Author: Sefiye al-Turki
Date published: 2026-06-07
Updated: 2026-06-07
Punishment of an enabler
Enablers turn away from speaking against injustice in their close circle, or in the Ummah, because it is more convenient to them. They force victims of abuse to overlook, to forgive, and to reconsile with those who harmed them.
They do this because friction between parties cause emotional instability in themselves, as they believe reconsiliation is always necessary.
Enablers are also afraid of speaking up cause it would cost them stability in family, community, or career.
Speaking up against injustice is therefore neglected among enablers, and this behavior causes them to betray those who needed their support the most.
Though enablers hide behind wanting good, they only intend to remove discomfort and instability in themselves.
They are not excused for this behavior, and Allah holds them accountable for betraying those who counted on their support. Allah punishes enablers both in this world and the next, because in reality, they are a type of oppressor because they betray others.
٤٨ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: أَخْبَرَنَا يُوسُفُ بْنُ مُوسَى، قَالَ: أَخْبَرَنَا حَكَّامُ بْنُ سَلْمٍ الرَّازِيُّ، قَالَ: أَخْبَرَنَا أَبُو سِنَانٍ الشَّيْبَانِيُّ، عَنْ أَبِي إِسْحَاقَ، عَنْ عُبَيْدِ اللَّهِ بْنِ جَرِيرٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ⦗٤٩⦘ «مَا مِنْ قَوْمٍ يَكُونُ بَيْنَ ظَهْرَانَيْهِمْ مَنْ يَعْمَلُ مَعَاصِيَ اللَّهِ، فَقَدِرُوا عَلَى أَنْ يَنْهَوْهُ وَلَمْ يَنْهَوْهُ، إِلَّا عَمَّهُمُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ بِعِقَابٍ»
[العقوبات - ابن أبي الدنيا - الحديث ٤٨]
The Messenger of Allah ﷺ said: “There is no people among whom someone commits the disobedience of Allah, and they are able to forbid him but do not forbid him, except that Allah, Mighty and Majestic, will cover them all with punishment because of it.”
[Al-Uqubat - Ibn Abi Dunya - Hadith 48]
٦٢٣ - حَدَّثَنَا أَبُو الْحَارِثِ مُحَمَّدُ بْنُ مُصْعَبٍ الدِّمَشْقِيُّ، ثنا مُحَمَّدُ بْنُ يَحْيَى بْنِ حَمْزَةَ الْحَضْرَمِيُّ، قَالَ: سَمِعْتُ أَبِي قَالَ: وَلَّانِي الْمَهْدِيُّ الْقَضَاءَ، ثُمَّ قَالَ: يَا يَحْيَى، عَلَيْكَ بِالْحَقِّ، وَالشَّدِّ بِيَدَيِ الْمَظْلُومِ، وَقَمْعِ الظَّالِمِ، فَإِنِّي سَمِعْتُ أَبِي، يَقُولُ: عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " قَالَ رَبُّكَ: وَعِزَّتِي وَجَلَالِي لَأَنْتَقِمَنَّ مِنَ الظَّالِمِ فِي عَاجِلِ أَمْرِهِ، أَوْ فِي آجِلِهِ، وَلَأَنْتَقِمَنَّ مِمَّنْ رَأَى مَظْلُومًا يُظْلَمُ، فَقَدَرَ أَنْ يَنْصُرُهُ، فَلَمْ يَفْعَلْ لَهُ "
[مساوئ الأخلاق - الخرائطي - حديث ٦٢٣]
The Messenger of Allah ﷺ said: ‘Your Lord said: By My might and My majesty, I will surely take revenge upon the oppressor, either in the immediate life or in the Hereafter. And I will also take revenge against the one who sees an oppressed person being wronged and is able to help him but does not help him.’”
[Masawi al-Akhlaq - Al-Kharaiti - Hadith 623]
The punishment of an enabler in this life
Allah does not overlook betraying others, and enablers are known for this because they turn away in the face of abuse.
They are held accountable for not speaking up or doing something to take the side of those who deserved all their support.
٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ مُوسَى، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْفُرَاتِ، قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ، عَنِ الْحَارِثِ، عَنْ عَلِيٍّ، رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا مَعْشَرَ الْمُسْلِمِينَ، احْذَرُوا الْبَغْيَ؛ فَإِنَّهُ لَيْسَ مِنْ عُقُوبَةٍ هِيَ أَحْضُرُ مِنْ عُقُوبَةِ الْبَغْيِ»
[ذمّ البغي - ابن أبي الدنيا - الصفحة ٥٣]
The Prophet ﷺ said: “O Muslims, beware of oppression, for there is no punishment that comes more swiftly than the punishment of oppression.”
[Dhamm al-Baghya - Ibn Abi Dunya - Page 53]
1. Loss in health, wealth, and other
Allah punishes the sinners in this world by depriving them in their health, wealth, contentment, and other blessings.
Because of the big impact enablers leave on a victim of abuse, Allah may worsen the condition.
An enabler may get a very similar punishment as the oppressor they enabled. This means that when the oppressor they enabled gets sudden illness, the enabler may get the same sickness. Or a loss of wealth similar to the oppressor.
They will share the punishment with the one they enabled.
٦٤ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: أَخْبَرَنَا سَعِيدُ بْنُ يَعْقُوبَ الطَّالْقَانِيُّ، قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ ⦗٥٧⦘ الْمُبَارَكِ، قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْجَعْدِ، عَنْ ثَوْبَانَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُهُ»
[العقوبات - ابن أبي الدنيا - الحديث ٦٤]
The Messenger of Allah ﷺ said: “Indeed, a servant is deprived of provision because of a sin that he commits.”
[Al-Uqubat - Ibn Abi Dunya - Hadith 64]
٩٣ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا هَارُونُ، قَالَ: حَدَّثَنَا سَيَّارٌ، قَالَ: حَدَّثَنَا جَعْفَرٌ، قَالَ: سَمِعْتُ مَالِكَ بْنَ دِينَارٍ، يَقُولُ: «إِنَّ لِلَّهِ عَزَّ وَجَلَّ عُقُوبَاتٍ، فَتَعَاهَدُوهُنَّ مِنْ أَنْفُسِكُمْ فِي الْقُلُوبِ وَالْأَبْدَانِ، وَضَنْكٍ فِي الْمَعِيشَةِ، وَوَهَنٍ فِي الْعِبَادَةِ، وَسَخَطٍ فِي الرِّزْقِ»
[العقوبات - ابن أبي الدنيا - الحديث ٩٣]
Mālik ibn Dīnār say: “Indeed Allah, Mighty and Majestic, has forms of punishment, so guard yourselves from them in your own selves: in your hearts and bodies, in hardship in livelihood, in weakness in worship, and in displeasure in provision.”
[Al-Uqubat - Ibn Abi Dunya - Hadith 93]
2. Support gets removed
When an enabler gets into a difficult situation in life and relies on the support of others to get out of discomfort, Allah removes that support and places the enabler in a humiliating position.
An enabler may cry out for help and make many supplications, but nothing happens. That is when the enabler faces the consequences of his actions, feeling as though he has been left without support in this Dunyā.
٨٩١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْهَيْثَمِ الْبَلَدِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، حَدَّثَنَا يَحْيَى بْنُ سُلَيْمِ بْنِ زَيْدٍ، مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَمِعَ إِسْمَاعِيلَ بْنَ بِشْرٍ مَوْلَى ابْنِ مَغَالَةَ يَقُولُ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، وَأَبَا طَلْحَةَ بْنَ سَهْلٍ رَضِيَ اللَّهُ عَنْهُمَا يَقُولَانِ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنِ امْرِئٍ يَنْصُرُ مُسْلِمًا فِي مَوْطِنٍ يُنْتَهَكُ فِيهِ مِنْ عِرْضِهِ، وَتُسْتَحَلُّ حُرْمَتُهُ، إِلَّا نَصَرَهُ اللَّهُ فِي مَوْطِنٍ يُحِبُّ فِيهِ نُصْرَتَهُ، وَمَا مِنِ امْرِئٍ خَذَلَ مُسْلِمًا فِي مَوْطِنٍ يُنْتَهَكُ فِيهِ حُرْمَتُهُ، إِلَّا خَذَلَهُ اللَّهُ فِي مَوْطِنٍ يُحِبُّ فِيهِ نُصْرَتَهُ»
[مكارم الأخلاق - الخَرائطي - الحديث ٨٩١]
The Prophet (ﷺ) said:
“No person supports a Muslim in a situation where his honor is being violated and his sanctity is being made lawful except that Allah will support him in a situation where he loves to be supported.
And no person abandons a Muslim in a situation where his sanctity is being violated except that Allah will abandon him in a situation where he would love to be supported.”
[Makarim al-Akhlaq - Al-Kharaiti - Hadith 891]
3. Supplications won't get answered
When an enabler supplicates of forgiveness, spends plenty of charity to ease the heavy voice that haunts him for having betraying victims of abuse, nothing gets accepted.
He calls out to Allah during the night, spends his tahajjud alone, yet nothing happens. This is the moment he comes to face the fact that because he forsook the victim of abuse, his supplications don't get answered by Allah.
Even when others do him wrong, Allah doesn't answer his supplications as a punishment.
٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْهَرَوِيُّ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَبِي فُدَيْكٍ، قَالَ: حَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ بْنِ هَانِئٍ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ عُثْمَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ: " دَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ حَفَزَهُ النَّفَسُ، فَعَرَفْتُ فِي وَجْهِهِ أَنْ قَدْ حَفَزَهُ شَيْءٌ، فَمَا سَلَّمَ عَلَيَّ حَتَّى تَوَضَّأَ، فَلَصِقَتْ بِالْحُجْرَةِ، فَصَعِدَ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: " أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ لَكُمْ: مُرُوا بِالْمَعْرُوفِ، وَانْهَوْا عَنِ الْمُنْكَرِ، قَبْلَ أَنْ تَدْعُونِي فَلَا أُجِيبَكُمْ، وَتَسْأَلُونِي فَلَا أُعْطِيَكُمْ، وَتَسْتَنْصِرُونِي فَلَا أَنْصُرَكُمْ "
[الأمر بالمعروف والنهي عن المنكر - ابن أبي الدنيا - الحديث ٧]
ʿĀʾishah narrated: “The Prophet ﷺ entered in my room while breathing heavily, and I recognized from his face that something had distressed him. He did not greet me until he performed wuḍūʾ. Then I stayed close to the room while he ascended the minbar, praised Allah and extolled Him, then said:
‘O people, indeed Allah, Mighty and Majestic, says to you: Enjoin what is right and forbid what is wrong before you call upon Me and I do not answer you, ask Me and I do not give to you, and seek My help and I do not help you.’”
[Al-Amr bi al-Ma'ruf wa Nahy 'anil Munkar - Ibn Abi Dunya - Hadith 7]
حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيقٍ، قَالَ: أَخْبَرَنَا إِبْرَاهِيمُ بْنُ الْأَشْعَثِ، قَالَ: أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ زَيْدٍ الْعَمِّيُّ، عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
...
وَمَا تَرَكَ قَوْمٌ الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ إِلَّا لَمْ تُرْفَعْ ⦗٤٠⦘ أَعْمَالُهُمْ، وَلَمْ يُسْمَعْ دُعَاؤُهُمْ
[العقوبات - ابن أبي الدنيا - الحديث ٣٥]
The Messenger of Allah ﷺ said: “…And no people abandon enjoining what is good and forbidding what is evil except that their deeds are not raised (accepted), and their supplications won't be answered.”
[Al-Uqubat - Ibn Abi Dunya - Hadith 35]
٣٦ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْهَرَوِيُّ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَبِي فُدَيْكٍ، قَالَ: حَدَّثَنِي عَمْرُو بْنُ عُثْمَانَ بْنِ هَانِئٍ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ عُثْمَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ حَفَزَهُ النَّفَسُ، فَعَرَفْتُ فِي وَجْهِهِ أَنْ قَدْ حَفَزَهُ شَيْءٌ، فَمَا تَكَلَّمَ حَتَّى تَوَضَّأَ وَخَرَجَ، فَلَصِقْتُ بِالْحُجْرَةِ، فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: " أَيُّهَا النَّاسُ، إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ لَكُمْ: مُرُوا بِالْمَعْرُوفِ، وَانْهَوْا عَنِ الْمُنْكَرِ، قَبْلَ أَنْ تَدْعُونِي فَلَا أُجِيَبُكُمْ، وَتَسْأَلُونِي فَمَا أُعْطِيكُمْ، وَتَسْتَنْصِرُونِي فَلَا أَنْصُرُكُمْ "
[العقوبات - ابن أبي الدنيا - الحديث ٣٦]
ʿĀʾishah narrated: The Prophet ﷺ said, ‘O people, indeed Allah, Mighty and Majestic, says to you: Command what is right and forbid what is evil before you call upon Me and I do not respond to you, and you ask Me and I do not give you, and you seek My help and I do not help you.’”
[Al-Uqubat - Ibn Abi Dunya - Hadith 36]
4. Humiliation by close ones
Their life becomes more difficult, and suddenly their children or relatives treat them poorly and degrade them.
Their children may begin to disobey them and look down upon them, even if they are unaware of what the enabler has done. Even his wife may disobey him, or his relatives may distance themselves.
Enablers in old age may also find themselves looked down upon instead of being honored.
٣٨ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ، قَالَ: حَدَّثَنِي أَبُو الْمُنْذِرِ إِسْمَاعِيلُ بْنُ عُمَرَ قَالَ: سَمِعْتُ أَبَا عَبْدِ الرَّحْمَنِ ⦗٤٢⦘ الْعُمَرِيَّ، يَقُولُ: «إِنَّ مِنْ غَفْلَتِكَ عَنْ نَفْسِكَ إِعْرَاضُكَ عَنِ اللَّهِ عَزَّ وَجَلَّ بِأَنْ تَرَى مَا يُسْخِطُهُ فَتُجَاوِزُهُ، لَا تَأْمُرُ فِيهِ وَلَا تَنْهَى؛ خَوْفًا مِمَّنْ لَا يَمْلِكُ ضَرًّا وَلَا نَفْعًا» قَالَ: وَسَمِعْتُهُ يَقُولُ: مَنْ تَرَكَ الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ مِنْ مَخَافَةِ الْمَخْلُوقِينَ نُزِعَتْ مِنْهُ هَيْبَةُ الطَّاعَةِ، فَلَوْ أَمَرَ وَلَدَهُ أَوْ بَعْضَ مَوَالِيهِ لَاسْتَخَفَّ بِهِ "
[العقوبات - ابن أبي الدنيا - الحديث ٣٨]
Abū ʿAbd al-Raḥmān al-ʿUmarī said:
"Among the signs of your heedlessness toward yourself is your turning away from Allāh, Mighty and Majestic, in that you see what angers Him yet you pass it by, neither enjoining nor forbidding out of fear of one who possesses neither power to harm nor power to benefit.
Whoever abandons enjoining what is right and forbidding what is wrong out of fear of created beings, the dignity of obedience is stripped from him. So much so that if he were to give a command to his own child or some of his household, they would treat him with contempt."
[Al-Uqubat - Ibn Abi Dunya - Hadith 38]
5. People turning against them
Enablers believe that their action makes them secure relationships and not lose them. Though this is true for the short term, on the long term, it starts to crumble.
Then they are faced with a new situation in which the relationships they held onto so much fade away and they are left with nothing.
Allah causes people to turn against the enabler. He introduces people into their life who shame them for their actions, and hold them accountable.
Their mask slips off eventually, and their facade of "keeping the peace" gets figured out. People start to see through their manipulation, that they don't actually intend good, they intend what's easier.
Their children, other relatives, or close friends may cut ties with them after experiencing this kind of unacceptable betrayal. This leaves the enabler with a deep wound of shame and regret that slowly eats away at them from within. They may attempt to regain access, but this is often blocked or prevented.
٤ - حَدَّثَنَا خَلَفُ بْنُ هِشَامٍ، قَالَ: حَدَّثَنَا أَبُو شِهَابٍ الْحَنَّاطُ، عَنِ الْعَلَاءِ بْنِ الْمُسَيَّبِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَالِمٍ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ إِذَا عَمِلَ الْعَامِلُ فِيهِمْ بِالْخَطِيئَةِ نَهَاهُ النَّاهِي تَعْذِيرًا، فَإِذَا كَانَ الْغَدُ جَالَسَهُ وَوَاكَلَهُ وَشَارَبَهُ، كَأَنَّهُ لَمْ يَرَهْ عَلَى خَطِيئَةٍ بِالْأَمْسِ، فَلَمَّا رَأَى اللَّهُ عَزَّ وَجَلَّ ذَلِكَ مِنْهُمْ ضَرَبَ بِقُلُوبِ بَعْضِهِمْ عَلَى بَعْضٍ، ثُمَّ لَعَنَهُمْ عَلَى لِسَانِ نَبِيِّهِمْ دَاوُدَ، وَعِيسَى ابْنِ مَرْيَمَ، ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَتَأْمُرَّنَ بِالْمَعْرُوفِ، وَلَتَنْهَوْنَ عَنِ الْمُنْكَرِ، وَلَتَأْخُذُنَّ عَلَى يَدَيِ السَّفِيهِ، فَلَتَأْطُرُنَّهُ عَلَى الْحَقِّ أَطْرًا، أَوْ لَيَضْرِبَنَّ اللَّهُ بِقُلُوبِ بَعْضِكُمْ عَلَى بَعْضٍ ثُمَّ لَيَلْعَنَنَّكُمْ كَمَا لَعَنَهُمْ»
[الأمر بالمعروف والنهي عن المنكر - ابن أبي الدنيا - الحديث ٤]
The Messenger of Allah ﷺ said:
“Indeed, those before you were such that when one among them committed a sin, a person would forbid him as a warning and reprimand. But the next day he would sit with him, eat with him, and drink with him as though he had not seen him commit a sin the day before.
So when Allah, Mighty and Majestic, saw that from them, He caused the hearts of some of them to become hardened against others, then He cursed them upon the tongue of their Prophet Dāwūd and ʿĪsā ibn Maryam. That was because they disobeyed and used to transgress.
By the One in whose Hand is the soul of Muḥammad, you must enjoin what is right and forbid what is wrong, and you must restrain the foolish wrongdoer and compel him firmly toward the truth, otherwise Allah will cause the hearts of some of you to turn against others, then He will curse you just as He cursed them.”
[Al-Amr bi al-Ma'ruf wa Nahy 'anil Munkar - Ibn Abi Dunya - Hadith 4]
An enabler is one who sits with the wrongdoer, even if they would disagree with the wrong caused. They keep the oppressor around and don't boycot him.
A believer is not supposed to befriend or accompany a persistent wrongdoer. Rather, a Muslim is obligated to boycot the Muslim who transgresses against Allah, and that is what's meant with compelling the person toward truth.
Timing of the punishment
Allah delays a person's punishment only to make it more severe, and then He punishes until it is complete.
More often than not, this is the case with enablers. They are given some respite until there is no escape. They even begin to hope that they can get away with enabling abuse, so they continue doing it again and again, until Allah brings the punishment and they face the consequences of their wrongdoing.
One thing is certain: Allah will never abandon the victim of abuse. Their supplications are answered, and the enabler's punishment may come immediately or after some time has passed.
وَأَنَّ ٱللَّهَ لَيۡسَ بِظَلَّـٰمٖ لِّلۡعَبِيدِ
And verily, Allah is not unjust to His slaves.
[8:51 Quran]
حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا بُرَيْدُ بْنُ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ اللَّهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ ". قَالَ ثُمَّ قَرَأَ {وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهْىَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ}
The Prophet (ﷺ) said: “Indeed, Allah gives respite to the wrongdoer, but when He finally seizes him, He does not let him go.” Then he recited: {And such is the punishment of your Lord when He seizes the towns while they are wrongdoing; indeed His punishment is painful and severe.}
[Sahih al-Bukhari 4686]
This narration teaches us that Allah may allow some time to pass before punishing the oppressor. When He does, He completes the punishment and does not let it go. The verse mentioned shows that Allah punished oppressors in this world and did not leave them without consequences until the Day of Judgment.
٢٨ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي رَجَاءٍ، مَوْلَى بَنِي هَاشِمٍ قَالَ: قَالَ دِهْقَانُ لِأَسَدِ بْنِ عَبْدِ اللَّهِ وَهُوَ عَلَى خُرَسَانَ، وَمَرَّ بِهِ وَهُوَ يَدْهَقُ فِي حَبْسِهِ: إِنْ كُنْتَ تُعْطِي لِتَرْحَمَ، فَارْحَمْ مَنْ تَظْلِمُ، إِنَّ السَّمَوَاتِ تَنْفَرِجُ لِدَعْوَةِ الْمَظْلُومِ؛ فَاحْذَرْ مَنْ لَيْسَ لَهُ نَاصِرٌ إِلَّا اللَّهُ، وَلَا جُنَّةَ لَهُ إِلَّا الثِّقَةُ بِنُزُولِ التَّغَيُّرِ، وَلَا سِلَاحَ لَهُ إِلَّا الِابْتِهَالُ إِلَى مَنْ لَا يُعْجِزُهُ شَيْءٌ، يَا أَسَدُ، إِنَّ الْبَغْيَ يَصْرَعُ أَهْلَهُ، وَالْبَغْيُ مَصْرَعُهُ وَخِيمٌ، فَلَا تَغْتَرَّ بِإِبْطَاءِ الْغِيَاثِ مِنْ نَاصِرٍ مَتَى شَاءَ أَنْ يُغِيثَ أَغَاثَ. وَقَدْ أَمْلَى لِقَوْمٍ كَيْ يَزْدَادُوا إِثْمًا، وَجَمِيعُ أَهْلِ السَّعَادَةِ إِمَّا تَارِكٌ سَالِمٌ مِنَ الذَّنْبِ، وَإِمَّا تَارِكُ الْإِصْرَارِ، وَمَنْ رَغِبَ عَنِ التَّمَادِي فَقَدْ نَالَ إِحْدَى الْغَنِيمَتَيْنِ، وَمَنْ خَرَجَ مِنَ السَّعَادَةِ فَلَا غَايَةَ إِلَّا الشَّقَاوَةُ
[ذمّ البغي - ابن أبي الدنيا - الصفحة ٧٩]
Ibn Abi Dunya mentioned:
Muḥammad ibn Abī Rajāʾ narrated to me, saying: A dihqān (landowner) said to Asad ibn ʿAbd Allāh while he was governor over Khurāsān, and he passed by him while this landowner was restrained in his prison:
‘If you give in order to show mercy, then show mercy to those whom you oppress. Indeed, the heavens open for the supplication of the oppressed, so beware of the one who has no supporter besides Allah, no shield except trust in the coming change of fate, and no weapon except earnest supplication to the One whom nothing can overpower.
O Asad, oppression destroys its own people, and the downfall caused by oppression is terrible. So do not be deceived by the delay of relief from a Helper who, whenever He wills to bring relief, brings it. He has granted respite to some people only so that they may increase in sin.
All the people of true success are either those who leave sin altogether and remain safe from it, or those who abandon persistence in sin. Whoever turns away from continuing in wrongdoing has attained one of the two victories. But whoever departs from the path of success has no end awaiting him except misery.’”
[Dhamm al-Baghya - Ibn Abi Dunya - Page 79]
٢٤٩ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ، قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيٍّ الْعِجْلِيُّ، قَالَ: حَدَّثَنَا شَيْخٌ، مِنَ الْأَزْدِ سَمِعْتُهُ يَقُولُ: رَأَيْتُ الشَّعْبِيَّ يَقْرَأُ كِتَابًا يَتَعَجَّبُ مِنْ صِغَرِهِ، وَالشَّعْبِيُّ يَتَعَجَّبُ مَا أَبْلَغَ فِيهِ وَأَوْجَزَ رِسَالَةً مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَى عَبْدِ الْحَمِيدِ، " أَمَّا بَعْدُ: فَلَا تَغْتَرَّ يَا عَبْدَ الْحَمِيدِ بِتَأْخِيرِ عُقُوبَةِ اللَّهِ تَعَالَى عَنْكَ، وَإِنَّمَا يُعَجِّلُ مَنْ يَخَافُ الْفَوْتَ، وَالسَّلَامُ "
[العقوبات - ابن أبي الدنيا - الحديث ٢٤٩]
Al-Shaʿbī was reading a letter, marveling at how short it was, and he was astonished at how eloquent and concise it was — a letter from ʿUmar ibn ʿAbd al-ʿAzīz to ʿAbd al-Ḥamīd:
'To proceed: Do not be deceived, O ʿAbd al-Ḥamīd, by the delay of Allāh's punishment upon you. For only one who fears missing his target hastens — and Allāh fears no such thing. Wasalam.'"
[Al-Uqubat - Ibn Abi Dunya - Hadith 249]
٧٢ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: أَخْبَرَنَا الْحَسَنُ بْنُ جَهْوَرٍ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ كُنَاسَةَ، قَالَ: سَمِعْتُ عُمَرَ بْنَ ذَرٍّ، يَقُولُ: " آنَسَكَ جَانِبُ حِلْمِهِ فَتَوثَّبْتَ عَلَى مَعَاصِيهِ؟ أَفَأَسَفَهُ تُرِيدُ؟ أَمَا سَمِعْتَهُ يَقُولُ: {فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ} [الزخرف: ٥٥] "
[العقوبات - ابن أبي الدنيا - الحديث ٧٢]
ʿUmar ibn Dharr say: “Did His forbearance make you feel secure, so you rushed into His disobedience? Do you really then seek His wrath? Have you not heard Him say: {So when they enraged Us, We inflicted punishment upon them, drowning them all (Qur’an 43:55)}?”
[Al-Uqubat - Ibn Abi Dunya - Hadith 72]
٢٤٤٧٦ - حدثنا أبو بكر قال: حدثنا وكيع قال: حدثنا ابن عون عن إبراهيم عن شريح أنه كان يقول للخصوم: سيعلم الظالمون حق من (نقصوا) (١)، إن الظالم
ينتظر (٢) العقاب، وإن المظلوم ينتظر النصر.
[المصنف ابن أبي شيبة - المجلد ١٢ - الصفحة ٥١١]
Shurayḥ used to say to disputing parties: "Those who do wrong will come to know the right of those whom they deprived. Indeed, the wrongdoer awaits punishment, while the wronged one awaits victory."
[Musannaf Ibn Abi Shaybah - Volume 12 - Page 511]
When Allah punishes immediately
There is a possibility that Allah may punish immediately after wrongdoing, without granting any respite. This is seen in the following story:
١٣ - حدثنا الإمام أبو أحمد عبد الصمد بن عبد الرحمن المطوعي: ثنا الإمام أبو بكر محمد بن الفضل: ثنا عبد الله بن محمد بن يعقوب: ثنا أبو الفضل محمد بن داود: ثنا محمد بن عيسى: ثنا سفيان بن عيينة عن عمرو بن دينار قال:
كَانَ رَجُلٌ يُنَادِي: (لَا تَظْلِمُوا النَّاسَ عِبَادَ الله! وَاتَّقُوا دَعْوَةَ الْمَظْلُومِ)! قَالَ: فَقِيلَ لَهُ: مَا قِصَّتُكَ؟ قَالَ: كُنْتُ رَجُلًا شُرَطِيًّا، فَمَرَرْتُ بِصَيَّادٍ يَصِيدُ السَّمَكَ، فَسَاوَمْتُهُ، فَأَبَى [ق ٣/ ب] أَنْ يَبِيعَهَا مِنِّي، فَضَرَبْتُهُ وَأَخَذْتُ مِنْهُ السَّمَكَةَ! فَبَيْنَمَا هِيَ مُعَلَّقَةٌ؛ إِذْ وَثَبَتْ فَعَضَّتْ عَلَى إِصْبَعِي! فَلَمَّا بَلَغْتُ الْمَنْزِلَ؛ إِذَا فِيهَا قُرْحَةٌ مُنْكَرَةٌ! وَكَانَ لَنَا جَارٌ يَنْظُرُ فِي الْقُرُوحِ، فَأَرَيْتُهَا إِيَّاهُ، فَقَالَ: اقْطَعْهَا مِنَ الْمَفْصِلِ؛ وَإِلَّا دَبَّتْ فِي يَدِكَ؛ فَإِنَّهَا آكِلَةٌ! قَالَ: فَقَطَعْتُهَا؛ فَدَبَّتْ فِي ظَهْرِ الْكَفِّ! قَالَ: اقْطَعْهُ! فَقَطَعْتُهُ؛ فَدَبَّتْ فِي سَاعِدِي! قَالَ: اقْطَعْهَا! فَقَطَعْتُهَا مِنَ الْمِرْفِقِ؛ فَدَبَّتْ فِي الْعَضُدِ! فَأَتَانِي آتٍ فِي مَنَامِي، فَقَالَ لِي: (دَوَاؤُكَ عِنْدَ مَنْ ظَلَمْتَهُ)! فَأَتَيْتُ الصَّيَّادَ؛ فَجَلَسْتُ بَيْنَ يَدَيْهِ - وَأَنَا أَبْكِي-، فَقُلْتُ لَهُ: حَلَّلْنِي؛ فَقَدْ أَصَابَنِي - مِنْ أَجْلِكَ - هَذَا! قَالَ: فَأَخَذَ الرَّجُلُ يَبْكِي! وَقَالَ: اللَّهُمَّ! إِنِّي جَعَلْتُهُ فِي حِلَّ! قَالَ: فَرَأَيْتُ الدُّودَ يَتَنَاثَرُ مِنْ يَدِي! ثُمَّ قَالَ لِابْنِ لَهُ: احْفِرْ زَاوِيَةَ الْبَيْتِ! قَالَ: فَحَفَرَ، فَأَخْرَجَ مِنْهَا جَرَّةً فِيهَا عَشَرَةُ آلَافِ دِرْهَم! قَالَ: فَخُذْهَا أَنْفِقْهَا عَلَى نَفْسِكَ وَعِيَالَكَ! قَالَ: فَأَخَذْتُهَا وَعُوفِيتُ! فَقُلْتُ لَهُ: هَلْ دَعَوْتَ عَلَيَّ حِينَ أَوْجَعْتُكَ فَأَخَذْتُ السَّمَكَةَ مِنْكَ؟ قَالَ: قُلْتُ: يَا رَبِّ! خَلَقْتَ هَذَا قَوِيًّا، وَخَلَقْتَنِي ضَعِيفًا؛ فَأَحِلَّ بِهِ عُقُوبَةً فِي الدُّنْيَا تَكُونُ نَكَالًا! فَهُوَ مَا رَأَيْتَ!! (١).
[المنتقى من مسموعات ضياء الدين المقدسي - المجلد ١ - الصفحة ٤٢]
[تاريخ ابن عساكر - المجلد ٥ - الصفحات ٦٣–٦٥ (بسندٍ آخر)]
ʿAmr ibn Dīnār narrated:
"A man used to call out: ‘Do not wrong the people, O servants of Allah! And beware the supplication of the oppressed!’ It was said to him: ‘What is your story?’
He said: ‘I used to be a police officer. I passed by a fisherman who was catching fish, and I bargained with him, but he refused to sell it to me. So I struck him and took a fish from him by force. While it was hanging, it suddenly bit my finger. When I reached home, there was a severe wound on my finger.
I had a neighbor who used to treat wounds, so I showed it to him. He said: “Cut it off at the joint, otherwise it will spread to your whole hand, for it is consuming tissue.” So I cut it off, but it spread to the back of my hand. He said: “Cut it off.” So I cut it off, but it spread to my forearm. He said: “Cut it off.” So I cut it off at the elbow, but it spread to my upper arm.
Then a visitor came to me in a dream and said: “Your cure is with the one you wronged.” So I went to the fisherman and sat before him while crying, and I said: “Forgive me, for what has happened to me because of you.” He began to cry and said: “O Allah, I have forgiven him.” Then I saw the worms falling out of my arm where my hand used to be, and I was healed.
Then I said to him: ‘Did you supplicate against me when I harmed you and took the fish?’ He (the fisherman) said: ‘I said: O Lord, You created him strong and created me weak, so let a punishment befall him in this world as a lesson.’ And that is what you have seen.”
[Al-Muntaqa min Masmu'at - Diya al-Deen al-Maqdisi - Volume 1 - Page 42] also found through a different isnad in [Tarikh Ibn Asakir - Volume 5 - Page 63-65]
٣٠٧ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا مُوسَى بْنُ أَيُّوبَ، قَالَ: حَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ غَيْلَانَ بْنُ جَرِيرٍ " أَنَّ رَجُلًا مِنْ وُجُوهِ قَوْمِهِ قَنَّعَ امْرَأَةً يُقَالُ لَهَا: مَيْمُونَةُ، فَرَفَعَتْ رَأْسَهَا فَقَالَتْ: قَطَعَ اللَّهُ يَدَكَ، فَمَا لَبِثَ يَسِيرًا حَتَّى قُطِعَتْ يَدُهُ، فَكَانَ غَيْلَانُ يَقُولُ: احْذَرُوا دَعْوَةَ مَيْمُونَةَ "
[العقوبات - ابن أبي الدنيا - الحديث ٣٠٧]
Ghaylān ibn Jarīr said: "A man of standing among his people struck a woman called Maymūna on the head. She raised her head and said: 'May Allāh cut off your hand!' Not long after, his hand was cut off.
And Ghaylān used to say: 'Beware the supplication of Maymūna.'"
[Al-Uqubat - Ibn Abi Dunya - Hadith 307]
How an enabler gets punished in the afterlife
Allah will question the enablers on the Day of Judgement, and they will be held accountable for their silence in the face of abuse.
They won't have any excuse for their behavior, and their limbs will speak the truth. The people they betrayed cause of their silence will be brought to them, and they will pay the oppressed with good deeds, and if nothing is left to recompense the wrongdoing, the bad deeds of the oppressed will be loaded on the enabler.
Oppression will be a darkness
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ الْمَاجِشُونُ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الظُّلْمُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ ".
The Prophet (ﷺ) said: “Oppression will be a darkness on the Day of Resurrection.”
[Sahih al-Bukhari 2447]
The enabler felt like he could get away with refusing to speak against out injustice and to take the side of the victim. Oppression will be a heavy darkness of the Day of Judgement, and it cannot be escaped.
They will face their actions, and that Day they will not be able to run away from accountability.
Making up for the wrongdoing through payment of good deeds
٦٠٠ - حَدَّثَنَا الْحَسَنُ بْنُ عَرَفَةَ، ثنا عَمَّارُ بْنُ مُحَمَّدٍ، عَنْ إِبْرَاهِيمَ الْهَجَرِيِّ، عَنْ أَبِي الْأَحْوَصِ، عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " اتَّقُوا الظَّالِمَ مَا اسْتَطَعْتُمْ، فَإِنَّ الرَّجُلَ يَجِيءُ يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ يَرَى أَنَّهَا سَتُنْجِيهِ، فَمَا يَزَالُ عِنْدَ ذَلِكَ، يَقُولُ: إِنَّ لِفُلَانٍ قَبْلِي مَظْلِمَةً، فَيُقَالَ: امْحُوا مِنْ حَسَنَاتِهِ، فَمَا يَبْقَى لَهُ حَسَنَةٌ."
[مساوئ الأخلاق - الخرائطي - حديث ٦٠٠]
The Prophet (ﷺ) said:
“Beware of wronging others as much as you are able. For indeed, a man will come on the Day of Resurrection with good deeds that he thinks will save him, but it will continue to be said: ‘So-and-so has a claim of injustice against him.’ Then it will be said: ‘Erase from his good deeds.’ Until no good deed remains for him.”
[Masawi al-Akhlaq - Al-Kharaiti - Hadith 600]
حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ صلى الله عليه وسلم بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الْجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا ". وَقَالَ يُونُسُ بْنُ مُحَمَّدٍ حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ حَدَّثَنَا أَبُو الْمُتَوَكِّلِ.
The Prophet (ﷺ) said:
“When the believers are delivered from the Fire, they will be detained on a bridge (qanṭarah) between Paradise and Hell. There they will settle accounts for injustices committed between to others in the worldly life, until they are purified and cleansed. Then permission will be given for them to enter Paradise.
By the One in whose Hand is the soul of Muhammad, each of them will know his dwelling in Paradise more precisely than he knew his dwelling in this world.”
[Sahih al-Bukhari 2440]
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَعَلِيُّ بْنُ حُجْرٍ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ، - وَهُوَ ابْنُ جَعْفَرٍ - عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " أَتَدْرُونَ مَا الْمُفْلِسُ " . قَالُوا الْمُفْلِسُ فِينَا مَنْ لاَ دِرْهَمَ لَهُ وَلاَ مَتَاعَ . فَقَالَ " إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلاَةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ " .
The Prophet (ﷺ) said:
"Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming unlawful wealth, shedding blood, and beating others.
The oppressed will each be given from his (the oppressor's) good deeds. If his good deeds run out before justice is fulfilled, then their (those who were oppressed) sins will be cast upon him and he will be thrown into the Hellfire.
[Sahih Muslim 2581]
حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لأَحَدٍ مِنْ عِرْضِهِ أَوْ شَىْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ، قَبْلَ أَنْ لاَ يَكُونَ دِينَارٌ وَلاَ دِرْهَمٌ، إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ ". قَالَ أَبُو عَبْدِ اللَّهِ قَالَ إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ إِنَّمَا سُمِّيَ الْمَقْبُرِيَّ لأَنَّهُ كَانَ نَزَلَ نَاحِيَةَ الْمَقَابِرِ. قَالَ أَبُو عَبْدِ اللَّهِ وَسَعِيدٌ الْمَقْبُرِيُّ هُوَ مَوْلَى بَنِي لَيْثٍ، وَهُوَ سَعِيدُ بْنُ أَبِي سَعِيدٍ، وَاسْمُ أَبِي سَعِيدٍ كَيْسَانُ.
The Prophet (ﷺ) said:
“Whoever has wronged someone concerning his honor or anything else should seek his forgiveness today, before there will be neither dīnār nor dirham. If he has good deeds, they will be taken from him according to the measure of his wrongdoing. And if he has no good deeds, sins from the wronged person will be taken and loaded upon him.”
[Sahih al-Bukhari 2449]
Inevitable hellfire for the staunch enabler
١٢٠٥ - أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ جَعْفَرِ بْنِ حَمْدَانَ، ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْخَالِقِ، ثنا مُحَمَّدُ بْنُ أَحْمَدَ الْوَاسِطِيُّ، ثنا الْهَيْثَمُ بْنُ جَمِيلٍ، ثنا وَكِيعُ بْنُ الْجَرَّاحِ، ثنا سُفْيَانُ الثَّوْرِيُّ، قَالَ: أَرَادَ ابْنُ هُبَيْرَةَ أَنْ يَسْتَعْمِلَ مَنْصُورَ بْنَ الْمُعْتَمِرِ عَلَى الْقَضَاءِ، فَقَالَ: مَا كُنْتُ لأَلِيَ لَكَ بَعْدَ مَا حَدَّثَنِي إِبْرَاهِيمُ، قَالَ: وَمَا حَدَّثَكَإِبْرَاهِيمُ قَالَ عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ: أَيْنَ الظَّلَمَةُ، وَأَعْوَانُ الظَّلَمَةِ، وَأَشْبَاهُ الظَّلَمَةِ، حَتَّى مَنْ بَرَى لَهُمْ قَلَمًا، أَوْ لاقَ لَهُمْ دَوَاةً فَيُجْمَعُونَ فِي تَابُوتٍ مِنْ حَدِيدٍ، ثُمَّ يُرْمَى بِهِمْ فِي جَهَنَّمَ "
[ص132 - كتاب أمالي ابن بشران الجزء الثاني]
The Messenger of Allah ﷺ said: “When the Day of Resurrection comes, a caller will proclaim: ‘Where are the oppressors, the helpers of the oppressors, and those resembling the oppressors — even those who merely sharpened a pen for them or prepared an inkpot for them’ Then they will all be gathered into a coffin of iron and cast into Hell.”’”
[Amali Juz al-Thani - Ibn Bishran - Page 132]
Enablers might feel that they are not helping the oppressor, but they certainly are when they defend them.
They say things like, "But he is your parent; you owe him regardless of the horrific things he has done to you," "Look at the good the government has done and ignore the bad. They are not that bad after all," or "Keep that friend in your life because of your shared history, regardless of the betrayal he put you through."
This approach allows abuse to go unchecked and shields wrongdoers from the consequences of their actions.
٤- حدثنا أبو حفص، عمر بن سهل المازني، حدثنا أبو الأشهب، عن الحسن، أن عبيد الله بن زياد دخل على معقل بن يسار في مرضه، فقال معقل، رضي الله عنه،: ألا أحدثك بحديث سمعته من رسول الله صلى الله عليه وسلم، لو أعلم أن لي حياة ما حدثتك: سمعته يقول: " ما من عبد استرعاه الله رعية، فيموت غاشا لرعيته إلا حرم الله عليه الجنة ". [١/أ]
[كتاب المشيخة - الفسوي - الحديث ٤]
The Prophet ﷺ said: ‘There is no servant whom Allah entrusts with responsibility over a people, and he dies while deceiving those under his care, except that Allah will forbid Paradise for him.’”
[Kitab Mashayikhah - Al-Fassawi - Hadith 4]
The betrayal of an enabler parent is enormous, they smile and act innocent, only to create trust and relational dependency, so the person they wrong won't leave them as a consequence of the betrayal.
Enablers know that they aren't able to have the back of their children. They understand that they are untrustworthy when they get tested.
Though they know this, they don't want their child to ever figure out this truth, because that would mean the enabler risks abandonment.
٣٩٥ - حَدَّثَنَا حَمَّادُ بْنُ الْحَسَنِ بْنِ عَنْبَسَةَ الْوَرَّاقُ، حَدَّثَنَا سَيَّارُ بْنُ حَاتِمٍ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ، حَدَّثَنِي بَعْضُ أَشْيَاخِنَا قَالَ: سَمِعْتُ الْحَسَنَ بِمَكَّةَ، وَكَثُرَ النَّاسُ عَلَيْهِ، فَقَالَ: أَيُّهَا النَّاسُ، إِنْ سَرَّكُمْ أَنْ تَسْلَمُوا وَيَسْلَمَ لَكُمْ دِينُكُمْ؛ فَكُفُّوا أَيْدِيَكُمْ عَنْ دِمَاءِ النَّاسِ، وَكُفُّوا أَلْسِنَتَكُمْ عَنْ أَعْرَاضِهِمْ، وَكُفُّوا بُطُونَكُمْ عَنْ أَمْوَالِهِمْ "
[مكارم الأخلاق - الخَرائطي - الحديث ٣٩٥]
Al-Hasan al-Basri said: “O people, if you want to be safe and for your religion to remain safe for you, then restrain your hands from shedding the blood of people, restrain your tongues from speaking against their honor, and restrain your stomachs from consuming their wealth.”
[Makarim al-Akhlaq - Al-Kharaiti - Hadith 395]
Seeking retribution is not wrong
There is nothing wrong with seeking legal retribution for the wrongdoing you have endured. Allah understands this need, and He delays forgiveness of the wrongdoer until the victim has forgiven him or has sought retribution.
٦١٦ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ الدَّوْرَقِيُّ، ثنا عِيسَى بْنُ إِبْرَاهِيمَ الشَّعِيرِيُّ، ثنا عَبْدُ الْقَاهِرِ بْنُ السَّرِيِّ، ثنا عَبْدُ اللَّهِ بْنُ كِنَانَةَ بْنِ عَبَّاسِ بْنِ مِرْدَاسٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ: " أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعَا لِأُمَّتِهِ عَشِيَّةَ عَرَفَةَ أَنْ يُغْفَرَ لَهُمْ، فَأَكْثَرَ الدُّعَاءَ، فَأَجَابَهُ اللَّهُ عَزَّ وَجَلَّ: إِنِّي قَدْ فَعَلْتُ، إِلَّا ظُلْمَ بَعْضِهِمْ بَعْضًا، فَإِنَّهُ لَابُدَّ مِنَ الْقِصَاصِ "
[مساوئ الأخلاق - الخرائطي - حديث ٦١٦]
The Messenger of Allah ﷺ supplicated for his ummah on the evening of ʿArafah, asking that they be forgiven. He greatly increased in supplication, and Allah, the Mighty and Majestic, responded: ‘I have done so, except for the injustice of some of them against others, for there must be retribution first.’”
[Masawi al-Akhlaq - Al-Kharaiti - Hadith 616]
وَجَزَٰٓؤُا۟ سَيِّئَةٍۢ سَيِّئَةٌۭ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّـٰلِمِينَ ٤٠
وَلَمَنِ ٱنتَصَرَ بَعْدَ ظُلْمِهِۦ فَأُو۟لَـٰٓئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ ٤١
Let harm be repaid with an equal harm; but whoever forgives and makes reconciliation, his reward is with Allah Himself—indeed, He does not love the wrongdoers. There is no blame upon those who seek justice after having been wronged.
[42:40-41 Quran]
ذَٰلِكَۖ وَمَنۡ عَاقَبَ بِمِثۡلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِيَ عَلَيۡهِ لَيَنصُرَنَّهُ ٱللَّهُۚ
And whoever punishes with the like of that with which he was punished, thereafter he was treated unjustly, indeed Allah will definitely vindicate him.
[22:60 Quran]
Allah is with those who have suffered injustice. Even if they seek retribution and are harmed again, Allah will continue to support them.
Forgiveness is a virtue that is not possible for everyone in every situation, and that is perfectly fine. It was never meant to be an obligation, but rather something we should aspire to give.
For most people, betrayal trauma doesn't get overlooked because of its deep damage it causes, especially from those who are close.
١٨٤٨٨ - حَدَّثَنَا أَبِي، حَدَّثَنَا عِمْرَانُ بْنُ مُوسَى الطَّرَسُوسِيُّ، حدثنا عبد الصمد ابن يزيد خادم الفضيل ابن عَيَّاشٍ قَالَ: سَمِعْتُ الْفُضَيْلَ بْنَ عِيَاضٍ يَقُولُ: إِذَا أَتَاكَ رَجُلٌ يَشْكُو إِلَيْكَ رَجُلًا فَقُلْ: «يَا أَخِي، اعْفُ، عَنْهُ فَإِنَّ الْعَفْوَ أَقْرَبُ للتقوى، فإن قال لا يحتمل قلبي العفو، ولكن انتصر كما أمرني الله عز وجل. فقل له: إِنْ كُنْتَ تُحْسِنُ أَنْ تَنْتَصِرَ وَإِلا فَارْجِعْ إِلَى بَابِ الْعَفْوِ، فَإِنَّهُ بَابٌ وَاسِعٌ.
[تفسير ابن أبي حاتم - المجلد ١٠ - الصفحة ٣٢٨٠]
Al-Fuḍayl ibn ʿIyāḍ said:
"Whenever a man comes to you complaining about another man, then say: “My brother, forgive him, for forgiveness is closer to piety.
If he says, 'My heart cannot bear forgiveness, but rather I want to seek justice as Allah, Mighty and Majestic, has allowed me to,'
then say to him: 'If you are able to seek justice properly, then do so; otherwise return to the door of forgiveness, for indeed it is a vast door.'"
[Tafsir Ibn Abi Hatim - Volume 10 - Page 3280]
This narration teaches us that forgiveness should not be enforced on a victim of abuse. It also shows that there is nothing wrong with retribution within the legal bounds. When enablers are looking down on retribution, Allah acknowledges it and understands this need for victims of abuse.
Not being able to forgive is completely understandable. Humans cannot forgive every wrongdoing, and they are not expected to either.
Allah understands not forgiving an enabler for the deep betrayal trauma they caused.
Beware of the supplication of the oppressed
٣ - حَدَّثَنَا إِسْحَاقُ بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: حَدَّثَنِي رَجُلٌ، مِنْ أَشْيَاخِنَا، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْصَى رَجُلًا فَقَالَ: ...
وَإِيَّاكَ وَالْبَغْيَ؛ فَإِنَّ مَنْ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ - عَزَّ وَجَلَّ
[ذمّ البغي - ابن أبي الدنيا - الصفحة ٥١]
The Prophet ﷺ said: Beware of oppressing others, for indeed the one who is wronged will certainly be supported by Allah — Mighty and Majestic is He.”
[Dhamm al-Baghya - Ibn Abi Dunya - Page 51]
عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اتَّقِ دَعْوَةَ المَظْلُومِ فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ
The Prophet (ﷺ) said:
"Beware the supplication of the oppressed, for there is no barrier between it and Allah."
[Sahih Bukhari 2442]
٦٠٦ - حَدَّثَنَا الْعَبَّاسُ بْنُ مُحَمَّدٍ الدُّورِيُّ، ثنا سَعِيدُ بْنُ سُلَيْمَانَ، ثنا مَنْصُورُ بْنُ أَبِي الْأَسْوَدِ، ثنا صَالِحُ بْنُ حَسَّانَ النَّضْرِيُّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ⦗٢٨٥⦘ «يَا عَلِيُّ، اتَّقِ دَعْوَةَ الْمَظْلُومِ، وَإِنَّمَا يَسْأَلُ اللَّهَ، وَإِنَّ اللَّهَ لَنْ يُضَيِّعَ لِذِي حَقٍّ حَقَّهُ»
[مساوئ الأخلاق - الخرائطي - حديث ٦٠٦]
The Messenger of Allah ﷺ said: “Allah will never let the one who has a right to be deprived of his right.”
[Masawi al-Akhlaq - Al-Kharaiti - Hadith 606]
٥٩٨ - حَدَّثَنَا نَصْرُ بْنُ دَاوُدَ، ثنا سَعْدُ بْنُ عَبْدِ الْحَمِيدِ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، ثنا خُزَيْمَةُ بْنُ مُحَمَّدِ بْنِ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ الْأَنْصَارِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ خُزَيْمَةَ بْنِ ثَابِتٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " اتَّقُوا دَعْوَةَ الْمَظْلُومِ، فَإِنَّهَا تُحْمَلُ عَلَى الْغَمَامِ، يَقُولُ اللَّهُ تَعَالَى: وَعِزَّتِي وَجَلَالِي، لَأَنْصُرَنَّكَ وَلَوْ بَعْدَ حِينٍ "
[مساوي الأخلاق - الخرائطي - حديث ٥٩٨]
The Messenger of Allah ﷺ said: “Beware of the supplication of the oppressed, for it is carried upon the clouds. Allah, the Exalted, says: ‘By My might and My majesty, I will surely help you, even if that may be after some time.’”
[Masawi al-Akhlaq - Al-Kharaiti - Hadith 598]
۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا ١٤٨
Allah does not like negative thoughts to be voiced—except by those who have been wronged. Allah is All-Hearing, All-Knowing.
[4:148 Quran]
حدَّثني المثنى، قال: ثني أبو صالحٍ، قال: ثني معاويةُ، عن عليٍّ، عن ابن عباسٍ قولَه: ﴿لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ﴾. يقول: لا يُحِبُّ اللهُ سبحانه أن يَدْعُوَ أحدٌ على أحدٍ إلا أن يكونَ مظلومًا، فإنه قد أَرْخَص له أن يَدْعُوَ على مَن ظَلَمَه، وذلك قولُه: ﴿إِلَّا مَنْ ظُلِمَ﴾. وإن صبَر فهو خيرٌ له (٤).
[تفسير الطبري - المجلد ٧ - الصفحة ٦٢٥]
Ibn ʿAbbās regarding the verse: {Allah does not like negative thoughts to be voiced” (Qur’an 4:148)}
He said: "Allah, Glorified be He, does not like for anyone to supplicate against another, except for one who has been wronged; for He has permitted a person to supplicate against the one who wronged him. And that is His saying: {except for one who has been wronged} And if he is patient, that is better for him."
[Tafsir al-Tabari - Volume 7 - Page 625]
٦١٣ - حَدَّثَنِي الْفَضْلُ بْنُ إِسْحَاقَ، حَدَّثَنَا أَبُو قُتَيْبَةَ، عَنْ فَرَجِ بْنِ فَضَالَةَ، عَنْ لُقْمَانَ بْنِ عَامِرٍ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ: اتَّقُوا دَمْعَهُ الْيَتِيمِ وَدَعْوَةَ الْمَظْلُومِ فَإِنَّهُمَا يَسِيرَانِ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ
[النفقة على العيال - ابن أبي الدنيا - حديث ٦١٣]
Abū al-Dardāʾ said: “Beware of the tears of the orphan and the supplication of the oppressed, for both travel by night while people are asleep.”
[Al-Nafqatu 'ala al-Iyal - Ibn Abi Dunya - Hadith 613]
ولقد أحسن القائل (نامت جفونك والمظلوم منتبه ... يدعو عليك وعين الله لم تنم)
[الاستذكار - ابن عبد البر - المجلد ٨ - الصفحة ٦١٨]
Ibn Abdul-Barr said: “And the poet spoke well when he said: ‘Your eyelids have slept while the oppressed remains awake, calling against you, while the Eye of Allah does not sleep.’
[Al-Istidhkar - Ibn Abdul-Barr - Volume 8 - Page 618]
Examples of punishments that occurred after supplication
Sa'd ibn Abi al-Waqqas against a shameless liar
حَدَّثَنَا مُوسَى، قَالَ حَدَّثَنَا أَبُو عَوَانَةَ، قَالَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ شَكَا أَهْلُ الْكُوفَةِ سَعْدًا إِلَى عُمَرَ ـ رضى الله عنه ـ فَعَزَلَهُ وَاسْتَعْمَلَ عَلَيْهِمْ عَمَّارًا، فَشَكَوْا حَتَّى ذَكَرُوا أَنَّهُ لاَ يُحْسِنُ يُصَلِّي، فَأَرْسَلَ إِلَيْهِ فَقَالَ يَا أَبَا إِسْحَاقَ إِنَّ هَؤُلاَءِ يَزْعُمُونَ أَنَّكَ لاَ تُحْسِنُ تُصَلِّي قَالَ أَبُو إِسْحَاقَ أَمَّا أَنَا وَاللَّهِ فَإِنِّي كُنْتُ أُصَلِّي بِهِمْ صَلاَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم مَا أَخْرِمُ عَنْهَا، أُصَلِّي صَلاَةَ الْعِشَاءِ فَأَرْكُدُ فِي الأُولَيَيْنِ وَأُخِفُّ فِي الأُخْرَيَيْنِ. قَالَ ذَاكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ. فَأَرْسَلَ مَعَهُ رَجُلاً أَوْ رِجَالاً إِلَى الْكُوفَةِ، فَسَأَلَ عَنْهُ أَهْلَ الْكُوفَةِ، وَلَمْ يَدَعْ مَسْجِدًا إِلاَّ سَأَلَ عَنْهُ، وَيُثْنُونَ مَعْرُوفًا، حَتَّى دَخَلَ مَسْجِدًا لِبَنِي عَبْسٍ، فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ أُسَامَةُ بْنُ قَتَادَةَ يُكْنَى أَبَا سَعْدَةَ قَالَ أَمَّا إِذْ نَشَدْتَنَا فَإِنَّ سَعْدًا كَانَ لاَ يَسِيرُ بِالسَّرِيَّةِ، وَلاَ يَقْسِمُ بِالسَّوِيَّةِ، وَلاَ يَعْدِلُ فِي الْقَضِيَّةِ. قَالَ سَعْدٌ أَمَا وَاللَّهِ لأَدْعُوَنَّ بِثَلاَثٍ، اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِبًا، قَامَ رِيَاءً وَسُمْعَةً فَأَطِلْ عُمْرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ بِالْفِتَنِ، وَكَانَ بَعْدُ إِذَا سُئِلَ يَقُولُ شَيْخٌ كَبِيرٌ مَفْتُونٌ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ. قَالَ عَبْدُ الْمَلِكِ فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ، وَإِنَّهُ لَيَتَعَرَّضُ لِلْجَوَارِي فِي الطُّرُقِ يَغْمِزُهُنَّ.
Jābir ibn Samurah narrated:
The people of Kūfah complained about Saʿd (Ibn Abi al-Waqqas) to ʿUmar (radiyAllahu 'anhu), so he removed him and appointed ʿAmmār over them.
They (people of Kufah) continued complaining until they even mentioned that he (Sa'd) did not perform prayer properly. So ʿUmar sent for him and said: ‘O Abū Isḥāq, these people claim that you do not perform prayer properly.’
He (Sa'd) said: ‘By Allah, as for me, I used to lead them in prayer just as the Messenger of Allah ﷺ prayed, without deviating from it. I would pray the ʿIshā’ prayer, making the first two rakʿahs aloud and the last two silent.’
ʿUmar said: ‘That is what I thought of you, O Abū Isḥāq.’
Then ʿUmar sent a man—or men—with him to Kūfah. They asked the people of Kūfah about him (Sa'd), and they did not leave a single mosque without asking about him, and they all spoke well of him.
Then they entered the mosque of Banū ʿAbs, and a man among them stood up, called Usāmah ibn Qatādah, kunya Abū Saʿdah, and said: ‘Since you have asked us, then as for Saʿd, he did not go out with military expeditions, he did not distribute equally, and he did not judge fairly.’
Saʿd then said: ‘By Allah, I will supplicate with three things: O Allah, if this servant of Yours is lying because he wants to stand out, then prolong his life, prolong his poverty, and expose him to trials.’
And afterwards, whenever he (Usāmah ibn Qatādah) was asked, he would say: ‘An old man, afflicted and tested; the supplication of Saʿd has struck me.’
ʿAbd al-Malik said: I later saw him, and his eyebrows had fallen over his eyes from old age, and he would harass slave girls in the streets by winking at them.”
[Sahih al-Bukhari 755]
Wounded hand cause of a Dua of Maymuna
٣٠٧ - حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا مُوسَى بْنُ أَيُّوبَ، قَالَ: حَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ غَيْلَانَ بْنُ جَرِيرٍ " أَنَّ رَجُلًا مِنْ وُجُوهِ قَوْمِهِ قَنَّعَ امْرَأَةً يُقَالُ لَهَا: مَيْمُونَةُ، فَرَفَعَتْ رَأْسَهَا فَقَالَتْ: قَطَعَ اللَّهُ يَدَكَ، فَمَا لَبِثَ يَسِيرًا حَتَّى قُطِعَتْ يَدُهُ، فَكَانَ غَيْلَانُ يَقُولُ: احْذَرُوا دَعْوَةَ مَيْمُونَةَ "
[العقوبات - ابن أبي الدنيا - الحديث ٣٠٧]
Ghaylān ibn Jarīr said: "A man of standing among his people struck a woman called Maymūna on the head. She raised her head and said: 'May Allāh cut off your hand!' Not long after, his hand was cut off.
And Ghaylān used to say: 'Beware the supplication of Maymūna.'"
[Al-Uqubat - Ibn Abi Dunya - Hadith 307]
Sa'eed ibn Zayd ibn Amr against a false claimant
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدٍ، أَنَّحَدَّثَهُ عَنْ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، أَنَّ أَرْوَى، خَاصَمَتْهُ فِي بَعْضِ دَارِهِ فَقَالَ دَعُوهَا وَإِيَّاهَا فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ أَخَذَ شِبْرًا مِنَ الأَرْضِ بِغَيْرِ حَقِّهِ طُوِّقَهُ فِي سَبْعِ أَرَضِينَ يَوْمَ الْقِيَامَةِ " . اللَّهُمَّ إِنْ كَانَتْ كَاذِبَةً فَأَعْمِ بَصَرَهَا وَاجْعَلْ قَبْرَهَا فِي دَارِهَا . قَالَ فَرَأَيْتُهَا عَمْيَاءَ تَلْتَمِسُ الْجُدُرَ تَقُولُ أَصَابَتْنِي دَعْوَةُ سَعِيدِ بْنِ زَيْدٍ . فَبَيْنَمَا هِيَ تَمْشِي فِي الدَّارِ مَرَّتْ عَلَى بِئْرٍ فِي الدَّارِ فَوَقَعَتْ فِيهَا فَكَانَتْ قَبْرَهَا.
Arwā disputed with Saʿeed ibn Zayd ibn ʿAmr ibn Nufayl concerning part of his house. So he (Sa'eed) said (to Marwān ibn al-Ḥakam): ‘Leave her (Arwa) and it (her claim), for indeed I heard the Messenger of Allah ﷺ say: “Whoever takes a handspan of land without right will be encircled with it through seven earths on the Day of Resurrection.”’
Then he (Sa'eed) said: ‘O Allah, if she is lying, then blind her eyesight and make her grave in her own house.’
I (Sa'eed) saw her blind, feeling along the walls, saying: ‘The supplication of Saʿeed ibn Zayd has struck me.’
Then while she was walking in the house, she passed by a well in the house and fell into it, and it became her grave.
[Sahih Muslim 1610c]
Supplication of the fisherman against an oppressive officer
١٣ - حدثنا الإمام أبو أحمد عبد الصمد بن عبد الرحمن المطوعي: ثنا الإمام أبو بكر محمد بن الفضل: ثنا عبد الله بن محمد بن يعقوب: ثنا أبو الفضل محمد بن داود: ثنا محمد بن عيسى: ثنا سفيان بن عيينة عن عمرو بن دينار قال:
كَانَ رَجُلٌ يُنَادِي: (لَا تَظْلِمُوا النَّاسَ عِبَادَ الله! وَاتَّقُوا دَعْوَةَ الْمَظْلُومِ)! قَالَ: فَقِيلَ لَهُ: مَا قِصَّتُكَ؟ قَالَ: كُنْتُ رَجُلًا شُرَطِيًّا، فَمَرَرْتُ بِصَيَّادٍ يَصِيدُ السَّمَكَ، فَسَاوَمْتُهُ، فَأَبَى [ق ٣/ ب] أَنْ يَبِيعَهَا مِنِّي، فَضَرَبْتُهُ وَأَخَذْتُ مِنْهُ السَّمَكَةَ! فَبَيْنَمَا هِيَ مُعَلَّقَةٌ؛ إِذْ وَثَبَتْ فَعَضَّتْ عَلَى إِصْبَعِي! فَلَمَّا بَلَغْتُ الْمَنْزِلَ؛ إِذَا فِيهَا قُرْحَةٌ مُنْكَرَةٌ! وَكَانَ لَنَا جَارٌ يَنْظُرُ فِي الْقُرُوحِ، فَأَرَيْتُهَا إِيَّاهُ، فَقَالَ: اقْطَعْهَا مِنَ الْمَفْصِلِ؛ وَإِلَّا دَبَّتْ فِي يَدِكَ؛ فَإِنَّهَا آكِلَةٌ! قَالَ: فَقَطَعْتُهَا؛ فَدَبَّتْ فِي ظَهْرِ الْكَفِّ! قَالَ: اقْطَعْهُ! فَقَطَعْتُهُ؛ فَدَبَّتْ فِي سَاعِدِي! قَالَ: اقْطَعْهَا! فَقَطَعْتُهَا مِنَ الْمِرْفِقِ؛ فَدَبَّتْ فِي الْعَضُدِ! فَأَتَانِي آتٍ فِي مَنَامِي، فَقَالَ لِي: (دَوَاؤُكَ عِنْدَ مَنْ ظَلَمْتَهُ)! فَأَتَيْتُ الصَّيَّادَ؛ فَجَلَسْتُ بَيْنَ يَدَيْهِ - وَأَنَا أَبْكِي-، فَقُلْتُ لَهُ: حَلَّلْنِي؛ فَقَدْ أَصَابَنِي - مِنْ أَجْلِكَ - هَذَا! قَالَ: فَأَخَذَ الرَّجُلُ يَبْكِي! وَقَالَ: اللَّهُمَّ! إِنِّي جَعَلْتُهُ فِي حِلَّ! قَالَ: فَرَأَيْتُ الدُّودَ يَتَنَاثَرُ مِنْ يَدِي! ثُمَّ قَالَ لِابْنِ لَهُ: احْفِرْ زَاوِيَةَ الْبَيْتِ! قَالَ: فَحَفَرَ، فَأَخْرَجَ مِنْهَا جَرَّةً فِيهَا عَشَرَةُ آلَافِ دِرْهَم! قَالَ: فَخُذْهَا أَنْفِقْهَا عَلَى نَفْسِكَ وَعِيَالَكَ! قَالَ: فَأَخَذْتُهَا وَعُوفِيتُ! فَقُلْتُ لَهُ: هَلْ دَعَوْتَ عَلَيَّ حِينَ أَوْجَعْتُكَ فَأَخَذْتُ السَّمَكَةَ مِنْكَ؟ قَالَ: قُلْتُ: يَا رَبِّ! خَلَقْتَ هَذَا قَوِيًّا، وَخَلَقْتَنِي ضَعِيفًا؛ فَأَحِلَّ بِهِ عُقُوبَةً فِي الدُّنْيَا تَكُونُ نَكَالًا! فَهُوَ مَا رَأَيْتَ!! (١).
[المنتقى من مسموعات ضياء الدين المقدسي - المجلد ١ - الصفحة ٤٢]
Diya al-Deen al-Maqdisi mentioned:
The Imam Abū Aḥmad ʿAbd al-Ṣamad ibn ʿAbd al-Raḥmān al-Muṭawwiʿ narrated to us from Abū Bakr Muḥammad ibn al-Faḍl, from ʿAbdullāh ibn Muḥammad ibn Yaʿqūb, from Abū al-Faḍl Muḥammad ibn Dāwūd, from Muḥammad ibn ʿĪsā, from Sufyān ibn ʿUyaynah, from ʿAmr ibn Dīnār, who said:
"A man used to call out: ‘Do not wrong the people, O servants of Allah! And beware the supplication of the oppressed!’ It was said to him: ‘What is your story?’
He said: ‘I used to be a police officer. I passed by a fisherman who was catching fish, and I bargained with him, but he refused to sell it to me. So I struck him and took a fish from him by force. While it was hanging, it suddenly bit my finger. When I reached home, there was a severe wound on my finger.
I had a neighbor who used to treat wounds, so I showed it to him. He said: “Cut it off at the joint, otherwise it will spread to your whole hand, for it is consuming tissue.” So I cut it off, but it spread to the back of my hand. He said: “Cut it off.” So I cut it off, but it spread to my forearm. He said: “Cut it off.” So I cut it off at the elbow, but it spread to my upper arm.
Then a visitor came to me in a dream and said: “Your cure is with the one you wronged.” So I went to the fisherman and sat before him while crying, and I said: “Forgive me, for what has happened to me because of you.” He began to cry and said: “O Allah, I have forgiven him.” Then I saw the worms falling out of my arm where my hand used to be, and I was healed.
Then I said to him: ‘Did you supplicate against me when I harmed you and took the fish?’ He (the fisherman) said: ‘I said: O Lord, You created him strong and created me weak, so let a punishment befall him in this world as a lesson.’ And that is what you have seen.”
[Al-Muntaqa min Masmu'at - Diya al-Deen al-Maqdisi - Volume 1 - Page 42]
This story teaches us several important lessons.
- Punishment can come immediately after wrongdoing.
- The person became even weaker than the fisherman.
- The fisherman supplicated against him after being humiliated, even though it was over a fish.
- Allah took the supplication seriously, despite the fact that people may perceive this event as a minor wrongdoing.
This shows that Allah answers the supplication of the oppressed and may choose to bring about punishment immediately. Such punishment can also be severe.
Enablers will be met with the misery they invited
Whoever wrongs others, whether by remaining silent in the face of abuse or by actively taking the side of an abuser and helping them spread it further, will face the misery they have invited.
Allah never overlooks abuse, and He causes a person to face the consequences in this world (Dunyā) and the Hereafter (Ākhirah).
The inevitable misery an enabler experiences comes when they are found out by those closest to them. Once people choose to cut off contact with the enabler, consequences follow.
They may begin to obsess over those who have abandoned them, and they are forced to confront their enabling behavior and its consequences.
Because they know they have betrayed a person through their silence, they may implode and ruminate over the one they betrayed. The shame deepens, and their life becomes increasingly miserable as the days go by, as Allah leaves them to their own downfall and removes His support.
