Research Summary
In The Name of Allah Most Gracious Most Merciful
The word injustice and its derivatives were repeated in the Holy Qur’an in several places, approximately (154) times. This is due to the severity of its danger, and that the most dangerous thing that our Islamic nation suffers from in our time is; It is injustice in all its forms and types, so we should all have an honest review of the sincere change in the right direction, and uncover cases of injustice and explain their causes and causes, and work to treat them and rid the wrongdoers of their injustice, and help them to correct their condition. To reveal their grievances and explain their causes and causes, and work to remedy them, and support them and mitigate what they are in, and I will focus in this research on the injustice that occurs among the servants themselves; This is because it is very common in our time, and it is underestimated by the wrongdoers. From here, I chose this title, in which I will pause on the purified hadiths of the Prophet, and how they dealt with the oppressors and the oppressed, and how they dealt with this issue, and the research on this topic may be long, but I will stand on important vocabulary for this topic, and we will open a window on such important matters In a place, my description - the oppressor and the oppressed - are inseparable, so there is no oppressor without the oppressed, nor the oppressed without the oppressor, and I divided my research into two topics; The first is in: The Prophet’s method in dealing with injustice and oppressors. It began by defining injustice in language and idiomatically. I divided it into two requirements; The first: immunizing people from falling into injustice. The second: the prophetic treatment in dealing with injustice in the event of its occurrence. And I divided it into two parts: the first: the etiquette of dialogue with the oppressors, and the second: helping the oppressors to get rid of their oppression. As for the second topic, it was about: the prophetic method in dealing with the oppressed. I started it by defining the oppressed linguistically and idiomatically, and divided the topic into two requirements: the first: protecting people from falling into grievances before they happen. The second: Dealing with the purified Sunnah with the victim after it occurred.
