Supporting the Oppressed in Islamic Teachings

2024-11-21

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Contents

The Concept of Oppression in the Qur’an The Oppressed in the Qur’an The Oppressed in the Narrations References

Supporting the oppressed is a fundamental principle deeply rooted in Islamic teachings, reflecting the faith’s unwavering commitment to justice, compassion, and social equity. The Qur’an and the teachings of the Prophet Muhammad and his pure Household (peace be upon them) emphasize the moral and spiritual duty of Muslims to stand against all forms of injustice and to defend the rights of those who are wronged. In Islamic thought, oppression (Ẓulm) is not just an act of injustice against individuals but a grave moral transgression that disrupts social harmony and defies divine guidance. This commitment is further illustrated by the actions of the Prophet and the Ahl al-Bayt, particularly through the enduring legacy of Imam Husain’s (PBUH) resistance against tyranny. Therefore, the present research aims to examine the perspective of Islam on oppression (Ẓulm) and the oppressed, thereby enumerating the responsibilities of the Muslims in this regard.

The Concept of Oppression in the Qur’an

In the first instance, the Arabic term Ẓulm (normally translated in English as, “injustice”; “unfairness”; “inequality”; “wrong”; “tyranny”; “oppression”; “despotism”; and “arbitrariness”[1]) is derived from the root Ẓ-L-M, which carries the idea of placing something out of its rightful place, whether in terms of rights, justice, or truth[2].

The concept of oppression (Ẓulm) in the Qur’an is one of the key moral and spiritual lessons emphasized for individuals and communities. In the Qur’an, the term carries a profound meaning, signifying any act of wrongdoing, injustice, or tyranny. It is a stark reminder of the damage caused when things are taken out of their rightful place, whether in our relationships with God, ourselves, or others. In the Qur’an, oppression (Ẓulm) manifests in multiple forms, including:

Injustice towards God: Associating partners with Allah (shirk) is the gravest form of oppression (Ẓulm), as it denies the core truth of monotheism. Allah states: “When Luqman said to his son, as he advised him: ‘O my son! Do not ascribe any partners to Allah. Polytheism is indeed a great injustice.’[3]“ This verse emphasizes that shirk represents a betrayal of the Creator’s right to exclusive worship and it is so serious because it goes against the very essence of Islamic belief—that Allah is One and has no partners.
Injustice towards oneself: Sinning or neglecting one’s spiritual duties is often portrayed as self-oppression, harming one’s soul. For instance, the Qur’an says: “…Allah did not wrong them, but they used to wrong themselves[4].” This highlights the Qur’anic view that our actions have consequences and that failing to align oneself with divine guidance results in self-inflicted harm.
Injustice towards others: Acts like exploitation, corruption, and tyranny fall under Ẓulm. The Qur’an unequivocally condemns such behaviors, as in: “…Allah does not like the wrongdoers[5].” This verse reflects divine disapproval of any form of injustice in human interactions.

Meanwhile, oppression (Ẓulm) can take many forms in our daily lives:

Social injustice: The Qur’an places great emphasis on protecting the vulnerable, such as orphans and the poor. It warns against exploiting those who are powerless: “So, as for the orphan, do not oppress him[6].”

Abuse of power: Tyrants who oppress their people are strongly condemned. The story of Pharaoh, who divided and oppressed his subjects, serves as a timeless lesson: “Indeed Pharaoh tyrannized over the land, reducing its people to factions, abasing one group of them, slaughtering their sons, and sparing their women. Indeed, He was one of the agents of corruption[7].”

Religious persecution: Preventing others from practicing their faith is another form of oppression: “ Who is a greater wrongdoer than those who deny access to the mosques of Allah lest His Name be celebrated therein, and try to ruin them?[8]“

Interestingly, the Qur’an doesn’t just define oppression (Ẓulm), it also warns us of its consequences. Oppressors face the risk of divine punishment[9] (Qur’an 18:59); deprived of divine guidance (Qur’an 2:258) and eternal failure[10] (Qur’an 22:71). In addition, the Qur’an also teaches us how to combat oppression and promote justice. It commands the believers to be fair and just (Qur’an 4:58), oppose tyranny (Qur’an 4:58), and support the oppressed (Qur’an 4:75).

The Oppressed in the Qur’an

The Qur’an doesn’t just instruct us to fight oppression and injustice but also enjoin us to support the oppressed. Several verses of the Qur’an emphasize this moral responsibility. For instance, In Surah Ash-Shura (Qur’an 42), Allah advises the believers to resist injustice, urging them to defend their rights against oppressors: “And those who, when afflicted by oppression, defend themselves[11].” This verse underscores the right of individuals and communities to seek justice and resist oppression when confronted with tyranny. It emphasizes that Islam does not advocate passivity in the face of wrongdoing but encourages active resistance to restore justice.

One of the most powerful verses in this regard is found in Surah An-Nisa (Qur’an 4), which calls upon Muslims to stand up for the oppressed: “Why should you not fight in the way of Allah and the oppressed men, women, and children, who say, ‘Our Lord, bring us out of this town whose people are oppressors, and appoint for us a guardian from Yourself, and appoint for us a helper from Yourself’?[12]“

This verse highlights not only the duty of believers to combat oppression but also their role as defenders of the vulnerable. The Qur’an consistently presents the struggle against tyranny as a righteous cause, illustrating that supporting the oppressed is intertwined with faith itself. In explaining the verse, Ayatollah Faqih Imani writes: “The above-mentioned holy verse, indeed, is a hint to the fact that Allah (s.w.t.) has answered to their invocation and He has trusted ‘you’ with this great human duty. Then ‘you’ are the ‘guardian’ and the ‘helper’ who have been appointed from the side of Allah (s.w.t.) for supporting and saving them[13].”

The Oppressed in the Narrations

The teachings and actions of the Prophet Muhammad (PBUHH) demonstrate a profound commitment to justice and the protection of the oppressed. The Hadith literature is rich with examples where the Prophet and his pure Household (Ahl al-Bayt) emphasized the duty of Muslims to stand against injustice and support those who are wronged. One of the most widely quoted Hadiths in this regard is the saying of the Holy Messenger (PBUHH) who said: “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others[14].”

This tradition highlights that supporting the oppressed is not just about helping victims but also involves preventing oppressors from continuing their wrongdoing, thereby stopping the cycle of injustice. It underscores the Islamic principle that all members of the community are responsible for upholding justice and intervening when they witness oppression.

Additionally, the Prophet Muhammad (PBUHH) emphasized that remaining silent in the face of oppression is tantamount to being complicit. In one Hadith, he declared: “Whoever of you sees an evil, let him change it with his hand; if he is not able to, then with his tongue; and if he is not able to, then with his heart—and that is the weakest of faith[15].” This teaching encourages proactive engagement against injustice at different levels—physically, verbally, or at the very least, within one’s heart. The Prophet’s emphasis on action reveals that a Muslim’s faith is closely tied to their commitment to resist wrongdoing and support those who are mistreated.

Besides, the life of the Prophet Muhammad (PBUH) and his pure Household itself serve as a model for defending the rights of the oppressed. The Imams and the Ahl al-Bayt (the family of the Prophet Muhammad, PBUH) serve as powerful examples of unwavering resistance to oppression and steadfast advocacy for justice in Islamic history. Their lives are a testament to the principles of defending the rights of the oppressed, standing against tyranny, and embodying moral integrity.

Imam Ali (PBUH), the first Imam and cousin of the Prophet was renowned for his unyielding commitment to justice. His famous statement, “Be an enemy to the oppressor and a helper to the oppressed[16],” captures the essence of his teachings on social justice and resistance against tyranny. Throughout his life, whether as a ruler or an advisor, Imam Ali (PBUH) consistently upheld the principles of equity, compassion, and protection of the rights of the vulnerable. In his sermons compiled in Nahj al-Balagha, Imam Ali emphasized that leadership should be about serving the people and ensuring that justice prevails, particularly for the marginalized. For instance, he stated: “By Allah, if I were given the seven continents with all that is under their skies in exchange for disobeying God by oppressing even an ant, I would refuse[17].” This profound statement illustrates Imam Ali’s commitment to upholding justice, even in the smallest matters, and his refusal to compromise ethical principles, no matter the circumstances.

Imam Husain (PBUH), the grandson of the Prophet, is perhaps the most iconic figure in Islamic history when it comes to opposing oppression. His stand at the Battle of Karbala in 680 CE against the tyrannical rule of Yazid is a timeless symbol of resistance. Imam Husain (PBUH) refused to pledge allegiance to Yazid, choosing instead to sacrifice his life and that of his family to defend the principles of justice, truth, and dignity. Before the battle, Imam Husain declared: “I am not rising up against Yazid as an insolent, or an arrogant, or a corrupt oppressor. Rather, I am rising to reform the community of my grandfather. I wish to enjoin the good and forbid the evil.[18]“ This statement embodies the essence of his mission: to resist tyranny, uphold Islamic values, and protect the rights of the oppressed. The martyrdom of Imam Husain (AS) and his companions at Karbala has inspired generations of Muslims to stand up against injustice, regardless of the cost. It serves as a powerful reminder that true faith requires not only personal piety but also a commitment to defending the oppressed and challenging oppression wherever it exists.

The legacy of the Imams extends beyond their own time, continuing to influence Islamic thought and social justice movements today. The lives of the Ahl al-Bayt emphasize that being a true follower of Islam is not just about personal spirituality, but also about actively striving to create a just society. By following their example, Muslims are called to be agents of change, advocating for the rights of the marginalized and oppressed in their communities and beyond.

Conclusion

Supporting the oppressed is a timeless and central tenet of Islamic teachings, deeply embedded in the Qur’an, the practices of the Prophet Muhammad (PBUH), and the legacy of Ahl al-Bayt. This principle reflects Islam’s unwavering commitment to justice, equity, and human dignity. From the Qur’anic injunctions to stand up against oppression, to the Prophetic traditions urging believers to actively defend the vulnerable, and the inspiring examples set by figures like Imam Ali (PBUH) and Imam Husain (PBUH), Islamic teachings provide a comprehensive framework for resisting injustice.

The teachings of Islam on supporting the oppressed are not merely historical ideals; they hold profound relevance in today’s world, where injustice, oppression, and inequality continue to manifest in various forms. The Islamic principles of justice, compassion, and standing against tyranny provide a timeless framework for addressing contemporary issues such as political repression, social discrimination, and economic disparities. In many parts of the world, oppressed communities are denied basic rights and subjected to systemic injustices. Islamic teachings urge Muslims to be proactive in supporting these groups, whether through advocacy, charitable work, or simply raising awareness.

Moreover, the concept of supporting the oppressed is not limited to acts of direct confrontation. Islamic teachings emphasize empathy, solidarity, and practical support for marginalized groups. This includes providing financial aid to impoverished communities, advocating for refugee rights, and supporting social initiatives that aim to uplift disadvantaged populations.

In the digital age, where information travels rapidly, Muslims have unprecedented opportunities to use technology and social media platforms to highlight injustices, mobilize support, and advocate for change. Ultimately, the Islamic obligation to support the oppressed is not just about responding to crises but about cultivating a society rooted in fairness, compassion, and respect for human dignity. By applying these timeless principles to contemporary challenges, Muslims are called to be agents of positive change, embodying the values of their faith in the pursuit of a just and compassionate world.