سُوْرَةُ الْاَعْرَافِ

Surah Al-A'raaf (7) — Ayah 5

The Heights · Meccan · Juz 8 · Page 151

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فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَـٰلِمِينَ ﴿5﴾

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

No cry did they utter when Our Torment came upon them but this: "Verily, we were Zâlimûn (polytheists and wrong-doers)".

Word by Word — Arabic, Transliteration & Meaning

فَمَا famā Then not
كَانَ kāna was
دَعْوَىٰهُمْ daʿwāhum their plea
إِذْ idh when
جَآءَهُم jāahum came to them
بَأْسُنَآ basunā Our punishment
إِلَّآ illā except
أَن an that
قَالُوٓا۟ qālū they said
إِنَّا innā Indeed, we
كُنَّا kunnā were
ظَـٰلِمِينَ ẓālimīna wrongdoers

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.

The meaning of { فَمَا كَانَ دَعْوٰىهُمْ: ’’دعويٰ‘‘} is both supplication and claim, that is, at that time they could do nothing except confess their sins, and they forgot their self-made allies, meaning their false deities, as well as all their claims, such as the claim that in the Hereafter they too would be among the favored ones. But what use could the confession of sin be to them at that time? When it was time to repent from sin, they remained heedless and asleep. The spontaneous utterance of these words from their mouths at such a time clearly shows that even before, this thought always remained in their minds that by committing shirk and denying Allah’s Messenger, they were committing injustice, but their arrogance and stubbornness did not allow them to admit it. See Surah Al-Anbiya (11 to 15) and Surah Al-Mu’min (85).

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.

5. 1. But after the punishment has come, such an admission is of no benefit. As has already been explained (فَلَمْ يَكُ يَنْفَعُهُمْ اِيْمَانُهُمْ لَمَّا رَاَوْا بَاْسَـنَا) 40. Ghafir:85) when they saw Our punishment, their believing at that time did not benefit them.

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.

5. Then, when Our punishment came upon them, their only cry was: "Indeed, we [5] were wrongdoers."

[5] That is, Allah's seizure always comes when a person, heedless of Allah's warnings, falls into the sleep of negligence. Then, when Allah's seizure or His punishment occurs, at that time he begins to admit that it was indeed his own fault that he remained in negligence. But such an admission after the time has passed is of no benefit; rather, it becomes a cause of regret and despair. Allah Almighty is saying that there are dozens of such examples before you. So is it necessary that you only take heed when you yourself are caught in punishment? Why do you not learn a lesson from the fate of previous nations?
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