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Imamate As Envisaged in the Verse of Wilayah
“Only Allah is your wali and His Apostle and those who believe, those who keep up prayers and pay the poor rate while they bow”. (5:55)
One of the strong arguments advanced by Imamiyyah Shi’ites in support of Imamate and wilayah of Ali (as) is the Qur’anic verse of wilayah.
In order to confirm the idea presented in the Qur’anic verse about the word “wali”, we have to prove the following:
1. The word “ÇäãÇ” meaning “only”, indicates restriction.
2. “Wali”, in the stated verse, means most worthy of possession of authority and being a guardian.
3. The phrase “bow down” refers to a ritual movement while praying, not to a humbleness and humility.
4. It is certain that this Qur’anic verse refers to the occasion when the Commander of the Faithful, Ali (as), paid Zakat, to the poor for the sake of God, while he was bowing in praying.
Here, we seek to prove the aforementioned points and to finally answer the questions posed in regard to this Qur’anic verse.
The Use of “ÇäãÇ” (only) for Restriction
Arabic lexicographers say that, the word ÇäãÇ indicates restriction:
a) Ibn Manzur says, “A combination of Çä, and ãÇ that, indicates specification. An instance for this the Qur’anic verse: Alms are only for the poor and the needy” (9:160)
In which ÇäãÇ shows that the following command includes the mentioned group and excludes others.1
b) Jawhari, another lexicographer, says something similar to that.2
c) Firoozabadi says, “Like ÃäãÇ, the word ÅäãÇ indicates restriction and both are found in the Qur’anic verse: Say: It is only revealed to me that your God is one will you then submit?” (21:108)
Contains both ÇäãÇ and ÇäãÇ.3
d) Ibn Hisham says the same thing.4
Therefore, there is no doubt that “ÇäãÇ” is used to indicate restriction. It may also be used to indicate something else. If there is a contextual clue, which is a figurative use of the word.
An Investigation into the Meaning of “Wali”
The word “æáí” is a derivative of “æóáí” meaning “made wali”, and “æáÇíå” meaning “guardianship” a word that has various meanings. An investigation into the meanings, however, shows that it originally means “guardian”, “one who has preference over others”, and “possessor of free will”.
a) Ibn Manzur’s Lisan al–Arab says the following: “Wali means an orphan’s guardian who manages the orphan’s affairs, and provides him or her. The wali (guardian) of a woman is the one who supervises her marriage contact.
It has been reported that if a woman gets married without the permission of her muwalli, her marriage contract will be nil and void. Yet another report contains the word “her wali” rather than her muwalli, which means someone who has full authority”.5
b) Fayoomi says in his al–Misbah al–Muneer,6 “the word wali, pronounced in the same way as fa–eel ÝÚíá, has the meaning of agent, as in the holy Qur’anic verse “Allah is the guardian of those who believe” (2:257)
c) Ibn Faris has said, “The person who is delegated to manage someone’s affairs is his or her wali. This word is sometimes used to mean the one who sets a slave free, the freed slave, the cousin, the helper, or the friend”.
From what this great lexicographer says, it can be understood that such meanings as “helper” and “friend” are not the real meanings of wali, but sometimes it can be used figuratively.
To define wali, dictionaries7 usually the following example: “The one who manages someone’s affairs is his wali, (guardian).”
It can thus be understood that wali conventionally means “one who has free will and authority”; this is confirmed by the Qur’anic verses mentioned below:8
A Few Basic Points to Notice
A) Dictionaries usually give the various meaning of a word. This does not mean that each word has a real meaning According to linguists’ view the idea that each lexical item has many real meanings opposes the principle rule (of language).
For example: Jamal al–Deen ibn Hisham al–Misri, a leading Sunni scholar of (Arabic), grammar and literature, and author of Mugni al–Labib, comments on the way some grammar scholars interpret the Qur’anic verse: Surely Allah and His angels bless the Prophet”, (33:56)
Has not been mentioned explicitly. These scholars maintain that the word angles in the Qur’anic statement is a predicate. (In answer to them) he says, “There are reasons to believe that what these people say is far from reality first, on the basis of their claim the word ��áÇå “blessing” must have various meanings, and this opposes the linguistic principle so that some have denied (such possibility) and those who have not, prefer to consider it a figurative usage.
Firoozabadi, a lexicographer, has written in a book on “calling for (divine) blessing on the Prophet”, and investigated the Qur’anic verse, citing what ibn Hisham has said in this regard.9
“Surely Allah and His angels bless the Prophet…”
Accordingly, as regards the meaning of the word wilayah, which has several meanings, it definitely means “guardianship” and “authority” whereas “friendship” and “helper” are excluded from the province of the meaning. Thus, whenever the word “wali” is used without a contextual clue, it denotes “guardian” and “authority”.
B) Some lexicographers assume that the root “w-l-i” means closeness and some commentators take the lexicographers’ view for granted. It should, however, be noticed that:
1) Such view is based merely on guessing; not on reasoning.
2) What contributes to understanding the real meaning of a lexical item is the time in which it is used. There is no doubt that most often the word “wali” does not mean “closeness”, but in some cases when there is a contextual clue, it does as in the phrase ÇáãØÑ Çáæáí. This phrase means: a second rain close in time to the first one.
Even if we assume that the word “wali” formerly meant “closeness”, but now it does not because it is obsolete.
C) Certain lexicographers, for instance, ibn al–Atheer in his al–Nihayah ,and ibn Manzur in his Lisan al–Arab, say at the outset of their discussion of the meaning of wali that it is one of the names of God, and it means “helper”, and it can mean “Administrator of the universe”.
This, however, is not true because the word wali comes from the root which is pronounced like fa–eel. Were it mean “helper”, it would convey this idea both when it is a root and derivative provided that it gives the meaning of a subject.
It should be added that neither of the two has a proof, besides, the word that is pronounced like fa–eel is a verb–like adjective, implying a constancy (in the attributes it refers to), whereas fa-eel, denotes an occurrence, and each of them oppose the other.
So, the word wali which is considered as a name of God means possessor of authority and administrator of the affairs of the world. However, the two above mentioned lexicographers, give their own opinion about the meaning, using the word qeel which means “it is said that”.
D) The word wali has, in many Qur’anic verses, been juxtaposed with Naseer (helper), as in the Qur’anic verse, “…and that besides Allah, you have no guardian or helper” (2:107)
. If naseer was one of the meanings of the word wali, it would not be used next to wali. Semantically, the two words differ from each other.
E) On the basis of many Qur’anic verses such as “Not yours is their guardianship”, (8:72)
Some people have taken wali, and wilayah, to indicate “help” and “assistance”, whereas (wilayah) could mean “guardian with giving assistance”. The (actual meaning of) wilayah is not “assistance” because assistance is part of (the responsibility of) wilayah. The only sense of wilayah in the above mentioned verse is guardianship and (giving) assistance is observed, too.
We can thus conclude that “guardianship and authority” are the only meanings for wali in the mentioned Qur’anic verse.
Besides, the verse contains a definite clue to indicate that it does not mean “friend” and “helper”. This will be explained in the forthcoming pages.
The Meaning of Ruku’
Ruku’ literally means bowing down. This word is also used to mean a certain ritual act when we perform our prayers.10
Zubaydi says in his Taj al–Aroos,11 “The phrase raka’a al–Rajul, ÑßÚ ÇáÑÌá may mean that the person was once wealthy but is poor now”. Here, the word “bow down” is used figuratively. Thus, the real meaning of ruku’ is “bowing down” in praying; but when it is used to indicate poverty or humbleness, it will be a figurative use and needs a contextual clue.
The Occasion of the Revelation of the Verse of Wilayah
According to many reports in Shi’ite and Sunni commentaries of the Qur’an, the holy verse of wilayah – “Only Allah is your wali and His Apostle and those who believe, those who keep up prayers and pay the poor–rate while they bow” – was revealed in favour of Ali ibn Abi Talib, God’s peace be on him. Below is a narrative related by Tha’alabi12 in his Tafseer13 on the authority of Sunni leading commentators, and by Sheikh Tusi, a great Shi’ite commentator, in his Majm’a al–Bayan14: “It is reported that Abayat ibn Rab’i said, ‘Abdullah ibn Abbas was sitting by the Zam Zam well (in the House of God) relating hadiths from the Holy Prophet (saws). Then, a man with a turban on his head entered. Ibn Abbas began saying, ‘The Holy Prophet, may God bless him and his descendants said...’ and the man repeated (the same phrase, saying), ‘The Holy Prophet, may God bless him and his descendant said…
This statement was repeated (several times). Finally, ibn Abbas said to him, ‘For God’s sake tell us who you are.’ The man took his turban off and said, ‘I will introduce myself to those who do not know me. I am Jundub, the son of Junadah al–Badri, that is, Abu Dhar Ghifari. ‘I heard the Prophet (saws) and saw him say, ‘Ali (as) is the leader of those who do good and killer of those who disbelieve.
Whoever helps him will be helped (by God) and whoever abandons him will be abandoned (by God).’ As he said the first phrase Jundub pointed to his ears and said,’ May my ears become deaf if I am not telling you the truth,’ and pointed to his eyes and said ‘May my eyes become blind if I am not telling you the truth”.
“The Jundub also said, ‘Once I performed the noon prayers in a mosque, behind the Prophet (saws) then, a beggar came in but no one attended to him. The beggar extended his hands towards the heaven and said, ‘O God, bear witness! Here, in the mosque of the Prophet of God (saws) I asked (to be given something), but no one attended to me.’
Ali (as), who was in ruku’, saying his prayers gestured with his hand, inviting the beggar to take a ring which was on his little finger. The beggar stepped closer, and removed the ring from Ali’s (as) finger. This incident took place in the presence of the Prophet (saws).
“When the prayer finished, the Prophet (saws) extended his hand towards the heaven and said, “My God! My brother Moses supplicated to you, and said: O my Lord! Expand my breast for me, and make my affair 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: Haroun, my brother”. (20:25-30)
There and then came a revelation (to Moses)
‘We will strengthen your arm with your brother, and We will give you both an authority’ (28:35)
‘O My God, I am Mohammad(saws), Thy Prophet and Thy Chosen one; expand my breast for me and make my affairs easy to me and give me an aider from my family, Ali (as), and back me up by him.’
“Abu Dhar continued ‘By God! No sooner had the Prophet (saws) finished his words than Gabriel descended and said: O Mohammad! Recite.’ The Prophet (saws) asked, ‘What should I recite?’ Gabriel said, ‘Only Allah is your wali and His Apostle and those who believe, those who keep up prayers and pay the poor–rate while they bow”.
There are many narratives that mention this specific reason for the revelation of Qur’anic verse. Some of these hadiths will be cited later on, and some others will come on the page containing responses to ibn Taymiyyah’s objections.
When we come across these hadiths it will become clear that the mentioned reason for the revelation of this Qur’anic verse is definite.
Notes:
1. – Lisan al-’Arab, vol. 1, p. 245.
2. – Sihah al-Lughah, vol. 5, p. 2073.
3. – Al-Qamus al-Muheet, vol. 4, p. 198, Dar al-Ma’rifah, Beirut.
4. – Mughni al-Labeeb, vol. 1, p. 88, Dar al-Kutub al-Ilmiyyah, Beirut.
5. – Lisan al-Arab, vol. 15, p. 401, Dar Ihya al-Turath al-Arabi, Beirut.
6. – Al-Misbah al-Muneer, vol. 2, p. 350, Mustafa al-Babi al-Halabi wa Awladah, Egypt.
7. – Lisan al-Arab, vol. 15, p. 410; al-Misbah al-Muneer, vol. 2, p. 350, Mustafa al-Babi al-Halabi, Egypt; An–Nihayah, vol. 5, p. 228, al-Maktibtah al-Ilmiyyah, Beirut; Muntahil al-Irab, vol. 4, p. 1339, Sanaii Library; Majma’ al-Bayan, vol. 4, p. 554, Nashr Farhang Islami; Sihah, p. 2529, Dar al-Ilm lil–Malyeen; al-Mufradat, p. 535, Daftar Nashr Kitab; Mo’jam Maqaiis al-Lughah, vol. 6, p. 141.
8. – a) “Allah is the guardian of those who believe. He brings them out of the darkness into the light”. 2: 257.
b) “Surely my guardian is Allah, Who revealed the Book, and He befriends the good”. 7: 196.
c) “Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead”. 42:9.
d) “Say, Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed”. 6:14.
e) “Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers”. 7:155.
f) “but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness” 2:282.
g) “and whoever is slain unjustly, We have indeed given to his heir authority”. 17:33.
Also the Qur’anic verses that follow: 12:101; 11:113; 42:46; 42:31; 16:63: 2:107, and 120; 9:74 and 116; 29:22; 42: 8 and 31; 4: 45, 75, 89, 123 and 173; 33:17 and 65; 48: 22 where wali and naseer (helper) are used simultaneously; 4:119; 19:5; 34:41; 27:49; 2: 139; 10:62; 17:97; 39:3; 42:6; 60:1; 3:175; 8:40; 47:11; 2:286; 9:51; 22:78.
9. – Assalat wa al-Bashar fi Assalat ala Khayr al-Bashar, p. 33, Dar al-Kutub al-Ilmiyyah, Beirut.
10. – Jawhari’s Sihah, vol. 3, p. 1222, Dar al-Ilm Lil–Malyeen; Firoozabadi’s al-Qamoos al-Moheet, vol. 3, p. 31, Dar al-Ma’rifah, Beirut; Fayoomi’s al-Misbah al-Muneer, p. 254, printed in Egypt; ibn Durayd’s Jamharat al–Lughah, vol. 2, p. 770; Khalil ibn Ahmad Faraheedi’s Kital al-Ein, vol. 1, p. 200.
11. – Taj al-Aroos, vol. 21, p. 122, Dar al-Hidayah lil–Tiba’a wa al-Nashr wal Tuzee’.
12. – Dhahabi’s words will be discussed in \"Answer Two” to the objections.
13. – Al-Kashf wal-Bayan, vol. 4, pp 80–81, Dar Ihya’ al-Turath al-Arabi.
14. – Majm’a al-Bayan, vol. 3, p. 324.
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