Women — Verse 152

Believing in Some Prophets and Rejecting Others is Pure Kufr Allah threatens those who disbelieve in Him and in His Messengers, such as the Jews and Christians, who differentiate between Allah and His Messengers regarding faith. They believe in some Prophets and reject others, following their desires, lusts and the practices of their forefathers. They do not follow any proof for such distinction, because there is no such proof. Rather, they follow their lusts and prejudices. The Jews, may Allah curse them, believe in the Prophets, except `Isa and Muhammad, peace be upon them. The Christians believe in the Prophets but reject their Final and Seal, and the most honored among the prophets, Muhammad, peace be upon him. In addition, the Samirah (Samaritans) do not believe in any Prophet after Yuwsha` (Joshua), the successor of Musa bin `Imran. The Majus (Zoroastrians) are said to believe only in a Prophet called Zoroaster, although they do not believe in the law he brought them casting it behind them, and Allah knows best. Therefore, whoever rejects only one of Allah's Prophets, he will have disbelieved in all of them, because it is required from mankind to believe in every prophet whom Allah sent to the people of the earth. And whoever rejects one Prophet, out of envy, bias and personal whim, he only demonstrates that his faith in other Prophets is not valid, but an act of following desire and whim. This is why Allah said, إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ (Verily, those who disbelieve in Allah and His Messengers...) Thus, Allah describes these people as disbelievers in Allah and His Messengers; وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللَّهِ وَرُسُلِهِ (and wish to make distinction between Allah and His Messengers) in faith, وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاً (saying, "We believe in some but reject others," and wish to adopt a way in between.) Allah then describes them; أُوْلَـئِكَ هُمُ الْكَـفِرُونَ حَقّاً (They are in truth disbelievers.) meaning, their disbelief in the Prophet they claim to believe in is clear. This is because their claimed faith in a certain Messenger is not true, for had they truly believed in him, they would have believed in other Messengers, especially if the other Messenger has a stronger proof for his truthfulness. Or at least, they would have strived hard to acquire knowledge of the truth of the other Messenger. Allah said, وَأَعْتَدْنَا لِلْكَـفِرِينَ عَذَاباً مُّهِيناً (And We have prepared for the disbelievers a humiliating torment.) This is just punishment for belittling the Prophets whom they disbelieved in, by ignoring what the Prophet brought to them from Allah, and because they are interested in the insignificant possessions of this world. Or, their behavior could be the result of their disbelief in the Prophet after they were aware of his truth, just as the Jewish rabbis did during the time of Muhammad, the Messenger of Allah ﷺ . The Jews envied the Messenger because of the great prophethood that Allah gave him, and as a consequence, they denied the Messenger, defied him, became his enemies and fought against him. Allah sent humiliation upon them in this life, that shall be followed by disgrace in the Hereafter, وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ (And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah.) in this life and the Hereafter. Allah's statement, وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ (And those who believe in Allah and His Messengers and make no distinction between any of them,) This refers to the Ummah of Muhammad ﷺ who believe in every Book that Allah has revealed and in every Prophet whom Allah has sent. Allah said, ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ (The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. All of them believe in Allah.) (2:285). Allah then states that He has prepared great rewards for them, tremendous favor and a handsome bounty, أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ (We shall give them their rewards;) because of their faith in Allah and His Messengers, وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (and Allah is Ever Forgiving, Most Merciful.) for their sin, if they have any.

And those who believe in God and all of His messengers and do not seek to divide between any of them those — We shall surely give them nu’tīhim also read yu’tīhim ‘He shall surely give them’ their wages the reward for their deeds. God is ever Forgiving to His friends Merciful to those who obey Him.

And those who believe in God and His messengers, at the levels of union and differentiation, [We shall surely give them] their wages, in the way of the three gardens. God is ever Forgiving, concealing from them their essences and attributes, which constitute their sins and their veils, with His essence and attributes, Merciful, to them by granting them the bliss of the three gardens and of the existence that is bestowed from [His Name] the Truth and of timeless subsistence.

And those who believe in God and His messengers, at the levels of union and differentiation, [We shall surely give them] their wages, in the way of the three gardens. God is ever Forgiving, concealing from them their essences and attributes, which constitute their sins and their veils, with His essence and attributes, Merciful, to them by granting them the bliss of the three gardens and of the existence that is bestowed from [His Name] the Truth and of timeless subsistence.

And those who believe in God and His messengers and do not seek to divide between any of them those-We shall surely give them their wages. God is ever Forgiving Merciful. When they believed in all of the messengers and confirmed everything to which they were commanded they deserved acceptance and the beautiful recompense. To let go of one's faith in some individuals is to let go of one's faith in [the messages sent in other] time periods. Just as [God] will not accept the faith of a person whose faith does not include all the messages that have come before him likewise He will not accept the faith of a per- son whose faith does not include all that faith demands of him since [God] made that a condition for its actualization taḥqīq and perfection kamāl. This alludes to the fact that anyone who does not wholeheartedly enter into the covenant will not have so much as a sliver of the reality of com- munion [of lovers]. The Prophet ﷺ said �The pilgrimage is [the day of] ʿArafa.� Anyone who traverses the distance even if he comes from a deep ravine but then holds back even a little from ʿArafāt has not experienced the pilgrimage. The Prophet ﷺ said �The servant who has contracted with his master to be freed is still a servant to the last dirham.�

And those who believe in God and His messengers and do not seek to divide between any of them those-We shall surely give them their wages. God is ever Forgiving Merciful. When they believed in all of the messengers and confirmed everything to which they were commanded they deserved acceptance and the beautiful recompense. To let go of one's faith in some individuals is to let go of one's faith in [the messages sent in other] time periods. Just as [God] will not accept the faith of a person whose faith does not include all the messages that have come before him likewise He will not accept the faith of a per- son whose faith does not include all that faith demands of him since [God] made that a condition for its actualization taḥqīq and perfection kamāl. This alludes to the fact that anyone who does not wholeheartedly enter into the covenant will not have so much as a sliver of the reality of com- munion [of lovers]. The Prophet ﷺ said �The pilgrimage is [the day of] ʿArafa.� Anyone who traverses the distance even if he comes from a deep ravine but then holds back even a little from ʿArafāt has not experienced the pilgrimage. The Prophet ﷺ said �The servant who has contracted with his master to be freed is still a servant to the last dirham.�

والذين صَدَّقوا بوحدانية الله، وأقرُّوا بنبوَّة رسله أجمعين، ولم يفرقوا بين أحد منهم، وعملوا بشريعة الله، أولئك سوف يعطيهم جزاءهم وثوابهم على إيمانهم به وبرسله. وكان الله غفورًا رحيمًا.

وقوله: "والذين آمنوا بالله ورسله ولم يفرقوا بين أحد منهم" يعني بذلك أمة محمد صلى الله عليه وسلم فإنهم يؤمنون بكل كتاب أنزله الله وبكل نبي بعثه الله كما قال تعالى "آمن الرسول بما أنزل إليه من ربه والمؤمنون كل آمن بالله" الآية. ثم أخبر تعالى بأنه قد أعد لهم الجزاء الجزيل والثواب الجليل والعطاء الجميل فقال أولئك سوف يؤتيهم أجورهم على ما آمنوا بالله ورسله "وكان الله غفورا رحيما" أي لذنوبهم أي إن كان لبعضهم ذنوب.

*أما المؤمنين الصادقون فقد بشرهم الله بقوله : ( والذين آمَنُواْ بالله ) حق الإِيمان وآمنوا ( وَرُسُلِهِ ) جميعا ( وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ ) أى : لم يفرقوا فى الإِيمان بين رسول ورسول بل آمنوا بهم جميعا .( أولئك ) الذين استقر الإِيمان الكامل فى قلوبهم ، والذين وصفهم الله - تعالى - بتلك الأوصاف الحميدة ( سَوْفَ يُؤْتِيهِمْ ) الله - تعالى - ( أُجُورَهُمْ ) التى وعدهم بها ( وَكَانَ الله غَفُوراً رَّحِيماً ) أى : وكان الله وما زال كثير المغفرة والرحمة لمن هذه صفاتهم ، وتلك نعوتهم .والتعبير بسوف لتأكيد الأجر الذى وعدهم الله به ، وللدلالة على أنه كان لا محاولة وإن تراخى . وبذلك تكون الآيات الكريمة قد قابلت بين مصير الكافرين ومصير المؤمنين؛ ليقلع الناس عن الكفر والمعاصى ، ويستجيبوا لأوامر الله لينالوا رضاه .

القول في تأويل قوله : وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (152)قال أبو جعفر: يعني بذلك جل ثناؤه: والذين صدقوا بوحدانية الله، وأقرّوا بنبوة رسله أجمعين، وصدّقوهم فيما جاءوهم به من عند الله من شرائع دينه=" ولم يفرقوا بين أحد منهم "، يقول: ولم يكذّبوا بعضهم ويصدقوا بعضهم، ولكنهم أقرُّوا أن كل ما جاءوا به من عند ربهم حق=" أولئك "، يقول: هؤلاء الذين هذه صفتهم من المؤمنين بالله ورسله=" سوف يؤتيهم "، يقول: سوف يعطيهم (25) =" أجورهم "، يعني: جزاءهم وثوابهم على تصديقهم الرسل في توحيد الله وشرائع دينه، وما جاءت به من عند الله (26) =" وكان الله غفورًا "، يقول: ويغفر لمن فعل ذلك من خلقه ما سلف له من آثامه، فيستر عليه بعفوه له عنه، وتركه العقوبة عليه، فإنه لم يزل لذنوب المنيبين إليه من خلقه غفورًا=" رحيمًا "، يعني ولم يزل بهم رحيمًا، بتفضله عليهم بالهداية إلى سبيل الحق، وتوفيقه إياهم لما فيه خلاص رِقابهم من النار. (27)------------------الهوامش :(25) انظر تفسير"الإيتاء" فيما سلف من فهارس اللغة.(26) انظر تفسير"الأجر" فيما سلف ص: 341 ، تعليق: 6 ، والمراجع هناك.(27) انظر تفسير"غفور" و"رحيم" فيما سلف من فهارس اللغة.

( والذين آمنوا بالله ورسله ) كلهم ( ولم يفرقوا بين أحد منهم ) يعني : بين الرسل وهم المؤمنون ، يقولون : لا نفرق بين أحد من رسله ، ( أولئك سوف يؤتيهم أجورهم ) بإيمانهم بالله وكتبه ورسله ، قرأ حفص عن عاصم ( يؤتيهم ) بالياء ، أي : ( يؤتيهم الله ) ، والباقون بالنون ( وكان الله غفورا رحيما )

وجيء بجملة { والذين آمنوا بالله ورسله } إلى آخرها؛ لمقابلة المسيئين بالمحسنين ، والنذارةِ بالبشارة على عادة القرآن . والمراد بالذين آمنوا المؤمنون كلّهم وخاصّة من آمنوا من أهل الكتاب كعبد الله بن سلام . فهم مقصودون ابتداء لما أشعر به موقع هذه الجملة بعد ذكر ضلالهم ولما اقتضاه تذييل الجملة بقوله : { وكان الله غفوراً رحيماً } أي غفوراً لهم ما سلف من كفرهم ، رحيماً بهم .والقول في الإتيان بالموصول وباسم الإشارة في هذه الجملة كالقول في مقابله . وقوله : { بين أحد منهم } تقدّم الكلام على مثله في قوله تعالى : { لا نفرّق بين أحد منهم ونحن له مسلمون } في سورة البقرة ( 136 ) .وقرأ الجمهور : { نؤتيهم } بنون العظمة . وقرأه حفص عن عاصم بياء الغائب والضمير عائد إلى اسم الجلالة في قوله : { والذين آمنوا بالله ورسله } .

{ وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ } وهذا يتضمن الإيمان بكل ما أخبر الله به عن نفسه وبكل ما جاءت به الرسل من الأخبار والأحكام. { وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ } من رسله، بل آمنوا بهم كلهم، فهذا هو الإيمان الحقيقي، واليقين المبني على البرهان. { أُولَئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ } أي: جزاء إيمانهم وما ترتب عليه من عمل صالح، وقول حسن، وخلق جميل، كُلٌّ على حسب حاله. ولعل هذا هو السر في إضافة الأجور إليهم، { وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا } يغفر السيئات ويتقبل الحسنات.

قوله تعالى : والذين آمنوا بالله ورسله ولم يفرقوا بين أحد منهم أولئك سوف يؤتيهم أجورهم وكان الله غفورا رحيمايعني به النبي صلى الله عليه وسلم وأمته .

The Makkans believed in the prophethood of Abraham. Similarly, the Jews and the Christians believed respectively in the prophethood of Moses and Jesus. But none of them would acknowledge the prophethood of Muhammad. All of them were willing to accept the prophets of the past, but none of them were ready to accept the Prophet of their own times—mindful as they were of the fact that the prophets they believed in had also been faced with the same hostile reactions in their times as were now being faced by the Arab prophet. All such attempts to reject the contemporary prophet amounted to finding a middle course between truth-worship and self-worship, so that entry to Paradise should be secured without any sacrifice of self-interest. The truth of the matter is that the prophethood of the past is an established fact. Whereas, to acknowledge the contemporary prophet one needs to undertake a new intellectual journey. The prophethood of the past after the passage of time becomes so accepted that it becomes a part of one’s thinking process right from the time of one’s birth. But the prophet of the day is a controversial personality. He appears to be an ‘ordinary human being.’ So, to believe in a prophet in the garb of an ordinary human being, it is essential for man to have a complete change of mindset. He has to find God again at the level of awareness. Belief in the prophet of the past entails only a belief in one’s own heritage, following in the footsteps of one’s forefathers. Their faith was not by choice, but by birth. They had not made a conscious discovery of God. So, belief in the prophet of the past is only a continuation of one’s forefather’s ways, while belief in the prophet of one’s own times means a conscious acceptance of faith. What is of importance in the eyes of God is the faith adopted by choice and not by birth.

In the concluding verse (15:22), it has been reaffirmed that salvation in the Hereafter is the lot of those who believe in Him and in all of His prophets as well. Therefore, the Holy Prophet ﷺ said: اِنَ القُرٰانَ یُفَسِرُ بعصُہ بَعضاً One part of the Qur'an explains the other. It is not permissible for anyone to explain the Qur'an in any way contrary to the Tafsir of the Qur'an itself.

(But those who believe in Allah and His messengers) i.e. 'Abdullah Ibn Salam and his followers (and make no distinction between any of them) between the messengers and Allah as far as prophethood and Surrender to Allah are concerned, (unto them Allah will give their wages) their reward in the Hereafter; (and Allah was ever Forgiving) of any one of them who dies, (Merciful) towards anyone who dies in a state of repentance.