عَمَُّْ ْ 1548 اَلْبَیِّنَة
لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ ﴿۱﴾ رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً ﴿۲﴾
﴾1﴿ Lam ya kunil lazeena kafaru min ahlil kitaabi wal mushri keena mun fak keena hattaa ta-tiya humul bayyinah
﴾2﴿ Rasoolum minal laahi yatlu suhufam mutahharah
﴾1﴿ Those who disbelieved among the People of the Book and the polytheists were not to desist until a clear proof came to them
﴾2﴿ A messenger from Allah reciting purified scriptures
And this surah is also called Al-Munfakin, Surah Al-Bariyyah, Surah Lam Yakun, Surah Al-Balad, and Surah Al-Qiyamah.
Relevancy:
This surah has several connections with the previous surah.
The first connection is that this surah serves as a reason for "Indeed, We sent it down" (Innā anzalnāhu), meaning that We revealed this Qur'an because the reformation of the People of the Book, disbelievers, and polytheists could not be achieved except through this book.
The second connection is that in the previous surah, the greatness of the Qur'an was mentioned, while in this surah, its purpose is explained.
Claim of this surah:
The mention of the blessing of prophethood is accompanied by a warning to those who deny it in (1-2). Among the Asma' al-Husna (Beautiful Names of Allah), two are mentioned: Allah and Rabb.
Summary of the surah:
This begins with the mention of the necessity of the blessing of the final Messenger’s prophethood in (1-3), followed by a warning against division in (4). Then, the purpose of the Qur'an and the Messenger is mentioned in (5). After that, there is a warning of the Hereafter for the deniers in (6) and a promise of reward in the Hereafter for the believers in (7-8).
[1] The term Ahl al-Kitab refers to the Jews and Christians, whose original religion was true, and who claim to follow a divinely revealed book, such as the Torah and the Gospel. However, they have altered and distorted their religion in both beliefs and practices.
As for Al-Mushrikīn (the polytheists), this refers to disbelievers who do not have a divinely revealed book, and whose original religion is false—such as the worship of idols, the sun, the moon, the stars, and other created beings.
The fundamental difference is that a Kitabi (one who follows a revealed book) commits shirk (associating partners with Allah), but he still acknowledges tawhid (monotheism) and dislikes being labeled as a polytheist. On the other hand, a mushrik openly engages in shirk, calls it shirk, considers it the true religion, and proudly adheres to it. In this sense, even a follower of a revealed book may be called a mushrik.
Alternatively, mushrik may refer to anyone whose beliefs or actions contain any form of shirk—whether it is shirk in rububiyyah (lordship), uluhiyyah (divinity), Asma’ wa Sifat (names and attributes), or hukm (authority and legislation). Such a person is considered a mushrik, even if he acknowledges Allah, believes in a divinely revealed book and religion, and verbally affirms tawhid. However, due to his involvement in some form of shirk, even a Kitabi (follower of a revealed book) may also be called a mushrik.
The word "munfakkīn" (مُنْفَكِّينَ) carries multiple meanings, including desisting, separating, doubting, perishing by punishment, becoming neglected. Some detailed explanations of these meanings are as follows:
If "infikak" (انفکاک) means perishing:
The meaning would be, "The disbelievers from the People of the Book and the polytheists were not to perish by Allah’s punishment until clear proof came to them."
When this bayyinah (clear proof)—meaning the Messenger and the Qur'an—came, they rejected it and became divided. Thus, they became deserving of punishment, as mentioned in Surah Al-Isra’ (17:15).
If "infikak" means doubt and hesitation:
The meaning would be, "The disbelievers from the People of the Book and the polytheists were not doubters or hesitant about their false religion until the Messenger and the Qur'an came to them."
After that, some believed while others opposed, leading even those who remained in their religion to experience doubt and hesitation, causing division among them.
If "infikak" means abandoning or separating from praise and anticipation of the Prophet’s arrival:
The meaning would be, "The disbelievers from the People of the Book and the polytheists did not stop praising and seeking the coming of the Messenger (May Allah bless him and give him peace) until he actually arrived."
However, upon his arrival, they became divided, stopped praising him, and abandoned their anticipation of his coming.
This meaning is supported by the fact that the People of the Book used to seek victory through the Prophet (May Allah bless him and give him peace), as mentioned in Surah Al-Baqarah (2:89). Likewise, the polytheists of Arabia used to promise that they would accept the Messenger upon his arrival, as stated in Surah Fatir (35:42). Furthermore, authentic hadiths confirm that before his prophethood, they used to call him Al-Amin (the trustworthy) and Al-Sadiq (the truthful).
The term "Al-Bayyinah" (الْبَيِّنَةُ) refers to evidence that is as clear as the morning light—its clarity increases the more one looks at it. Its ultimate representation is the Messenger (May Allah bless him and give him peace) along with the Qur'an.
[2] This is the interpretation of Al-Bayyinah (الْبَيِّنَةُ).
(يَتْلُو) – It is understood from this that the most virtuous act of worship is reciting and explaining the Qur’an.
(صُحُفًا) – This refers to the revelation that is recorded in sacred scriptures, which the Prophet (May Allah bless him and give him peace) recited from memory. The intended meaning is the scriptures of the angels, as mentioned in Surah Abasa (80:13-14).
(مُطَهَّرَةً) – These scriptures are pure from any content of shirk (associating partners with Allah) and disbelief, from any inappropriate speech, and from any errors.
(فِيهَا كُتُبٌ) – This refers to divine laws and commandments.
(قَيِّمَةٌ) – It means mustaqīmah (straight and upright), or alternatively, it refers to the surahs of the Qur’an, because every surah of the Qur’an holds the status of a complete book.