The attitude towards the oppressor is from faith

Our classical linguists have defined oppression as follows: It is to reduce or increase something in its essence, to change its time and place it outside the place allocated for it.

Oppression is of three types: oppression against oneself, against other people, and against Allah Almighty. The greatest oppression is when a person associates partners with Allah.[1] The verse in the chapter of Luqman; “Polytheism is the greatest oppression.”[2] is evidence on this subject. Izutsu, who established a connection between oppression and tyranny, defined the concept as follows: “When a person exceeds his own limits and does what he has no right to do; when he behaves unjustly.”[3]

Violating legitimate rights, not recognizing the law, oppressive management, disregarding principles and rules, and disposing of someone else’s property have also been defined as oppression.[4] It is to put something outside its proper place, as the opposite of justice. The oppressor is called an oppressor. In Sufism, the perpetrator of oppression, the oppressor, is defined a little differently. According to the Dervishes, an oppressor is someone who cries out when disaster comes, worships out of heedlessness and habit, mentions Allah with the tongue rather than the heart, and loves Him for worldly reasons.[5]

Oppression is a more general concept than kufr. It also includes kufr. In this context, the primary meanings of oppression are related to faith, and if we consider this concept within the framework of the above explanations; kufr, shirk, nifak, fisk, bağy, rebellion, kabire, sagire, zenb, ism, dalalet, fucur, apostasy, prostitution, munkar, tuğyan, guluvv, teaddi, istikbar, humiliation, slander, adultery, etc. expressions also indicate oppression.

Some of these are behaviors that are more related to sin. Ibn Masud and Ibn Abbas; Since they say, “Every sin and rebellion against Allah is oppression,” we found it appropriate to take this definition of oppression. Commentators have defined accepting the forbidden as permissible knowingly as oppression. Because this type of oppression is also related to disbelief.

Commentator Qatada has very well resolved the connection between oppression and faith and defined it as “resistance to saying La ilahe illallah and denial as oppression.”[6] In this sense, every unbeliever is an oppressor. Regardless of their type, those who oppose monotheism take their place in the group of oppressors. It does not matter whether they are Jews, Christians, Zoroastrians, hypocrites, socialists, capitalists, positivists, secularists, nihilists, atheists, deists, existentialists, etc.; all of them are oppressors in terms of belief first and foremost; they are all infidels in the eyes of Islam. In this context, we find the following definition of Jurjani meaningful: “Going from truth to falsehood is oppression.”[7]

According to this definition, apostasy and apostasy are also included in the scope of oppression. The Quran has shown that not being in falsehood but even sympathizing with disbelief is a justification for going to hell. The following verse is evidence on this issue:

“Never show the slightest sympathy and inclination towards those who persist in oppression/disbelief. Otherwise, the Fire will touch you (and you will end up in Hell) and since you have no protector other than Allah, then you will not be helped (by Him)!”[8]

The verse is general for everyone who tends to oppression and obeys the oppressors. In particular, obedience and following the leaders of disbelief is prohibited in the verse.[9] There should be no inclination or sympathy for the people of disbelief.[10]

Some commentators have interpreted it as inclination towards the disbelievers, love for them, sympathy with their heart, being pleased with their deeds, flattering and sitting with the oppressors.[11] We suggest that you understand the following hadith well, hoping that he may have interpreted this verse: “Whoever helps someone (against the Muslims) and acts together with him, knowing that he is an oppressor/disbeliever, has definitely left Islam.”[12]

Hasan al-Basri, one of the great Tabi’in, also made the following explanation regarding the interpretation of the above verse: “If a person corrects two of his characteristics, he will have corrected all of his deeds. These are; showing rebellion against blessings and inclination to oppression.”[13] These are essentially the characteristics of modern man. Only Islam can cure these diseases.

If we call unauthorized use of another's property as oppression, this meaning imposes very deep suggestions on us. Accordingly, the absolute owner of property is Allah. [14] Everything, including man, is the property of Allah Almighty. In order not to deviate from oppression, it is necessary for man to bring his will in line with the divine will. Otherwise, he will have deviated from the path of the owner of the property. The purpose of sending both books and prophets is to eliminate oppression. It is to teach humanity to live according to His will in the property of Allah.

According to a theological definition; if opposing the will of Allah in the world created by Allah is oppression, then it is essential to find ways not to deviate from oppression and to give meaning to life accordingly. This path is the path of prophethood. This path is following Hz. Muhammad (pbuh) in all three dimensions of life. Man cannot find this path with pure reason, but foolish people cannot enter this path either.

As can be seen in its etymology, oppression is the symbol of darkness. In the Quran, all paths and worldviews that are not based on revelation are explained with the concept of oppression. Darkness/oppression can only be overcome with the guidance of the Prophet. It is not possible to prevent oppression without revelation. The most important representatives of oppression are devils, taghuts and demonized people. The Prophet, who said, “I warn you against oppression…”[15], made this warning by referring to all types of oppression, especially polytheism. In fact, the Quran was revealed to eliminate oppression. In order for this purpose to be realized, the Messenger of Allah took the oath of allegiance from his companions to “help the oppressed.”[16]

If we summarize these narrations in terms of meaning, it is necessary to protect Muslims from polytheism, the paths leading to polytheism, the collective organization and institutionalization of polytheism, the ummah falling into the swamp of sins and sins, and oppression taking on a legal personality and declaring war on Islam. Of course, this also includes not violating anyone’s rights, including animals and property. In the Islamic understanding, the violation of law is called oppression.

In this context, we would like to remind you of the order that Hz. Abu Bakr gave to the army commanders he sent to Damascus in order to avoid oppression: “I order you to be pious towards Allah and to fight only in His path. Fight those who persist in denying Allah. Allah Almighty will definitely help His religion. Do not exceed the limits, do not violate the rights of people, do not create corruption on earth, do not burn palm trees, do not kill animals, do not harm fruit trees, and do not destroy churches.”[17]

There is no such declaration or implementation of the declaration in the world other than Muslims regarding the prohibition of oppression. All the wars in the world can be examined. The wars of the age we live in can be examined. There is no murderer with dirty hands and blood as much as the West and the mentality it represents and American imperialism. In this sense, it should be known that the West is a civilization founded on the blood and lives of those who are not its own. The West and America invented proxy wars and blamed all wars on Muslim countries. In this geography, people shed each other's blood because of the threats and intrigues of the West. As we have stated before, the world will learn about humanity from Muslims. There is no other religion or civilization other than Islam that can give beauty and goodness to humanity.

[1] Isfahani, Ragıp, el-Mufradat, pp. 537-8

[2] Lokman 31/13

[3] İzutsu, Toshihiko, Religious Moral Concepts, Pinar Yay. Istanbul, p. 222.

[4] Curcani, Tarifat, p. 144; Abu’l Muntaha, Fiqh-i Ekber Commentary, trsz, Istanbul, p. 25; Demir, Omer, Dictionary of Social Sciences, Ağaç Yay. V. Bask. 1997, Istanbul, p. 391.

[5] Uludag, Suleyman, Dictionary of Sufi Terms and Idioms, p. 592,

[6] Nahhas, Abu Cafer, Mean’i-l Kur’an, vol. I, p. 108.

[7] Jurjani, Tarifat, p. 144.

[8] Hud 11/11

[9] Maturidi, Te’vilat, vol. VI, p. 192

[10] Zuhayli, Vehba, et-Tefsir’u-l Veciz, p. 235.

[11] Bagavi, Mealim’u-t Tenzil (Mukhtasar), p. 439.

[12] Heysemi, Zawaid, vol. IV, p. 205.

[13] Al-Basri, Hasan, Tefsir, vol. I, p. 409.

[14] See: Al-Baqarah 2/26

[15] Darimi, Sunan, Beirut, 1997, Sirah, Hadith No. 2516, vol. II, p. 313.

[16] Ibn Kathir, Jami’u-l Masanid, vol. II, p. 84.

[17] Tahavi, Abu Ja'far, Mushkil’u-l Asar, vol. II, p.24.