Transliteration:( Wallazeena yu'minoona bimaa unzila ilaika wa maaa unzila min qablika wa bil Aakhirati hum yooqinoon )
16. "That which is revealed" refers to the entire Qur'aan as well as the complete codes of Shariah. Ahadith too is part of this, because these too are God-inspired sayings. If this is taken to mean the QUR'AAN only, then such a long and emphatic passage would not have been addressed. Furthermore, it also means that belief in all the revealed Books too is Fard, while the beliefs in the past Books should be jointly in nature. Furthermore, it should be remembered that while it is Fard Kifayah to believe in the comprehensive nature of the QUR'AAN it is Fard Ayn to believe in the synopsis of the sacred book.
17. The word 'Hereafter' includes the grave, resurrection, Paradise, Hell, etc. and it is compulsory to believe in all these. This suggests that besides the Muslims, the beliefs of the Yahud and Nasara regarding the above is incorrect. Hence, greater emphasis and reliance is placed on "and they are certain (of the Hereafter)". In addition, implicit faith in the Hereafter can only reach completion when belief is complemented by action. Muslims unmindful of their duties are not giving a practical demonstration of their Imaan, hence prior mention is made about good deeds.
4. And who have faith in what is revealed to you and in what was revealed before you, and in the Hereafter they are certain.
Ibn `Abbas said that,
(And who have faith in what is revealed to you and in what was revealed before you.) means, “They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord.”
(And in the Hereafter they are certain) that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the the Scale that weighs the deeds (the Mizan). The Hereafter is so named because it comes after this earthly life.
The people described here (2:4) are those whom Allah described in the preceding Ayah,
(Those who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them.)
Mujahid once stated, “Four Ayat at the beginning of Surat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites.” The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers,
(O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur’an) which He has revealed to the Messenger, and the Book which He sent own to those before (him)) (4:136),
(And argue not with the People of the Book, unless it be in (a way) that is better, except with such of them as do wrong; and say (to them): “We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah)’) (29:46),
(O you who have been given the Book (Jews and Christians)! Believe in what We have revealed (to Muhammad ) confirming what is (already) with you) (4:47), and,
(Say (O Muhammad ): “O People of the Book (Jews and Christians)! You have nothing until you act according to the Tawrah (Torah), the Injil (Gospel), and what has (now) been revealed to you from your Lord (the Qur’an).”) (5:68).
Also, Allah the Exalted described the believers;
﴿ءَامَنَ الرَّسُولُ بِمَآأُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِوَمَلَٰـئِكَتِهِوَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ﴾
(The Messenger (Muhammad ) believes in what has been revealed to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) “We make no distinction between any of His Messengers”) (2: 285), and,
(And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers)) (4:152),
This is a sample of the Ayat that indicate that the true believers all believe in Allah, His Messengers and His Books.
The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet stated,
(When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, ‘We believe in what was revealed to us and what was revealed to you.’)
However, the faith that many Arabs have in the religion of Islam as it was revealed to Muhammad might be more complete, encompassing and firmer than the faith of the People of the Book who embraced Islam. Therefore, if the believers in Islam among the People of the Book gain two rewards, other Muslims who have firmer Islamic faith might gain an equal reward that compares to the two the People of the Book gain (upon embracing Islam). And Allah knows best.
(2:4) who believe in what has been revealed to you and what was revealed before you,[7] and have firm faith in the Hereafter.[8]
7. The fifth requirement is that one should believe in the Books revealed by God to His Prophets in the various ages and regions of the world, in the Book revealed to Muhammad (peace be on him) as well as in those revealed to the other Prophets who preceded him. The door of the Qur’an is closed to all those who do not consider it necessary for man to receive guidance from God. It is also closed to those who, even if they believe in the need for such guidance, do not consider it necessary to seek it through the channel of revelation and prophethood, but would rather weave their own set of ideas and concepts and regard them as equivalent to Divine Guidance.
This door is also closed to those who believe in Divine books as such, but confine this belief to those books accepted by their forefathers, and spurn Divine Guidance revealed to anyone born beyond their own racial and national boundaries. The Qur’an excludes all such people and is prepared to open the source of its grace only to those who believe that mankind does require Divine Guidance, who acknowledge that this guidance does not come to people individually but reaches them through Prophets and Divine Books and who are not given to racial or national chauvinism but are devotees of Truth alone, and are therefore prepared to submit to Divine Guidance wherever it be found.
8. Belief in the After-life is the sixth and last requirement. The term al-Akhirah embraces a whole set of ideas: (i) that man is not an irresponsible being, but is answerable to God for all his conduct in this world; (ii) that the present order of the world is not timeless, but will come to an end at an appointed hour known only to God; (iii) that when this world comes to an end God will bring into being another world in which He will resurrect, at one and the same moment, all the human beings ever born on earth. He will gather them together, examine their conduct and grant each one just reward for his actions; (iv) that those who are accounted good in God’s judgement will be sent to Heaven, and those judged by Him as evil-doers will be consigned to Hell; (v) that the real measure of success and failure is not one’s prosperity in the present life, but one’s success or failure according to God’s judgement in the Next. Those who do not accept this set of beliefs can derive no benefit from the Qur’an. For if a man is merely in a state of doubt and hesitation with regard to these matters – let alone disbelieving them – he cannot advance even one step forward along the path charted out by the Qur’an.
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