سُوْرَةُ الْمُؤْمِنِ
Surah Ghafir (40) — Ayah 78
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ ۗ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ فَإِذَا جَآءَ أَمْرُ ٱللَّهِ قُضِىَ بِٱلْحَقِّ وَخَسِرَ هُنَالِكَ ٱلْمُبْطِلُونَ ﴿78﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And, indeed We have sent Messengers before you (O Muhammad صلى الله عليه وسلم): of some of them We have related to you their story. And of some We have not related to you their story, and it was not given to any Messenger that he should bring a sign except by the Leave of Allâh. But, when comes the Commandment of Allâh, the matter will be decided with truth, and the followers of falsehood will then be lost.
Word by Word — Arabic, Transliteration & Meaning
وَلَقَدْ
walaqad
And certainly
أَرْسَلْنَا
arsalnā
We have sent
رُسُلًۭا
rusulan
Messengers
مِّن
min
before you
قَبْلِكَ
qablika
before you
مِنْهُم
min'hum
Among them
مَّن
man
(are) who
قَصَصْنَا
qaṣaṣnā
We have related
عَلَيْكَ
ʿalayka
to you
وَمِنْهُم
wamin'hum
and among them
مَّن
man
(are) who
لَّمْ
lam
not
نَقْصُصْ
naqṣuṣ
We have related
عَلَيْكَ ۗ
ʿalayka
to you
وَمَا
wamā
And not
كَانَ
kāna
is
لِرَسُولٍ
lirasūlin
for any Messenger
أَن
an
that
يَأْتِىَ
yatiya
he brings
بِـَٔايَةٍ
biāyatin
a Sign
إِلَّا
illā
except
بِإِذْنِ
bi-idh'ni
by (the) permission
ٱللَّهِ ۚ
l-lahi
(of) Allah
فَإِذَا
fa-idhā
So when
جَآءَ
jāa
comes
أَمْرُ
amru
(the) Command
ٱللَّهِ
l-lahi
(of) Allah
قُضِىَ
quḍiya
it will be decided
بِٱلْحَقِّ
bil-ḥaqi
in truth
وَخَسِرَ
wakhasira
and will lose
هُنَالِكَ
hunālika
there
ٱلْمُبْطِلُونَ
l-mub'ṭilūna
the falsifiers
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.
78. Indeed, We sent messengers before you; among them are those whose stories We have related to you, and among them are those whose stories We have not related to you. And no messenger could bring a sign except by Allah’s permission [99]. Then, when Allah’s command came, judgment was passed with truth, and there the wrongdoers [100] lost.
[99]
﴿حِسي﴾ Miracle and Its Requirements:
Because a miracle is not the act of the Prophet, but rather a direct act of Allah, although it occurs at the hands of the Prophet. Here, it seems necessary to clarify that a miracle is not granted merely as a spectacle or entertainment, but its purpose is to fulfill some important religious or worldly objective. Some prophets were granted certain miracles without their request, as proof of prophethood and completion of argument against the disbelievers. And if a prophet does not present any tangible miracle and the people demand a tangible miracle from him, then Allah grants such a miracle to the prophet at the demand of the people, but if the disbelieving people still do not believe, then surely a painful punishment descends upon them. For example, the people of Thamud demanded the miracle of the she-camel from Salihؑ. But even after receiving this miracle, when they did not believe, they were destroyed. Similarly, some people demanded from Sayyiduna Isaؑ that a prepared and ready table be sent down from the sky. So according to some narrations, their demand was fulfilled. But even then, when those people did not believe, they were turned into apes and swine. The disbelievers of Makkah also used to demand various tangible miracles from youﷺ, the details of which have already been mentioned in Surah Bani Isra'il. Allah did not grant these requested miracles to the Messenger of Allahﷺ for the reason that Allah did not will that the people of Quraysh be utterly destroyed, because later, many among them embraced Islam and rendered invaluable services.
[100] By "Allah's command" here is meant the command of Allah's punishment, and its application can be to the day of punishment upon a people in this world, or to the Day of Judgment in the Hereafter. Whatever the case may be, Allah makes a just decision between the messengers and their opponents; at that time, the messengers are honored and successful, and nothing but humiliation and loss falls to the share of the followers of falsehood.
[99]
﴿حِسي﴾ Miracle and Its Requirements:
Because a miracle is not the act of the Prophet, but rather a direct act of Allah, although it occurs at the hands of the Prophet. Here, it seems necessary to clarify that a miracle is not granted merely as a spectacle or entertainment, but its purpose is to fulfill some important religious or worldly objective. Some prophets were granted certain miracles without their request, as proof of prophethood and completion of argument against the disbelievers. And if a prophet does not present any tangible miracle and the people demand a tangible miracle from him, then Allah grants such a miracle to the prophet at the demand of the people, but if the disbelieving people still do not believe, then surely a painful punishment descends upon them. For example, the people of Thamud demanded the miracle of the she-camel from Salihؑ. But even after receiving this miracle, when they did not believe, they were destroyed. Similarly, some people demanded from Sayyiduna Isaؑ that a prepared and ready table be sent down from the sky. So according to some narrations, their demand was fulfilled. But even then, when those people did not believe, they were turned into apes and swine. The disbelievers of Makkah also used to demand various tangible miracles from youﷺ, the details of which have already been mentioned in Surah Bani Isra'il. Allah did not grant these requested miracles to the Messenger of Allahﷺ for the reason that Allah did not will that the people of Quraysh be utterly destroyed, because later, many among them embraced Islam and rendered invaluable services.
[100] By "Allah's command" here is meant the command of Allah's punishment, and its application can be to the day of punishment upon a people in this world, or to the Day of Judgment in the Hereafter. Whatever the case may be, Allah makes a just decision between the messengers and their opponents; at that time, the messengers are honored and successful, and nothing but humiliation and loss falls to the share of the followers of falsehood.
