َ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ ﴿۴﴾ وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَدْ تَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿۵﴾ 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 هَذَا سِحْرٌ مُبِينٌ ﴿۶﴾

﴾4﴿ Innal laaha yuhibbul lazeena yuqaatiloona fee sabeelihee saffan ka annahum bunyaanum marsoos
﴾5﴿ Wa iz qaala Moosa liqawmihee yaa qawmi lima tu'zoonanee wa qat ta'lamoona annee Rasoolul laahi ilaikum falammaa zaaghooo azaaghal laahu quloobahum; wallaahu laa yahdil qawmal faasiqeen
﴾6﴿ Wa iz qaala 'Eesab-nu-Maryama yaa Banee Israaa'eela innee Rasoolul laahi ilaikum musaddiqal limaa baina yadayya minat Tawraati wa mubashshiram bi Rasooliny yaatee mim ba'dis muhooo Ahmad; falammaa jaaa'ahum bil baiyinaati qaaloo haazaa sihrum mubeen

﴾4﴿ Indeed, Allah loves those who fight in His cause in ranks, as though they are a solid structure joined firmly together
﴾5﴿ And when Moses (peace be upon him) said to his people, "O my people, why do you hurt me while you certainly know that I am the messenger of Allah sent to you?" Then, when they deviated, Allah caused their hearts to deviate, and Allah does not guide the rebellious people
﴾6﴿ And when Jesus, son of Mary, said, O Children of Israel, indeed I am the messenger of Allah sent to you, confirming the Torah that came before me and bringing glad tidings of a messenger to come after me, whose name is Ahmad. But when he came to them with clear signs, they said, This is clear magic

[4] In this verse, there is a practical encouragement for fighting in the path of Allah.
From the connection of this verse, it becomes clear that the first two verses were a general preface, and now the specific purpose is mentioned—that is, since you have declared your belief by saying "We believe," then it is necessary to act accordingly through fighting.
This is the style of address where a general statement is mentioned first, and then the specific goal is presented in connection with it.
"(As if they were a solid structure)"—refers to a wall whose stones and bricks are so interlocked that its gaps are filled, making it smooth and strong.
Similarly, the rows in battle and in congregational prayer must be so joined that no gaps remain between individuals.
Imam Bukhari has narrated the report of Nu'man ibn Bashir that in our rows, we used to align our shoulders and ankles with one another.
[5] This is a transmitted proof from Musa (peace be upon him), showing that he had called people to monotheism and to jihad.
It also serves as a consolation for the Prophet (May Allah bless him and give him peace) in this way: these hypocrites who oppose the command to fight—be patient with them, because similar to them were the Jews who also opposed the command of Musa (peace be upon him), and he was patient.
"(Why do you hurt me?)"—The Children of Israel caused much harm to Musa (peace be upon him), as seen in Surah An-Nisa (4:153), Al-A'raf (7:138), and other incidents mentioned in the books of hadith and tafsir.
The greatest of these harms is what is mentioned in Surah Al-Ma'idah (5:24), namely their refusal to fight in the path of Allah, which is clearly intended here.
"(Allah caused their hearts to deviate)"—The punishment corresponds to the deed.
When they deviated from obedience, faith, respect for the Messenger, and fighting in the path of Allah, Allah placed doubt, confusion, and misguidance in their hearts.
"(The defiantly disobedient)"—This disobedience is in belief, as indicated by the context of deviation (ziagh), because deviation relates to belief.
[6] This too is a transmitted proof that 'Isa (peace be upon him) affirmed the Torah, yet the Children of Israel deviated from him.
He also gave glad tidings of the final Prophet, but the Children of Israel denied that as well.
In the hadith of Musnad Ahmad, the Messenger of Allah (May Allah bless him and give him peace) said: “I am the answer to the prayer of my father Ibrahim (peace be upon him) and the glad tidings of 'Isa (peace be upon him).”
"(After me)"—The word "after" indicates general succession, but the addition of "min" before it suggests closeness in sequence and lack of any intermediary between the previous and the latter.
This means there was no prophet or messenger between 'Isa (peace be upon him) and Muhammad (May Allah bless him and give him peace).
The gap between them is approximately 579 years.
"(Ahmad)"—Imam Razi in Tafsir Kabir, Qasimi in his tafsir, and Shaykh Rahmatullah al-Kairanawi in Izhar al-Haqq have cited the prophecy with the term Paraclete from the Gospel of John, chapter 14.
This term is Greek, originally "Periklutos," which means Ahmad.
In the Gospel of Barnabas, there are many clear statements, though later the priests altered these words due to various opposing reasons.
In the hadith of Bukhari, the Prophet said: “I am Muhammad, I am Ahmad, I am al-Mahi, al-‘Ashir, and al-‘Aqib.”
Benefit: The difference between Muhammad and Ahmad is in two ways:
First, Ahmad is in the superlative form—“Ahmad al-Hamidin lillah” (the one who praises Allah the most).
All prophets praised Allah, but the final Prophet praised Him more than all.
Muhammad means "praised," but anyone praised can be called that.
"Muhammad" is the one who is praised repeatedly.
As for the claim of Mirza Ghulam Ahmad to prove his prophethood through this verse, it is purely false and a distortion.
The reason is that the name mentioned in this verse is “Ahmad,” while his name was “Mirza Ghulam Ahmad,” and “Ahmad” here is a standalone name, not a possessive form connected to another.