning azobi og'ir va qattiqdir.} 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)

Payg'ambar (s.a.v.) shunday deydilar: "Kim birovning obro'siga yoki boshqa narsasiga zarar yetkazsa, Qiyomat kuni bo'lmasdan oldin undan kechirim so'rasin. O'sha kuni dirham ham, dinor ham bo'lmaydi. Agar uning yaxshi amallari bo'lsa, zulm qilgan miqdoriga qarab o'sha amallaridan olinadi. Agar yaxshi amali bo'lmasa, zulm qilingan kishining gunohlari unga yuklanadi." Note: the Prophet mention here is "Payg'ambar (s.a.v.)" with the honorific ﷺ required by the rules, so the correct rendering is: Payg'ambar ﷺ shunday deydilar: "Kim birovning obro'siga yoki boshqa narsasiga zarar yetkazsa, Qiyomat kuni bo'lmasdan oldin undan kechirim so'rasin. O'sha kuni dirham ham, dinor ham bo'lmaydi. Agar uning yaxshi amallari bo'lsa, zulm qilgan miqdoriga qarab o'sha amallaridan olinadi. Agar yaxshi amali bo'lmasa, zulm qilingan kishining gunohlari unga yuklanadi."

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

Alloh Taolo hadisi qudsiyda aytadi: "Ey bandalarim! Men zulmni o‘zimga harom qildim, shuning uchun bir-biringizga zulm qilmang."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

Payg'ambar ﷺ sahobalariga shunday dedilar: "Kambag'al kim ekanini bilasizmi?" Sahobalar javob berdilar: "Kambag'al — pulga ham, mol-mulkka ham ega bo'lmagan kishidir." Shunda Payg'ambar ﷺ masalani tushuntirib dedilar: "Mening ummatim orasidagi kambag'al — Qiyomat kuni namoz, ro'za va zakot bilan kelgan, lekin birovni so'kkan, birovga iftirо qilgan, boshqa kishining mol-mulkini nohaq egallagan, birovni o'ldirgan yoki boshqa birovni urgan kishidir. Shunda mazlum kishilarning har biri unga (kompensatsiya sifatida) zolimning savoblaridan beriladi. Agar uning savoblari (zulmi uchun) yetmasa, mazlumlarning gunohlari va yomon amallari uning zimmasiga yuklanadi va u do'zaxga tashlanadi."

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

U shunday ham dedi: "Ehtiyot bo'ling, mazlumning duosidan, chunki uning duosi bilan Alloh o'rtasida hech qanday parda yo'q."

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

Kim birovning yerini bir qarich bo'lsa ham zulm bilan egallasa, Qiyomat kuni u yerning yetti qavat zaminigacha bo'yniga o'raladi.” 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

Alloh Taolo hadisi qudsiyda shunday deydi: "Menga qarshi bo'lmagan, Mendan boshqa hech kimi yordamchisi bo'lmagan kishiga zulm qiladiganlarga nisbatan g'azabim shiddatli qo'zg'aladi."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

Ba'zi solih salaflar doimo shu oyatni takrorlab yurar edilar: "Ojiz kishilarga zulm qilmanglar, aks holda siz eng zolim kuchlilardan bo'lib qolasiz." Abu Hurayra roziyallohu anhudan rivoyat qilinadi, u shunday degan: "Albatta, qo'rg'oqchin zolimlardan qo'rqib, o'z uyasida o'ladi."

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.

Tavrot shunday deydi: "Sirot (Sirat) ortidan kimdir chaqiradi: "Ey zolim zolimlar! Ey la'natlangan sertakabbur! Albatta, Alloh O'zining Qudrati va Ulug'vorligi bilan qasam ichadiki, Qiyomat kuni bu yo'ldan hech bir zolim o'tmaydi."

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).

Jobir rivoyat qiladi: "Habashistonga hijrat qilgan muhojirlar qaytib kelib, Allohning Elchisi bilan uchrashganlarida, u zot ulardan so'radi: "Habashiston yerlarida ko'rgan ajoyib voqealaringizdan biror narsani menga aytib bersangizlar-chi?" Shunda ba'zi yigitlar javob berdilar: "Ha, ey Allohning Elchisi". Ular davom etdilar: "Biz o'tirgan paytimizda, boshida suv solingan ko'za ko'tarib olgan bir keksa rohiba yonimizdan o'tdi. Shunda bir habashlik yosh bola paydo bo'ldi, qo'lini uning orqasiga qo'yib, uni itarib yubordi. Natijada u yiqildi va ko'zasi sindi. Keksa ayol o'rnidan turgach, bolaga g'azab bilan dedi: "Ey xiyonatkor! Alloh Taolo Arshini o'rnatib, avvalgi va keyingi barcha avlodlarni to'plaganda, qo'llar va oyoqlar o'zlari qilgan ishlarni tan olganda, sen bilan mening Uning huzurida qanday ahvolga tushishimizni o'shanda bilasan". Roviy aytdi: "Allohning Elchisi ﷺ buni eshitib, yig'lagancha dedi: "U rostini aytdi. Kuchsizlari kuchlilaridan o'ch ololmaydigan xalqlarga Alloh qanday qilib baraka beradi?"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

Payg'ambar ﷺ shunday dedilar: "Besh kishi Allohning g'azabiga loyiq bo'ladi, va Uning ixtiyori to'liq bo'lib, ularni bu dunyoda jazolashi yoki ularning ishini oxiratga qoldirishi mumkin, shunda ular Do'zaxga qaytadilar:

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) Xalq ustozi bo'lgan hukmdor, u o'z ra'yatidan to'liq huquqini oladi, lekin ularning huquqlarini o'zidan ado etmaydi va ularni o'zidan himoya qilmaydi; b) Xalq qo'mondoni bo'lgan kishi, ular unga itoat qiladilar, lekin kuchli va zaif o'rtasida tenglikka rioya qilmaydi va behuda gapiradi; v) Xotini va bolalariga Allohga bo'lgan burchlarini ado etishni buyurmaydigan yoki ularga dinlarining ishlarini o'rgatmaydigan kishi; g) Biror kishini ishga yollagan, lekin unga haq to'lamagan kishi; d) Ayol bilan nikohni amalga oshirgan, lekin unga mahr bermagan kishi.

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

Abdulloh ibn Salom rivoyat qildi: "Alloh taolo insonni yaratishni kamolga yetkazgach, odamlar oyoqqa turib, nigohlarini osmonga qaratdilar va: "Ey Rabbim! Kimga yordam berasan?" deb aytdilar. Alloh buyurdi: "Men zulm ko'rgan kishiga, to u o'z haqqini olguncha yordam beraman." Vahb ibn Munabbih rivoyat qildi: "Bir zolim podsho o'ziga saroy qurdirgan edi. Keyin bir kambag'al kampir kelib, saroy yonida shox-shabbadan kichik bir kulba qurib, unda yashay boshladi. Bir kuni podsho saroy atrofida aylanib yurib, kulbani ko'rdi. G'azablanib xizmatkorlaridan so'radi: "Bu kimning kulbasi?" Unga bu kulba kambag'al bir kampirniki ekani aytilgach, uni buzib tashlashni buyurdi. Kambag'al kampir kelib, kulbasi vayron bo'lganini ko'rib, qayg'u bilan: "Kulbamni kim buzdi?" deb so'radi. Unga: "Podsho", deb javob berishdi. Shunda u yuzini osmonga tutib, Allohga duo qilib dedi: "Ey Rabbim! Men kulbam buzilganda yo'q edim, lekin Sen hech qachon yo'q emassan!" Uning duosi vaqtida Alloh Jabroilga saroyni ag'darib tashlashni vahiy qildi." Xolid ibn Barmak o'g'li bilan birga bir vaqtlar qamoqda o'tirgan edi. O'tgan kunlarni eslab, o'g'li dedi: "Ey otajon! Bizning farovon kunlarimizdan so'ng, endi qamoqdamiz". Otasi javob berdi: "Ey o'g'lim! Biz zolimning duosiga e'tibor bermadik, Alloh uni qabul qildi va biz uni e'tiborsiz qoldirmadik".

'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".

Zayd ibn Hakim rivoyat qiladi: "Men faqat o'zim zulm qilgan kishidan qo'rqaman, chunki bilaman, uning himoyachisi Allahdan boshqa yo'q. U menga: "Menga Allah kifoya qiladi, Allah men bilan sen o'rtamizda hakamdir", deydi." Abu Umomа rivoyat qiladi: "Qiyomat kuni zolimlar jabrlangan kishilar bilan Jahannam ko'prigida uchrashadilar. Ular bir-birlarini tanib, dunyodagi holatlarini eslaydilar. Shunda jabrlanganlar zolimlarni o'tkazmaydilar, to ulardan yaxshi amallarini (qasos sifatida) olmaguncha. Agar ularning yaxshi amallari tugab qolsa, jabrlanganlarning gunohlari zolimlarning zimmasiga yuklanadi."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

Abdulloh ibn Unais rivoyat qiladi: Payg'ambar ﷺ shunday deganlar: "Alloh Qiyomat kuni bandalarini yalang oyoq, yalang tan va xatna qilinmagan holda to'playdi. Keyin ovozi uzoqdan ham, yaqindan ham eshitiladigan bir chaqiruvchi nido qiladi: "Men — Podshoh, Men — Hakamman. Do'zax ahli hech qachon do'zaxga kirmaydi va jannat ahlidan biri biror gunoh bilan jannatga kirmaydi, to Men undan qasos olmagunimcha, hatto bir tokatning qasosi bo'lsa ham." Alloh taolo aytadi: {Parvardigoringiz hech kimga zulm qilmaydi} (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)

Shundan so'ng sahobalar so'radilar: "Ey Allohning Rasuli, yalang oyoq chaqirilganimizda, biz qanday qilib qasos olamiz?" U javob berdi: "Yaxshi amallar va gunohlar bilan, bu munosib mukofotdir." {Va Robbing hech kimga zulm qilmas.}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, Fors shohi, farzandini tarbiyalash va odob-axloqli qilish uchun bir ustozni asrab olgan edi. Bola eng yuqori darajadagi odob-axloq va ta'limga erishishi bilan, ustoz uni sababsiz qattiq urish uchun olib kelardi. Bola bu holatni xotirasida saqlab qoldi va voyaga yetib, otasining o'rniga shoh bo'lib taxtga o'tirdi. Bir kuni u eski ustozini chaqirtirib, uni nima uchun urganini so'radi. Ustoz dedi: "Hazratim! Siz odob-axloq va fazilatning eng yuqori darajasiga erishganingizdek, men ham sizning otangizdan keyin taxtga o'tirib, shoh bo'lishingizga ishonch hosil qildim."

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.

Shuning uchun men sizga zulm va ta'qib qilinishni his qildirmoqchi edim, toki siz o'z fuqarolaringizga nisbatan bunday muomaladan voz kechasiz.

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

Kichik podsho javob berdi: "Xudo sizga baraka bersin!" U buyruq berdi, u (o'qituvchi) mukofotlansin.

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

Payg'ambar ﷺ shunday dedilar: "Zulm qilingan kishining duosi bulutlarga ko'tariladi. Alloh esa unga javob berib aytadi: "Izzatim va Hukmronligim bilan qasam ichamanki, ozroq vaqt o'tsa ham, sanga albatta yordam beraman"."

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

Eng yomon sifatlardan biri — qodir bo'lgan holda qarzlarini o'z vaqtida to'lashni kechiktirishdir.

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

Payg'ambar ﷺ dedilar: "Boy odamning qarzini to'lashni kechiktirishi zulmdir."

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

"Qarzni to'lash imkoni bo'lgan kishining uni to'lashni kechiktirishi zulmdir, bu esa uning qarz beruvchi tomonidan obro'sizlantirilishi va jazolanishini joiz qiladi." 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

Tuhmat shuni anglatadiki, qarz beruvchi uning to‘lovni kechiktirganini jamoat oldida aytadi. Qiynoq esa qonuniy qamoqqa olishni bildiradi.

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

Bir ayolni uning haqiqiy mahrining, nafaqasi va kiyimidan mahrum qilish zulmning bir shaklidir. Abdulloh ibn Mas'ud aytadi: "Qiyomat kunida har bir erkak va ayol barcha mavjudotlar oldida ochiq ko'rsatiladi va shunday deyiladi: Mana, falonchi. Kimning uning zimmasida biror haqi bo'lsa, kelib uni olsin". Shuning uchun Payg'ambar ﷺ dedilar: "Ayollar o'z haqlarini otalaridan, akalaridan yoki erlaridan qaytarib olganlarida xursand bo'ladilar". Keyin Abdulloh ibn Mas'ud o'qidi: {O'sha kuni ular orasida na nasab qolur, na biri biridan so'rar} (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)

U shunday dedi: "Keyin Alloh unga o'zining haqlari yuzasidan rahm-shafqat qiladi, ammo odamlarning haqlari yuzasidan bunday qilmaydi. Shunda o'sha erkak yoki ayol turg'izilади, va Alloh haqlarga egalariga: "Kelinglar va o'z haqlaringizni qaytarib oling", deydi. Shunga ko'ra, Alloh farishtalarga buyuradi va: "Uning yaxshi amallaridan olinglar va har bir haq egasiga uning haqini beringlar", deydi. Agar o'sha erkak yoki ayol solih bo'lsa va uning yaxshi amallaridan ozgina qolgan bo'lsa, Alloh uni jannatga kiritish uchun uni ko'p marta ko'paytiradi. Lekin agar u bechora kishi bo'lsa va uning yaxshi amallaridan hech narsa qolmagan bo'lsa, farishtalar: "Ey Rabbim! Uning yaxshi amallari tugadi, u esa hali ham qarzdor", deyishadi. Shunda Alloh aytadi: "Ularning gunohlaridan olib, unga yuklanglar." Oxir-oqibat, o'sha erkak do'zaxga tashlanadi." Ishchini yollab, unga haqini to'lamaslik ham zulmning bir turidir. Payg'ambar ﷺ Allohning shunday deganini zikr qilganlar: "Qiyomat kunida uch turdagi odamlarga men dushman bo'laman..."

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) Mening nomim bilan ahd qilib, lekin xiyonat qiladigan kishi; b) erkin odamni sotib, uning pulini yeydigan kishi; v) va ishchi yollab, undan to'liq mehnat olib, lekin uning mehnatiga haq to'lamaydigan kishi.” 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

Xuddi shu qoida, agar musulmon yahudiy yoki nasroniyga nisbatan biron-bir zulm qilgan bo'lsa ham qo'llanadi, chunki bu Allohning: "Men uning raqibiman", degan so'zi bilan bog'liqdir. Bu qoida, agar kimdir qarz yuzasidan o'ziga qasam ichgan bo'lsa-yu, u yolg'on gapirgan bo'lsa, unga ham tegishlidir.

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.

Payg'ambar ﷺ dedilar: "Alloh kimki yolg'on qasam ichib, musulmonning mulkini o'zlashtirsa, unga do'zax o'tini farz qilib qo'ygan va jannatni unga haром qilgan." Bir sahobiy so'radi: "Ey Allohning Rasuli! Hatto u arzimas narsa bo'lsa ham?" Payg'ambar ﷺ javob berdilar: "Hatto u bir shoxcha cho'p bo'lsa ham."

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

Albatta, Qiyamat kuni odamning ko'z o'ngida eng dahshatli narsa — bu dunyoda zulm qilgan va qasos talab qiladigan kishi bilan yuzma-yuz kelishidir.

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.

Payg'ambar ﷺ shunday dedilar: "Albatta, Qiyomat kunida Alloh barcha haqlarning ularga huquqli kimsalarga qaytarilishini ta'minlaydi, hatto shoxsiz qo'chqorga shoxli qo'chqor qilgan zulm ham o'rnini to'ldiriladi." 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

Payg'ambar ﷺ shunday dedilar: "Qiyomat kuni birinchi bo'lib bir-biri bilan da'volashadiganlar er va xotindir. Allohga qasamki, uning tili gapirmaydi, balki uning qo'llari va oyoqlari dunyoda erining uchun nima qilganiga qarshi guvohlik beradi. Erkakning qo'llari va oyoqlari esa xotiniga qanday yaxshilik va yomonlik qilganiga qarshi guvoh bo'ladi. Keyinroq erkak xizmatkorlari haqida ham shunga o'xshash holatga duch keladi. Bu paytda (kompensatsiya sifatida) hech qanday "qirot" yoki "davoniq" bo'lmaydi, balki zulm qilgan kishining yaxshi amallari zulm ko'rganga beriladi, zulm ko'rgan kishilarning gunohlari esa zolimlarning zimmasiga yuklanadi. So'ng zolimlar voronkalarda olib kelinib, do'zaxga haydaladi."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

Shuraih, qozi, derdi: "Zolimlar albatta, jinoyatchining huquqini tan olishlari kerak, chunki zolim azobni kutmoqda, mazlum esa g'alaba va ajrga ega bo'ladi."

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.

Shuningdek, rivoyat qilinadiki, Alloh bandalaridan biriga yaxshilik irodа qilganda, uni birov tomonidan zulm qilinishiga ochiq qo'yadi. Bir kuni Tovus al-Yamaniy Hisham ibn al-Molik huzuriga kirdi va unga dedi: "Allohdan qo'rqing, aks holda U sizni Azon kunida jazolashi mumkin!" Hisham so'radi: "Azon kuni nima?"

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"?

Shunday qilib, Tovus Allohning quyidagi so'zini tilga oldi: {Orada bir jarchi e'lon qiladi: "Zolimlarga Allohning la'nati bo'lsin."} (Al-A'rof: 44)

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

Shunday qilib, Hishom hayratdan lol qoldi. Shunda Tovus dedi: "Bu faqat ta'rifning xorligi; amaliy majburiyatning xorligi esa qanchalik sharmandali!"

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

Ey zulmga rozi bo'lgan kimsa! Sening yomon amallaring qanchalik ko'p! Qiyomat kunidagi zindon — Do'zax, Hakam esa Haqiqat (Alloh).

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).

Zolimlar huzurida bo'lishdan, ularga yaqinlik qilishdan va ularga yordam berishdan saqlaning.

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

Alloh aytadi: {Zolim bo'lganlarga moyil bo'lmanglar, aks holda o't sizlarga tegadi va Allohdan boshqa sizlarning do'stlaringiz bo'lmaydi hamda sizlar yordam topmaysizlar.} (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)

Bu yerda "ruknu" (moyillik) so'zi ularga xotirjam bo'lish va ular bilan rozi bo'lishni anglatadi. Bu oyatning tafsirida Ibn Abbos shunday degan: "Ularga muhabbat, suhbat va bog'liqlik bilan haddan tashqari moyil bo'lmanglar." Al-Sadiy va Ibn Zayd buni: "Zolimlarga xushomad qilmaslik", deb izohlagan. Akrima esa qo'shimcha qilib: "Ularga itoat etish va ularning iltifotini qozonishga intilish", degan. Alloh taolo aytadi: {Zolimlarni, ularning juftlarini va ular sig'inib kelgan narsalarini to'plab keling, deyiladi.} (As-Soffat: 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)

Payg'ambar ﷺ dedilar: "Shunday amirlar bo'ladiki, ularning atrofida xizmatkorlar bo'ladi va ular fitna-fasod qiladigan, yolg'on gapiradigan kishilar bo'ladi."

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

Kimki ularga yopishsa, ularning yolg'onini tasdiqlasa va ularning zulmida ularga yordam bersa, u mendan emas va men ham undan emasman. Kimki ularning majlislaridan saqlansa va ular bilan birga bo'lmasa, u menikidir va men ham undanman. U yana aytdi: "Kimki zolim tarafida tursa, zolim tomonidan baloga uchraydi."

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 dedi: "Zolimlarga faqat norozilik bilan qarang (ularning gunohlaridan qaytish niyatida), aks holda yaxshi amallaringiz behuda ketadi." Makhul Ad-Dimashqiy rivoyat qildi: "Qiyomat kuni bir chaqiruvchi chaqirar: "Zolimlar va ularning yordamchilari qayerda?" Shunday ekan, ularga siyoh olib bergan, siyoh idishlarini to'ldirgan yoki hatto qalamlarini uchini tishlagan har bir kishi ular bilan birga to'planadi. Shunda ularning hammasi olovdan yasalgan sandiqda jam qilinib, Do'zaxga tashlanadi." Bir kuni bir dengizchi Sufyon As-Savriy huzuriga kelib dedi: "Men sultonning libosini tikaman. Demak, men ham zolimlarning yordamchisimanmi?" Sufyon javob berdi: "Ha, sen ham o'sha zolimlardan biri ekansan. Zolimlarning yordamchilari hatto igna va ip sotib oluvchilar ham hisoblanadi." Payg'ambar ﷺ dedilar: "Qiyomat kuni olovga birinchi bo'lib kiruvchilar — zolimlarning buyrug'i bilan odamlarni nohaq kaltaklagan ibodatchilardir." Rivoyat qilinishicha, Alloh Musoga vahiy qilib, uning qavmiga Allohning ilohiy vahiysidan hech narsa o'qimasliklarini buyurgan. Sababi shuki, Alloh ularga g'azablangan edi va Uni chaqirgan har bir kishini doim eslaydi.

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.

"Allohning ularni zikr qilishi la'nat yo'li bilan edi." U yana aytdi: "Sizlardan hech kim begunoh insonning nohaq ravishda muomala qilinishi va urilishiga befarq qarab turmasin. Chunki kim hozir bo'lib turib uni himoya qilmagan bo'lsa, Allohning la'nati o'shaning ustiga tushadi."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

U aytdi ham: "Farishtalar o'likni qabridan ko'tarib, unga dedilar."

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

"Biz seni yuz darra bilan uramiz", deyishdi. Shunda u ular bilan shafoat qilishda davom etdi, to darralar soni faqat bittagacha kamaymaguncha. Ular uni urishgach, qabr olov bilan yonib ketdi. Keyin u so'radi: "Nega meni urdingiz?" Ular javob berishdi: "Sen to'g'ri vuzu' qilmasdan namoz o'qiding va mazlum odamni ko'rding, lekin unga yordam bermading."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

Shunday qilib, mazlumni qo'llab-quvvatlashdan bosh tortgan qodir kishining ahvoli shu. Bs zulm qiluvchilarning o'zi-chi?

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

Payg'ambar ﷺ dedilar: "Birodaringizga yordam bering, u zolim bo'lsa ham, mazlum bo'lsa ham." Bir sahoba so'radi: "Allohning Elchisi! (Bu to'g'ri) agar u mazlum bo'lsa, unga yordam beraman, lekin agar u zolim bo'lsa, unga qanday yordam berishim kerakligini ayting!" Payg'ambar ﷺ javob berdilar: "Uni zulm qilishdan to'xtating. Chunki uni tajovuz qilishdan to'xtatish unga yordam berishdir."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

Pious olimlardan biri shunday rivoyat qildi: "Zolim hokimlarga xizmat qilib yurgan bir kishi tushimda menga ko'rindi. U juda ayanchli holatda edi. Men undan so'radim: "Ahvolingiz qanday?" U javob berdi: "Juda yomon." Men dedim: "Sizni qayerga olib borishdi?" "Allohning belgilagan azobiga", deb javob berdi. Men yana so'radim: "Zolimlar Uning (Alloh) huzurida qanday ahvolga tushadi?" U javob berdi: "Allohning shu so'zini o'qimadingmi: {Zolimlar o'z ishlari qanday oqibatga olib borishini tez orada bilib oladilar!} (Ash-Shu'aro: 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)

Kimdir rivoyat qilib aytdi: "Qo'li kesilgan bir odamni ko'rdim, u baland ovoz bilan e'lon qilardi: "Mendan zulm ko'rgan har bir kishi, hech kimga zulm qilmasin!" Men unga yaqinlashib dedim: "Ey birodar! Iltimos, menga o'z ishing haqida gapirib ber!" U javob berdi: "Mening ishim juda hayratlanarli. Men zolimlarga xizmat qilardim. Bir kuni men katta baliq ushlagan baliqchiga duch keldim, baliq menga yoqib qoldi. Unga uni menga berishni buyurdim, lekin u rad etdi. U baliqni sotib, bolalari uchun ovqat olmoqchi ekanini aytdi. Shunda men uni qattiq urdim, baliqni olib, oldinga ketdim."

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.

Men yo'lda baliqni qo'limda ushlab ketayotganimda, u mening bosh barmog'imni shunchalik qattiq tishladi. Uyga kelganimda va uni stolga qo'yayotganimda, u barmog'imni yana bir bor shu darajada og'riqli tishladiki, o'sha kecha uxlay olmadim. Qo'lim shishib keta boshladi. Ertalab uni tekshirtirish uchun shifokorga bordim, u esa bosh barmog'imga gangrena tushganini va infeksiya qolgan qo'limga o'tib ketmasligi uchun uni kesib tashlash kerakligini aytdi. Shuning uchun barmog'imni kesishiga ruxsat berdim. Bir muddatdan so'ng qo'lim meni shunchalik qattiq og'ritdiki, uni ham kesib tashlashni maslahat berishdi va men shunday qildim. Asta-sekin gangrena meni shunchalik xasta qildiki, butun qo'limni kurakkacha kesib tashlashimga to'g'ri keldi.

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.

Men bu hikoyani bir necha kishiga aytganimda, ular: "Agar boshidanoq baliqchining oldiga borib, uning kechirimini so'raganingizda, bunday charchoqlarni tortmagan bo'lardingiz", deb izoh berishdi. Shuningdek, ular meni darhol o'sha baliqchining ortidan borib, uning afvini so'rashga da'vat etishdi.

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.

Men uni darhol qidirishga tushdim va topguncha izladim. Shunda men uning oyoqlariga yiqilib o'pdim va mendan kechirim so'radim. U menga dedi: "Sen kimsan?" Men javob berdim: "Men sizning baliqingizni nohaq olib qo'ygan odamman." Keyin unga boshimdan o'tganlarni tushuntirib berdim.

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.

U rqoliga qaraganda, qattiq yig'lab yubordi va dedi: "Ey birodar! Men seni kechirdim." Men so'radim: "Mening baliqimni olganimda, sen men uchun Allohga duo qildingmi?" U javob berdi: "Ha! Men Allohga iltijo qilib dedim: 'Ey Rabbim! Bu odam kuchini nohaq ishlatdi va Sen menga ato etgan rizqimdan meni mahrum qildi. Iltimos, meni Sening qudratingni ko'rishga ruxsat et, uni jazolab!' Shu payt men dedim: 'Ey janob! Sen albatta so'raganingga yetding va men hayot ekanman, zolimlarga hech qachon xizmat qilmayman.'"

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."