Section: (6-7) And when Jesus said...

Verse 6 (Partial Context)

His saying: {Indeed, I am the Messenger of Allah}

This means: Remember that I am the Messenger of Allah sent to you with the description that I was foretold in the Torah, confirming the Torah, the books of Allah, and all His prophets, both those who came before and those who will come after.

{And giving good tidings of a Messenger}

Who will confirm the Torah just as I confirm it. It is as if he was asked: What is his name? He replied: His name is Ahmad.

{whose name is Ahmad}

This phrase consists of two sentences in the genitive case because they are adjectives describing the indefinite noun Rasūl (Messenger).

Regarding the phrase {min baʿdī ismuhū} (after me, his name is), there are two readings:

1. Vowelizing the yā’ with a fatḥa (i.e., baʿdī), which is the default state and preferred by Al-Khalīl and Sībawayh in every instance where the yā’ is dropped due to the meeting of two quiescent letters (sukūn).
2. Vowelizing the yā’ with a sukūn (i.e., baʿdī), as in the Almighty's saying: {wa liman dakhala baytī} (and for whoever enters My House). Those who use the sukūn in {min baʿdī ismuhū} omit the yā’ in pronunciation due to the meeting of two quiescent letters: the yā’ and the sīn of ismuhū (his name). This view is held by Al-Mubarrid and Abū ʿAlī.

{Ahmad}

This name carries two meanings:

1. Exaggeration in the active participle (Fāʿil): Meaning he praises Allah more than anyone else.
2. Exaggeration in the passive participle (Mafʿūl): Meaning he is praised more than others due to his sincerity and excellent character.

We will now mention some of what Jesus (peace be upon him) foretold about our Master Muhammad (peace be upon him) in the Gospel in several places:

First: In the fourteenth chapter of the Gospel of John, it is stated: (And I will ask the Father, and He will give you another Comforter [Paraclete], that He may be with you forever, even the Spirit of truth, whom the world cannot receive because it neither sees Him nor knows Him.) This is the wording of the Gospel translated into Arabic.

In the fifteenth chapter, it mentions this wording: (But the Comforter, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.) Shortly thereafter, it mentions: (I have told you this before it comes to pass, that when it does come to pass, you may believe.)

Second: In the sixteenth chapter, it is mentioned: (Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment.)

Third: Shortly after that, it is mentioned: (I have many more things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak from Himself, but whatever He hears He will speak.) This is what is in the Gospel.

A Counter-Argument and Refutation:

If someone argues that the meaning of the Paraclete (Fāriqlīṭ) is that he will guide them to the truth and teach them the Law, and that this refers to Jesus returning after the crucifixion, we respond:

The disciples mentioned at the end of the Gospel that when Jesus returned after the crucifixion, he did not mention anything about the Law, nor did he teach them any rulings. He remained with them only for a moment and spoke very little, such as saying: (I am the Messiah, so do not think I am dead; rather, I am alive with God watching over you, and I have not revealed anything further to you.) This concludes the account.

His saying: {Then when he brought them the clear proofs}

It is said this refers to Jesus, and it is said it refers to Muhammad (PBUH). This indicates that the one who brought the clear proofs brought them miracles and evidence demonstrating that what he brought was indeed from God.

{they said, "This is obvious magic."}

Meaning, "This is manifest sorcery."

{And who is more unjust than one who invents a lie about Allah}

Meaning, who is more grievously unjust than one whose fabrication reaches the level of inventing a lie about Allah? They knew that any blessing or honor they attained came only from Allah the Almighty, yet they denied Him and lied about Allah and His Messenger.

{And Allah does not guide the wrongdoing people.}

Meaning, Allah does not grant them success in obedience as a punishment for them.

There is a point of discussion in the verse: Why are {muṣaddiqan} (confirming) and {mubashshiran} (giving good tidings) in the accusative case (naṣb)? Is it because of the meaning of sending (irsal) inherent in the word Rasūl (Messenger), or because of {ilaykum} (to you)?

We say: It is due to the meaning of sending (irsal), because {ilaykum} is grammatically linked to Rasūl (as a modifier of the Messenger).

Verse 7

{They wish to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.}

{It is He who sent His Messenger with guidance and the religion of truth to make it prevail over all religions, although the polytheists dislike it.}