Surah Al-Qasas Ayat 86 in Arabic Text
Here you can read various translations of verse 86
And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers.
And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (Allah’s Message).
(O Prophet), you never looked forward for the Book to be revealed to you. It is out of sheer Mercy of your Lord that it was (revealed to you). So do not lend any support to the unbelievers.
And you were not expecting that the Book (this Quran) would be sent down to you, but it is a mercy from your Lord. So never be a supporter of the disbelievers.
Thou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers.
And in no way did you hope that the Book should be cast to you, except it be a mercy from your Lord; so definitely do not be a backer of the disbelievers.
You yourself could not have expected the Scripture to be sent to you; it came only as a mercy from your Lord. So give no help to the disbelievers.
آپ کو تو کبھی اس کا خیال بھی نہ گزرا تھا کہ آپ کی طرف کتاب نازل فرمائی جائے گی لیکن یہ آپ کے رب کی مہربانی سے اترا۔ اب آپ کو ہرگز کافروں کا مددگار نہ ہونا چاہیئے
Quran 28 Verse 86 Explanation
For those looking for commentary to help with the understanding of Surah Al-Qasas ayat 86, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(28:86) (O Prophet), you never looked forward for the Book to be revealed to you. It is out of sheer Mercy of your Lord that it was (revealed to you). So do not lend any support to the unbelievers.
109. This thing is being presented as a proof of the Prophet Muhammad’s (peace be upon him) prophethood. Just as the Prophet Moses (peace be upon him) was unaware that he was going to be appointed a Prophet, and sent on a grand mission, when he had never even expected or wished for such a thing, but had been suddenly called upon while on a journey and made a Prophet and assigned a mission which had no relevance with his previous life. So was precisely the case with the Prophet Muhammad (peace be upon him). The people of Makkah knew well what kind of life he was leading till a day when he came down from the cave of Hira with the message of prophethood. They were fully aware of his occupations, of the topics of his conversation, of the nature of his interests and activities. No doubt it was a life which was an embodiment of truth, honesty and righteousness, a model of nobility, peacefulness, fulfillment of obligations and rights of others and of the service to humanity, but there was nothing in it which could give somebody any idea that the righteous man was going to make a claim to prophethood the next day. There was no one among his most intimate friends and relations and neighbors, who could say that he had already been preparing to become a Prophet. No one had ever heard a word on the themes and problems and topics from him, which became the subject of his daily conversation all of a sudden after the revolutionary moment in the cave of Hira. No one had heard him employing the kind of diction and words and terms, which the people started hearing from him in the shape of the Quran. He had never stood up for preaching, had never given a message or started a movement, and none of his activities had ever indicated that he was anxious to undertake a program for the solution of the social problems or for religious or moral reformation. Until the day before this revolutionary moment, he was leading the life of a trader, who earns his living by fair and lawful means. Who lives a happy life with his family, receives his guests, helps the poor and treats his relatives well, and at times retires from society into seclusion for the sake of worship. For such a person it would be a great change if he started making, all of a sudden, world moving orations, preaching a revolutionary message, producing a sublime literature and propounding an enduring philosophy of life and a profound system of thought and morality and social life. For psychologically too, such a change is not possible through any kind of preparation and conscious effort. Any such effort and preparation, in any case, has to pass through certain evolutionary stages, which cannot remain hidden from the people among whom a person is passing his life. Had the Prophet’s (peace be upon him) life passed through any such stages of gradual development, hundreds of the people in Makkah would have come out to say, “Did we not tell you beforehand that this man would one day make a tall claim?” But history bears evidence that no one in Makkah ever made such an objection although the disbelievers of Makkah raised all sorts of other objections against the Prophet (peace be upon him).
Then another thing: the Prophet (peace be upon him) never wished for or expected or awaited his appointment to prophethood, but he came across this experience all of a sudden quite unexpectedly. This is supported by the event that has been reported in the traditions in connection with the beginning of revelation. After his first meeting with the Angel Gabriel and the revelation of the initial verses of Surah Al-Alaq he rushes back home from Hira trembling with fear, and says to his wife, “Cover me with a cloak! Cover me with a cloak!” After a while when he recovers a little from the state of anxiety, he relates what he had experienced to his wife and says, “I feel there is danger to my life!” She responds, “No, never! Allah will never bring you to grief: you render the rights of your kindred, you support the indigent, help the poor, treat your guests well, and are ever ready to contribute to a good cause.” Then she takes him to Waraqa bin Naufal, who was her cousin and a righteous and knowledgeable person from among the people of the Book. Hearing from him what had happened, Waraqa says without any hesitation, “The one who came to you is the same Namus (the specially appointed divine messenger), who used to come to Moses (peace be upon him). I wish I were a young man and could live till the time when your people will expel you.” The Prophet (peace be upon him) asks, “Will my people expel me?” He replies, “Yes; no one has passed before, who brought same thing that you have brought, and his people did not turn hostile to him.”
This whole event depicts the state which a simple man will naturally undergo when he is confronted unexpectedly by a most extraordinary experience all of a sudden. If the Prophet (peace be upon him) had already been anxious to become a prophet and thinking that a man like him ought to be a prophet, and had been meditating and straining his mind and awaiting the arrival of an angel with a message, he would have been filled with delight at the experience in the cave, and descending from the mountain would have gone straight before his people and proclaimed Prophethood. But, quite to the contrary, he is confounded at what he had seen, reaches home trembling and lies in bed fully covered up. When he is composed a little, he tells his wife quietly what had happened in the solitude of the cave, and expresses feelings of anxiety and insecurity. How different is this state from the state of a candidate for prophethood! Then, who can be better aware of the husband’s life, his ambitions and thoughts, than the wife? If she had perceived before-hand that the husband was a candidate for prophethood and had been anxiously awaiting the arrival of the angel, her reply would have been different from what Khadijah (may Allah be pleased with her) said. She would have answered, “Dear husband! Why are you so agitated? You have got what you have been longing for long. Now, flourish as a saint: I too shall get ready for collecting gifts and offerings.” But on the basis of what she had seen of her husband during her 15 years long companionship, she did not take more than a moment to understand that Satan could not have come to a righteous and selfless man like him, nor could Allah have put him to a severe test. Therefore, whatever he had seen was the very truth and reality.
The same is also true in the case of Waraqa bin Naufal. He was not an outsider, but a member of the Prophet’s (peace be upon him) own clan and a brother in law by a close relationship. Then being a knowledgeable Christian he could discriminate the prophethood and book and revelation from fabrication and fraud. Being the Prophet’s (peace be upon him) senior by many years his whole life since childhood had been spent before him. Therefore, when he heard what the Prophet (peace be upon him) had to say about his experience in the cave, he at once said that it was most surely the same Angel who used to bring divine messages to the Prophet Moses (peace be upon him). For in this case also precisely the same thing had happened as in the case of the Prophet Moses (peace be upon him). He also was a pure and righteous person, simple in thought and without any preconceived notions about prophethood, he also had experienced the same thing unexpectedly in full consciousness. Therefore, without the least hesitation, he was led to the firm conclusion that there was no self deception or satanic insinuation involved, but whatever the honest man had seen, without any will or desire on his own part, was in fact, an experience of the reality.
This is such a clear proof of the Prophet Muhammad’s (peace be upon him) prophethood that a realistic person can hardly deny it. That is why it has been presented as a proof of prophethood at several places in the Quran. For example, in Surah Yunus it has been said: “O Prophet, say to them: Had Allah willed so, I would never have recited this Quran to you, nor would He have told you anything (about its existence). I have already lived a lifetime among you before its revelation. Do you not use common sense?” (Surah Yunus, Ayat 16). And in Surah Ash-Shura it has been said: “O Prophet, you did not know at all what was the Book and what was the faith but We made that revelation a light by which We show the way to any of Our servants We will.” (Surah Ash-Shura, Ayat 52). For further explanation, see (Surah Yunus, ayat 16) note 21, (Surah Al-Ankabut, ayat 48-51) note 88-92, and (Surah Ash-Shuara, ayat 116) note 84.
The tafsir of Surah Qasas verse 86 by Ibn Kathir is unavailable here.
Please refer to Surah Qasas ayat 85 which provides the complete commentary from verse 85 through 88.
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