Verse 145 of Surah Al-Baqarah, as one of the foundational verses within the epistemological and jurisprudential system of the Holy Quran, explicates the key concepts of zulm (injustice), zulumt (darknesses), nr (light), and nr (fire), outlining the existential gradations of creation from the exalted degree (light) to the lowest level (darknesses). This verse, by introducing eight principal terms (ill, ulumt, nr, nr, ulm, limn, man alam, and alm), provides a comprehensive framework for understanding the status of humans and beings within the system of existence.
The objective of this treatise is to rewrite and analyse this verse in a scientific, systematic, and refined manner, integrating the content of the lecture and exegetical analyses to present a profound and precise elucidation of these concepts. The present text, maintaining all details and meanings, is composed in an academic structure and with dignified and fluent language, intended for specialised audiences and researchers in Quranic studies, Islamic philosophy, and Shiite theology.
Key Point: The eight terms ill, ulumt, nr, nr, ulm, limn, man alam, and alm constitute the foundation of the jurisprudential and philosophical system of the Holy Quran. These terms delineate the existential gradations of creation from nr (the highest degree) to ulumt (the lowest level), providing a scientific basis for understanding the Quran as a book of knowledge, wisdom, and healing.
The Holy Quran, as a book of guidance, introduces a comprehensive system of existential hierarchies through fundamental concepts. These eight terms are attributed not only to humans but to all created beings, from the Divine Essence to angels, jinn, and mankind, indicating the inclusivity of the Quranic ontological system.
Key Point: All terms nr, nr, ill, ulumt, ulm, limn, man alam, and alm possess existence and individuality. None of these attributes denote non-existence; rather, they represent different degrees of existence.
From the Quranic ontological perspective, these terms negate non-existence within the creation system. Nr, as the supreme degree of existence, and ulumt, as the lowest degree, both possess existence, differing only in intensity and level of actualisation. This view highlights the comprehensiveness of the Quran in explicating the system of existence.
Key Point: Existential gradations are defined from darajah (degree, e.g. nr) to darak (a dark valley). Nr is a transcendent and expansive container, while nr, ill, and ulumt respectively denote lower and more confined levels.
In Quranic philosophy, darajah refers to the exalted and expansive degree of existence, whereas darak implies a descending, enclosed, and constricted region (such as a pit or valley). ulumt, as the lowest darak, is confined and closed, representing the lowest level of existential actualisation.
Key Point: Darak is a downward, low, and closed area signifying existential limitation. ulumt, as the lowest darak, is pit-like and restricted.
From the perspective of Quranic theology, darak indicates the existential limitations inherent in the lower degrees. This characteristic contrasts with the expansiveness and exaltation of nr, underscoring the distinction of existential hierarchies in the creation system.
Key Point: Nr, nr, ill, and ulumt are universal attributes of creation and are ascribed to all beings, from the Divine Essence to angels, jinn, and mankind.
This inclusivity reflects the comprehensiveness of the creation system in the Holy Quran. Every entity possesses these attributes according to its existential degree, illustrating the continuity and coherence of the Quranic ontological system.
And if you bring to those who were given the Scripture every sign, they will not follow your Qiblah; nor will you be a follower of their Qiblah, nor will some of them be followers of the Qiblah of others. And if you were to follow their desires after the knowledge that has come to you, then indeed you would be among the wrongdoers.(Al-Baqarah, 2:145)
This verse, referring to the refusal of the People of the Scripture to follow the Prophets Qiblah and warning the Prophet against succumbing to their desires, presents the concept of limn within the framework of deviation from divine knowledge. The term limn here denotes those who, despite having access to knowledge and divine signs, turn away from the truth.
Allah is the Light of the heavens and the earth.(An-Nr, 24:35)
Key Point: God, as the Light of the heavens and the earth, is the source of the light of creation and is immune from all forms of injustice (ulm, limn, man alam, alm), as His essence is self-sufficient and necessarily existent.
From the viewpoint of Islamic mysticism, divine light is the origin of all levels of existence. God, being uncreated and the Creator, is exempt from any form of injustice. This immunity signifies His absolute justice and inherent sufficiency.
Key Point: God is the muayyan (Determiner) but not the mutaayyan (Determined). He is the agent of breaking but is not broken, for brokenness is a created attribute.
According to Transcendent Theosophy, this distinction refers to the difference between the divine essence and created beings. God, as the Absolute Agent, is exempt from the limitations of creation and determines all levels of existence.
Key Point: Humans, due to their presence in the nt (corporeal world), are subject to all four attributes: ulm, limn, man alam, and alm. These attributes manifest in different degrees within humans.
From the Quranic anthropology perspective, the nt is the locus of existential limitations. Humans, endowed with free will, can actualise these attributes and occupy various degrees of injustice.
Key Point: Believers, Prophets, and the Divine Saints are immune from the attributes man alam and alm. This immunity is affirmed by examination of approximately 600 to 700 verses of the Holy Quran.
According to Shiite exegesis, this immunity corresponds to the piety of the believers and the infallibility of the Prophets and Saints. This group, due to their faith and righteous deeds, is protected from severe injustices.
Do not approach this tree lest you become of the wrongdoers.(Al-Arf, 7:19)
Key Point: The application of limn to the Prophets, such as Adam and Eve, is conditional and of a slight nature. This injustice refers to the limitations of the corporeal world and does not contradict their practical infallibility.
From the viewpoint of Shiite theology, this application indicates the potential capacity for injustice within corporeality. The infallibility of the Prophets protects them from practical injustice, but approaching the forbidden tree activated a minor injustice.
Key Point: The limn in Hell have different levels. The Imams of disbelief, due to their enmity towards the Imamate, are placed in the tbt min al-nr (a particular and enclosed dark valley).
According to Shiite narrations, the tbt min al-nr refers to a special punishment reserved for the enemies of the Imamate. This darak, due to the intensity of hatred, is confined and exclusive.
Key Point: The tbt min al-nr is a particular segment of Hell designated for those harbouring hatred towards the infallible and Divine Saints.
From the Quranic theological perspective, this tbt signifies a special punishment imposed because of the severity of injustice (hatred towards the Imamate).
Key Point: The attribution of limn, ranging from the Prophets to the Imams of disbelief, is conditional and dependent upon the degree of injustice (from slight to severe).
From the Quranic logical standpoint, qualification refers to the differences in intensity and degree of injustice. The injustice of the Prophets is slight and conditional, whereas the injustice of the disbelievers is definitive and absolute.
Key Point: Humans, due to their presence in the corporeal world, always possess slight injustice. This injustice manifests in individual, social behaviours, and even routine movements.
From the Quranic anthropology perspective, injustice, as a corporeal attribute, is present in all human acts (from sleep to interactions). Humans, owing to existential limitations, are inevitably subject to slight injustice but must endeavour to diminish it through self-accountability.
Key Point: Humans, unlike their sensitivity to acts of worship such as prayer, lack sufficient sensitivity to injustice. Even slight injustice profoundly impacts deeds.
From the Quranic ethics perspective, this critique highlights the necessity of self-awareness regarding injustice. Humans must assess even the minutest injustices in their deeds to confer value upon them.
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Self-flagellation (Qama-zani), under specific conditions, can symbolise oppression, yet it must be weighed against considerations of expediency.
Key Point: Scholars must engage in authentic and scholarly work regarding Wilyah, rather than merely endorsing popular customs. This is the dignity and responsibility of religious knowledge.
From the perspective of Qurnic sciences, scholars are obliged to expand wilyah knowledge through profound analyses. This task necessitates the production of systematic and deep knowledge that transcends superficial popular practices.
Key Point: Scholars should assess minor oppression in the prophets, saints, and believers to clarify their positions within existential ranks.
From the standpoint of Qurnic sciences, this assessment pertains to analysing levels of piety and infallibility. Minor oppression serves as a criterion to distinguish saints and believers, and it is the duty of scholars to elucidate these gradations.
Key Point: Individuals should daily account for their own oppressionsagainst the self, family, objects, and the environment. This accounting encompasses simple behaviours as well as social interactions.
From the perspective of Islamic ethics, self-accounting refers to cultivating self-awareness concerning oppression. One must identify and rectify minor oppressions through reflection on daily behaviours.
Key Point: Neglect and lack of cleanliness towards objects (such as carpets, socks, shoes) constitute oppression against them and form part of ones minor oppression.
From the viewpoint of Qurnic environmental ethics, this notion underscores human responsibility towards the environment and objects. Cleanliness and care for objects are signs of piety.
Key Point: The quality of all deeds (worship, knowledge, charity) depends on the degree of a persons minor oppression. The least oppression with minimal worship is more valuable than abundant charity with much oppression.
From the perspective of Qurnic theology, this criterion emphasises prioritising piety over quantity of deeds. Oppression is the qualitative measure that determines the true value of deeds.
Key Point: One must set oneself as the scale in behaviour towards others (اجعل نفسك ميزانا). This self-awareness leads to the reduction of oppression.
From the standpoint of Alawi ethics, this advice stresses the necessity of self-knowledge and accounting of behaviour. One should be the standard of justice in interactions, thus diminishing oppression.
Key Point: Abnormalities (oppressions), through repetition, become normal for a person. This normalisation is dangerous and requires continuous self-accounting.
From the perspective of Qurnic psychology, normalising oppression results in moral deviation. Self-accounting prevents this deviation and draws one nearer to piety.
O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just.
(Al-Midah: 8)
Key Point: One must account for ones own oppression prior to acts of worship (prayer, fasting). Justice and avoidance of oppression are prerequisites for the acceptance of worship.
From the perspective of jurisprudence and Qurnic ethics, justice and abstention from oppression precede worship. Oppression is the principal obstacle to acceptance of deeds, and accounting for it is a condition of piety.
Key Point: Needless marking on paper, excessive or insufficient sleep, and neglecting body and soul are examples of oppression. Individuals must account for these quotidian oppressions.
From the viewpoint of Qurnic ethics, these examples demonstrate the breadth of the concept of oppression. Oppression is not limited to major acts but is present even in the minutest behaviours.
And your Lord is not ever unjust to the servants.
(Fussilat: 46)
Key Point: Oppression is never attributed to God. Numerous verses emphasise divine immunity from oppression.
From the perspective of Qurnic theology, oppression here refers to severe injustice incompatible with the Divine essence. God, due to absolute justice, is immune from any form of oppression.
And you are the wrongdoers.
(Al-Baqarah: 165)
Key Point: The title oppressors appears in 124 verses, applied to humans who violate divine limits or falsely attribute to God.
From the perspective of Qurnic sciences, the oppressors denote various groups (from disbelievers to sinners), and this application depends on the degree of oppression.
Key Point: Falsely attributing to Godsuch as distorting revealed scriptures or the bias of scholarsis an example of oppression.
From the standpoint of comparative theology, this false accusation leads to epistemological deviation. Scholars bear greater responsibility socially to avoid this oppression.
Indeed, the wrongdoers will not succeed.
(Ysuf: 23)
Key Point: Oppressors will not attain salvation due to their oppression. This negation includes minor oppression, but its severity varies across levels.
From the perspective of Qurnic ethics, this verse highlights the consequence of oppressiondeprivation of salvation. Minor oppression impedes complete salvation.
He said, "My covenant does not include the wrongdoers."
(Al-Baqarah: 124)
Key Point: Divine covenant (imamate) does not reach oppressors. Even the children of Abraham and Jacob were barred from imamate due to minor oppression.
From the Shii theological perspective, imamate requires complete infallibility. Minor oppression prevents attaining this station.
My Lord, do not place me with the wrongdoing people.
(Ash-Shuar: 83)
Key Point: Prophets pray to avoid association with oppressors, indicating the potential presence of oppression within the human condition (nast).
From the perspective of Qurnic exegesis, this prayer reveals the prophets awareness of nast limitations. They avoid any proximity to oppression.
And who is more unjust than one who is reminded of the verses of his Lord but turns away from them?
(As-Sajdah: 22)
Key Point: Who is more oppressive applies to those who deny Gods verses, forbid mosques, or falsely accuse God. This attribute does not exist among believers.
From the perspective of Qurnic sciences, who is more oppressive relates to grave oppressions (such as disbelief and false accusation). Believers, due to faith, are immune from this attribute.
Key Point: Oppression and "who is more oppressive" are often linked to killing and bloodshed. Blood, due to the sanctity of life, is the foremost matter to be accounted for on the Day of Judgment.
From the perspectives of jurisprudence and Qurnic ethics, killing is the gravest oppression due to violation of lifewhich belongs to Godand is prioritised in the reckoning on Resurrection.
Key Point: Historically, L-bz (self-flagellation, blade wielding) was common, but murdereven among the Lwas condemned. This attests to the inherent abhorrence of killing.
From the perspective of historical sociology, this culture indicates a minimal ethical threshold within marginal groups. Killing was a strict taboo even there.
Key Point: Killing and adultery were strongly condemned in traditional culture, reflecting the value placed on life and chastity within the ethical system.
From the perspective of Islamic ethics, killing and adultery violate divine rights (life and chastity), constituting major sins and severely censured within religious culture.
Key Point: In the contemporary worldeven within believing societiesbloodshed is abundant. This impedes charity, blessings, and the acceptance of worship.
From the perspective of religious sociology, bloodshed indicates moral decline and distance from piety. This oppression nullifies all deeds.
Key Point: Believers must first distance themselves from severe oppressions (oppression and who is more oppressive such as killing and false accusation). This distancing precedes avoidance of lighter oppressions.
From the perspective of Qurnic ethics, prioritising reform involves eschewing severe oppressions. Such avoidance is a condition of piety.
Key Point: Nast is a realm wherein fluctuations cause disorder. It is the domain in which human perfection and imperfection manifest.
From the perspective of Qurnic philosophy, nast, due to existential limitations, is the arena of human testing. Perfection and deficiency are revealed within this realm.
Key Point: Nast is humanitys final stage. Individuals attain the zenith of perfection (like Imam usayn) or the abyss (like Shimr). This situation is an opportunity for perfection.
From the Shii mysticism perspective, nast is the stage of divine trial wherein humans reveal their existential ranks. It is the scene for manifestation of perfection or downfall.
Key Point: The pursuit of perfection (such as sports competitions) entails consequences (such as casualties), but these do not negate permissibility. War and combat are among these consequences.
From the perspective of moral philosophy, consequences are part of the perfection process. Avoiding consequences leads to stagnation and decline.
And there is [for you] in legal retribution [saving of] life, O you [people] of understanding.
(Al-Baqarah: 179)
Key Point: Qiss (retributive justice) brings life because it establishes justice. Legitimate violence serves justice, whereas illegitimate violence results in oppression.
From the perspective of Qurnic jurisprudence, qiss preserves societal life. Legitimate violence serves justice; illegitimate violence causes oppression.
Verse 145 of Srah Al-Baqarah elucidates the concept of the oppressors within the existential framework of the Qurn, analysing eight key titles (ill, ulamt, nr, nr, ulm, limn, man alam, alm). These terms depict existential ranks from light (nr) to darkness (ulamt), illustrating the comprehensive legal and philosophical system of the Qurn. The analysis emphasises the existential nature of all phenomena, divine immunity from oppression, and human responsibility in self-accounting for oppression, thereby highlighting the Qurnic texts scientific and judicial capacities.
The critique of popular practices, invitation to scholarly work on wilyah, and explication of minor oppression provide practical solutions for individual and social reform. Oppression
