Surah Al-Bayyinah (The Clear Proof)

It consists of eight verses, revealed in Medina.

Translation:

Those who disbelieved from the People of the Book and the polytheists would not have separated (from their previous state) until there came to them the Clear Proof—a Messenger from Allah, reciting purified scriptures, in which are the upright writings. And the People of the Book did not become divided except after the Clear Proof had come to them.

This verse establishes a crucial point regarding the cessation of disbelief and division among previous communities upon the arrival of the Prophet Muhammad (PBUH).

1. "Those who disbelieved from the People of the Book and the polytheists would not have separated...": This means they would not have remained fixed in their state of disbelief and obstinacy had it not been for the delay in the arrival of the definitive proof. Their separation (from the truth) was contingent upon the non-arrival of the Messenger.

2. "...until there came to them the Clear Proof (البينة)": This proof is immediately defined as:
   • "A Messenger from Allah": The Prophet Muhammad (PBUH).
   • "Reciting purified scriptures (صحفا مطهرة)": Referring to the Qur'an, which is free from falsehood, error, and corruption.
   • "In which are the upright writings (فيها كتب قيمة)": Meaning just and true decrees, laws, and guidance.

3. "And the People of the Book did not become divided except after the Clear Proof had come to them.": This highlights the irony: the very proof sent to unite them and correct their deviations (which occurred after previous revelations) became the catalyst for their further division regarding the acceptance or rejection of Muhammad's message. They split into factions (believers and deniers) after the definitive evidence was presented.

Al-Bayyinah (The Clear Proof): (1) It was not for those who disbelieved...

Issues in the Verse

It is stated by Al-Wahidi in Al-Basit that this verse is among the most difficult in the Qur'an in terms of structure and interpretation, confusing even great scholars.

The apparent difficulty: The verse implies: "It was not for those who disbelieved to cease [their disbelief] until the clear proof came to them."

1. The verse does not explicitly state what they were supposed to cease from, but it is understood to be their disbelief (the state they were in).
2. The word ḥattā (until) implies that their cessation from disbelief occurred upon the coming of the clear proof (the Messenger).
3. However, the subsequent verse states: "And those who were given the Scripture did not differ except after the clear proof came to them." This suggests their deviation/disagreement increased after the Messenger arrived.
4. This creates an apparent contradiction between the two verses: one suggesting they stopped disbelief upon the Messenger's arrival, and the other suggesting they differed/increased in deviation after his arrival.

Answers to the Contradiction:

First and Best Answer (Summarized from Al-Kashshaf): The statement in the first verse, "It was not for those who disbelieved to cease [their disbelief] until the clear proof came to them," is a recounting of what the disbelievers used to claim before the advent of Prophet Muhammad (PBUH). They used to say: "We will not abandon our religion until the promised Prophet (Muhammad) is sent." The subsequent statement, "And those who were given the Scripture did not differ except after the clear proof came to them," is a report of what actually happened. They claimed they would agree upon the truth when the Messenger came, but what actually happened was that the Messenger's arrival caused them to differ. This is like a sinful, poor person being advised, saying: "I will not stop my wicked deeds until God grants me wealth." When God grants him wealth, he becomes even more sinful. The advisor then says to him: "You were not going to stop sinning until you became wealthy," mentioning what he previously claimed to rebuke and hold him accountable. In essence, the first part is a recounting of their claim, and the second part is a report of the reality, showing that what occurred contradicted their claim.

Second Answer: The verse should be interpreted as: "It was not for those who disbelieved to cease [their disbelief] even if the clear proof came to them." This interpretation removes the contradiction, but the use of ḥattā (until) in this sense is linguistically weak.

Third Answer: The word munfakīn (ceasing/parting) is not applied to their disbelief, but to their ceasing from mentioning the merits and virtues of Muhammad (PBUH). Meaning: "It was not for those who disbelieved to cease mentioning the merits and virtues of Muhammad until the clear proof came to them." When Muhammad came, they differed concerning him, and each said a different, wicked saying about him. This aligns with the verse: "And before that, they used to pray for victory over the disbelievers. But when there came to them what they recognized, they disbelieved in it." The preferred view is the first one.

Fourth Answer: God judged that the disbelievers were not ceasing from their disbelief up until the time the Messenger arrived. The word ḥattā implies that the situation after the Messenger's arrival was different from the situation before. This is true because, after his arrival, that collective state of disbelief did not remain; rather, they split—some became believers, and some remained disbelievers. Since the state of that collective group changed after the Messenger's arrival compared to before, this is sufficient to satisfy the implication of ḥattā.

Fifth Answer: Before the Messenger's appointment, the disbelievers were unwavering and resolute in their disbelief, firmly believing in its truth. After the Messenger's appointment, this certainty vanished; instead, they became doubtful and confused about their religion and all other doctrines. This is similar to: "Mankind was one nation; then God sent the Prophets, bringing good tidings and warnings." Their previous religion seemed ingrained in their very being. The Jew was certain of his Judaism, as were the Christian and the idolater. When Muhammad (PBUH) was sent, thoughts and ideas became disturbed, and everyone became skeptical of their own religion and creed. The term munfakīn suggests this, as separation (infikāk) means detachment; their hearts were not emptied of those beliefs, nor did they detach from the certainty of their validity. After the appointment, the situation did not remain as it was.

The disbelievers were of two types:

1. People of the Scripture (Jews and Christians) who disbelieved due to innovations they introduced, such as saying "Uzair is the son of God" or "the Messiah is the son of God," and by distorting God's Book and religion.
2. Polytheists who did not attribute themselves to a Scripture.

God mentioned both groups by saying "those who disbelieved" generally, then followed this generality with specification: "from among the People of the Scripture and the polytheists."

Question 1: The structure implies that among the disbelievers, some are People of the Scripture and some are not, and among the polytheists, some are disbelievers and some are not. The latter part is untrue. Answers:

1. The word min (from/among) here is not for partiality (tab'īḍ) but for specification (tabyīn), like in the verse: "So avoid the impurity of idols" (where min specifies what impurity refers to).
2. Those who disbelieved in Muhammad (PBUH) included some from the People of the Scripture (e.g., most Jews and the Trinitarian Christians, whose doctrines involve shirk—polytheism). A speaker might say, "The wise and the witty came to me," intending specific people described by both attributes. Similarly, God describes a single group with various attributes connected by 'and' (e.g., "those who bow, those who prostrate, those who enjoin good...").

Question 2: Do the Magians (Zoroastrians) fall under the People of the Scripture? Some scholars included them, citing the Prophet's saying: "We will treat them according to the practice of the People of the Scripture." Others rejected this, arguing that God only mentioned those disbelievers who were present in the Arabian Peninsula (Jews and Christians), as indicated by the verse recounting their claim: "That you might say, 'The Book was only sent down to two groups before us'" (referring to Jews and Christians).

Question 3: What is the wisdom in mentioning the People of the Scripture before the Polytheists? The conjunction wāw (and) does not inherently imply sequence, but there are benefits:

1. Since the Surah is Medinan, the People of the Scripture were the primary focus of the address.
2. They were scholars of the Books, so their capacity to recognize the truth of Muhammad (PBUH) was greater; thus, their persistence in disbelief was uglier.
3. Because they were scholars, others followed their example; thus, their disbelief was the root of others' disbelief, warranting precedence in mention.
4. Because they were scholars, they were considered more honorable than others, so they were mentioned first.

Question 4: Why did God say "from among the People of the Scripture" instead of "from among the Jews and Christians"? Saying "People of the Scripture" implies they were scholars, which suggests either:

1. Greater reverence/honor, so they were mentioned by this title rather than their specific names.
2. Their status as scholars implies a greater degree of ugliness in their disbelief, thus warranting this description as a sign of increased punishment.

This verse contains several legal implications:

1. God defined "those who disbelieved" as People of the Scripture and Polytheists, implying they are equal in the state of disbelief. Hence, scholars say: "All disbelief is one religion (milla)." Therefore, a polytheist inherits from a Jew, and vice versa.
2. The conjunction (wāw) necessitates a difference. Therefore, we say the Dhimmi (protected non-Muslim) is not a polytheist. The Prophet (PBUH) confirmed this separation by saying: "Differentiate us from them regarding women and their consumption of their slaughtered meat."
3. By mentioning the People of the Scripture, it serves as a warning that one should not be deceived by religious scholars, as what happened to past nations (scholars falling into error) can happen to the scholars of this Ummah.

Al-Qaffal explained that infikāk means the separation or removal of something from another. Its root is fakk, meaning opening and removal (e.g., fakaktu al-kitāb means I removed its seal and opened it). Fikāk al-rahn (redemption of a pledge) is the removal of the closure upon it. Thus, infikāk means removing something after it has been strongly attached, like a bone detaching from its joint. Meaning: They were strongly attached to their religion, which they would not abandon until the clear proof arrived.

The Clear Proof (Al-Bayyinah): It is the manifest argument by which truth is distinguished from falsehood. It is derived from bayān (clarification) or baynūnah (separation) because it separates truth from falsehood.

Views on the intended meaning of Al-Bayyinah in this verse:

First View: It refers to the Messenger (PBUH). Reasons why the Messenger was called the Clear Proof:

1. His very essence was proof of his prophethood. He exerted extreme effort in establishing his message. A liar or pretender could not sustain such ultimate effort; therefore, he must be truthful or insane. Since he was perfectly sane, he must be truthful.
2. The totality of the characteristics found in him reached the level of complete miraculous challenge (i'jāz). Al-Jāḥiẓ affirmed this, and Al-Ghazālī supported it in Al-Munqidh. Thus, for these two reasons, he himself is called the Proof.
3. His miracles were extremely manifest and numerous. The combination of these two factors made him, in himself, a clear proof and argument. This is why God called him "a shining lamp."
   • Those who hold this view cite the following verse: "A Messenger from God," which is an apposition (badal) to Al-Bayyinah. 'Abdullāh read it as rasūlan (a circumstantial accusative/state) modifying Al-Bayyinah.
   • The definite article al- in Al-Bayyinah means either the one previously mentioned in the Torah and Gospel by Moses and Jesus, or it is for magnification—meaning, the definitive Proof, beyond which there is none. God combined definition (definite article) and indefiniteness (indefinite noun) concerning the Prophet (PBUH): He started with definition (Al-Bayyinah) and followed with indefiniteness: "a Messenger from God," meaning, He is a Messenger, and what a Messenger! This is like when God praises Himself: "The Owner of the glorious Throne," then says, "The Doer of what He wills" (indefinite).

Second View: It refers to Messengers in general (Abū Muslim's view). Meaning: "Until Messengers from God's angels came to them, reciting purified pages." This is like the request: "The People of the Scripture ask you to send down to them a book from the heaven," and "Each man of them desires that he be given scrolls spread out."

Third View (Qatādah and Ibn Zayd): It refers to the Qur'an. This is supported by the verse: "Has not come to them the clear proof of what was in the former scriptures?" The subsequent phrase, "A Messenger from God," requires an implied word: "And that clear proof was revelation: 'A Messenger from God reciting purified pages...'"

{reciting purified pages} Ṣaḥuf is the plural of ṣaḥīfah (a sheet or scroll). The word muṭahharah (purified) has several meanings:

1. Exalted/Lofty (marfū'ah), purified from falsehood, like the verse: "Falsehood comes not to it from before it nor from behind it."
2. Purified from any base mention; the Qur'an is mentioned with the best mention and praised with the best praise.
3. It means that only the purified should touch them, like the verse: "In a guarded tablet, which none shall touch except the purified."

Although muṭahharah appears to be an adjective for the ṣaḥuf (pages), it is actually an adjective for what is contained within the pages (the Qur'an).

{in which are upright Books} There are two views on Kutub (Books):

1. It refers to the verses written on the scrolls.
2. The author of Al-Naẓm suggests Kutub can mean judgment (as in "God has decreed: I shall prevail"). Thus, "Upright Books" could mean Upright Judgments.

As for Upright (Qayyimah):

1. Straight/Unwavering (Zajjāj): They have no crookedness, distinguishing truth from falsehood. It is derived from qāma (to stand firm), like "The evidence stood firm on such-and-such" when it became clear and straight.
2. Standing/Self-Sufficient: They are self-sufficient in argument and evidence, derived from qāma bi-l-amr (he managed the affair), meaning he executed it properly. The one who manages the affairs of the people is called al-Qayyim.

Regarding the Prophet's Illiteracy: How can the Prophet (PBUH), who was illiterate, recite the contents of these scrolls? When he recited what was written in those scrolls, he was reciting what was contained therein. It is narrated in a book attributed to Ja'far al-Ṣādiq that he used to read from the Book even though he could not write, and perhaps this was one of his miracles (PBUH).

On the Verse: {And those who were given the Scripture did not differ except after the clear proof came to them}

Answers:

1. The Polytheists did not remain in their religion; whoever did not believe was killed, whereas the People of the Scripture were allowed to remain in their disbelief by paying the jizyah (tribute).
2. The People of the Scripture knew about the prophethood of Muhammad (PBUH) because they found it in their own Books. Therefore, their deviation, despite their knowledge, is more deserving of being described as "differing after the clear proof" than the deviation of those without a Book.

The refutation is that this argument is weak. The intended meaning is that God's knowledge and will regarding this were eternal, but the manifestation of it by the accountable person occurred after the specified state (receiving the proof).

This is because God said: "except after the clear proof came to them," and then said: "Umm al-Kitāb" (The Mother of the Book/God's decree). This implies that goodness and success are attributed to God, while evil, differing, and disbelief are attributed to them.

Do not be saddened by their differing; it is not due to a deficiency in the argument but due to their obstinacy. Their predecessors were the same; they did not differ regarding the Sabbath or the worship of the calf "except after the clear proof came to them." This is an old habit of theirs.

7. {And they were not commanded except to worship God, sincerely obeying Him in religion as monotheists, and to establish the prayer and give zakāh. And that is the religion of uprightness.}