سُوْرَةُ الْبَيِّنَةِ
Surah Al-Bayyina (98) — Ayah 1
لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ ﴿1﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence.
Word by Word — Arabic, Transliteration & Meaning
لَمْ
lam
Not
يَكُنِ
yakuni
were
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieved
مِنْ
min
from
أَهْلِ
ahli
(the) People
ٱلْكِتَـٰبِ
l-kitābi
of the Book
وَٱلْمُشْرِكِينَ
wal-mush'rikīna
and the polytheists
مُنفَكِّينَ
munfakkīna
to be abandoned
حَتَّىٰ
ḥattā
until
تَأْتِيَهُمُ
tatiyahumu
(there) comes to them
ٱلْبَيِّنَةُ
l-bayinatu
the clear evidence
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.
Anas (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) said to Ubayy bin Ka'b (may Allah be pleased with him): [ إِنَّ اللّٰهَ أَمَرَنِيْ أَنْ أَقْرَأَ عَلَيْكَ : «لَمْ يَكُنِ الَّذِيْنَ كَفَرُوْا» قَالَ وَسَمَّانِيْ؟ قَالَ نَعَمْ، فَبَكٰی] [بخاري، التفسیر، سورۃ : «لم یکن» : ۴۹۵۹ ] "Allah Almighty has commanded me to recite {’’ لَمْ يَكُنِ الَّذِيْنَ كَفَرُوْا ‘‘} to you." Ubayy (may Allah be pleased with him) asked: "And did Allah mention my name as well?" The Prophet replied: "Yes!" So Ubayy (may Allah be pleased with him), upon hearing this, began to weep with joy.
(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)
(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)
