سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 164
وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ ﴿164﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when a community among them said: "Why do you preach to a people whom Allâh is about to destroy or to punish with a severe torment?" (The preachers) said: "In order to be free from guilt before your Lord (Allâh), and perhaps they may fear Allâh."
Word by Word — Arabic, Transliteration & Meaning
وَإِذْ
wa-idh
And when
قَالَتْ
qālat
said
أُمَّةٌۭ
ummatun
a community
مِّنْهُمْ
min'hum
among them
لِمَ
lima
Why
تَعِظُونَ
taʿiẓūna
(do) you preach
قَوْمًا ۙ
qawman
a people
ٱللَّهُ
l-lahu
(whom) Allah
مُهْلِكُهُمْ
muh'likuhum
(is going to) destroy them
أَوْ
aw
or
مُعَذِّبُهُمْ
muʿadhibuhum
punish them
عَذَابًۭا
ʿadhāban
(with) a punishment
شَدِيدًۭا ۖ
shadīdan
severe
قَالُوا۟
qālū
They said
مَعْذِرَةً
maʿdhiratan
To be absolved
إِلَىٰ
ilā
before
رَبِّكُمْ
rabbikum
your Lord
وَلَعَلَّهُمْ
walaʿallahum
and that they may
يَتَّقُونَ
yattaqūna
become righteous
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 164) ➊ {وَ اِذْ قَالَتْ اُمَّةٌ مِّنْهُمْ … :} That is, a group from among the righteous people of this town said to those who were forbidding the ones who were hunting through trickery. The majority of commentators believe that the people of this town were divided into three groups: one, the wrongdoers who hunted fish on the Sabbath through this trickery; the second group, those who forbade them from doing so; and the third group, those who themselves were righteous but did not forbid others from evil. Thus, here {’’ اُمَّةٌ ‘‘} refers to this third group. Some commentators have said that this group, which said to those forbidding evil, "Why do you advise these people?" were also righteous and had already exerted their full effort to prevent them from this sin, but after their stubbornness, they became hopeless and remained silent, now awaiting the punishment to befall them.
➋ {لِمَ تَعِظُوْنَ قَوْمَا اللّٰهُ مُهْلِكُهُمْ … : } That is, why do you waste time trying to make them understand, when Allah Almighty has already decreed destruction for them in this world and punishment in the Hereafter? So how will you save them?! The meaning is, remain steadfast in righteousness yourselves and leave them to their own state.
➌ {قَالُوْا مَعْذِرَةً اِلٰى رَبِّكُمْ …:} Those who forbade evil stated two reasons for their action: first, lest Allah Almighty seize us for this crime, questioning why we stopped advising them, so that our excuse would be that we continued to forbid them; and second, that we are never to lose hope—perhaps all or some of these people may be saved from this evil deed, because a caller (to good) should always remain hopeful.
➋ {لِمَ تَعِظُوْنَ قَوْمَا اللّٰهُ مُهْلِكُهُمْ … : } That is, why do you waste time trying to make them understand, when Allah Almighty has already decreed destruction for them in this world and punishment in the Hereafter? So how will you save them?! The meaning is, remain steadfast in righteousness yourselves and leave them to their own state.
➌ {قَالُوْا مَعْذِرَةً اِلٰى رَبِّكُمْ …:} Those who forbade evil stated two reasons for their action: first, lest Allah Almighty seize us for this crime, questioning why we stopped advising them, so that our excuse would be that we continued to forbid them; and second, that we are never to lose hope—perhaps all or some of these people may be saved from this evil deed, because a caller (to good) should always remain hopeful.
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.
164. 1. By this group is meant the group of righteous people who did not commit this trick at all and, after repeatedly trying to reform the schemers, became disappointed with their correction. However, there were also some other people who used to advise and admonish them. This group of righteous people would say to them: what is the use of advising and admonishing such people for whom destruction and the punishment of Allah is destined? Or, by this group, those same disobedient and transgressing people are meant. When the admonishers would advise them, they would say: if, in your opinion, destruction or the punishment of Allah is our fate, then why do you admonish us? So they would reply: firstly, to present an excuse before our Lord, so that we may remain safe from Allah’s grasp. Because witnessing the commission of disobedience to Allah and then not trying to stop it is also a crime, for which Allah’s grasp may occur. And the second benefit is that perhaps these people may refrain from transgressing the command of Allah. According to the first interpretation, there are three groups: (1) the disobedient group who hunted, (2) the group that completely withdrew, neither among the disobedient nor among those who forbade, (3) the group that was neither disobedient nor completely withdrawn, but rather forbade the disobedient. According to the second interpretation, there are two groups: one of the disobedient and the other of those who forbade.
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.
164. And (remember) when some among them said to others, "Why do you advise a people whom Allah is going to destroy or punish with a severe punishment?" They replied, "So that we may have an excuse before your Lord, and also that perhaps they may become mindful (and refrain from disobedience)."
[168] These were the people who themselves did not commit the crime of catching fish, but neither did they stop those who were catching them. When Allah's punishment came, only those people were saved who themselves did not catch fish and also kept forbidding those who did. The intermediate group was punished merely because they did not forbid this sinful act. Thus, just as committing an evil is a crime, so too is not forbidding evil a crime. This is also made clear by the following ahadith.
Ahadith of the Prophet ﷺ Regarding Forbidding Evil (Nahi 'Anil Munkar):
1. Nu'man bin Bashir ؓ says that the Messenger of Allah ﷺ said: "The example of those who violate the limits set by Allah and those who, upon seeing the violation, remain silent, is like the people who drew lots for places on a ship. Some people's lot was the lower deck and others' was the upper deck. Now, when the people of the lower deck would pass by the people of the upper deck to fetch water, it would trouble them. Seeing this, one of the people of the lower deck took an axe and began to make a hole in the bottom of the ship. The people of the upper deck came to him and said, 'What has happened to you?' He replied, 'You are troubled because of us, and we cannot do without water.' Now, if the people of the upper deck seize his hand, they will save him as well as themselves, but if they leave him, he will perish and they will perish as well." [بخاري كتاب الشركة هل يقرع فى القسمة۔ نيز كتاب الشهادات۔ باب القرعة فى المشكلات]
2. The Prophet ﷺ said: "Whoever among you sees an evil, let him change it with his hand (power); if he cannot do so, then with his tongue; and if he cannot do that, then let him hate it in his heart, and that is the weakest level of faith." [مسلم، كتاب الايمان باب بيان كون النهي عن المنكر من الايمان]
3. Sayyiduna Abu Bakr Siddiq ؓ says: I heard the Messenger of Allah ﷺ say: "When people see an oppressor (committing oppression) and do not seize his hand, it is near that a general punishment from Allah will descend upon them." [ترمذي۔ ابواب التفسير۔ زير آيت سورة مائده آيت نمبر 101]
The Nature of the Punishment on the People of the Sabbath:
Some commentators are of the opinion that in the Quran, regarding these three groups, it is stated that We saved those who forbade evil, and seized in punishment those who were disobedient. As for the third, intermediate group, who neither disobeyed nor forbade, the Quran remained silent about them, so we too should remain silent. A third opinion is that there were two kinds of punishments. One was the great punishment mentioned in verse number 165, in which both groups were seized—the disobedient and those who did not forbid evil. The second punishment was being transformed into apes, and that was for those who transgressed the limits; in this punishment, only those who were disobedient were seized.
[168] These were the people who themselves did not commit the crime of catching fish, but neither did they stop those who were catching them. When Allah's punishment came, only those people were saved who themselves did not catch fish and also kept forbidding those who did. The intermediate group was punished merely because they did not forbid this sinful act. Thus, just as committing an evil is a crime, so too is not forbidding evil a crime. This is also made clear by the following ahadith.
Ahadith of the Prophet ﷺ Regarding Forbidding Evil (Nahi 'Anil Munkar):
1. Nu'man bin Bashir ؓ says that the Messenger of Allah ﷺ said: "The example of those who violate the limits set by Allah and those who, upon seeing the violation, remain silent, is like the people who drew lots for places on a ship. Some people's lot was the lower deck and others' was the upper deck. Now, when the people of the lower deck would pass by the people of the upper deck to fetch water, it would trouble them. Seeing this, one of the people of the lower deck took an axe and began to make a hole in the bottom of the ship. The people of the upper deck came to him and said, 'What has happened to you?' He replied, 'You are troubled because of us, and we cannot do without water.' Now, if the people of the upper deck seize his hand, they will save him as well as themselves, but if they leave him, he will perish and they will perish as well." [بخاري كتاب الشركة هل يقرع فى القسمة۔ نيز كتاب الشهادات۔ باب القرعة فى المشكلات]
2. The Prophet ﷺ said: "Whoever among you sees an evil, let him change it with his hand (power); if he cannot do so, then with his tongue; and if he cannot do that, then let him hate it in his heart, and that is the weakest level of faith." [مسلم، كتاب الايمان باب بيان كون النهي عن المنكر من الايمان]
3. Sayyiduna Abu Bakr Siddiq ؓ says: I heard the Messenger of Allah ﷺ say: "When people see an oppressor (committing oppression) and do not seize his hand, it is near that a general punishment from Allah will descend upon them." [ترمذي۔ ابواب التفسير۔ زير آيت سورة مائده آيت نمبر 101]
The Nature of the Punishment on the People of the Sabbath:
Some commentators are of the opinion that in the Quran, regarding these three groups, it is stated that We saved those who forbade evil, and seized in punishment those who were disobedient. As for the third, intermediate group, who neither disobeyed nor forbade, the Quran remained silent about them, so we too should remain silent. A third opinion is that there were two kinds of punishments. One was the great punishment mentioned in verse number 165, in which both groups were seized—the disobedient and those who did not forbid evil. The second punishment was being transformed into apes, and that was for those who transgressed the limits; in this punishment, only those who were disobedient were seized.
