Surah Al-Qasas Ayat 85 in Arabic Text
Here you can read various translations of verse 85
Indeed, [O Muhammad], He who imposed upon you the Qur’an will take you back to a place of return. Say, “My Lord is most knowing of who brings guidance and who is in clear error.”
Verily He Who ordained the Qur’an for thee, will bring thee back to the Place of Return. Say: “My Lord knows best who it is that brings true guidance, and who is in manifest error.”
(O Prophet), surely He Who has ordained the Qur’an on you will bring you to the best end. Say to them: “My Lord knows best who has brought true guidance and who is in clear error.”
Verily, He Who has given you (O Muhammad SAW) the Quran (i.e. ordered you to act on its laws and to preach it to others) will surely bring you back to the Ma’ad (place of return, either to Makkah or to Paradise after your death, etc.). Say (O Muhammad SAW): “My Lord is Aware of him who brings guidance, and he who is in manifest error.”
Lo! He Who hath given thee the Qur’an for a law will surely bring thee home again. Say: My Lord is Best Aware of him who bringeth guidance and him who is in error manifest.
Surely He who ordained the Qur’an upon you will indeed revert you to a place of turning back (i.e. Makkah or paradise “after death”). Say, “My Lord knows best who comes with guidance and who is in evident error.”
He who has made the Quran binding on you [Prophet] will bring you back home. So say, ‘My Lord knows best who has brought true guidance and who is blatantly astray.’
Quran 28 Verse 85 Explanation
For those looking for commentary to help with the understanding of Surah Al-Qasas ayat 85, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(28:85) (O Prophet), surely He Who has ordained the Qur’an on you will bring you to the best end. Say to them: “My Lord knows best who has brought true guidance and who is in clear error.”
107. That is, “He has placed on you the responsibility of conveying the Quran and teaching it to the people, and reforming the world according to the guidance contained in it.”
108. The word maad in the original means the place to which one has to return ultimately. Its use as a common noun implies that it is a place of eminence and glory. Some commentators think it refers to Paradise. But there is no reason why it should be restricted only to Paradise. Let it remain indefinite as Allah Himself has put it so that the promise become applicable both in this world and to the next world. The context also requires that it should be looked upon as a promise to bestow the highest glory and eminence on the Prophet (peace be upon him) not only in the Hereafter, but in this world also. In the saying of the disbelievers of Makkah, which has been the theme of the discourse from (verse 57) until now, they had said, “O Muhammad (peace be upon him), do you want us also to be doomed with you? If we join you and adopt this faith, it will become hard for us to live in Arabia.” In response to this, Allah tells His Prophet: “O Muhammad, that God Who has placed the burden of conveying the message of the Quran on you, will not destroy you: rather He will exalt you to the rank which these people cannot even imagine today.” And, in fact, in a few years after this, even in this world, Allah granted the Prophet (peace be upon him) complete authority over the whole of Arabia, and there was no power to resist him, and no religion to stand its ground. There had been no precedent in the history of Arabia that the whole peninsula might have come under the sway of one man so completely that no opponent might be there to challenge him and no soul to dare disobey his orders. Then it was not only a political domination but religious too, for the whole population had been won over to Islam.
Some commentators opine that this verse of Surah Al- Qasas was sent down on the way during the Prophet’s (peace be upon him) migration from Makkah to Madinah, and in this Allah had promised His Prophet that He would again bring him back to Makkah. But, firstly, the words of the verse do not allow that “maad” be taken to mean “Makkah”. Secondly, this Surah, both according to the traditions and the internal evidence of its theme, was revealed sometime during the time of the migration to Habash, and one cannot understand that if this verse was revealed after several years on the way during the migration to Madinah, why was it inserted in this context without any relevance? Thirdly, in this context, the mention of the Holy Prophet’s (peace be upon him) return to Makkah seems quite irrelevant. For if the verse is taken to mean this, Muhammad will be expelled from this city, but he will not remain an exile forever, but eventually We will bring him back to this very place. Though this tradition has been reported by Bukhari, Nasai, Ibn Jarir and other traditionalists on the authority of Ibn Abbas, it is, in fact, Ibn Abbas’s own opinion; it is not a tradition that might have been received direct from the Prophet (peace be upon him) that one may have to accept it.
85. Verily, He Who has given you the Qur’an, will surely bring you back to the return. Say: “My Lord is Aware of him who brings guidance, and of him who is in manifest error.” 86. And you were not expecting that the Book would be sent down to you, but it is a mercy from your Lord. So never be a supporter of the disbelievers. 87. And let them not turn you away from the Ayat of Allah after they have been sent down to you, and invite to your Lord and be not of idolators. 88. And invoke not any other god along with Allah, La ilaha illa Huwa. Everything will perish save His Face. His is the decision, and to Him you shall be returned.
Here Allah commands His Messenger to convey the Message and recite the Qur’an to people. He tells him that he will be brought back to the return, which is the Day of Resurrection, where he will be asked about the prophethood he was entrusted with. So Allah says:
(Verily, He Who has given you the Qur’an, will surely bring you back to the return.) meaning, `the One Who has commanded you to put it into practice among mankind,’
(will surely bring you back to the return.) `On the Day of Resurrection, where He will question you concerning that,’ as Allah said:
(Then surely, We shall question those to whom it was sent and verily, We shall question the Messengers.) (7:6) Allah said:
(On the Day when Allah will gather the Messengers together and say to them: “What was the response you received”) (5:109). And He said:
(and the Prophets and the witnesses will be brought forward) (39: 69) In his Tafsir of his Sahih, Al-Bukhari recorded that Ibn `Abbas commented on the Ayah:
(will surely bring you back to the return.) “To Makkah.” This was also recorded by An-Nasa’i in his Tafsir in his Sunan, and by Ibn Jarir. Al-`Awfi also reported from Ibn `Abbas that the phrase:
(will surely bring you back to the return.) means, “will surely bring you back to Makkah as He brought you out of it.” Muhammad bin Ishaq recorded that Mujahid commented on:
(will surely bring you back to the return.) He said, “Back to your place of birth in Makkah.” Ibn `Abbas is also reported to have interpreted it variously referring to death, to the Day of Resurrection which will come after death, and to Paradise which will be his reward and his destiny for putting the Message of Allah into practice and conveying it to the humans and Jinns, and because he is the most perfect, most eloquent and most noble of all the creation of Allah. Allah’s saying:
(Say: “My Lord is Aware of him who brings guidance, and of him who is in manifest error.”) means: “Say, O Muhammad, to those among your people who oppose you and disbelieve you, among the idolators and those who follow them in their disbelief, `My Lord knows best which of us, you or I, is rightly guided, and you will come to know for which of us will be the (happy) end in the Hereafter, and for which of us will be a good end and victory in this world and in the Hereafter’.” Then Allah reminds His Prophet the numerous blessings He granted to him and mankind by virtue of sending him to them:
(And you were not expecting that the Book would be sent down to you,) `Before the revelation was sent down to you, you did not expect that revelation would be sent down to you.’
(but it is a mercy from your Lord.) means, `but revelation has been sent down to you from Allah as a mercy to you and to mankind because of you. Since Allah has granted you this great blessing,’
(So never be a supporter) i.e., a helper,
(of the disbelievers.) rather, separate from them, `express your hostility towards them and oppose them. ‘
(And let them not turn you away from the Ayat of Allah after they have been sent down to you.) meaning, `Do not let their opposition to you affect you or put people off from following your way; do not worry about that or pay any attention to it, for Allah will make your word supreme, will support your religion and will make the Message with which He has sent you prevail over all other religions.’ So He says:
(and invite to your Lord) to worship your Lord Alone, with no partners or associates,
(and be not of idolators.)
(And invoke not any other god along with Allah, there is no God but Him.) means, it is not appropriate to worship anything or anybody except Him, and divinity does not befit any except His glory.
(Everything will perish save His Face.) Here Allah is telling us that He is Eternal, Ever Lasting, Ever Living, Self-Sustaining, Who, although His creation dies, He will never die, as He says:
(Whatsoever is on it will perish. And the Face of your Lord full of majesty and honor will remain forever.) (55:26-27). Allah used the word “Face” to refer to Himself, as He says here:
(Everything will perish save His Face.) meaning, everything except Him. It was reported in the Sahih via Abu Salamah that Abu Hurayrah said, “The Messenger of Allah said:
(The truest word of a poet was the saying of Labid – indeed everything except Allah is false.)
(His is the decision,) means, dominion and control, and there is none who can reverse His judgement or decision.
(and to Him you shall be returned.) means, on the Day when you will be brought back, and He will reward or punish you according to your deeds: if they are good, then you will be rewarded, and if they are bad, then you will be punished. This is the end of the Tafsir of Surat Al-Qasas. To Allah be praise and blessings.
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