Why have Multiple Examples been Given for the Most Oppressive Person in the Holy Quran?

Brief description of the dubiety

In some of the verses of the Holy Quran such as in Surah al-Baqarah, verses 114 and 140; and Surah al-Anaam, verse 21, it talks about the most oppressive person. However, the contents of these verses appear to be contradictory to one another because in each one of them, it mentions a different person, but the most oppressive person cannot be more than one person.

Detailed description of the dubiety

Contradictory Verses

Verse which mentions that those who obstruct others from the remembrance of Allah in the masajid as the most oppressive of people

In verse 114 of Surah al-Baqarah, it has been revealed that: “Who is a greater wrongdoer than those who deny access to the masajid of Allah so that His Name be celebrated therein, and try to ruin them? Such ones may not enter them, except in fear. There is disgrace for them in this world and a great punishment (for them) in the hereafter.” In this verse, someone who obstructs others from the remembrance of Allah in the masajid and tries to destroy these places of worship has been mentioned as the most oppressive of people.

Verse that states the one who conceals the testimony of Allah as the most oppressive person

In verse 140 of Surah al-Baqarah, it has been revealed: “[Ask them,] ‘Do you say that Ibrahim, Ismael, Ishaq, Yaqoob, and the Tribes were Jews or Christians?’ Say, ‘Is it you who know better, or Allah?’ And who is a greater wrongdoer than someone who conceals a testimony that is with him from Allah? And Allah is not oblivious of what you do.” In this verse, someone who conceals the testimony of Allah has been pointed out as the most oppressive of people.

Group of verses that consider those who fabricate a lie against Allah or deny His signs as the most oppressive of people

In verse 21 of Surah al-Anaam, Allah says: “Who is a greater wrongdoer than him who fabricates a lie against Allah, or denies His signs? Indeed the wrongdoers will not be felicitous.” In this verse, the most person is introduced as one who fabricates a lie against Allah or denies the His signs. There are other verses that also follow the theme of the above verse.

In the same Surah, verse 93 it says: “Who is a greater wrongdoer than him who fabricates a lie against Allah, or says, ‘It has been revealed to me,’ while nothing was revealed to him; or one who says, ‘I will bring the like of what Allah has sent down?’ Were you to see when the wrongdoers are in the throes of death, and the angels extend their hands [saying]: ‘Give up your souls! Today you shall be requited with a humiliating punishment because of what you used to attribute to Allah untruly, and for your being disdainful towards His signs.’”

Similarly in Surah Hud, verse 18 Allah says: “Who is a greater wrongdoer than him who fabricates a lie against Allah? Such shall be presented before their Lord, and the witnesses will say, ‘It is these who lied against their Lord.’ Behold! The curse of Allah is upon the wrongdoers.”

Surah al-Kahf, verse 15 mentions: “These - our people - have taken gods besides Him. Why do they not bring any clear authority touching them? So who is a greater wrongdoer than one who fabricates a lie against Allah?”

In Surah al-Anaam, verse 140 we read: “They are certainly losers who slay their children foolishly without knowledge, and forbid what Allah has provided them, fabricating a lie against Allah. Certainly, they have gone astray and are not guided.”

Surah al-Araaf, verse 37 says: “So who is a greater wrongdoer than him who fabricates a lie against Allah, or denies His signs? Their share, as decreed in the Book, shall reach them. When Our messengers come to take them away, they will say, ‘Where is that which you used to invoke besides Allah?’ They will say, ‘They have forsaken us,’ and they will testify against themselves that they were faithless.”

Surah al-Anaam, verse 157 says: “Or [lest] you should say, ‘If the Book had been sent down to us, surely we would have been better guided than them.’ There has already come to you a manifest proof from your Lord and a guidance and mercy. So who is a greater wrongdoer than him who denies the signs of Allah, and turns away from them? Soon We shall requite those who turn away from Our signs with a terrible punishment because of what they used to evade.”

In Surah Yunus, verse 17 Allah says: “So who is a greater wrongdoer than him who fabricates a lie against Allah, or denies His signs? Indeed the guilty will not be felicitous.”

Surah al-Zumar, verse 32 mentions: “So who is a greater wrongdoer than him who attributes a falsehood to Allah, and denies the truth when it reaches him? Is not the [final] abode of the faithless in hell?”

We read in Surah al-Ankaboot, verse 68 that: “Who is a greater wrongdoer than him who fabricates a lie against Allah, or denies the truth when it comes to him? Is not the [final] abode of the faithless in hell?”

Finally in Surah al-Saff, verse 7 Allah says: “Who is a greater wrongdoer than one who fabricates falsehoods against Allah, while he is being summoned to Islam? And Allah does not guide the wrongdoing lot.”

Group of verses which mention those who disregard the signs of Allah as the most oppressive of people

In verse 57 of Surah al-Kahf, it has been revealed: “Who is a greater wrongdoer than one who is reminded about the signs of his Lord, but he disregards them and forgets what his hands have sent ahead? Indeed We have cast veils on their hearts lest they should understand it, and a deafness into their ears; and if you invite them to guidance they will never [let themselves] be guided.” In this verse, the most oppressive person has been introduced as the one who is reminded about Allah’s signs, however he disregards them and that which has been sent to him, he forgets.

Another verse also exists following a similar theme and that is Surah al-Sajdah, verse 22 which says: “Who is a greater wrongdoer than one who is reminded of his Lord’s signs, but he disregards them? Indeed, We shall take vengeance upon the guilty.”

Summary

Collectively in 15 verses of the Holy Quran, the most oppressive person has been introduced in different ways. With due attention to the fact that the ‘most oppressive person or group’ is a characteristic that can only be attributed to one person or group - not multiple people or groups because ‘the most oppressive’ means someone who has reached the highest level of oppression and the highest level of oppression is only one level and only one person or group can possess this level. Therefore, these verses appear to be in contradiction with one another.

A summarized response

There are different ways in which this query can be answered. The first response is that oppressing Allah is the greatest oppression. In all of the mentioned verses, they all talk about people who oppressed Allah in one way or another, and due to this all of them are ‘the most oppressive.’

The second response is that in the mentioned verses, it denies others being more oppressive than those stated, but it does not prove that others have carried out a lesser oppression. Therefore, all of the people who have been mentioned in these verses - in spite of the variety of their oppression - are in the highest level of it and they are the most oppressive.

The third response which is given is that the term ‘most oppressive’ in the mentioned verses is a relative adjective clause, and therefore in comparison with a few, that person or group is introduced as the most oppressive.

A detailed response

First response: The meaning and levels of oppression

It is necessary that as an introduction, an explanation regarding the meaning of oppression and its levels is mentioned. Oppression means ‘placing something in a place that is not suitable for it.’ For example, if we hire someone who has a great mental capacity, but from a perspective of physical power is weak as a worker in a factory, we have oppressed him because we have placed him in a place that was not suitable for him.

Oppression has different levels and stages. In order to measure the amount of oppression, there are certain criteria in place that with its use it can be judged, and the enormity or smallness of the oppression can be analyzed. One of these standards of criteria is ‘the amount of respect and dignity of the oppressed.’ In other words, however much more the dignity and esteem of the oppressed one is, the bigger this oppression will be taken into account and vice versa. For example, someone who kills an ant - without receiving any harm from it - has committed an oppression; but if the same person kills an innocent person, then this second oppression is much greater than the first one. This is because the dignity and esteem of a human being is greater than that of an ant.

The greatest oppression is that which is against Allah

If we take the criteria of weighing oppression to be the ‘dignity and esteem of the oppressed,’ then the greatest oppression will be that one which takes place against the ‘most dignified existence,’ and that is definitely Allah; therefore, if someone oppresses Him, then they have committed the greatest oppression.

Now we must analyze what the meaning of ‘oppression to Allah’ is. Allah is an unlimited entity and it is not as if mankind or other beings can change that, or move it and place it in another place that is unsuitable or undeserving. So, what is meant by ‘oppression to Allah’ is not that we seize something in Allah, but what is meant is that in our own beliefs and behaviour, we do not perceive Allah in a way that is deserving of Him; in other words, do not recognize Allah in the way that He is. This point has been made in many narrations. For example, it has been narrated that Imam al-Sadiq said: “The heart is the sanctuary of Allah, so do not accommodate anything in the sanctuary of Allah except for Allah.” The relation between the heart and Allah is a relation of acquaintance and cognition, and the perfection of the heart is in the recognition of Allah.

Similarly, this point has also been mentioned in other traditions. For example, it has been mentioned in a Dua: “My Lord! Do not place me amongst those who only worship You by name, not the reality of its meaning. O’ Lord! Look at me with one of Your looks so that You may enlighten my heart with Your knowledge and the knowledge of Your close ones, because You are above all things, and are All-Powerful. Therefore what is meant by not placing Allah in His suitable place is not gaining cognition of Allah in a way that is deserving of Him; and ‘placing Allah in a place that is deserving of Him’ is that man attains the cognition of Allah. If someone becomes an obstruction for a person to obtain the cognition of Allah in any way, then he has not placed Allah in a place deserving of Him and he has committed an oppression against Allah.

From all of this, what can be concluded is that if we become a barrier between man and the true recognition of Allah, then we have committed the greatest of oppressions and we are deserving of the characteristic the ‘most oppressive.’

The characteristic ‘most oppressive’ in the Holy Quran has been attributed to those who oppress Allah

By analyzing the verses in which the phrase ‘the most oppressive’ has been used, we observe that this characteristic has been attributed to those who became obstructions between man and the cognition of Allah and thus oppressed Allah. Below, we will begin to detail this matter.

• Those who obstruct the remembrance of Allah in the masajid The remembrance of Allah is a prerequisite to His cognition, because if Allah is removed from remembrance, then no one will go after His cognition. Therefore, if someone becomes an obstruction to the remembrance of Allah, then in reality he has become an obstruction to the cognition of Allah; and if someone becomes an obstruction of the remembrance of Allah in the places of worship, then they will do this in all other places as well. Therefore, this person has become an obstruction to the cognition of Allah and for this very reason, they have committed the greatest oppression and are deserving of the characteristic of ‘the most oppressive.’
• Those who conceal the testimony of Allah Amongst the things that Allah testified to in the Tawrat and the Injeel was the Prophethood and Prophetic mission of the final Messenger Muhammad. However, the Christian and Jewish figures of authority concealed this testimony of Allah and closed the way of guidance for a lot of people towards the true religion which is none other than Islam. Since they have become deprived of the true religion and became the followers of distorted religions, it necessitates incorrect cognition of Allah, so these few people with their actions have caused the lack of true cognition of Allah and oppressed Allah. For this reason, they committed the greatest act of oppression and are deserving of the characteristic of ‘the most oppressive.’
• Those who fabricate lies against Allah Fabricating a lie against Allah means to attribute to Him that which is not deserving of Him. For example, if someone believes that He has a partner, or considers Him to be stingy and indigent, or believes in His inability to do something, then one does not have the true cognition of Allah, and thus has committed an act of oppression against Allah. Likewise, it is possible that someone believes that Allah is One or that He is Able, however, against his own beliefs, introduces Allah as having a partner, or says that He is indigent or incapable, and misguides other people, and that results in other people not finding the true cognition of Allah. In this case, this person has also oppressed Allah and committed the greatest act of oppression against Allah and is deserving of the characteristic of ‘the most oppressive.'
• Those who deny the signs of Allah Denying the signs of Allah also goes back to denying the Oneness of Allah and Prophethood. This is because someone who denies Allah’s evident signs or His Oneness, brings about the prerequisite of faithlessness in Allah, which will lead to the lack of cognition of Allah, because one who does not have faith in Allah, will not go after becoming acquainted with Him. For this very reason, by denying the signs of Allah, these people will cause themselves, or others, to not go towards reaching the true recognition of Allah and will not become acquainted with Him. Therefore, they have committed an act of oppression against Allah and are deserving of the characteristic of ‘the most oppressive.’

Conclusion of the first response

From that which we mentioned above, it has become clear that one of the criteria for measuring the amount of oppression carried out by an individual is the dignity and the esteem of the oppressed being. Since the dignity and station of Allah is higher than all other beings, oppression against Him is also worse than any other kind of oppression. Oppression means: not placing something in its rightful place and what we mean by oppression against Allah is that we become an obstruction to truly recognizing Him. By analyzing those that the Holy Quran has attributed with the characteristic of ‘the most oppressive,’ we realize that those who become obstructions to the cognition of Allah are the greatest oppressors.

Common example for the first response

These days in scientific examinations, if a few people get a perfect mark then they are all introduced as the ‘superior students,’ and the adjective ‘superior’ which is a comparative adjective, applies to all of them because all of them are examples of ‘possessing the perfect score.’

The second response

The meaning of ‘no one is more oppressive than this person’ differs from the meaning of ‘this person is the most oppressive.’

That which can be directly understood from each of the verses is this that ‘no one is more oppressive than him/her.’ This meaning is different from ‘he or she is the most oppressive person.’ The explanation is this that when it is said ‘that person is the most oppressive person’ in reality, it is known that their level of oppression is more than the rest of mankind, and expresses clearly that all other people in comparison with their level of oppression, is less. However, when it is said: ‘no one is more oppressive than him/her’ it states that the rest of the people have not committed an oppression greater than him/her, and therefore two possibilities regarding the rest of people arises which is: 1) either they committed a smaller oppression than him/her, or 2) the extent of their oppression is to the same level as him/her. The difference between the two meanings is that in one of them, it has not been specified that the others have committed a lesser oppression in comparison to that person, but in the second one, this point has been specified.

Type of question in the mentioned verses

With attention to the verses in which the phrase ‘the most oppressive’ appears, it has been observed that in all of them, this point has been made as a question and it has been asked: “Who is more oppressive than that person?” A lot of the time in conversations, a question will be asked but the real reason for this question is to negate another point that has arisen in the conversation. For example, when a child annoys their mother, in order for the child to appreciate one’s mother and stop annoying her, she asks her child: “Who was it that took care of you? Who was it that raised you with effort? Who was it that nurtured you?” What is meant by this mother asking these questions is that: no one other than me took care of you, raised you and nurtured you - however these statements were presented in the form of questions.

The questions in the mentioned verses are also done the same way and they aim to negate something. For example, when the Holy Quran asks: “Who is more oppressive than the one who fabricates a lie against Allah?” It actually means to say that: ‘No one is more oppressive than this person.’

Indications of the verses of the Holy Quran

That which can be understood directly from the questions posed in the Holy Quran is that in comparison to ‘those who obstruct the remembrance of Allah in the masajid,’ ‘those who fabricate lies against Allah,’ etc. - no one is more oppressive than them. However, the Quran is silent and it has not been specified whether in comparison, they have committed a smaller oppression or not. Therefore, according to this interpretation, what the Holy Quran intends to say is that all of these groups (obstructers from the remembrance of Allah in the masajid, concealers of Allah’s testimony, fabricators of lies against Allah, and those who disregarded the signs of Allah) are all on the same level of oppression and no one is more oppressive than them. From each one of these verses, it is understood that no one is more oppressive than that person or group; however, there is no need for us to say that: ‘the others are placed in a lower level of oppression,’ because in reality, all of these groups that have been mentioned in these verses, are placed in the highest level of oppression even though they may have committed different sins, no matter how similar and equivalent.

Conclusion of the second response

According to this interpretation, what can be directly understood from these verses of the Holy Quran is that no one is more oppressive than ‘the obstructers of the remembrance of Allah in the masajid,’ ‘the concealers of Allah’s testimony,’ ‘the fabricators of lies against Allah,’ ‘the deniers of Allah’s signs,’ and ‘those who disregarded the signs of Allah.’ Thus what the Holy Quran intends to say is that even though these instances are various oppressions, all of them are ranked on the same level and are equivalent. Therefore, according to this interpretation, there is no contradiction present between the verses.

Common example for the second response

Imagine that several companies who produce vehicles made them such that the motor power of each one of them was 100 horsepower, and no other vehicle exists with a higher motor power. In this scenario, in relation to each of these vehicles it can be said that “there is no vehicle stronger than this” and this sentence can be stated in regards to any of the vehicles without a contradiction.

The third response

Comparative adjectives and absolute adjectives

As a prerequisite for this response, it is necessary to explain the two groups of adjectives. Adjectives and characteristics that people attribute to others in every day conversation can be one of two forms:

1. Comparative adjectives: sometimes, when comparing two or more limited things, an adjective is attributed to one of these things, and what this adjective intends to do is that amongst these things, only that particular thing has this characteristic. Imagine that in a garden, a few walnut trees have recently been planted. The gardener stands opposite to one of the trees that has grown more and says: “This is the tallest walnut tree.” In this sentence, even though it has not been indicated which trees the gardener is comparing, but the audience understands that his intent is that among the trees which were recently planted in the garden, this tree has the most height. In reality, the gardener’s sentence does not mean that this tree is the tallest tree in the world, rather he means that in relation to the other trees in the garden, this one has the greatest height. This group of adjectives are named ‘comparative’ because it explains the ‘relationship between multiple limited things.’ Another example is when we compare two pieces of wood with each other, and regarding one of them we say: “this piece of wood is longer,” what we mean is that this one piece of wood, in relation to the other piece of wood is longer.
2. Absolute adjectives: sometimes, when not comparing two or more limited things, a specific adjective is attributed to one of the specific things. In this state, sometimes the goal of the adjective is that regardless of the other things, this object has this certain characteristic. For example, if you say: “this book is blue,” the intent is that this book is blue, regardless of what colour the other books are. Similarly, if it is said: “this building is three stories high,” what it intends to relay is that regardless of how tall or short the other buildings are, this particular building is three stories high. Sometimes, the aim of the adjective is to show that only this object is in possession of this adjective amongst all of its kind. For example, if it is said: “Messi is the best football player,” it implies that among all of his kind (all of the other football players), he is the best player. However, attention must be paid that in the second state (i.e. where the object is compared with all of its kind), again this adjective can be called comparative, because in reality, it has been measured in relation to other objects as well; but with due attention to the fact that it has been measured in relation to ‘all of its kind’ and not a limited amount, it can be considered a part of absolute adjectives.

The phrase ‘the most oppressive’ in the mentioned verses is a comparative adjective, not an absolute one

In the verses in which the adjective ‘the most oppressive’ has been attributed to someone or a few people, this adjective is comparative, not absolute. In other words, the intent of the verses is not that among ‘all of mankind’ this person or group is the most oppressive; rather, the intent is that in a limited and specified circle, the most oppressive person is this person. In the same way that it was mentioned above, a lot of the time, people also attribute adjectives to someone, but their intent is comparative, not absolute. In order to explain this further, four groups of verses that were mentioned earlier will be analyzed.

• In the verses in which the adjective ‘most oppressive’ has been attributed to those who obstruct the remembrance of Allah in the masajid, the intent of the Holy Quran is that among the different people who obstruct an action from taking place, the most oppressive of them is one who obstructs the remembrance of Allah in the these places of worship. In clearer words, many people may obstruct others from doing something with their actions: for example, a father sends his child to work and obstructs him from studying in a university; a child obstructs his friend from playing in the local football team; a mother obstructs her child from going out with his group of friends; however, among all of those who obstruct others, the most oppressive person is someone who hinders people from the remembrance of Allah in the masajid.
• In the verses in which ‘the most oppressive’ has been attributed to those that conceal the testimony of Allah, the intent is that among those who conceal testimonies, those who conceal the testimony of Allah from others are the more oppressive. The explanation is as follows: giving testimony in legal and financial matters in the Court of Justice is wajib al-kifaayi (obligatory upon everyone until one person carries it out) and concealing it is prohibited. So, the concealment of any rightful testimony is oppression. However, if this right is pertaining to Allah and in relation to the Oneness of Allah, Prophethood and other aspects like this and Allah has also proclaimed it, then there is no oppression worse than concealing this.
• In the verses in which ‘the most oppressive’ has been attributed to those who fabricate a lie against Allah, the intent is that among those who fabricate lies, the most oppressive person is one who fabricates a lie against Allah such as attributing that He has a partner. In reality, every fabrication is oppression, but within the sphere of those who fabricate, the most oppressive person is the one who fabricates a lie against Allah. Likewise, in places that ‘the most oppressive’ has been attributed to those who deny the signs of Allah, the intent is this that among those who deny, the most oppressive person is one who denies His signs.
• In the verses that the phrase ‘the most oppressive’ has been attributed to those that have been shown the signs of Allah, but disregarded them, the intent is that amongst those that have been shown the signs of Allah, the most oppressive of them are those that disregarded these signs and moved away. In clearer words: those that are shown His signs have different reactions - in certain instances, some of them accept the signs of Allah and they go ahead and comply with them fully - these people are not oppressors at all. However, some people do not pay close attention to the signs of Allah and do not make use of them, thus they are considered oppressors. This group is divided into various classes as well. Some of them take precaution to an extent and do not carry out any actions that are clearly in opposition to the orders of Allah; however others are completely heedless of Allah’s signs and do not pay any attention to them. According to this interpretation, the Holy Quran considers ‘the most oppressive’ among the second group to be those for whom the signs of Allah have been shown, but they paid no attention to them and disregarded them.

Conclusion of the third response

In the mentioned verses of the Holy Quran, it is possible that the adjective ‘most oppressive’ is comparative. So in every one of the groups that are apparently contradictory, specific people or groups have been taken into consideration and the subjects of that group have been compared with each other and the adjective ‘most oppressive’ has been attributed to that group which possesses the most oppression. So, the intent of ‘the most oppressive’ is not that amongst all people, this group or person is the most oppressive such that it could lead to the above mentioned dubiety arising; contrarily, in each one of the groups of contradictory verses, a certain group was taken into consideration.

A common example for the third response

Imagine that after the exams have reached an end, a school by specifying the average marks of all of the students, the head teacher of the school goes to each class and introduces the top students of each class. When the headmaster goes to the first class he says: “Saeed got the best average mark by getting 100%.” When he goes to the second class he says: “Husayn got the best average mark by getting 96%,” and when he goes to the third class he says: “Wahid got the best average mark by getting 92%.” In this instance, despite the headmaster attributing the adjective of ‘the best average mark’ to three different individuals, and the average mark of each of these three people also being different, there is not contradiction between the sentences - because in each one of the sentences, the headmaster compared the numbers in each class separately, and the adjective ‘the best average mark’ was mentioned in a comparative fashion, not in an absolute manner.