سُوْرَةُ فَاطِرٍ
Surah Faatir (35) — Ayah 25
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ وَبِٱلزُّبُرِ وَبِٱلْكِتَـٰبِ ٱلْمُنِيرِ ﴿25﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And if they belie you, those before them also belied. Their Messengers came to them with clear signs, and with the Scriptures, and the book giving light.
Word by Word — Arabic, Transliteration & Meaning
وَإِن
wa-in
And if
يُكَذِّبُوكَ
yukadhibūka
they deny you
فَقَدْ
faqad
then certainly
كَذَّبَ
kadhaba
denied
ٱلَّذِينَ
alladhīna
those who
مِن
min
(were) before them
قَبْلِهِمْ
qablihim
(were) before them
جَآءَتْهُمْ
jāathum
Came to them
رُسُلُهُم
rusuluhum
their Messengers
بِٱلْبَيِّنَـٰتِ
bil-bayināti
with clear signs
وَبِٱلزُّبُرِ
wabil-zuburi
and with Scriptures
وَبِٱلْكِتَـٰبِ
wabil-kitābi
and with the Book
ٱلْمُنِيرِ
l-munīri
[the] enlightening
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 25) ➊ { وَ اِنْ يُّكَذِّبُوْكَ فَقَدْ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ:} In this, the Messenger of Allah (peace be upon him) is further consoled. That is, if these people deny you, there is no need for grief or regret; this is nothing new, nor are you the first messenger to be denied. Rather, messengers came to the people before you as well, and the people before you also denied their messengers.
➋ {جَآءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنٰتِ وَ بِالزُّبُرِ وَ بِالْكِتٰبِ الْمُنِيْرِ:} Here, there is a question that {’’اَلْكِتَابُ الْمُنِيْرُ‘‘ ’’اَلزُّبُرُ‘‘} is included in {’’اَلْبَيِّنَاتُ‘‘} as well, so why is it mentioned separately with conjunction? Some scholars have answered that although all three words apply to the same thing, the conjunction is used so that a separate meaning is intended from each. Thus, {’’اَلْبَيِّنَاتُ‘‘} refers to miracles, {’’اَلزُّبُرُ‘‘} refers to those books which consist of admonition and advice, and {’’اَلْكِتَابُ الْمُنِيْرُ‘‘} refers to those books which contained the rulings of the Shariah, such as the Torah, etc. (Shawkani)
➋ {جَآءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنٰتِ وَ بِالزُّبُرِ وَ بِالْكِتٰبِ الْمُنِيْرِ:} Here, there is a question that {’’اَلْكِتَابُ الْمُنِيْرُ‘‘ ’’اَلزُّبُرُ‘‘} is included in {’’اَلْبَيِّنَاتُ‘‘} as well, so why is it mentioned separately with conjunction? Some scholars have answered that although all three words apply to the same thing, the conjunction is used so that a separate meaning is intended from each. Thus, {’’اَلْبَيِّنَاتُ‘‘} refers to miracles, {’’اَلزُّبُرُ‘‘} refers to those books which consist of admonition and advice, and {’’اَلْكِتَابُ الْمُنِيْرُ‘‘} refers to those books which contained the rulings of the Shariah, such as the Torah, etc. (Shawkani)
