بِظُلۡمٍ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "بِظُلۡمٍ".
اَلَّذِیۡنَ اٰمَنُوۡا وَلَمۡ یَلۡبِسُوۡۤا اِیۡمٰنَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَہُمۡ مُّہۡتَدُوۡنَ
19:43
31:14.
31:14.
b
19:43
a
31:14.
b
31:14.
ذٰلِکَ اَنۡ لَّمۡ یَکُنۡ رَّبُّکَ مُہۡلِکَ الۡقُرٰی بِظُلۡمٍ وَّاَہۡلُہَا غٰفِلُوۡنَ
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
11:118; 20:135; 26:209; 28:60.
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
11:118; 20:135; 26:209; 28:60.
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
462
因为穆圣是为全人类选拔出来的使者, 在这种情况下, اَلْقُرٰى (al-Qura) 这个单词用作全世界解。
463
安拉先选拔一个警告者来警告民众关于即将来临的天灾, 否则, 他是不会降下一般的大灾难的。
3
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
4
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
b
11:118; 20:135; 26:209; 28:60.
872
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
911
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
912
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
وَمَا کَانَ رَبُّکَ لِیُہۡلِکَ الۡقُرٰی بِظُلۡمٍ وَّاَہۡلُہَا مُصۡلِحُوۡنَ
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
d
6:132; 20:135; 26:209; 28:60.
a
6:132; 20:135; 26:209; 28:60.
1498
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
c
6:132; 20:135; 26:209; 28:60.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَالۡمَسۡجِدِ الۡحَرَامِ الَّذِیۡ جَعَلۡنٰہُ لِلنَّاسِ سَوَآءَۨ الۡعٰکِفُ فِیۡہِ وَالۡبَادِ ۚ وَمَنۡ یُّرِدۡ فِیۡہِ بِاِلۡحَادٍۭ بِظُلۡمٍ نُّذِقۡہُ مِنۡ عَذَابٍ اَلِیۡمٍ
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
c
8:35; 16:89; 43:38; 48:26.
a
8:35; 16:89; 43:38; 48:26.
2457
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
a
8:35; 16:89; 43:38; 48:26.