CHAPTER 5, VERSES 55-56
نَّمَا وَلِيُّكُمُ اللَّـهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ ﴿٥٥﴾ وَمَن يَتَوَلَّ اللَّـهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّـهِ هُمُ الْغَالِبُونَ ﴿٥٦﴾
Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the zakãt while they bow (55). And whoever takes Allãh and His Messenger and those who believe for a Guardian, then surely the party of Allãh are they that shall be triumphant (56).
* * * * *
COMMENTARY
The two verses, as you see, are placed between the verses, which prohibit taking the People of the Book and the unbelievers for a helper or guardian. That is why a group of Sunnī exegetes has tried to join these two with the preceding and following verses in a single context; they have taken the whole group in one connotation, aiming to describe the believers' responsibility regarding people's wilãyah (in the meaning of helping), and prohibition of taking the Jews, the Christians and the unbelievers as a helper. It confines the wilãyah to Allãh, His Messenger, and those believers who establish prayers and pay the zakãt while they are bowing - they indeed are true believers. Thus it excludes the hypocrites and those in whose hearts is a disease; leaving the true believers whose wilãyah is incumbent. The verse gives the same import that is shown by a collection of such verses as: . and Allãh is the Guardian of the believers (3:68); The Prophet has a greater claim on the believers than they have on themselves, . (33:6); [and about the believers that] . these are guardians of each other; . (8:72); And (as for) the believing men and the believing women, they are guardians of each other; . (9:71). [According to these exegetes] the verse under discussion makes Allãh, His Messenger and the believersawliyã’
(أوْلِيَاء
= here meaning 'helpers') of the believers.
However, there remains the difficulty of the circumstantial clause, while they bow, which is attached to the clause, and pay zakãt. They have tried to remove this difficulty by taking the bowing in a metaphorical sense, i.e., they submit themselves to Allãh; or they are financially in a low position, etc. The verse then would mean: The Jews, the Christians and the hypocrites are not your guardian; rather your Guardians are Allãh, His Messenger and those believers who keep up prayers and pay zakãt, and they in all this surrender them-selves to Allãh with total obedience - or, they pay zakãt while they themselves are poor and in straitened condition.
This was the explanation given by them. But if you ponder on, and look minutely at the two verses and the ones surrounding them, and then at the general position of this chapter, you will reach at a conclusion different from what they have said.
The first thing which goes out of window is their claim that all these verses were in a single context, and that their aim was to describe the wilãyah of helping and to differentiate between genuine and false help.
Yet, although it is accepted that the chapter was revealed during the last days of the Messenger of Allãh (s.a.w.a.) in the Last Pilgrim-age; but it is also accepted that all its verses were not revealed to-gether in one go; the chapter contains verses which were doubtlessly revealed before that time, and their meanings clearly show it; also their narrated reasons of revelation support their earlier revelation. If a verse is placed before or after a verse it does not give an indication that their context is one; nor does some affinity between one verse and another show that they were revealed together or in one context.
Moreover, the preceding verses [O you who believe! Do not take the Jews and the Christians for friends . .] forbid the believers to befriend the Jews and the Christians, and put to shame the hypocrites and those in whose hearts is a disease for hastening to them and looking after their interests, without addressing the Jews and the Christians or talking to them. And the following ones [O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; . Say: “O People of the Book! Do you find fault with us (for aught) except that we believe in Allãh . ., and that most of you are transgressors?”], prohibit taking them for guardians and expose their condition by ordering to talk to them and put them to shame for hypocrisy and transgression. Thus the aims in the two sets of verses are quite different from each other. So, how the context can be the same?
Apart from that you have seen in the commentary of preceding verses [O you who believe! Do not take the Jews and the Christians for friends . .] that the wilãyah in the meaning of help is not suitable in that context, and the particularities of those verses and especially the words, they are friends of each other, and the words, and whoever amongst you takes them for a friend, then surely he is one of them, are not appropriate for such interpretation. Establishing the wilãyah of help and its undertaking between two nations does not make the two into one nation nor does it attach one to the other. Also such prohibi-tion cannot be justified by saying that, they are friends of each other. Such expressions can only be used when the aim is to prohibit wilãyah of love, because love creates psychological and spiritual blending of both parties, and permits each to affect psychological and spiritual management in the other's life affairs; it brings two groups near each other in character and activities in a way that obliterates national characteristics.
Not only that. It is not correct to count the Prophet (s.a.w.a.) as a waliyy (in the meaning of helper) of the believers, while its opposite is correct. This help which is given by Allãh, and the Qur’ãn mentions it in many of its verses, is the help in religion. Accordingly, it is pro-per to say that the religion belongs to Allãh - in the meaning that He has established it and laid down its sharī‘ah. Thus the Prophet (s.a. w.a.) or the believers or both together are exhorted to help it, or some helpers are invited to help Allãh regarding the laid down religion, as He says: . The disciples said: “We are helper of Allãh” . (61:14); . if you help Allãh, He will help you . (47:7); And when Allãh made a covenant with the prophets: “. . you must believe in him, and you must aid him.” . (3:81); apart from other many such verses.
Also, it is proper to say that the religion belongs to the Prophet (s.a.w.a.) - in the meaning that it is he who has called to it and con-veyed it to us, for example. Or that the religion belongs to Allãh and His Messenger - in the meaning of legislation and guidance, and so they call people to help it or praise the believers for helping it; as Allãh says: . so those who believe in him and honour him and help him, . (7:157); . seeking grace of Allãh and (His) pleasure, and assisting Allãh and His Messenger . (59:8); . and those who gave shelter and helped . (8:72); and other such verses.
Likewise, it is proper to say that the religion belongs to the Prophet (s.a.w.a.) and the believers - in the meaning that they are obligated to follow its laws and act on it, so it is said that Allãh is their Guardian and Helper; as He says: . and surely Allãh will help him who helps Him; . (22:40); Most surely We help Our messengers, and those who believe in this world's life and on the day when the witnesses shall stand up (40:51); . and helping the believers is ever incumbent on Us. (30:47), apart from other such verses.
However, it is not correct to ascribe the religion to the believers alone, thus making them as principal and putting the Prophet (s.a.w.a.) aside, and then to count the Prophet (s.a.w.a.) as their helper in their affairs; because whatever religious dignity there is, the Prophet (s.a. w.a.) has the lion's share in it. That is why we do not find a single ex-ample in the Qur’ãn where the Prophet (s.a.w.a.) has been mentioned as the believer's helper. Far be it from the divine speech to neglect the noble divine decorum in any instance.
This is one of the strongest proofs that wherever the Qur’ãn ascribes wilãyah to the Prophet, it means the wilãyah of Guardianship and authority or that of love and affection, as Allãh says: The Prophet has a greater claim on the believers than they have on themselves, . (33:6); Only Allãh is your Guardian and His Messenger and those who believe, . (5:55); note that the verse is addressed to the believers, and as you have been told earlier, there is no meaning in counting the Prophet (s.a.w.a.) their waliyy in the meaning of helper.
It is now clear that these two verses are different in the context from the preceding ones, even if we take the wilãyah in the meaning of helping; do not be confused by the clause: the party of Allãh are they that shall be triumphant, because triumph and prevailing points to the connotation of helping as much as it does to that of management and authority, and to that of love and affinity. Triumph of religion - the topmost desire of the people of religion - takes place when the believers attach themselves to Allãh and His Messenger with any possible means. Allãh has clearly announced it to them in His words: Allãh has written down: “I will most certainly prevail, I and My Mess-engers;” . (58:21); And certainly Our word has already gone forth in respect of Our servants, the messengers: most surely they shall be the assisted ones, and most surely Our host alone shall be the victori-ous ones (37:171-3).
On top of all, there are a lot of traditions declaring that these two verses were revealed about ‘Alī (a.s.) when he gave his ring in charity while he was praying. Thus these verses are reserved for him and are not general. God willing, many of those traditions will be quoted under “Traditions”.
If such numerous and so many accumulated traditions pointing to the reason of revelation can be ignored while explaining a verse, then obviously not a single verse could be explained with the help of the narrated reasons of revelation in the whole Qur’ãn. Therefore, there is no justification for generalizing the two verses and claiming that they point to the believers' friendship with one another.
However, the exegetes have objected to these traditions - although they should not have done so in view of their overwhelming numbers - as follows:
First: These traditions are against the context of the verses that apparently point to the wilãyah of help, as mentioned above.
Second: They want us to use plural and mean singular; because according to them, the clauses: those who believe and those . ., refer to ‘Alī, but language does not support it.
Third: According to these traditions, zakãt would mean giving the ring in charity, and it is not called zakãt.
Based on these objections, they say that the verses are general, and restrict the wilãyah to the group mentioned therein. The hyp-ocrites were hastening to the help of the People of the Book and em-phasizing its importance; so Allãh forbade it and said that their only helpers are Allãh, His Messenger and the true believers, rather than the People of the Book and the hypocrites. There would remain only one difficulty: that this explanation did not agree with the apparent meaning of the conditional clause: while they bow. But, it could easily be removed if we took it in its metaphorical meaning, i.e. while they are humble before Allãh; or even when they are themselves in need, in wretched condition.
This was the gist of their objections. But if you meditate on this and other similar verses, you will see that none of these stands on its legs.
As for the verse's position in the context of the ones denoting wilãyah of help: You have seen that those verses do not give the mean-ing of help; and even if we suppose that the previous verses denote that meaning, this verse is not compatible with it.
As for the problem of using plural and meaning singular: You have seen the detailed reply to it under the verse of Mubãhalah (3:61) in volume three of this book.
Also, it was explained there that there were two ways of speaking:
1. To use a plural word and mean a singular, a single entity.
2. To describe a general proposition, using a plural word, in order that it may be applied to all suitable candidates, even if at present there be only one person or thing to which it could be applied.
The language rejects the first style; but the second one is very common in use.
Would that I knew what they would say about the verse: O you who believe! Do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, . would you manifest love to them? . (60:1). It is undoubtedly known that the verse refers to one man, Hãtib ibn Abī Balta‘ah, when he corresponded with the Quraysh.
Or about the verse: They say: “If we return to Medina, the mighty will surely drive out the meaner therefrom;” . (63:8). It is well known that the speaker one man, was ‘Abdullãh ibn Ubayy ibn Salūl.
Or about the verse: They ask you as to what they should spend. . (2:215), and the questioner was one man.
Or about the verse: (As for) those who spend their wealth by night and by day, secretly and openly, they shall have their reward . (2:274). It is narrated that the spender was ‘Alī or Abū Bakr.
There are a lot of such verses in the Qur’ãn.
A very strange phenomenon appears before our eyes when we look at the clause: (they say), “We fear lest a calamity should befall us;” . (5:52). The speaker was ‘Abdullãh ibn Ubayy, according to the narrated reason of revelation, which the objectors themselves do accept; and it is in between the verses under discussion. [They find no difficulty in applying the plurals to one man in this clause!]
It could be said that in the above-mentioned verses there were many people who agreed with that one person's views, or were pleased with their action; therefore Allãh has used plurals in order that it may cover the doer together with those who agreed with him. However, it would show that using a plural for a single person was justified if there was a good reason for it. The verse under discussion too would come into this category; as it would prove that the religious nobilities - including the said wilãyah - is not confined to one person to the exclusion of the others; rather it only depends on priority in sincerity and deeds.
Moreover, all the narrators of these traditions were the com-panions of the Prophet (s.a.w.a.) and their disciples who were with them in that very era. All of them were pure Arabs whose language was not perverted and whose tongues were not mixed up. If such usage was not allowed in the speech and people were not familiar with such expressions, they would not have accepted these narrations, rather they would have been the first to put forward this objection; but none of them is on record to speak against it on this ground.
As for the saying that charity of a ring is not called zakãt: It should be kept in mind that the use of the word, zakãt, specifically in its terminological meaning took place in the Muslim's expressions after the Qur’ãn laid it down as an obligatory act of religion; but in its literal sense it covers that terminological meaning and other spendings altogether. When it is used without any restriction or joined with keep-ing up prayer, it indicates spending the property for the sake of Allãh. See, for example, what Allãh has mentioned regarding the previous prophets: He says about Ibrãhīm, Ishãq, and Ya‘qūb: . and We revealed to them the doing of good and the keeping up of prayer and the giving of zakãt, . (21:73); and He says about Ismã‘īl: And he enjoined on his family prayer and zakãt, and was one in whom his Lord was well pleased. (19:55); and He quotes ‘Īsã (a.s.) saying in the cradle: . and He has enjoined on me prayer and zakãt so long as I live (19:31). And it is known that their sharī‘ah did not have the zakãt of wealth as we understand it in Islam.
Likewise, look at the following verses, which were revealed in Mecca in early days of prophethood when the zakãt (as we know it) was not legislated yet:
He indeed shall be successful who pays zakãt, and remembers the name of his Lord and prays (87:14-15); [He] who gives away his wealth for zakãt (92:18); Those who do not give zakãt and they are unbelievers in the hereafter. (41:7); And who are givers of zakãt (23:4). Would that I knew what the Muslims understood from the word, zakãt, in these verses!
Even the verse of zakãt itself: Take alms out of their wealth, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; . (9:103), shows that zakãt is a sort of alms and charity, and it has been named zakãt [lit: purification] only because charity cleanses and purifies in general; and then its was pre-dominantly used for that particular alms.
All of it clearly shows that there is no hindrance in calling gen-eral alms and spending in the way of Allãh as zakãt. Also it is evident that there is no reason for interpreting the word, bowing, in metaphori-cal sense. Similarly, there is no reason to look for far-fetched justifi-cations as to why Allãh used in the beginning of the verse the word: your Guardian, in singular and brought in its predicate: those who believe, in plural. Think over it.
QUR’ÃN:
Only Allãh is your Guardian and His Messenger and those who believe: ar-Rãghib has said in his Mufradãtu 'l-Qur’ãn:
“al-Walã’
andat-tawãlī
(اَلْوَلآء، اَلتَوَالي
) denote that two or more things are so positioned
as nothing extraneous comes between them. Metaphorically it is used to indicate proximity in place, or affinity, or friendship, and in help, or in belief.al-Wilãyah
(اَلْوِلآيَة
) is help, and/or management of affairs. It has been said that al-walãyah andal-wilãyah
(اَلْوَلآيَة ، اَلْوِلآيَة
) both are one likeal-dalãlah
and al-dilãlah (اَلدَلاَلَة ، اَلدِلاَلَة
); and it really means management of affairs; and al-waliyy andal-mawlã
(اَلْوَلِيّ، اَلْمَوْلَى
) denote this meaning, and both are used as nomen agentis, i.e. guardian /manager; and as nomen patientis, i.e. one whose affairs are managed. A believer is called waliyy of Allãh, but nowhere is he referred to as mawlã of Allãh; while Allãh is called waliyy of the believers, as well as their mawlã.”
Further he says: “They say, tawallī when used without any pre-position, gives the meaning of wilãyah, indicating that it is related to the nearest objective; they say, 'I turned my ears/eyes/face to so-and-so'. Allãh says: . so We shall surely turn thee to a qiblah which thou shalt be pleased with; turn then thy face towards the Sacred Mosque; and wherever you are, turn your faces towards it; . (2:144); but when it is followed by prepositionmin
(مِنْ
= from) clearly or implied, it means turning away and leaving the proximity.”
Apparently, man perceived the proximity (pointed to by wilãyah) first of all physically in bodies and their places and times; then it was borrowed for immaterial nearness, opposite to the above-mentioned idea. We know that primitive man began his perceptive journey with the material things perceived through the five senses and was involved with them long before thinking about rational proposi-tions and immaterial ideas and their related things.
When wilãyah - a special proximity - is affected in spiritual/ immaterial affairs, it follows that waliyy has a right and an authority over the mawlã which others do not have (except through him). All such managemental aspects that may be delegated to another will automatically be taken over by the waliyy, e.g. the waliyy of a deceased person. The estate, which the deceased used to manage by right of ownership, his heir, has the right to manage it by wilãyah of inheritance. Likewise, the guardian of a minor manages that minor's financial affairs by wilãyah of guardianship; and the helper manages the affairs of the helped one strengthening him in his defence; and Allãh is the Guardian (Waliyy) of His servants and manages their affairs in this world and the hereafter - there is no guardian except Him. So Allãh is the Guardian of the believers, inasmuch as He man-ages the affairs of their religion through guiding, calling, and helping them and so on. And the Prophet is the Guardian of the believers inas-much as he has the authority to decide between them, for them and against them through legislation and judgement. Likewise, the hãkim (ruler, judge) is the guardian of the people over whom he rules within his jurisdiction. The same is the case with other examples of wilãyah, like that of emancipation, covenant, protection, neighbourhood and divorce; similarly, the wilãyah of a cousin, of love and of a designated successor, and so on.
Also, His word: they shall turn (their) backs to you [33:15], i.e. they shall turn their backs towards the war and ignore its demands.
And His word: you turned back [5:92], i.e. you turned away from accepting it; you faced its opposite direction by turning away from it.
In short, looking at wilãyah in its different usages, we get the meaning of a sort of proximity that gives its subject some authority of management and possession of planning.
Looking at the context of the verse under discussion: “Only Allãh is your Guardian and His Messenger and those who believe”, we find that the meaning of wilãyah (guardianship) for all the guard-ians is the same, because “Allãh, His Messenger and the believers”, have all been ascribed to one word: “your Guardian”, and clearly guardianship of each has the same meaning. This is also supported by the clause at the end of the second verse: then surely the party of Allãh are they that shall be triumphant, as it indicates or clearly shows that all the guardians are the party of Allãh, because they are under His Guardianship; thus the guardianship of the Messenger and of those who believe sprout from the root of Allãh's Guardianship.
Allãh has ascribed to Himself the following aspects of wilãyah:
al-Wilãyatu 't-Takwīniyyah (The Authority Over Creation): Through this authority He manages everything and disposes the creatures' affairs as He pleases and in whatever way He pleases. He says: Or have they taken guardians besides Him? But Allãh is the Guardian, . (42:9); . you have not besides Him any guardian or any intercessor; will you not then mind? (32:4); . Thou art my guardian in this world and the hereafter; . (12:101); . he has no guardian after Him; . (42:44). The same is the implication of the verses: . and We are nearer to Him than his life-vein. (50:16); . and know that Allãh intervenes between man and his heart, . (8:24).
Possibly related to it is the wilãyah of help which Allãh ascribes to Himself: That is because Allãh is the Protector of those who believe, and because the unbelievers shall have no protector for them (47:11); . then surely Allãh it is Who is his Guardian, . (66:4); and the same connotation is seen in the verse: . and helping the believers is ever incumbent on Us (30:47).
al-Wilãyatu 't-Tashrī‘iyyah (The Authority Over Legislation): Allãh has ascribed to Himself this wilãyah, which concerns the believers' religious affairs: Legislation of the laws, guidance, advice, help and so on. He says: Allãh is the Guardian of those who believe; He brings them out of the darkness into light; . (2:257); . and Allãh is the Guardian of the believers (3:68); and Allãh is the Guardian of the pious . (45:19) The same is the theme of the verse: And it is not for a believing man nor for a believing woman to have any choice in their affairs when Allãh and His Messenger have decided a matter; and whoever disobeys Allãh and His Messenger, he surely strays off a manifest straying (33:36).
This is what Allãh has described related to His wilãyah, and it concerns the authority over creation and authority over legislation. You may also call them the real wilãyah and the wilãyah from a subjective point of view.
Then Allãh has mentioned for His Prophet (s.a.w.a.) the wilãyah which is reserved for him, and it is al-Wilãyatu 't-Tashrī‘iyyah: The Prophet (s.a.w.a.) has the right and authority to legislate the laws, call people to it, train the ummah accordingly, rule over them and decide in their affairs. Allãh says: The Prophet has a greater claim on the believers than they have on themselves, . (33:6). The same is the connotation of the verses: Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allãh has taught you; . (4:105); . and most surely you guide to the right path (42:52); . a Messenger from among them-selves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, . (62:2); . that you may make clear to men what has been revealed to them, . (16:44); . obey Allãh and obey the Messenger . (4:59); And it is not for a believing man nor for a believing woman to have any choice in their affairs when Allãh and His Messenger have decided a matter; . (33:36); And that you should judge between them by what Allãh has revealed, and do not follow their low desires, and be cautious of them, lest they seduce you from part of what Allãh has revealed to you; . (5:49). It has been mentioned that Allãh has not ascribed to the Prophet the wilãyah of help for the ummah.
In short, the Prophet (s.a.w.a.) has the wilãyah over the ummah, inasmuch as he leads them to Allãh, rules over them, judges and decides in all their affairs. It is incumbent on them to obey him uncon-ditionally. In this way, his wilãyah springs from Allãh's wilãyah, in the meaning of the authority of legislation. In other words, the Prophet (s.a.w.a.) has precedence over them as they are bound to obey him, because his obedience is Allãh's obedience. Thus, his wilãyah is the wilãyah of Allãh, as some previously quoted verses prove, for example: . obey Allãh and obey the Messenger . (4:59); And it is not for a believing man, nor for a believing woman to have any choice in their affairs when Allãh and His Messenger have decided a matter; . (33:36), apart from other such verses.
It is this meaning of wilãyah as ascribed to Allãh and His Mess-enger, which is bestowed on the believers in the verse under dis-cussion, when it says: “Only Allãh is your Guardian and His Mess-enger and those who believe.” You have seen that the context proves that it is only one wilãyah, and it belongs to Allãh directly and to the Messenger and to those who believe indirectly by permission of Allãh.
Had the wilãyah ascribed to Allãh in this verse, been different from that ascribed to those who believe, it was more appropriate, in order to avoid any confusion, to bring another word of wilãyah before mentioning “those who believe”, as Allãh has done in similar situ-ations. For example, He says: Say: “A hearer of good for you (who) believes in Allãh and believes the faithful . .” (9:61). The word: “believes”, has been repeated because its connotations in the two clauses are different. A similar style was used in the verse: . obey Allãh and obey the Messenger . (4:59), as was explained in volume five of this book.
Moreover, the word: “Your Guardian”, is singular and is ascribed to, “those who believe”, i.e. plural. According to the exegetes, it is because wilãyah here has a single meaning, and it directly belongs to Allãh and as for the Messenger and the believers, it is indirectly, through Allãh.
It is clear from above that the restriction in “Only” aims at confining the wilãyah to those mentioned in the verse. It removes the possible misunderstanding that it might cover those who are men-tioned and also the others. There is another possibility that this restric-tion negates the wilãyah of all persons other than those mentioned therein.
QUR’ÃN:
those who keep up prayers and pay the zakãt while they bow: It gives further particulars of “those who believe”; “while they bow” is the conditional clause attached to the subject hidden in the verb “pay”.ar-Rukū
‘ (اَلرُكُوع
) is a particular position of body which is found in human beings only. An old man with bent back is calledar-rãki
‘ (اَلرَاكِع
= one who bows down.) In the language of sharī‘ah it is the name of a special position in worship. Allãh says: . (those) who bow down, who prostrate . (9:112). Symbolically it represents humil-ity and submission [to Allãh]; but in Islam it is not allowed except in prayer, contrary to prostration.
And because it shows humility and submission, the word is sometimes used to allude to general humbleness, or to poverty and need, because a man in straitened circumstances usually shows humil-ity before others.
QUR’ÃN:
And whoever takes Allãh and His Messenger and those who believe for guardian, then surely the party of Allãh are they that shall be triumphant:at-Tawallī
(اَلتَوَليِّ
= to take as a friend); “those who believe” points to the preceding: those who believe, together with their attributes: those who keep up prayers and pay the zakãt while they bow; the clause: “then surely the party of Allãh are they that shall be triumphant”, is put in the place of the complement for the pre-ceding conditional clause, although it is not the complement. Rather, the speech has put the major premise in place of the conclusion, in order to show the reason of the proposition. In effect it says: Whoever takes Allãh and His Messenger and those who believe for guardian, shall be triumphant, because he belongs to the party of Allãh and the party of Allãh are they that are triumphant. It is an allusion that they are the party of Allãh.
al-hizb
(اَلْحِزْب
), according to ar-Rãghib, is a group having coarseness, ruthlessness, and harshness. Allãh has described His party in another place in the Qur’ãn, with a nearly similar theme and has ascribed success to them. He says: You shall not find a people who believe in Allãh and the latter day befriending those who act in opposition to Allãh and His Messenger, even though they were their fathers, or their sons, or their brothers or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with a spirit from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allãh is well-pleased with them and they are wellpleased with Him; they are Allãh's party: now surely the party of Allãh are the successful ones (58:22).
al-Falãh
(اَلْفَلاَح
) means victory and acquisition of the object of desire, i.e., triumph. It is this triumph and success, which Allãh has promised to bestow on the believers - this being His best promise to them. He says: succeful indeed are the believers (23:1). Many verses have this theme; and in all of them the promise is without any con-dition; obviously it denotes unrestricted victory and unconditional success.
Gaining felicity, adhering to truth, vanquishing infelicity and refuting falsity in this world and the hereafter: In this world through good life which is found in virtuous society made up of the friends of Allãh, in an earth cleansed from the friends of Satan, based on piety; and in the hereafter, in neighbourhood of the Lord of the worlds.
TRADITIONS
[al-Kulaynī] narrates from ‘Alī ibn Ibrãhīm, from his father, from Ibn Abī ‘Umayr from ‘Umar ibn Udhaynah, from Zurãrah, al-Fudayl ibn Yasãr, Bakīr ibn A‘yan, Muhammad ibn Muslim, Barīd ibn Mu‘ãwiyah and Abu 'l-Jãrūd, all together from Abū Ja‘far (a.s.) that he said, “Allãh, the Mighty, the Great, ordered His Messenger (to have) wilãyah of ‘Alī, and revealed to him: Only Allãh is your Guard-ian and His Messenger and those who believe, those who keep up prayers and pay the zakãt while they bow; and the wilãyah of ulu 'l-amr [was made] incumbent; and they did not know what it was. So Allãh ordered Muhammad (s.a.w.a.) that he should explain the wilãyah to them as he had explained prayer, zakãt, fast and hajj.
“When this (order) came to him from Allãh, the Messenger of Allãh (s.a.w.a.), felt uneasy and he was afraid lest they turn away from their religion and call him a liar; so his breast was straitened and he appealed to his Lord, the Mighty, the Great. Then Allãh, the Mighty, the Great, revealed to him: O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allãh will protect you from the people. So he complied with the order of Allãh, Mighty is His remembrance! He stood up (to announce) the wilãyah of ‘Alī on the day of Ghadīr Khumm; so he called out: The Prayer of Congregation; and (then) ordered the people that those present should convey (this message) to those who were not there.”
‘Umar ibn Udhaynah said, “All (the above-mentioned narrators) except Abu 'l-Jãrūd (further) said, 'Abū Ja‘far (a.s.) said, “This was another duty, and the wilãyah was the last of the obligations. Then Allãh, the Mighty, the Great, revealed: This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as religion.” Abū Ja‘far (a.s.) said, “Allãh, the Mighty, the Great, says, 'I shall not send to you any duty after this; I have perfected for you all the duties.' “ ' “ (al-Kãfī)
al-Burhãn and Ghãyatu 'l-marãm narrate from as-Sadūq through his chain, from Abu 'l-Jãrūd, from Abū Ja‘far (a.s.) that he said about the word of Allãh, the Mighty, the Great: Only Allãh is your Guardian and His Messenger and those who believe, “A group of the Jews accepted Islam; there were among them ‘Abdullãh ibn Salãm, Asad, Tha‘labah, Ibn Yãmīn and Ibn Sūriyã. So they came to the Prophet (s.a.w.a.) and said, 'O Prophet of Allãh! Verily Mūsã had made Yūsha‘ ibn Nūn his wasiyy (successor); so who is your wasiyy? O Messenger of Allãh! And who is our Guardian after you?' Then this verse was revealed: Only Allãh is your Guardian and His Messenger and those who believe, who keep up prayers and pay zakãt while they bow.
“The Messenger of Allãh (s.a.w.a.), said (to the companions): 'Stand you up.' They stood up and came to the mosque, and lo! A beggar was coming out. The (Prophet, s.a.w.a.), said, 'O beggar! Has anyone given you anything?' He said, 'Yes. 'This ring.' (The Prophet) said, 'Who gave it to you?' He said, 'Gave it to me that man who is praying.' He (the Prophet) said, 'In which position had he given it to you?' He said, 'He was bowing.' So the Prophet (s.a.w.a.), said, 'Allãhu Akbar,' and the people in the mosque said, 'Allãhu Akbar.'
“Then the Prophet (s.a.w.a.), said, '‘Alī is your waliyy (Guardian) after me.' They said, 'We are pleased with Allãh as the Lord, and with Muhammad as the Prophet, and with ‘Alī ibn Abī Tãlib as the Guardian.' So Allãh, the Mighty, the Great, revealed: And whoever takes Allãh and His Messenger and those who believe for a guardian, then surely the party of Allãh are they that shall be triumphant.”
al-Qummī narrates from his father, from Safwãn, from Abãn ibn ‘Uthmãn from Abū Hamzah ath-Thumãlī, from Abū Ja‘far (a.s.) that he said, “While the Messenger of Allãh (s.a.w.a.), was sitting with a group of the Jews including ‘Abdullãh ibn Salãm, this verse was revealed to him. So the Messenger of Allãh (s.a.w.a.) went out to the mosque, and a beggar came before him. Then (the Messenger, s.a.w.a.) said, 'Has anyone given you something?' He said, 'Yes. That one who is praying.' So the Messenger of Allãh (s.a.w.a.) came there and lo! It was ‘Alī (a.s.).” (at-Tafsīr)
The author says: al-‘Ayyãshī also has narrated it in his at-Tafsīr from the same Imãm (a.s.)
ash-Shaykh writes: Narrated to us Muhammad ibn Muhammad, i.e. al-Mufīd; he said: narrated to us Abu 'l-Hasan ‘Alī ibn Muhammad al-Kãtib; he said: narrated to us al-Hasan ibn ‘Alī az-Za‘farãnī; he said: narrated to us Abū Ishãq Ibrãhīm ibn Muhammad al-Thaqafī; he said: narrated to us Muhammad ibn ‘Alī; he said: narrated to us al-‘Abbãs ibn ‘Abdillãh al-‘Anbãrī, from ‘Abdu 'r-Rahmãn ibn al-Aswad al-Kindī al-Yashkurī, from ‘Awn ibn ‘Ubaydillãh, from his father, from his grandfather Abū Rãfi‘, that he said, “I went, one day, to the Messenger of Allãh (s.a.w.a.), while he was asleep and a snake was in, a side of the house; but I did not like to kill it lest I awake the Prophet (s.a.w.a.), and I thought that [probably] revelation was being sent to him, so I laid between him and the snake, and said (to myself): 'If there was any evil from it (the snake), it would come to me, not to him.'
“So I was (there) a little while, and the Prophet (s.a.w.a.) woke up, and he was reciting: Only Allãh is your Guardian and His Messen-ger and those who believe . until he came to the end of the verse. Then he said, 'Praise be to Allãh Who completed for ‘Alī His favour, and congratulations to him for the grace of Allãh which He has bestowed on him.' Then he said to me, 'What are you doing here?' So I informed him about the snake, he said to me, 'Kill it.' So I killed it. Then he said to me, 'O [Abū] Rãfi‘! What will be your position when a group will fight against ‘Alī and he will be on right and they on wrong? To fight them, is a right of Allãh (on His creatures), Mighty is His name! So whoever could not [fight, he should hate them] by his heart; there is nothing beyond Allãh.' So I said, 'O Messenger of Allãh! Pray to Allãh for me that if I find them He should strengthen me to fight them.' “ (Abū Rãfi‘) said, “Then the Prophet (s.a.w.a.), prayed for me; and said, 'Verily, every prophet had a trustee, and verily, my trustee is Abū Rãfi‘.' “
He said, “When people did bay‘ah of ‘Alī after ‘Uthmãn, and Talhah and az-Zubayr proceeded (against him), I remembered the saying of the Prophet (s.a.w.a.). So I sold my house at Medina and a piece of land (I had) at Khaybar; and I came out my sons - and -myself with the Leader of the Faithful (a.s.) in order to be martyred in his army. But I could not reach him until he returned from Basrah. And I went with him to Siffīn; I fought in his presence in Siffīn and also in Nahrawãn. I remained with him constantly until ‘Alī (a.s.) was martyred. I returned to Medina, and I had neither any house there nor any land. So al-Hasan ibn ‘Alī (a.s.) gave me a land in Yanbū‘, and divided for me a part of the house of the Leader of the Faithful (a.s.); and I lived in it with my dependents.” (al-Amãlī)
al-‘Ayyashī narrates through his chain from al-Hasan ibn Zayd, from his father Zayd ibn al-Hasan, from his grand father that he said, “I heard ‘Ammãr ibn Yãsir saying, 'A beggar stood near ‘Alī ibn Abī Tãlib, while he was bowing in a supererogatory prayer; so he pulled out his ring and gave it to the beggar. Then the Messenger of Allãh (s.a.w.a.) came and was informed of it. Then this verse was revealed to the Prophet (s.a.w.a.): Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow (to the end of the verse). So the Messenger of Allãh (s.a.w.a.) recited it before us, then said, “Anyone whose mawlã (guardian) am I, ‘Alī is his mawlã; O Allãh! Be friend of him who is his friend, and be enemy of him who is his enemy.” ' “ (at-Tafsīr)
Also, al-‘Ayyãshī narrates from al-Mufaddal ibn Sãlih, from some of his companions, from the Fifth or Sixth Imãm (a.s.) that he said, “When this verse was revealed: Only Allãh is your Guardian and His Messenger and those who believe, it proved troublesome to the Prophet (s.a.w.a.), as he was afraid that the Quraysh would accuse him of lying. So, Allãh revealed: O Messenger! Deliver what has been revealed to you from your Lord (to the end of the verse). So he carried it out on the day of Ghadīr Khumm.” (ibid.)
Also, he narrates from Abū Jamīlah, from some of his com-panions, from either of the two Imãms (a.s.) that he said, “Indeed the Messenger of Allãh (s.a.w.a.), said, 'Verily Allãh revealed to me to love four: ‘Alī, Abū Dharr, Salmãn and al-Miqdãd.' “ [The narrator says:] “I said, 'Well, with all that multitude of the people, was not there anyone who knew this matter?' (The Imãm) said, 'Certainly; (there were) three.' I said, '[When] these verses were revealed: Only Allãh is your Guardian and His Messenger and those who believe, and: Obey Allãh and obey the Messenger and those vested with authority from among you: was there no one to ask about whom they were revealed?' He said, 'For that reason (perdition) came to them, they were not asking.' “ (ibid.)
as-Sadūq narrates through his chain from Abū Sa‘īd al-Warrãq, from his father, from Ja‘far ibn Muhammad, from his father, from his grandfather, in the hadīth of adjuration of ‘Alī (a.s.) against Abū Bakr when Abū Bakr acquired caliphate; and ‘Alī (a.s.) mentioned his ex-cellent virtues to Abū Bakr, and described the clear wordings of the Messenger of Allãh (s.a.w.a.) concerning his appointment; so he said inter alia, “I adjure you by Allãh; is it I who have the wilãyah from Allãh, (joined) with the wilãyah of the Messenger of Allãh (s.a.w.a.), in the verse of the zakãt of the ring, or you?” (Abū Bakr) said, “Nay! It is for you.” (Ghãyãtu 'l-marãm)
ash-Shaykh narrates through his chain from Abū Dharr, the hadīth of adjuration of the Leader of the Faithful (a.s.) against ‘Uthmãn, az-Zubayr, ‘Abdu 'r-Rahmãn ibn ‘Awf and Sa‘d ibn Abī Waqqãs, on the day of consultation, and his arguments against them with the clear declarations of the Messenger of Allãh (s.a.w.a.) - and everyone of them was confirming what he was saying. And he (a.s.) had said inter alia, “Is there anyone among you - except me - who had paid zakãt while he bowed; and the verse was revealed about him: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow?” They said, “No.” (al-Majãlis)
Abu 'l-Hasan ath-Thãlith ‘Alī ibn Muhammad al-Hãdī (a.s.) wrote an epistle to the people of Ahwãz when they had asked him about Compulsion and Delegation. He (a.s.) wrote in it, inter alia:
“The ummah unanimously agrees, without any difference at all, that the Qur’ãn is truth, there is no doubt in it, according to the belief of all sects. Therefore, when they unite on it they are on the right, and they are guided aright to confirm what Allãh has revealed, because the Prophet (s.a.w.a.) has said, 'My ummah shall not unite on error.' He (s.a.w.a.) has thus told us that what the (whole) ummah agrees upon and some of them are not in discord with others on it, is the truth. This is the (true) connotation of this hadīth; not what the ignorant ones say in its interpretation; nor that which the enemies have said: negation of the order of the Book, following the commands of forged traditions and vain narrations, and following the perilous and ruinous desires which go against the clear verdict of the Book and confirmed meanings of clear and brilliant verses. And we pray to Allãh that He should help us for salãt and guide us to good conduct.”
Then he (a.s.) said:
“Therefore, when the Book testifies for the truth and actuality of news, then a group of the ummah refutes it and argues against it by one of those forged narrations, they become lost in error because of its rejection and refutation. The most correct hadīth is that whose truth is known from the Book. For example, the hadīth of the Messenger of Allãh (s.a.w.a.) which is unanimously agreed upon by all, that he said, 'Indeed I am leaving behind among you two caliphs: the Book of Allãh and my Progeny, as long as you adhere to them both you shall never go astray after me, and they shall never separate from each other until they come to me on the hawd (reservoir)'. And there is another wording narrated from him in the same meaning, 'Indeed I am leaving among you two precious (or weighty) things: the Book of Allãh and my Progeny (who are) people of my house, and they shall never separate from each other until they come to me on the reservoir, as long as you adhere to them both you shall never go astray.'
“We find evidence of this hadīth in clear words in the Book of Allãh, like His word: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow. Then the traditions of the scholars in this respect unani-mously point to the Leader of the Faithful (a.s.) that he gave his ring in alms while he was in rukū‘; so Allãh appreciated it from him and revealed the verse about him.
“Then we find that the Messenger of Allãh (s.a.w.a.), distinguished him from his companions by (saying) this word: 'He whose guardian am I, ‘Alī is his guardian; O Allãh! Be friend of him who is his friend, and be enemy of him who is his enemy'; and by his word: '‘Alī shall repay my debt and fulfil my promise; and he is my successor over you after me'; and by his word when he appointed him as his successor in Medina and he said, 'O Messenger of Allãh! Are you leaving me (to look after) women and children?' So he (s.a.w.a.), said, 'Are you not pleased that you have the same position with me as Hãrūn had with Mūsã, except that there is no prophet after me?'
“Thus we know that the Book testifies verifying these traditions and confirming this evidence; therefore the ummah is bound to acknowl-edge them, because these traditions agree with the Qur’ãn. So when we find them in agreement with the Qur’ãn, and find the Qur’ãn in agree-ment with these traditions, and proving them, then to follow them be-comes a duty which no one will transgress except the people of enmity and mischief.” (at-Tabrisī, al-Ihtijãj)
The Leader of the Faithful (a.s.) said, inter alia, in a hadīth:
“The hypocrites said to the Messenger of Allãh (s.a.w.a.), 'Is there any duty pending which your Lord intends to impose on us after all that has already been laid down? So you (better) tell (it to us) so our souls may be at rest that now nothing else is pending.' So Allãh revealed in this respect: Say: 'I exhort you only to one thing' (34:46), i.e. the wilãyah. Then Allãh revealed: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow; and there is no difference in the ummah that on that day no one gave zakãt while bowing, except one man . .” (ibid.)
al-Mufīd narrates from Ahmad ibn Muhammad ibn ‘Īsã, from al-Qãsim ibn Muhammad al-Jawharī, from al-Hasan ibn Abi 'l-‘Alã’ that he said, “I said to Abū ‘Abdillãh (a.s.), 'The successors, is their obedience incumbent?' He said, 'Yes. They are those (about whom) Allãh has said: Obey Allãh and obey the Messenger and those vested with authority from among you; and they are those (about whom) Allãh has said: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow.' “ (al-Ikhtisãs)
The author says: [al-Kulaynī] has narrated it in al-Kãfī from al-Husayn ibn Abi 'l-‘Alã’ from the same Imãm (a.s.); and has also narrated another tradition of the same meaning from Ahmad ibn ‘Īsã from the same Imãm (a.s.).
The chain of various narrations of what was revealed about ‘Alī (a.s.) ends at all the Imãms (a.s.), because they are the people of one house, and their affair is one.
ath-Tha‘labī has written in his at-Tafsīr: Informed us Abu 'l-Hasan Muhammad ibn al-Qãsim al-Faqīh; he said: narrated to us ‘Abdullãh ibn Ahmad ash-Sha‘rãnī; he said: informed us Abū ‘Alī Ahmad ibn ‘Alī ibn Razīn; he said: narrated to us al-Muzaffar ibn al-Hasan al-Ansãrī; he said: narrated to us as-Sariyy ibn ‘Alī al-Warrãq; he said: narrated to us Yahyã ibn ‘Abdi 'l-Hamīd al-Jummãnī, from Qays ibn ar-Rabī‘, from al-A‘mash, from ‘Abãyah ibn ar-Rab‘ī; he said: narrated to us ‘Abdullãh ibn ‘Abbãs (may Allãh be pleased with him), while he was sitting at the rim of Zamzam, saying: “The Mess-enger of Allãh said” - when a man wearing a turban came there. Now, whenever Ibn ‘Abbãs said, “The Messenger of Allãh said,” that man also said, “The Messenger of Allãh said.”
So, Ibn ‘Abbãs said to him, “I ask you by Allãh! Who are you?” (The narrator) said, “Then he removed the turban from his face and said, 'O people! Whoever knows me, he knows me; and whoever does not know me, then I am Jundab ibn Junãdah al-Badrī Abū Dharr al-Ghifãrī. I heard the Messenger of Allãh by these two [ears], else they should become deaf, and I saw him by these two [eyes], else they should become blind, (while) he was saying, “‘Alī is the leader of the righteous ones and the killer of the unbelievers; helped is he who helps him and foresaken is he who foresakes him.” Indeed I prayed one day the prayer of zuhr with the Messenger of Allãh. A beggar asked in the mosque but no one gave him anything. So the beggar raised his hand to the heavens and said, “O Allãh! Be (my) witness that I asked in the mosque of the Messenger of Allãh, but nobody gave me anything”; and ‘Alī was in rukū‘, so he pointed out to him with his right little finger, and he had a ring in it. So the beggar came forward till he took the ring from his little finger; and all this was in the sight of the Prophet (s.a.w.a.). When he finished his prayer, he raised his head towards the heavens and said, “O Allãh! Mūsã had asked You saying: 'O my Lord! Expand my breast for me, and make my affairs easy to me, and loose the knot from my tongue, (that) they may understand my word, and give to me an aider from my family, Hãrūn, my brother, strengthen my back by him, and associate him (with me) in my affair' [20:25-32]. So You revealed for him a speakingQur’ãn:
We will surely strengthen your arm with your brother, and We will give you both a power, so that they shall not reach you; with Our signs; [28:35]. O Allãh! And I am Muhammad, Your Prophet, and Your chosen one. O Allãh! So expand my breast for me, and make my affairs easy to me, and give to me an aider, ‘Alī; strengthen my back by him.” ' “
Abū Dharr said, “The Messenger of Allãh (s.a.w.a.), had not finished his words when Jibrīl came to him from near Allãh, the High, and said, 'O Muhammad! Recite.' He (s.a.w.a.), said, 'What should I recite?' He said, 'Only Allãh is your Guardiann and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow.”
The book al-Jam‘ Bayna 's-Sihãhi 's-Sittah (by Zarīn, vol.3, tafsīr of the chapter of “The Table”) quotes under the verse: Only Allãh is your Guardian and His Messenger . ., from Sahīhu 'n-Nasã’ī, from Ibn Salãm that he said, “I came to the Messenger of Allãh (s.a.w.), and we said, 'Verily our people became our enemy when we accepted the truth of Allãh and His Messenger, and they swore that they would not talk to us.' Then Allãh revealed: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow.
“Then Bilãl called ãdhãn for zuhr prayer, and people stood up praying; some were prostrating and some bowing, some asking Allãh; when a beggar (came there) begging; and ‘Alī gave (him) his ring while he was bowing. So the beggar informed the Messenger of Allãh (s.a.w.). Then the Messenger of Allãh (s.a.w.) recited before us: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow. And whoever takes Allãh and His Messenger and those who believe for a guardian, then surely the party of Allãh are they that shall be triumphant.”
Ibnu 'l-Maghãzilī ash-Shãfi‘ī narrates explaining the word of Allãh: Only Allãh is your Guardian and His Messenger . .: Informed us Muhammad ibn Ahmad ibn ‘Uthmãn; he said: informed us Abū Bakr Ahmad ibn Ibrãhīm ibn Shãdhãn al-Bazzãz by permission; he said: narrated to us al-Hasan ibn ‘Alī al-‘Adawī; he said: narrated to us Salamah ibn Shabīb; he said: narrated to us ‘Abdu 'r-Razzãq; he said: informed us Mujãhid from Ibn ‘Abbãs that he said about the word of Allãh: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow, that it was revealed about ‘Alī. (al-Manãqib)
Also, he narrates: Informed us Ahmad ibn Muhammad ibn Tãwãn; he said: informed us Abū Ahmad ‘Umar ibn ‘Abdillãh ibn Shawdhab; he said: narrated to us Muhammad ibn Ahmad al-‘Askarī ad-Daqqãq; he said: narrated to us Muhammad ibn ‘Uthmãn; he said: narrated to us Ibrãhīm ibn Muhammad ibn Maymūn; he said: narrated to us ‘Alī ibn ‘Ãbis; he said: Abū Maryam and I called on ‘Abdullãh ibn ‘Atã’. Abū Maryam said (to him): “Narrate to ‘Alī the hadīth which you had narrated to me from Abū Ja‘far.” He said, “I was sitting near Abū Ja‘far, when passed by him the son of ‘Abdullãh ibn Salãm. I said, 'May Allãh make me your ransom! Is he the son of him who had knowledge of the Book?' He said, 'No. Rather it is your companion, ‘Alī ibn Abī Tãlib about whom were revealed verses of the Book of Allãh, the Mighty, the Great: and he who has knowledge of the Book [13:43]; Is he then who has with him clear proof from his Lord, and a witness from Him recites it [11:17]; Only Allãh is your Guardian and His Messenger and those who believe.' “ [5:55]. (ibid.)
al-Khatīb al-Khwãrazmī has narrated the correspondence be-tween Mu‘ãwiyah and ‘Amr ibn al-‘Ãs, in which the latter writes inter alia: “You certainly know, O Mu‘ãwiyah! What (Allãh) has revealed in His Book, of the verses, which are recited regarding [‘Alī's] excellent virtues, which no one shares with him. For example, the word of Allãh, the High: They fulfil vows [76:7]; Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow [5:55]; Is he then who has with him clear proof from his Lord, and a witness from Him recites it [11:17]; and Allãh, the High, has said: . men who are true to the covenant which they made with Allãh [33:23]; and Allãh, the High, has said to His Messenger: Say: 'I do not ask of you any recompense for it except the love of (my) near relatives' [42:23].”
al-Khatīb narrates through his chain, from Abū Sãlih, from Ibn ‘Abbãs, that he said, “‘Abdullãh ibn Salãm came with some of his people who had believed in the Prophet (s.a.w.a), and they said, 'O Messenger of Allãh! Our houses are far away, indeed; and we do not have any place for assembly or discussion except this place (of yours); and when our people saw that we had believed in Allãh and His Mess-enger and had accepted his veracity, they abandoned us and swore to themselves that they would not sit with us, nor enter into marriage-tie with us or talk with us; and it has proved very hard for us.' So the Prophet (s.a.w.) said to them: 'Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow.'
“Then the Prophet (s.a.w.), went out to the mosque and some people were standing (in prayer) and others bowing. (The Prophet) saw a beggar; and he said to him, 'Has anyone given you anything?' He said, 'Yes; a golden ring.' The Prophet (s.a.w.) said to him, 'Who has given it to you?' He said, 'That one standing (in prayer)' - and he pointed with his hand to ‘Alī ibn Abī Tãlib. Then the Prophet (s.a.w.) said, 'In which position he gave (it) to you?' He said, 'He gave to me while he was in rukū‘.' Then the Prophet (s.a.w.) said: 'Allãhu Akbar', and then recited: And whoever takes Allãh and His Messenger and those who believe for a guardian, then surely the party of Allãh are they that shall be triumphant.”
Then Hassãn ibn Thãbit composed and recited (the following poem):
O Abu 'l-Hasan! May my soul be your ransom, and my life-blood!
As well as every slow and fast in (the way of) guidance!
Will my praise and of (your) lovers go in vain?
But praise for Allãh's sake is never lost.
So it is you, who gave while bowing,
The souls of the people are your ransom! O the best bowing one!
Your blessed ring; O the best Master,
And the best buyer and the best seller!
So Allãh revealed about you, the best wilãyah,
And made it clear in decisive sharī‘ah. (ibid.)
al-Hamawaynī [al-Hamū’ī] narrates through his chain from Abū Hadbah Ibrãhīm ibn Hadbah that he said, “Informed us Anas ibn Mãlik that a beggar came into the Mosque and he was saying, 'Who will lend to the Rich, the Trustworthy (Allãh)?' And ‘Alī was bowing, indicating by his hand to the beggar to take off the ring from his hand. (Anas) said, 'Then the Prophet (s.a.w.) said, “O ‘Umar! It became incumbent.” (‘Umar) said, “May my father and mother be your ransom! O Messen-ger of Allãh! What became incumbent?” He (s.a.w.) said, “The Garden became incumbent for him. By Allãh! He (the beggar) did not take it off from his hand, but he removed him from every sin and every fault.” ' “
al-Hamawaynī narrates through his chain from Zayd ibn ‘Alī ibn al-Husayn, from his father, from his grandfather that he said, “I heard ‘Ammar ibn Yãsir - may Allãh be pleased with him - saying, 'A beggar stood near ‘Alī ibn Abī Tãlib, and he was in rukū‘ of a super-erogatory prayer; so he removed his ring and gave it to the beggar. Then he came to the Messenger of Allãh (s.a.w.) and informed him of it. Then this verse was revealed to the Prophet (s.a.w.): Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakãt while they bow. So the Messenger of Allãh (s.a.w.) recited it; then said, “Anyone whose mawlã am I, ‘Alī is his mawlã.” ' “
al-Hãfiz Abū Nu‘aym narrates from Abu 'z-Zubayr, from Jãbir (may Allãh be pleased with him) that he said, “‘Abdullãh ibn Salãm came [to the Prophet] with a group, complaining that people have avoided them since they have entered into Islam. So the Messenger of Allãh (s.a.w.) said, 'Find for me a beggar.' We entered the Mosque and a beggar came near him. (The Prophet) said to him, 'Has anyone given you anything?' He said, 'Yes, I passed by a man who was bowing, so he gave me his ring.' (The Prophet) said, 'Come along and show me.' “ (Jãbir said) “So we proceeded and lo! ‘Alī was in standing position, so (the beggar) said, 'This.' Then was revealed: Only Allãh is your Guardian and His Messenger . .”
Also, al-Hãfiz Abū Nu‘aym narrates from ‘Awf ibn ‘Ubayd ibn Abū Rãfi‘, from his father, from his grandfather that he said, “I went to the Messenger of Allãh (s.a.w.) while he was asleep, and a snake was in a side of the house; but I did not like to kill it lest I awake the Prophet. So I lay between him and the snake, so that if there was any- thing (i.e. snake-bite) it would be in me, not him. Then (the Prophet) woke up and he was reciting this verse: Only Allãh is your Guardian and His Messenger. He said, 'All praise is for Allãh!' Then he came to my side and said, 'Why do you lie here?' I said, 'Because of the pres-ence of this snake.' He said, 'Go to it and kill it.' So I killed it.
“Then he took my hand and said, 'O Abū Rãfi‘! There shall soon be after me some people who would fight ‘Alī; to fight them will be a right of Allãh; so whoever could not fight them by his hand, he should do so by his tongue, and whoever could not do so, then by his heart; there is nothing beyond that.' “
The author says: The traditions showing that the two verses were revealed concerning the alms of the ring are very numerous. We have quoted some of them here from al-Bahrãnī's book, Ghãyatu 'l-marãm; and it has been ascertained that they are found in the books al-Bahrãnī has copied from. We have quoted only as much as was necessary to show various versions of the story.
Many companions have narrated this event, like Abū Dharr, Ibn ‘Abbãs, Anas ibn Mãlik, ‘Ammãr, Jãbir, Salamah ibn Kuhayl, Abū Rãfi‘, ‘Amr ibn al-‘Ãs and ‘Alī and al-Husayn; and likewise as-Sajjãd, al-Bãqir, as-Sãdiq, al-Hãdī and other Imãms of Ahlu 'l-Bayt.
Also, Aimmatu 't-Tafsīr (those who explain the verses with the help of traditions) unanimously agree on this tradition, without any objection, like Ahmad, an-Nasã’ī, at-Tabarī, at-Tabarãnī, ‘Abd ibn Hamīd and many other huffãz (memorizers) and imãms (masters) of hadīth. The scholars of ‘ilmu 'l-kalãm (Islamic Theology) have accepted the tradition. The jurisprudents have used it as their proof in the question of a great many actions during prayer, and in the discussion whether supererogatory alms is called zakãt.
And the outstanding luminaries of language and literature from among the exegetes, like az-Zamakhsharī in al-Kashshãf and Abū Hayyãn in his at-Tafsīr have not disputed regarding the application of this verse on this tradition; nor has any narrator showed any reluctance in it - and they were the people of this language.
Therefore, no attention should be paid to someone's claim that the tradition of the revelation of this verse in connection with the story of the ring is forged and fabricated. Some of them, like Shaykhu 'l-Islam Ibn Taymiyyah, have transgressed the limit and claimed ijmã‘, unanimity, that this tradition was forged. It is really an astonishing claim. You have, however, seen in the preceding commentary, what is the truth and reality of this matter.
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
