Alhassanain(p) Network for Heritage and Islamic Thought

Section 20: Equity to everyone -The Jewish Hypocrisy Condemned

Surah An-Nisa', Verse 135

Firmness in equity, fair play and faith enjoined, coveting for worldly goods; forsaking truth is due to weakness in faith.

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا فَاللّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

135. " O' you who have Faith! be maintainers of justice (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives; whether the one be rich or poor, Allah is closer to them both, Therefore do not follow any passion so that you can deal justly; and if you swerve or decline (the right), then verily Allah is aware of what you do."

Social Justice

Following the instructions that were pointed out through previous verses about the execution of justice upon orphans and wives, here in this verse, the statement is upon a basic principle and a general law. It is about the execution of justice in all aspects and without any exception. It says:

"O' you who have Faith! be maintainers of justice …."

That is, you should accomplish justice so that you might not have the least inclination toward any side.

Then, to emphasize the matter, the verse refers to the subject of bearing witness. It recommends upon affairs concerning the witnesses, in particular, and that you should put aside all circumspections and bear witness rightfully for the sake of Allah, even if it is against you or your parents or your near relatives. It says:

"… (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives;

It can be understood from this holy phrase that it is possible for relatives to bear witness for or against each other when they observe the principles of justice.

Then, it points to other factors of perversion from the principle of justice. It implies that neither the wealth of the rich nor the emotions arisen from the poverty of the poor should hinder to bear witness rightfully.

It is because Allah is more aware of the condition of the person against whom the rightful attestation is performed whether the one is rich or poor. Therefore, neither the possessors of wealth and force can damage the rightful witnesses when there is the support of Allah, nor the poor remain hungry when justice is executed. The verse says:

"…whether the one be rich or poor, Allah is closer to them both…."

Again, to emphasize on the matter, it instructs us not to follow our desires, because, in that case, there come forth some barriers for executing justice.

"…Therefore do not follow any passion so that you can deal justly…"

This sentence clearly leads us to the fact that the origin of transgressions and cruelties is carnal desires. Thus, if a group of people be not the followers of carnal desires, injustice and cruelty may not be found among them.

For the importance that there lies in the execution of justice, it emphasizes again on this commandment. It indicates that if you hinder the right from reaching the rightful person, or pervert the right, or turn aside from the right when it becomes clear to you, Allah is well aware of what you do. It says:

"… and if you swerve or decline (the right), then verily Allah is aware of what you do."

The above verse makes completely manifest the extraordinary attention of Islam to the subject of social justice in whatever form and in whatever case it may be. The application of different emphasis mentioned in these sentences shows how much Islam is sensitive for this important social subject among humankind.

But, unfortunately, there is a long distance between the action of Muslims and this excellent Islamic commandment! This very fact, of course, is one of the secrets of their retardation.

Surah An-Nisa', Verse 136

يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِيَ أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

136. "O' you who have Faith believe in Allah and His Messenger and the Book which He has sent down unto His Messenger, and the Book (S) which He has sent down a foretime; and whoever disbelieves in Allah and His angels and His Messengers and the Last Day, has indeed gone astray into far error."

The meaning of the verse may be such: O' you who have faith! Go a step further; or, be firm in your faith forever.

A believer should elevate himself to a higher degree of faith every day, since there are degrees in faith.

"O' you who have Faith! Believe..."

In this regard, Surah Muhammad, No.47, verse 17 says:

"And those who avail of the guidance, He adds unto them guidance..."

And, Surah Al-Fath No.48 verse 4 says:

"... that they might add further faith to their faith…."

However, disbelief, in some heavenly Books and some prophets is the same as disbelief in all.

"... Believe in Allah and His Messenger and the Book which He has sent down unto His Messenger, and the Book(S) which He has sent down a foretime; and whoever, disbelieves in Allah and His angels and His Messengers and the Last Day, has indeed gone astray into far error. "

Surah An-Nisa', Verse 137

إِنَّ الَّذِينَ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ازْدَادُواْ كُفْرًا لَّمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ سَبِيلاً

137. "Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way."

Formerly a verse similar in meaning to this holy verse was detailed, saying that the repentance of such persons is not accepted and they are the real misguided ones. Also, Surah 'Ale-Imran, No.3 Verse 90 in this field says:

"Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray."

There are some people who change their features every day. This is either for the lack of research in Truth and religion, or it is a plot in order to weaken the belief of the believers. Surah 'Ale-Imran, No.3 Verse 72 also manifests this plan by stating that they believed at the opening of (the day, and disbelieved at the end of it, with the purpose that they might weaken the Muslims in their Faith.

The clear example of the content of this verse is the persons such as Shabth-ibn-Rib'i whose instability can be, illustrated as follows:

He became Muslim but, after the death of the Prophet (S), he disbelieved. After that, he repented and joined to the adherents of Ali (as). Later, he changed to be the commander of Kharijites. Again he repented and went on to be as an adherent of Imam Hassan (as) and Imam Husayn (as).

He wrote an invitation letter to Imam Husayn (as) but he showed his disloyalty to Muslim-ibn-' Aghil in Kufa (an-ancient city, in Mesopotamia). He accepted to be the commander of Yazid's troop in Karbala, and built a mosque in Kufa as a sign of gratitude for the slain of Imam Husayn (as). The verse says:

"Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way."

Surah An-Nisa', Verse 138

بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا

138. "Announce to the hypocrites that they shall have a painful chastisement."

When the Qur'anic word / bisarat / 'glad tidings' is used for punishment, it is either as a mockery due to their baseless vain thoughts, or for the sake that the Arabic term / bisarat / which is originally derived from the Arabic word / busr / in the sense of 'face', has a vast meaning. It concludes any news that affects on the face and usually makes it happy or sad.

The verse says:

"Announce to the hypocrites that they shall have a painful chastisement."

Surah An-Nisa', Verse 139

الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ لِلّهِ جَمِيعًا

139. "(Hypocrites are) those who take the disbelievers for (their) friends instead of the believers -do they seek glory in them? - Then, verily, all glory belongs to Allah."

In this holy verse, the hypocrites are characterized as follows:

"(Hypocrites are) those who take the disbelievers for (their) friends instead of the believers…."

Then the Qur'an inquires what their purpose is from this choice. Do they really want to obtain a credit and honour for themselves by making friends with them? They should know that honour and glory totally belongs to Allah, because glory always originates from 'knowledge' and 'power'. Therefore, those whose knowledge and power is little are not in a position that they can be the origin of glory.

"...do they seek glory in them? -Then, verily, all glory belongs to Allah."

This verse warns all the Muslims not to seek for the disbelievers' glory in all aspects of life, irrespective of: economical glory, cultural glory, political glory, and the like of them, in making friends with the enemies of Islam.

Whenever their interest requires, they immediately leave out their own most intimate allies and refer to their own affairs, so that as if they have never been acquainted with each other. The present era is a clear witness to this fact.

(So, in the foreign policy, we must not seek our glory in attachment with pagans.) We recite in Munajat-Sha'baniyyah:

"O' Lord! my abundance and my deficiency is in Your hand, not in the hand of other than You".

Surah An-Nisa', Verse 140

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ إِنَّ اللّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

140. "And He has already revealed to you in the Book that when you hear the revelations of Allah being disbelieved and made mock of, do not sit with them until they engage in some other discourse, otherwise you would be like them. Verily Allah will gather the hypocrites and the disbelievers all together in Hell."

Surah Al-'An'am, No.6, verse 68 contains a similar meaning to that of this holy verse. It addresses the Messenger of Allah (S) and says:

"And when you see those who enter into false discourses about Our Signs, withdraw from them until they enter into a discourse other than that... "

In that verse, the addressee is the Prophet (S), while in the above-mentioned verse, the Qur'an addresses people in general.

Explanations

1. A person should not usually be inattentive when confronting the false discourses of others, (since, being silent or inattentive where a sin is being committed, is sinful.)

"...do not sit with them until they engage in some other discourse ..."

2. "You may either alter the evil environment, or come out of it."

"….do not sit with them…"

3. It is not enough to abandon committing sin only; but we should cause the performance of sin to be stopped totally. Mere being straight is not enough; the perversion of others should be hindered of, too.

4. It is not allowed to be silent in front of sin under the pretext of freedom of speech, negligence, good morals, easy circumstances, courtesy, civility; shame, and so on.

5. The person who is content with the sin of others has a share of that sin.

"...otherwise you would be like them…"

6. To be silent in front of the idle talks of the infidels is a kind of hypocrisy.

7. Companionships of this world result the companionship of the next world.

"… Verily Allah will gather the hypocrites and the disbelievers all together in Hell."

Surah An-Nisa', Verse 141

الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللّهِ قَالُواْ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُواْ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ فَاللّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ وَلَن يَجْعَلَ اللّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلاً

141. "(The hypocrites are) those who wait and watch about you; then if there be a victory for you from Allah, they say: 'Were we not with you?' But if the disbelievers get a share, they tell (them): 'Did we not help you win, and held off the believers from you?' Therefore, Allah shall judge between you on the Day of Judgement, and Allah will by no means give the disbelievers a way (of success) against the believers."

The Qualities of Hypocrites

This verse and some verses after that point to some other qualities of the hypocrites and their incoherent thoughts. The verse describes the hypocrites as those who always want to make profit from any incident.

If you gain the victory, they quickly show themselves in the row of the believers and say whether they were not with you, and their worthy aids were not helpful in your victory. Therefore, they claim to have a share in its all spiritual and material incomes. The verse says:

"(The hypocrites are) those who wait and watch about you; then if there be a victory for you from Allah, they say: 'Were we not with you? ..."

But, if the enemies of Islam obtain a part of this victory, the hypocrites immediately approach them and express their consent to them about that victory. They say that it was they who encouraged them to combat with Muslims without showing any sign of resignation; therefore they have a share in that victory. The verse says:

"... But if the disbelievers get a share, they tell (them): 'Did we not help you win, and held off the believers from you?'….."

Thus, this group of hypocrites, by their own particular misusing opportunities, sometimes come toward the believers and sometimes approach the disbelievers, and spend their lives in double-dealing.

Yet, the Qur'an manifests their fate with stating a short phrase. It implies that finally there will come a day that the curtains will be removed, the masks will be taken off and their real ugly faces will be seen. Yet, it is true when it says:

"...Therefore, Allah shall judge between you on the Day of Judgement ..."

And, in order that the true believers should not be afraid of them, at the end of the verse it adds:

"...and Allah will by no means give the disbelievers a way (of success) against the believers."

This part of the verse means that the disbelievers not only from the point of logic but also from the point of political, martial, cultural, and economical aspects will not really overcome the believers.

So, if we see their victory with our own eyes in different fields against Muslims, it is for the reason that many of Muslims are not true believers.

They have neither the unity nor Islamic brotherhood among them, nor the knowledge and necessary awareness which Islam has counted necessary for all from birthday until the moment of death. Then, when they are like that, consequently, they have remained like this.

Section 21: Fate of the Hypocrites

Surah An-Nisa', Verse 142

Deceitfulness of the hypocrites -Friendship with the enemies - Fate of the hypocrites:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلاَةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللّهَ إِلاَّ قَلِيلاً

142. "Verily the hypocrites seek to trick Allah, but He is tricking them. And, when they stand up for prayer they stand up lazily; showing off to the people, and they do not remember Allah save a little."

The purpose of 'the hypocrites seek to trick Allah', perhaps, is the same expression of Faith by them and playing with the commandments of Allah. And, as Imam Rida (as) says: since Allah gives the retribution of their trick, this divine retribution is called 'trick'.

"Verily the hypocrites seek to trick Allah, but He is tricking them. ..."

However, they are far from Allah and, consequently, they do not enjoy telling Allah their secrets and praying for their needs. That is why when they stand for prayer they are thoroughly full of listlessness and laziness. It says:

"...And, when they stand up for prayer they stand up lazily...."

The hypocrites, in fact, do not believe in Allah and His magnificent promises. Then if they worship or do a righteous deed, it is also for showing off to people, not for the sake of Allah.

"...showing off to people ..."

So, if they sometimes recite the name of Allah or remember Him, it is not done sincerely and knowingly. Supposing that it is, might be, it is very little. It says:

"...and they do not remember Allah save a little."

Surah An-Nisa', Verse 143

مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

143. "(The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels); and whoever Allah leaves to go astray, never then shall you find for him a way."

The Arabic word /taẓabẓub/ philologically means: 'to be moved to and fro, as anything suspended in the air'.1

Therefore, the hypocrites do not have a firm thing to rely on, and they sway between this and that, like a thing which is suspended in the air and moves by the movement of a wind. They depend on others, so they wander without having any proper aim.

"(The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels); "....

Also, they have not tranquillity and peace, because they must always change their own position to a new one and hurriedly make immediate decisions.

And, to conclude, the hypocrites are stray, and have incurred the wrath of Allah. The verse continues saying:

"….and whoever Allah leaves to go astray, never then shall you find for him a way."

Surah An-Nisa', Verse 144

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ لِلّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا

144. " O' you who have faith! Do not take the disbelievers for friends instead of the believers. Do you desire that you should give Allah a manifest proof against yourselves?"

The believers have not the right of accepting the master ship of the disbelievers. But it is in the case that the hypocrites have a close tie with the disbelievers. The Qur'an introduces the disbelievers as Satans of the hypocrites:

"...when they are alone with their evil ones ..."2

And they are as brethren of the hypocrites:

"...those who have become hypocrites? They say to those of their brethren who disbelieve..."3

The senses mentioned in Surah Nisa No.4. Verse 139 and 141 are also indications to the quality of the connection between the hypocrites and the disbelievers.

Explanations

1. 'Tawalla' (take for friends) and 'Tabarra' (dissociate) are parts of the religion.

2. Any communication, friendship, and agreement contraction that results to the loss of Muslims should be avoided of.

3. In current foreign policy, political and economical ties, choices, appointments and disposals or any action which ends to the domination of disbelievers over Muslims is unlawful (Haram) from the point of Islam, and it is rejected.

4. Any Muslim believer who accepts suffer abjectness, has no proof to give Allah for his action.

"Do you desire that you should give Allah a manifest proof against yourselves?"

5. Accepting the master ship of disbelievers does not adapt to Faith. There is no room in a heart for two opposite affections,

"O' you who have Faith! ..."

Surah An-Nisa', Verse 145

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

145. "Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them."

There are some unaware Muslims who accept the friendship of the hypocrites. To make clear the situation of the hypocrites, the Qur'an in this verse says:

"Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them."

It is well understood from this verse that hypocrisy is the worst kind of infidelity from the point of view of Islam, and the hypocrites are the furthest distant people from Allah. So, it is for this reason that their abode is in the worst place and the lowest stage of Hell.

Surah An-Nisa', Verse 146

إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَاعْتَصَمُواْ بِاللّهِ وَأَخْلَصُواْ دِينَهُمْ لِلّهِ فَأُوْلَـئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

146. "Except those who repent, and amend and hold fast to (the grace of) Allah and make their religion pure for Allah. These, then, are with the believers; and Allah will grant the believers a great reward."

The way of repentance is open to all, even to the worst ones. Repentance can take a person from the position of 'the lowest stage of the Fire' to 'the Exalted Heaven'. The Qur'an says:

"Except those who repent....."

Human beings are free and can change the way, i.e. they can repent:

"...those who repent....."

Repentance is not only an expression of regret, but it is an inclusive improvability. The verse continues saying:

"...and amend and hold fast (the grace of) Allah and make their religion pure for Allah ..."

Those hypocrites who repent should not feel loneliness for the absence of their fellow-minded, because they find some better colleagues instead of them.

"....these, then, are with the believers… "

Eclecticism in creed and thoughts is forbidden:

".....and make their religion pure for Allah ..."

Then, it is to the believers to receive the true repentant ones and consider them as themselves.

"... these, then, are with the believers and Allah will grant the believers a great reward."

Surah An-Nisa', Verse 147

مَّا يَفْعَلُ اللّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللّهُ شَاكِرًا عَلِيمًا

147. "What can Allah gain by your punishment, if you are grateful and you believe? And Allah is All-Thankful, All-Knowing."

If you believe and do righteous deeds and, in the meantime, you do not abuse the bounties of Allah, and be grateful for the bounties of Allah, without doubt, there will not be any divine punishment upon you. The verse says:

"What can Allah gain by your punishment if you are grateful...."

Then, in order to emphasize this matter, it adds that the Lord is both aware of your deeds and your thoughts, and is thankful and giver of reward for your righteous deeds. It says:

"...And Allah is All-Thankful, All-Knowing."

In the above-mentioned verse, the subject of 'thankfulness' has occurred before the sense of 'belief '. This precedence is for the fact that as long as a person does not know the bounties and graces of Allah and does not reach the position of gratitude, cannot know Him, Himself (s.w.t.). (Be careful.)

The End of Part Five

Surah An-Nisa', Verse 148

لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا

148. "Allah does not love open utterance of evil in speech except by one to whom injustice has been done, and Allah is All-Hearing, All-Knowing."

In this verse and the verse next to it, a part of the ethical instructions of Islam are pointed out. At first, the verse indicates that Allah does not like that ill-speaking be performed or the vice and disgraceful actions of people be manifested by the speech of others. It says:

"Allah does not love open utterance of evil in speech ..."

As Allah Himself is the Concealer of Faults, He does not love that individuals betray secrets and make manifest the vices of people so that they disgrace them.

Then, the Qur'an refers to some affairs that can be counted as the authority for such betraying secrets and ill-speaking. It says:

"...except by one to whom injustice has been done....."

Such persons are right to defend themselves against the cruelty of transgressors. They can complain of them, criticize them, blame them, and backbite them. They are also right to continue doing that until they get their right and ward off the transgression.

And, as the style of the Qur'an is, in order that some persons do not misuse this exception and do not make manifest the vices of people under the pretext that they have been transgressed, at the end of the verse, it says:

"...And Allah is All-Hearing, All-Knowing."

Surah An-Nisa', Verse 149

إِن تُبْدُواْ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سُوَءٍ فَإِنَّ اللّهَ كَانَ عَفُوًّا قَدِيرًا

149. "If you do good openly or conceal it or pardon (others) evil, then verily Allah is All-Pardoning, All-Powerful."

Whenever you are in the position of power, and forgiveness has a training effect, do forgive; and wherever silence is abasement, and it strengthens injustice, do shout.

Therefore, vengeance and retaliation is 'legitimate', when remital and forgiveness is 'virtue'. So, it is worthy to pardon when you are powerful. It says:

"....then verily Allah is All-Pardoning, All-Powerful."

Imam Amir-ul-Mu'mineen Ali (as) says:

"When you gain power over your adversary, pardon him as gratitude for being able to overpower him."4

Verse 150 - 151

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاً

أُوْلَـئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

150. "Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: 'We believe in some and disbelieve in others', and seek to choose a way in between."

151. "These are, in truth, infidels, and We have prepared for the infidels a disgraceful chastisement."

The Jews and the Christians believed in some prophets and disbelieved in some other ones. This kind of behaviour was because of their foolishly desires and bigotries, and also because of some unreasonable insularity.

The verse says:

"Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: 'We believe in some and disbelieve in others'....."

It should also be attended that the process of messenger ship is the permanent Allah's, way of treatment which are linked together like a chain, and we must believe in this process totally.5

Therefore, Allah and His messengers are in the same row and there is no separation in between at all. Then, it is forbidden to disbelieve in Allah and the messengers, or to believe in Allah and disbelieve in some Prophets.

Eclecticism and paving a way other than the way of prophets is infidelity.

"..and seek to choose a way in between....."

"These are, in truth, infidels, and We have prepared for the infidels a disgraceful chastisement."

Surah An-Nisa', Verse 152

وَالَّذِينَ آمَنُواْ بِاللّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

152. "And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards, and Allah is Forgiving, Merciful."

In this verse, the Qur'an points to the position and the fate of the believers. It implies that those who believed in Allah and all His prophets and did not make any separation between them, have proved their own submission and sincerity unto the Truth and also proved to struggle against any bigotry. As for these Allah will bestow their rewards soon. The verse says:

"And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards…..."

And, at the end of the verse, another fact is referred to. It indicates that if this group of the believers had formerly committed such bigotries, divisions, and some other sins, and now have purified their Faith and returned to Allah, He will forgive them.

"...and Allah is Forgiving, Merciful."

Notes

1. Sihah-ul-luqat

2. Surah Al-Baqarah, No.2, verse 14

3. Surah Al-Hashr, No.59, verse 11

4. Nahj-ul-Balagha saying No.10

5. Due to Imamate, it is necessary to believe in all Imams wholly. Believing in some of them and disbelieving in the rest, or having a pause, is as disbelief in all Imams.