[Pooya/Ali Commentary 2:253] Although all the prophets of Allah are equally truthful and holy, but in the same way that some signs are clearer and contain deeper messages than others, so Allah's messengers are of different ranks. The particular mention of Musa and Isa is to point out their distinguished positions as the reformers. Musa was directly addressed by Allah, and Isa was assisted by the ruhul qudus (the holy spirit). Both these prophets of Allah glorified the Holy Prophet and gave to the people the glad tidings of his arrival. Refer to the text of the Bible (Deut 18: 5, 18, 19; Acts 3: 22 to 25; John 14: 16, 17; John 16: 7 to 14) mentioned in the commentary of al Baqarah: 40. It would be a false and contradictory statement if it was said that the above-noted verses of the Old and the New Testaments refer to Jesus, because Isa himself, like Musa, gave the news of the advent of the Holy Prophet in John 14: 16, 17 and John 16: 7 to 14. Aqa Mahdi Puya says: In addition to the guiding statements of the two distinguished prophets of Allah - Musa to whom Allah spoke, and Isa to whom He gave clear miracles and strengthened with the holy spirit. there are several verses in the Quran, according to which the Holy Prophet occupies the highest place in the company of all the prophets of Allah. He is the superior-most messenger of Allah. The glory of the divinity of the Lord manifests, reflects and radiates in him to maximum perfection. Endowed with perfection, he was sent as a "mercy unto the worlds" (Ambia: 107). The other prophets were sent to guide a particular people in a particular place (Matthew 10: 5 and 6), therefore, in view of their limited mission, they are not on the level of the Holy Prophet who was sent to guide and discipline the whole mankind for all times (Saba: 28). As the Holy Prophet is the best of all the prophets of Allah, a distinguished group among his followers has been raised up by Allah as khayra ummatin, the best of all the people (see commentary of verse 110 of Ali Imran). To understand kalamallaku (Allah spoke) it is necessary to refer to verse 51 of al Shura: "It is not to any mortal (man) that Allah should speak to him except by inspiration or through (from behind) a veil," Allah does not speak in the sense attributed to the created beings who use the mouth and the tongue to produce sound. The veil can be anything which can be caused to produce sound. This verse implies that a large number of messengers were sent by Allah. He made some of these messengers to excel others, and some of them He exalted in rank. In the end He sent the best of them all, the Holy Prophet, to guide mankind on the right path and prevent the people of the world, in all times, from going astray in the direction of Shaytan, their avowed enemy. There is no compulsion in religion. It is not the plan of the almighty that guidance should be imposed upon any individual or community. There is complete freedom to any person who wants to go astray. Allah does not keep any one on the right path under duress if he himself, through reason and intelligence, does not make willing efforts to walk on the right path. The followers of the prophets, including the followers of the Holy Prophet, fought one another, went astray and followed the path of the devil as soon as the divinely commissioned guides, with clear signs and arguments, had left them. If Allah had willed, this straying could be stopped. He brings about what He wills. He could guide the people without the agency of the prophets, but He has given freedom to man to use reason and intelligence to distinguish between good and evil and make efforts to do good and earn reward, or make mischief and collect punishment. The door of guidance is kept open for those who sincerely seek the true direction. As for those who strive in Us, We certainly show them our paths. (Ankabut: 69). To fulfil this promise, the merciful Lord has established the divine institution of imamat as soon as the risalat came to an end-Ali ibna abi Talib is the first and Muhammad al Mahdi, the living Imam, is the last of the twelve divinely commissioned and infallible holy guide-leaders. To keep himself on the right path, man has been asked to seek Allah's help by reciting al Fatihah in every salat. See the commentary of verses 5 to 7 of al Fatihah. The guidance has been made known. Now whosoever goes right, it is only for the good of his own soul that he goes right, and whosoever errs, errs only to hurt himself. Each soul earns only on its own account. According to the following verses, man has been given an independent free will to act: BAQARAH : 48 AN-AM : 165 HIJR : 42 BANI ISRAIL : 7 and 15 ANKABUT : 6 FATIR : 17 ZUMAR : 7 HA MIM : 46 DAHR : 2 The individual differences in the prophets of Allah are on account of the level of intelligence and the needs of the people amongst whom they were sent, to show them what was right and what was wrong. The manner of receiving the inspiration from Allah and the nature and limitation of every prophet's mission were determined in accordance with the ability of the people to understand and grasp the message. The last message of Allah was perfect, complete, final and conclusive. Therefore, the prophet who was chosen to deliver the final message was the most superior of all the prophets. He was not only the last prophet but also the foremost in total submission to the will of Allah. Musa was honoured with the divine speech, Isa with the holy spirit, Ibrahim with shuhud (vision), but the Holy Prophet had the distinction of receiving the divine inspiration and revelation through all the mediums-see verse 43 of al Anfal and verse 60 of Bani Israil for vision in dreams, verse I of Bani Israil for vision in wakefulness; verses 192 to 195 of al Shu-ara, verse 52 of al Shura for the holy spirit; verses 1 to 16 of al Najm and verses 1 to 4 of al Rahman for direct instructions . This verse clearly states that the discord and strife among the followers of the prophets is due to belief (iman) and disbelief (kufr), therefore, the apologetic attempt of some of the theologians to justify the dissension and conflict between the various religions or the sects of each religion as the outcome of ijtihad or discretion is based upon conjecture, and therefore, untenable. According to Quran, such differences between the people of the scriptures is due to their rebellious attitude against the clearly manifested will and command of Allah. See verse 19 of Ali Imran and verses 13 of 14 of al Shura. The responsibility for wrongdoing rests with the man; and whatever good he does is from Allah.

Here a distinct proof, of Prophet’s followers, after having embraced faith and enjoyed fruits of his society at home and field, could not save theselves from inborn hatred they bore to especially Ali with whom they could not compete on any account on the battlefield. His constant privacy with the Prophet raised jealousy in them which, despite constant statement of the Prophet which he was doing everything under Divine Dictates would not satisfy. In other words, they were not sincere adherents of the Prophets. They had interest of theworld, Power, and property in view, to gain which they continuously kept his company and to gain influence with the public, which might stand by them later, after the Prophet’s demise. No person could rest content with their prayers fast and pilgrimage until he continuously goes on tasting purity of their heart and sincerity of devotion to God.

اس ٓیت میں مسلمانوں کی ذمہ داریوں کا بیان ہے

گزشتہ آیت میں پہلی امّتوں کی سر نوشت ، جہاد اور حکومت کا ذکر تھا اب اس ٓیت میں مسلمانوں کی ذمہ داریوں کا بیان ہے نیز حکومت اور معاشرہ کے لئے دفاعی بنیادوں کی تقویت کی طرف اشارہ کیا گیا ہے ارشاد ہوتا ہے :اے صاحب ایمان لوگوں !ہم نے جو روزی تمہیں دی ہے اس میں سے خرچ کرو بعید نہیں اس آیت میں انفاق سے مراد انفاق واجب یعنی زکوٰة ہو کیوں کے اسکے بعد اس سے منہ موڑنے والو ں کو روز قیامت سزا کی دھمکی دی گئی ہے علاوہ ازیں انفاق واجب ہی در اصل بیت المال اور حکومت کی بنیادوں کو تقویت پہنچاتا ہے ضمنی طور پر ”مما“سے معلوم ہوتا ہے کہ افاق واجم ہمیشہ مال کے ایک حصہ پر مشتمل ہوتا ہے نہ کے سارے مال پر ”مِنْ قَبْلِ اٴَنْ یَاٴْتِیَ یَوْمٌ لا بَیْعٌ فیہِ وَ لا خُلَّةٌ وَ لا شَفاعَةٌ“ آج جبکہ تم میں توانئی ہے انفاق کر لو اور خرچ کر لو چونکہ دوسرا جہان تو یہاں بوے ٴ گئے کانٹے کی جگہ ہے وہاں معاملہ تمہارے ہاتھ سے نکل چکا ہوگا وہاں خرید و فروخت کا معاملہ انجام نہ دے سکو گے کہ جس کے ذریعے اپنے لئے سعادت و نجات خرید سکو اور نہ اس جہان میں سرمایہ کے ذریعے مادی دوستیاں حاصل کی جا سکتی ہیں کہ جو وہاں فائدہ بخش ہو سکیں اور شفاعت بھی تمہارے لئے سود مند نہ ہوگی کیونکہ تم واجب ادئگیوں سے بھی عہدہ برا نہیں ہوتے اس لئے تم پر نجات کے سارے دروازہ بند ہو جائیں گے وَ الْکافِرُونَ ہُمُ الظَّالِمُونَ“ اس جملے میں قرآن یہ حقا ئق واضح کرنا چاہتا ہے : ۱۔کافر اپنے اوپر ظلم کرتے ہیں کیونکہ کیونکہ انفاق اور واجب مخارج نیز دیگر دینی اور انسانی فرائض ترک کر کے خود کو عظیم ترین سعادتوں سے محروم کر دیتے ہیں انکے یہی اعمال اس جہان میں انکے دامن گیر ہونگے اور یہ خدا کی طرف سے کوئی ظلم نہ ہوگا ۲۔ کافر اپنے معاشرہ پر بھی ظلم کرتے ہیں اصولی طور پر کفر ہی قساوت ،سنگ دلی ،مادہ پرستی اور دینا داری کا منبع ہے ۔یہی چیزیں ظلم و ستم کے سر چشمے ہیں یہاں اس نکتہ کی یاد آوری بھی ضروری ہے کہ کفر کا لفظ اس آیت میں حکم انفاق کے بعد آیا ہے لہٰزا یہاں یہ لفظ رو گردانی ، گناہ اورت حکم خدا کی خلاف ورزی کے معنی ہے اور اس معنی میں یہ لفظ قرآن و حدیث میں بہت جگہ پر ٓایا ہے ۲۵۵۔اللَّہُ لا إِلہَ إِلاَّ ہُوَ الْحَیُّ الْقَیُّومُ لا تَاٴْخُذُہُ سِنَةٌ وَ لا نَوْمٌ لَہُ ما فِی السَّماواتِ وَ ما فِی الْاٴَرْضِ مَنْ ذَا الَّذی یَشْفَعُ عِنْدَہُ إِلاَّ بِإِذْنِہِ یَعْلَمُ مابیْنَ اٴَیْدیہِمْ وَ ما خَلْفَہُمْ وَ لا یُحیطُونَ بِشَیْء ٍ مِنْ عِلْمِہِ إِلاَّ بِما شاء َ وَسِعَ کُرْسِیُّہُ السَّماواتِ وَ الْاٴَرْضَ وَ لا یَؤُدُہُ حِفْظُہُما وَ ہُوَ الْعَلِیُّ الْعَظیمُ ترجمہ ۲۵۵۔اس خداے ٴ یگانہ کے سوا کوئی معبود نہیں جو زندہ ہے اور اپنی ذات سے قائم ہے اور باقی موجودات اس کے ساتھ قائم ہیں اسے کبھی اونگ اور نیند نہیں آتی (اور لمحہ بھر کے لئے بھی وہ جہان ہستی کی تدبیر سے غافل نہیں ہوتا )جو کچھ آسمانوں اور زمین میں ہے اس کی طرف سے ہے کون ہے جو اسکے حضور اسکے فرمان کے بغیر شفاعت کرے (اس لئے شفاعت کے اہل لوگوں لئے شفاعت کرنے والوں کی شفاعت اسکے مالک مطلق ہونے میں کوئی کمی نہیں کر سکتی )جو کچھ ان (بندوں ) کے سامنے اور جو کچھ انکے پیچھے ہے اسے وہ جانتا ہے ( اور لوگوں کے گذشتہ اور آئندہحالات یکساں طور پر اسکے علم میں ہیں )اور سواے ٴ اس مقدار کے جسے وہ چاہے کوئی شخص اسکے علم سے واقف نہیں ہو سکتا (وہ ایسی ذات ہے جو تمام چیزوں سے آگاہ ہے اور دوسروں کا محدود علم و دانش اسی کے لا متناہی اور لا محدود علم کا پرتو ہے )اور( اسکی حکومت )آسمانوں اور زمین کو اپنے اندر لئے ہوے ٴ ہے اور ان (آسمانوں اور زمین ) کی نگہداری اسکے لئے گراں نہیں ہے اور بلندی ٴ مقام اور عظمت اسی سے مخصوص ہے