Your Lord would not surely destroy unjustly human habitations so long as the people are righteous.
And your Lord is not such as to destroy townships without reason, while their people are righteous.
Yet thy Lord would never destroy the cities unjustly, while as yet their people were putting things right.
For, never would thy Sustainer destroy a community for wrong [beliefs alone] so long as its people behave righteously [towards one another].
And thy Lord is not one to destroy cities wrongously while the inhabitants thereof are rectifiers.
And your Lord would never destroy the towns wrongfully, while their people were right-doers.
Your Lord would never destroy the towns wrongfully, while their inhabitants are righteous.
And your Lord is not such as would wrongfully destroy human habitations while their inhabitants are righteous.
And your Lord would never destroy the towns wrongfully, while their people were doers of good.
In truth thy Lord destroyed not the townships tyrannously while their folk were doing right.
Your Lord would never destroy the townships unjustly while their inhabitants were bringing about reform.
Your Lord would never destroy the villages unjustly, whilst their people were reforming.
And your Lord would not have destroyed the cities unjustly while their people were reformers.
Your Lord would not have destroyed those people (of the towns) for their injustice if they had tried to reform themselves.
And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.
Wam<u>a</u> k<u>a</u>na rabbuka liyuhlika alqur<u>a</u> bi<i><u>th</u></i>ulmin waahluh<u>a</u> mu<u>s</u>li<u>h</u>oon<b>a</b>
Your Lord would never unjustly destroy communities while their people were trying to reform.
Nor would thy Lord be the One to destroy communities for a single wrong-doing, if its members were likely to mend.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
Your Lord, O Messenger, would not destroy any town if its inhabitants were acting correctly on earth. He would only destroy it if the inhabitants were causing corruption by disbelief, disobedience and sins.
Your Lord, O Messenger, would not destroy any town if its inhabitants were acting correctly on earth. He would only destroy it if the inhabitants were causing corruption by disbelief, disobedience and sins.
<p>It was said in the fourth verse (117) that Allah does not destroy towns and habitations unjustly while people living there are good in their ways, that is, they are believing Muslims. The sense is that the probability of injustice and oppression does not exist with Allah Ta` ala. Those destroyed deserve being destroyed. Some early commentators have said that the word: ظُلُم ` zulm' (injustice) in this verse means shirk (ascribing of partners in the pristine divinity of Allah) and مُصلِحُون ` muslihun' (people good in their ways) refers to people who, de-spite being Mushriks and Kafirs, are good in morals and dealings, do not hurt and cause pain to anyone, do not lie and do not cheat. Thus, the sense of the verse comes to be that the punishment of the world does not fall on a people simply because of their being Mushriks and Kafirs - unless they were to spread disorder in the land by their very deeds and morals. The cause of all punishments that came upon the past peoples was but their particular evil deeds. The people of Sayyidna Nub (علیہ السلام) caused him all sorts of pains. The people of Sayyidna Shu'aib ؓ spread disorder by weighing and measuring short. The people of Sayyidna Lut (علیہ السلام) ، took to the worst type of evil act. The people of Sayyidna Musa and ` Isa (علیہما السلام) oppressed their prophets. The Holy Qur'an says that these very misdeeds were the reason why punishment came upon them. Divine punishment does not come in this world because of bland Kufr and Shirk. The everlasting punishment of the fire of Hell is its punishment. Therefore, some ` Ulama' have said that countries and governments can survive with Kufr and Shirk, but they cannot survive with injustice and oppression.</p>
It was said in the fourth verse (117) that Allah does not destroy towns and habitations unjustly while people living there are good in their ways, that is, they are believing Muslims. The sense is that the probability of injustice and oppression does not exist with Allah Ta` ala. Those destroyed deserve being destroyed. Some early commentators have said that the word: ظُلُم ` zulm' (injustice) in this verse means shirk (ascribing of partners in the pristine divinity of Allah) and مُصلِحُون ` muslihun' (people good in their ways) refers to people who, de-spite being Mushriks and Kafirs, are good in morals and dealings, do not hurt and cause pain to anyone, do not lie and do not cheat. Thus, the sense of the verse comes to be that the punishment of the world does not fall on a people simply because of their being Mushriks and Kafirs - unless they were to spread disorder in the land by their very deeds and morals. The cause of all punishments that came upon the past peoples was but their particular evil deeds. The people of Sayyidna Nub (علیہ السلام) caused him all sorts of pains. The people of Sayyidna Shu'aib ؓ spread disorder by weighing and measuring short. The people of Sayyidna Lut (علیہ السلام) ، took to the worst type of evil act. The people of Sayyidna Musa and ` Isa (علیہما السلام) oppressed their prophets. The Holy Qur'an says that these very misdeeds were the reason why punishment came upon them. Divine punishment does not come in this world because of bland Kufr and Shirk. The everlasting punishment of the fire of Hell is its punishment. Therefore, some ` Ulama' have said that countries and governments can survive with Kufr and Shirk, but they cannot survive with injustice and oppression.