The Painful Fate of the Oppressor
God, Blessed and Exalted, says regarding the final abode of oppressors and disbelievers in the Hereafter:
{We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He has sent down no authority. Their abode is the Fire, and evil indeed is the dwelling place of the wrongdoers.}
(Qur’an 3:151)
Oppression (zulm) exists in many forms and degrees. In general, it means overstepping one’s bounds — acting beyond the limits of one’s rightful authority or responsibility.
For example, a husband and wife have rights and responsibilities toward each other. When they exceed those limits, they wrong one another.
Relatives also have certain duties and permissions toward each other — whether in speech or action — and going beyond those bounds constitutes injustice.
Neighbors, customers and buyers, fellow passengers on a plane or in a vehicle, those sitting together in a gathering, mosque, or Husseiniyah, coworkers, classmates — whether in a university, seminary, or school — even merchants working in the same trade or market district: all have mutual rights and limits.
Behaving beyond these ethical and social boundaries is considered zulm — an injustice to the other party.
These were only some examples. In truth, the scope of zulm is far broader.
In this writing, the focus is on the condition of oppressors in the Hereafter. The Noble Qur’an contains many verses describing the fate of oppressors and their state in the afterlife.
One such verse is the one cited above, where God explicitly mentions the oppressor’s place in the next world.
Scholars differ as to whether this refers to Barzakh (the intermediate realm), the Day of Judgment, or — God forbid — Hell itself.
Some have interpreted the verse broadly, suggesting it applies to all these stages, and that the word "mathwa" (abode) refers collectively to any of these resting places.
In any case, mathwa means "a place of stay or residence," and God has designated Hellfire as the abode for the oppressors.
What a dreadful and terrifying end that is!
It is narrated about one of the tyrannical rulers of history that when he died, his family — following the customary practice — assigned someone to recite the Qur’an at his grave for some days.
This is a praiseworthy and common act, usually done to gift the reward of the recitation to the deceased.
However, not long after, one of his family members had a dream in which the deceased appeared and pleaded:
"Remove that Qur’an reciter from over my grave!"
The family member asked,
"Why? The recitation earns reward, and it’s being gifted to you!"
The deceased replied:
"An angel stands above my head with a pillar of fire. Every time that reciter reads a verse of the Qur’an, the angel asks me: 'Did you not hear this verse in the world? Why did you not act upon it? Why did you ignore it?' Then he strikes me with that fiery pillar. Remove that man from me so this torment will end!"
Many narrations from the Infallibles^ speak of this “pillar of fire.”
It is not some physical iron rod heated by fire — which eventually cools. Rather, it is a pillar made of fire itself — fire given a solid, physical form.
And this is just one form of punishment; there are others.
This raises a troubling but important question:
Why would Qur’an recitation lead to increased punishment for the deceased?
The answer: If the deceased was an oppressor, then this is his reality.
For such a person, each Qur’anic verse becomes a divine testimony and a reminder of how he ignored the truth in life — and thus becomes a cause of torment rather than mercy.
Even If It Is to Build a Mosque
In an authentic narration from Imam Ja‘far al-Sadiq (peace be upon him) regarding the oppressors who ruled during the times of the Umayyads or Abbasids, it is stated that for every act of oppression they committed, they actually committed two crimes:
People like Yazid or Harun al-Rashid were considered “Caliphs of the Prophet,” so whatever they did — no matter how tyrannical — was associated with Islam. In doing so, they disgraced the religion that had been built on the suffering and sacrifices of the Prophet Muhammad (peace be upon him and his family) and the pure Imams (peace be upon them all).
It is clear that such oppression has dangerous consequences. It leads many people astray and is therefore considered, in the sight of God, more unforgivable and deserving of a harsher punishment.
There is also another authentic narration from Imam al-Sadiq× — cited by Shaykh Ansari (may Allah be pleased with him) in his book al-Makasib and by many others — where the Imam said:
"Do not assist oppressors — even if it is in building a mosque."
That is, if tyrants like the Umayyads or Abbasids intended to build a mosque, you should not become involved in constructing it — do not sell them bricks or iron for it, either — because even that is counted as a form of support and endorsement of oppression.
Clearly, a mosque is supposed to be a place of worship and remembrance of God, not a space tied to corruption or political manipulation.
The Imam, in this narration, prohibited assisting in building a mosque — not a house of vice or corruption. This is especially striking considering that there are numerous verses and hadiths encouraging the construction of mosques, such as the following:
"Whoever builds a mosque the size of a sandgrouse’s nest, God will build for him a house in Paradise."
— Imam Ja‘far al-Sadiq (peace be upon him)
The “sandgrouse” (qatah) is a bird slightly larger than a pigeon. A “mafhas” is the small, shallow hollow it digs in the ground with its feet and wings to lay eggs and sit. The Imam uses this tiny example — about 15 to 20 centimeters in width and length — to illustrate that even the smallest, simplest mosque, if built sincerely, holds immense value with God. In the Hereafter, God will reward the builder with a palatial home in Paradise.
And it must be noted: Heavenly homes are not like earthly ones — limited to 100, 200, or even 1,000 square meters. These are vast, magnificent abodes adorned with breathtaking beauty, grand structures, trees, and splendor that leave the beholder in awe.
So, given the immense reward and value of building a mosque, the previous narration is all the more profound and thought-provoking:
Despite the exalted status of mosque construction, the Imam strictly forbids helping an oppressor — even in this virtuous act — because the moral corruption of aiding tyranny outweighs the apparent good of building a sacred place.
Our Relationship with Oppression
No matter what position a person is in or what circumstances they face, they are always in relation with others — a wife with her husband, a seller with a buyer, coworkers, friends, classmates, travel companions — all are bound together in various life situations.
Preserving the rights of others and refraining from oppressing them is a matter that must never be neglected. God forbid, if one becomes careless regarding the rights of others, their record of deeds will become filled with acts of injustice, and making amends will become difficult — or, in some cases, impossible.
Sometimes, rights between spouses or colleagues are violated, but later the opportunity arises for reconciliation, or the wronged person may forgive and overlook the injustice.
But someone who has filled their record with numerous oppressions will not find it easy to rectify those wrongs. For example, a seller who deceives customers in transactions may never be able to locate them all to seek forgiveness and make restitution.
As mentioned earlier, oppression (zulm) comes in many forms and degrees — and each carries a fitting level of punishment. Perhaps the oppression committed by rulers is among the worst, because of the vast reach of their actions and the countless opportunities lost under their injustice.
In any case, it is crucial to avoid every type of oppression, whether major or minor, in order to be spared divine punishment in the Hereafter.
Achieving this is entirely possible — with resolve and commitment. Everyone — young and old, male and female — must make a conscious decision to avoid oppression.
Each person, according to their capacity, must not neglect this matter. If, God forbid, someone becomes lax or careless in this regard, their book of deeds may fill up with various forms of wrongdoing, leading to great hardship and regret in the next world.
The late Allama Majlisi, in his revered work Bihar al-Anwar, describes the torments of Hell — including scorpions, the smallest of which is said to be the size of a mule.
Ordinary scorpions, when slightly larger, become terrifying and their venom far more dangerous. So imagine a scorpion as large as a mule — if such a creature were to sting someone in this world, it would kill them instantly.
But in Hell, there is no death.
The Holy Qur’an says:
{“Death will come to them from every direction, but they will not die.”}
(Surah Ibrahim, 14:17)
There are countless causes of death in Hell: burning, falling from great heights, stings of massive scorpions and serpents, the horror of Hell itself — all things that cause death in this world.
But in the Hereafter, God has decreed that death shall not exist.
So the question is:
Is this short, fleeting life — and the temporary enjoyment it offers — worth exposing oneself to such dreadful and eternal punishment?
Clearly not.
Therefore, it is essential to avoid oppression, even in its smallest form, to avoid the horrific punishments of the Hereafter.
As the Qur’an says:
“These are the ones who have purchased misguidance at the cost of guidance, and punishment instead of forgiveness — how patient they are in facing the Fire!”
(Surah al-Baqarah, 2:175)
The punishment of Hell is so severe and horrifying that it’s astonishing how oppressors will bear it — but it is the very result of the injustice they committed in this world.
Thus, oppression — in any measure or form — invites divine punishment. Everyone, whether scholar or layman, young or old, must make a firm commitment not to oppress others.
One of the scholars once said that he read a narration about the punishments of the people of Hell, and that night he couldn’t sleep out of fear.
Even a little reflection on such narrations can awaken the heart and offer deeper insight into the reality of the Afterlife.
Becoming among the people of Hell is not accidental — it is the accumulation of a person’s actions. Each wrongdoing, each injustice, adds up, and eventually forms a long record of sins and transgressions.
So let us value this short opportunity called life, and before we face the Final Reckoning, let us hold ourselves accountable — especially when it comes to oppression, whose punishment in the Hereafter is most painful and severe.
May Allah the Almighty assist us all, and all believing men and women, to live in such a way that we do not oppress anyone.
Wa sallallāhu ʿalā Muḥammad wa ālihi al-ṭāhirīn.
