Al-Bayyinah: (6) Indeed, those who disbelieved...

Know that the Almighty, after first mentioning the state of the disbelievers in His saying: {Those who disbelieved from among the People of the Scripture and the polytheists...} and then mentioning the state of the believers in His saying: {And they were not commanded except to worship Allah...}, He returns in the end of this Surah to mention both groups. He began again with the state of the disbelievers, saying: {Indeed, those who disbelieved}.

Know that the Almighty mentioned two things regarding their state:

1. Their eternal dwelling in the Fire of Hell.
2. That they are the worst of creation.

Here arise several questions:

Question 1: Why were the People of the Scripture mentioned before the polytheists?

Answer: There are several reasons:

1. The Prophet's Precedence of Allah's Right: The Prophet (peace be upon him) used to prioritize Allah's right over his own. When they injured his tooth, he prayed, "O Allah, guide my people, for they do not know." When he missed the Asr prayer on the day of the Trench, he prayed, "O Allah, fill their bellies and their graves with fire." It is as if the Prophet (PBUH) said: The injury to my face was a personal wrong, and the missed prayer was a wrong against the established practice (Sunnah). Allah decreed that just as I prioritized Your right over my own, I will prioritize your right over My own. Thus, whoever neglects prayer his entire life does not become a disbeliever, but whoever insults a single hair on your head becomes a disbeliever. Given this, we say: The People of the Scripture did not attack Allah directly, but rather the Messenger. As for the polytheists, they attacked Allah Himself. Therefore, when Allah intended to mention their evil state in this verse, He began by mentioning those who attacked Muhammad (PBUH)—the People of the Scripture—and then those who attacked Allah—the polytheists.

2. The Greater Crime of the People of the Scripture: The transgression of the People of the Scripture against the Messenger (PBUH) was greater. The polytheists saw him as young and grew up among them, and then he invalidated their foolish notions and destroyed their religions—this is difficult enough. However, the People of the Scripture used to seek blessings through his prophethood and acknowledged his mission. When the truth came to them, they denied it despite their prior knowledge, making their transgression more severe.

Question 2: Why is the word used for the People of the Scripture kafarū (verb: "disbelieved"), while al-mushrikīn (noun: "polytheists") is used for the others?

Answer: This is to indicate that the People of the Scripture were not disbelievers from the beginning, as they believed in the Torah and the Gospel and acknowledged the mission of Muhammad (PBUH). They only disbelieved after his advent. In contrast, the polytheists were born worshipping idols and denying the Resurrection.

Question 3: The polytheists denied the Creator, prophethood, and the Resurrection. The People of the Scripture acknowledged all these except the prophethood of Muhammad (PBUH). Thus, the disbelief of the People of the Scripture was lighter. If so, how is it permissible to equate both groups in punishment?

Answer: It is said: The depth of Hell is immense. It is as if the Almighty is saying: They sought loftiness through arrogance, so they ended up in the lowest of the low. Furthermore, although both groups share this fate, it does not negate the possibility that they will differ in the levels of punishment.

Know that the wisdom behind this severe punishment is that wrongdoing is of two types: wrongdoing against someone who wronged you, and wrongdoing against someone who did good to you. The latter is the uglier type. Goodness is also of two types: goodness toward someone who was good to you, and goodness toward someone who wronged you. The latter is the nobler type. Therefore, Allah's goodness toward these disbelievers was the greatest form of kindness, and their disbelief was the most heinous form of wrongdoing. It is known that punishment corresponds to the crime: a curse warrants reprimand (ta'zīr), slander warrants a prescribed penalty (ḥadd), theft warrants amputation, adultery warrants stoning, and murder warrants retribution. Even insulting an equal warrants ta'zīr, while a scornful look at the Messenger warrants execution. Since the crime of these disbelievers was the greatest of crimes, it is only right that they deserve the greatest punishment: the Fire of Hell, which is a fire in a deep, dark, terrifying place from which there is absolutely no escape.

Then, as if someone asks: Even if there is no hope of escape, is there hope of eventual release? He replies: No, rather they will abide therein forever. Then, as if someone asks: Is there anyone whose heart softens toward them? He replies: No, rather they will be condemned and cursed because they are the worst of creation.

Question 4: What is the reason for not saying here, {abiding therein forever} (as in the case of the disbelievers), while it is said regarding the reward of the believers: {abiding therein forever}?

Answer: There are several reasons:

1. To indicate that His Mercy is greater than His Wrath.
2. Punishments, prescribed penalties, and expiations can overlap or be compounded, whereas the divisions of reward do not overlap.
3. It is narrated that Allah said to David: "Make Me beloved to My creation." David asked, "How shall I do that?" He replied, "Mention to them the vastness of My Mercy." This falls under that category.

Question 5: What is the ruling on the recitation of the word al-bariyyah (creation)?

Answer: Nafi' recited it with a hamza (al-bari'iyyah), while the rest recited it without a hamza (al-bariyyah). It originates from bara'a (to create), and the standard form requires a hamza. However, the hamza is often omitted, similar to an-nabī, adh-dhurriyyah, and al-khābiyah. The hamza in the recitation of those who use it is a return to the original form that has been abandoned in common usage. Just as those who use the hamza for an-nabī are doing so, omitting the hamza in al-bariyyah is better, even though the hamza is the origin, because the non-hamzated form has become the established usage. The hamza used by some in al-bariyyah indicates the falsehood of the opinion that it derives from al-barā' (dust).

Question 6: What is the benefit of saying: {they are the worst of creation}?

Answer: It implies both negation and affirmation: they are inferior to everyone else. Know that the evil of creation is extensive:

• They are worse than thieves, because they stole the description of the Prophet (PBUH) from the Book of Allah.
• They are worse than highway robbers, because they blocked the path of truth for mankind.
• They are worse than ignorant, coarse people, because arrogance combined with knowledge results in obstinate disbelief, which is more heinous.

Know that this is a warning that the threat against the evil scholars is greater than the threat against anyone else.

Question 7: Is this verse general in its application?

Answer: No, it is specific in two respects:

1. If any of them repent and embrace Islam, they exit this threat.
2. Some scholars said that those disbelievers who passed away before the revelation (like Pharaoh) should not be included, as Pharaoh was worse than them.

However, the second verse, which concerns the reward of the believers, is general, applying to those who came before and those who come after, because they are the best of nations.

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