Tafsir of Al-Qasas 28:44-47

Surah Al-Qasas (The Stories): Verses 44–47

[44] And you were not by the western side [of the Mount] when We decreed to Moses the command.

[45] But We brought forth generations, and long was the period that passed over them, and you were not dwelling among the people of Madyan, reciting to them Our signs, but We were sending messengers.

[46] And you were not by the side of the Mount when We called out, but [you are sent] as a mercy from your Lord to warn a people to whom no warner had come before you, that they might take heed.

[47] And were it not for a misfortune that might strike them because of what their hands have put forth, they would say, "Our Lord, why did You not send to us a messenger so that we could follow Your verses and be among the believers?"

Verse 44: "And you were not by the western side..."

Issue 1: Grammatical Inquiry on the Addition (Idāfah)

The verse states: "...bi-jānib al-gharbī" (by the western side). Grammarians debate the permissibility of adding a noun (the described, mawsūf) to its adjective (ṣifah).

• Basrans' View: It is generally impermissible. They argue that adding the described to the adjective implies adding a thing to itself. If you say, "Zayd the clever," the adjective "clever" denotes a specific quality inherent in Zayd. If you then say, "The addition of Zayd to the clever one," it is like saying "Zayd added to Zayd," which is invalid.
• Kufans' View: It is permissible absolutely.
• Reconciliation/Exceptions: The Basrans allow this structure only when the adjective implies the described noun so strongly that the described noun is understood to be omitted. Examples cited include:
  • Jānib al-gharbī (The western side): The described thing (the side) is understood to be a place, which is inherently implied by "western."
  • Dīn al-qayyimah (The upright religion).
  • Ḥaqq al-yaqīn (The truth of certainty).
  • Dār al-ākhirah (The abode of the Hereafter).
  • They argue that in these cases, the added noun is not the adjective itself, but the implied noun that the adjective modifies (e.g., al-makān al-gharbī—the western place).

Issue 2: Meaning of the Verse

• "The western side" (al-gharbī): Refers to the location on the western slope of Mount Sinai (Tur), where Moses received the divine command and the Tablets.
• "When We decreed to Moses the command" (idh qaḍaynā ilā Mūsā al-amr): Refers to the revelation (the Torah) given to Moses.
• The Address to the Prophet (PBUH): The verse confirms that the Prophet Muhammad (PBUH) was not physically present at that location, nor was he among those who witnessed the revelation to Moses (like the seventy elders chosen for the covenant).

Issue 3: Redundancy of "And you were not among the witnesses"

If being at the western side implies presence, why repeat the negation: "And you were not among the witnesses (al-shāhidīn)?"

• Ibn Abbas's Explanation: It means: You were not present at that location, and even if you had been present, you would not have witnessed those specific events, as one can be present without being a witness or observer.

Verse 45: "But We brought forth generations..."

Issue 4: Connection of the Subsequent Clause

How does "But We brought forth generations" connect as a retraction (istidrāk)?

• Meaning: Between the time of Moses and your era, many generations passed, causing knowledge to fade. Therefore, you were sent to them. We revealed the stories of the prophets, including Moses, to you.
• In essence: You did not witness Moses, but We revealed those events to you because of the long gap in prophecy, which serves as a clear sign of your own prophethood (similar to the evidence found in previous scriptures).

Further Clarifications in Verse 45:

• "You were not dwelling among the people of Madyan" (thāwiyan fī ahl Madyan): You were not residing there.
• "Reciting to them Our signs": Two interpretations:
  1. Muqatil: You did not witness the people of Madyan to recite their story to the people of Mecca; rather, We sent you to Mecca and revealed these accounts to you.
  2. Al-Dahhak: You were not the messenger sent to Madyan (that was Shu'ayb); We send a messenger in every era, and you are the Seal of the Prophets sent to the Arabs.

Verse 46: "And you were not by the side of the Mount when We called out..."

• "When We called out" (idh nādaynā): Refers to the night of intimate discourse (munājāt) when God spoke to Moses.
• "But [you are sent] as a mercy from your Lord": Meaning, We taught you this as a mercy. (Some readings suggest hiya raḥmah—it is a mercy).
• Other Interpretations of Nādāynā (We called out):
  1. We called out to Moses saying, "My mercy encompasses all things..." (referencing Al-A'rāf: 156-157).
  2. Ibn Abbas: God called out to the Ummah of Muhammad in the loins of their fathers: "I answered you before you called Me, gave you before you asked Me, and forgave you before you sought My forgiveness." This occurred when Moses chose the seventy men for the covenant.
  3. Wab: When Moses asked to see the Ummah of Muhammad, God allowed him to hear their voices responding from their fathers' loins, saying the aforementioned phrase.
  4. Sahal ibn Sa'd (Hadith): God wrote a book 2000 years before creation, placed it on the Throne, and called out: "O Ummah of Muhammad, My mercy preceded My wrath... Whoever meets Me testifying to Lā ilāha illā Allāh and Muhammad is His servant and messenger, I will admit him to Paradise."

Verse 47: "To warn a people to whom no warner had come before you..."

• Warning (Indhār): Fear of punishment for disobedience.
• Summary of Context: God established that the Prophet (PBUH) did not witness the three great stages of Moses' life (receiving the Law, his early life in Madyan, and the intimate discourse). Then, God explained that He revealed these stories to the Prophet as a mercy, which is manifested in the purpose: to warn a people who had no recent warner.
• Disagreement on "No warner came before you":
  1. No messenger was sent to them at all.
  2. The proof of prophethood existed, but no one was sent to enforce that proof upon them.
  3. There might have been a gap (fatrah) in divine legislation, and the Prophet was sent to re-establish those duties.

Verse 48: "And were it not for a misfortune that might strike them..."

• Grammar (Al-Kashshāf): The first law (if not) is prohibitive (its consequence is omitted). The second law is hortatory (urging action).
• Meaning: If they were not struck by punishment for their polytheism and sins, they would not utter the excuse: "Why did You not send us a messenger so we could follow Your verses?"
• Purpose: The messenger was sent specifically to remove this excuse (li-la yakūna li-l-nās ‘alā Allāh hujjah—so that mankind may have no argument against God after the messengers).
• Subtlety: God did not say, "If they did not make this excuse, We would not have sent a messenger." He said, "If they were not struck by misfortune and then made the excuse..." This implies they only bring up this excuse when the punishment actually befalls them, indicating their deep-rooted disbelief, as they would revert to disbelief even if returned to life (cf. Al-An'am: 28).

Related Theological Issues:

1. The Obligation of Kindness (Luṭf): Al-Jubba'i argued that God must send a messenger, otherwise, people could not offer the excuse of lacking a messenger, even if they would only believe upon seeing the messenger (challenging those who deny the necessity of Luṭf).
2. Acceptance of Human Argument: Al-Ka'bi used this to argue that God accepts the arguments of His servants, contradicting the view of the Sunnis that God does not accept excuses. This implies that human actions cannot be solely created by God, otherwise, the disbeliever would have the strongest argument against God.
3. Refutation of Compulsion (Jabr): Al-Qadi argued that this verse refutes compulsion because:
   • Their belief is contingent upon God creating it after the messenger is sent.
   • If God creates the ability, it becomes obligatory whether the messenger is sent or not (a contradiction).
   • If God wills it, it becomes obligatory regardless.
   • Counter-Argument: Even if the debate on creation and will is set aside, what about God's Knowledge? If God knows they will disbelieve, must that disbelief occur? If not, then disbelief might not happen despite God's prior knowledge (a contradiction). If it must occur, then the compulsion argument stands.

[49] When the truth came to them from Us, they said, "Why was he not given the like of what was given to Moses?" Have they not disbelieved in what was given to Moses before? They said, "Two sorcerers supporting each other," and they said, "Indeed, we reject all [of it]."

[50] Say, "Then bring a book from God which is a better guide than them, that I may follow it, if you are truthful."

[51] But if they do not respond to you, then know that they follow only their desires. And who is more astray than one who follows his desire without guidance from Allah? Indeed, Allah does not guide the wrongdoing people.

[52] And We have conveyed the saying to them so that they may remember.

[53] Those to whom We gave the Scripture before it, they believe in it.

[54] And when it is recited to them, they say, "We believe in it; indeed, it is the truth from our Lord. Indeed, we were, even before it, Muslims [submitting]."

[55] Those will be given their reward twice for their patience, and they repel evil with good, and from what We have provided for them, they spend.

[56] And when they hear idle talk, they turn away from it and say, "To us are our deeds, and to you are your deeds. Peace be upon you; we do not seek the ignorant."