The Nature of Oppression
The oppression of man against himself or others is inherent in his nature, originating from his very creation; he oppresses himself through disobedience and ingratitude for blessings, and he oppresses others through transgression, tyranny, and the violation of rights. Allah says: "Indeed, mankind is [generally] most unjust and ungrateful." (Ibrahim: 34).
Inherent Injustice and Ignorance
The spread of sins, injustices, and corruption among humanity is evidence of what Ibn Qayyim al-Jawziyyah asserted: ignorance and injustice are inherent in human nature, not knowledge and justice. He said: "Whoever claims that justice is inherent in people has made a baseless statement. Justice is transient and renewable, while its absence is the norm. This is because the absence of justice stems from human ignorance and oppression, and man was created ignorant and unjust. The believer perfects himself through knowledge and justice, which are the essence of goodness, while others remain as they are. Hence, justice is neither inherent nor predominant in people."
The Consequences of Injustice
Those who allow injustice to dominate their nature belittle their fellow humans, rushing to harm them even if it means beating them, stripping them of their freedom, or shedding their blood. They do not see others as humans with rights; their rights are trampled just like their humanity. Such people are better described as human monstrosities or beasts in human form. Al-Raghib al-Isfahani stated: "Whoever departs from practicing justice naturally, morally, behaviorally, hypocritically, or out of desire and fear, has stripped himself of humanity."
Oppression and Tyranny
Injustice is akin to tyranny, both of which corrupt religion and worldly life. Sheikh Muhammad al-Ghazali said: "Tyranny was the ghoul that devoured our religion and our worldly life." Power tempts humans to oppression and tyranny. If one does not find a deterrent within themselves, their conscience, fear of their Lord, higher authorities, or the masses under their dominion, they persist in their oppression and tyranny.
Deterrents to Injustice
Al-Mawardi said: "People's nature inclines them to conquer what they favor and dominate those they oppose. They cannot be deterred except by a strong deterrent and a sufficient preventive measure. This deterrent against injustice comes from one of four things: either a rational mind, a prohibitive religion, a deterrent authority, or incapacitation."
Leadership Against Tyranny
We have seen that both Umar ibn al-Khattab and Umar ibn Abd al-Aziz were deterrents to any ruler inclined to oppress people under any pretext. Umar ibn al-Khattab first established this principle and taught it to his governors and commanders, saying: "The backs of the Muslims are protected," meaning they are safeguarded from harm, except in matters of God's rights or human rights.
Fair Punishment and Accountability
It could be argued that Umar ibn al-Khattab carried a stick with which he might strike some of his subjects. This is true, but it was not out of transgression but for discipline without exaggeration. Umar would review his actions if he erred and feared being accountable before God. He once struck people who crowded around a water trough, then met Ali who asked him about it. Umar said: "I fear that I might have perished." Ali replied, "If you struck them out of deceit and enmity, you have indeed perished. But if you struck them out of advice and reform, then there is no harm. You are but a shepherd, a disciplinarian."
Guidance for Rulers
Umar ibn al-Khattab would advise his governors well regarding their subjects. Al-Qasim reported: "When Umar sent his governors, he said: 'I did not send you as tyrants but as leaders. Do not strike the Muslims, thus humiliating them. Do not praise them excessively, thus leading them astray. Do not deny them their rights, thus oppressing them. Be attentive to the needs of the Muslims.'"
Consequences of Injustice
These were not mere words but a law that punished any governor who violated it. Umar ibn al-Khattab once addressed the people, saying: "By Allah, I do not send my governors to beat you or take your money, but to teach you your religion and the Sunnah of your Prophet. Whoever is treated otherwise should bring it to my attention. By the One in Whose hand is my soul, I will retaliate against him." Amr ibn al-As said: "O Commander of the Faithful, if a Muslim governor disciplined some of his subjects, would you retaliate against him?" Umar replied: "By the One in Whose hand is my soul, I will retaliate against him. I have seen the Messenger of Allah (peace be upon him) retaliate against himself. Do not strike the Muslims, humiliating them. Do not deny them their rights, thus causing them to disbelieve. Do not lead them into the wilderness, thus losing them."
Accountability of Governors
This was a direct warning to his governors. If an injustice occurred, Umar would hold the governor accountable, setting an example for others and ensuring the victim received their rights. Ibn Taymiyyah said: "People's oppression of one another must be addressed by giving the oppressed their rights. The rights of the oppressed cannot be waived by intercession or otherwise, but the oppressor must give the oppressed their due."
Example of Accountability
Once, Umar wrote to his governors to meet him during the pilgrimage season. They complied, and he addressed the people, saying: "By Allah, I did not appoint my governors to beat you or take your money, but to teach you your religion and the Sunnah of your Prophet. Whoever has a complaint against them should come forward." Only one man stood up, saying: "O Commander of the Faithful, your governor struck me a hundred lashes." Umar asked: "Did he strike you a hundred lashes? Rise and retaliate against him." Amr ibn al-As intervened, saying: "O Commander of the Faithful, if you open this door for your governors, it will become overwhelming for them and set a precedent for those after you!" Umar replied: "Shall I not retaliate against him? I have seen the Messenger of Allah (peace be upon him) retaliate against himself. Rise and retaliate." Amr said: "Let us please him instead." Umar agreed, and they compensated him with two hundred dinars, two dinars for each lash."
Stance of Umar ibn Abd al-Aziz
Similarly, Umar ibn Abd al-Aziz took a strict stance against governors oppressing their subjects. He knew that power and authority could lead weak-willed governors to exploit people. He was a strong barrier against anyone who sought to oppress people under any pretext. Adi ibn Arta wrote to him: "Some people do not pay their taxes until they are subjected to some punishment." Umar replied: "The wonder of wonders is your seeking my permission to punish people as if I were a shield for you from God's punishment or as if my approval would save you from God's wrath. When this letter reaches you, whoever gives you their dues voluntarily, accept it. Otherwise, swear them. By Allah, it is more acceptable to me that they meet Allah with their sins than I meet Him with their punishment. Peace."
Resisting Tyranny
These are two examples of how Umar ibn al-Khattab and Umar ibn Abd al-Aziz resisted tyranny, ensuring the dignity of their subjects and preventing their oppression and torture under any pretext. Had they turned a blind eye, tyranny would have spread among the governors during their reigns. Their eras were models of leadership deterring subordinates from harming people. They did not nourish the seeds of dictatorship within those in power to prevent them from growing and spreading their thorns, rooting deeply into souls and worsening the state of the nation. This approach ensured the cost of uprooting tyranny remained manageable.
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(1) Refer to: Ma'alim at-Tanzil, by al-Baghawi, (4/354), and Tafsir al-Bahr al-Muhit, by Abu Hayyan, (5/468).
(2) Bada'i al-Fawa'id, by Ibn Qayyim al-Jawziyyah (3/790).
(3) Al-Dhari'ah ila Makarim al-Shari'ah, by al-Raghib al-Isfahani, p. 254.
(4) The Constitution of Cultural Unity among Muslims, by Muhammad al-Ghazali, p. 157.
(5) Adab ad-Dunya wa ad-Din, by al-Mawardi, p. 134 (summary).
(6) Musannaf 'Abd al-Razzaq (7/413).
(7) Refer to: Fath al-Bari, by Ibn Hajar (12/85), and Sharh Sahih al-Bukhari, by Ibn Battal (8/404).
(8) Al-Kharaj, by Abu Yusuf, p. 128.
(9) Previous reference, same page.
(10) Previous reference, p. 128-129.
(11) Majmu' al-Fatawa, by Ibn Taymiyyah (7/78).
(12) Al-Kharaj, p. 129.
(13) Previous reference, p. 132.
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