Surah Al-Qasas (28) — Ayah 46
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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.
➋ With the repetition of { ’’ وَ مَا كُنْتَ ‘‘} (And you were not present there), this important reality is also clarified that prophets are not present and witnessing everywhere, nor are they all-knowing of the unseen. Whatever knowledge they have is through revelation, and that too only as much as is revealed.
➌ { وَ لٰكِنْ رَّحْمَةً مِّنْ رَّبِّكَ:} That is, you did not come to know of these events because you were present at those occasions or were witnessing them, rather, it is the mercy of your Lord that He granted you prophethood and blessed you with revelation.
➍ {لِتُنْذِرَ قَوْمًا مَّاۤ اَتٰىهُمْ مِّنْ نَّذِيْرٍ …:} By this nation is meant the people of Makkah and Arabia. Among them, after Ibrahim, Ismail, and Shu'ayb, peace be upon them, no prophet had come. In this long period of thousands of years, the messages of prophets from outside did reach there, for example, the message of Musa and Isa, peace be upon them, because without this, their persistence in disbelief and polytheism been excusable, whereas Allah Almighty has left no excuse for anyone. However, in that particular land, no prophet was sent. Therefore, Allah Almighty sent the last Messenger there. For verses on this subject, see Surah As-Sajdah (3) and Ya-Sin (1 to 6).
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.
46-2. That is, your knowledge is not the result of observation or sight, but it is the mercy of your Lord that He made you a Prophet and blessed you with revelation.
46-3. By this are meant the people of Makkah and Arabia, to whom no Prophet had come before the Prophet ﷺ, because after Ibrahim (علیہ السلام), the chain of Prophethood remained within the family of Ibrahim, and their appointment continued to be among the Children of Israel. Among the Children of Ismail, that is, the Arabs, the Prophet ﷺ was the first Prophet and the Seal of the Prophets. It may not have been considered necessary to send a Prophet to them because the invitation and message of other Prophets would have reached them. Because without this, there would remain an excuse for them to persist in disbelief and polytheism, and Allah has not left such an excuse for anyone.
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.
[61]
These Three Incidents Are Proofs of Your Prophethood and Also a Correction of the Distortions in Previous Scriptures:
Thus, Allah Almighty has presented these three incidents to the people as evidence of the truthfulness of your prophethood. The first is the time when Allah Almighty granted miracles to Hazrat Musa and sent him to Pharaoh and his people, entrusting him with the mission of prophethood. The second is the detailed account of the circumstances in Madyan, and the third is the time when Musaؑ, having lost his way, came to get fire. Then We ourselves called out to him, granted him prophethood, and honored him with the privilege of direct conversation. And these incidents are proofs of your prophethood in such a way that Hazrat Muhammad ﷺ did not know how to read or write, that he could have learned these accounts by reading any book and then narrated them to the people. Secondly, he had no teacher before whom he sat as a student and who informed you of these incidents. Now, the only remaining possibility is that he is the Messenger of Allah and Allah has informed him of these circumstances through revelation. Furthermore, in those previous scriptures or in the existing ones, there were numerous partial differences regarding these incidents. The accounts that Allah has informed him of through revelation are exactly in accordance with the real facts.
[62] That is, for the people of Hijaz, no prophet had been sent in these two thousand years; their only source of information about these incidents was the reports they happened to hear from here and there, and even in those reports there were many differences. Now We have sent you as a prophet among these people so that they may know the correct circumstances, and by being warned by the fate of previous nations, they may take a lesson, and by abandoning the path of shirk and rebellion against Allah, they may come to the straight path, so that their end may not be like that of the aforementioned nations.
