Tafsir of Al-Bayyinah 98:3

"In it are enduring writings" (fiha kutubun qayyimatun) is a second adjective for "scrolls" (suhufan), or it is a circumstantial qualifier (hal) referring to the pronoun in its first adjective, meaning "purified." It is also permissible for the adjective or the circumstantial qualifier here to be solely the prepositional phrase, with "writings" (kutub) being in the nominative case as the subject of an implied verb.

Applying "the clear proof" (al-bayyina) to him—peace and blessings be upon him—is manifest according to the first interpretation. According to the latter interpretation, it is in consideration that his character and attributes—may the Almighty exalt and grant him peace—reached the limit of inimitability, as Al-Ghazali stated in Al-Munqidh min al-Dalal, and as Al-Busiri alluded to in his saying: "The knowledge in the illiterate one is sufficient as a miracle, and the discipline in his orphanhood." From this, the wisdom behind making him—peace and blessings be upon him—an orphan is understood. It may also be in consideration of the abundance of his miracles—may the Almighty exalt and grant him peace—beyond what has been mentioned, and their manifestation.

It is permitted that "the clear proof" refers to the Quran, for it makes the truth clear, or it is an inimitable proof established for the one who claims it; this has been narrated from Qatada and Ibn Zayd.

As for "a messenger" (rasul), it is said to be a replacement (badal) of inclusion, or a replacement of the whole for the whole, with the implication of an added noun (mudaf), meaning "the clear proof [of] a messenger," or [of] a revelation, or [of] a miracle, or [of] a book of a messenger. Or, it is the predicate of an implied subject, meaning "It is a messenger," with a noun implied alongside it, as you have heard. It is also permitted that "messenger" be the subject, with its description (reading...) as its predicate, in which case the sentence of the subject and predicate serves as an explanation for "the clear proof." Others said it is a parenthetical clause for the purpose of praising him, or an adjective for it, intending thereby the Quran.

"Purified scrolls" are meant to be the clear proof itself, substituted in place of its pronoun, thus serving as the connector. Ubayy and Abdullah recited rasulan (a messenger) in the accusative case as a circumstantial qualifier (hal) from "the clear proof." "Scrolls" (suhuf) is the plural of "sheet" (sahifa), as is sahaf, meaning the parchments upon which one writes; its origin refers to that which is spread out. The intent by their "purification" is their sanctification from falsehood by way of explicit metaphor (isti’ara musaraha). It is also possible that the expression contains an implied metaphor (isti’ara makniyya), or that it refers to the purification of the one who touches them, using figurative attribution; it is as if it were said: "Scrolls which none touch except the purified ones."

"Writings" (kutub) refers to what is inscribed, and "enduring" (qayyima) means upright/straight; their uprightness is their articulation of the truth. In Al-Taysir, it is said: they are the books of the prophets—peace be upon them—and the Quran confirms them, as if they are contained within it. His—peace and blessings be upon him—being described as reading the aforementioned scrolls is based on the famous view that he—may the Almighty exalt and grant him peace—could not read a book, just as he could not write. This is a case of figurative attribution to the object, because when he—peace and blessings be upon him—read what was in them, it was as if he had read them [the scrolls themselves]. Some say it is based on the estimation of an implied noun, i.e., "like the scrolls." Others say the pronoun contains an implied metaphor, by likening his reading of what is in them to the reading of the scrolls themselves. Alternatively, "scrolls" is a figurative expression for what is within them, based on the relationship of containment; thus, the pronoun involves a usage of both the figurative and literal meaning.

It is also said that the "messenger" refers to Gabriel—peace be upon him—and the "scrolls" to the scrolls of the angels—peace be upon them—transcribed from the Preserved Tablet, and their purification is as previously mentioned. The intent of his—peace and blessings be upon him—reading them is manifest, while making it a figurative expression for his being inspired with them is not sound. The preferable view is to interpret the messenger as the Prophet—may the Almighty exalt and grant him peace—and this is what has been narrated from Ibn Abbas, Muqatil, and others.

They have differed significantly regarding the meaning intended by the verse, to the point that Al-Wahidi said in his book Al-Basit that it is among the most difficult parts of the Quran in terms of structure and interpretation. He explained this based on the fact that disbelief is a description for both parties before the mission. The manifest meaning is: "Those who disbelieved from among the two parties were not to be released from what they were in of disbelief until the Messenger—may the Almighty exalt and grant him peace—came to them." The "until" indicates an end point, implying that they were released from their disbelief upon the coming of the Messenger—may the Almighty exalt and grant him peace—which is contrary to reality and contradicted by His—the Almighty's—saying...