بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ {1}

[Pooya/Ali Commentary 61:1]

Refer to the commentary of Hadid: 1 and Hashr: 1 and Bani Israil: 44.

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ {2}

[Pooya/Ali Commentary 61:2]

These words here are specially directed to the faint-hearted companions who had talked much but failed miserably to back up their resolution in words with firmness in action as at the battle of Uhad. Refer to the commentary of Ali Imran: 121, 128, 140 to 142, 144, 151 to 156, 159, 166 to 168 and Anfal: 16.

Those who do not put into practice what they preach are hated and disliked by Allah.

 

كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ {3}

[Pooya/Ali Commentary 61:3] (see commentary for verse 2)

إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ {4}

[Pooya/Ali Commentary 61:4]

It was Ali ibn abi Talib who like a solid cemented structure always stood between the enemies of Allah and the Holy Prophet at every battle he fought, refer to the abovenoted verses in the commentary of preceding verses for Uhad; Baqarah: 214, 251 and Ahzab: 1 to 3, 9 to 27 for Khandaq; Ali Imran: 13 and Anfal: 5 for Badr; Bara-at: 25 to 27 for Hunayn; Fat-h: 20 for Khaybar.

Aqa Mahdi Puya says:

A solid cemented structure refers to order, discipline, cohesion and courage.

 

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَدْ تَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ {5}

[Pooya/Ali Commentary 61:5]

The people of Musa often rebelled, annoyed and insulted him. See commentary of Ahzab: 69. They did it, not through ignorance, but from a selfish perverse and rebellious spirit. Refer to Numbers 12: 13 in the Old Testament.

The ummah of Islam also now and again slandered the Holy Prophet. To see an example of their rebellious attitude refer to hadith al qirtas in the commentary of Nisa: 65 and Hashr: 4. In the commentary of many verses (Baqarah: 51; Ta Ha : 9 to 98 and Maryam: 53 are a few among them) it has been shown that there are close similiarities in the experiences of prophet Musa and the Holy Prophet. Refer to Deuteronomy 18: 15 and 18 in the Old Testament.

 

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُبِينٌ {6}

[Pooya/Ali Commentary 61:6]

The mission of Isa was to his people, the Jews. He command his disciples to address their appeal only to “the lost sheep of the house of Israil.”

Refer to the commentary of Baqarah: 40.

The teaching of Isa was singularly restricted to the children of Israil and therefore necessitated the advent of another teacher which is admitted by the Christians themselves. It is written in Hastings’ Encyclopaedia of Religion and Ethics:

“His ethical teaching was so suggestive but so paradoxical, so figurative, and incomplete. It was designed not to save us from the trouble of thinking but to turn our thoughts to the comforter whom he promised to send” (Vol. xii p.621).

“Ahmad” was employed as a translation of “the periclytos” in old Arabic versions of the New Testament. Muir and Sale say that Ahmad or Muhammad, the praised one, is almost a translation of the Greek word periclytos. In the present gospel of John 14: 16; 15: 26 and 16: 7, the word “comforter” blithe English version is for the Greek word “Paracletos”, which means “advocate”, “one called to the help of another, a kind friend”, rather than “comforter”. Paracletos is a corrupt reading for Periclytos, and in the original saying of Isa there was a prophecy of the Holy Prophet Ahmad by name. Even if it is read Paraclete, it would apply to the Holy Prophet.

See “The Injil” on page 375. The present version of the Injil known as the New Testament is neither complete nor reliable.

Isa said:

“I was sent to the lost sheep of the house of Israel.” (Matthew 15: 24).

“Do not take the road to gentile lands, and do not enter any Samaritan town; but go rather to the lost sheep of the house of Israel.” (Matthew 10: 5 and 6).

The mission of Isa was for the lost sheep of Israel.

The following verses of the Bible contain the prophecy of the advent of the Holy Prophet, who came with an universal message as a mercy for all creatures, in all times, till the end of the world.

Isa said:

“I will ask the Father, and He will give you another to be your advocate, who will be with you for ever-the spirit of truth.” (John: 14: 16).

“However, when he comes who is the spirit of truth, he will guide into all the truth, he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming.” (John 16: 13).

Verse 81 of Bani Israil and 49 of Saba say that when “the perfect” comes all “the imperfect” vanish and are lost to oblivion.

What has been mentioned in Deuteronomy 18: 15, 18 and 19 has been referred to in verses 3 and 4 of Najm.

John the Baptist (Yahya) says in John 1: 19 to 21 that he was neither the Messiah (Isa), nor Elijah (Ilyas) nor the “awaited” prophet. It clearly shows that the prophet referred to in Deuteronomy 18: 18 was neither Isa nor John the Baptist (Yahya).

“Then the Lord said to me (Musa): ‘I will raise up for them a prophet like you, one of their own race, and I will put my words into his mouth. He shall convey all my commands to them.'” (Deuteronomy 18: 18)

The Prophet referred to in Deuteronomy 18: 15, 18 and 19 is like Musa. Isa was not like Musa. Isa was born without a father, a miracle, unlike Musa who had a father and a mother; and Musa was a law-giver whereas Isa was sent to follow and fulfil the law of Musa.

Isa said:

“Do not suppose that I have come to abolish the law and the prophets; I did not come to abolish, but to complete.”

The comforter or the spirit of truth (Ahmad or Muhammad) would praise him (Isa), according to John 16: 14, and make known the truth about Isa and Maryam, teach mankind all the truth about all things; and his teachings would remain in force for all times, whereas Isa’s mission (Matthew 15: 24 and 10: 5 to 6) was restricted to the children of Israel only.

According to Araf: 158; Anbiya: 107 and Saba: 28 the Holy Prophet was sent to guide the whole mankind.

As stated in John 14: 26: “Your comforter, the Holy Ghost (or spirit), whom the father will send in my name, will teach you everything”, the Holy Prophet was not an ordinary human being but holy, thoroughly purified by Allah as per Ahzab: 33, which refers to him and his Ahl ul Bayt.

 

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَىٰ إِلَى الْإِسْلَامِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {7}

[Pooya/Ali Commentary 61:7]

When Nasr bin Harith said that his idols Lat and Uzza would intercede on his behalf and Allah would accept their intercession on the day of judgement, this verse was revealed.

Allah sends His guidance freely, but withdraws His grace from those who wilfully put forward falsehood and debasing superstitions in opposition to the light of eternal unity and harmony which is Islam. See Ali Imran: 94.

 

يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ {8}

[Pooya/Ali Commentary 61:8]

Refer to the commentary of Bara-at: 32; Nur: 35 to 37.

The divine light of guidance enlightens in all times. It is a continuous process. It is inextinguishable.

Once a Jew, Kab bin Ashraf, saw the Holy Prophet in the state of receiving a revelation, and said aloud:

“Rejoice, O children of Israil, God has extinguished the light of Muhammad.”

Then this verse was revealed.

 

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ {9}

[Pooya/Ali Commentary 61:9]

See commentary of Bara-at: 33 and Fat-h: 28.

Aqa Mahdi Puya says:

The light of guidance of Islam, its progress towards ultimate triumph over all other religions, will illuminate the whole world in the days of Imam Mahdi al Qa-im, the last living Imam in the progeny of the Holy Prophet, the last ring in the chain of the chosen line of Ibrahim. See commentary of Bara-at: 32 and 33; Fat-h: 28.

The Islamic doctrines are steadily gaining ground in the religious and secular schools of thought trying to create justice, fairplay and harmony in the human society. Abolition of slavery and caste system, clear assertion of human rights, brotherhood among all people of the world, rights of women, social welfare, establishment of a society free from exploitation of man by man, and belief in one God are some of the Islamic teachings which are now part and parcel of all the constitutions of the civilised countries.

 

يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ {10}

[Pooya/Ali Commentary 61:10]

Truly that which is mentioned in these verses is the most profitable bargain man can strike to achieve success in the life of hereafter. Also see commentary of Bara-at: 111.

Verse 13 refers to the days of Imam Mahdi al Qa-im. See commentary of Bara-at: 32 and 33.

 

تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {11}

[Pooya/Ali Commentary 61:11] (see commentary for verse 10)

يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {12}

[Pooya/Ali Commentary 61:12] (see commentary for verse 10)

وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ ۗ وَبَشِّرِ الْمُؤْمِنِينَ {13}

[Pooya/Ali Commentary 61:13] (see commentary for verse 10)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ ۖ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ ۖ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ {14}

[Pooya/Ali Commentary 61:14]

See commentary of Ali Imran: 49 to 53. The names of the twelve disciples are found in Matthew 10: 2 to 4.

Aqa Mahdi Puya says:

A similar event took place at the time of dawat dhil ashira. See commentary of Ali Imran: 52 and 53.
Source:quran.al-islam.org


more post like this