سُوْرَةُ النِّسَآءِ

Surah An-Nisaa (4) — Ayah 163

The Women · Medinan · Juz 6 · Page 104

۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍ وَٱلنَّبِيِّـۧنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَـٰرُونَ وَسُلَيْمَـٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا ﴿163﴾
Verily, We have sent the revelation to you (O Muhammad صلى الله عليه وسلم) as We sent the revelation to Nûh (Noah) and the Prophets after him; We (also) sent the revelation to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], ‘Îsâ (Jesus), Ayyûb (Job), Yûnus (Jonah), Hârûn (Aaron), and Sulaimân (Solomon); and to Dâwûd (David) We gave the Zabûr (Psalms).
۞ إِنَّآ innā Indeed, We
أَوْحَيْنَآ awḥaynā have revealed
إِلَيْكَ ilayka to you
كَمَآ kamā as
أَوْحَيْنَآ awḥaynā We revealed
إِلَىٰ ilā to
نُوحٍۢ nūḥin Nuh
وَٱلنَّبِيِّـۧنَ wal-nabiyīna and the Prophets
مِنۢ min from
بَعْدِهِۦ ۚ baʿdihi after him
وَأَوْحَيْنَآ wa-awḥaynā and We revealed
إِلَىٰٓ ilā to
إِبْرَٰهِيمَ ib'rāhīma Ibrahim
وَإِسْمَـٰعِيلَ wa-is'māʿīla and Ishmael
وَإِسْحَـٰقَ wa-is'ḥāqa and Isaac
وَيَعْقُوبَ wayaʿqūba and Yaqub
وَٱلْأَسْبَاطِ wal-asbāṭi and the tribes
وَعِيسَىٰ waʿīsā and Isa
وَأَيُّوبَ wa-ayyūba and Ayyub
وَيُونُسَ wayūnusa and Yunus
وَهَـٰرُونَ wahārūna and Harun
وَسُلَيْمَـٰنَ ۚ wasulaymāna and Sulaiman
وَءَاتَيْنَا waātaynā and We gave
دَاوُۥدَ dāwūda (to) Dawood
زَبُورًۭا zabūran the Zaboor

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 163) ➊ {اِنَّاۤ اَوْحَيْنَاۤ اِلَيْكَ …… :} This is the real answer to their objection and demand that you should have a book sent down from the sky all at once like the Torah, meaning that in revelation and the call to truth, the matter of the Messenger of Allah (peace be upon him) is not different from other prophets. From Noah (peace be upon him) to all the prophets and messengers, each was given separate miracles, and except for the Torah, no one was given a book all at once. Then, when the fact that a book was not sent down to them all at once does not cast doubt on their Messengership, why should it be an objection to your (peace be upon him) Messengership? Even before Noah (peace be upon him), there were many prophets, but the first of the resolute and law-bearing prophets was Noah (peace be upon him), and he is the prophet upon whose people punishment was sent, and the admonition against polytheism also began with Noah (peace be upon him), that is why his name is mentioned first. (Qurtubi, Kabir) The original meaning of revelation is "to make something understood through a hidden means," and {’’ اِيْحَاءٌ ‘‘} (from the af'al verb form) also comes in the meaning of inspiration. See also Surah Ash-Shura (51).

{وَ اٰتَيْنَا دَاوٗدَ زَبُوْرًا}: That is, you accept the Psalms as the book of Allah, even though it was not revealed to David (peace be upon him) in the form of tablets like the Torah, so why do you deny that the Noble Qur'an is revealed from Allah? (Kabir) The present Psalms contain one hundred and fifty chapters, in which prayers, admonitions, and parables are mentioned; rulings of lawful and unlawful are not mentioned.