of Nekounam Session 1600
The Holy Qur'an, the Book of Guidance and Light, elucidates foundational concepts of human existence in its verses and introduces oppression as one of the principal roots of corruption and devastation in human societies. This treatise, focusing on the concept of oppression, its repercussions, and its connection to madness, conducts a profound and comprehensive examination of the subject within the Qur'anic verses. The purpose of this work is to present a coherent analysis of oppression as an obstacle against individual and social felicity, proposing, by relying upon the Qur'anic verses and their exegesis, solutions for liberation from this darkness and progression towards divine light. The structure of this composition is designed to categorise topics methodically, presenting concepts with clarity and precision, and employing allegories and references to illuminate the depth of Qur'anic meanings for readers.
Oppression in the Holy Qur'an is a broad and multifaceted concept that not only signifies injustice towards others but also encompasses injustice towards oneself. This concept, mentioned 315 times in the Qur'an, stands as one of the most frequently occurring terms in this divine book, indicating its significance and vastness in human life. Conversely, the term "oppressed" (mazloom) appears only once in the Qur'an, which itself highlights the unique perspective of the Qur'an towards being oppressed. The Qur'an does not legitimise the oppressed, not because it disregards the oppressed individual, but because it considers being oppressed as a consequence of ignorance, weakness, or failure to defend ones rights, which in itself constitutes a form of self-oppression.
And whoever is killed unjustly, We have surely given his heir authority, so let him not exceed limits in the matter of taking life. Indeed, he has been supported.
(Surah Al-Isra, Ayah 33)
This verse, the sole reference to the "oppressed" in the Holy Qur'an, emphasises that being oppressed is a condition arising from an individual's weakness, incapacity, or negligence. In other words, the oppressed bears a share in the establishment of the conditions of oppression, for if they had been aware and defended their rights, the oppressor could not have triumphed over them thus. This viewpoint calls humanity towards awareness and steadfastness against injustice and portrays being oppressed as a reprehensible state.
From a psychological perspective, being oppressed results from a lack of awareness and volition, rendering an individual vulnerable to oppression. Societies, too, when estranged from awareness and the defence of rights, fall prey to oppression, and their miseries originate from this incapacity. This Qur'anic viewpoint invites humanity to awaken and move forward so that through awareness and resistance, the cycle of oppression and victimhood can be broken. Just as the sun dispels darkness at dawn, awareness likewise eradicates the darkness of oppression from the soul and society.
The Holy Qur'an, emphasising the abundance of oppression and the rarity of mention of the oppressed, teaches us that the roots of problems are ignorance and weakness. Individuals and societies who do not defend their rights themselves foster oppression. This section, by elucidating the concept of oppression and the status of the oppressed, paves the way for a deeper examination of the consequences of oppression and its connection to madness.
The Holy Qur'an examines oppression firstly from an internal perspective and then in relation to others. Oppression of the self is the origin of all injustices, and by disregarding reason, wisdom, and ones divine nature, a person oppresses themselves, and this oppression then extends to others.
O mankind, indeed your aggression is against yourselves.
(Surah Yunus, Ayah 23)
This verse explicitly states that oppression, before harming others, ultimately returns to harm the individual themselves. Just as a polluted river poisons its own source before devastating the plains, oppression of the self eradicates the humans radiance and purity and directs them toward oppressing others.
In this regard, some false mysticisms, which impose irrational austerities such as depriving oneself of comfortable sleep or food, are criticised for oppressing the self. Such austerities not only fail to lead to human perfection but, by damaging the body and psyche, divert one from balance and wisdom. In metaphorical terms, these actions are akin to sowing seeds in barren soil, which neither bears fruit nor sustains the roots of life.
Oppression of the self is the most fundamental type of injustice that deprives a person of divine light. This section demonstrated how self-oppression leads to oppression of others and critiqued irrational mysticisms, emphasising the necessity of balance and wisdom in life. This perspective guides us towards examining the consequences of oppression in the following section.
Oppression not only harms the individual but plunges society into darkness and devastation. The Holy Qur'an presents the destruction of oppressors as a gift to society, for oppression, like a poisonous dust, robs life and blessing from the community.
So the end of those who did wrong was cut off, and praise to Allah, Lord of the worlds.
(Surah Al-An'am, Ayah 45)
This verse depicts the death of the oppressor as a moment of liberation and joy for society. Oppression, like a poisonous tree, withers the roots of life, and with the annihilation of the oppressor, society breathes anew. This destruction signifies not only physical death but also the termination of the domination of oppression and darkness.
Beyond social devastation, oppression harms the body and soul. Just as dust impairs the eye and ear, oppression pollutes the heart and spirit, depriving the person of willpower and capability. Diseases such as hypertension and diabetes, mentioned in the original text as consequences of oppression, are indications of this pollution that constrains body and soul.
Oppression, by engendering darkness and devastation, leads generations and society towards extinction. This section showed how the destruction of the oppressor, as a gift to society, paves the way for goodness and blessing. This viewpoint leads us to explore the connection between oppression and madness in the subsequent section.
Oppression, when accumulated within the soul, resembles an overinflated balloon that bursts into madness and insanity. This madness is the result of the accumulation of psychological and moral sediments that alienate a person from balance and rationality.
And those who disbelieved and committed wrong [or injustice] never will Allah forgive them, nor will He guide them to a way.
(Surah An-Nisa, Ayah 168)
This verse demonstrates the connection between disbelief and oppression, emphasising that oppression deprives a person of divine guidance and forgiveness. The madness of oppressors is like a volcano which, with the accumulation of molten injustice, ultimately erupts, leading themselves and society to ruin.
History attests that great oppressors, at the height of their tyranny, descended into madness and destruction. This demise is the outcome of accumulated oppression which, like a lethal poison, incapacitates reason and psyche. Metaphorically, the oppressor is like a bird that drags itself towards the abyss with broken wings.
Oppression, by accumulating in the human soul, leads to madness and plunges society into darkness. This section, by elucidating the connection between oppression and madness, emphasises the necessity of liberation from injustice to preserve reason and mental health. This perspective guides us to examine light against the darkness of oppression.
The Holy Qur'an sets divine light in opposition to the darkness of oppression and calls humanity towards clarity and felicity. The term light is mentioned 47 times in the Qur'an and symbolises faith, awareness, and justice, whereas darkness, appearing 189 times, denotes injustice and obscurity.
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp.
(Surah An-Nur, Ayah 35)
This verse describes divine light as a lamp within darkness that liberates humanity from the darkness of oppression. The humble person, mentioned only seven times in the Qur'an, by distancing themselves from arrogance and injustice, connects to this light and guides society towards goodness and blessing.
The humble person, like a star in the night sky, illuminates the path for others with their light. Humility, in opposition to the arrogance of oppressors, directs humanity towards justice and clarity. A society cleansed of oppression is akin to a garden in which the blossoms of felicity flourish after the rain.
Divine light is the path to liberation from the darkness of oppression. This section demonstrated how humility and justice guide individuals and societies towards felicity and clarity, presenting oppression as an impediment to this light.
The Holy Qur'an, by defining the concept of oppression as the root of all devastation, calls humanity towards awareness, steadfastness, and justice. Being oppressed results from ignorance and weakness, which itself constitutes a form of self-oppression. Oppression of the self and others annihilates the radiance and purity of the human being and leads to madness, cessation of generations, and the destruction of society. Religious knowledge, by extracting just systems from the Holy Qur'an, can facilitate liberation from oppression and progression towards divine light. The death of the oppressor is a gift to society, for oppression, like poisonous dust, deprives society of life and blessing. This treatise, through examining Qur'anic verses, demonstrated that liberation from oppression is possible only through awareness, humility, and justice, and a society cleansed of this darkness advances towards felicity and good.
Supervised by Sadegh Khademi
