The Holy Quran, as the Divine Book of Guidance, invites humanity to profound and multilayered contemplation on their behaviour and responsibilities towards the Truth. Verse 51 of Surah Al-Baqarah, by referencing Gods promise to Moses (peace be upon him), the deviation of the Children of Israel to calf-worship, and the attribution of the title Zlimn (wrongdoers) to them, constitutes one of the pivotal verses elucidating the Divine educational system and the concept of oppression.
This verse, with its rhetorical structure and profound content, reveals the theological, psychological, and sociological dimensions of oppression. The present study, adopting a scientific and systematic approach, analyses this verse and extracts its key insights.
By employing literary analogies and semantic connections, an effort has been made to render the content appealing and rich for an erudite audience in academic environments, especially within the fields of theology and humanities. This exegesis, focusing on the concept of oppression, the Divine educational system, and human responsibility in relation to choices, offers a comprehensive framework for understanding these concepts.
وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ
Translation: "And when We appointed for Moses forty nights, then you took the calf [for worship] after him, and you were wrongdoers."
This verse (Surah Al-Baqarah, verse 51), by referring to three key themesGods promise to Moses, the nations deviation to calf-worship, and the attribution of the epithet Zlimn (wrongdoers) to the peopledepicts the Divine educational system and the communitys responsibility.
Verse 51 of Surah Al-Baqarah presents the Divine educational process in three stages: the preparation of the leader (the forty-night promise to Moses), the testing of the community (calf-worship), and the Divine judgment (the attribution of Zlimn). This sequence highlights the systematic nature of Divine guidance and the accountability of the people.
The phrase وَأَنْتُمْ ظَالِمُونَ (and you were wrongdoers) is a broad and comprehensive title that, by employing a nominal sentence structure, the second-person plural pronoun (antum), and a plural predicate, categorically identifies the Children of Israel as wrongdoers in general. This structure represents one of the most inclusive and weighty titles in the Quran.
The title وَأَنْتُمْ ظَالِمُونَ is formally broader due to the use of the plural second-person and nominal sentence, compared to the verse And Allah is encompassing of all things (An-Nis: 126), although the latter has greater semantic breadth.
The phrase وَأَنْتُمْ ظَالِمُونَ constitutes the most severe designation attributed to the Children of Israel in the Quran, due to the definiteness of the nominal sentence and the inclusiveness of the pronoun antum, which admits no exception.
The epithet Zlimn is not confined to the Children of Israel but, as a general designation, encompasses all humanity unless the concept of oppression is precisely defined. This inclusivity points to the universality of the concept of oppression within human experience.
The word ulm derives from the root -l-m and is related to ulmah (darkness). Oppression is contrasted with light and is defined as placing something in an improper or unmerited position.
ill (shadow) and all (misguidance) are distinct: ill refers to shade or shadow in the Quran, whereas all denotes deviation or going astray. Oppression is linked with ulmah (darkness), not with all, although both imply deviation.
Derivatives of ulm such as lim, limn, limn, and alam occur 318 times in the Quran, whereas malm (the oppressed) appears only once. This frequency indicates the extensive presence of oppression in human behaviour.
The term malm appears only once in the Quran, reflecting the Qurans realism in describing human conditions. Even the oppressed may, through self-oppression, contribute to the oppression of others.
The designation of non-oppressor exclusively belongs to God, indicating Divine absolute justice and the denial of any oppression in Gods essence.
Oppression in the Quran is categorised into various types: oppression of the self, oppression of others, oppression of the Truth, and oppression of God. This classification demonstrates the broad scope of the concept.
The Quran, by emphasising the prevalence of oppression and the scarcity of the oppressed, avoids empty slogans and attends to human realities. This realism underscores human responsibility regarding oppression.
Many victims, by oppressing themselves (e.g., through ignorance or impiety), pave the way for the oppression of others. This perspective highlights the role of individual choices in generating social oppression.
Verse 51 of Surah Al-Baqarah refers to the deviation of the Children of Israel to calf-worship following the forty-night promise to Moses. This deviation exemplifies oppression of the Truth (polytheism) and oppression of the self (degradation of human status).
Calf-worship constitutes oppression of the Truth, as polytheism substitutes falsehood in place of the Truth. This oppression, due to its violation of monotheism, is among the gravest sins.
The Children of Israel, by adopting calf-worship, oppressed themselves by degrading the noble human status to the lowly level of idol worship.
Instead of emphasising oppression of the Truth (polytheism), the Quran highlights oppression of the self, guiding the community to reflect on their behaviour through the best form of argumentation.
The Samiri, through instigation, led the community to calf-worship. This conduct exemplifies the greatest oppression (alam), as it diverted others from the path of Truth.
The promise of forty nights to Moses was a test for the nation. Their deviation towards calf-worship indicated failure in this trial and oppression against the self.
The Children of Israel, through their voluntary choice of calf-worship, bore responsibility for their oppression. This responsibility alludes to the freedom of human will in facing divine tests.
Derivatives of oppression (ظالم, ظالمون, ظالمين, أظلم) appear 318 times in the Holy Qur'an, of which 224 instances are in the form of nominal sentences (ظالمون, ظالمين).
The term "ظلمات" (darkness) is mentioned 23 times, and "نور" (light) 49 times in the Qur'an. The word "نار" (fire), occurring 126 times, refers to the sedimentation of light and is contrasted with darkness.
Derivation in the Qur'an, beyond mere morphological analysis, assists in understanding semantic relationships among words such as oppression (ظلم), darkness (ظلمت), light (نور), and fire (نار). This analysis reveals the Qur'an's semantic system.
The phrase "ظلمات بعضها فوق بعض" ("darknesses one above another") (An-Nur: 40) refers to multiple layers of oppression, which, contrary to light, signify misguidance and obscurity.
"Light" (guidance) and "Fire" (hellfire) in the Qur'an are portrayed as two opposing forces associated with oppression and darkness. The prevalence of fire (126 occurrences) indicates the pervasive influence of misguidance.
Oppression, like calf-worship, has its roots in spiritual weaknesses such as ignorance, envy, or greed. These weaknesses lead humans towards deviation and self-oppression.
Oppression is like a shadow that obscures the light of guidance. This allegory highlights the connection between oppression, darkness, and estrangement from divine light.
Oppression is the outcome of human voluntary choice. The Children of Israel, by their own will, chose calf-worship and consequently fell into oppression.
Social oppression originates from individual weaknesses (such as ignorance or impiety). The calf-worship of the nation was the result of the influence of Samiri and the weakness of the people's faith.
Sowers of discord, like Samiri, expand social oppression by creating deviation. This behaviour exemplifies "أظلم" oppression, which deprives others of the truth.
Ignorance is one of the primary factors of oppression. The Children of Israel, due to ignorance, were deceived by Samiri and resorted to calf-worship.
Oppression leads to the hardening of the heart, as it distances a person from the light of guidance. This hardness prevents repentance and reformation.
"ظالم" is attributed to one who oppresses themselves or others, whereas "أظلم" refers to one who obstructs others from the path of truth (يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ).
And who is more unjust than one who forbids the name of Allah to be mentioned in His mosques? (Al-Baqarah: 114)
This verse refers to the greater oppression (أظلم) that prevents others from guidance.
Preventing the way of Allah (يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ), such as distracting or misleading others, exemplifies أظلم and is a graver sin than oppression against oneself.
The elites are more prone to commit أظلم oppression due to their greater influence over others. The common people mostly commit oppression against themselves.
Al-Ghazali emphasises that if a guide becomes displeased at others guidance due to hypocrisy or envy, they have committed أظلم oppression.
Guiding others is likened to carrying a heavy burden. If someone shoulders this burden, the guide should be grateful rather than envious. Envy is an example of أظلم oppression.
If a guide begrudges anothers guidance due to hypocrisy or desire, they commit أظلم oppression by restricting guidance to themselves.
One must test oneself to determine whether they rejoice in others' success in guidance or harbour envy. Envy is a sign of أظلم oppression.
Calling people to oneself while a more deserving individual exists is an example of "مبتدع ضال" (a misguided innovator) and constitutes أظلم oppression.
Derivation in the Holy Qur'an, beyond mere morphological analysis, facilitates inner understanding and the semantic relationships of words such as oppression, darkness, light, and fire. This analysis elucidates the Qur'ans semantic system more clearly.
In selecting a religious authority (marja taqlid), it is not necessary to choose the greatest (أعظم); a just jurist suffices. Emphasis on greatness may lead to misguidance and oppression of the truth.
Greatness-orientation in selecting religious references has not been historically prevalent and can lead to rejection of deserving authorities and oppression of the truth.
Choosing an unworthy authority over a more deserving one constitutes "يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ" and أظلم oppression, as it diverts guidance.
One must be aware of their own oppression (whether ظالم or أظلم) and avoid the delusion of "لَيْسَ مِنَ الظَّالِمِينَ" (not being among the oppressors). This delusion obstructs reform.
Speaking for self-reformation, rather than for others, prevents hardening of the heart and rescues one from self-oppression.
The prayer "اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ" is a sign of humility and a request for avoidance of oppression. This supplication expresses humility before God.
Verse 51 of Surah Al-Baqarah, referencing Gods promise to Moses, the deviation of the Children of Israel towards calf-worship, and the attribution of the title "ظالمون" to them, elucidates the divine educational system and human responsibility regarding their choices. Oppression, as a central concept, was analysed through multiple examples (oppression against the self, truth, and others). The frequency of derivatives of oppression (318 occurrences) contrasted with the rarity of "مظلوم" (one occurrence) demonstrates the Qur'an's realism in depicting the human condition. God, as the only non-oppressor, invites humans towards self-reformation and avoidance of oppression. The calf-worship of the nation exemplified oppression against the truth (polytheism) and the self, occurring through voluntary choice. The Qur'anic emphasis on oppression against the self serves as an example of "the best discourse" (جدال احسن) to guide the people to reflection. The distinction between ظالم and أظلم indicates the greater negative influence of the elites on others guidance. The lexical derivation analysis (oppression, darkness, light, fire) clarified the Qur'ans semantic system. This exegesis, emphasising self-awareness, self-reformation, and active guidance, calls humans to responsibility for oppression and participation in the communitys guidance. This message remains relevant for contemporary societies and highlights the necessity of dynamic and responsible propagation by qualified scholars.
Supervised by: Sadegh Khademi
