of Nokounam (May His Soul Rest in Peace, Session 1238)
The Holy Quran, as a Book of guidance and illumination, directs humanity towards truth and felicity through its verses. Verse 135 of Surah Al-Anm, akin to a radiant torch, delineates the path of responsibility, freedom of action, and avoidance of oppression for mankind. This verse, with a direct address to Prophet Ibrahim (peace be upon him), underscores his exalted status as the Chief of the Prophets (Sheikh al-Anbiy) and invites all to reflect upon the consequences of their deeds. In this treatise, relying upon scholarly lectures and exegetical analyses, the concepts of this noble verse are elucidated in a systematic and academic framework, serving as a beacon for researchers and seekers of truth.
In verse 135 of Surah Al-Anm, the Holy Quran employs the command Qul (Say) to address Prophet Ibrahim (peace be upon him) directly. This address signifies immediate divine guidance, indicating the exceptional station of this eminent Prophet. Contrary to some perceptions that view Ibrahim (peace be upon him) merely as a prophet, the Quran introduces him as the Chief of the Prophets (Sheikh al-Anbiy), as stated in another verse:
And when We made the House a place of return and security for the people. (Al-Baqarah: 125)
This verse emphasises Ibrahims central role in founding the monotheistic faith and his position as the spiritual father of all prophets. The command Qul is not only a symbol of direct guidance but also serves as a key opening the doors of knowledge for Ibrahim (peace be upon him), enabling him to convey the divine message to his people with freedom and authority.
Ibrahim (peace be upon him), regarded as the greatest among the prophets within the Islamic Ummah, occupies an unparalleled status. This grandeur is not incidental but results from his firm faith, absolute submission to divine command, and his unparalleled role in propagating monotheism. The Holy Quran introduces him as an unmatched exemplar before whom all other prophets bow in reverence. This elevated station magnifies the importance of his invitation to his people, as demonstrated in the verse under consideration, where he commands them: Do whatever you can; I will also act.
قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
Say: O my people, act according to your capacity; indeed, I am acting. Soon you shall know who will have the ultimate abode. Surely, the wrongdoers shall not prosper.
This verse, with clear and eloquent language, invites man to act based on his capacity and station, yet accompanies this invitation with a divine warning: the ultimate good outcome belongs to those who avoid oppression. The word maknatakum denotes the capability, status, and capacity of a person, which aligns with another Quranic verse:
Allah does not burden any soul beyond its capacity. (Al-Baqarah: 286)
This correspondence underscores human responsibility regarding ones actions and calls for reflection on the consequences of ones deeds.
Verse 135 of Surah Al-Anm invites humans to freedom of action within the framework of their capacity and station, yet intertwines this freedom with responsibility. Man is likened to a gardener who sows the seeds of his deeds in the soil of life and reaps their fruits in the hereafter. By emphasising act according to your capacity, the verse reminds man that although free to choose his path, this freedom is coupled with accountability for the consequences of his actions. This concept acts as a bridge linking liberty with responsibility and warns against arbitrariness and neglect of outcomes.
The second part of the verse, with the phrase Soon you shall know who will have the ultimate abode, delivers a decisive warning to humanity: the ultimate good outcome in the hereafter belongs only to those who refrain from oppression. This phrase functions as a mirror reflecting the future to mankind, encouraging contemplation on the outcome of ones conduct. The Quran elsewhere states:
And whatever disaster befalls you, it is because of what your hands have earned. (Ash-Shura: 30)
This admonition invites human beings to reassess their actions and cautions against negligence regarding the consequences of oppression.
The verse explicitly declares: Surely, the wrongdoers shall not prosper. The term fal in the Quran denotes felicity, well-being, and success, attainable only through justice and avoidance of oppression. An oppressor is likened to a tree whose roots are sunk in the soil of injustice, never to bear the fruit of felicity. This condemnation encompasses all forms of oppression, whether against humans, animals, or any creature within the domain of divine creation.
In this regard, the Quran states in another verse:
Indeed, those who devour the wealth of orphans unjustly only consume fire in their bellies. (An-Nis: 10)
This verse introduces oppression as a grievous sin whose ultimate consequence is destruction.
In popular culture, minor sins, such as a non-mahram seeing a strand of hair, are sometimes exaggerated as though they were unforgivable transgressions, whereas oppression, a far graver sin, is often neglected. This distortion acts like a veil obscuring the truth from view and diverts attention from more severe sins. Religious knowledge, emphasising the aqq al-ns (rights of people), regards oppression against others as a graver sin than personal transgressions, as the Quran states:
Indeed, Allah does not forgive associating others with Him, but He forgives what is less than that for whom He wills. (An-Nis: 48)
This verse highlights the distinction between aqq Allh (rights of God) and aqq al-ns (rights of people), demonstrating that oppression against others, due to its impact on society and individuals, is a sin more difficult to compensate for.
Oppression against God, such as neglecting prayer or fasting, is a sin in the domain of aqq Allh and is remediable through repentance and seeking forgiveness. Conversely, oppression against people, such as trampling upon others rights or wronging the weak, belongs to aqq al-ns and requires the victims consent for absolution. This distinction draws a line between two spheres of sin: one towards the Creator and the other towards the creation. For instance, one who breaks fasting may compensate with repentance and expiation, whereas one who steals anothers bread or wrongs them cannot be absolved except by restitution and forgiveness.
Islamic jurisprudence stresses aqq al-ns, underscoring the importance of this principle. A person who misses fasting for a month may atone through repentance and expiation, but even minor oppression against another requires direct reparation. This principle serves as a beacon illuminating the path of social justice and calls for observance of others rights.
