The Twenty Ninth Greater Sin: HELPING THE OPPRESSORS
The twenty-ninth sin, that is classified as a Greater Sin is ‘Helping the oppressors’. Fazl ibne Shazaan has narrated from Imam Reza (a.s.) that he said concerning the Greater Sins:
“And helping the oppressors and bending (leaning) towards them.”
In the narration of Amash from Imam Sadiq (a.s.) the following is mentioned,“Not helping the oppressed people is a Greater Sin.
” In other words helping the oppressors is also a Greater Sin.”
Imam Musa ibne Ja’far (a.s.) says:
“To participate in the activities of the oppressors and to endeavour to achieve their evil objectives and to help them is equal to infidelity and to knowingly lean towards them is a Greater Sin and deserves Hell.”
(Wasaelush Shia)
The Holy Prophet (s.a.w.s.) similarly says:
“On the night of ascension (Meraj), I saw the following inscription on the doors of Hell, ‘DO NOT BE A HELPER OF THE OPPRESSORS.’”
(Wasaelush Shia)
It means that if one does not wish to enter Hell he must refrain from co-operating with the oppressors. Moreover, this is a sin that is promised Divine punishment by the Almighty in the Holy Quran.
“And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.”
(Surah Hud 11:113)
According toTafseer Minhajus Sadeqeen
‘do not incline’ means we must not lean towards the oppressors even a little bit. Hence we must not remember them honourably nor mix with them freely or express our affections for them. We must neither be greedy of their gifts, nor should we praise them and obey their orders. All these actions are included in the prohibition. Therefore how can it be lawful to help them whole-heartedly and co-operate with them in oppression?
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 bookRawzaatul Jannat
concerning the author ofMaqasikul 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 Waali Shustaraan 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 life histories of some scholars we realise how much they refrained from meeting, mixing with or communicating with the oppressors. So that there was not even a remote chance for them to befriend them and help them in their activities.
Muhaddith Jazaeri writes in the bookFawaid ur 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 fromTarikh Bahire
that Khwaja Nizamul Mulk the Prime Minister of Malik Shah the 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 can be kept inside his shroud before 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 a better oppressor from among the oppressors.”
When Khwaja saw the remark of Abu Ishaq, he wept and said: “Whatever Abu Ishaaq 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:
Crossing the limits of religious law is equal to polytheism. As the Almighty says,
“...most surely polytheism is a grievous inquity.”
(Surah Luqman 31:13)
Belying the Divine signs is the second type 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, not accepting of the Divine commands or not acting upon them or disregarding the limits specified by the Almighty, neglecting a Wajib act or doing a Haraam one; all of them 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:
“These are the ones who are unjust to themselves.”
(Surah Fatir 35:39)
Various kinds of oppressions includes hurting someone physically, or imprisoning him or to insult a person, abuse him, backbite about him, accuse him falsely or degrade him. To usurp someone’s property or, obtain it without the owner’s permission. Not returning the rights to its owner. Other kinds of usurpation are to forcefully occupy the position reserved for someone else. The supreme example of this being the usurpation of the position of Wilayat when it is clear that it belongs to the Holy Ahlul Bayt (a.s.). The tyrant rulers of Bani Umayya and Bani Abbas had committed such a kind of injustice.
Another example is of the unjust jurist who assumes the seat of Qazi. This is also of two kinds. One is that committing oppression may be the profession of the unjust, like the tyrant rulers and vicious kings. Secondly, it could be that once in a while a person commits injustice upon someone. We shall study all these types of injustices in four sub-topics.
Helping the oppressor in oppression
Helping an oppressor whose profession is to oppress is without any doubt a Greater Sin. For example to hand him a cane so that he can beat an innocent person, or kill him and put him in the prison. In any way whatsoever, helping the oppressor is totally Haraam.
The renowned Shaykh Ansari writes inMakasib
that the prohibition of co-operating with the oppressors is proved by all four proofs (that prove the Islamic laws). That is Quran, reason, Sunnat and Ijma.
According to logicl if there is no one to help the oppressor he may not oppress and hence it proves that it is Haraam to assist him. From the point of view of accountability reason considers equal both the actual oppressor and one who helps him. In other words, reason prohibits the helping of an oppressor.
Ijma: If we refer to books of jurisprudence we realise that according to all the jurists, co-operating with the unjust people is Haraam. All of them are unanimous on this point.
Quran: The Quranic verse
“And do not incline to those who do injustice,”
is sufficient to prove the illegality of helping the unjust. Because when even a slight inclination to 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 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 bookWaraam:
“If one knowingly goes to help an oppressor, he has apostasisied 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 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 angels 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. But if on the other hand he 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 is confined.”
(Wasaelush Shia)
Praising the oppressor is also haraam
To praise an oppressor so that his power and glory may increase, or he may become more daring, is Haraam. All the arguments that have been mentioned, and also the proofs concerning the forbidding of evil (Nahy Anil Munkar) prove that it is one of the Greater Sins.
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)
We know that this tradition applies to all types of people, but if the praised one is unjust the one who praises will become eligible to severe retribution. Moreover 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. That post should not be a cause for any type of oppression. For example the post of maintaining law and order. Actually the necessary qualification of this post is injustice and oppression. So if a person assumes the assignment from the oppressors to maintain law and order 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 well known tradition of Imam Ja’far as-Sadiq (a.s.) and it is quoted here fromTohful 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 rest of the people. After that He will decide about them.”
In the last portion of the bookDarus 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 that 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 intense and I was very much troubled. I became so much frightened and 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 but he was unable to pay. So this man put the Sayyed in prison. 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 purchased a quantity (mound of) of perfume and 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 slapped him too. In reply to this the Sayyed said, “My ancestor 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 staff or a cane. After this he said, “Go and tell your ancestor to cut off my arms.” Very next day the oppressor had high fever and his arms began to pain severely during the night. On the third day the 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. Because one has to employ terror for such purposes and it is impossible to remain just and non-violent.
It is mentioned in theSahih
of Dawood bin Zarbi that one of the followers of Imam Sajjad (a.s.) told him that he had requested Imam Sajjad (a.s.) to recommend 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 will never do any kind of unjust act and said that he will not do anything except help the people. Imam (a.s.) looked to the sky and began to weep. Then he said that going to the sky was easier than that. It was apparent that Imam (a.s.) meant to say that once a person accepts employment of an oppressor it was impossible for him not to oppress.
When is it permitted to accept rulership
Now let us study those situations where it is allowed to accept appointment in the service of oppressors and rather in some cases it becomes Wajib to do so. First of all, if a person is forced to accept it or if he is practising Taqayya. That is, if he refuses, his life property or honour will be in danger. Permissibility of accepting employment under tyrants is proved in many ways.
As the Holy Prophet (s.a.w.s.) has said,
“My people will not questioned for what they are forced to do.”
(Khasael)
And Imam Sadiq (a.s.) has mentioned:
There is nothing that Allah has not made permissible for one who is helpless.”
Imam Reza (a.s.) has been reported inWasaelush Shia
to say that his acceptance of heir-apparency of Mamun was under duress and taqayya. When Imam Ja’far as-Sadiq (a.s.) was asked about working for a tyrant king, he replied,
“It is not allowed, except when a person is not able to obtain his livelihood from any other means or if his life is in danger and his life depends on accepting some work from the tyrant. In that case it is allowed. But if he receives any remuneration from the tyrant he must pay Khums from it.”
(Wasaelush Shia)
The second condition when such appointments are valid is when the job involves only peacekeeping and maintaining of law and order. Like posts in armies whose only aim is to defend the borders of Muslim countries, the welfare of believers and the down-trodden people, the restoring of rights to those who were deprived of it. Accepting service under tyrants is allowed in these circumstances provided one has a firm intention of dealing in a just manner. If the intention is to help the Shias specifically, it is more meritorious. Ziyad ibn Abi Salma says that he went to meet Imam Musa Al Kazim (a.s.). Imam (a.s.) asked him if he was employed with the government? He replied, ‘Yes’. Imam (a.s.) asked,
‘Why?’
He replied, “I am benevolent and helpful to the needy so I cannot leave this job. Apart from this I have a family and children and I have no other means of livelihood.” Imam (a.s.) said,
“O Ziyad if I am taken to the top of a high mountain and thrown from it and my body is shattered to pieces. I would prefer it to do some job of these people or even to step inside their threshold. Except for one condition. Do you know what that is?”
Ziyad said, “May my life be sacrificed for you; I don’t know.”
Imam (a.s.) continued,
“Except that I rescue the believers from grief and hardships or liberate an imprisoned believer, or repay the debts of a believer.” After this Imam (a.s.) went on to say, “O Ziyad! If you are employed under a tyrant work for the welfare of your believing brothers so that it will recompense for the sins that you may happen to commit during your service period.”
Fazl Ibn Abdul Rehman says that I wrote a letter to Imam Musa al Kazim (a.s.) asking, “Please permit me to work on a governmental post.” Imam (a.s.) replied,
“You are permitted, provided you do not change my religious command or cross the limits laid down by Allah. The compensation of your action will be your fulfilling the needs of your believing brother.”
(Mustadrakul Wasael)
Ali Ibn Yaqteen, who was the Prime Minister or Caliph Haroon, wrote to Imam Musa Al Kazim (a.s.): “Please give me permission to resign from this post.” Imam (a.s.) replied to him,
“I do not consider it permissible for you to leave this governmental post because in the courts of tyrants there are people through whom Allah removes the difficulties of His loved ones. And they are the ones whom Allah has made immune from the fire of Hell. Hence fear Allah with respect to your brothers.”
(Mustadrakul Wasael)
Muhammad bin Ismail Bazee was also a minister in the court of Haroon. He had the honour of meeting three Imams, Imam Musa al Kazim (a.s.), Imam Ali Reza (a.s.) and Imam Jawad (a.s.). The last whom provided his own garment to serve as his shroud. He relates from Imam Reza (a.s.) that he said,
“There are people in the courts of tyrants through whom Allah manifests His proof and they are appointed in specific cities. Allah removes the difficulties of His loved ones through them and by them He brings about the welfare of Muslims. The believers take refuge with them in calamities. The needs of our needy Shias are fulfilled through these very people. And the Almighty Allah through their means imposes the fear and dread of the believers upon the houses of oppressors. These are the true believers who are trust bearers of Allah on this earth. Congratulations to them for their position and post!”
Then Imam (a.s.) asked,
“Wouldn’t it be better that at least one of you reach that position?”
Muhammad asked, “May my life be sacrificed for you. How can a person reach such a position?” Imam (a.s.) replied,
“Being with the tyrants, he makes the heart of our Shias happy; that makes us happy. O Muhammad! after you do this you will be considered among those people who have lofty positions.”
(Behaarul Anwaar vol.15)
Accepting employment under a tyrant ruler becomes wajib in one condition
For some people it becomes Wajib to accept rulership or a post in government and that is only when one is sure that if he assumes that post he will be able to uproot a great evil. Or he will be able to prevent at least one sinful ritual or system but such a situation is rare because it is based on personal confidence. That is after he assumes authority, he will never commit any sort of injustice or sinful act. That he will never go against justice and the Divine commands. It is obvious that such a proposition is very difficult. Because there are numerous dangers that lurk behind the facade of governace. It is most difficult to save oneself from them.
Imam Ja’far as-Sadiq (a.s.) replied to the letter of Abdullah Najjashi the ruler of Ahwaz:
“It has come to my knowledge that you assumed the rulership of Ahwaz. I am happy by news and aggrieved too. Happy because I hope Allah will remove the difficulties and the problems of the Progeny of Muhammad and help them through you. And through you the fire of opposition will cool down on them. I am aggrieved on account of the fears, the least of whom is that you may become a cause of injury or difficulty to our followers and thus be deprived of even the fragrance of Paradise.”
(Makasib Muharrama)
The Holy Prophet (s.a.w.s.) says:
“One who assumes the leadership of a community will be raised on the Day of Qiyamat in a way that both his hands will be tied to his neck. Then if he had dealt with the people according to Shariah; Allah will free him. But if he had been unjust he would be thrown into Hell. And what an evil resort it is. If a leader of a community does not deal with justice and goodness with the people for each day that he ruled, he would be made to stand at the boundary of Hell for a thousand years. While both his hands would be tied behind his neck. Thus if he had dealt with equity he will be freed if not, he would be thrown into Hell, to a depth of seventy thousand years.”
Imam Ja’far as-Sadiq (a.s.) says:
“If a person has authority in a particular affair of the people and he deals with justice with them. And the doors of his house are open for those who refer to him and seek his help. And he does not remain aloof from the people. Then the Almighty Allah will keep him safe from dread and fear on the Day of Qiyamat. And make him enter Paradise.”
(Wasaelush Shia)
It must be remembered, however, that this is a vast subject and it is not possible to discuss all the facets. Hence those who wish to study in detail may refer to books of jurisprudence.
Helping the oppressors in other matters
Helping the oppressors or tyrants in matters other than oppression; like to work as his personal assistant, to stitch clothes for him, or build a house or guard his treasury or other property. All these types of jobs can be classified into three categories:
(1) In some cases these jobs pave the way for oppression. For example if the tyrant had usurped a piece of land and orders a mason to build a house on it. Or that cloth which has been obtained forcefully is given to a tailor to stitch a dress out of it. Or a person may be ordered to guard the money exhorted from innocent people.
There is no doubt that all such kinds of jobs are Haraam. Because the use of things acquired by illegal means is Haraam by the one who has acquired them or
anyone else. That is provided he is aware of their contraband nature.
(2) The second category is of those preoccupations which are not direct acts of oppressions or which do not help in oppressing, but since the one who is involved in them is associated with the tyrants, and the common people consider him to be a part of that oppression; it is Haraam. His presence may encourage the tyrants. Consequently his name is also included in the list of oppressors. He is also counted among those who usurp the rights of people. All these are Haraam according to numerous traditions. Imam Ja’far as-Sadiq (a.s.) says:
“One who has his name registered in the office of Bani Abbas will be raised on the Day of Qiyamat in the form of a pig.”
(Wasaelush Shia)
In another tradition he says that such a person will be brought in the form of a black pig. Imam (a.s.) has also said,
“Do not help the oppressors in the construction of mosques.”
(Wasaelush Shia)
Ibn Abi Yaafur says that I was in the company of Imam Sadiq (a.s.) when one of the Shias came and spoke to Imam (a.s.). He said, “May our lives be sacrificed for you! Some of our people have problems in obtaining livelihood whereas there are vacancies in the establishments of Bani Abbas for construction of buildings and digging of canals. So what is your opinion regarding this?”
Imam (a.s.) replied:
“I don’t like to tie even a knot, or the mouth of a water bag or the strap of a purse for them. Even if they were to pay me with Madinah and whatever is in it. I do not like that I help them even as little as the ink at the tip of a pen. Without any doubt, the oppressors will remain standing at the verge of Hell-fire till the time Allah decides about you all.”
Muhammad bin Azaafar says that Imam Ja’far as-Sadiq (a.s.) told my father,
“I have come to know that you deal freely with Abu Ayyub and Abu Rabie. Then what would be your condition when your name will appear in the list of the helpers of tyrants?”
Hearing this command my father became aggrieved. When Imam (a.s.) saw the restlessness of my father he said,
“I have only warned you of that about which the Almighty has warned me.”
My father remained sorrowful for the rest of his life.
(Wasaelush Shia)
Imam Ja’far as-Sadiq (a.s.) says that it is incumbent upon Allah to raise you on the Day of Qiyamat with the same group from which you derived benefits in this world. The Imam (a.s.) has also mentioned the incidents when some of the followers of Hazrat Musa (a.s.) decided to support Firon for worldly benefits and secretly planned to change sides when Musa (a.s.) was about to win. They enrolled as his supporters, but it so happened that when Firon and his soldiers were about to be drowned and these people made a bid to cross to Hazrat Musa’s side, the Almighty Allah caused their horses to perish and they also drowned with Firon and his army.
(Wasaelush Shia)
Our beloved Imam (a.s.) has the following advice for us:
“Fear Allah strengthen your faith with an uncomparable taqayya and avoid presenting your needs to the ruler. And if a person is respectful to an irreligious man, Allah will degrade him and will consider him His enemy and leave him on his own. And if he receives any monetary benefit from this man, Allah will remove barakat from it. And if he uses this money to perform Hajj or emancipate slaves, or any other benevolent deed, he will not get any reward for it.”
(al-Kafi)
Ali bin Abi Hamza says that one of my friends was a scribe in the employ of Bani Umayya. One day he requested me to take him to Imam Ja’far as-Sadiq (a.s.). I took him to Imam (a.s.). He saluted and said, “May my life be sacrificed upon you, I had been in the employ of Bani Umayya as a scribe and have earned a huge amount of wealth without giving any thought to the right or wrong of it. Imam (a.s.) said,
“If people like this had not been in the service of Bani Umayya to write letter for them, collect their wealth for them, fight their enemies and attend their assemblies, they (Bani Ummaya) would not have usurped our rights. And if they had been left alone they would not have able to accumulate any wealth more than what they had.”
The man said, “May I be sacrificed for you, can I attain salvation after what I have done?” Imam (a.s.) said,
“Separate whatever wealth you have earned from them and try to return it to the rightful owners if you know them. Whatever you cannot deliver should be given as charity (sadaqa) on their behalf. So that I can guarantee that Allah will send you to Paradise.”
Upon hearing this, the young man bowed his head thoughtfully for sometime. Then he raised his head and said, “May I be sacrificed on you, I will do as you have ordered.” After this he accompanied me to Kufa and returned all his wealth to the rightful owners as much as it was possible; the rest he gave away as Sadaqa. He even gave up the dress he was wearing. I procured some money for him and bought him a dress and gave him some amount for his expenses. After some months he fell ill and I paid him a visit. I found that he was in a very serious condition. He opened his eyes and told me, “Ali ibn Abi Hamza, by Allah, your Imam (a.s.) has fulfilled his promise.” He died soon after. I supervised his final rites and returned to Madinah to meet Imam Ja’far as-Sadiq (a.s.). Imam (a.s.) said,
“O Ali! I have fulfilled my promise to your friend.”
I said, “May I be sacrificed upon you! You speak the truth, because my companion testified to it at the time of his death.”
(Wasaelush Shia)
Assistance which is not construed to be an encouragement and is not haraam
(3) The third type of help is that which has no Haraam aspect and neither does it serve as an encouragement to the oppressor. It is also not considered as help to the oppressor in common parlance. For example, to hire vehicles or carry the load of permissible goods and eatables etc. Or working in construction of buildings etc; all these types of actions are not totally Haraam but some elders have mentioned that on the basis of precaution it is necessary to avoid even these actions. Because as we have stated before, by involving oneself in such matters one would be prone to incline towards the oppressors.
Imam Musa al-Kazim (a.s.) commands Safwan Jamal
Safwan bin Mehram Kufi was a very pious companion of Imam Ja’far as-Sadiq (a.s.) and Imam Musa al Kazim (a.s.). He used to earn his livelihood by hiring out camels. He owned a large number of camels. He says that one day he came to Imam Musa al Kazim (a.s.) who said,
“Safwan every action of yours is meritorious except one.”
“May I be sacrificed for you, what action is that?” He said,
“You hire your camels to Harun al Rashid (l.a.)”
He said, “I don’t give my camels for hunting or games but he takes them when he goes for Hajj and I do not serve him myself, I order my servants to accompany them on the journey.”
Imam asked,
“Do they pay you in advance or after their return?”
“After they return”, he replied,
“Don’t you carry the hope that they return safe and sound from their journey so that you receive your payment?”
“Yes.”
Imam (a.s.) said,
“One who wishes them to remain alive is like them and one who is connected with them will go to Hell.”
(Wasaelush Shia)
Safwan says that when he heard this he sold away all his camels. When Harun heard of this he summoned him and asked the reason for it. He said, “I have become old and weak and unable to take care of the camels, even my slaves are not capable of maintaining them properly.”
Haroon said, “It is not so! I know who has persuaded you to do this. You have done this on the direction Musa Ibne Ja’far (a.s.).”
“What do I have to do with Musa ibne Ja’far?” said Safwan but Haroon was not satisfied and said that if he had not had good relations with Safwan he would have got him killed.
Imam Ja’far as-Sadiq (a.s.) says:
“One who likes the oppressors to continue (to live) likes the disobedience to Allah (to continue) on this earth.”
(Wasaelush Shia)
While explaining the Quranic verse,
“... and do not incline to those who are unjust, lest the fire may touch you.”
Imam (a.s.) says,
“If a person comes to a ruler and wishes for him to live if only for as long as it would take for him to put his hand inside his money bag and give some amount.”
Thus it is apparent that wishing for the life of an oppressor even as less as this is the same as being inclined towards him.
Helping an oppressive person who is not an oppressor by profession
To help a person, who is not always oppressive, but he happens to commit oppression like killing somebody or usurping someone’s property, is absolutely Haraam. That is, if one knowingly helps a person who is an oppressor in that particular situation has committed a Haraam action. Rather, it is a Greater Sin. Because oppression is a sin, promised Divine punishment in Quran:
“...Surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which scald their faces, evil the drink and ill the resting place.”
(Surah Kahf 18:29)
Oppressing and helping someone in oppression is one and the same.
As Imam Sadiq (a.s.) has remarked:
“The oppressor, the one who helps an oppressor and the one who is satisfied with it, are all partners in oppression.”
(Wasaelush Shia)
It means that all three of them are equally responsible. A similar type of tradition has been narrated from Imam Muhammad al-Baqir (a.s.) who says that the Holy Prophet (s.a.w.s.) said:
“One who breaks allegiance to the Imam, or raises a standard of misguidance or conceals a piece of knowledge which is obligatory to be imparted or usurps some property or helps an oppressor knowingly; then he has deserted the religion of Islam.”
(Mustadrakul Wasael)
On the night of ascension (Meraj) the Holy Prophet (s.a.w.s.) saw the following inscriptions on the door of Hell:
“Allah degrades the one who insults Islam, the one who insults the Holy Ahlul Bayt (a.s.) and the one who helps an oppressor in oppression.”
(Mustadrakul Wasael)
In this way the Quranic verses and traditions prove that oppression is a Greater Sin and helping an oppressor is the same. Moreover, one who helps an oppressor has also acted against the Divine commandments of forbidding evil. He is actually a hypocrite because he has in fact ordered an evil and this is one of the characteristics of a hypocrite. As the Almighty Allah says in the Holy Quran:
“The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good...”
(Surah Tauba 9:67)
Preventing oppression is necessary
If a Muslim sees an oppressor trying to oppress someone and if the conditions of forbidding evil are also present, it becomes obligatory on him to prevent the oppression. The Messenger of Allah (s.a.w.s.) says:
“Help your Muslim brother whether he is an oppressor or the oppressed one.”
People asked, “O Messenger of Allah! We shall help the oppressed ones but how is it possible to help the oppressor?” He replied,
“Hold both the hands of the oppressor so that he cannot oppress. If you do it, it is as if you have helped him. And such an action is a help to your brother (in faith).”
(Anwaarun Nomaniya)
Helping a person who is not a professional oppressor
Helping such a person is permitted, beyond any doubt but if he will become more audacious and repeats his oppressive behaviour or if he does not repent of the past misdeeds; then it is Haraam to help him. On the basis of the order of forbidding evil it becomes Haraam to help him any other way too. Thus if the order of forbidding evil is not applicable, helping a tyrant in other ways will also be Haraam.
We must not co-operate in sinful deeds
It is also Haraam to help an oppressor whose oppression is not directed to others; but he is unjust to himself. For example to omit prayers and avoid fasting, to drink wine, commit adultery, gambling etc. Every type of sinner is being unjust to himself. Hence helping him in being unjust to himself is also prohibited. One who helps him is his partner in sin. The Almighty Allah has mentioned:
“…help one another in goodness and piety, and do not help one another in sin and oppression, and be careful (your duty to) Allah, surely Allah is severe in requiting (evil).”
(Surah Maidah 5:2)
Sin(ithm)
is limited to the one who commits it and aggression(udwaan)
affects others too.
All the proofs and arguments that are applicable to the obligation of forbidding evil also apply.
Helping in sins-Two ways
To procure even one of the necessary requisites of a sinful act is Haraam.
For example to sell grapes that they may be used for the manufacture of wine.
On the other hand a person may help in some way but he does not intend that the means provided by him to lead to a sinful activity. That is he sells the grape to a wine-maker not with the intention that wine should be prepared from it.
But since his action will directly contribute to wine-preparation and moreover his refusal to sell grapes will result in the inability to produce wine we can say that there is a direct connection between the selling of grapes and making of wine. In such a condition it is absolutely Haraam.
Helping a sinner in some other way
Is it allowed to help a sinful person, like to lend some money to one who does not pray or an alcoholic man? Sometimes it is very difficult to decide as to what is the proper course of action in such circumstances. Because it has also been emphasised to maintain a distance from lewd people. Thus Ali (a.s.) says:
“The Messenger of Allah has ordered us to be unfriendly with the sinful people.”
(Wasaelush Shia)
Hazrat Imam Sadiq (a.s.) rebuked his followers:
“It may happen that in your social circle one of your Shias does evil, and you do not prevent him and neither dissociate with nor hurt him, till he gives up his evil deeds.”
(Tehzeeb)
There are severe traditions regarding certain specific sins. For example:
“One who helps a person who does not pray, with a morsel of food or a piece of cloth, is as if he has murdered seventy Prophets, the first of whom being Adam (a.s.) and the last, Muhammad (s.a.w.s.).”
(Layali Akhbaar)
In another tradition the Holy Prophet (s.a.w.s.) says:
“One who smiles to a person who does not pray, is as if he had demolished the Holy Kaaba seventy times.”
(Layali Akhbaar)
The Prophet of Allah (s.a.w.s.) also says:
“One who helps a person who does not pray, with a drought of water, is as if he has made war upon me.”
(Layali Akhbaar)
Other traditions of this kind are against associating with alcoholics, with those who cut off relationships and the liars. On the other hand we have traditions that emphasise the respecting of a believer’s rights, helping and socialising with the followers of Ahlul Bayt (a.s.), the Sayyads, the neighbours etc.
The latter kinds of traditions are not conditional. For example it is obligatory to do Sileh Rahem with one’s kindered and it is not a necessary condition that the relatives should be pious. We have discussed this matter in the chapter of Sileh Rahem and the rights of parents. Even if they are unbelievers we have to fulfill our duties towards them. In the same way the Holy Prophet (s.a.w.s.) says regarding Sayyads:
“Respect my descendants, be kind towards the righteous of them for the sake of Allah and towards the non-righteous for my sake.”
Imam Reza (a.s.) says the following with regard to the devotees of the Progeny of Muhammad (s.a.w.s.):
“Be a friend of the Progeny of Muhammad even if you are a trangressor and befriend their friends even if they are transgressors.”
As far as the rights of neighbours are concerned we are told that if your neighbour is a Muslim he has double rights upon you and if he is an infidel he has the rights of neighbour on you.
(Mustadrakul Wasael)
On the basis of this it is incumbent to befriend the followers of Ahlul Bayt, help them and fulfill their needs even if they are not pious. We must respect the Sayyads and fulfill our rights towards the kindered even if they are sinners.
After studying both types of traditions it is difficult to decide our course of action in such circumstances. Hence we must try to fulfill both the duties or prefer the more important of the two.
For example when one is faced with a situation when he is keeping an obligatory fast and a child is drowning in a pond. If he jumps into the pool his head will submerge and the fast will become invalid, but since it is more important to save a human life it becomes Wajib for him to jump into the pool. According to Shariat breaking a fast is a lesser evil than allowing the death of a human. A fast can be made up later but a life will perish forever. Hence he must jump and save the child. By doing this he would not become liable for the punishment of breaking a Wajib fast. On the other hand he will be deserving of Divine reward for saving a human life.
Preventing others from evil is most important
From the above discussion we conclude that enjoining good and forbidding evil are the Divine commands, which are obligatory to be followed. They are of so much importance that in case of their clashing with other duties; they are to be preferred. For example if the mother, father, son or some relative is doing something sinful, like not praying; and if kindness is withheld from them or they are not helped in their needs they will leave the sin; then under these circumstances it becomes Wajib according to the principles of forbidding evil to withold kindness and help from them.
Another example can be mentioned of a Sayyad who is addicted to wine. If we stop being kind to him he will leave wine. Similar is the case of the neighbour and the follower of Ahlul Bayt (a.s.). If witholding kindness and help will result in the prevention of sins then it becomes Wajib to do so but if it is not going to make any difference it is meaningless to withold kindness and help. For these were witheld only that it may force the sinners to reform. Otherwise there is no point in employing these retaliatory tactics. Thus if one’s parents and relatives are not in the habit of ritual prayers and dissociating with them will not change their behaviour; then it is Haraam to dissociate with them or disobey them.
We must discriminate between different ranks and positions
We must remember that Nahy Anil Munkar (Forbidding evil) is more important than the rights of relatives, Sayyads and neighbours. Hence we should first try to fulfill the duty of Forbidding evil even if it necessitates the non-fulfillment of latter duties but there should be scope of improvement among the sinners. If it is not so, then it is not required to dissociate with them or withold kindness etc. from them.
And as far as possible we should try the easiest option. Hence if it is possible to reform a sinner through love and help we must try it before we can change to the more difficult method. For example a son who is not steadfast in prayers. If the father is to exhort him gently, he has more chances of improvement. Therefore this gentle option must be tried before the ultimate cure. Finally, if that is also not effective then there is no point in witholding kindness or dissociating with him.
In other words, when there is no connection between witholding kindness and the giving up of sins, we find that there is no prohibition in being kind. Moreover, in some conditions it becomes incumbent and its omission a Haraam act.
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Author: Ayatullah Sayyid Abdul Husayn Dastghaib Shirazi
