بَابُ الظُّلْمِOppression
عَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ النَّبِيَّ ﷺ قَالَ: «الظَّلْمُ۱ ظُلُمَاتُ يَوْمَ الْقِيَامَةِ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: “Oppression 1 will be darknesses on the Day of Resurrection.” [Agreed Upon]
Notes / الحواشي
1 His statement: “Oppression will be darknesses”: Just as righteous deeds are a cause for light that goes before the believers, so too is oppression a cause for darkness that surrounds the oppressors. It is said that “darknesses” refers to hardships. The plural “darknesses” is used either because oppression is a genus, or because each oppressor has a darkness, or because each has darknesses due to the severity of this heinous act, or because the darkness goes before them and on their right, making it seem multiple. (As stated in Al-Lama’at)
۱ قوله: الظلم ظلمات كما أن العمل الصالح سبب لنور يسعى بين أيدي المؤمنين، كذلك الظلم سبب للظلمة وأحاطتها للظالمين. وقيل: المراد بالظلمات الشدائد، ثم جمع الظلمات إما لأن المراد بالظلم الجنس، أو بالنسبة إلى المراد لكل ظالم ظلمة، أو لكل واحد ظلمات لشدة هذه الشنيعة، أو لأن الظلمة لما كان يسعى بين أيديهم وبأيمانهم جعل كأنها متعددة. كذا في «اللمعات».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «أَتَدْرُونَ مَا الْمُفْلِسُ؟» قَالُوْا: الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ، فَقَالَ: «إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةِ، 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 ۱ فِي النَّارِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Do you know who the bankrupt is?” They said: “The bankrupt among us is one who has no dirham or goods.” He said: “The bankrupt of my nation is the one who comes on the Day of Resurrection with prayer, fasting, and zakat, but comes having insulted this one, slandered that one, consumed the wealth of this one, shed the blood of that one, and struck this one. So, this one is given from his good deeds, and that one from his good deeds. If his good deeds are exhausted before his debts are settled, their sins are taken and cast upon him, then he is thrown 1 into the Fire.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Then he is thrown into the Fire”: This implies that there is no forgiveness or intercession for the rights of people unless Allah wills to satisfy the claimant as He pleases. Al-Mazari said: Some innovators claimed this Hadith contradicts Allah’s statement: “No bearer of burdens will bear the burden of another” (Al-An’am: 164). This is baseless and clear ignorance, for he is punished for his own actions, and his burdens are due to the rights owed to his creditors. These are paid from his good deeds, and when his good deeds are exhausted, the sins of his creditors are placed upon him. The essence of the punishment is caused by his oppression, and he is not punished for anything other than his own offense. (As stated in Al-Mirqat)
۱ قوله: ثم طرح في النار وفيه إشعار بأنه لا عفو ولا شفاعة في حقوق العباد، إلا إن شاء الله يرضي خصمه بما أراد. قال المازري: زعم بعض المبتدعة أن هذا الحديث معارض بقوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (الأنعام: ١٦٤) وهو باطل، وجهالة بينة؛ لأنه إنما عوقب بفعله، ووزروه فتوجهت عليه حقوق لغرمائه، فدفعت إليهم من حسناته، فلما فرغت حسناته أخذ من سيئات خصومه فوضعت عليه، فحقيقة العقوبة مسببة عن ظلمه، ولم يعاقب بغير جناية منه التقطته من «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لِأَخِيهِ مِنْ عِرْضِهِ أَوْ شَيْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لَا يَكُونَ دِينَارُ وَلَا دِرْهَمْ، إِنْ كَانَ لَهُ عَمَلُ صَالِحُ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever has wronged his brother in his honor or anything else, let him seek his forgiveness today before there is no dinar or dirham. If he has righteous deeds, they will be taken from him according to his wrong. If he has no good deeds, the sins of his companion will be taken and placed upon him.” [Narrated by Bukhari]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الَتُؤَدُّنَّ الْحُقُوقَ إِلَى أَهْلِهَا يَوْمَ الْقِيَامَةِ حَتَّى يُقَادَ لِلشَّاةِ الْجَلْحَاءِ مِنَ الشَّاةِ الْقَرْنَاءِ». رَوَاهُ مُسْلِمُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Rights will surely be restored to their owners on the Day of Resurrection, even to the point that the hornless sheep will be avenged against the horned sheep.” [Narrated by Muslim]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: «الدَّوَاوِيْنُ ثَلَاثَةُ دِيْوَانٍ لَا يَغْفِرُ اللهُ الْإِشْرَاكَ بِاللَّهِ، يَقُولُ اللهُ عَزَّ وَجَلَّ: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ) وَدِيْوَانُ لَا يَتْرُكُهُ اللَّهُ ظُلْمُ الْعِبَادِ فِيْمَا بَيْنَهُمْ حَتَّى يُقْتَصَّ بَعْضُهُمْ مِنْ بَعْضٍ، وَدِيْوَانُ لَا يَعْبَأُ اللَّهُ بِهِ ظُلْمُ الْعِبَادِ فِيْمَا بَيْنَهُمْ وَبَيْنَ اللهِ، فَذَاكَ إِلَى اللهِ، إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ تَجَاوَزَ عَنْهُ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Aishah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “There are three records: one for associating partners with Allah, which Allah does not forgive, as Allah, the Mighty and Exalted, says: ‘Indeed, Allah does not forgive association with Him’; a record of the oppression of servants among themselves, which Allah does not overlook until they settle accounts with one another; and a record of the oppression of servants between themselves and Allah, which is up to Allah, He may punish or overlook it as He wills.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: لَمَّا نَزَلَتْ {الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ} شَقَّ ذَلِكَ عَلَى أَصْحَابِ رَسُولِ اللهِ ، وَقَالُوا يَا رَسُولَ اللَّهِ أَيُّنَا لَا يَظْلِمُ نَفْسَهُ فَقَالَ رَسُولُ اللهِ ﷺ: «لَيْسَ ذَلِكَ، إِنَّمَا هُوَ الشَّرْكُ أَلَمْ تَسْمَعُوا قَوْلَ لُقْمَانَ لِابْنِهِ: {يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشَّرْكَ لَظُلْمٌ عَظِيمٌ} .
وَفِي رِوَايَةٍ: «لَيْسَ هُوَ كَمَا تَظُنُّوْنَ، إِنَّمَا هُوَ۱ كَمَا قَالَ لُقْمَانُ لِابْنِهِ». مُتَّفَقٌ عَلَيْهِ.
Ibn Mas’ud (may Allah be pleased with him) narrated: When the verse “Those who believe and do not mix their faith with oppression” was revealed, it weighed heavily on the companions of the Messenger of Allah (ﷺ). They said: “O Messenger of Allah, which of us does not oppress himself?” He replied: “It is not as you think. It refers to shirk. Have you not heard the statement of Luqman to his son: ‘O my son, do not associate partners with Allah. Indeed, shirk is a great oppression’?” In another narration: “It is not as you suppose; it is 1 as Luqman said to his son.” [Agreed Upon]
Notes / الحواشي
1 His statement: “It is not as you think, it refers to shirk, etc.”: This is evidence for the true position of Ahl as-Sunnah wal-Jama’ah, contrary to the Khawarij, Mu’tazilah, and other innovators. This Hadith establishes that sins do not negate faith, as the people of truth have stated. (As stated in Al-Mirqat)
۱ قوله: ليس ذاك إنما هو الشرك إلخ فيه دليل على مذهب الحق الذي عليه أهل السنة والجماعة خلافا للخوارج والمعتزلة وسائر المبتدعة، فثبت بهذا الحديث أن المعاصي لا ينافي الإيمان، كما قال أهل الحق. أخذته من «المرقاة».
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: مِنْ شَرِّ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ عَبْدٌ أَذْهَبَ آخِرَتَهُ بِدُنْيَا ۱ غَيْرِهِ. رَوَاهُ ابْنُ مَاجَه.
Abu Umamah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The worst of people in status before Allah on the Day of Resurrection is a servant who loses his Hereafter for the worldly gain 1 of another.” [Narrated by Ibn Majah]
Notes / الحواشي
1 His statement: “For the worldly gain of another”: This refers to one who oppresses people to secure worldly gain for someone else, as done by workers and aides of oppressors. It may also mean one who exalts worldly people for their wealth and obeys them, thereby oppressing himself and losing his Hereafter. The first interpretation is more apparent. (As stated in Al-Lama’at)
۱ قوله: بدنيا غيره والمراد من يظلم الناس ليجعل به دنيا لأحد، كما يفعله العمال وأعوان الظلمة، ويحتمل أن يراد من يعظم أهل الدنيا لدنياهم ويطيعهم، فيظلم نفسه بذلك، فيذهب آخرته بذلك، والأول هو الظاهر. كذا في اللمعات».
وَعَنْ مُعَاوِيَةَ (رضي الله عنه) أَنَّهُ كَتَبَ إِلَى عَائِشَةَ أَنِ اكْتُبِي إِلَيَّ كِتَابًا تُوصِينِي فِيهِ وَلَا تُكْثِرِي عَلَيَّ، فَكَتَبَتْ: سَلَامُ عَلَيْكَ، أَمَّا بَعْدُ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُوْلُ: «مَنِ الْتَمَسَ رِضًا اللهِ بِسَخَطِ النَّاسِ كَفَاهُ اللهُ مُؤْنَةَ النَّاسِ، وَمَنْ الْتَمَسَ رِضَا النَّاسِ بِسَخَطِ اللهِ، وَكَلَهُ اللهُ إِلَى النَّاسِ وَالسَّلَامُ عَلَيْكَ». رَوَاهُ التَّرْمِذِيُّ.
Mu’awiyah (may Allah be pleased with him) wrote to Aishah: “Write me a letter advising me, but do not make it lengthy.” She wrote: “Peace be upon you. To proceed: I heard the Messenger of Allah (ﷺ) say: ‘Whoever seeks Allah’s pleasure at the expense of people’s displeasure, Allah will suffice him against the burden of people. Whoever seeks people’s pleasure at the expense of Allah’s displeasure, Allah will leave him to the people.’ Peace be upon you.” [Narrated by At-Tirmidhi]
وَعَنْ أَبِي مُوسَى (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا ۱ أَخَذَهُ لَمْ يُفْلِتْهُ، ثُمَّ قَرَأَ : وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ الْآيَةَ. مُتَّفَقٌ عَلَيْهِ.
Abu Musa (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, Allah gives respite to the oppressor until, when 1 He seizes him, He does not let him escape.” Then he recited: “Such is the seizure of your Lord when He seizes the towns while they are committing wrong.” [Agreed Upon]
Notes / الحواشي
1 His statement: “When He seizes him, He does not let him escape”: This consoles the oppressed in the present and warns the oppressor, lest he be deceived by the respite. (As stated in Al-Mirqat)
۱ قوله : إذا أخذه لم يفلته : فيه تسلية للمظلوم في الحال ووعيد للظالم؛ لئلا يغتر بالإمهال. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّهُ سَمِعَ رَجُلًا يَقُوْلُ: إِنَّ الظَّالِمَ لَا يَضُرُّ إِلَّا نَفْسَهُ، فَقَالَ أَبُو هُرَيْرَةَ: بَلَى وَاللهِ حَتَّى الْحُبَارَى لَتَمُوْتُ فِي وَكْرِهَا هزلا لِظُلْمِ الظَّالِمِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Hurairah (may Allah be pleased with him) narrated that he heard a man say: “The oppressor harms only himself.” Abu Hurairah said: “Nay, by Allah, even the sandgrouse dies in its nest from starvation due to the oppressor’s wrong.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ النَّبِيَّ الله لَمَّا مَرَّ بِالْحِجْرِ قَالَ: «لَا تَدْخُلُوا ۱ مَسَاكِنَ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ إِلَّا أَنْ تَكُونُوا بَاكِينَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُمْ، ثُمَّ قَنَّعَ رَأْسَهُ وَأَسْرَعَ السَّيْرَ حَتَّى اجْتَازَ الْوَادِيَ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that when the Prophet (ﷺ) passed by Al-Hijr, he said: “Do not enter 1 the dwellings of those who wronged themselves unless you are weeping, lest what befell them befalls you.” Then he covered his head and hastened his pace until he crossed the valley. [Agreed Upon]
Notes / الحواشي
1 His statement: “Do not enter the dwellings of those who wronged themselves, etc.”: This alerts the Prophet’s community that places have an effect from Allah relative to their inhabitants, as a trial or a blessing, just as times do, like seasons of obedience and hours of acceptance. This is supported by the narration: “In your days, Allah has breezes, so expose yourselves to them.” It was previously mentioned that the most beloved places to Allah are mosques, and the most despised are markets. Similarly, the company of the righteous and the wicked has an effect, as indicated by narrations and the legacy of the righteous. (As stated in Al-Mirqat)
۱ قوله: لا تدخلوا مساكن الذين ظلموا أنفسهم إلخ فيه تنبيه نبيه على أن الأماكن لها تأثير من عند الله تعالى بالنسبة إلى سكانها محنة ومنحة، كما في الأزمنة من موسم الطاعات وساعات الإجابة، ومنه ما روي أن الله في أيام دهركم نفحات، ألا فتعرضوا لها. وقد تقدم أن أحب البلاد إلى الله المساجد، وأبغضها إليه الأسواق، ونظير ذلك تأثير صحبة الأخيار والأشرار، على ما ورد به الأخبار وآثار الأبرار. كذا في «المرقاة».
وَعَنْ عَلِيٍّ (رضي الله عنه)، قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِيَّاكَ وَدَعْوَةِ الْمَظْلُومِ؛ فَإِنَّمَا يَسْأَلُ اللهَ تَعَالَى حَقَّهُ، وَإِنَّ اللَّهَ لَا يَمْنَعُ ذَا حَقٌّ حَقَّهُ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Beware of the supplication of the oppressed, for he only asks Allah for his right, and Allah does not deny a rightful claimant his right.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ اوس بن شرحبيل أَنَّهُ سَمِعَ رَسُولَ اللهِ ﷺ يَقُولُ: «مَنْ مَشَى مَعَ ظَالِمٍ يُقَوِّيْهِ، وَهُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Aws ibn Shurahbil narrated that he heard the Messenger of Allah (ﷺ) say: “Whoever walks with an oppressor to strengthen him, knowing he is an oppressor, has left Islam.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : لَا تَكُونُوا إِمَّعَةً۱ تَقُولُونَ: إِنْ أَحْسَنَ النَّاسُ أَحْسَنَّا وَإِنْ ظَلَمُوا ظَلَمْنَا، وَلَكِنْ وَطِّنُوا أَنْفُسَكُمْ إِنْ أَحْسَنَ النَّاسُ أَنْ تُحْسِنُوا وَإِنْ أَسَاءُوا فَلَا تَظْلِمُوا». رَوَاهُ التَّرْمِذِيُّ.
Hudhayfah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Do not be a follower 1 who says: ‘If people do good, we do good; if they oppress, we oppress.’ Rather, resolve yourselves: if people do good, you do good, and if they do wrong, do not oppress.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Follower, etc.”: This refers to one who says: “I am with people as they are with me; if good, then good; if evil, then evil.” His statement “who says, etc.” explains and defines the follower. (As stated in Al-Mirqat)
۱ قوله : إمعة إلخ : المراد هنا الذي يقول: أنا أكون مع الناس كما يكونون معي، إن خيرا فخير، وإن شرا فشر. وقوله: يقولون إلخ بيان وتفسير للإمعة. التقطته من «المرقاة».