Tafsir

Revelation Came to Prophet Muhammad ﷺ, Just as it Came to the Prophets Before Him

Muhammad bin Ishaq narrated that Muhammad bin Abi Muhammad said that `Ikrimah, or Sa`id bin Jubayr, related to Ibn `Abbas that he said, "Sukayn and `Adi bin Zayd said, `O Muhammad! We do not know that Allah sent down anything to any human after Musa.' Allah sent down a rebuttal of their statement,إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ(Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him.)" Allah states that He sent down revelation to His servant and Messenger Muhammad ﷺ just as He sent down revelation to previous Prophets. Allah said,إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ(Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him,) until,وَءَاتَيْنَا دَاوُودَ زَبُوراً(...and to Dawud We gave the Zabur. ) The `Zabur' (Psalms) is the name of the Book revealed to Prophet Dawud, peace be upon him.

Twenty-Five Prophets Are Mentioned in the Qur'an

Allah said,وَرُسُلاً قَدْ قَصَصْنَـهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ(And Messengers We have mentioned to you before, and Messengers We have not mentioned to you) Before the revelation of this Ayah. The following are the names of the Prophets whom Allah named in the Qur'an. They are: Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Lut, Isma`il (Ishmael), Ishaq (Isaac), Ya`qub (Jacob), Yusuf (Joesph), Ayyub (Job), Shu`ayb, Musa (Moses), Harun (Aaron), Yunus (Jonah), Dawud (David), Sulayman (Solomon), Ilyas (Elias), Al-Yasa` (Elisha), Zakariya (Zachariya), Yahya (John) and `Isa (Jesus), and their leader, Muhammad . Several scholars of Tafsir also listed Dhul-Kifl among the Prophets. Allah's statement,وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ(and Messengers We have not mentioned to you,) means, `there are other Prophets whom We did not mention to you in the Qur'an.'The Virtue of Musa

Allah said,وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيماً(and to Musa Allah spoke directly.) This is an honor to Musa, and this is why he is called the Kalim, he whom Allah spoke to directly. Al-Hafiz Abu Bakr bin Marduwyah recorded that `Abdul-Jabbar bin `Abdullah said, "A man came to Abu Bakr bin `Ayyash and said, `I heard a man recite (this Ayah this way): وَكَلَّمَ اللَّهَ مُوسَى تَكلِيمًا "and to Allah, Musa spoke directly." Abu Bakr said, `Only a disbeliever would recite it like this.' Al-A`mash recited it with Yahya bin Withab, who recited it with Abu `Abdur-Rahman As-Sulami who recited it with `Ali bin Abi Talib who recited with the Messenger of Allah ﷺ ,وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيماً(and to Musa Allah spoke directly.)"' Abu Bakr bin Abi Ayyash was so angry with the man who recited the Ayah differently, because he altered its words and meanings. That person was from the group of Mu`tazilah who denied that Allah spoke to Musa or that He speaks to any of His creation.

We were told that some of the Mu`tazilah once recited the Ayah that way, so one teacher present said to him, "O son of a stinking woman! What would you do concerning Allah's statement,وَلَمَّا جَآءَ مُوسَى لِمِيقَـتِنَا وَكَلَّمَهُ رَبُّهُ(And when Musa came at the time and place appointed by Us, and his Lord spoke to him,) 7:143" The Shaykh meant that the later Ayah cannot be altered or changed.

The Reason Behind Sending the Prophets is to Establish the Proof

Allah said,رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ(Messengers as bearers of good news as well as of warning,) meaning, the Prophets bring good news to those who obey Allah and practice the good things that please Him. They also warn against His punishment and torment for those who defy His commandments. Allah said next,لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزاً حَكِيماً(in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.) Allah sent down His Books and sent His Messengers with good news and warnings. He explained what He likes and is pleased with and what He dislikes and is displeased with. This way, no one will have an excuse with Allah. Allah said in other Ayat,وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى(And if We had destroyed them with a torment before this, they would surely have said: "Our Lord!

If only You had sent us a Messenger, we should certainly have followed Your Ayat, before we were humiliated and disgraced.") and,وَلَوْلا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ(And if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for (the deeds) that their hands have sent forth. ) It is recorded in the Two Sahihs that Ibn Mas`ud said that the Messenger of Allah ﷺ said,«لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدْ أَحَبْ إِلَيْهِ الْمَدْحُ مِنَ اللهِ عَزَّ وَجَلَّ، مِنْ أَجْلِ ذلِكَ مَدَحَ نَفْسَهُ، وَلَا أَحَدَ أَحَبْ إِلَيْهِ الْعُذْرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِين»(No one is more jealous than Allah. This is why He prohibited all types of sin committed in public or secret. No one likes praise more than Allah, and this is why He has praised Himself.

No one likes to give excuse more than Allah, and this is why He sent the Prophets as bearers of good news and as warners.) In another narration, the Prophet said,«مِنْ أَجْلِ ذلِكَ أَرْسَلَ رُسُلَهُ وَأَنْزَلَ كُتُبَه»(And this is why He sent His Messengers and revealed His Books.)لَّـكِنِ اللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلَـئِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيداً - إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ قَدْ ضَلُّواْ ضَلَـلاَ بَعِيداً - إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً

1. These are the names of the prophets Biblically spelt respectively as follows:Abraham, Ishmael, Issac, Israel, Jesus, Job, Jonah, Aaron, Solomon and David.

Zabur is the name of the Book revealed to David, Biblically known as the Psalms.

If we refer back to Verse يَسْأَلُكَ أَهْلُ الْكِتَابِ (The People of the Book ask you...), it will be noticed that a silly question asked by the Jews was responded to in the mode of reproach. Here, in the present verse, the same question is being proved false in a different manner. It takes up their condition which they place before the Holy Prophet ﷺ ، that is, they would believe in him if he brings before them a Book, all written up, from the heavens. They are being asked to realize that they do not make such demands before believing in the great prophets mentioned in the verse, prophets they too accept. Keeping this in view, it is necessary that they keep to the line of argument they use in favour of these great prophets, that is, they accept them on the basis of their miracles. As for miracles, Sayyidna Muhammad ﷺ has his miracles as well, therefore, there is no reason why they cannot step forward and believe in him too. But, the truth of the matter is that the demand they are making is no quest for truth. On the contrary, it is rooted in prejudice and hostility.

Then comes a delineation of the wisdom behind the sending of prophets and an address to the Holy Prophet ﷺ assuring him that Allah and His angels are witnesses to his prophethood and those who do not believe in him do nothing but ruin their own end. (Bayn a1-Qur'an)Commentary

Verse 163 begins with the words: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ 'Surely, We have revealed to you as We have revealed to Nuh (علیہ السلام) (Noah) and to the prophets after him ...'It tells us clearly that Wahy (revelation) is a command of Allah, unique and inimitable, and His message sent to prophets; and that Almighty Allah sent His Wahy to Sayyidna Muhammad al-Mustafa ﷺ just as it was sent to the past prophets; and that whoever believed in the Wahy sent to past prophets must believe in this too; and that whoever rejects this becomes so to say, a rejecter of all those revelations.

The reason for striking a similarity between Sayyidna Nuh (علیہ السلام) and those who came after him is probably that the Wahy at the time of S:ayyidna Adam (علیہ السلام) was at an initial stage which reached its perfection with the prophethood of Sayyidna Nuh (علیہ السلام) . It can be said that the first state was an state of educational initiation while by the time of Sayyidna Nuh (علیہ السلام) that state reached a stage of development under which people could be tested with the incentive of reward for the obedient and the warning of punishment for the disobe-dient. Thus, it was from Sayyidna Nuh (علیہ السلام) himself that the chain of great prophets began and it was from his time too that the first punishment descended on those who transgressed against Divine revelation.

In short, punishment would not descend upon people for their hostility against Divine commandments and prophetic teachings. They were considered rather excusable and allowed to learn in due time through good counsel. Once religious education became fully widespread and people were left with no hidden reason to avoid following the dictates of Divine will, punishment did descend upon the disobedient ones. The Great Flood came during the time of Sayyidna Nuh (علیہ السلام) followed by different kinds of punishment visiting disbelievers during the times of prophets Sayyidna Salih, Sayyidna Shu'ayb and many others, may peace be on them all. Thus, by likening the Wahy which came to the Holy Prophet ﷺ with the Wahy of Sayyidna Nuh and of those who came after him, full warning has been served on the People of the Book and on the.

disbelievers of Makkah that anyone who will not believe in the Wahy (that is, The Qur'an) of the Last of the Prophets ﷺ will deserve the greatest punishment.(Exegetical notes of Maulana Shabbir Ahmad ` Usmani)Before we move to the next verse, it would be useful to keep in mind that the personal presence of Sayyidna Nuh (علیہ السلام) whose name appears first in this verse, was a miracle by itself. He was blessed with an age of nine hundred and fifty years. He had lost none of his teeth and had no streaks of white hair on his head and had faced no deficiency in his physical strength - yet, he spent his whole life time braving the pain inflicted by his people on him with matching patience and fortitude. (Mazhari)