Transliteration:( Wa Rabbuka ya'lamu maa tukinnu sudooruhum wa maa yu'linoon )
"And your Lord knows what is hidden in their breast and what they disclose. [170]"
This verse highlights that Allah is fully aware of both the hidden and the apparent—He knows:
The jealousy in the hearts of the disbelievers toward the Holy Prophet ﷺ
The mockery and objections they utter with their tongues
Although outwardly they criticize and question the Prophethood of the Messenger ﷺ, deep within their hearts they acknowledge the truth—that he has indeed been divinely chosen.
To deny Allah’s decision in granting Prophethood to His chosen servant is itself an act of kufr (disbelief). Furthermore, mocking or objecting to any matter related to the Prophet ﷺ, including his actions or personal affairs, is tantamount to blasphemy, because:
Every deed and attribute of the Holy Prophet ﷺ is divinely chosen and perfected by Allah.
For example, when people objected to the marriage of the Prophet ﷺ to Sayyidah Zaynab (رضي الله عنها), Allah Almighty responded:
“We have married her to him” (Surah Al-Ahzab, 33:37).
Meaning: It was Allah’s decision, not the Prophet’s own personal desire. Therefore, any objection to such matters is essentially an objection to Allah Himself.
This verse reinforces the sacredness of Prophethood, and warns against harboring hidden resentment or making outward mockery of divinely ordained matters.
The tafsir of Surah Qasas verse 69 by Ibn Kathir is unavailable here.
Please refer to Surah Qasas ayat 68 which provides the complete commentary from verse 68 through 70.
(28:69) Your Lord knows all that their hearts conceal and all that they reveal.[91]
91. The object for which this thing has been said in this context is: A person can make a claim before the people in this world that he is fully satisfied on rational grounds that the deviation he has adopted is sound and right. And the arguments that are given against it are not convincing; that he has adopted the deviation not due to any evil motive but with the sincerest and purest intentions; that he has never been confronted by anything that might have proved him to be in the wrong. But he cannot advance such an argument before Allah, for Allah is not only aware of the open, but also of the hidden secrets of the mind and heart. He knows directly what kind of knowledge and feelings and sentiments and desires and intentions and conscience a certain person has. He is aware of the occasions and the means and the ways through which a person was warned, through which the truth reached him, through which falsehood was proved to be false to him, and also the real motives for which he preferred his deviation to the right way.
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