Scholars who approach the Qur’an and the Sunnah with a holistic perspective state that the primary objectives of Islam are to protect religion, life, intellect, property, and lineage. Any assault or violation against these is considered a form of zulm (oppression or injustice), meaning that the fundamental aim of Islam is to eliminate oppression on earth and establish justice. Indeed, the verse,
“We sent Our messengers with clear proofs and sent down with them the Book and the Balance so that people may uphold justice”
(Surah al-Hadid, 57:25)
clearly states that the divine purpose of sending scriptures is to establish justice.
According to Rāghib al-Isfahānī, zulm is a deviation from justice or its opposite. Therefore, the fundamental duty of believers is to eradicate all forms of oppression and establish justice on earth.
In the Qur’an, the concept of zulm is used with a wide range of meanings encompassing theological, moral, legal, and political dimensions. In its broadest sense, zulm is putting something in a place it does not belong. Transgressing the boundaries defined by religion in belief, practice, or ethics is considered oppression. In this context, shirk (associating partners with God), denial, rebellion, tyranny, injustice, and all types of sin are forms of zulm in the Qur’an.
Because zulm is such a broad concept, it falls within the scope of many disciplines—law, ethics, politics, psychology, theology, and philosophy. In the realm of politics, zulm typically refers to the unjust and oppressive actions of those in power against the people.
Undoubtedly, the greatest value that sustains a state is justice; the gravest danger that corrodes it from within and leads to its destruction is oppression. If justice is the foundation of the state, then oppression is a bomb planted under that foundation. For this reason, many Islamic thinkers—such as Imam al-Ghazālī, Imam al-Māwardī, Ibn Taymiyyah, and Ibn Khaldūn—have emphasized that a regime ruled with justice can survive even if it is irreligious, but a regime based on oppression can never be permanent.
Sayings like “Kufr (disbelief) may endure, but oppression cannot,” or “A state can survive with kufr but not with zulm,” have been echoed by many political thinkers since the early Islamic period.
History is filled with such examples. Tyrannical rulers may believe their power will last forever, but many oppressive dynasties and empires have collapsed over time. Pharaohs, Nimrods, Shaddads, Qaruns, Yazids, Hajjajs, Saddams, and Qaddafis all paved the road to their own downfall with the injustices they committed and were eventually crushed under their own oppression. Systems built on zulm may appear powerful, but ultimately they vanish.
Why Doesn’t Oppression Last?
This question can be answered from three perspectives: divine law (sunnatullah), human nature (fitrah), and the foundational dynamics that sustain a state.
From the Perspective of Sunnatullah (Divine Law)
According to the Qur’an, God created the universe with a balance and order, and He set certain measures (mīzān) for human life to be in harmony with this order. Societies that violate these divine principles are erased from the stage of history. The Qur’an contains numerous verses about the end of oppressors and how divine justice operates upon them.
God has eradicated nations that exceeded limits by relying on their strength and power:
“Such is the punishment of your Lord when He seizes the cities while they are doing wrong.”
(Surah Hūd, 11:102)
Stories of Pharaoh, Nimrod, and Qarun—as well as of the peoples of ‘Ād and Thamūd—show how those who relied on wealth and power and transgressed the limits were destroyed.
“We destroyed many towns that were given to wrongdoing…”
(Surah al-Kahf, 18:59)
This verse highlights the shared destiny of oppressive societies and serves as a warning to humanity.
“So these are their homes—desolate because of the wrong they had done. Surely in this is a sign for people who understand.”
(Surah an-Naml, 27:52)
This suggests that the divine law concerning oppressors applies in every era.
Moreover, the Qur’an states that God does not love oppressors (Surah ash-Shūrā, 42:40), does not guide them (Āl ‘Imrān, 3:86), and that they have no helpers (Surah al-Hajj, 22:71). These verses show the weak, unstable, and unsustainable nature of oppressive systems.
“Do not think that Allah is unaware of what the oppressors do.”
(Surah Ibrāhīm, 14:42)
This verse warns that the respite given to oppressors is not a blessing but a trap leading to a painful end.
The Prophet Muhammad (peace be upon him) said:
“Allah gives respite to the oppressor, but when He seizes him, He does not let him escape.”
(Bukhārī)
And:
“Beware of the prayer of the oppressed, for there is no barrier between it and Allah.”
(Bukhārī)
These teachings emphasize that divine justice is inevitable, and that the compassion and protection Allah grants to the oppressed is a major reason why oppression cannot endure.
From the Perspective of Human Nature (Fitrah)
Another reason why oppression doesn’t last lies in the nature of human beings. Humans are inherently inclined toward justice, compassion, and fairness. As Bediüzzaman Said Nursî said, human beings are created with a noble disposition that seeks truth. Unless corrupted, human conscience always leans toward what is right and just and recoils from injustice.
Although people sometimes succumb to desires and commit injustices, they eventually feel the torment of their wrongdoings in their conscience. For instance, soldiers who commit war crimes under the influence of hatred often suffer from nightmares, guilt, and psychological distress.
Even the worst tyrants are aware of this moral reality. That’s why they try to legitimize their oppression in the eyes of others—sometimes by exploiting religion or launching propaganda campaigns to portray victims as deserving of punishment.
Through false narratives and the support of sycophants, oppressors construct a fake image of legitimacy, painting themselves as saviors or heroes. This is all a reaction to the human conscience’s deep aversion to injustice.
However, no matter how much they manipulate perception, truth eventually surfaces. People’s consciences awaken, and the growing rage against oppression turns into rebellion.
Many historical uprisings were actually the conscience of humanity revolting against injustice. The more widespread and intense the oppression, the stronger the response. For example, the boycott imposed by Quraysh on the early Muslims eventually failed due to a few fair-minded non-Muslims.
In short, no battle can be won against human fitrah. Oppression, being against nature, cannot last—even if forcibly imposed.
From the Perspective of Political Systems
Islamic political thinkers have long emphasized both the sustaining power of justice and the destructive power of oppression. Among them, Ibn Khaldūn, in his Muqaddimah, elaborates on how oppression leads to the collapse of civilizations and states.
He defines zulm broadly:
“Do not think that oppression is limited to unjust seizure of people’s wealth. Oppression is much broader: anyone who seizes property unjustly, forces labor, imposes unfair demands, or burdens people with duties not mandated by religion is an oppressor.”
High taxes, exploitation of labor, and monopolies are other examples of oppression. These practices destroy people’s motivation, reduce productivity, shrink markets, and lead to migration. Ultimately, towns are abandoned, populations shrink, and tax revenues fall, weakening armies and increasing vulnerability to external threats. This gradual collapse may not be noticed until it’s too late.
Ibn Khaldūn attributes this to a cycle of extravagant state spending leading to increased taxes and confiscations. Eventually, the state falls into a vicious circle and collapses.
He also warns:
“If rulers seize people’s wealth without justification or oppress their lives, honor, and property, such chaos and rebellion will immediately bring down the state.”
According to him, no state, however powerful, can withstand the consequences of sustained oppression. Even if the effects are not immediate, destruction is inevitable.
Additionally, justice fosters trust between rulers and the ruled, while oppression destroys that trust. When trust disappears, obedience vanishes, leading to chaos and rebellion. Most social uprisings throughout history stem from such crises of trust and justice.
Oppression not only destroys the oppressor but also those who stay silent. The Qur’an warns:
“Beware of a trial which will not strike only the wrongdoers among you but will afflict all of you.”
(Surah al-Anfāl, 8:25)
Why Does God Give Respite to Oppressors?
As previously mentioned, the Prophet (peace be upon him) stated that Allah grants time to oppressors but ultimately punishes them.
“If Allah were to punish people immediately for their wrongdoing, not a single creature would remain on earth. But He defers them for an appointed time.”
(Surah an-Naḥl, 16:61)
Just as the impermanence of zulm is a divine law, so too is the granting of respite. God does not hasten punishment. His mercy surpasses His wrath—even for oppressors.
Another reason is the nature of life as a test. If every act of oppression was met with instant punishment, there would be no room for moral trial. The delay gives the oppressor time to repent and also allows the trial of both oppressor and oppressed to unfold.
These periods of zulm serve as tests for both parties—testing the oppressor’s repentance and the oppressed’s faith, patience, and devotion. In some cases, they prepare people for greater tests ahead or refine their character.
However, not every dimension of suffering can be fully understood. The believer’s duty is to avoid complaining about divine decree and instead respond with submission and trust:
“Indeed, in every matter, there is wisdom; Allah does nothing in vain.”
When Does the Respite End?
Enduring injustice is truly difficult. As the Prophet’s companions once exclaimed:
“When will Allah’s help come?”
Even Abu Bakr (may Allah be pleased with him) once cried out, “How forbearing You are, O my Lord!” in awe at God’s mercy toward tyrants.
So when does divine help arrive?
In a word: when oppression reaches its peak and violates the limits of divine tolerance (gayratullah), God’s wrath descends upon the oppressor, and relief reaches the oppressed. However, the oppressed must also be spiritually ready to receive that help. Sometimes divine intervention hinges on the sincerity and supplication of the victim.
Therefore, in the face of oppression, believers must first examine themselves. Alongside spiritual readiness, practical efforts must be made to remove injustice. History shows that most tyrants were overthrown by the courageous struggle of just individuals.
In conclusion, patience in the face of oppression is not passive—it is an active form of resistance rooted in faith, responsibility, and struggle. Divine justice will surely manifest, and oppression will not be eternal. But in the meantime, believers must preserve their spiritual integrity and cling tightly to the means that will bring about justice. For divine help is the companion of those who believe, persevere, and act.
