سُوْرَةُ المَآئِدَةِ

Surah Al-Maaida (5) — Ayah 79

The Table · Medinan · Juz 6 · Page 121

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كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا۟ يَفْعَلُونَ ﴿79﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.

Word by Word — Arabic, Transliteration & Meaning

كَانُوا۟ kānū They had been
لَا lā not
يَتَنَاهَوْنَ yatanāhawna forbidding each other
عَن ʿan from
مُّنكَرٍۢ munkarin wrongdoing
فَعَلُوهُ ۚ faʿalūhu they did [it]
لَبِئْسَ labi'sa Surely, evil
مَا mā (was) what
كَانُوا۟ kānū they were
يَفْعَلُونَ yafʿalūna doing

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 79) {كَانُوْا لَا يَتَنَاهَوْنَ عَنْ مُّنْكَرٍ …… : ’’ لَا يَتَنَاهَوْنَ ‘‘} is from the form of tafa'ul, its meaning is also to refrain and also to forbid one another. Here, it is the explanation of their disobedience and transgression mentioned in the previous verse: firstly, when they committed an evil deed, they would persist in it, not refraining at all, that is, instead of feeling remorse for the sin, they would insist upon it. Secondly, they would not forbid one another from evil. Their righteous people began to think that if some people are doing evil deeds, let them do so, its burden will be upon them, as for us, we are righteous in our own place. However, if there is no enjoining of good and forbidding of evil, and even hatred from the heart is absent, then the last degree of faith, that is, even the weakest faith, does not remain. Abu Sa'id Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: "Whoever among you sees an evil, let him change it with his hand; if he is not able, then with his tongue; and if he is not able, then with his heart, and that is the weakest of faith." [ مسلم، الإیمان، باب کون النہی عن المنکر عن الایمان…… : ۴۹ ]

Hudhaifah bin Yaman (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) said: "By Him in Whose hand is my soul! You must certainly enjoin good and forbid evil, or else it is near that Allah will send upon you a punishment from Himself, then you will supplicate to Him and He will not respond to your supplication." [ أحمد : 388/5، ح : ۲۳۳۶۳۔ ترمذی : ۲۱۶۹، وحسنہ الترمذی والألبانی ]

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

79. 1. They did not forbid one another from wrongdoing, which in itself is a very great crime. Some commentators have considered this very abandonment of forbidding evil as disobedience and transgression, which became the cause of the curse. In any case, in both situations, seeing evil and not forbidding it is a very great crime and a cause of the curse and wrath of Allah. In hadith as well, very severe warnings have been stated regarding this crime. In one hadith, the Prophet ﷺ said, "The very first deficiency that entered among the Children of Israel was that a man would see another man committing evil and would say, 'Fear Allah and leave this evil, it is not permissible for you.' But the next day, he would feel no shame or hesitation in eating, drinking, and sitting with him (i.e., he would become his companion in food, drink, and gatherings), whereas the demand of faith was to hate and cut off relations with him. Upon this, Allah placed enmity among them and they became deserving of the curse of Allah. Then he said, 'By Allah! You must certainly enjoin good and forbid evil, seize the hand of the oppressor' (otherwise the same will happen to you). In another narration, this warning is given for abandoning this duty that you will become deserving of the punishment of Allah. Then you will supplicate to Allah, but your prayers will not be accepted." (Musnad Ahmad, Volume 5, p. 388)

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

79. They would not forbid each other from the evil they used to do [125]; surely, what they did was truly evil.

[125]
The Curse Upon Those Who Do Not Forbid Evil:

When an evil becomes prevalent in a society, initially only a few people commit it. If such people are held accountable in a timely and strict manner, that evil can be stopped. But if a lenient attitude is adopted in this regard, the number of those committing the evil keeps increasing, and a time comes when those who avoid the evil not only refrain from stopping the evildoers, but also feel no hesitation in associating and living in harmony with them, and the evil becomes widespread. This is the time when the divine punishment descends, and then neither those who commit the evil are saved from this punishment, nor those who avoid it. In this verse, it is stated that just as committing evil is a crime, not forbidding evil is also a crime, and in terms of crime, both are equal, and the effect and harm of Allah’s curse or divine punishment reaches both equally.

The Example of Those Who Do Not Forbid Evil:

The Messenger of Allah ﷺ gave the example of such a destroyed society as follows: Some people drew lots to board a ship, and according to the lots, some sat on the lower deck and some on the upper deck. The people on the lower deck had to get water from the upper deck, which caused inconvenience to those on the upper deck. Now, the people on the lower deck thought of a solution: why not make a hole in the lower plank of the ship and get water directly from the sea? If both the people of the lower and upper decks do not stop those making the hole, then all—both lower and upper—will drown. [بخاري۔ كتاب المظالم۔ ابو اب الشركة هل يقرع فى القسمة]
According to this hadith, the crime of those who do not forbid evil is proven to be even greater than that of those who commit evil. Also, Sayyiduna Abu Bakr Siddiq ؓ says that I heard the Messenger of Allah ﷺ say: When people see an oppressor and do not restrain his hand, it is near that a general punishment from Allah will descend upon them. [ترمذي۔ ابو اب التفسير۔ زير آيت 5 : 101]
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