of Nokounam Session 1605
The Holy Quran, like a luminous lamp, illuminates the path of felicity and salvation for humankind. Fundamental concepts such as istifa (retribution), oppression, and justice, which are manifested within the verses of this divine scripture, not only delineate the principles of individual and social guidance but also interpret the system of creation in the light of Divine justice. Istifa, akin to a clear stream, returns rights to their rightful owners; oppression, like a deadly poison, undermines the foundation of faith and security; and justice, resembling a mighty tree, establishes justice firmly within society. This treatise endeavours, through contemplation upon the Quranic verses and profound analysis thereof, to present these concepts in a scholarly and coherent manner for seekers of knowledge.
Oppression, like a darkness that conceals the light of faith, is introduced in the Holy Quran as a fundamental impediment to guidance and security. This concept, manifesting both in individual behaviours and societal structures, destabilises the foundation of human felicity. Numerous Quranic verses, including verse 82 of Surah Al-Anm, explicitly convey this truth:
Those who believe and do not mix their faith with oppressionthey are the ones who will have security and they are the rightly guided.
(Quran 6:82)
This verse regards pure faith as a radiant jewel, which, if not adulterated with oppression, leads to security and guidance. The term yalbis (to mix or contaminate) indicates that oppression stains faith as a pristine garment. This oppression, whether on an individual levelsuch as injustice to oneself or othersor on a societal levelsuch as unjust systemsundermines psychological and social security. Hence, the believer must, like a vigilant guardian, protect their faith from any form of injustice.
The Holy Quran, in verse 131 of Surah Al-Anm, refers to Divine mercy that does not immediately annihilate societies solely due to oppression while they remain heedless. This mercy is like a soothing breeze, granting humanity the opportunity for reform:
And your Lord would not destroy the towns unjustly while their people were heedless.
(Quran 6:131)
This verse distinctly draws the line between conscious oppression and that resulting from negligence. God does not immediately punish societies immersed in heedlessness; however, the elite and scholars, who are aware of oppression, bear the responsibility to initiate reform. This responsibility rests heavily upon the shoulders of the learned and thinkers because while general negligence delays immediate punishment, the awareness of the elite renders them accountable for any failure in reform.
The Holy Quran, in verse 117 of Surah Hud, presents reform as the key to salvation from Divine punishment. Societies that advance along the path of reform are spared from destruction:
And your Lord would not destroy the towns unjustly while their people were reformers.
(Quran 11:117)
The term muslin refers to those who, like diligent gardeners, seek to improve and remedy societal deficiencies. Such reform may occur in economic, social, or cultural domains. A society progressing on the straight path is comparable to a ship that remains safe amidst storms of Divine punishment.
Systemic oppression, like a consuming fire, burns the foundations of society and results in ongoing punishment. Verse 45 of Surah Al-Hajj clearly conveys this reality:
And whoever deviates therein [the House] unjustlywe will make him taste a painful punishment.
(Quran 22:45)
The term nudhiqhu, in the plural form (first person plural with others), indicates the continuity of punishment from this world to the Hereafter. Systemic oppression, manifesting through unjust political, economic, or social structures, acts like poison that disintegrates society from within. This oppression may take the form of deviation, organised disbelief, or institutionalised injustice.
The Holy Quran portrays oppression as a deadly poison that inevitably leads to fire. This fire manifests in this world as natural or social calamities and in the Hereafter as severe torment. Verse 49 of Surah An-Nis narrates this truth:
And whoever does that [oppression] as an aggressor and wrongdoerWe will burn him in a Fire.
(Quran 4:49)
Oppression, unlike other sins that may have gradual effects, acts as a lethal poison that swiftly directs one towards destruction. This fire may appear in the form of earthquakes, floods, wars, or social unrest in this world, and in the Hereafter, it entails painful punishment. The comparison of oppression to animal wastewhere even in the foulest state there remain two fragrant cellsindicates that oppression entirely lacks even this faint mercy and is utterly destructive.
In opposition to oppression, righteous deeds, like a pure stream, guide the individual toward security and guidance. Verse 51 of Surah Ghfir beautifully states this fact:
And whoever does righteous deeds while he is a believerhe will neither fear injustice nor deprivation.
(Quran 40:51)
This verse presents Divine guarantee for those who combine faith with righteous deeds as a steadfast shield. God, angels, and the system of creation act as vigilant protectors, safeguarding such individuals from oppression and diminution of their rights. This principle highlights the profound connection between faith, righteous deeds, and Divine retribution (istifa).
Systemic oppression, like a devastating storm, drives societies toward ruin. Verse 48 of Surah Al-Hajj states this clearly:
How many a city We destroyed while it was wrongdoer.
(Quran 22:48)
The term qarya in this verse refers to a social and governmental system institutionalising oppression. Systemic oppression, such as price gouging, economic corruption, or injustice in resource distribution, acts like a fire that consumes the entire society. This verse underscores the necessity of reforming social and economic structures to save society from destruction.
The Islamic economy, like a mighty tree, is rooted in justice and equity. Verse 29 of Surah Al-Midah elegantly illustrates this reality:
And if they had upheld the Torah, the Gospel, and what was revealed to them from their Lord, they would have consumed from above them and from beneath their feet. Among them is a moderate community, but many of them do evil.
(Quran 5:29)
This verse presents the establishment of Divine commandments as the key to unlocking both material and spiritual blessings. The moderate community refers to a society that acts based on justice and equity and thus benefits from Divine blessings, while many denotes those who, by their misdeeds, deprive themselves of these blessings. This principle emphasises the necessity of an economic system grounded in justice.
Religious knowledge, like a radiant torch, bears the responsibility of extracting the principles of justice and retribution from the Holy Quran and implementing them as practical laws within society. This responsibility rests heavily upon religious scholars because the Quran, with over 1142 economic verses, provides a rich source for formulating the Islamic economic system.
The economic verses scattered across Surahs such as Al-Baqarah (93 verses), An-Nis (72 verses), Al-Anfl, Al-Azb, and Al-Furqn indicate the profound attention of this divine book to economic issues. Conversely, Surahs like Al-Ftiah, Maryam, Qamar, Jinn, Takwr, Infitr, riq, Ghshiyah, Qadr, Fl, Kfirn, Nar, and Tawd contain no economic verses, which itself is one
