(136) “Say, ‘We believe in Allah and in what has been sent down to us; in what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes; in what was given to Moses and Jesus; and in what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit.’”
This noble verse encompasses everything in which belief is obligatory.
Know that faith is the heart’s complete assent to and acknowledgment of these foundations—an acknowledgment that entails the deeds of the heart and limbs. In this sense, Islam and all righteous deeds fall within faith: they are part of faith and among its effects. Thus, whenever faith is mentioned on its own, all of the foregoing is included. Likewise, when Islam is mentioned on its own, it includes faith. When the two are mentioned together, faith denotes the acknowledgment and assent within the heart, while Islam denotes outward deeds. The same distinction applies when faith and righteous deeds are mentioned together.
Thus, Allah’s words, “Say,” mean: say it with your tongues while your hearts are in full accord with it. This is complete speech, which brings reward and recompense. Just as verbal profession without the heart’s belief is hypocrisy and disbelief, speech devoid of the heart’s action is ineffective and of little benefit. A servant may nevertheless be rewarded for it if it is good and accompanied by the foundation of faith, but there is a difference between a bare utterance and one joined with the heart’s action.
The word “Say” also indicates that the creed must be proclaimed publicly, declared openly, and conveyed to others, for it is the foundation and basis of the religion.
In the words “We believe” and similar expressions, where the action is attributed to the entire community, there is an indication that the community must all hold fast to the rope of Allah and be encouraged toward unity, so that their call is one and their efforts are united. Implicit in this is the prohibition against division, and an indication that the believers are like a single body.
The words “Say, ‘We believe in Allah,’” and so forth, show that a person may—and indeed must—ascribe faith to himself in a qualified statement. This differs from saying, “I am a believer,” and the like, which should only be said with the qualification “if Allah wills,” since it entails praising oneself and testifying to one’s own faith.
“We believe in Allah” means that He exists; that He is One and Unique; that He possesses every attribute of perfection and is free from every deficiency and defect; and that He alone deserves all worship, without any partner whatsoever being associated with Him in any part of it.
⦗68⦘
“What has been sent down to us” includes the Quran and the Sunnah, for Allah says, “Allah has sent down to you the Book and wisdom.” It therefore includes belief in everything contained in Allah’s Book and His Messenger’s Sunnah concerning the attributes of the Creator, the qualities of His messengers, the Last Day, unseen matters of the past and future, the prescriptive rulings of the Sacred Law, the rulings governing recompense, and other matters.
From “what was sent down to Abraham” to the end of the verse, it affirms belief in every scripture sent down to every prophet. It also affirms belief in the prophets generally and, specifically, in those named in the verse because of their distinction and because they brought the great revealed laws. What is required regarding belief in the prophets and scriptures is to believe in them comprehensively and without exception; then, whatever is known about them in detail must be believed in detail.
The words “We make no distinction between any of them” mean: rather, we believe in all of them. This is the distinctive trait of the Muslims, by which they alone are distinguished from everyone who claims to follow a religion.
The Jews, Christians, Sabians, and others—even though they claim to believe in the messengers and scriptures they accept—disbelieve in the rest. They therefore distinguish between the messengers and scriptures, believing in some and rejecting others. Their rejection nullifies their professed belief, for the messenger in whom they claim to believe affirmed all the other messengers, especially Muhammad (peace and blessings be upon him). Thus, when they reject Muhammad, they reject their own messenger regarding what he informed them, and this constitutes disbelief in their messenger.
The words “what was given to the prophets from their Lord” indicate that the gift of religion is the true gift, the one bound up with happiness in this world and the Hereafter. Allah did not command us to believe in the dominion, wealth, and similar things given to the prophets; rather, He commanded us to believe in the scriptures and revealed laws they were given.
This also shows that the prophets convey from Allah and serve as intermediaries between Allah and His creation in conveying His religion. They have no authority of their own.
The words “from their Lord” indicate that part of the perfection of His Lordship over His servants is that He sends scriptures down to them and dispatches messengers to them. His Lordship does not entail leaving them aimless and neglected.
Since what the prophets were given came only from their Lord, this provides the criterion distinguishing prophets from those who claim prophethood. They may be distinguished simply by knowing what they call people to: the messengers call only to good and forbid only evil. Each confirms the others and bears witness to their truth, without discrepancy or contradiction, because their message comes from their Lord: “Had it been from anyone other than Allah, they would certainly have found in it much contradiction.”
By contrast, those who falsely claim prophethood inevitably contradict one another in their reports, commands, and prohibitions, as anyone who examines the circumstances of them all and understands what they call people to will know.
After Allah had explained everything that must be believed, both generally and specifically, and since words are no substitute for deeds, He said, “And to Him we submit.” That is, we humble ourselves before His greatness, comply in worshipping Him inwardly and outwardly, and devote worship sincerely to Him alone. This exclusive devotion is indicated by placing the complement “to Him” before the word that governs it, “submit.”
Despite its brevity and concision, this noble verse encompasses the three categories of monotheism: monotheism in Lordship, monotheism in worship, and monotheism in Allah’s names and attributes. It encompasses belief in every messenger and every scripture; the particular mention of certain messengers after the general statement, indicating their excellence; affirmation by the heart, tongue, and limbs; and sincerity to Allah in all of this. It also distinguishes the truthful messengers from the lying claimants to prophethood and teaches Allah’s servants what they should say. It demonstrates His mercy and beneficence toward them through the religious blessings bound up with happiness in this world and the Hereafter. Glory be to the One who made His Book an explanation of all things and guidance and mercy for people who believe.