. J (cont.)

1 93. Commentary on the Forty Hadith of al-Nawawi death. He brings about all good things. Morally speaking, it is obligatory upon a human who has received all of these blessings and good things from his one Lord that he thank Him alone for those bounties, believe in Him alone as thௌting Lord, submit to Him alone, worship Him alone and not join anyone as a partner to Him in his worship. 1 In addition to this, any kind of sinful behavior is a type of zulm against oneself. The sinner is harming himself and not behaving properly toward his own soul when he commits a sin. This is why Allah describes going beyond the limits He has set as a kind of zulm. Allah says, c / / ,,.. ,,. ,,,._ .. ୄ ઻ ill 1\ ;_,୆ j;୅ _;j "And whosoever transgresses the set limits of Allah, then indeed he has wronged himself' (al-Talaaq 1). (2) The zulm that a person commits toward others: Any kind of harm that a person does to another is a form of zulm and is forbidden. A Muslim may not harm another's honor, wealth or life. The Prophet (peace be upon him) made that clear when he said, ' o ,,.. o ' J J±) IBJ Ʌ; Ѝ1;... p1 -fa p1 JS" "All of a Muslim is inviolable to every other Muslim, with respect to his blood, wealth and honor." (Recorded by Muslim.) If a person strikes, abuses, curses, cheats, backbites or harms another person or if he helps another wrongly against someone, falsely accuses someone, lies about someone, and so forth, then he is committing zulm. 2 In fact, if a person prevents another from getting his due rights, he has committed zulm. zulm is also inclusive of the misuse of power by people in positions of authority. (3) A third type of zulm is that committed toward the other creatures Allah has created or toward creation in general. For example, if a person kills an animal just for sport or play, he has committed zulm. If a person mutilates an animal, he has committed zulm and is deserving of being cursed. Al­ Bukhari records from ibn Umar that the Messenger of Allah (peace be upon him) cursed the person who mutilated animals.3 1 Abdul Rahmaan Habankah al-Maidaani, Al-Akhlaaq al-Islaami wa Ususuhaa (Damascus: Daar al-Qalam, 1992), vol. 2, pp. 92-93. 2 The word zulm is often translated as "oppression" and this gives some people the impression that it refers only to, for example, the relationship between a ruler and his subjects. However, although that is obviously a type of zulm, that is not the proper complete understanding of the word zulm. To avoid that misunderstanding, it has been translated in a much more general sense here as "wrongdoing" instead of"oppression," while oppression is simply one form of zulm. 3 Cf., Naadhim Sultaan, al-zulm Dhulumaat Yaum al-Qiyaamah (al-Dammam, Saudi Arabia: Daar ibn al-Qayyim, 1413 A.H.), pp. 9-1 0. Hadith #24: "O My Servants, I have Forbidden Wrongdoing . . . " A Second Way of Categorizing zulm Another important way of categorizing zulm is into the following three divisions, as done by al-Hakeemi:1 (1) The zulm that is not forgiven by Allah (unless one repents), which is shirk described above. Allah has said about such shirk, ,,,. ,,,. .... ,... 11 ષ Xj :'G..; E Њ· Q,#  Ǎ ୃ સહ :. 0i 8; :&\ 01 ױ A "Verily, Allah forgives not that partners should be set up with Him, but He forgives whatever is less than that for whom He wills. And whoever associates partners with Allah has indeed invented a tremendous sin" (al-Nisaa 48). (2) zulm that will not be overlooked until it is reconciled in either this life or the next, and that is the wrongdoing toward other humans. This kind of wrongdoing cannot be left without it being resolveƒ either by forgiveness from the wronged person or punishment in this life or the Hereafter. Allah has said, "And your Lord is not at all unjust to [His] slaves" (Fussilat 46). If someone does wrong to another person, it cannot be left unresolved, not forgiven or unpunished. Indeed, the Prophet (peace be upon him) stated, "Whoever has wronged another concerning his reputation or anything else should beg him to forgive him before the Day of Resurrection when there will be no money [to compensate for wrong deeds], but, if he has good deeds, those good deeds will be takeR[rom him according to the wrong he has done. And if he has no good deeds, the Ɠs of the oppressed person will be loaded on him." (Recorded by al-Bukhari.) 1 Muhammad al-Hakeemi, Al-zulm wa Atharahu al-Sayyi (Jeddah: Daar al-Mujtama, 1995), pp. 21-22. lbn Taimiya makes the same distinctions and says that such has been recorded from the early scholars. Cf., lbn Taimiya, Majmoo, vol. 1 8, p. 161. It seems ibn Taimiya was either unaware of the hadith to be quoted in the text above, "There are three types of zulm . . .