The Quran defines zulm not merely as committing injustice against others, but more broadly as any act that deviates from the truth and disobeys Allah. A primary form of zulm is associating partners with Allah, as highlighted in the story of the Children of Israel who “took the calf for worship, while they were wrongdoers”. Ibn Kathir notes that this act of worshipping the calf was a major transgression and injustice, even though they knew Allah was the only deity. This is further reiterated when Moses had brought “clear proofs, then you took the calf in worship after that, while you were wrongdoers”, emphasizing their knowing deviation.

The Quran also clarifies that those who commit ẓulm are ultimately wronging themselves. Ma'arif-ul-Quran explains that when the Israelites disobeyed Allah's command regarding the miraculous food (manna and quails), they harmed themselves, not Allah. This self-inflicted harm is a recurring theme, illustrating that spiritual and moral transgression leads to detriment of one's own soul and well-being. Similarly, 3:117. Ibn Kathir interprets this as disbelievers' good deeds being destroyed in this life due to their sins, as their actions are not built on firm foundations. This demonstrates that actions, even seemingly good ones, performed outside the framework of true faith and obedience ultimately bring loss to the wrongdoer.

Beyond idolatry, ẓulm extends to rejecting Allah's signs and messengers. The Quran states, 6:21. This encompasses those who distort divine revelation or fabricate falsehoods against Allah. Ibn Kathir explains that denying the truth, despite knowing it, is a characteristic of the wrongdoers. This refusal to accept truth, even when clear proofs are presented, is a consistent mark of al-ẓālimūn.

The Quran vividly portrays the diverse manifestations of wrongdoing, particularly focusing on the hypocrisy and obstinacy of certain groups, especially the Children of Israel. One significant characteristic is their tendency to mix truth with falsehood, nor conceal the truth while you know (the truth). Ibn Kathir explains that this refers to the Jewish practice of intentionally distorting divine texts and hiding facts, such as the description of Prophet Muhammad in their scriptures, to mislead others. Ma'arif-ul-Quran further clarifies that this is not merely about denying truth but actively confusing it, making it difficult for others to discern.

Hypocrisy (Nifaq) is another prominent trait of the wrongdoers. Some people outwardly claim, We believe in Allah and in the Last Day, while in fact they do not believe. Ibn Kathir details that Nifaq means showing conformity while concealing evil, a profound deception not against humans alone but against Allah Himself. These hypocrites try to “deceive Allah and those who believe”, but ultimately, they only deceive themselves, and perceive (it) not. Their actions are described as mischief on earth, even if they claim to be peacemakers, because their disobedience to Allah and support of disbelievers constitute widespread corruption (Ibn Kathir).

The obstinacy and argumentative nature of the Children of Israel are repeatedly highlighted. When commanded to enter a holy land with humility, those who wronged changed [those words to a statement other than that which had been said to them]. They were told to say "Hittah" (seek forgiveness) but instead mocked it, saying, "Habbah fi Sha'rah" (a grain in a hair), displaying rebellious disobedience (Ibn Kathir). Similarly, their relentless questioning of Moses regarding the sacrificial cow demonstrates their stubbornness, as Allah made the matter difficult for them due to their excessive inquiries (Ibn Kathir on 2:68-71). This highlights how the wrongdoers' internal state of disbelief and defiance manifests in outward acts of rebellion and manipulation.

Another form of zulm is the exploitation of religious knowledge for worldly gain. The Quran condemns those who write the book with their own hands and then say, "This is from Allah," to purchase with it a little price!. Ibn Kathir explains that these Jewish scholars fabricated lies about Allah for financial gain, unjustly amassing wealth. Ma'arif-ul-Quran elaborates that such actions, like misinterpreting or concealing verses for worldly interests, are forbidden. This underscores a grave form of wrongdoing where spiritual authority is corrupted for temporal benefits, earning severe condemnation from Allah.

The Quran consistently warns of severe consequences for the wrongdoers, both in this world and the Hereafter, emphasizing Allah's absolute justice and power. Those whose “sin has encompassed them” are destined for the Fire eternally. Ma'arif-ul-Quran clarifies that this "encompassing sin" refers to the complete disbelief (kufr) that nullifies any good deeds, leading to permanent abode in Hell. For believers, even sinners, Iman prevents such an absolute encompassing of evil.

The divine punishment can take various forms. Historically, nations that committed ẓulm were eliminated or transformed. The people of Moses who violated the Sabbath were transformed into apes, despised and rejected. Ibn Kathir explains this as a punishment for their deceitful means of avoiding the Sabbath, turning them into creatures closest in form to humans, yet despised. Ma'arif-ul-Quran clarifies that such metamorphosed beings cease to breed, ensuring the termination of that line of transgressors. Other nations were destroyed entirely, such as those mentioned in 11:67 fallen prone], a reminder of Allah's power to swiftly bring down punishment.

In the Hereafter, the consequences for wrongdoers are stark and inescapable. Allah will 3:151, and their refuge will be the Fire. There, they will find for the wrongdoers there are no helpers, emphasizing their utter helplessness before divine justice. On the Day of Resurrection, they will confide regret when they see the punishment, realizing the futility of their worldly choices. Their deeds will be as a mirage in a desert, offering no benefit in the afterlife (Ibn Kathir on 3:113). The faces of disbelievers will be blackened, a visible sign of their spiritual anguish and punishment, while the faces of believers will be whitened with light (Ma'arif-ul-Quran). This visual imagery underscores the definitive nature of divine judgment.

Despite the stern warnings, the Quran also offers a path to escape zulm through faith, repentance, and righteous deeds. Allah reminds humanity of His immense blessings, how can you disbelieve in Allah when you were dead and He gave you life? Then He will cause you to die, then He will bring you to life; then to Him you will be returned. This emphasizes His absolute power as Creator and Sustainer, urging gratitude and submission rather than disbelief.

The foundation of righteousness is Tawhid (Monotheism), the belief in Allah's absolute Oneness. The call is universal: O people, worship your Lord, who created you and those before you, that you may become righteous. Ibn Kathir highlights that Allah alone deserves worship as the Creator and Sustainer, and setting up rivals to Him is the gravest sin. This core principle underpins all ethical and moral conduct in Islam.

Sincerity (Ikhlas) and Taqwa (fear of Allah) are paramount. You will not attain piety until you spend of what you love. This means sacrificing one's cherished possessions for Allah's sake, as exemplified by the Companions like Abu Talhah (Ibn Kathir). Taqwa also involves remembering Allah, remaining steadfast in obedience, and seeking forgiveness. Muslims are encouraged to reflect deeply on creation, as a way to recognize Allah's greatness and avoid heedlessness. As Hasan Al-Basri said, "An hour spent in thinking about the signs of Allah is better and far more useful than a whole night standing in worship" (Ibn Kathir on 3:192).

Repentance (Taubah) is a central mechanism for escaping zulm. The story of the Children of Israel worshipping the calf culminates in a prescribed form of repentance: turn in repentance to your Creator and kill each other (the innocent kill the wrongdoers among you), that will be better for you with your Creator. While this was a specific, drastic measure for their time, the principle of sincere repentance and correcting one's actions remains universally applicable. As stated, whoever repents after his transgression and corrects himself, then Allah shall relent towards him. Ma'arif-ul-Quran explains that repentance involves regretting past sins, seeking pardon, and resolving to abstain from them in the future.

The journey away from zulm also requires actively maintaining family ties and speaking kindly to all people, as Allah made a covenant with the Children of Israel: and speak well good words to men...and establish prayer and pay the alms. This universal injunction for good speech applies to everyone, regardless of their faith or moral standing, and is considered an act of great virtue (Ibn Kathir). This emphasizes the holistic nature of righteousness, combining spiritual devotion with compassionate social interaction.

In conclusion, the concept of al-ẓālimūn serves as a profound warning and a call to introspection within Islamic teachings. It encompasses a wide array of transgressions, from the most severe spiritual errors like polytheism to social injustices and personal moral failures. The Quran and its commentaries reveal the painful consequences of zulm, both in this life and the Hereafter, while simultaneously illuminating the clear path to righteousness, emphasizing monotheism, sincere repentance, and unwavering obedience to Allah's commands. The recurring narratives of past nations and their fates serve as powerful lessons, urging believers to uphold justice in all its forms and strive for spiritual purity and submission.