“Fear the curse of the person you hurt and whose heart you break.” Is it a hadith?

- When I searched, I saw that it was shared in many places. However, Muhammad (pbuh) or hadith is written under all of them. I could not find a source. Is this statement a hadith?
- If so, will you mention the source?

Dear Brother / Sister,

We could not find a hadith narration similar to the one mentioned in the question.

However, it can be said that the statement above is based on a large number of hadith narrations that “order us to help the oppressed and to avoid being cursed by them”. (see Wensinck, al-Mu’jam, “zlm” article)

For example: “اتّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَهَا لَيْس بَيْنَهَا وَبَيْنَ اللَهِ حِجَابٌ”

“Fear the curse of the oppressed because there is no obstacle between the curse of the oppressed and Allah.” (Bukhari, Zakah 63, Jihad 180, Mazalim 30, 35; Maghazi 60)

It is regarded as oppression to break someone’s heart unjustly and that person becomes an oppressed person; that is, he has been oppressed. Accordingly, the person whose heart is hurt becomes the oppressed, and the one who hurts becomes the oppressor.

When we look at the issue from this point of view, it can be said that the expression in the question is one of the hundreds of meanings of the statement “Fear the curse of the oppressed”, which is mentioned in the hadith above and similar ones.

People usually pray for the people who do them favors, asking them to be rewarded by Allah. The joy and excitement felt in the hearts as a result of a favor always leads one to prayer. Even if nothing is said verbally in the face of a favor, the state of contentment experienced or reflected by body language is a kind of prayer and every favor will definitely be rewarded.

Evil and injustice do not go unreciprocated, just like good deeds. Sooner or later, they will definitely be reciprocated in this world or in the hereafter.

When people are hurt, or when they are exposed to injustice, persecution or are victimized, they want to get their due from the other party. When they cannot get their due, they look for an authority to get it. Sometimes when they cannot find an authority to get their due and when sometimes there is an imbalance between crime and punishment and the punishment that is given does not satisfy the victim, they leave the punishment to Allah. He takes refuge in Allah with the feeling of being oppressed caused by his helplessness and wants the oppressor to be punished by the divine authority.

Moments of victimization are the moments when a person is the weakest and takes refuge in Allah with the sincerest feelings. In such cases, the excitement felt while remembering Allah, the power attributed to Him, and the feelings triggered by the expectations are at their peak.

While stating that there is no spiritual veil or barrier between Allah and the curse of the oppressed and the victim, the Prophet (pbuh) touches this fine point. That is one meaning of the threat “Fear the curse of the oppressed.” That moment is the weakest moment of the oppressed. He is at the peak of his feeling of weakness; he is at the peak of his need and feeling to take refuge in Allah. Since the servant experiences such intense emotions in rare moments, responding to the requests coincides with the demand and it is instantly answered.

Therefore, it is necessary to fear the damnation and curse of the oppressed. The end of the person who is cursed by the oppressed when he complains to Allah about the oppressed and wants something will not be good.

It is also an issue of not harming the oppressed, not oppressing the weak, and protecting them. No one should try to oppress weak people, usurp their rights and oppress them by benefiting from their helplessness.

As a matter of fact, Allah states the following in a sacred hadith:

“O my servants! I have rendered oppression haram for Myself and have forbidden it among you; do not oppress one another!” (Musnad, V, 160; Muslim, Birr, 55)

It is reported that the Prophet (pbuh) advised us to pray by saying, “O Allah! I seek refuge in You from poverty, famine, humiliation, oppressing and being oppressed” (Musnad, II, 540) and that he prayed in a similar way. (Musnad, II, 305, 325; Abu Dawud, Adab, 3)

It is reported that the Messenger of Allah (pbuh) said in a hadith, “Do not oppress others and do not cause yourselves to be oppressed” and that he repeated it three times. (Musnad, V, 72)

In a hadith, those who are killed while defending themselves and their property against unjust transgression are considered martyrs. (Musnad, I, 305; II, 205)

In another hadith, it is stated that a person who is killed unjustly will be in Paradise. (Musnad, II, 221, 224; Nasai, Tahrim, 22)

On the other hand, in some hadiths, sinfulness and unjust acts are considered as “oppressing oneself”. In verse 32 of the chapter of Fatir, the phrase “oppressing oneself” is explained in a hadith as follows: Those who do evil will eventually have wronged themselves because they will be punished for it on the Day of Judgment. (Musnad, V, 194, 198; VI, 444)

It is stated that the Prophet (pbuh) advised us to ask Allah’s forgiveness by saying, “My Lord! I have wronged myself a lot” and that he said, “O Allah! I have wronged myself; I confess my faults and ask You to forgive all my sins” in one of his long prayers, (Bukhari, Adhan, 149)

Let us try to comply with the following prayer of the Prophet:

“O Allah! I seek refuge in you from the tiredness and troubles of journeys, from returning badly, from falling into bad states from good ones, from the curse of the oppressed, from bad things that will happen to my property and family.” (Ibn Majah, Dua, 20; Tirmidhi, Daawat, 42)

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