| An-Nisa (The Women): (150 - 151) Indeed, those who disbelieve...

The First Type: Among their falsehoods is their belief in some prophets while rejecting others. He said: {Indeed, those who disbelieve in Allah and His Messengers} (4:150). The Jews believed in Moses and the Torah but disbelieved in Jesus and the Gospel, while the Christians believed in Jesus and the Gospel but disbelieved in Muhammad and the Qur'an. {And they wish to drive a wedge between Allah and His Messengers} (4:150), meaning they wish to create a separation between belief in Allah and belief in His Messengers. {And they say, "We believe in some and disbelieve in others"} (4:151), meaning they seek a middle path between believing in all of them and disbelieving in all of them—that path being belief in some while rejecting others.

Then the Almighty said: {Those are the ones who are truly the disbelievers} (4:151). There are several issues concerning this:

There are two opinions:

1. It is omitted. It is as if the meaning is: "They have gathered all the disgraces."
2. It is the statement {Those are the ones who are truly the disbelievers} (4:151).

The first opinion is better for two reasons:

1. It is more eloquent because when the response is omitted, the imagination considers every possible form of censure. When it is stated, the focus is restricted only to what is mentioned.
2. It is the beginning of the verse, and it is better for the predicate not to be separated from the subject.

There are two reasons why they are truly disbelievers:

The First Reason: The evidence that proves the prophethood of some is nothing but miracles. If it serves as proof for prophethood, it must necessarily be true that wherever it occurs, prophethood is established. If we allow for the possibility that a miracle can occur without truthfulness in some instances, then using it as proof for truthfulness becomes impossible. Consequently, this necessitates disbelief in all the prophets. Thus, it is established that whoever does not accept the prophethood of any one of them is obligated to disbelieve in all of them.

• If it is argued: Suppose disbelief in all prophets is necessitated for them, but a person is not necessarily committed to an implication just because it is logically derived from him. The implication of disbelief is different from the actual commitment to disbelief. Since these people did not commit to that implication, how can they be judged as disbelievers?
• We reply: If the implication is subtle, requiring thought and reflection, then the matter is as you mentioned. However, if the implication is clear and evident, there remains no difference between the implication and the commitment.

The Second Reason: If their acceptance of some prophets was for the sake of submission to Allah's obedience and His judgment, then accepting all of them was obligatory. If their acceptance was for the sake of seeking leadership/prestige, then that is, in reality, disbelief in all the prophets.

There are two interpretations:

1. It is in the accusative case ( منصوب) like in the phrase, "Zayd is your brother, ḥaqqan (truly/indeed)." The meaning is: "I have informed you of this meaning with a true report."
2. The intended meaning is: "Those are the disbelievers with a true disbelief (kufra ḥaqqan)." Al-Wāḥidī objected to this, saying that disbelief cannot be "true" in any sense.

• The Reply: What is meant by ḥaqqan here is complete/perfect disbelief. The meaning is: "Those are the disbelievers with a complete, established, and certain disbelief."

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