Surah Al-Qasas Ayat 46 in Arabic Text
Here you can read various translations of verse 46
And you were not at the side of the mount when We called [Moses] but [were sent] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded.
Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition.
Nor were you on the side of the Mount (Sinai) when We called out to Moses (in the first instance). But it is out of Mercy from your Lord (that you are being informed of all this) so that you may warn a people to whom no warner came before you. Maybe they will take heed.
And you (O Muhammad SAW) were not at the side of the Tur (Mount) when We did call, [it is said that Allah called the followers of Muhammad SAW, and they answered His Call, or that Allah called Musa (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-Tabari, Vol. 20, Page 81].
And thou was not beside the Mount when We did call; but (the knowledge of it is) a mercy from thy Lord that thou mayst warn a folk unto whom no warner came before thee, that haply they may give heed.
And in no way were you beside At- Tûr (i.e., the Mount) as We called out. But it is a mercy from your Lord, that you may warn a people to whom in no way did (any) warner come up even before you, that possibly they would remind themselves.
nor were you present on the side of Mount Sinai when We called out to Moses. But you too have been sent as an act of grace from your Lord, to give warning to a people to whom no warner has come before, so that they may take heed,
Quran 28 Verse 46 Explanation
For those looking for commentary to help with the understanding of Surah Al-Qasas ayat 46, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(28:46) Nor were you on the side of the Mount (Sinai) when We called out to Moses (in the first instance). But it is out of Mercy from your Lord (that you are being informed of all this) so that you may warn a people to whom no warner came before you. Maybe they will take heed.
64. These things have been presented as a proof of the Prophet’s (peace be upon him) prophethood. At the time when these were cued, all the chiefs of Makkah and the common disbelievers were bent upon somehow proving him as a non prophet, and, God forbid, a false claimant to prophethood. To help and assist them in their campaign, there were the Jewish scholars and the Christian monks also, who were living in the habitations of the Hijaz. Besides, the Prophet Muhammad (peace be upon him) had not appeared all of a sudden from somewhere and started reciting the Quran to the people, but he was a resident of the same city of Makkah, and no aspect of his life was hidden from the people of his city and clan. That is why when these three things were presented like an open challenge as a proof of his prophethood, not a single person from Makkah and Hijaz and the entire land of Arabia could stand up to say the absurd thing which the modern orientalists say, although those people were no less efficient in fabricating falsehood than these so called scholars. But how could they utter an unprofitable lie that could not survive for a single moment? How could they say, “O Muhammad, you have attained this information from such and such a Jewish scholar and a Christian monk?” For, this purpose, they could not mention any name in the entire land. For whatever name they mentioned, it would become manifest there and then that the Prophet (peace be upon him) had not obtained any information from him. How could they say, “O Muhammad, you possess a full-fledged library containing all sorts of books on ancient history and sciences and literature, from which you take help to prepare all your discourses?” For not to speak of a library, no one could seize even a scrap of paper from his house containing such information. Everyone in Makkah knew that Muhammad (peace be upon him) was unlettered and no one could also say that he had had some translators at his disposal, who supplied him with translations from Hebrew and Assyrian and Greek books. Then, none of them could be so shameless as to dare claim that he had obtained this information during the trade journeys to Syria and Palestine, for he had not performed those journeys alone, but had traveled in company with trade caravans of Makkah. Had somebody made any such assertion, hundreds of living witnesses would have refuted this and testified that he had received no such instruction from anyone there. Then, within two years of the Prophet’s (peace be upon him) death, war started between the Romans and the Muslims. If he had any sort of discussion anywhere in Syria and Palestine with any Christian monk or Jewish rabbi, the Roman Empire would not have hesitated to launch a propaganda campaign, saying, that Muhammad (peace be upon him), God forbid, had learned everything from them and gone back to Makkah and proclaimed himself a Prophet. In short, at that time when the challenge of the Quran was the knell of the disbelieving Quraish and the polytheists and the need of those people to refute it was far greater then of the modern orientalists, no one could discover any material by which he could prove that the Prophet Muhammad (peace be upon him) had some other means than revelation for obtaining that information.
One should also know that the Quran has not given this challenge only here, but also at several other places in connection with different stories. After narrating the story of the Prophet Zacharias (peace be upon him) and Mary, it was said: “These are of the “unseen” things We are revealing to you: you were not present there when the priests of the Temple were casting lots by throwing their quills to decide which of them should be the guardian of Mary: nor were you there with them when they were arguing about it.” (Surah Aal-Imran: Ayat 44). At the end of the Prophet Joseph’s (peace be upon him) story it was said: “This story which We are revealing to you is of those things that were not known to you: for you were not with the brothers (of Joseph), when they had conspired together a plot against Joseph.” (Surah Yusuf: Ayat 102). Similarly, after relating the full story of the Prophet Noah (peace be upon him), it was said: “These are some of the tidings of the unseen which We are revealing to you. You did not know these before nor did your people.” (Surah Hud: Ayat 49). That, this thing has been reiterated several times, shows that this was one of the main arguments that the Quran gave to prove its being Allah’s Word and the Prophet (peace be upon him) being a Messenger of Allah. For there was no perceptible means of knowledge available to the Prophet (peace be upon him) who was an unlettered person, apart from revelation, through which he could narrate so accurately the events that had happened hundreds and thousands of years in the past. And this was one of the important reasons why the contemporaries of the prophet (peace be upon him) were coming to believe, in larger and still larger numbers, that he was really a Prophet of Allah and has received Allah’s revelations. Now one can easily imagine how important it must have been for the opponents of the Islamic movement at that time to meet this challenge, and what efforts they must have made to collect arguments and proofs against it. One can also see that if, God forbid, there was the slightest weakness in this challenge, it would not have been at all difficult for the contemporary people to provide evidence for its refutation.
65. No prophet had been born especially in Arabia after the Prophets Ishmael and Shuaib (peace be upon them), during the past two thousand years or so, though teachings of the Prophets like Moses and Solomon and Jesus (peace be upon them) had reached the people of that land.
The tafsir of Surah Qasas verse 46 by Ibn Kathir is unavailable here.
Please refer to Surah Qasas ayat 44 which provides the complete commentary from verse 44 through 47.
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