[Pooya/Ali Commentary 19:1] For Kaf, Ha, Ya, Ayn, Sad (huruf muqatta-at) refer to the commentary Baqarah: 1.

[Pooya/Ali Commentary 19:2] Refer to the commentary of Ali Imran: 38 to 41 for the prayer of Zakariyya. Zakariyya invoked Allah to give him a son, not only as the inheritor of his family but also as an upholder of his mission and the mission of his ancestors. It is interesting to recall here that when the Holy Prophet passed away and Abu Bakr was made caliph to rule over the Muslim community he dispossessed the Holy Prophet's daughter Fatimah of the agricultural land or estate known as Fadak which had been gifted to her by the Holy Prophet during his life time and given in her possession. When Fatimah asked Abu Bakr to restore her estate as it had been gifted to her by the Holy Prophet along with possession, he demanded evidence and refused to accept the evidence of witnesses produced by Fatimah. Then she claimed the estate as the sole heir to her father, the Holy Prophet. This request was rejected by Abu Bakr saying that he had heard the Holy Prophet say that "We the messengers of Allah neither inherit nor leave inheritance." In the light of verses 5 and 6 the statement of Abu Bakr should be treated as an instantaneous excuse, he thought of, to deprive Bibi Fatimah from the lawful inheritance, her father left for her, otherwise the words of Allah become vague and meaningless. In reply she quoted these verses to prove that he had reported a false tradition because when the Quran has used the word "warith" the Holy Prophet could not say that which the caliph reported. The mention of these verses by her means that the word "warith" refers to all that which a messenger of Allah leaves as inheritance. She was the daughter of the Holy Prophet (tutored and educated by him from the day she was able to talk and understand) to whom the Quran was revealed, and she was the wife of Ali ibn abi Talib whose authority on the Quran stands established in view of several traditions mentioned on page 5-both of them only knew the hidden and the manifest meanings of every word of the Quran. Therefore her understanding of the Quran must be preferred over those who never had been credited with even a cursory knowledge of the book of Allah. Please refer to the commentary of Bani Israil: 26, Nahl . 90 and the Biography of Bibi Fatimah Zahra, published by our Trust, to know the full details pertaining to the issue of Fadak. Aqa Mahdi Puya says: These verses prove that the prophets of Allah inherit and leave inheritance. To interpret "Warith" as reference to knowledge and wisdom only is a deviation from the real, direct and plain meaning of this word, without any external or internal evidence. If inheritance of personal belongings is excluded, the repetition of the verb becomes meaningless because Zakariyya himself was a descendant of ali Yaqub, who inherited the prophethood and wisdom of his ancestors, and his son would do the same if Allah so willed as He chooses whomsoever He wills as His messenger (An-am: 124), therefore Zakariyya said: "inherit me and inherit ali Yaqub". Zakariyya is referring to his belongings and the belongings of the posterity of Yaqub separately. The first verb refers to the inheritance of his property which Zakariyya thought would be appropriated by his relatives if he remained childless; and the second verb refers to the prophethood, he wanted for Yahya, for which there was no need to fear that it would be taken by any one. Verse 16 of An Nahl confirms that which has been explained here. No doubt the prophets of Allah did not give any importance to the material possessions and laid emphasis on the knowledge and wisdom, but it does not mean that they did not possess property or did not leave what they had as inheritance to their next to kin. The tradition quoted to deprive Bibi Fatimah of her lawful inheritance was tampered with by the narrator for political reasons. He omitted a clause indicating that they leave knowledge as inheritance, and added a clause, which is not correct from the grammatical point of view, unless it is an objective clause subordinate to the principal clause "We the group of prophets", and the word be read as "sadaqtan", the second object to the verb "taraknahu ", but he read the clause as co-ordinative and conjunctive, and read "sadaqtan" as the predicate to the word "ma", which according to the recitation means "whatever", whereas according to the correct recitation "ma " means "that which". The mother of the son given to Zakariyya was a born barren woman, so he was named Yahya, derived from hayat (life), a name which was given to him for the first time. The Hebrew form of Yahya is Johanan which means "Jehvah (God) has been gracious". Hananan (see verse 13) means compassion. The births of Isa and Yahya were the miraculous signs of the will of Allah. Isa was born to a virgin without a father and Yahya was born to a born barren woman, and both of them were so disinterested in the physical life that they never married. Aqa Mahdi Puya says: According to the Ahl ul Bayt, the names of Muhammad, Ali, Hasan and Husayn were also chosen for the first time under divine inspiration. Imam Jafar bin Muhammad as Sadiq said: "Before Yahya and Husayn, no one was ever named by either of their names. For no one the heavens wept for forty days save Yahya and Husayn. The murderers of Yahya and Husayn were illegitimate. The heads of both of them were severed from their bodies and displayed in the streets and the courts which (according to Imam Husayn) prove the worthlessness of this world in the estimation of Allah. The head of Yahya was presented before the depraved wife of the Egyptian king and her pervert daughter and the head of Husayn was presented to the sons of whores.") ("The heavens wept" means the sun became extraordinarily red according to the Imam). It was as easy for Allah to give a son to a born barren woman from an old and decrepit man as He brought them into being when they were nothing. Awha, the root of which is wahi, is used in verse 11 to indicate communication by signs. Verse 12 says that hukm (strength, power of judgement and prophethood) was given to Yahya in his childhood. Likewise Isa was also appointed as the prophet of Allah while he was in the cradle. Therefore there is no justification for the misconceived idea propagated by a large number of Muslims that the Holy Prophet was an illiterate person (see commentary of al Baqarah: 97). Ayyashi quotes Ali bin Asbath as under: "While going to Egypt I met Imam Ali bin Musa in Madina. Then he was a five year old boy. I was greatly impressed by his knowledge when we talked about on various topics. I had decided to tell everyone in Egypt about his extraordinary wisdom and judgement. As soon as the idea came into my mind, he recited: 'We gave him (Yahya) wisdom, while yet a child.'" Aqa Mahdi Puya says: In dawat dhil ashirah Ali ibn abi Talib was the only person who came forward in response to the call of the Holy Prophet: "Who among you will help me and join me in my task, and be my brother, my lieutenant, my vicegerent and my successor?" So then and there the Holy Prophet declared: "Verily Ali is my brother, my vicegerent and my successor. From this day it has been made obligatory upon every one to obey the superior authority of Ali." Please refer to the commentary of Ali Imran: 52 and 53. In view of this verse and verse 46 of Ali Imran no sincere Muslim is in a position to bypass the vicegerency of Ali on the ground that he was at the time a very young boy. Likewise the imamah and wilayah of Imam Muhammad bin Ali at Taqi and Imam Muhammad bin Hasan al Qa-im cannot be disputed on account of their age in presence of these verses in the Quran. Refer to verse 1 to 4 of Ar Rahman to know that Allah Himself taught wisdom to the Holy Prophet because of which the word ummi has been used in the Quran (refer to the commentary of al Baqarah : 97. Yahya boldly denounced sin. He had pity and love for all creatures of Allah, lived among the humble and lonely, despised worldly comforts, and never used violence nor entertained a spirit of rebellion against human or divine law. He did not live long. He was beheaded by Herod, the provincial ruler under the Roman empire, at the instigation of the woman with whom Herod was infatuated. For full details of Yahya's life refer to our publication "The Glimpses of the Prophets" based upon the well-known book "Hayatul ul Qulub" by Allama Majlisi. Peace and Allah's blessings were on him when he was born; they continued when he was about to die an unjust death at the hands of a tyrant; and they will be manifest at the day of resurrection.

[Pooya/Ali Commentary 19:3] (see commentary for verse 2)

[Pooya/Ali Commentary 19:4] (see commentary for verse 2)

[Pooya/Ali Commentary 19:5] (see commentary for verse 2)

[Pooya/Ali Commentary 19:6] (see commentary for verse 2)

[Pooya/Ali Commentary 19:7] (see commentary for verse 2)

[Pooya/Ali Commentary 19:8] (see commentary for verse 2)

[Pooya/Ali Commentary 19:9] (see commentary for verse 2)

[Pooya/Ali Commentary 19:10] (see commentary for verse 2)

[Pooya/Ali Commentary 19:11] (see commentary for verse 2)

[Pooya/Ali Commentary 19:12] (see commentary for verse 2)

[Pooya/Ali Commentary 19:13] (see commentary for verse 2)

[Pooya/Ali Commentary 19:14] (see commentary for verse 2)

[Pooya/Ali Commentary 19:15] (see commentary for verse 2)

[Pooya/Ali Commentary 19:16] Refer to the commentary of Ali Imran : 42 to 64 for Maryam and Isa. Aqa Mahdi Puya says: In addition to their apparent meanings, the east (in this verse) and the west (in verse 44 of Qasas) imply reference to the distinctive aspects of the missions of Isa and Musa. The mission of Isa which laid greater emphasis on the spiritual perspective of the human life has been compared to the east from where the light of guidance emanates; and the mission of Musa which dealt with the temporal issues pertaining to the human society has been compared to the west where the light of guidance completes its purpose. In this sense the sentence "neither of the east nor of the west" refers to the mission of the Holy Prophet which is not localised. It is neither of the east nor of the west. It is universal.

[Pooya/Ali Commentary 19:17] (see commentary for verse 16) Ruhana (Our spirit) refers to angel Jibra-il. Maryam went into privacy, from her people and from people in general, for prayer and devotion. It was in this state of purity that Jibra-il appeared to her in the form of a man. It means the spiritual power of Jibra-il made her see him as a man otherwise he remained a spirit, so as to solace her which he could not do unless she was able to see him with her own eyes. Also refer to the commentary of Hud: 69 to 78 for appearance of angels in human form before Ibrahim and Lut. Aqa Mahdi Puya says: Some commentators, with ulterior motives, translate fa as "and" and ruh as "inspiration", in order to indicate that Maryam did not conceive Isa through the divine light but it was a man of flesh and blood who gave her a son. It is done to deny the miraculous birth of Isa in particular and miracles wrought by Allah through His messengers in general. They say that the spirit appeared before Maryam in her vision; and on this basis deny the physical ascension (mi-raj) of the Holy Prophet. For such people the Quran says: "As to those who do not believe in the hereafter, their (stubborn) hearts are unyielding (to the truth), and they are arrogant" (Nahl:22)

[Pooya/Ali Commentary 19:18] (see commentary for verse 16)

[Pooya/Ali Commentary 19:19] (see commentary for verse 16)

[Pooya/Ali Commentary 19:20] (see commentary for verse 16)

[Pooya/Ali Commentary 19:21] (see commentary for verse 16) The miraculous birth of Isa and his wonderful advent was to be a sign to turn the ungodly followers of Musa, who had sunk themselves in pagan rituals and dogmas, back to God. The Israelites, to whom Isa was sent, were a hardened people, for whom the message of Isa was truly a gospel of mercy. They were given a respite so that by repentance and self-discipline they might sincerely follow the ten commandments made known by Musa and earn the mercy of their Lord.

[Pooya/Ali Commentary 19:22] (see commentary for verse 16)

[Pooya/Ali Commentary 19:23] (see commentary for verse 16) The birth pangs led her to the trunk of a date-palm tree. It is said that it was a barren tree but as soon as she rested herself on its trunk it became green and new leaves and fruit grew on its naked branches. A similar miracle was seen by all when, while migrating from Makka to Madina, the Holy Prophet rested upon the trunk of a barren tree on a road side. The leaves of the tree were used by the sick to cure their different ailments. Maryam was worried about the whispering campaign the people would start when they would come to know that she gave birth to a child without being married. They would not believe the truth that the holy ghost caused her conception. Overcome with shame and pain she cried: "Would that I had died before this and become a thing forgotten, lost in oblivion!"

[Pooya/Ali Commentary 19:24] (see commentary for verse 16)

[Pooya/Ali Commentary 19:25] (see commentary for verse 16)

[Pooya/Ali Commentary 19:26] (see commentary for verse 16) Maryam was asked to keep from talking to people so that she might not give her own answers to the expected censure from the people. The answer was to be given by Isa himself as a child in the cradle.

[Pooya/Ali Commentary 19:27] (see commentary for verse 16)

[Pooya/Ali Commentary 19:28] (see commentary for verse 16) Aqa Mahdi Puya says: Many Christian scholars have failed to understand the term "O sister of Harun", although, according to the Bible, Maryam and Zakariyya's wife were related to each other, and Zakariyya's wife was a descendant of the house of Harun. Generally any female belonging to a family is described as a sister or daughter of the head of the family. The Quran and the Bible assert that Maryam and Zakariyya's wife were the descendants of Harun, the brother of Musa, a prophet of God, and through him belonged to the tribe of Levi, noted for virtue and piety, and not to the house of Dawud. In order to remove the discrepancies between the two genealogies, given in Matthew and Luke, the Christian Church wrongly tries to establish that one refers to Maryam and the other refers to Joseph, the alleged husband of Maryam, which is entirely based upon conjecture and is against the clear wordings of the Quran and the Bible. When Isa was born the people of the town declared that Maryam had fallen and disgraced the name of her progenitors.

[Pooya/Ali Commentary 19:29] (see commentary for verse 16)As stated in the commentary of verse 26 the child in the cradle, Isa, was selected by Allah to give the answer. This verse and verse 46 of Ali Imran clearly say that Isa, lying in the cradle, spoke clearly to defend his holy mother. It is downright mischief-making based upon meaningless interpretation to say, as the commentator of a man-made religion tries to argue, that Isa declared his prophethood in his advanced age and not from the cradle while he was yet an infant. The people questioned Maryam about her giving birth to a child without a husband as soon as Isa was born, not when he grew up and attained maturity. In verse 26 she was asked not to give her own answers, therefore when she brought him to them and was reprimanded, she pointed to the baby in the cradle as stated in verse 27, 28 and 29. That this event took place immediately after the birth of Isa is also confirmed by verse 29 since the people asked as to how they could talk to one who was a child in the cradle. It would be sheer nonsense if they had spoken these words when Isa was a grown up man. When the self-interest oriented people do not find the exalted excellence the chosen servants of Allah possess in their favourite leaders whom they themselves choose to lay hands on worldly possessions, they have no alternative but to deny the possibility of such excellence altogether. They twist the appropriate meanings of the verses of the Quran and introduced remote and obscure inferences to confuse the people in order to put forward their conjecture and false theories. As mentioned in Baqarah: 117; Ali Imran: 40; Nahl: 40; Bani Israil: 35 and Ya Sin: 28 the will of Allah takes immediate effect without any time gap. His will is independent of any causative factor, nor is it necessary for Allah even to say the word "Be", because as soon as His will activates that which it wills comes into being or takes place with or without a causative effect at once without a delay in terms of time or space. From the cradle Isa says: "Allah has given me a book (Injil) and made me a prophet." Compare the Quran's declaration that Isa was a prophet of Allah from the day he was born and the Injil was revealed to him simultaneously with the opinions of the majority of Muslim scholars and their followers about the Holy Prophet mentioned in the commentary of verse 12 of this surah and al Baqarah: 97. The Holy Prophet said: "I was a prophet of Allah when Adam was yet in the making." Like Isa Ali ibn abi Talib was also a believer in Allah from the day he was born in Ka-bah, and was the first person to believe in the prophethood of the Holy Prophet, and never worshipped a ghayrallah. Refer to the commentary al Baqarah: 124; Ali Imran: 52 and 53 and Bara-at: 100. In verse 30 Isa declares at the very outset that he is a servant of Allah, thus negating the false notion that he was God or the son of God. Refer to the commentary of al Baqarah: 255 and Ali Imran: 2 and 3. Isa said: "I am Jesus, son of Mary, of the seed of David, a man that is mortal and fears God," Ragg's "The Gospel of Barnabas")

[Pooya/Ali Commentary 19:30] (see commentary for verse 16)(see commentary for verse 29)

[Pooya/Ali Commentary 19:31] (see commentary for verse 16)As a child Isa refutes the charges of illegitimate birth by declaring that Allah has made him blessed wheresoever he be. The will of Allah, as creator of nature and the laws of nature, controls their working without any limitation on its independent activity, because any kind of limitation would circumvent His absolute omnipotence. Leave aside causing birth of a man without the agency of a father or even without a mother and father (Dahr:1), Allah has the absolute power to create children for Ibrahim out of stones, as stated in Luke 3: 8. Salat and zakat have been enjoined on him by Allah as long as he lived. Salat does not mean only movements of the parts of the body but it refers here to the spirit or mental attitude of prayer, because the soul of a prophet of Allah is always in communion with his Lord who has sent him in the world with a purpose. Likewise zakat here refers to the generosity a prophet of Allah necessarily displays in his thought and action.

[Pooya/Ali Commentary 19:32] (see commentary for verse 16)

[Pooya/Ali Commentary 19:33] (see commentary for verse 16)

[Pooya/Ali Commentary 19:34] (see commentary for verse 16) Those who thought that the birth of Isa without a father was not possible and Maryam was making up a story were in fact questioning the omnipotent powers of Allah. What has been said in the commentary of verse 16 to 40 in connection with the will of Allah is sufficient to silence those who rely on ignorance to dispute the miraculous birth of Isa and other miracles wrought by the chosen representatives of Allah under His command.

[Pooya/Ali Commentary 19:35] (see commentary for verse 16) Refer to the commentary of verses 29 and 30. In view of the declaration of Isa in verse 30, which also appears in the gospels of the Bible, the introduction of the idea of son of God by John and thereafter by the Christian Church can be described as pure mischief. The Quran says that Allah neither begets nor was He begotten.

[Pooya/Ali Commentary 19:36] (see commentary for verse 16)

[Pooya/Ali Commentary 19:37] (see commentary for verse 16) Aqa Mahdi Puya says: As said in Ali Imran: 19 and in several other verses of the Quran the various groups of the people of the book, including the Muslims, differ among themselves because on account of their rebellious tendency, created in them by the devil (Shaytan), they deny and bypass the unequivocal announcements of Allah.

[Pooya/Ali Commentary 19:38] (see commentary for verse 16)

[Pooya/Ali Commentary 19:39] (see commentary for verse 16)

[Pooya/Ali Commentary 19:40] (see commentary for verse 16) Refer to the commentary of Ali Imran : 180 and Hijr: 23.

[Pooya/Ali Commentary 19:41] Refer to the commentary of Baqarah : 124 to 129; An-am: 74 to 87; Bara-at: 113 and 114 and Ibrahim : 35 to 41 to know about Ibrahim, particularly the fact that the parents of Ibrahim were believers, but Azar, the patriarch of his tribe and his uncle, was a disbeliever. Aqa Mahdi Puya says: In verse 84 of Shu-ara Ibrahim prays to Allah to appoint a truthful tongue for him in his latest generation. The earlier generation of Ibrahim, the Israelite branch, in which many prophets of Allah were appointed, had not been selected by Allah, after prophet Isa to be honoured with prophethood. The Ismaelite branch, his latest generation, began with the Holy Prophet and continued through Ali ibn abi Talib upto Imam Mahdi al Qa-im. See commentary of al Baqarah: 124. The mood and manner of this prayer is also present in his prayer mentioned in al Baqarah: 127 to 129 and in the prayers of Is-haq and Yaqub and other prophets of Allah-the appointment of a truthful tongue to represent them all. Is aliyyan, in verse 50, an adjective qualifying the tongue, or the second object of the verb ja-alna? However, unless a particular person is implied by the truthful tongue, aliyyan does not belong here. Therefore it must be read as "the truthful tongue", the sublime and exalted Ali ibn abi Talib; or Ali be taken as a proper noun. There is no difference between these two alternatives because he was not only ali by his name but also, in all aspects of his personality, he was ali in the real sense of the adjective. He was created ali by the aliyyul ala, the highest high, the Lord of the worlds. As the gate to the city of knowledge (the Holy prophet) he was the "truthful tongue" of all the previous prophets of Allah, because whoever represents the Holy Prophet represents all the prophets of Allah. Therefore he is rightly known as the kitabullah al natiq, the speaking book of Allah.

[Pooya/Ali Commentary 19:42] (see commentary for verse 41)

[Pooya/Ali Commentary 19:43] (see commentary for verse 41)

[Pooya/Ali Commentary 19:44] (see commentary for verse 41)

[Pooya/Ali Commentary 19:45] (see commentary for verse 41)

[Pooya/Ali Commentary 19:46] (see commentary for verse 41)

[Pooya/Ali Commentary 19:47] (see commentary for verse 41)

[Pooya/Ali Commentary 19:48] (see commentary for verse 41)

[Pooya/Ali Commentary 19:49] (see commentary for verse 41)

[Pooya/Ali Commentary 19:50] (see commentary for verse 41)

[Pooya/Ali Commentary 19:51] Aqa Mahdi Puya says: Mukhlasan, in this verse, means one who has been liberated from all the taints and fetters of the unspiritual inclinations. Nabi (prophet) is he who receives communication from Allah; and rasul (messenger) is he who is sent to mankind by Allah to convey His message. Every rasul is necessarily a nabi, but every nabi is not necessarily a rasul. Therefore if nabuwwat ends, there is no room for any rasul.

[Pooya/Ali Commentary 19:52] Musa heard a voice from the right side of mount Sinai, saying: "I am Allah, the Lord of the worlds." Aqa Mahdi Puya says: Ayman and maysarah, maymanah and maysarah, yaman and shimal, are opposite terms used in the Quran, literal translation of which is right and left, but they mean blessed and cursed respectively. Ayman always refers to godliness and aysar refers to worldliness. This verse refers to the ascension of Musa to the suitable state of communion with Allah according to his devotedness to Him. See commentary of Bani Israil: 1

[Pooya/Ali Commentary 19:53] In verse 25 to 35 of Ta Ha prophet Musa prayed to Allah to appoint for him a successor (wazir) from his family, his brother Harun, so as to strengthen by him his back; and associate him in his affairs so that they might glorify Allah much and often. In verse 36 Musa's prayer is granted by Allah. On several occasions the Holy Prophet had said that Ali was to him as Harun was to Musa. See commentary of al Baqarah : 51. He actually prayed to Allah for appointment of Ali as his wazir (successor) as Musa prayed for Harun. See commentary of Ma-idah: 67. Allah granted his prayer also. See commentary of Ali Imran: 52 and 53 and Ma-idah: 67. Aqa Mahdi Puya says: In the state of ascension (refer to verse 52) Allah informed Musa that his prayer (Ta Ha: 25 to 36) had been accepted (Taha: 36), and Harun was made a prophet. Likewise Ali was appointed as the successor of the Holy Prophet at the time of his ascension (see commentary of Bani Israil: 1). Ali was not a prophet because prophethood terminated in the Holy Prophet as the religion of Allah was completed on the day of Ghadir when the Holy Prophet, under the command of Allah, established the wilayah and imamah of Ali ibn abi Talib, so there was no need of any prophet after the Holy Prophet (see commentary of Fatihah: 7). Therefore Ali was an Imam (see commentary of al Baqarah: 124).

[Pooya/Ali Commentary 19:54] For the sublime status of Ismail, in whose progeny the Holy Prophet and the twelve Imams were born, see the commentary of al Baqarah: 124.

[Pooya/Ali Commentary 19:55] (see commentary for verse 54)

[Pooya/Ali Commentary 19:56] Prophet Idris is mentioned twice in the Quran. In verse 85 of Anbiya he is among those who patiently persevered. He was the grandfather of the father of Nuh, and son of the grandson of Shith. He was born a hundred years after the death of Adam. He introduced the art of writing, weights and measures and tailoring to mankind. He was also well versed in the science of astronomy. For his life account study our publication "The Glimpses of the Prophets", based upon the well-known book Hayat ul Qulub by Allama Majlisi. Aqa Mahdi Puya says: As said in the commentary of Bani Israil: 1, all the prophets of Allah had their ascensions according to the degree of their devotedness to Allah. So verse 57 says that Idris was also raised to a high position. This raising to the closeness or nearness of Allah is termed as wilayah, without which no one could be honoured with prophethood.

[Pooya/Ali Commentary 19:57] (see commentary for verse 56)

[Pooya/Ali Commentary 19:58] Aqa Mahdi Puya says: After mentioning all the prophets from Adam to Isa and their sincere followers who were obedient and God-fearing and devout worshippers of Allah, it is said that in their posterity there were people who abandoned His worship and followed lusts, except those who have been true believers whose attitude and rewards are described in verses 60 to 63. Verse 32 of al Fatir refers to these believers as those chosen persons who were foremost in good deeds upon whom Allah had bestowed His highest grace. The word unseen (gayb) in verse 61 suggests that the pleasures of paradise or hardships of hell, mentioned in the Quran, are not like the pleasures and pains of the world. It is a figurative description to give a general idea to man whose senses are not able to perceive the true state of affairs in the life of hereafter. For this very reason the phrase "morning and evening" has been used in relative sense in verse 62, so as to be comprehended by us, as there will be no actual sunset in paradise. Also refer to Yunus: 10, Ibrahim: 23 and Waqi-ah: 26 for "salutations of peace" mentioned in verse 62.

[Pooya/Ali Commentary 19:59] (see commentary for verse 58)

[Pooya/Ali Commentary 19:60] (see commentary for verse 58)

[Pooya/Ali Commentary 19:61] (see commentary for verse 58)

[Pooya/Ali Commentary 19:62] (see commentary for verse 58)

[Pooya/Ali Commentary 19:63] (see commentary for verse 58)

[Pooya/Ali Commentary 19:64]

[Pooya/Ali Commentary 19:65]

[Pooya/Ali Commentary 19:66]

[Pooya/Ali Commentary 19:67]

[Pooya/Ali Commentary 19:68] Refer to Hijr: 44 for the seven gates of the hell. There are many ways leading to hell (evil), and people following these ways of Shaytan will get to it from all sides seized with terror.

[Pooya/Ali Commentary 19:69] The ring leaders of the rebels (deviators, hypocrites and disbelievers), whom Allah knows best, will be thrown into the lowest depth of hell to suffer the greatest degree of torment.

[Pooya/Ali Commentary 19:70] (see commentary for verse 69)

[Pooya/Ali Commentary 19:71] Aqa Mahdi Puya says: Every soul must pass through or by or over the fire, but verses 101 to 107 of Anbiya exclude those who are the first and foremost in receiving the blessings and grace of Allah, a group clearly mentioned in Waqi-ah: 10 and 11 . Also refer to the commentary of verses 58 to 63 of this surah. The two other groups, people of the right hand and the people of the left hand (Waqi-ah: 8 and 9) shall be gathered round the hell and they will pass through or by or over the hell, but the people of the right hand will come out of it to go into paradise, and the people of the left hand, the unjust, will abide in hell for ever.

[Pooya/Ali Commentary 19:72] (see commentary for verse 71)

[Pooya/Ali Commentary 19:73] Aqa Mahdi Puya says: Whosoever is in error, Allah prolongs his span of life as much as He likes because the respite does not give him any advantage until he sees that which has been promised, either the chastisement in this world or the hour of doom (resurrection). Then he will know who is worst in position and weakest in forces. The phrase fal yamdud (shall prolong) appears to be imperative. The real sense is "let him do", a challenge, but actually it is a conditional clause meaning "even if Allah prolongs". There is no promise of prolonging the life span of those who are in error. Verse 96 of al Baqarah throws light on the actual meaning of this verse which is "whosoever is in error Allah shall allow him sufficient respite."

[Pooya/Ali Commentary 19:74] (see commentary for verse 73)

[Pooya/Ali Commentary 19:75] (see commentary for verse 73)

[Pooya/Ali Commentary 19:76]

[Pooya/Ali Commentary 19:77]

[Pooya/Ali Commentary 19:78]

[Pooya/Ali Commentary 19:79]

[Pooya/Ali Commentary 19:80]

[Pooya/Ali Commentary 19:81]

[Pooya/Ali Commentary 19:82]

[Pooya/Ali Commentary 19:83] This verse indicates that the Holy Prophet was fully aware of the satanic forces which were misleading the disbelievers.

[Pooya/Ali Commentary 19:84]

[Pooya/Ali Commentary 19:85]

[Pooya/Ali Commentary 19:86]

[Pooya/Ali Commentary 19:87] Those who have taken a covenant from Allah shall have the power of intercession. Please refer to the commentary of al Baqarah: 48.

[Pooya/Ali Commentary 19:88] The Christian belief that Isa was the son of God has been refuted in several verses of Quran. Please refer to the commentary of al Baqarah: 255 and Ali Imran: 2 and 3.

[Pooya/Ali Commentary 19:89] (see commentary for verse 88)

[Pooya/Ali Commentary 19:90] (see commentary for verse 88)

[Pooya/Ali Commentary 19:91] (see commentary for verse 88)

[Pooya/Ali Commentary 19:92] (see commentary for verse 88)

[Pooya/Ali Commentary 19:93]

[Pooya/Ali Commentary 19:94]

[Pooya/Ali Commentary 19:95]

[Pooya/Ali Commentary 19:96] Those who believe in Allah and do good deeds love Allah, the Holy Prophet and his Ahlul Bayt whose love has been made obligatory in verse 23 of ash Shura; and it is said in it that whoso earns good by loving them Allah multiplies for him more and more good.

[Pooya/Ali Commentary 19:97]

[Pooya/Ali Commentary 19:98]