سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 163
۞ 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﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
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).
Word by Word — Arabic, Transliteration & Meaning
۞ 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 Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
163. (O Muhammad ﷺ!) We have revealed to you as We revealed to Noah and the prophets after him. We also revealed to Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms [217].
[216] There are two meanings of this. One is that the method of revelation to youﷺ was the same as it was for other prophets. And this method, listen to it from the words of Sayyidah Aishaؓ:
1. Sayyidah Aishaؓ says that the first revelation that began to come to you was through pure dreams. Whatever dreams you saw while sleeping would become as clear as the morning light. Then youﷺ began to like solitude and started staying alone in the Cave of Hira, spending several nights there continuously in worship. When your provisions would run out, you would return to Sayyidah Khadijahؓ and take more provisions. Youﷺ were in this state in the Cave of Hira when an angel came to you, who said «’اقرأ». Youﷺ said, "I am not literate." (For further details, see Surah Al-‘Alaq)
2.
Different Methods of Revelation:
Sayyidah Aishaؓ says that Harith bin Hisham asked youﷺ, "O Messenger of Allahﷺ! How does revelation come to you?" Youﷺ replied, "Sometimes it comes to me like the ringing of a bell, and this type of revelation is very hard on me. Then, when I remember what the angel has said, it ceases. And sometimes the angel comes to me in the form of a man, talks to me, and I remember what he says." Sayyidah Aishaؓ says that I saw that when revelation would descend upon youﷺ on a very cold day, then when it ceased, sweat would be pouring from yourﷺ forehead.
[بخاری، باب کیف کان بدء الوحی الی رسول اللہﷺ]
The second meaning is that the contents of the revelation sent to you are the same as those that were revealed to the previous prophets. That is, even if someone today studies the Torah and the Gospel with deep attention, in which there have been alterations and many additional contents have been included, still there are countless places where a learned person cannot help but feel that the source of all these divine books is the same.
[217] The Jews accept the Psalms as divine revelation, even though it was not revealed all at once like the tablets of the Torah. Here, the mention of the Psalms is especially for the Jews, that if you accept it as divine revelation despite it being revealed all at once, then what prevents you from accepting the Quran as divine revelation? This is, in fact, the answer to the aforementioned demand of the Jews.
[216] There are two meanings of this. One is that the method of revelation to youﷺ was the same as it was for other prophets. And this method, listen to it from the words of Sayyidah Aishaؓ:
1. Sayyidah Aishaؓ says that the first revelation that began to come to you was through pure dreams. Whatever dreams you saw while sleeping would become as clear as the morning light. Then youﷺ began to like solitude and started staying alone in the Cave of Hira, spending several nights there continuously in worship. When your provisions would run out, you would return to Sayyidah Khadijahؓ and take more provisions. Youﷺ were in this state in the Cave of Hira when an angel came to you, who said «’اقرأ». Youﷺ said, "I am not literate." (For further details, see Surah Al-‘Alaq)
2.
Different Methods of Revelation:
Sayyidah Aishaؓ says that Harith bin Hisham asked youﷺ, "O Messenger of Allahﷺ! How does revelation come to you?" Youﷺ replied, "Sometimes it comes to me like the ringing of a bell, and this type of revelation is very hard on me. Then, when I remember what the angel has said, it ceases. And sometimes the angel comes to me in the form of a man, talks to me, and I remember what he says." Sayyidah Aishaؓ says that I saw that when revelation would descend upon youﷺ on a very cold day, then when it ceased, sweat would be pouring from yourﷺ forehead.
[بخاری، باب کیف کان بدء الوحی الی رسول اللہﷺ]
The second meaning is that the contents of the revelation sent to you are the same as those that were revealed to the previous prophets. That is, even if someone today studies the Torah and the Gospel with deep attention, in which there have been alterations and many additional contents have been included, still there are countless places where a learned person cannot help but feel that the source of all these divine books is the same.
[217] The Jews accept the Psalms as divine revelation, even though it was not revealed all at once like the tablets of the Torah. Here, the mention of the Psalms is especially for the Jews, that if you accept it as divine revelation despite it being revealed all at once, then what prevents you from accepting the Quran as divine revelation? This is, in fact, the answer to the aforementioned demand of the Jews.
