سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 4
وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّآ إِفْكٌ ٱفْتَرَىٰهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ ۖ فَقَدْ جَآءُو ظُلْمًا وَزُورًا ﴿4﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those who disbelieve say: "This (the Qur’ân) is nothing but a lie that he (Muhammad صلى الله عليه وسلم) has invented, and others have helped him at it. In fact they have produced an unjust wrong (thing) and a lie."
Word by Word — Arabic, Transliteration & Meaning
وَقَالَ
waqāla
And say
ٱلَّذِينَ
alladhīna
those who
كَفَرُوٓا۟
kafarū
disbelieve
إِنْ
in
Not
هَـٰذَآ
hādhā
this
إِلَّآ
illā
(is) but
إِفْكٌ
if'kun
a lie
ٱفْتَرَىٰهُ
if'tarāhu
he invented it
وَأَعَانَهُۥ
wa-aʿānahu
and helped him
عَلَيْهِ
ʿalayhi
at it
قَوْمٌ
qawmun
people
ءَاخَرُونَ ۖ
ākharūna
other
فَقَدْ
faqad
But verily
جَآءُو
jāū
they (have) produced
ظُلْمًۭا
ẓul'man
an injustice
وَزُورًۭا
wazūran
and a lie
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
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 4) ➊ { وَ قَالَ الَّذِيْنَ كَفَرُوْۤا …:} After mentioning the explanation of Tawheed and the refutation of shirk and the polytheists, the doubts and objections of the deniers of Prophethood are mentioned. Thus, their first objection is stated here: that you have fabricated this Qur’an yourself and some people have helped you in this matter. Some details of this have already been mentioned in Surah An-Nahl (103).
➋ { فَقَدْ جَآءُوْ ظُلْمًا وَّ زُوْرًا :} The meaning of zulm is to put something in a place other than its rightful place, because the original meaning of zulm is darkness, and in darkness a person cannot put a thing in its proper place. {’’ زُوْرًا ‘‘} refers to such a severe lie that has been embellished and made attractive, therefore its meaning can also be deception. The tanween is for magnification, meaning the statement they have made is a great injustice (unfairness) and a severe lie, because they know that a book like the Qur’an, whose eloquence and rhetoric and content the entire universe is incapable of matching, cannot be authored and presented by any human being, even if not just a few but thousands, rather all except Allah, gather together. The regret and astonishment is that these people are saying this about Muhammad (peace be upon him), whose entire life has passed before them (see Yunus: 16), and about whom they know very well that he never learned to read or write, nor was he ever a student of any scholar (see Ankabut: 48), so how can this Qur’an be his composition?
➋ { فَقَدْ جَآءُوْ ظُلْمًا وَّ زُوْرًا :} The meaning of zulm is to put something in a place other than its rightful place, because the original meaning of zulm is darkness, and in darkness a person cannot put a thing in its proper place. {’’ زُوْرًا ‘‘} refers to such a severe lie that has been embellished and made attractive, therefore its meaning can also be deception. The tanween is for magnification, meaning the statement they have made is a great injustice (unfairness) and a severe lie, because they know that a book like the Qur’an, whose eloquence and rhetoric and content the entire universe is incapable of matching, cannot be authored and presented by any human being, even if not just a few but thousands, rather all except Allah, gather together. The regret and astonishment is that these people are saying this about Muhammad (peace be upon him), whose entire life has passed before them (see Yunus: 16), and about whom they know very well that he never learned to read or write, nor was he ever a student of any scholar (see Ankabut: 48), so how can this Qur’an be his composition?
