Al-Nisa (4): 163–165

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb

Issues in the Verse:

Issue 1: The Context of Revelation and Refutation of Jewish Objections

After recounting how the Jews demanded a book descend upon the Prophet (PBUH) from the sky, and noting that their demand stemmed not from a desire for guidance but from obstinacy and contention, and after detailing many of their disgraceful acts, the discourse now turns to address that specific doubt.

Allah states: {Indeed, We have revealed to you, as We revealed to Noah and the prophets after him}.

The meaning is: Allah has agreed upon the prophethood of Noah, Abraham, Ishmael, and all the prophets mentioned subsequently, and that Allah revealed to them. The only way to know they were true prophets of Allah is through the manifestation of miracles. Each prophet had a specific type of miracle. Since Allah revealed these miracles to them, the Jewish objection is nullified, and their insistence on demanding this specific miracle is baseless.

The core principle is that establishing the claim (the prophethood) depends on establishing the proof (the miracle). Once the proof is established and complete, demanding another proof is merely seeking excess and demonstrating stubbornness. Allah does what He wills and judges as He wills; no one can object to why He gave one messenger one miracle and another messenger a different miracle.

This answer here is the same one provided in His statement: {And they say, "We will never believe you until you cause a spring to gush forth from the earth for us"} (Al-Isra: 90) up to {Say, "Exalted is my Lord! I am only a human messenger"} (Al-Isra: 93). That is, you claimed prophethood, and a messenger must have a miracle proving his truthfulness, which has already occurred. However, fulfilling every demand made of you is not a condition of prophethood. This is a sound and primary response to the doubt raised by the Jews, which is the main purpose of this verse.

Issue 2: The Meaning of Wahy (Revelation)

Al-Zajjaj said that Wahy (revelation) means conveying information secretly. Allah says: {So He inspired to them: "Glorify Him morning and evening"} (Maryam: 11), meaning He signaled to them. He also says: {And when I inspired to the disciples, "Believe in Me and in My Messenger"} (Al-Ma'idah: 111), and {And your Lord inspired to the bee} (Al-Nahl: 68), and {And We inspired to the mother of Moses} (Al-Qasas: 7). The meaning of Wahy in these three verses is Ilham (inspiration).

Issue 3: The Selection of Prophets Mentioned

It is said that Allah began by mentioning Noah because he was the first prophet through whose tongue Allah legislated rulings, lawful things, and unlawful things. Then Allah mentioned {and the prophets after him}. Some prophets were then singled out because they were superior to others, similar to the statement: {and His angels and His messengers, and Gabriel and Michael} (Al-Baqarah: 98).

It is noted that the prophets mentioned in this verse, excluding Moses (peace be upon him), total twelve. Moses was not mentioned with them because the Jews argued: "If you, Muhammad, are a prophet, bring us a book from the sky all at once, just as Moses brought the Torah all at once."

Allah responded to this doubt by stating that all these twelve prophets were messengers, yet none of them brought a book like the Torah all at once. Then, the mention of the prophets concludes with: {And We gave David the Psalms}. This means: You acknowledge that the Psalms are from Allah, yet they were not revealed to David all at once on tablets like the Torah was revealed to Moses (PBUH) all at once on tablets. This demonstrates that the manner of revelation—not being all at once like the Torah—does not invalidate the book being from Allah. This is a strong and excellent refutation.

Issue 4: The Meaning of Zabur

Linguists state that Zabur means "book," and every book is a Zabur. It is a Maf'ul (passive participle) in meaning, like Rasul (sent one) or Rukub (that which is ridden). Its root is from Zabara, meaning "to write." We have already discussed this when interpreting {bringing clear proofs and the Zabur} (Al 'Imran: 184).

Issue 5: Recitation Variants of Zaburan

Hamzah recited {Zabūran} (with a ḍammah on the Zāy) throughout the Quran, while the rest recited it with a fatḥah. Hamzah's proof is that Zabūr is originally a Maṣdar (verbal noun), which was then used to mean the passive participle, like saying Ḍaraba al-Amīr (The prince struck) or Nasaja fulān (So-and-so wove), making it a noun. It was then pluralized as Zubar (like Shuhūd from Shahid). When the Maṣdar stands in place of the passive participle, it is permissible to pluralize it, just as Kitāb is pluralized as Kutub. Therefore, according to this view, Zabūr means "the book," and Zubar (with ḍammah) means "the books." However, the reading of the majority (with fatḥah) is preferred because it is more famous and more frequently used.

Then Allah states: {And messengers about whom We have related to you before, and messengers about whom We have not related to you}.

It is understood that the word {messengers} (Rusulan) is in the accusative case due to an implied verb explained by {about whom We have related to you}. The meaning is that Allah mentioned the accounts of some prophets in the Quran, while the majority are not mentioned in detail.

Then Allah states: {And Allah spoke to Moses directly}.

This means that Allah sent all these prophets and messengers, but He singled out Moses (PBUH) for direct speech (Taklīm). This specialization of Moses with this honor does not invalidate the prophethood of the other prophets (peace be upon them). Similarly, singling out Moses for receiving the Torah all at once does not invalidate the status of those to whom Allah revealed books in a different manner.

Ibrahim and Yahya ibn Waththab recited {And Allah spoke} (Wa Kallama Allāhu) in the accusative case (implying Moses spoke to Allah, or Allah spoke to Moses, but the context favors the latter). Some said that Wa Kallama Allāhu means "Allah wounded Moses with the claws of trials and the talons of tribulations." This interpretation is false.

Then Allah states: {Messengers, bringing good tidings and warnings, so that mankind will have no plea against Allah after the messengers. And Allah is ever Exalted in Might, Wise}.

Issues in the Verse:

Issue 1: Grammatical Status of {Messengers} (Rusulan)

There are several views on why {messengers} is in the accusative case:

1. The author of Al-Kashshāf suggests it is for praise (Madḥ).
2. It is an apposition (Badal) to the preceding word {messengers}.
3. The implied meaning is: "We sent messengers, bringing good tidings..." making it an adverbial accusative (Ḥāl). Allah knows best.

Issue 2: Refutation of Jewish Objections via Purpose of Prophethood

This statement is also a response to the Jewish objection. The argument is: the purpose of sending prophets is to give good tidings to people engaged in the worship of Allah, and to warn them against turning away from servitude. This is the primary goal of the mission. Once this goal is achieved, the objective is complete. This primary goal is achieved by sending down a book containing the explanation of this objective.

It is understood that the status of this objective does not change whether the book was written on tablets or not, or whether it was revealed all at once or gradually (munajjaman mufarraqan). In fact, if one were to argue that gradual revelation is closer to the public interest, it would be preferable. If a book is revealed all at once, the obligations multiply, and all fall upon the accountable person simultaneously, making acceptance difficult. This is why the people of Moses (PBUH) insisted on rebellion and did not accept those obligations. If the book is revealed gradually, obligations come piecemeal, leading to compliance and obedience.

The essence of this answer is that the purpose of sending messengers and revealing books is to establish the excuse (i'dhār) and warning (indhār). This purpose is fulfilled whether the book was revealed all at once or not. Therefore, the Jews' demand for the book to be revealed all at once was a flawed demand. This is an excellent response to that doubt.

The verse concludes with: {And Allah is ever Exalted in Might, Wise}. This means: What they demand from the messenger is easy for Allah's power, but they demanded it out of contention. Allah is ‘Azīz (Exalted in Might), and His Might dictates that the contentious person is not granted his demand. Likewise, His Wisdom dictates this refusal because He knows that if He had done so, they would have remained insistent on their stubbornness, just as His people remained obstinate despite Moses receiving this great honor. Allah knows best.

Issue 3: Proof for the Necessity of Revelation for Obligation (Ash'ari View)

Our scholars use this verse as proof that the obligation to know Allah is only established through transmission (Sam'iyyah). They argue that {so that mankind will have no plea against Allah after the messengers} indicates that before the messengers, people had an excuse for neglecting obedience and worship. This is analogous to His statement: {And We would not punish until We sent a messenger} (Al-Isra: 15) and {And if We had destroyed them by a punishment before it, they would have said, "Our Lord, if only You had sent us a messenger, we would have followed Your verses before we were humiliated and disgraced"} (Ṭā-Hā: 134).

Issue 4: Mu'tazilite Argument

The Mu'tazilites argue that this verse proves that the servant can present a plea against the Lord, invalidating the Sunni position that Allah is not subject to questioning and can do whatever He wills. They argue that {so that mankind will have no plea against Allah after the messengers} implies they did have a plea before the messengers, which refutes the Sunni view.

The response is: The meaning of "plea" here is a semblance of an excuse (mā yushbih al-ḥujjah) among yourselves.

The Mu'tazilites also argue that this verse proves that imposing what is beyond capacity (taklīf mā lā yuṭāq) is impermissible. If the absence of sending messengers serves as an excuse, then the absence of ability and power should serve as an even stronger excuse. The response is based on Allah's absolute knowledge (as mentioned previously). Allah knows best.