Surah Al-Bayyina (98) — Ayah 1
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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 1) {لَمْ يَكُنِ الَّذِيْنَ كَفَرُوْا … : ’’ مُنْفَكِّيْنَ ‘‘ ’’فَكَّ يَفُكُّ فَكًّا‘‘ (ن) ’’اَلشَّيْءَ‘‘} means to separate one thing from another, {’’اَلْعُقْدَةَ‘‘} means to untie a knot, and {’’اَلْخَتَمَ‘‘} means to break a seal. {’’اِنْفَكَّ يَنْفَكُّ‘‘} (infa'al) means for one thing to become separated from another thing to which it was closely attached, as in {’’اِنْفَكَّ الْعَظْمُ‘‘} "the bone became separated from its joint." {’’ مُنْفَكِّيْنَ ‘‘} is an active participle, meaning those who desist (from their disbelief), those who separate themselves. That is, the need for the coming of the Last Prophet and the sending of the Qur'an arose so that the People of the Book (Jews and Christians) and the polytheists of Arabia could be brought to the right path, because these people had become so corrupted that it was not possible for them to come to the right path except that a Prophet should come who would bring a sacred heavenly book containing excellent and captivating subjects and recite it to them. It was not within the capacity of any sage, Sufi, or just king to bring them to the straight path. (Ashraf al-Hawashi)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[1] Sayyiduna Anas bin Malik ؓ narrates that the Messenger of Allah ﷺ said to Ubayy bin Ka'b (who was a very melodious reciter): "Allah Almighty has commanded me to recite to you the Surah of ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾." Ubayy bin Ka'b asked: "Did Allah Almighty mention me by name?" The Prophet ﷺ replied: "Yes." Then Ubayy bin Ka'b ؓ said: "Was my mention made before Allah, Who is the Lord of all the worlds?" The Prophet ﷺ replied: "Yes." Upon hearing this, tears (of joy) began to flow from Ubayy's eyes. Qatadah says that then the Prophet ﷺ recited this Surah to him. [بخاري۔ كتاب التفسير]
[2]
The Difference Between the People of the Book and the Polytheists and Some of Its Aspects:
In this verse, the disbelievers have been divided into two major groups: one, the People of the Book, and the other, the polytheists. By the People of the Book are meant the Jews and Christians, who had the Book of Allah with them. Although their books had been altered and human additions had been made, and by the polytheists are meant the idol-worshippers of Arabia and the fire-worshippers of Iran, who did not have any revealed book at all. Here, it is noteworthy that the Christians were also polytheists. They considered Allah to be one of three gods. Some among them considered 'Isa ؑ to be the son of Allah, and some regarded him as Allah Himself. Some people even included Lady Maryam in divinity. Similarly, the Jews also called 'Uzair ؑ the son of Allah, but despite such clear polytheism, they were not called polytheists, rather they were addressed as the People of the Book. The reason for this is that the original foundation of the religion of the People of the Book was monotheism, and they were adherents of monotheism, but satanic deception and external philosophical thoughts and ideas involved them in some polytheistic beliefs, whereas the original foundation of the religion of the polytheists was polytheism itself, and monotheism was extremely distasteful to them, as is clearly evident from the hostile activities of the disbelievers of Makkah against Islam. Then Islam has fully taken into account this difference between the People of the Book and the polytheists in some legal rulings. For example, it is permissible to eat the slaughtered animals of the People of the Book, but not those of the polytheists. Similarly, marriage with a woman from the People of the Book is permissible, but not with a polytheist woman. A person from the People of the Book can be accepted as a member of an Islamic state by taking jizyah, but there is no such provision for polytheists in an Islamic state.
Types of Disbelievers:
In addition, there are also several degrees of disbelief and polytheism. Some people are outright deniers of the existence of Allah. Others believe in Allah but associate others with Him. Some believe in Allah but deny His messengers or some of His messengers. Some people do not believe in the Hereafter at all, and some believe in the Hereafter but have also devised such beliefs that render the law of reward and punishment ineffective. Some may be correct in beliefs, but their actions do not conform to faith; all such people, in varying degrees, belong to the groups of disbelievers and polytheists.
[3] That is, these People of the Book and polytheists and their sub-sects, no matter how numerous they may be, all considered themselves to be on the truth, and their beliefs and ideologies were so pleasing and beloved to them that they clung to them in such a way that it was impossible for them to part from them. None among them was prepared to leave his religion. There was only one way for this to happen: that a clear and manifest proof should come from Allah, which would expose to them their misunderstandings and misguidance.
