of Nokounam, (Session 1602)
The Holy Qur'an, as a guiding light, with its illuminating verses, reveals to humanity the paths of deliverance from the darkness of oppression and injustice. The concepts of "Man Alam" (Who is more unjust), "limn" (the oppressors), and "ulumt" (darknesses) in this celestial book possess unparalleled depthnot only from a lexical perspective but also in philosophical, psychological, and sociological dimensions. These concepts, which are systematically presented in numerous verses throughout the Qur'an, invite humankind to contemplate the roots of oppression, its consequences, and the means of liberation from it. In this treatise, relying on the Qur'anic verses and profound analyses, an endeavour has been made to present these concepts in a coherent framework, employing clear and dignified language. This text, utilizing metaphors and allegories, strives to explicate these complex notions in a manner both tangible and scientific for its readership.
The concept of Man Alam in the Holy Qur'an refers to those who perpetrate immense injustice by concealing divine testimony or falsely attributing something to God. These individuals, sometimes amongst the ranks of religious scholars, by distorting the truth or inventing false religions, direct the foundations of society towards corruption and division. This oppression is not merely individual but systemic, bearing extensive consequences.
وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ
(Surah Al-Baqarah, 2:140)
"And who is more unjust than one who conceals testimony he has from Allah?"
This noble verse introduces the most oppressive individuals as those who, knowingly, conceal divine testimony or slander God. This concealment sometimes manifests in the form of distorting religion or fabricating false creeds. Corrupt scholars who misuse their scholarly positions foment division and promote corruption, steering society towards decline. This oppression resembles a cancer that roots itself in the body of society, rendering its rectification arduous.
From a sociological standpoint, concealing testimony or slandering God leads to widespread division and corruption within society. These individuals, exploiting their scholarly authority, propagate false religions or deviant sects, thereby undermining the foundations of social unity. In the realm of jurisprudence, there exists an imperative to formulate comprehensive and systematic rulings to prevent such distortions. Religious knowledge must, through the codification of overarching rules, block the avenues for slander and distortion and illuminate the truth.
The concept of limn in the Holy Qur'an refers to organised groups who, consciously and deliberately, propagate oppression systemically throughout society. Due to their formation as corrupt factions, they are irreformable and bring about divine punishment upon themselves.
وَلَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
(Surah Al-Baqarah, 2:258)
"And Allah does not guide the unjust people."
The Holy Qur'an employs the terms limn and limn in 124 instances, 91 of which specifically refer to limn. These groups, due to their organisation and systemic oppression, resemble a poisonous fungus or lethal cancer that drags society towards destruction. Narcissism and arrogance prevent their acceptance of counsel and reformation. Psychologically, these traits lead to behavioural disorders and rejection of truth.
The limn, by forming corrupt factions, lead society to degradation. Like contagious microbes, they contaminate social structures, rendering their reformation impossible. Religious knowledge must identify these factions and confront them to prevent the systematisation of oppression. The Holy Qur'an, emphasising severe punishment for the limn, warns that these groups are deprived of divine guidance and have no end but destruction.
ulumt in the Holy Qur'an refers to the darknesses arising from sin and disobedience, which expel the light of faith from the human heart. These darknesses, which are existential rather than mere negations, like a toxic smoke, contaminate the psyche and society.
ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ
(Surah Al-Baqarah, 2:17)
"Allah has taken away their light and left them in darkness so they cannot see."
Contrary to some who consider it an absence, ulumt is existential and like a dense smoke emanating from sins such as backbiting, slander, and speech without knowledge. These darknesses lead to psychological disorders like stress, anxiety, and turmoil. The Holy Qur'an places ulumt opposite the light and stresses that sin expels the light of faith from the heart, replacing it with darkness.
To escape ulumt, the Holy Qur'an guides humanity towards the light. The voluntary night prayer (Nafila) as a spiritual act can lead a person from the darkness of sin to the light of faith. This act serves as a key that unlocks the chains of darkness and connects the heart to divine light.
The Holy Qur'an occasionally refers to oppression by the Prophets; however, this oppression is minor and non-traditional, fundamentally different from the systemic oppression of the limn.
فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
(Surah Al-Anbiya, 21:87)
"And he called out in the darkness: 'There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.'"
Oppression by the Prophets, such as in the story of Prophet Yunus (peace be upon him), constitutes a minor and non-traditional fault that is accompanied by repentance and reform. This oppression, unlike the systemic oppression of the limn, does not stem from deliberate intent or factional formation. The Prophets, through admitting error and returning to God, provide a paradigm of correction and repentance.
Philosophically, the infallibility of the Prophets is relative and differs from the inherent infallibility of God. This infallibility protects the Prophets from systemic and intentional errors. Socially, the Prophets admission of mistakes serves as a model for society to embrace errors and reform, progressing towards justice and truth.
The Holy Qur'an, contrary to common perception, does not advocate a culture of victimhood. Being oppressed often results from ignorance, weakness, or failure to defend ones rights, and the Qur'an calls humanity towards awareness and standing for justice.
وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لَهُ وَلِيًّا
(Surah Al-Isra, 17:33)
"And whoever is killed unjustlyWe have indeed given his heir authority."
The term Malm (oppressed) appears only once in the Qur'an, indicating the lack of emphasis on victimhood. Being oppressed is often the consequence of ignorance or weakness in defending ones rights. The Holy Qur'an invites humanity towards awareness, standing for justice, and eschewing selfishness and laziness.
Psychologically, fostering victimhood can lead to selfishness or complacency. Socially, society must, through education and systemic structures, guide individuals from being oppressed to seeking justice. This approach moves humanity from passivity to active engagement.
The analysis of the Qur'anic verses centred on Man Alam, limn, and ulumt reveals a comprehensive and profound perspective which identifies self-oppression as the root of all corruption, and the limn as agents of systemic corruption and disbelief. Man Alam denotes those who, by concealing testimony or slandering God, distort religion and lead society towards division and corruption. The limn, through forming corrupt factions, systematise oppression and degrade society. ulumt signifies existential darknesses born of sin that expel the light of faith from the heart. The Holy Qur'an, by critiquing a culture of victimhood, calls humanity towards awareness and resistance against oppression. Religious scholarship must, through the formulation of comprehensive and systematic rulings, identify and confront the limn so that society may be guided towards light and justice. These verses serve as a guiding map, revealing the pathways to liberation from oppression and attainment of a just and luminous society.
Under the supervision of Sadegh Khademi
