[Pooya/Ali Commentary 4:162] For rasikhuna fil ilm refer to the commentary of Ali Imran: 7. Verse 49 of al-Ankabut says that the Quran is in the hearts or chests of those who have been endowed with divine knowledge. It is a gift of Allah. No mortal had taught or tutored such men described as rasikhuna fil ilm in this verse. The Holy Prophet, Ali, Fatimah and the Imams in their progeny, historically, had never been taught and tutored by any individual or group, yet the Holy Prophet is the city of knowledge and Ali is its gate. They are the fountainhead of wisdom and indisputable authority on any branch of knowledge, physical as well as spiritual. Although the other human beings have also attained distinction in knowledge and learning but the Holy Prophet and his Ahl ul Bayt are the ultimate in awareness of all the divine laws governing the whole universe. Please refer to the commentary of al-Baqarah: 136, 177 and 285; Ali Imran: 84, and Nisa: 136 and 152 for belief in all the messengers of Allah and the books given to them. The Quran clearly states that all the infallible prophets and the messengers of Allah were the bearers of glad tidings and warners in order that there be no plea for mankind against Allah after these messengers had come to them with His commandments and guidance. Although the essence and origin of all revelations were similar, yet, as some of the prophets have been exalted over others (Baqarah: 253), the final message, the Quran, revealed to the last and the most superior messenger of Allah, the Holy Prophet, is complete and perfect in all dimensions and in its scope and application. Several of the prophets are mentioned by name in the Quran while others are not. "For every people there was a messenger", says verse 36 of al-Nahl and also verse 24 of al-Fatir. All the messengers of Allah gave the glad tidings of the advent of the Holy Prophet. See commentary of al-Baqarah: 40. For kallamallah see commentary of al-Baqarah: 253. Aqa Mahdi Puya says: Grammatically wal muqimin, like wal rasikhun, is in possessive and objective case, whereas wal mutunuz zakat and wal muminun are in nominative case. All commentators agree that in certain circumstances by giving the form of the possessive and objective case to the verb and the nominative case vice versa, it will receive a distinction for the sake of emphasis. According to a tradition A-isha observed that this is one of the mistakes committed by the scribes who wrote the Quran under the supervision of a committee appointed by Uthman but she and other companions, who used to criticise the government for less important issues did not object to it. For awhina see commentary of al-Fatihah: 7. The word Kama implies that in essence the revelation revealed to the Holy Prophet was similar to that which was revealed to other prophets and that he had the experience of all the specific forms and the manners of the revelations used separately for the earlier prophets (see commentary of al-Baqarah: 253). Qaba qawsayni aw adna (two bows or nearer) in verse 9 of al-Najm puts the Holy Prophet on the highest pedestal of the nearest nearness to Allah. The well-known Persian poet Rumi says: The holy name of Ahmed bears all the names of the prophets. Since the hundred-per-cent (out-and-out) has come, the lesser than that is certainly with us.