Surah Fatir, one of the Meccan chapters of the Holy Qur'an, in verses 32 to 36 addresses the tripartite classification of human beings into three existential ranks: the oppressor of the self (lim li-nafsihi), the moderate (muqtaid), and the foremost in good deeds (sbiq bil-khayrt). These verses, like a clear mirror, invite humanity to reflect upon the self and its position within these ranks. Self-knowledge acts as a key that unlocks the doors to divine cognition and human perfection. This treatise, through deep contemplation and analysis of these verses, aims to guide individuals towards self-recognition and rectification of the souls natural disposition, thereby enabling a firm step on the path of virtues and benevolence. A structured and scholarly approach, combined with eloquent expression, presents these reflections to the reader as a clear guide both in the domain of religious knowledge and practical conduct.
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ
Then We caused the Scripture to be inherited by those We chose among Our servants; so of them is he who wrongs himself, and of them is he who is moderate, and of them is he who is foremost in good deeds by the permission of Allah. That is the great bounty.
جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ
الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌGardens of Eternity which they will enter, adorned therein with bracelets of gold and pearls, and their garments therein will be silk.
And they will say: Praise be to Allah, Who has removed from us sorrow. Indeed, our Lord is Forgiving, Appreciative.
He who has settled us in the abode of permanence out of His bounty; no fatigue will touch us therein, nor will we be expelled from it.
وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ
And those who disbelieved will have the fire of Hell; it will not be ended for them so that they may die, nor will its torment be lightened for them. Thus do We recompense every ungrateful one.
The Holy Qur'an in verse 32 of Surah Fatir divides human beings into three existential ranks, each reflecting the souls natural disposition and its station on the path of perfection, like branches of the tree of human existence:
Oppressor of the Self (lim li-Nafsihi): This group resembles travellers lost upon the path of existence, deviating from the right way due to insistence on self-interest or neglect of the truth. The oppression of the self manifests sometimes in neglecting acts of worship, sometimes in injustice towards others, and sometimes in outright disbelief. This oppression, like a heavy shadow, deprives the person of the light of knowledge.
The Moderate (Muqtaid): These are like boats in the middle of a river, neither drowning in the whirlpool of oppression nor racing towards the shore of good deeds. Their moderation sometimes leads to a safe life, and at other times, fluctuating circumstances incline them towards oppression or benevolence. This group functions like an automatic mechanism in normal life flow, but lacks either a progressive or destructive impetus.
The Foremost in Good Deeds (Sbiq bil-Khayrt): They are like shining stars in the sky of existence who, by the permission of Allah, advance in goodness. Self-sacrifice and generosity are like golden garments adorning their stature, guiding them to exalted stations. This group is the elect of God adorned with His great bounty.
Key Point: This tripartite classification is not only a reflection of existential ranks but also an invitation to self-knowledge. One must honestly and impartially identify their own position among these ranks to tread the path of perfection.
The Qur'an in verses 33 to 35 addresses the reward of the foremost in good deeds and in verse 36 mentions the punishment of the oppressors, yet the moderates are not mentioned further. This omission, like a veil of mystery, indicates that moderates are akin to ordinary people who neither have a prominent role in advancing goodness nor significantly influence societal destruction. Society, like a ship on a stormy sea, moves under the influence of two main forces: the foremost who steer towards benevolence, and the oppressors who stir the waves of ruin. The moderates follow the dominant current and hold no decisive role.
Self-knowledge, like a lamp in darkness, illuminates the way of the individual towards perfection. A person must reflect on their thoughts, deeds, and behaviours to ascertain which rank they occupy: Are they oppressors of the self insisting on self-benefit? Are they moderates living midway? Or are they foremost in good deeds, having adopted altruism? This self-recognition, like mining for gems within the existence, guides the individual towards the essence of their truth.
Key Point: Self-knowledge forms the foundation for the rectification of the soul. One must uncover the souls disposition sincerely, devoid of egoism or pessimism, to progress on the path of perfection.
Oppression of the self, like a tree with many branches, encompasses various degrees:
Oppression of others is, in essence, oppression of the self, for a person first practices oppression upon themselves before becoming oppressive to others. This relativity in degrees of oppression resembles layers of soil, each with differing depth, calling for continuous self-examination.
The Qur'an in verse 36 indicates that the oppressor of the self, even if granted another opportunity, returns to prior conduct due to the souls inherent disposition. This stubbornness is like an iron chain that binds the individual to undesirable habits. Acts of worship such as prayer and fasting, if not accompanied by self-knowledge and soul rectification, may lead to hardness of the heart. Hence, one must review their acts of worship as a patient consults a physician, assessing their effect upon the heart and behaviour.
Key Point: Worship without correction of the souls disposition is like water poured upon stone; it leaves no lasting impact. A person must re-examine worship to guide their heart towards the light.
Society resembles a field fertilised or destroyed by two main forces:
The failure of prophets and divine saints is sometimes due to the dominance of oppressors over this altruistic minority. A society incapable of accepting truth is like a small cup before a jug of water, unable to receive divine grace.
The ranks of oppressor, moderate, and foremost are interwoven colours in the fabric of human existence; they are not absolute or mutually exclusive but shared and relative. A person may be an oppressor at one moment, moderate at another, and foremost at yet another. Even the prophets, despite the predominance of goodness, possess occasional deficiencies (minor faults). An oppressor of the self may sometimes perform a good deed, but due to the dominance of oppression, such goodness is not counted. This relativity is like a flowing river, sometimes calm, sometimes turbulent.
Key Point: A human being is a complex composite of oppressor, moderate, and foremost. Recognising these ranks within oneself is like possessing a map that reveals the path to perfection.
Each individual is like a mine containing gems of goodness alongside veins of oppression. Even the most oppressive may perform good deeds occasionally, and the foremost may err momentarily. This complexity invites self-reflection to separate these layers and refine the essence of ones existence.
وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْد
