Majmu' al-FatawaIbn Taimiya

He sent them a messenger to warn them, through whom the proof would be established against them and His favor perfected for those who believed. It is as though He said: ‘They were not [to](1) be left to themselves.’”

He said:

“There are parallels to this meaning in Allah’s Book.”

Al-Tha‘labī mentioned three interpretations. However, he attributed the third to someone who understood the intended meaning to be their destruction through the establishment of proof against them, and interpreted “breaking away” as meaning “perishing.”

He said:

“They were not ‘breaking away,’ meaning desisting from their disbelief and their association of partners with Allah. The linguists said it means ‘ceasing.’ The Arabs say, ‘So-and-so has not ceased doing such-and-such,’ meaning that he continues to do it. The basic meaning of fakk is ‘opening,’ as in unsealing a document or opening an anklet.

“‘Until the clear proof came to them’ means the manifest proof: Muhammad, who brought them the Quran, exposed their misguidance and ignorance, and called them to faith.”

He said:

“Ibn Kaysān said: ‘Its meaning is that these disbelievers did not abandon the description of Muhammad in their scripture until he was sent. When he was sent, they became divided concerning him.’”

He also said:

“The scholars said that the opening of the surah, up to His words, ‘containing upright scriptures,’ concerns those among the People of the Book and the polytheists who believed. ‘Nor did they become divided’ concerns those among the People of the Book who did not believe after the proof had been established against them.”

(1) The text in square brackets is absent from the printed edition, and I did not find it in Siyānat Majmū‘ al-Fatāwā min al-Saqt wa-l-Tashīf (Safeguarding the Collected Fatwas against Omissions and Textual Corruptions). Usāma ibn al-Zahrā’ — book coordinator for the Shāmila Encyclopedia.
يَبْعَثُ إلَيْهِمْ رَسُولًا مُنْذِرًا تَقُومُ عَلَيْهِمْ بِهِ الْحُجَّةُ وَتَتِمُّ عَلَى مَنْ آمَنَ النِّعْمَةَ فَكَأَنَّهُ قَالَ: مَا كَانُوا [ل] (١) يُتْرَكُوا سُدًى. قَالَ: وَلِهَذَا الْمَعْنَى نَظَائِرُ فِي كِتَابِ اللَّهِ. وَقَدْ ذَكَرَ الثَّعْلَبِيُّ ثَلَاثَةَ أَقْوَالٍ. لَكِنَّ الثَّالِثَ حَكَاهُ عَمَّنْ جَعَلَ مَقْصُودَهُ إهْلَاكَهُمْ بِإِقَامَةِ الْحُجَّةِ وَجَعَلَ " مُنْفَكِّينَ " بِمَعْنَى هَالِكِينَ. فَقَالَ: لَمْ يَكُونُوا مُنْفَكِّينَ مُنْتَهِينَ عَنْ كُفْرِهِمْ وَشِرْكِهِمْ. وَقَالَ أَهْلُ اللُّغَةِ: زَائِلِينَ. تَقُولُ الْعَرَبُ: مَا انْفَكَّ فُلَانٌ يَفْعَلُ كَذَا أَيْ مَا زَالَ. وَأَصْلُ الْفَكِّ: الْفَتْحُ وَمِنْهُ فَكُّ الْكِتَابِ وَفَكُّ الْخَلْخَالِ. {حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ} الْحُجَّةُ الْوَاضِحَةُ وَهُوَ مُحَمَّدٌ أَتَاهُمْ بِالْقُرْآنِ فَبَيَّنَ ضَلَالَتَهُمْ وَجَهَالَتَهُمْ. وَدَعَاهُمْ إلَى الْإِيمَانِ. قَالَ وَقَالَ ابْنُ كيسان: مَعْنَاهُ لَمْ يَكُنْ هَؤُلَاءِ الْكُفَّارُ تَارِكِينَ صِفَةَ مُحَمَّدٍ فِي كِتَابِهِمْ حَتَّى بُعِثَ فَلَمَّا بُعِثَ تَفَرَّقُوا فِيهِ. وَقَالَ: قَالَ الْعُلَمَاءُ فِي أَوَّلِ السُّورَةِ إلَى قَوْلِهِ: {فِيهَا كُتُبٌ قَيِّمَةٌ} حُكْمُهَا فِيمَنْ آمَنَ مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ. {وَمَا تَفَرَّقَ} حُكْمُهُ فِيمَنْ لَمْ يُؤْمِنْ مِنْ أَهْلِ الْكِتَابِ بَعْدَ قِيَامِ الْحُجَّةِ عَلَيْهِمْ.
(١) ما بين معقوفتين غير موجود في المطبوع، ولم أقف عليه في كتاب صيانة مجموع الفتاوى من السقط والتصحيف أسامة بن الزهراء - منسق الكتاب للموسوعة الشاملة

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