Do not incline to those who are unjust

The Messenger of Allah (s.a.w.s.) remarks, 
"One who prays for the long life of an oppressor is as if he likes the opposition of Allah on the Earth." 
(Minhajus Sadeqeen)

There is an interesting incident in the book Rawzaatul Jannat concerning the author of Maqasikul Ahkam, Sayyed Muhammad. Once the Sayyed and another respected teacher, Shaykh, planned a pilgrimage to the Holy tomb of Imam Reza (a.s.) at Mashad, but when they learned that Shah Abbas Safavi was staying at Mashad they decided to cancel their visit.

Similarly under the biography of Sayyed Bahrul Uloom it is mentioned that when the Governor of Shustaran Province behaved with utmost respect with him, he says, "Before I could develop some liking for him and come under the denouncement of the Quranic Verse, I fled from that place." Thus he shifted from Dezful and settled down in Iraq for the rest of his life.

When we study the biographies of some scholars we realise how strictly they refrained from meeting, mixing with or communicating with the oppressors, so that there would not be even a remote chance for them to befriend them and help them in their activities.

Muhaddith Jazaeri writes in the book Fawaidur Rizvia that there was a person who committed some blunder in the presence of Shah Abbas Safavi and in order to escape his wrath took refuge in Mashad. Then he approached the late Mulla Ahmed (Muqaddase Ardebeli) and requested him to write to the Shah that he may forgive his mistake. Muqaddase Ardebeli wrote as follows:
"Founder of a kingdom obtained through asking, Abbas! Know that even though this man was initially an oppressor, but he is now an oppressed one. So, overlook his mistake. I hope Allah will forgive some of your mistakes."

Signed: From the slave of the king of Wilayat, Ahmed Ardebeli.

The Shah replied to his letter:
"You have been grateful upon me for ordering those things which you did (in your letter). Do not neglect me in your invocations."

Signed: Dog of the House of Ali, Abbas.

It is quoted from Tarikh Bahire that Khwaja Nizamul Mulk the Prime Minister of Malik Shah Seljuq, was very much thoughtful of the Hereafter and the Day of Judgement and he used to be fearful in this regard. During the tenure of his ministry he was a supporter of the helpless, a patron of intellectuals, and steadfast in following the religious obligations. He thought of obtaining a certificate from the scholars and intellectuals, certifying his good morals, so that the document could be kept inside his shroud during burial. He hoped to achieve salvation by this. He drafted a certificate and sent it to various scholars and intellectuals for their signatures. When it reached Baghdad and was presented before the respected teacher of Nizamiya Madrassa, Shaykh Abu Ishaq, he wrote, "I witness that Shaykh Nizamul Mulk is slightly better (oppressor) from among the oppressors."

When Khwaja saw the remark of Abu Ishaq, he wept and said: "Whatever Abu Ishaq has written is true." There is no doubt that helping the oppressors in any way is Haraam and a Greater Sin. There is an Islamic law for every kind of oppressor and the ways of helping the oppressors, and it is incumbent to learn these rules and commands.

Types of oppressors

'Zulm' the Arabic word for oppression and injustice implies disregard for Divine commandments and also to oppose whatever is compatible with reason and logic. There are two types of such oppression:
(1) Crossing the limits of religious law is equal to polytheism. As the Almighty says,
"...most surely polytheism is a grievous inequity."  
(Surah Luqman 31:13)

(2) Belying the Divine signs is also oppression as stated in the Holy Book,
...and the unbelievers- they are the unjust."
(Surah Baqarah 2:254)

In short, we can say that all the religious laws that we are supposed to follow according to reason or religious commands must be obeyed in totality. Not accepting them or not believing them is a kind of injustice. Apart from this, non-acceptance of the Divine commands or not acting upon them or disregarding the limits specified by the Almighty, like neglecting a Wajib act or doing a Haraam one, all of these constitute injustice.

Thus the Almighty Lord says,
"...and whoever exceeds the limits of Allah these it is that are the unjust."  
(Surah Baqarah 2:229)

This also applies to injustice upon ones own self. As Allah (a.j.) mentions:
"Therefore whoever disbelieves, his unbelief is against himself."  
(Surah Fatir 35:39)

Various kinds of oppressions include insulting, abusing, degrading or imprisoning a person; also backbiting or accusing a person falsely or piercing a person physically. Another form of oppression is to usurp someone's property or to obtain it without the owner's permission, or not to return the rights to its owner etc. Another way of usurping a right is to forcefully occupy a position reserved for someone else. The supreme example of such injustice was comitted by the tyrant rulers of Bani Umayya and Bani Abbas when they usurped the position of Wilayat which clearly belonged to the Holy Ahlul Bayt (a.s.). Another example is that of the unjust jurist who assumes the seat of Qazi.

Oppression belongs to two categories. In one category are the tyrant rulers and vicious kings, for whom committing oppression is a normal practice. In the second category are the individuals who may do injustice to someone else once in a while. We shall study all these types of injustices in four sub-topics.

Helping the oppressor in oppression

Helping an oppressor in any way whatsoever is haraam. For example to hand over a cane to someone so that he can beat an innocent person, or to help in any way to imprison him or kill him.

The renowned Shaykh Ansari writes in Makasib that the prohibiting of co-operation with the oppressors is confirmed by all four proofs required to prove the Islamic laws. i.e. Quran, reason, Sunnat and Ijma.

Logic: Reason dictates that there is no difference between the actual oppressor and the one who helps him. Both are equally responsible for the act of injusice. It is possible that if there is no one to help the oppressor he may not be able to oppress. Hence logically it is haraam help an oppressor.

Ijma: Refering to books on jurisprudence, confirms that all the jurists are unanimous in their opinion that helping the oppressor is haraam.

Quran: The Quranic verse 
"And do not incline to those who do injustice,"

is sufficient to prove the illegality of helping the unjust. Because if even a slight inclination towards unjust people is prohibited, then how can helping them be permitted. As helping them would be the greatest form of inclining towards them.

Moreover, the Almighty says:
"...and do not help one another in sin and oppression; and be careful of (your duty to) Allah; surely Allah is severe in requiting evil."  
(Surah Maidah 5:2

The Traditions of Ahlul Bayt (a.s.) against helping the oppressors

Numerous traditions have reached us in this connection. Shaykh Ansari has also recorded the following tradition from the Holy Prophet (s.a.w.s.) in his book Waraam: 
"If one knowingly goes to help an oppressor, he has apostasized from Islam."
(Majmua Waraam)

Naturally an act that makes a person bereft of the Islamic faith must be a sin that results in his destruction.

Imam Ja'far as-Sadiq (a.s.) says: 
"When Qiyamat occurs an announcer will call: Where are the unjust, the helpers of Unjust and those like the Unjust? So much so that even if one has procured merely pen and ink for the oppressor to write the order of oppression; all these people would be bundled up in a cage of iron and thrown into Hell."
(Wasaelush Shia)

The Messenger of Islam (s.a.w.s.) says: 
"If a person even hangs up a cane for the tyrant king so that he can beat the oppressed one, Allah will change that cane into a snake, seventy thousand yards long and place it in the Hell fire (to torment him)." 
(Wasaelush Shia)

"Those who take the affairs of oppressors in their hands and help him in oppression will, at the time of death, be conveyed the Divine curse and news of Hell fire by the angel of death. And Hell is an evil resort. One who guides the oppressor will be considered at par with Hamaan (the minister of Firon). And the punishment of those who help the unjust and the oppressors themselves will be more grievous than other punishments of the inmates of Hell. And if a person backbites about his believing brother to the ruler, and even though the Muslim may not have to suffer any injury from it, the backbiter will have all his good deeds nullified. However, if the Muslim had to suffer oppression at the hands of the ruler, the back-biter will be kept by Allah in that section of Hell where Hamaan will be confined." 
(Wasaelush Shia)

Praising the oppressor is also haraam

To praise an oppressor so that his power and authority may increase, or he may be enouraged to become more daring, is also Haraam. This is confirmed by arguments that have been mentioned, and also the proofs concerning the forbidding of evil (Nahy Anil Munkar).

Shaykh Ansari has specifically related a tradition from the Holy Prophet (s.a.w.s.): 
"One who shows respect to a rich man and in the greed of his wealth considers him good; the Almighty Allah becomes angry on him and puts him in a cage of fire at the lowest part of Hell where Qarun is confined." 
(Wasaelush Shia)

This tradition applies to all types of people, but if the praised one is unjust, the one who praises will be eligible to severe retribution. The Prophet of Allah (s.a.w.s.) has said, 
"If one praises a tyrant king or shows humility due to greed (of his rewards) then he will be in Hell with him (the King)." 
(Wasaelush Shia)

Another prophetic tradition states, 
"Whenever a transgressor is praised, the heavens shudder and the Divine Anger envelopes the one who has praised." 
(Safinatul Behaar,

We must not accept any honour from oppressors

The most common way of helping the oppressors is to accept some post or position from them, especially if that post is a cause for any type of oppression. For example the post of maintaining law and order. If a person assumes such an assignment from the oppressors and as a result unleashes oppression on innocent people, such an appointment and such an acceptance of the post is a Greater Sin. If as a result of it, innocent people are subjected to hardships, the doer of such actions is sure to have a severe punishment from the Almighty.

There is one very prominent tradition of Imam Ja'far as-Sadiq (a.s.) and it is quoted here from Tohful Oqool. Imam Sadiq (a.s.) says: 
"The Haraam post is the post of an oppressive ruler and the posts of those who are busy in the assignments entrusted by the tyrants. Hence it is Haraam to fulfill the duty of this post. One who takes up this post will become involved in Divine punishment. Whether the job is significant or paltry, any attempt to help the oppressor is a Greater Sin. Because accepting a post from an oppressor will result in the trampling of rights, the manifestation of injustice, the spread of corruption and disturbance, the destruction of heavenly books, the murder of Prophets, the demolishing of mosques and the interpolation of religious laws. Therefore it is Haraam to work with them. Except when there is a condition of utter helplessness, like when it becomes permissible to drink blood and eat the flesh of dead." 
(Tohful Oqool)

Imam Ja'far as-Sadiq (a.s.) has also said:
"Those who accept some assignment from the oppressors; the minimum punishment for them on the Day of Judgement would be that Allah would make them stand near fire till He does the accounting of the rest of the people. After that He will decide about them."

In the last portion of the book Daarus Salaam there is an incident concerning Sayyed Muhammad Ali Iraqi. He was one of those who had the honour of seeing Imam-e-Zamana (a.s.). He says... "during the time of my youth I was staying in my native village in Iraq. The name of that place was Karharood. In those days a person whom I knew by his name and lineage passed away and was buried in the graveyard opposite to our house. For forty days, at the time of sunset a fire arose from his grave, and wails and screams were heard. On one of those nights the wailing of that dead man became more keen and I was very much troubled. I became so much frightened that I was trembling uncontrollably as if the punishment was on myself; so much so that I eventually began to lose consciousness. When my friends came to know of my condition they came and carried me to their house and I remained there till I was well again. Afterwards I came to know that the dead man was working in the local court. One day he had demanded some tax from a Sayyed who was unable to pay. This man arrested the Sayyed and locked him up in one of his rooms. He hung him from the ceiling of his house for quite some time. It was due to these deeds that he was punished after death."

Another similar incident is related by a reliable person that, some time ago there was a person by the name of Aaqa Muhammad Ali. He was a dealer in perfumes and was also in some way connected with the law courts. He had promulgated an order banning all the people from any kind of trade in perfumes. During that period a Sayyed had some perfume and he sold it to some other trader. When this tyrant came to know of this he met the Sayyed in the market and abused him excessively and even slapped him. In reply to this the Sayyed said, "My ancestors will repay you for this." When the tyrant heard this he turned back and ordered his slave to catch hold of the Sayyed. Then he beat the Sayyed with a cane saying, "Go and tell your ancestor to cut off my arms." The very next day this oppressor contracted high fever and his arms began to pain severely during the night. On the third day his arms had swollen terribly and puss began to ooze from them. On the fourth day the surgeons amputed his arms in a way that only the stubs remained. He died on the seventh day.

Therefore, it is important to know that acceptance of an assignment or a post from an oppressor or a tyrant is a great help to that unjust man. And it is impossible for the person who accepts such assignments to remain just and non-violent.

It is mentioned in the Sahih of Dawood bin Zarbi that one of the followers of Imam Sajjad (a.s.) had requested Imam Sajjad (a.s.) to recommend him to the ruler of Madinah, Dawood bin Ali for an appointment in the governmental post. Imam Sajjad (a.s.) replied: "I will never do such a thing."

On hearing this he thought that Imam (a.s.) was unwilling to recommend him because he might be worried that some injustice would be caused by him. So he approached Imam (a.s.) and began to promise and take oaths that he would never do any kind of unjust act and said that he would not do anything except help the people. Imam (a.s.) looked at the sky and began to weep. Then he said that going to the sky was easier. It was apparent that Imam (a.s.) meant to say that once a person accepts employment of an oppressor it is impossible for him not to oppress.