The Holy Quran, as the Divine Book of Guidance, elucidates foundational ethical and theological concepts with profound and multilayered expression. Verse 51 of Surah Al-Baqarah, by referencing the calf-worship of the Children of Israel and attributing the descriptor "Zlimn" (wrongdoers/oppressors) to them, posits the concept of oppression as one of the most pivotal human issues. This verse, within the narrative context of Gods promise to Moses and the deviation of the people, provides a framework for understanding oppression in theological, psychological, and educational dimensions. This treatise, adopting a scientific and systematic approach, analyses verse 51 and, by integrating the lecture content with supplementary analyses, examines oppression from the perspective of its meaning, classifications, and methods of control. The objective is to present a comprehensive and precise interpretation for a specialised audience in the fields of theology and humanities that preserves Quranic authenticity while enriching the literary and scientific substance of the text.
And when We appointed for Moses forty nights, then you took the calf (for worship) after him, and you were wrongdoers.
This verse illustrates the process of divine trial: the preparation of the leader, the erroneous choice of the people, and the decisive divine judgement.
Oppression, contrasted with justice, denotes disorder, injustice, waste (loss), negligence, and excess. Anything deviating from divine order and balance is considered oppression.
Justice is the placement of everything in its rightful place, whereas oppression includes any deviation, deficiency, or excess. The calf-worship of the Children of Israel is an example of doctrinal oppression.
Oppression is a comprehensive concept spanning from the highest degrees of perfection (such as intellectual deviations) to the lowest levels of existence (such as everyday behaviours). Even acts of charity and benevolence may contain oppression at lower levels.
Verse 51 of Surah Al-Baqarah, by referring to the calf-worship of the Children of Israel, introduces oppression as a violation of divine order. Oppression, as a universal concept, includes all forms of disharmony and stands in contrast to justice, which embodies balance and perfection.
Oppression manifests at various levels, from the lowest (such as daily mistakes) to the most severe (such as disbelief and polytheism). The attribution of oppression to the prophets occurs at the lowest level, compatible with their infallibility, and signifies minor disharmonies in the corporeal realm.
We preferred some of them over others.
This verse points to the differences in the harmonious perfection of the prophets, which justifies minor oppression at the lower levels.
In the corporeal realm, all creatures, from animals to plants, may exhibit disharmony. This disharmony can also be observed even in charitable acts and good deeds.
Oppression is classified based on its origins into ignorance, weakness, negligence, incapacity, and rebellion. Each type results in varying degrees of oppression.
Only God, due to His absolute perfection, is free from any oppression and disharmony. Even the infallibles in the corporeal realm encounter limitations.
Oppression occurs at different levels, from minor mistakes to doctrinal deviations, within the corporeal realm. Its classification by origin enables more precise analysis. Only God, by virtue of absolute perfection, is exempt from oppression.
Oppression stems from ignorance, weakness, negligence, incapacity, or rebellion. These factors lead humans away from divine order and towards oppression.
And whoever transgresses the limits of God has indeed wronged himself.
Oppression of the self is the root of all oppression and signifies the violation of divine rights within the human being.
The attribution of oppression to the infallibles occurs at a minor level, signifying minor disharmonies in the corporeal realm, which is compatible with infallibility.
So ask forgiveness from your Lord.
The repentance of the infallibles indicates their profound understanding of divine order and their effort to remedy corporeal disharmonies.
Oppression, rooted in spiritual deficiencies such as ignorance and negligence, results from the violation of divine order. Oppression of the self is the origin of all deviations, while repentance of the infallibles signals their effort to maintain perfection in the corporeal realm.
The general perception of the infallibles as non-corporeal, fantastical beings is incompatible with the reality of their lives in the corporeal realm.
The infallibles lived in the corporeal realm like ordinary humans: walking, eating, and interacting, but were free from culpable defects.
The corporeal lives of Amir al-Muminin (peace be upon him) and Lady Fatimah (peace be upon her) were full of challenges and human interactions, knowledge of which aids in better understanding oppression and perfection.
Misconceptions portraying the infallibles as non-corporeal beings lead to misunderstanding. Recognition of their real corporeal lives directs humans towards a better understanding of oppression and perfection.
Control of oppression must commence from childhood to instil harmonious habits and behaviours in the individual.
Familiarity with the corporeal lives of the infallibles as true role models distances humans from oppression and draws them nearer to perfection.
Repentance, as a spiritual tool, alleviates the problems of oppression and must be practiced for oneself and others.
In deeds and conduct, respecting the rights of others and divine rights limits oppression.
Controlling oppression requires asceticism, effort, precision, and the guidance of a mentor to gradually move away from disharmony.
Allhumma alli al Muammad wa li Muammad
O Lord, send blessings upon Muhammad and the family of Muhammad.
This prayer signifies humility and supplication to God for protection from oppression.
Control of oppression is achievable through upbringing from childhood, emulation of the infallibles, repentance, consideration of others, and mentorship. These pathways direct humans towards perfection and away from disharmony.
Verse 51 of Surah Al-Baqarah, by explicating the calf-worship of the Children of Israel and labelling them as "Zlimn", presents oppression as a breach of divine order. Oppression is an extensive concept encompassing everyday mistakes to doctrinal deviations. Even the infallibles face minor disharmonies compatible with infallibility in the corporeal realm. Repentance, understanding the corporeal lives of the infallibles, and upbringing from childhood are principal methods for controlling oppression. This exegesis, by offering a scientific and Quranic framework, invites humans to self-reformation and avoidance of oppression, unveiling the capacity of the Holy Quran to advance the human sciences.
Supervised by Sadegh Khademi
