Al-Baqarah: (4) And those who believe in what...

Know that His saying: {Those who believe in the Unseen} (Al-Baqarah: 3) is a general statement encompassing everyone who believed in the Prophet Muhammad (peace be upon him), whether they previously believed in Moses and Jesus (peace be upon them) or not. The indication of a general term regarding a specific subset is weaker than the indication of a specific term regarding that subset, because the general term allows for specification, whereas the specific term does not.

Since this Surah is Medinan, and Allah the Almighty honored the Muslims by saying: {A guidance for the pious * Those who believe in the Unseen} (Al-Baqarah: 2, 3), He then mentioned the People of the Book who believed in the Messenger—like 'Abdullah ibn Salam and his peers—by saying: {And those who believe in what has been revealed to you and what was revealed before you}. This specific mention serves as an additional honor for them, similar to His saying: {Whoever is an enemy to Allah, His angels, His messengers, Gabriel, and Michael} (Al-Baqarah: 98).

Furthermore, singling out 'Abdullah ibn Salam and his like with this honor is an encouragement for others like them to embrace the religion. This is the reason for mentioning this specific group after the general statement.

Then, we say: Regarding His saying: {And those who believe in what has been revealed to you}, there are several issues:

Issue 1:

There is no dispute between our scholars and the Mu'tazila that when Iman (belief) is followed by the preposition bi (in), it means affirmation/assent (Tasdiq). If we say, "So-and-so believed in such-and-such," it means he affirmed it, not that he fasted or prayed. Therefore, Iman here means affirmation by consensus. However, this affirmation must be accompanied by knowledge (Ma'rifah), because Iman here is used in a context of praise. One who affirms while harboring doubt is closer to being condemned than praised, as he cannot be certain the one he affirms is not lying.

Issue 2:

The meaning of the revelation being unzila (sent down), munzalan (being sent down), and munzulan bihi (being sent down with it) is that the Angel Gabriel (peace be upon him) heard the Word of Allah the Almighty in the heavens and descended to the Messenger with it. This is analogous to saying, "The Prince's message descended from the palace." The message itself does not physically descend, but the listener hears the message from above, then descends and conveys it using his own words. The Prince's essence does not leave, but the listener hears and then descends and delivers it using his own phrasing. It is also said, "So-and-so transmits the speech," if he hears it in one place and delivers it in another.

If it is asked: How did Gabriel hear the Word of Allah, given that, according to you, His Word is not composed of letters and sounds?

We reply: It is possible that Allah created for him an ear to hear His speech, and then enabled him to use an expression to convey that eternal speech. Alternatively, Allah might have created a writing in the Preserved Tablet (al-Lawh al-Mahfuz) with this specific composition, which Gabriel (peace be upon him) read and memorized. Or, Allah might create distinct sounds with this specific composition in a specific substance, which Gabriel then perceives and Allah creates in him an innate knowledge that this is the expression conveying the meaning of that eternal speech.

Issue 3:

His saying: {And those who believe in what has been revealed to you}—this belief is obligatory (wajib), because He concluded it with: {And those, they are the successful} (Al-Baqarah: 5). Thus, it is established that whoever does not possess this belief must not be among the successful. Since it is established as obligatory, it is necessary to acquire knowledge of what was revealed to Muhammad (peace be upon him) in detail (tafsil). This is because a person cannot fulfill what Allah has obligated upon him in terms of knowledge and action unless he knows it in detail; otherwise, fulfilling the obligation becomes impossible.

However, acquiring this detailed knowledge is obligatory on a communal basis (kifayah). Acquiring detailed knowledge of the religious laws (Shara'i') revealed to Muhammad (peace be upon him) is not obligatory upon the common populace.

As for His saying: {And what was revealed before you}, it refers to what was revealed to the Prophets before Muhammad. Belief in it is obligatory in general terms (jumla), because Allah has not currently tasked us with knowing its details. Rather, if we come to know anything of its specifics, then belief in those specifics becomes obligatory upon us.

As for His saying: {And they are certain of the Hereafter}, there are issues concerning it:

Issue 1:

Al-Akhirah (the Hereafter) is an attribute of the Last Abode. It is named this because it comes after the world (Ad-Dunya). It is said that the world is called Dunya because it is the lower/nearer one compared to the Hereafter.

Issue 2:

Certainty (Yaqin) is knowing something after one was previously doubtful about it. Therefore, one does not say, "I became certain of my own existence," or "I became certain that the sky is above me," because knowledge of these things is not derived (mustadrak). However, the term is used for acquired knowledge concerning matters, whether that knowledge is innate (daruri) or derived through reasoning (istidlali). Thus, one might say, "I became certain of what I intended by this speech," even if they knew the meaning instinctively, or "I became certain that God is One," even if they knew it through acquisition. For this reason, Allah the Almighty is not described as yutayaqqan (becoming certain) of things.

Issue 3:

Allah the Almighty praised them for being certain about the Hereafter. It is known that a person is not praised merely for being certain of the existence of the Hereafter. Rather, one deserves praise only if they are certain of the existence of the Hereafter along with what is in it: the Reckoning, the questioning, the entry of the believers into Paradise, and the disbelievers into the Fire.

It is narrated from the Prophet (peace be upon him) that he said: "How astonishing is the one who doubts Allah while observing His creation! And how astonishing is the one who acknowledges the first creation yet denies the second creation! And how astonishing is the one who denies resurrection and rising while dying and living every day and night (i.e., sleep and wakefulness)! And how astonishing is the one who believes in Paradise and its delights yet strives for the abode of delusion! And how astonishing is the arrogant boaster while knowing that his beginning was a despicable drop of fluid and his end is foul carrion."

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