سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 46
وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذْ نَادَيْنَا وَلَـٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ ﴿46﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And you (O Muhammad صلى الله عليه وسلم) were not at the side of the Tûr (Mount) when We did call: [it is said that Allâh called the followers of Muhammad صلى الله عليه وسلم, and they answered His Call, or that Allâh called Mûsâ (Moses)]. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you: in order that they may remember or receive admonition. [Tafsir At-Tabarî].
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
كُنتَ
kunta
you were
بِجَانِبِ
bijānibi
at (the) side
ٱلطُّورِ
l-ṭūri
(of) the Tur
إِذْ
idh
when
نَادَيْنَا
nādaynā
We called
وَلَـٰكِن
walākin
But
رَّحْمَةًۭ
raḥmatan
(as) a mercy
مِّن
min
from
رَّبِّكَ
rabbika
your Lord
لِتُنذِرَ
litundhira
so that you warn
قَوْمًۭا
qawman
a people
مَّآ
mā
not
أَتَىٰهُم
atāhum
(had) come to them
مِّن
min
any
نَّذِيرٍۢ
nadhīrin
warner
مِّن
min
before you
قَبْلِكَ
qablika
before you
لَعَلَّهُمْ
laʿallahum
so that they may
يَتَذَكَّرُونَ
yatadhakkarūna
remember
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.
And you were not at the side of the Mount when We called out (to Moses) [61], but (it is) a mercy from your Lord (that He has given you these true reports of the unseen), so that you may warn a people to whom no warner came before you [62], so that they may take heed.
[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.
[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.
