سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 47
وَلَوْلَآ أَن تُصِيبَهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَـٰتِكَ وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ ﴿47﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And if (We had) not (sent you to the people of Makkah) - in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: "Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayât (Verses of the Qur’ân) and would have been among the believers."
Word by Word — Arabic, Transliteration & Meaning
وَلَوْلَآ
walawlā
And if not
أَن
an
[that]
تُصِيبَهُم
tuṣībahum
struck them
مُّصِيبَةٌۢ
muṣībatun
a disaster
بِمَا
bimā
for what
قَدَّمَتْ
qaddamat
had sent forth
أَيْدِيهِمْ
aydīhim
their hands
فَيَقُولُوا۟
fayaqūlū
and they would say
رَبَّنَا
rabbanā
Our Lord
لَوْلَآ
lawlā
Why not
أَرْسَلْتَ
arsalta
You sent
إِلَيْنَا
ilaynā
to us
رَسُولًۭا
rasūlan
a Messenger
فَنَتَّبِعَ
fanattabiʿa
so we (could have) followed
ءَايَـٰتِكَ
āyātika
Your Verses
وَنَكُونَ
wanakūna
and we (would) have been
مِنَ
mina
of
ٱلْمُؤْمِنِينَ
l-mu'minīna
the believers
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 (We have sent you as a Messenger) lest, when a calamity befalls them because of what their own hands have sent forth, they say, "Our Lord! Why did You not send a messenger to us, so we could have followed Your signs and been among the believers?" [63]
[63]
The Two Purposes of Your ﷺ Prophethood: Completion of Proof and Removal of Excuse:
The second reason for sending you as a Messenger among these people is that, had any punishment or calamity befallen them due to their own evil deeds before your prophethood, they could have said that for two thousand years we were not even aware of the correct circumstances. It was possible that at the time of punishment, these people would have said that no prophet was sent to us who could at least warn us about our mistakes, but we were suddenly seized and dragged into punishment. And if Allah had sent a Messenger to us who would have shown us the path of guidance, there would have been no reason for us not to follow that Messenger and become more rightly guided than the other existing nations. Thus, your prophethood towards these people had two purposes: one was the completion of proof, and the other was to remove their excuse or objection. This same subject is mentioned at several other places in the Quran as well.
[63]
The Two Purposes of Your ﷺ Prophethood: Completion of Proof and Removal of Excuse:
The second reason for sending you as a Messenger among these people is that, had any punishment or calamity befallen them due to their own evil deeds before your prophethood, they could have said that for two thousand years we were not even aware of the correct circumstances. It was possible that at the time of punishment, these people would have said that no prophet was sent to us who could at least warn us about our mistakes, but we were suddenly seized and dragged into punishment. And if Allah had sent a Messenger to us who would have shown us the path of guidance, there would have been no reason for us not to follow that Messenger and become more rightly guided than the other existing nations. Thus, your prophethood towards these people had two purposes: one was the completion of proof, and the other was to remove their excuse or objection. This same subject is mentioned at several other places in the Quran as well.
