The supposed grammatical objection is that the word {بَيْنَ} is a ظرف (adverb of place or separation), which usually requires a comparison between two or more. The objection holds that saying “بين أحد” (between one) is illogical or incorrect.
Al-Qurṭubī directly addresses and refutes this, using evidence from the Qur’an, the language and a grammatical analysis.
The Recitation with “نُفَرِّق” is Valid and Common
وقرأ جمهور الناس (لا نفرق) بالنون، والمعنى يقولون لا نفرق، فحذف القول، وحذف القول كثير، قال الله تعالى: {وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ * سَلَامٌ عَلَيْكُمْ}؛ أي يقولون سلام عليكم. وقال: {وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا}؛ أي يقولون ربنا.
Translation and Explanation:
The majority of reciters read {لا نُفَرِّق} with the first-person plural (نحن). Al-Qurṭubī explains that this verb is part of an omitted but implied verbal clause:
“يقولون: لا نفرق…” (they say: we do not differentiate).
He states this ellipsis (حذف القول) is common in the Qur’an, as in other verses like:
- {وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ * سَلَامٌ عَلَيْكُمْ}
Meaning: the angels say: peace be upon you. - {وَيَتَفَكَّرُونَ… رَبَّنَا}
Meaning: they say: our Lord…
This makes the sentence fully grammatical, as it represents reported speech, and the first-person plural matches the subject “المؤمنون” earlier in the verse.
The Use of “أحد” is Intentional and Grammatically Sound
وقال (بين أحد) على الإفراد ولم يقل آحاد؛ لأن الأحد يتناول الواحد والجميع، كما قال تعالى: {فما منكم من أحد عنه حاجزين}، فـ”حاجزين” صفة لأحد؛ لأن معناه الجمع.
Translation: He said “bayna aḥad” (between one) using the singular form, and did not say “āḥād” (plural), because “aḥad” encompasses both singular and collective meaning. As in the verse:
{فما منكم من أحد عنه حاجزين} (al-Ḥāqqah: 47),
Where “ḥājizīn” (plural adjective) describes “aḥad” (singular noun),
because its meaning is plural in context.
This shows that “أحد” — although singular in form, can take plural adjectives, because its meaning in context is plural.
So, using {بين أحد} with “رسله” is acceptable, since “aḥad” here logically covers all the messengers in the category, which fits the construction with “bayna”.
Grammatical Explanation:
- أحد is a نكرة (indefinite noun) used in a سياق النفي (negative context: {لا نفرق…}).
- In Arabic grammar, a نكرة في سياق النفي تعمّ — an indefinite noun in the context of negation implies generality or universality.
- Therefore, “لا نفرق بين أحد” does not mean we do not differentiate between one, but rather: “We do not differentiate between any (even one) of the messengers”,
implying all of them are treated equally in belief.
Hadiths & Poetic Usage Supporting This Structure
وقال صلى الله عليه وسلم: ما أحلت الغنائم لأحد سود الرءوس غيركم.
Translation: The Prophet (peace be upon him) said: “Spoils of war were not made lawful for any among those with black hair except you.”
وقال رؤبة: إذا أمور الناس دينت دينكا لا يرهبون أحدا من دونكا
Translation: The poet Rūʾbah said: “When the people’s affairs submit to your command, they do not fear anyone besides you.”
Both these texts use “أحد” to refer to a class or category, not just a singular individual. In the hadith, “aḥad” refers to entire nations, not one person. This shows that “aḥad” can be used collectively in proper Arabic usage.
Translation: The phrase “between any (aḥad) of His messengers” uses the singular “aḥad,” not “āḥād,” because “aḥad” covers both singular and plural.
Allah said: “There is none (aḥad) among you who can shield him.” (al-Haqqah: 47) Yet He described “aḥad” with the plural: “those who shield.”
The Prophet (peace and blessings be upon him) said: “War booty was not made lawful for any (aḥad) with black hair before you.”
The Poet Ruʾbah said: “If the affairs of people turn to your judgment They fear none (aḥadan) besides you.”
The meaning of this verse is: The believers are not like the Jews and Christians, who believe in some prophets and disbelieve in others.
Tafsir Al Qurṭubī (4/497)
To address his claim regarding Surah Ikhlas and the usage of أحد for Allah, we know Allah is only one because Allah described himself as being واحد and wahid can only mean one, so this is the simple refutation to his other claim, proving that أحد when used for Allah would mean he is singular and it could never fall into the other meaning “one of”.
