Transliteration:( Kazaalika yooheee ilaika wa ilal lazeena min qablikal laahul 'Azeezul Hakeem )
2. This tells us that there can be no Prophet ? after our Holy Prophet Otherwise, mention would have been made about it.
Hazrat Isa (On whom be peace) is among the previous Prophets. His second coming, closer to the Day of Judgement, is not In contradiction of this verse. Here, the comparison is the spirit of revelation, not in the revelation i.e. just as We had sent Our revelation to the Prophets before you. We are sending Our revelation on you too. Then why are the infidels especially the People of the Book so surprised about it? He did not say We will send the revelation to the future Prophets. This is because there would be no Prophet coming in the future.
The tafsir of Surah Shura verse 3 by Ibn Kathir is unavailable here.
Please refer to Surah Shura ayat 1 which provides the complete commentary from verse 1 through 6.
(42:3) Thus does Allah, the Most Mighty, the Most Wise reveal to you even as (He revealed) to those (Messengers) who preceded you.[1]
1. The style of the opening verses by itself shows that in the background there are the misgivings, wonder and amazement which were being expressed at that time in every assembly, every meeting place, every street and every house and shop of Makkah at the message of the Prophet (peace be upon him) and the themes of the Quran. The people said; Where is this man bringing from new revelations to us every day? The like of these we have never heard nor seen before. How strange that he rejects as false the religion that our forefathers have been following in the past, the religion that is still being followed by all of us, and the traditions and ways that have been prevalent in the country for so many centuries; and he says that the religion that he presents only is right and true. They said: Had he presented even this new religion in a way as to substitute some of the falsehood he found in the ancestral paganism and prevalent customs with certain others which might be the result of his own thought, there could be a dialogue with him. But he says that what he recites is divine Word. How can we accept this? Does God visit him, or does he visit God? Or does some dialogue take place between him and God? It is in the background of such expression of wonder and doubt that although the address is apparently directed to the Prophet (peace be upon him), the disbelievers have in fact been told: Yes, these very things are being revealed by the All-Mighty, the All-Wise Allah, and with the same themes has its revelation been coming down to all the former Prophets.
Lexically, wahi means swift and secret instruction, i.e. an inspiration which is made with such haste and speed that none may know it except the inspirer and the one being inspired. As a term this word has been used for the guidance and instruction that is put in the mind of a man by Allah like a flash of lightning. What is meant to be said here is this: There is no question of Allah’s visiting somebody or somebody’s visiting Allah and speaking face to face with Him. He is All-Mighty and All-Wise. Whenever He pleases to have a contact with a servant for the guidance and instruction of mankind, nothing can obstruct His will and intention, for He adopts the method of revelation for the purpose by His wisdom. This very theme has been repeated in the last verses of the Surah with greater clarity and detail.
As to the people’s objection that the Prophet (peace be upon him) was presenting strange and novel things, it has been said: There is nothing strange and novel in what Muhammad (peace be upon him) presents. Allah has been giving the same guidance and instruction to the Prophets who came before him in the world.
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