1

A COMMENTARY ON THE QURANIC VERSE OF THE

DIVINE AUTHORITY OF IMAM ALI
AND HIS INFALLIABLE PROGENY (PEACE BE UPON THEM)


AYATULLAH AL SAYYID MURTADHA SHIRAZI














2
In the Name Of Allah, The Merciful, The Beneficient

Introduction

This booklet is a translation of a series of Arabic lectures in regards to
the commentary of the verse of Wilayah (Surah Al Maidah: verse 55) which
were delivered by His Eminence Ayatullah Sayyid Murtadha Al-Shirazi at
the Hawza Ilmiyya Al Zainabia in Sayeda Zainab, Syria.
The goal of this work has been to unveil a glimpse of the reality of the
status of the Prince of Believers - Imam Ali ibn Abi Talib (Peace be Upon
Him) and the rightful Imams from his progeny. These vicegerents of Allah
were not only oppressed during their lifetimes, but after their martyrdoms as
well. Apart from the injustices carried out on Imam Ali ibn Abi Talib (peace
be upon him) and the assault on his pure and chaste wife Fatima Al Zahra
the daughter of the Prophet of God (peace be upon her) after the death of the
Holy Prophet (peace be upon him and his progeny), certain personalities
fuelled by an intense malice against him either due to jealousy of the status
bestowed upon him By Allah, or due to the inability to withstand his justice
rallied together to distort the pages of history that were overflowing with
the merits of Imam Ali ibn Abi Talib. Not only did they fabricate prophetic
traditions to divert the nobility attributed to him to other undeserving people,
but they invented hundreds of others to attempt to stain his infallible
character. And when they were still not satisfied, they distorted the present
traditions and interpretations to demean his glorified status. Hence these
rogue personalities committed open blasphemy and as a result, they deviated
millions of people from the right path and reaped the wrath of the Almighty.
This work examines the verse from a grammatical point of view
giving the reader an insight of the precision and eloquence of the Arabic
Language and the Quran. The central point of debate revolves around the
word Wali ( ! " # $ % ) which according to a majority of works is incorrectly
translated as !friend" or !helper" and sometimes as !guardian". This may be
done for a number of reasons: negligence, lack of command over the Arabic
language or hidden motives other than that.
The accurate definition of this word as per the most renowned Arabic
lexicons is: A master or ruler who possesses authority over the matters
of the people.
In light of the Qur$anic context, the intended definition is: A master
who possesses divine authority over the corporeal and incorporeal
matters of the people rather over all mankind. This definition is derived
3
from the fact that the Almighty Creator begins by asserting that He Himself
is the Wali The One who possesses absolute authority over all creation,
and He out of His Glory and Wisdom has delegated this authority to certain
dignified infallible personalities. Hence, this is the intended meaning of the
word Master (wali) as is demonstrated by the Sayyid during his
commentary.
It is imperative as well to note that many words in the Arabic
language have multiple meanings some of which have commonalities
across their various meanings, while others are unrelated. The word Wali is
one of those words with multiple meanings. So how do we know what the
intended meaning is? We do so through the context of the sentence or
situation in which it is used. The Sayyid will make it extremely clear beyond
any doubt as to the intended meaning of the word Wali is as per the above
definition.
As an ending note, I dedicate this humble translation to the oppressed
Lady Fatima Zahra (peace be upon her), and to the Leader of our age - Imam
Al Mahdi; the much awaited saviour of mankind (May God hasten his re-
appearance) who shall replace the earth with justice after it is filled with
injustice. May God soon grant us the blessing of cooling our burning eyes by
lifting the veil between us and Him (peace be upon him), and in the mean
time keep us steadfast as we patiently wait.

Mohamed Abbas Panju
Hawza Ilmiyya Al Zainabia
8
th
Rabi Al Awwal 1431















4

.


In the Name Of Allah, The Merciful, The Beneficient
.
! &' ( )* + , - " ./ ) 0!* &' 1 2 3 " .4 5!* &' 67 8 3 93 : !* *' ; <= 93 : !* " > !' ? + " > @!* , A 7 ! " / 6 B C # $ % D # % C C E% C # D # % C E% C # $ # % $ EC # % % $ EC % # F # % % # EC # F E# $ % % E%
&' G !/ H !* , - > @!* I 0 J & K L *' ; <= 93 : !* " > !' ? + " > @!* M ' N 3 9 < " # $ % O # # $ EC % D $ EC $ C # % % $ EC % # C # % % % EC EC % % % D % % "
Verily, your master
i
is Allah, His Prophet, and the group of believers
those who establish prayers and give charity while they are bowing in
prayer.
Whosoever yields to the authority of Allah, His Prophet and those who
believe, then they are the party of Allah who shall be triumphant.
ii


All praise is due to Allah, the Lord of the universe, Creator of
everything within the realm of existence, The One who appoints Prophets
and Saints as guides. May He shower His blessings upon our master the
seal of all prophets- Muhammad Al Mustafa and upon his blessed and pure
progeny whom God favoured with infallibility from any sin or fault. And
may He deprive His mercy from those who oppressed them.
It is recorded in authenticated narrations, that one day Abd Allah Ibn
Abbas was seated by the spring of Zamzam narrating traditions on authority
of the Blessed Prophet (PBUH)
iii
to the people. (Envision yourself back in
history 1400 years or more, present in this divine atmosphere by the well of
Zamazam, within the vicinity of the blessed Ka`aba, receiving knowledge
and guidance from this much revered companion who was granted the
epithet -fountain pen of the Islamic Ummah!
iv
when suddenly a person
who was fully veiled, and perhaps just his eyes being uncovered, approached
the gathering and sat himself in the middle of the multitude of listeners.
Each time Ibn Abbas would recount a tradition, this unknown veiled
personality would loudly affirm it and comment over it. Through his words,
actions, body language, tone of voice and general behaviour, it seemed as
though this anonymous person possessed an ocean of knowledge within his
heart. Hence, elements of his character were unveiled through his speech and
actions.

i
Please refer to the introduction for the definition of the word master
ii
Quran, 5:55-56
iii
An acronym to denote Peace Be Upon Him and His Progeny
iv
An expression to signify the numerous number of prophetic traditions memorized and recorded by him
5
Ibn Abbas was astonished at the apparent wisdom displayed by this
unknown personality. It was clear that this person did not want to be known
since he had veiled himself; hence Ibn Abbas beseeched him by the sake of
God to identify himself. And perhaps, the reason for his insistence was not
solely for quenching his own curiosity over the identity of this person, but as
well as to introduce a second witness to the masses, who would attest to the
veracity of the traditions he was narrating.
This person therefore unveiled himself and declared: !Whoever
recognizes me knows me, and whoever does not recognize me, then let it be
known that I am Jundab Ibn Junadah Al Badri" i.e. Abu Dhar al Ghaffari
an extremely well known personality in Islam
v
.
Abu Dhar then went on to relate a certain tradition on the authority of
the Holy Prophet (PBUH). We shall centralize our attention towards the
content of this narration, and while we do so, we should keep in mind the
following factors:
1. Significance of the content of the narration.
2. Significance of the narrator (Companion of the Holy Prophet (PBUH)
who participated in the battles of Badr, Uhod, Khaybar, Khandaq, etc
with the Holy Prophet (PBUH), and was praised by him as being one
of the most truthful people)
3. Significance of the presence of whom it is being narrated (Ibn Abbas -
an exceptionally revered narrator of Prophetic traditions, and exegete
of the Quran)
4. Significance of the place in which it is being narrated (within the
confines of the blessed spring of Zamazam and the Holy Kaaba)
Abu Dhar said: !I heard the Prophet with my own two ears, and saw him
with my own eyes say that Ali Ibn Abi Talib is the chief of all righteous
people! a reference to the Quranic verse:
+' L/ ) / P Q* 0 < &/ ) R S ) 9 < &' T U V 3 +* U TW* & X Y F C % # % $ C C Z O C D $ C # % D % % % D EC $
As for the righteous, they shall drink of a Cup mixed with Kafur
vi

Ali is the chief of all righteous people It is the righteous that deserve
to be the most exalted of all mankind. Therefore, according to the narration,

v
(This detailed introduction has been presented so as to keep in mind an important concept that an
individual is often recognized through his actions and characteristics he is not necessarily recognized by
his name or face. The fact that Abu Dhar was knowledgable was discovered through his behaviour not by
the people knowing that he is the famous Abu Dhar which is why he said after unveiling his face
!whoever recognizes me knows me"This concept adds a great deal of value in understanding the
relationship between Imam Ali and not only this Quranic verse, but many others it is not necessary to
mention by name his high position in the Quran, but it is sufficient to do so by describing him by his
supreme conduct)
vi
Quran, 76:5
6
Ali Ibn Talib (peace be upon him) is at the peak of exaltation, and is the
most exalted of those exalted men! He is the demolisher of falsehood
victorious is the one who supports Ali (Peace be upon him), because Allah
the Almighty supports him, and similarly, disgraced is the one who tries to
discredit Ali (peace be upon him), since Allah disgraces him.
Thereafter, Abu Dhar continued by narrating the following event: !I
entered the Mosque of the Prophet (PBUH)
vii
and saw a beggar come into
the mosque as well and loudly ask for charity while the Prophet (PBUH) was
engrossed in prayers. (Now imagine yourself at the Mosque of the Prophet
and try to sense the spirituality of the atmosphere and envision the Holy
Prophet (PBUH) and Ameerul Mu`mineen
viii
Ali Ibn Abi Talib (Peace be
upon him), together with a number of believers engaged in prayers.)
Simultaneously, a beggar shouts out for charity without even considering the
fact that those, whom he is seeking from, are engaged in prayers. It
apparently seems that this person may have been extremely impatient, hence
explaining his subsequent anger. Despite the beggar seeing the Holy Prophet
(PBUH), Imam Ali (Peace be upon him) and the rest of the people occupied
in worship, he vented out his anger by raising his face towards the heavens
and cried out: !O Lord! Bear witness that I asked for charity in the mosque
of your Prophet, and nobody responded to my plea." However, at this
moment, Imam Ali (peace be upon him) extended out his hand making a
gesture to the beggar with his ring finger indicating that he may take the
ring as charity. The beggar proceeded to take the ring as a form of charity
that he had sought out to receive.
It should be noted here that it would be more appropriate for the
beggar to exercise some sort of patience and at least wait till the Prophet and
his companions had completed their prayers, which is why Imam Ali (Peace
be upon him) did not initially give his ring in charity because it is not social
etiquette for someone to interrupt another person$s communication with the
Almighty Lord in order to have a request fulfilled.
However, when The Imam saw that the honour of the Prophet$s
Mosque was exposed to possible disgrace he immediately gestured to the
beggar to take his ring as charity. This is because the beggar loudly
complained to Allah the Almighty with the words !O Lord! Bear witness
that I asked for charity in the mosque of your Prophet, and nobody
responded to my plea", and the fact that a lot of historical events are
recorded without taking into consideration the actual context and

vii
A reference to Masjid Al Nabawi in present day Medina, Arabia
viii
A title exclusively bestowed upon Imam Ali Ibn Abi Talib by the Holy Prophet (PBUH) which translates
as: !The Prince of Believers"
7
surrounding circumstances, this incident may later down the generations
have been recorded as a shameful episode whereby a beggar once entered
the mosque of the Prophet seeking charity but was totally ignored and
returned back empty handed without the mention that the Prophet and his
companions were engaged in prayer. This by the way, is not a far fetched
possibility especially since you may well be aware that there were numerous
people despite being in the midst of the Prophet$s presence, they were in
reality from his enemies, while others were prejudiced and had a tendency to
distort fact. Therefore the Imam at this juncture took no chance and gestured
to the beggar to take his ring as charity.
Thereafter the Divine Prophet (PBUH) turned to make a request but
what did he ask for? note that a person$s wisdom may be determined from
the quality of the favour he seeks i.e. in that he requests for some thing that
will fulfil his needs. Since the Prophet (PBUH) is the wisest of the wise, the
most knowledgeable of all people, the most perfect in understanding and
foresight, and the most brilliant in intellect, he will request for a favour that
is in accordance with his intellect, wisdom and splendour.
As the Prophet (PBUH) completed his prayer, and the golden
opportunity (to give the charity) had passed, he turned towards the Almighty
supplicating: "O God! Musa the son of Imran supplicated to you saying:
"O my Lord! expand the power of insight in my heart; and make easy
this mission for me; and remove the impediment from my speech
ix
, So
they may understand what I say; And appoint for me a minister from
my family; my brother Aaron; through him strengthen me; and bestow
him with a share in my mission
x
The Holy Prophet (PBUH) begins
beseeching God by making reference to the supplication of Prophet Musa
who was one of the Ulul azm
xi
, just like the Holy Prophet (PBUH) himself,
hence he uses the same supplication as a preface to present his own request.
Prophet Musa sought from Allah by the sake of his honour - and this is the
Holy Prophet Muhammad al Mustafa (PBUH) who is seeking a request
from his Lord by the sake of his honour, while he is more honourable and
elevated in rank than Prophet Musa, rather he is the most elevated of all
mankind, in fact he (PBUH) is elevated over all creation i.e. look at the
divinity of the personality who is supplicatingHe (PBUH) said: "O Lord!
I am your Prophet, the one who you purified, O my Lord, expand the
power of insight in my heart, and make my mission easy for me, and
make Ali my successor, through whom you will add strength to me."

ix
Meaning increase for me the power of eloquence in my speech
x
A reference to the prayer of Prophet Musa mentioned in the Quran:20:25-35
xi
The prophets who were bestowed with a divine book and comprehensive code of life
8
Notice the chain of events that occur a beggar comes to the mosque
and the request he makes is granted. On the other hand, the supplication that
prophet Musa made in accordance with his grandeur and high status which
was granted is mentioned; and now, the Holy prophet (PBUH) in accordance
to his elevated status and prominence seeks from Allah the Almighty to
make Ali (Peace be upon him) his successor, a means of support for him,
and to make him an integral part of his mission (prophet hood). Therefore,
the following verse was revealed as an acceptance to the supplication of
the Holy Prophet (PBUH):
! 7 ! " / 6 B E# $ % % E% &' ( )* + , - " ./ ) 0!* &' 1 2 3 " .4 5!* &' 67 8 3 93 : !* *' ; <= 93 : !* " > !' ? + " > @!* , A C # $ % D # % C C E% C # D # % C E% C # $ # % $ EC # % % $ EC % # F # % % # EC # F "
Verily, your master
xii
is Allah, his Prophet, and the group of believers
those who establish prayers, and give charity while they are bowing in
prayer
xiii

This event highlights the reason for the revelation of the above quoted
Qur$anic verse. This narration is recorded in numerous Shi$a traditions, and
is renowned amongst the other school of thoughts and recorded in their
sources of ahadith as well. The late Marjae Sayyid Abdul A`ala Sabzawari
(May God have mercy on him) has mentioned those traditions in his work of
tafseer
xiv

(The Imamiya scholars are unanimous in regards to the prestige and the
event surrounding the revelation of this verse. As well, a large number of
scholars from the Ahl-al Sunnah have narrated the same tradition in major
sources of ahadith. As well, a majority of the companions such as Ibn
Abbas, Abu Dhar, anas Ibn Malik, Ammar Ibn Yasser, Jabir Ibn Abdullah
Al Ansari, Salamah, Abi Raafi`, among others have recounted this event. As
for the scholars of tafseer who mention this narration, they include Ahmad,
Al-Nisa`i, Al-Tabari, Al-Tabarani. Scholars of philosophy in their books too
have narrated this incident and accepted its validity. There is unanimity over
this tradition among all the companions who were present during the time of
revelation, the Tabi`een
xv
, scholars of narrators, subsequent generation of
Quranic exegetes such as Zamkhashari in Kishaaf, Tafseer of Abi Hiyan,
and so on and so forth.)





xii
Refer to the definition of !master" as stated in the introduction.
xiii
Quran, 5:55
xiv
Tafseer Mawahib Al Rahman, Volume 11, commentary on verse 55 of Surah Al Maeda
xv
Immediate generation of Muslims born after the death of the Holy Prophet (PBUH)
9
Three possible interpretations for the Quranic verse

After having recounted the circumstances surrounding the revelation of the
blessed verse, we shall now analyse it with precision. We will begin with the
second part of this verse. There are three possibilities as to the intended
meaning:
!and the group of believers those who establish prayers, and give
charity while they are bowing in prayer.
./ ) 0!* &' 1 2 3 " .4 5!* &' 67 8 3 93 : !* *' ; <= 93 : !* " C C E% C # D # % C E% C # $ # % $ EC # % % $ EC % &' ( )* + , - " # $ % D # %

The First interpretation: The above part of the verse refers to, and
describes Imam Ali Ibn Abi talib (Peace be upon him) as per the
circumstances and reason for its revelation in the first place. As previously
mentioned, there is absolute unanimity between shia and sunni scholars of
tradition in regards to this issue, except for a minority of biased individuals
who have been misguided as a result of their enmity towards the Ahlul Bayt
(peace be upon them)
xvi
. Therefore, we may conclude by reaffirming that
this verse was revealed upon Imam Ali Ibn Abi talib (Peace be upon him)
The Second interpretation: This refers to the opinion of the minority
of prejudiced individuals, who state that this is a general verse applicable to
each and every Muslim. Therefore, according to this view, each and every
Muslim from each and every corner of the world is the master as described
in the verse: !those who establish prayers, and give charity while they
are bowing in prayer"
The Third interpretation: This opinion being the most accurate is
that it was revealed in honour of twelve personalities whom Allah the
Almighty has appointed as guides and leaders over all his creation. In fact,
this verse has not been revealed in honour of one personality only, rather, in
addition to Imam Ali Ibn Abi Talib, it includes Imam Hasan Al Mujtaba,
Imam Husayn The Martyr of Karbala, and Imam Ali Zaynul Abideen, and
Muhammad Al Baqir, and Imam Jaffar Al Sadiq, and Imam Musa Al
Kadhim, and Imam Ali Al Ridha, and Imam Mohammad Al Jawad, and
Imam Ali Al Hadi and Imam Hasan Al Askari, and Imam Al Mahdi the
awaited saviour of mankind (May God hasten his re-appearance) (peace be
upon them all).

xvi
In any case, the fact that a minority of certain biased people reject a given narration, this does not
weaken the strength of the narration in any way, rather it strengthens it, due to the principle that the truth
(of a given narration) is determined by consensus among the scholars, and a small misguided exception
does not violate authenticity.
10
These are the twelve divinely appointed Imams of the Muslims and
the embodiment of the Holy Quran - the second of the two weighty things
after the Holy Quran. This is in conformity with the saying of the Holy
Prophet (PBUH): "I leave behind for you two weighty things The
Divine Book and my progeny in so long as you hold on to both of
them, you shall never go astray. Verily, these two (i.e. the Divine Book
and the Blessed Progeny) shall never separate until they return to me to
the Pond of Kawthar!
xvii

This third interpretation is the most accurate one. It does not negate
the first interpretation, since it is inclusive of it, rather, it reinforces it and
expands the circle of those to whom the verse honours and describes. With
the Will of Allah the Almighty, we shall prove the validity of this
interpretation from the construction the verse itself, as well as from the
abundance of traditions in regards to this verse. Hence we will establish the
fact this verse refers to, and is restricted to the twelve Divinely appointed
Imams after the Holy Prophet (PBUH); the first of them being Imam Ali Ibn
Abi Talib, and the twelfth being the awaited Imam Al Mahdi (May God
hasten his reappearance) (peace be upon them all)

Six proofs negating the view that the part of the verse: (and the group
of believers - ' ; <= 93 : !* " # % % $ EC % * ) is applicable to all Muslims
We shall prove the invalidity of this interpretation using the verse
itself by examining its construction from a number of dimensions.
Firstly, it contradicts the majority of renowned and authentic
interpretations who have narrated the initial cause of revelation in regards to
this verse. However, upon contemplation, I am able to deduce five additional
dimensions that invalidate this theory, and perhaps, if we were to ponder and
contemplate further, one may be able to derive further evidence underlining
the invalidity of this assumption.
Secondly, from a grammatical point of view, it is common knowledge
that the word ! / 6 B % E% (which is commonly translated as !verily") is a particle of
restriction i.e. as per the rules of Arabic Grammar when the word ! / 6 B % E% is used
in a sentence, the subsequent predicate is confined to limitation it denotes

xvii
Apart from the numerous shia sources in which this tradition is mentioned, it is also narrated by Ibn
Hajar Al Makki, among others.
11
restriction imposed upon the predicate
xviii
. Therefore, the grammatical
dissection of the verse would be as follows:

*' ; <= 93 : !* # % % $ EC "% > !' ? + F # % " > @!* # EC ! " $ % , A 7 # F E# ! / 6 B % E%
3rd
predicate
of the
sentence
Particle
denoting
conjunction
2
nd

predicate
of the
sentence
Particle
denoting
conjunction
1
st

Predicate
of the
sentence
Subject of
the
sentence
Particle of
restriction

A similar replica of the analysis if translated in English as per the rules of
Arabic grammar would be as follows:

Verily Your
Master
(is) Allah And His
Prophet
and Those who
believe
Particle of
restriction
Subject of
the
sentence
1
st

Predicate
of the
sentence
Particle
denoting
conjunction
2
nd

predicate
of the
sentence
Particle
denoting
conjunction
3rd predicate
of the
sentence

Therefore, as per the above analysis
xix
, it is very clear that the predicate in
reference to !and the group of believers - ' ; <= 93 : !* " # % % $ EC % * ." is one that is
restricted. Therefore, not each and every Muslim from each and every corner
of the world is entitled to be a Wali (Master); rather this authority is limited
or restricted to a certain number of believers. Else, there is no use nor any
benefit in utilizing the word ( ! / 6 B % E% ). As a matter of fact, it will point towards
a flaw in speech and the Holy Quran is above that- it is a divinely sent
Book, eloquent in its expression, and free from any error, grammatically or
otherwise.
To elaborate further, let us say for example that there are ten people in
a mosque, and from them, only Zayd happens to be a scholar. In this case, it
will be correct to say: ) /[* ,P;< \/(!* ]3^ ( which would translate as: Verily,
Zayd is the scholar among them. However, if each and every one of the ten
people in the mosque were scholars including Zayd, then according to

xviii
Refer to Sharh Ibn Aqeel, chapter of mubtada and khabar. This is a standard grammar text authored by
the renowned grammarian Ibn Maliki, and expounded upon by Ibn Aqeel
xix
Refer to the Dictionary of Grammatical Analysis of the Holy Quran, authored by Shaykh Muhammad
Fahim Abu Qubayya, and prefaced by the Grand Mufti of Egypt Dr. Mohamed Sayed Tantawi
12
Arabic Language, it would be incorrect to say: verily Zayd is a scholar- and
if it is used in such a context, it denotes lack of eloquence, since the
grammatical disposition of the particle (/[*) (Verily) denotes restriction i.e
hence in such a context, it indicates exclusivity of a certain individual
differentiating him from the rest of the other individuals. Therefore, by
saying: !verily Zayd is a scholar" ) /[* ,P;< \/(!* ]3^ ( it implies that the people
other than Zayd, are not scholars, hence Zayd has been distinguished from
the rest through the usage of the particle /[* ( )
Similarly, if it was said: !Verily Zayd came to me" # ( %'()*+ ,-./0123 /4567-9) then
this would mean that only Zayd came to me and not Zayd and a second
person Amr. Likewise, if the intended meaning is Zayd and Amr came to
me, and it is said: !verily Zayd came to me" - ( %:;<*+ ,-./=>?3 /@AB7-9) then this will
denote a mistake in speech and demonstrate lack of understanding of the
principles of Arabic language which in itself is eloquent and precise in its
expressions.
Therefore, the usage of the particle of restriction (/[*) (verily) is a clear
indication that !those who believe" is a reference to a limited number of
people. They are the authoritative guardians while the rest of the people fall
under their leadership.
In conclusion, the usage of the restrictive particle is an extremely clear
indication that this certain class or number of people is restricted, and that
the affair of guardianship is limited to them. They are an exclusive group of
personalities distinguished with authority - and this is an indication towards
the divinely appointed Imams.
Thirdly, from the point of view of Arabic language as well, it is clear
that the word ( $ , A 7 ! # F E# $ _ ) represents a grammatical construction known as
(`/ab*) (Al-Mudhaf). To comprehend the implication of this rule in Arabic
grammar, it should be understood that this construction represents a
possessive case in which there is a co-relation between two nouns
xx
.
Therefore, the Quranic expression ( $ , A 7 ! # F E# $ _ ) is constructed of two nouns (#$%&'()
- meaning guardian and (,)) which denotes the pronoun !your" in its plural
form a plural referring to the 2
nd
person (i.e. the ones being addressed to in
the speech)

xx
In Arabic language, pronouns fall under the category of a noun refer to Sharh Ibn Aqeel, chapter one
13
In accordance to the rules of Arabic grammar and basic logic, the possessive
construction indicates that the phrase is composed of two independent
nouns. Therefore, if each noun is independent then we deduce that (#)*+'() i.e.
the master is a separate entity and the pronoun represented by (,)) - over
whom the authority is exercised, is a separate identity.
For example, if it were said :(C9 DFHI/JKLMNOPQRSTUVW) i.e. God created you i.e. it
is composed of two nouns that are co-related in the construction of the
sentence, but they are independent in identity whereby God (the Creator) is
one entity and !you" (the creation) are another entity different from God
more clearly, the Creator is a separate entity from the created.
Similarly, in the expression (c83]d) (your friend) follows the same
construction pattern of (Al-Mudhaf), in that it is composed of two nouns:
friend + you whereby, !you" are one separate entity, while your !friend" is
another separate and independent entity.
As per the rules of grammar, this is the understanding of all words following
the pattern of (`/ab*) (Al-Mudhaf), then how can the meaning of $ , A 7 ! F E# $ _ mean
that each believing Muslim is the master of each believing Muslim? I.e. they
are masters of one another.
This interpretation contradicts the established rules of grammar and
basic logic. The master who has authority has to be one separate entity,
while the one upon whom the authority is exercised, is another separate
entity as demonstrated in the above examples.
The scope of the plural pronoun !you" (,)) is important as well. It
refers to all of you (2nd person - plural) who are being addressed to by the
Holy Quran. Since the Quran is a book of guidance for all Muslims, rather
for all mankind, the impact of this verse is that, the Almighty Lord (the
Speaker in the verse is saying: !all of you my creation without any
exception, your master vested with authority is."

Fourthly, the verse begins with the phrase ( ! > @!* , A 7 ! " / 6 B # EC # F E# $ % % E% ) (Verily Allah
is your master). How exactly do we benefit from this verse?
Simple common sense dictates if there is a master ( ! " # $ % ) then there must be a
person over whom this authority is exercised (>7@e f'<). This is a
straightforward linguistic and logical concept. Likewise, reference to a
Creator would necessitate the presence of the creation, and the Creator is
separate or different from the creation. As well, reference to a teacher
14
necessitates the presence of students, and the teacher is separate or different
entity from the student.
Similarly, reference to Wali (master) ( ! " # $ % ) necessitates the presence of
a subject (upon whom that authority (held by the master) is exercised). This
grammatical observation nullifies the theory that each believing Muslim is
the master of the other.

Fifthly, the verse reads !Verily, your master is Allah, His Prophet,
and the group of believers those who establish prayers, and give charity
while they are bowing in prayer"
! - " ./ ) 0!* &' 1 2 3 " .4 5!* &' 67 8 3 93 : !* *' ; <= 93 : !* " > !' ? + " > @!* , A 7 ! " / 6 B # % C C E% C # D # % C E% C # $ # % $ EC # % % $ EC % # F # % % # EC # F E# $ % % E% &' ( )* + , # $ % D
As per the argument put forward, that all Muslims are masters of each other,
then the verse should have read as follows: !Verily, your master is God, the
prophet and the Muslims" and the verse should end thus. However if we pay
close attention to the content of the verse, we will notice that Allah The
Almighty has laid down certain provisional criterias that must be possessed
in order to be eligible for this position of authority. After His authority,
comes the authority of the Prophet, and that group of people who believe
and those who believe, must meet the following criterias:
1. In addition to being believers, they must be from the ones who
establish prayers ( %& .4 5!* &' 67 8 3 93 g C E% C # $ # % $ E_ ). It must be noted here that
establishing prayers is different from performing prayers. God willing,
we shall examine this difference in a separate discussion.
2. In addition to being from among the believers who establish prayer,
they have to be from the ones who give charity( ./ ) 0!* &' 1 2 3 " C C E% C # D # % )
3. In addition to being from among the believers who establish prayer,
and give charity, they should be the ones who do so while they are
bowing in the state of prayer( !* &' 1 2 3 C # D # _ &' ( )* + , - " ./ ) 0 # $ % D # % C C E% )
You will therefore notice that in the latter part of the verse, Allah the
Almighty sets a series of provisional criterions through which the majority
of the Muslims are excluded. Hence authority is restricted to a certain group
of individuals who meet all the mentioned criteria. Furthermore, the mere
statement !each Muslim is the master of each other" as established earlier, is
one that contradicts rationale and is unacceptable to the sound mind.
Sixthly, the relationship between Authority and Allah the Almighty.
We need to pay attention to the fact and ask ourselves as to why Allah
begins by asserting authority for Him self, and then for His Prophet:
15
! > !' ? + " > @!* , A 7 ! " / 6 B # F # % % # EC # F E# $ % % E%
(Verily your master is Allah and His Prophet.)
Indeed The Almighty intends to convey that such an authority (the one
possessed by a master) is an exclusive, distuiguished, and exceptional
matter. It has been bestowed upon the Prophet and those special group of
believers. Else, there would be no purpose in the particle of exclusivity ( ! / 6 B % E%
, A 7 ! " # F E# $ % ). As established, this is a straightforward concept accepted by all
Muslims.
It would have been sufficient for the verse to state that authority is for
the Prophet and for those group of believers, but the Almighty begins by
stating His own authority, hence distinguishing the role of the authority and
the necessity to yield to it in that that which is attributed and belongs to
Him, He is delegating it to the Prophet and to a certain group of believers.
The chain of authority that originates and belongs to Allah (SWT) is
extended down to the Prophet and to those select believers with this
blessed chain of authority being vertical in hierarchy.
It will be appropriate to clarify the idea of delegation of authority here, lest
we are not attributed with committing Shirk (ascribing partnership to Allah
(SWT)). It is a straight forward concept that when God bestows something
to someone, He is not afflicted by diminishment. For example, if God were
to bestow you with knowledge, does that mean that His own knowledge
diminishes due to His presenting it to you? Or if God were to gift you from
his wealth, does that mean that His own wealth diminishes? Therefore, when
we say that God has given the Prophet and the group of believers His
authority, what is understood, is that it is not the absolute authority of Divine
Lordship that is granted, rather it is delegation of a part of the Authority that
belongs to Him, similarly to the power of attorney that a representative
possesses on behalf of someone. For example, a homeowner may give
authority to a representative to rent out the home, but this does not give that
representative equality in ownership of the house, nor has the homeowner
relinquished his ownership over the home. Rather he has extended his
authority to rent out the house to someone whom he has appointed.
Similarly, When God delegates authority to the Prophet and to those who
believe, it does not mean that God has abdicated his Authority over creation.
Therefore, the word $ ! $ _ (master) denotes possessing that authority that
originates from the Almighty Lord and by delegating it, He has honoured the
rank of the Prophet and those believers who establish regular prayers and
give charity while they are bowing in prayer. The assumption that Allah the
16
Almighty asserts His authority by saying Verily I am your master and
thereafter all you muslims have been bestowed with this divine authority,
and each one of you is a master over the other is an absolutely irrational to
the sound mind and doubtlessly a void interpretation.
We now examine the third interpretation, which is the most accurate
one, as we shall prove from the verse itself, in addition to the numerous
Prophetic traditions that state !the group of believers" mentioned here are in
reference to the Twelve Imams (peace be upon them)
xxi


Why is the word "master! within the given verse in a singular tense?

Verily your master is. ( ! > @!* , A 7 ! " / 6 B # EC # F E# $ % % E% )
Firstly, we need to ponder as to why Allah (SWT) used the word !master" in
its singular tense, and not in its plural tense:
(Verily your maters are - ,)h/7!", /[*)
xxii

There is undoubtedly, divine insight as to why the singular tense of the word
is used. In fact, there are numerous treasures of wisdom that can be extracted
from every word of the Quran since the revelation from the Almighty is an
ocean of knowledge, and man according to his intellect, can discover hidden
and deeper meanings each time for verily the Quran is such that its
treasures are never ending, and it never ceases to amaze the intellect
xxiii
.
This should be of no surprise, since Ameerul Mumineen Ali Ibn Abi Talib
(Peace be upon him) once provided an in depth interpretation of the letter
(I) from the word ( 9iU!* j* ,kT ,7JU!* ) for Ibn Abbas in a sermon which
lasted an entire night and there was still more to be said
xxiv
- And perhaps,
he may have continued to speak about it for several years. This is because
the Quran is an eternal ocean of knowledge and wisdom, which is why we
state that with our limited intellectual capacity, we are only able to tap a
minute fragment of the wisdom hidden behind every word in the Quran. And
perhaps, the same may be applied as to the wisdom behind the word

xxi
The Prophet has narrated: !There are twelve Imams after me all of them being from Quraysh" (refer to
Bihar Al Anwar, Allamah Al Majlisi. This tradition has been narrated in numerous books of hadith by both
shia and sunni scholars.
xxii
! " $ % represents singular, while the plural derivation of the word is h/7!" *
xxiii
Nahjul balagha sermon 152
xxiv
Imam Ali In the Quran Imam Sayyid Sadiq Al Shirazi (may God grant him a long life), Yanabi Al
Mawaddah Al Qunduzi al shafe`ei
17
!master" ( ! " $ % ) being in a singular form rather than plural which have not yet
been discovered.
In answering the question as to why the word !master" ( ! " $ % ) appears
in the singular tense, we will be able to discover the precision of the Quran
and benefit from it, God willing. By the word Master ( ! " $ % ) being in its
singular form, this points to the fact that the nature of Authority is one in
actuality but exemplified through a vertical chain of command or hierarchy
(which implies delegation the source being the Supreme Unique Creator)
and not a horizontal chain of command (which would imply equal power
sharing). As well, we are able to learn, as will become apparent during the
course of our commentary, that through this vertical chain of command, the
authority of Imamah will be intact and continuous until the day of
Judgement, and that the earth will never be empty of a Guide.

Wilayah (authority) of the Marajae (Grand scholars) (horizontal)
It is narrated in the traditions that the Holy Prophet (PBUH) had said:
"O Lord! Have mercy on my successors! He was then asked: "and who
are your successors O Prophet of God?! He replied by saying: "Those
who shall come after me, and narrate my traditions and (elaborate
upon) my actions.
xxv

Notice how the Prophet (PBUH) says: !O Lord have mercy on my
successors (l/m@n ,J+* ,P@!*). Why did the Prophet not say my successor
(singular)
xxvi
? This is because it is a collective reference to the grand
scholars of emulation who are present at any given time.
Therefore, when it is said !O Lord have mercy upon my successors",
this proves that leadership in its plural form is realized through a horizontal
chain of command i.e. power sharing or equal authority for in every
generation there is a number of qualified high ranking Grand Scholars of
emulation who collectively fall under the category of the !successors" of the
Prophet (PBUH). This narration clearly points out that authority belongs to
all the qualified group of high ranking scholars who possess the required
prerequisites and not just one particular scholar, as illustrated by the
pluralistic tense of the narration. For example when it is said: !These are my
representatives" this outlines that all the representatives hold power based
upon a horizontal chain of command (power sharing or equality in authority)

xxv
Wasail Al Shia Sayid Hur al Amili
xxvi
om7@n) being the singular of (l/m@n)
18
and not on a vertical hierarchy where one representative assumes greater
power than the other representative, or imposes upon the others this is so
long as there is no absolute indication of a hierarchy (and subsequent rank in
terms of superiority).
If you were to generally appoint five representatives to represent you,
and not one specific representative, does it make sense for any one of the
five to over rule the remaining four and assume superiority over them?
As well, if one was to scrutinize the proofs available in favour of
wilaytul faqih (rulership of the jurisprudent) for example, the narration that
states: "the scholars are the bastions of Islam!
xxvii
it is clear that reference
is made to a group of scholars (plural) and not a scholar (singular i.e. one
particular person)
xxviii
, as well all of them collectively are the !bastions"
(plural) of the religion and not !bastion" (singular). Therefore every grand
scholar, who possesses the required conditions, is a bastion from the bastions
of the religion. Further detail in regards to this subject is explained in depth
in other books.
xxix

What conclusion do we draw from the prophetic statement: !O Lord
have mercy on my successors?" We discover that here (when the word is
used in its pluralistic form) it refers to horizontal power sharing (equal
authority), whereas in the verse the word ( $ ! $ _ ) (single tense) is used and not
(h/7!" *) (plural tense). From this grammatical construction, we understand that
authority here is not in the form of a vertical chain (implying power sharing)
- hence Imam Ali Ibn Talib (Peace Be upon him) is not at the same
hierarchical level or the same superiority as the Prophet, and the Holy
Prophet is not at the same level of superiority as the Almighty Creator,
rather it is a vertical chain of command where Imam Ali (Peace be upon
him) is second to the Holy Prophet (PBUH). Hence, the chain of authority is
vertically continuous and similarly, Imam Hasan Al Mujtaba is second to
Imam Ali, and Imam Husayn is second to Imam Hasan (Peace Be Upon
them all) i.e. each predecessor being superior to the one after him. And
similarly, this vertical chain of authority extends down through all our
Imams up to Imam Al Mahdi (May God hasten his reappearance). This is the
primary aspect of divinely ordained authority, and secondarily, the
horizontal form of authority which is exercised by the Grand Scholars of
emulation during the occultation of the Imam, which He (May God Hasten

xxvii
Al kafi Shaykh Kulayni
xxviii
Arabic text of the ahadith state '()*+ and not ,-*+ hence illustrating plural.
xxix
For further detail, one may refer to the book: Shura Al Fuqaha a jurisprudical and theological study
19
his appearance) will assume upon re-appearance
xxx
. Hence we assert once
again, that the authority is in a vertical hierarchy, where the unparalleled
source is the Almighty Lord, and He has delegated authority based on
vertical superiority first and foremost to the Prophet, and then this is
extended down to the Imams one after the other. The delegation of
authority as per the grammatical construction of the verse does not denote
horizontal power sharing which would amount to shirk (ascribing
partnership to Allah God forbid!) Rather, He, the Almighty is Supreme
and unmatched in His Glory and unparalleled in His Lordship.
In conclusion, we have established that this authority is of a vertical nature,
similar to that of the power of attorney, and is a subdivision or a branch of
authority which a representative may exercise based on what is granted to
him.
In order to uncover the second pearl of wisdom in regards to the usage
of the word master ( $ ! $ _ ) in its singular form, we examine other verses in the
Quran in which the same word in the same form is used. This approach is
based upon the principle that the interpretations of certain verses or words
within the Quran are uncovered by understanding other verses or words
xxxi
.
Hence we obtain a clear indication of the meaning of the word Wali ( $ ! $ _ )
which, as we shall see, negates the assumption that it means friend, helper,
patron, supporter or any other inaccurate meaning (and subsequent
translation), rather, the word encompasses a more comprehensive meaning.
The word Wali ( $ ! $ _ ) has been used a number of times within the Holy
Quran. We shall briefly examine its meanings in the following verses:

' - > @!/ L h/ 7 ! " p > B" q 9 < *" : r 1* s p % # # EC C _ % $ D C $ $ # D $ F % E% $ C U3 ] t h u v ) w @ e ' - " w 1 ' 6 !* 7 x 3 ' - " ! ' !* y $ C Z D % E$ F C % % # % % D % O $ D # % # % E# $ % O
Have they (polytheists) taken Masters besides Him? But it is Allah who
is the Master, and it is He who gives life to the dead: It is He who has
power over all things
xxxii


What does the word Wali represent in this verse? It denotes a master in
terms of possessing authority creation - the one who has absolute dominance
over all creation. This is the precise meaning of the word wali as a word
itself, and as per the above verse.

xxx
It is also incumbent to point out here that the scope of authority that can be excercised by a Grand
Scholar is lesser than that exercised by the Prophet or Imam (peace be upon them) but the fact they do
hold authority is clear as per the tradition.
xxxi
Tafseer al Safi Shaykh Faydh Al Kashani
xxxii
Quran:42:9
20
To analyse this verse, The Almighty asks: "do you take others (i.e. idols)
to be your masters? ( p h/ 7 ! " p > B" q 9 < *" : r 1* s _ % $ D C $ $ # D $ F % E% $ _)
Indeed it is Allah who is your Master ( ! ' !* ' - > @!/ L E# $ % O % # # EC C )
Why is the word Wali in the above verse attributed with the meaning
!master", and not !friend"? But when it comes to the verse in regards to
Imam Ali Ibn Abi Talib (peace be upon him), attempts are made to belittle
his divine status by changing the interpretation of the word wali to mean
friend rather than master. You may ask any exegete of the Holy Quran from
within the Shias, Sunnis, or even the Nasibis
xxxiii
in regards to the linguistic
and common meaning of the word Wali in regards to the above verse and the
reply shall be rulership by way of one who has authority - either over
creation, or over the affairs of people, or any other similar type of authority.
In fact, we may even deduce, that given the above verse, if the non believers
(referred to in the verse) were to be asked the meaning of the word wali
which they have taken instead of Allah, would they say it is a friend that
they have taken a friend other than Allah?! Of course not it is another
master that they have turned to a Master other than Allah (SWT) whom
they believe to have Dominion over their existence, who has supremacy over
them, who can alter their fate, and can bestow upon them blessings and
bounties.
Similarly, we find the word Wali ( ! " E# $ % ) in another verse of the Quran:
* z 5 B > @!/ T w m ) " / 7 ! " > @!/ T w m ) " , A l* ] e S T , @ e p > @!* " Y $ % $ EC $ C C % EY $ % $ EC $ C C % D F $ % D C $ # C D C # EC %
But Allah hath full knowledge of your enemies: Allah is enough for a
master, and Allah is enough for a Helper.
xxxiv


From the above verse, it becomes very clear that the meaning of helper is
Naseer ( z 5 B Y $ % ), and is different from the meaning of the word Wali ( ! " # $ % )
Consequently, if one was to pay attention to the usage of word Wali ( ! " # $ % ), he
would come to realize that its intended meaning has clearly been indicated
by the Almighty across a number of verses as being possession of authority
or that emanates from Himself - and not any other secondary meaning.
Therefore, the word Wali in the verse ( ! > @!* , A 7 ! " / 6 B EC # F E# $ % % E% ) and in the verses

xxxiii
An extremist sect that advocates hatred and enmity towards the blessed progeny of the Holy prophet
and their followers
xxxiv
Quran:4:45
21
( . ! ' !* ' - > @!* E# $ % O % # # EC _ ) and (/ 7 ! " > @!/ T w m ) " EY $ % $ EC $ C C % ) all bear the same meaning Divine
authority emanating from Allah (SWT) and it is the same type of authority
that He has delegated to the Holy Prophet (PBUH) to those select group of
believers who not only establish prayer, but additionally give charity while
bowing in prayer hence attaining the status of a authority over all the people.
We have benefited from this proof courtesy of the Late grand Scholar
Sayid Sabzawari (May God have mercy on him) in his work of tafseer
xxxv

which in itself is very useful, and should be studied, as it contains an
extensive interpretation in regards to this verse together with rebuttals to
numerous objections raised from this dimension.
In conclusion, the word Wali ( ! " # $ % ) in the verse is used in its singular
tense, whose meaning is understood from other verses, whereby it is
illustrated to mean !master" i.e. possession of authority which emanates
from Allah (SWT).

Why the phrase "the group of believers! (*' ; <= 93 : !* # % % $ EC ) is in plural form
and not in singular? ("and the one who believes! ( 9 <= { : !* # % $ EC )

! * &' 67 8 3 93 : !* *' ; <= 93 : !* " > !' ? + " > @!* , A 7 ! " / 6 B C # $ # % $ EC # % % $ EC % # F # % % # EC # F E# $ % % E% &' ( )* + , - " ./ ) 0!* &' 1 2 3 " .4 5! C # $ % D # % C C E% C # D # % C E% "
Verily, your master is Allah, his Prophet, and the group of believers
those who establish prayers, and give charity while they are bowing in
prayer
During the initial stages of our research, we have established the fact
that scholars from both sunni and shia schools of thought have
acknowledged that this verse was revealed in honour of Imam Ali Ibn Abi
Talib (peace be upon him) when he gave charity while bowing in the state of
prayer. Therefore the verse that describes this incident (the group of
believers those who establish prayers, and give charity while they are
bowing in prayer) should be in the singular tense. Why is it then revealed in
the plural tense? Therefore the objectionists state that the verse should rather
read: !and the one who believes the one who establishes prayer and
gives charity while he is bowing in prayer"
( ! , A 7 ! " / 6 B # F E# $ % % E% <= { : !* " > !' ? + " > @!* % $ EC % # F # % % # EC 9 { : !* $ EC |)*+ '- " ./)0!* w1* " 45!* s/t* % )
In the process of answering to this objection, we will realize the
divinity and wisdom of the words of the Creator which is beyond the level

xxxv
Mawahib Tafseer Al Quran Sayid Sabzawari, commentary on (5:55)
22
of eloquence than that of mankind and in reality, man, cannot comprehend
the depth of that eloquence and if he does grasp a fraction of it, it is
limited and The Almighty is above any limitation.
From this analysis, we will be able to benefit from two quintessential and
subtle dimensions; firstly from the word !yuqeemoona" ( &' 67 8 3 C # $ # ) (those who
establish)
xxxvi
and from the word !yu`toona" ( &' 1 2 3 C # D # ) (those who give)
xxxvii

both these verbs appearing in the present tense, and secondly, from the
phrase !al-ladhina aamanuw" (' ; <= 93 : !* # % % $ EC ) (those who believe)
xxxviii
which
denotes a plural tense.

1. Was this a one time incident?

From the First aspect or benefit that we derive, we will be able to refute
the misunderstanding that this event was a one time incident. We shall prove
this from the grammatical construction of the verse. As well, we shall prove
from numerous traditions that Imam Ali (peace be upon him) did not only
give charity once while in a state of prayer, but rather did so multiple times,
and each time, the same verse repeatedly descended from the heavens upon
the Prophet (peace be upon him and his progeny) reiterating the lofty
position of Imam Ali Ibn Abi Talib (peace be upon him). This is in
conformity with the fact that certain verses descended repeatedly upon the
Prophet perhaps ten times, or more or less and this was one of those
verses.
We are able to deduce the fact that Imam Ali (peace be upon him) gave
charity numerous times while in the state of prayer from two parts of the
verse: !those who establish prayers" ( .4 5!* &' 67 8 3 C E% C # $ # ) and from: !those who

xxxvi
According to rules of conjugation of verbs in the Arabic language, a verb can denote three possible
tenses: past, present and future. As well, each verb may be conjugated so as to illustrate a single doer of the
verb, duality in doers of the verb, or plurality of the doers of the verb. Additionally, each of the mentioned
categories has a specific conjugation to denote the feminine gender, and the masculine gender. Refer to
Nahw Al Wadhih fi Qawaid Lughatul Arabiya
xxxvii
Keeping in mind the various types of conjugation a verb may denote, it is vital to state that
(yuqeemoona) / &' 67 t # $ } denotes present tense for the verb !establish", with plurality in doers of the action.
Similarly, (yu`toona) &' 1 2 3 C # D # represents the present tense of the verb !give" denoting plurality of the doers of
the action
xxxviii
( 93 : !* % $ EC ) is the plural of ({ : !* $ EC ) and (*' ; <= # % ) is the plural of ( 9 <= # % )
23
give charity" ( ./ ) 0!* &' 1 2 3 C C E% C # D # _) - both these verb conjugations are in the present
tense and hence, indicate repetition and re-occurrence.
xxxix

As well, for example, notice how when you want to narrate an incident
that occurred once, you will relate it in the past tense, such that if Zayd
struck a person, you would narrate the event to a third party by saying:
!Zayd hit a person" and not by saying: !zayd is hitting the person" i.e. the
incident that occurred once is narrated using a verb in the past tense and not
using the present tense (hit being the past tense, and hitting being the
present tense). Therefore, the present tense is never used to narrate a one
time incident that has already occurred. The similar principle is applied in
Arabic language. Hence a grammatical breakdown of the verse with the
conjugal derivations of the meanings would be as follows:

Verily
(Particle of restriction)
! / 6 B % E%
Your master
(Subject of the sentence)
, A 7 ! " F E# $ %
(is) Allah
(1
st
Predicate of the sentence)
> @!* EC
And
(Particle denoting conjunction)

"
His Prophet
(2
nd
predicate of the sentence)
> !' ? + F # %
And
(Particle denoting conjunction)
"%
Those who believe
(3rd predicate of the sentence)
*' ; <= 93 : !* # % % $ EC
Who
(relative pronoun)
93 : !* % $ EC
establish
(present tense representing an uncompleted action, hence
indicating present and in the future by way of repetition)
.4 5!* &' 67 8 3 C E% C # $ #
Prayers
(object of the preceding verb)
.4 5!* C E%
And
(Particle denoting conjunction)
"_%
Give
(present tense representing an uncompleted action, hence
indicating at present, and in the future)
&' 1 2 3 _C # D #
Charity
(object of the preceding verb)
./ ) 0!* C C E%

xxxix
As per the rules of Arabic grammar, a verb in the present tense indicates an action performed during
the present time, as well as in the future since it denotes an uncompleted verb i.e. continuity, repetition
refer to Sharh Ibn Aqeel, section of verbs
24
While
(particle denoting a condition/state)
xl

"%
They
(subject)
, - _ D #
(are) bowing (in prayer)
(predictate)
&' ( )* + C # $ % ~
This analysis is as per the rules of Arabic grammar translated into the
English language
xli
Hence, if we keep in mind the grammatical implication
of the individual words in Arabic, the correct translation of the verse shall
be: Verily, your master is Allah, his Prophet, and those group of believers
who regularly establish prayer, and repeatedly give charity while in the
state of bowing (in worship).
This way, by adding the word !regularly" before !establish prayer", and
!repeatedly" before !give charity" we have taken into consideration the
conjugal implication of the respective verbs. As well, the deserving
translation of the last ($) is presented.
In conclusion, we are able to deduce from the grammatical
construction of the verse that Imam Ali (peace be upon him) did not only
give charity once while in a state of prayer, rather he did so on a number of
occasions. We shall fortify this fact by stating some of the traditions that
attest to the same fact.

Those who believe (,-./0124, 578:;<=',) a reference to the twelve Imams
The second aspect or benefit that we derive is that we can establish
the fact that this verse was revealed in regards to the twelve Imams 9peace
be upon them). The part of the verse !those who believe" through its
formulation in Arabic refers to plural
xlii
i.e. a number of believers not just
one else why would God send down the verse in words describing
plurality? This is an indication from Allah the Almighty, that it is not only
Imam Ali Ibn Abi talib (peace be upon him) who is your master, rather there
are a certain group of believers, who over the passing of time, in each age,
have been bestowed with divine authority over you (i.e a master over you)

xl
The letter ( X) has several functions in Arabic one of them being a conjunction (denoting the word
!and"), the other being !while", since ( X) also indicates a state or condition in which a verb may be
conducted refer to the basic Arabic grammar text: Nahw Al Wadhih fi Qawaid Lugha Arabiya
xli
The exact same table in Arabic may be found in the Dictionary of grammatical Analysis of the Holy
Quran prefaced by Grand Mufti of Egypt Dr. Muhammad Sayed Tantawi
xlii
({:!*) denoting singular, while the corresponding plural is (93:!*) meaning !those", while (9<*) is the
singular for ( ';<* & ) meaning who believe i.e. believers
25
else there is no purpose in sending down a verse in its plural form if it was to
describe a single personality.
Before we examine the corresponding traditions that assert the above
statement, I would like to share with you another proof that I was able to
deduce and consequently assert a traditions alongside. The word master
( ! " # $ % ) appears in the singular formulation while the ones who possess this
divine authority are in plural (those who believe (believers)) (,->?@A24, 578BCDE', ).
Now, we all believe that this Divine book of God the Holy Quran, is a
source of guidance for all mankind in all the generations till the day of
Judgement. Therefore, Allah the Almighty in this way informs us that down
the generations until the end of time, there will be a group of believers - one
after the other who will have divine authority over you (i.e. over mankind).
And if the Quran is a book of guidance for all men in all ages, then logically,
there must be a master in every age who is alive and possess this divine
authority - regardless of whether he is known to the masses, or unknown. At
first, I was debating whether I should present this point even though if it
were purely a possibility, but Praise be to Allah, I was able to back up the
notion with a narration- rather with a number of traditions. I have come
across traditions in al Kafi and other sources of ahadith that that assert that
!those who believe" (,-FGHI24, 578JKLM',) is a reference to all the Imams through the
lineage of Ameerul Mumineen Ali Ibn Abi Talib (Peace be upon them all).
This action of giving charity while bowing in the state of prayer was also
performed by Imam Hasan Ibn Ali Al Mujtaba (peace be upon him).
Hence, if we take the quality of giving charity while bowing in the
state of prayer - which is applicable upon those select group of believers (the
twelve Imams), we can affirm that all the other Imams from Imam Husayn
to Imam Al Mahdi (Peace be upon them all, and may God hasten the
reappearance of the Saviour) have acted in the same way, and have given
charity while in the state of bowing in prayer not only once or twice, but a
number of times. This notion is also asserted by the rules of logic that state a
theoretical universal concept has members in the exterior
xliii
i.e. the
universal concept being the quality of giving charity while bowing in prayer,
and the members upon whom the concept is applied are the Twelve
Imams.
xliv

God willing, we shall present further in depth analysis in regards to this
aspect in future lectures.

xliii
Refer to Mantiq Al Mudhafar, section of Universal Concepts, Shaykh Muhammad ridha Mudhaffar
xliv
The fact that the verse would be a universal concept does not contradict the notion that its members are
limited (to twelve personalities) since there are six types of Universal concepts, one of them being a
universal concept whose members that it encompasses are limited.
26
Repetition in the revelation of a single verse and the incident of giving
charity a number of times while bowing in prayer
We shall now return to the previous point of discussion where we
stated that Imam Ali Ibn Abi Talib (peace be upon him) gave charity a
number of times while bowing in a state of prayer and that this verse
descended repeatedly - each time when the Imam (peace be upon him) gave
charity while in a state of prayer. Once we establish this, it will be absolutely
clear to us that as a matter of fact, there is no contradiction between the
seemingly different ahadith narrated (some of which differ in the detail of
the event) in regards to the reason of the revelation of this verse. How do we
get to this conclusion and bridge the gaps between the varying accounts of
this incident which has become a basis of refuting the loftiness of Imam Ali
(peace be upon him)
We deduce that the variances in accounts across the different
narrations in regards to the way Imam Ali (peace be upon him) gave the
charity while he was bowing is because of the fact that this incident occurred
more than once and each narration recorded a particular incident - which
was one of many. Notice for example, how some of the narrations mention
that he gave his ring (which was one his pinkie) as charity and compare it to
the following narrations.

A Second Narration: Robe of Al Najashi
There are other traditions that state that Imam Ali (Peace be Upon
Him) had on outer robe which was originally gifted to the Holy Prophet
(Peace Be upon Him and His Progeny) by Al Najashi (The Christian king of
Ethiopia). The Prophet then in turn presented it to Imam Ali (peace be upon
him). It is stated that it was worth one thousand dinars. There is no doubt
that the Imam adhered to an ascetic lifestyle, but since this was a gift
bestowed upon him by the Noble Prophet of God, the Imam accepted it as a
gesture of respect and reverence If it is social etiquette between common
men not to reject a gift offered out of love and appreciation, then how can
one reject a gift bestowed by the Messenger of God?!
Imam Ali wore this outer robe
xlv
that was worth one thousand dinars
and at that time, the purchasing power of one dinar was equivalent to one
sheep. The value of one sheep currently being approximately 6000 Syrian
pounds, therefore in today$s currency, the robe would have been valued at
6,000,000 Syrian pounds equivalent to 130,000 American dollars! Najashi
gifted it to the Holy Prophet (peace be upon him), who in turn presented it to

xlv
A robe that is usually placed above the shoulders, and it fall over to the ankles
27
Imam Ali, who in turn, went to the mosque robed in it, and while he was
bowing in prayer someone came along asking for charity and the Imam
presented it to him without any hesitation
xlvi
.
There are numerous other traditions that differ in regards to the details
of the charity that was presented. Some critics who come across the
differences in details across the various ahadith take this as an opportunity to
oppose the legitimacy of the event or of the narrations, however this
objection is easily dismissed by realizing the fact that it was not a one time
incident, rather it was one that occurred a number of times sometimes he
gave his ring in charity, and sometimes he gave away his robe, and other
times other belongings. Likewise, once he gave charity while we was
indulged in the mid-day prayer (Dhuhr) another time when he was reciting
optional prayers, while an additional narration mentions he gave charity
whilst reciting an obligatory prayer.
Each of these narrations is correct since they each narrate the giving
of charity while bowing at different times in different places. Therefore,
there is no room for anyone to object or doubt the authenticity of any of
these traditions.

A Third narration: The delegation of Jews
Yet another narration states that a delegation of Jews who had
converted to Islam approached the Holy Prophet and said to him: !O Prophet
of God! Indeed Moses appointed Yoshua Ibn Nun as a successor after him,
so who is your successor?" Therefore, the following verse was revealed:
( ! &' ( )* + , - " ./ ) 0!* &' 1 2 3 " .4 5!* &' 67 8 3 93 : !* *' ; <= 93 : !* " > !' ? + " > @!* , A 7 ! " / 6 B C # $ % D # % C C E% C # D # % C E% C # $ # % $ EC # % % $ EC % # F # % % # EC # F E# $ % % E% )
Verily, your master is Allah, his Prophet, and the group of believers
those who establish prayers, and give charity while they are bowing in
prayer
The Prophet then asked the people to come with him to the mosque
(while in reality, he was fully aware of the ensuing chain of events, and the
Divine wisdom behind them). As they approached the door, they saw a
beggar exit from the mosque. The Prophet enquired from him (while all the
people around him were witness) if anyone had given anything to him (i.e.
charity) although the Holy Prophet (peace be upon him and his progeny)
was fully aware of what had happened, he wanted the people to hear for
themselves from the beggar who gave him the charity, and how he gave it
to him. This way, the people themselves would be able to identify the person

xlvi
This tradition is mentioned in Al Kafi, Al Wasail al Shia, Tafseer Al Safi, Tafseer Al Burhan, Tafseer
Nur Thaqalain, among other important sources.
28
who possesses the characteristics (of giving charity while bowing in prayer)
and hence deserves to be their master, as per the Quranic verse.
In this way, there is no room for any objection or any doubt. Therefore, the
following conversation ensued:
The Prophet: !Did any one bestow you with anything?"
Beggar: !Yes! I was bestowed with this ring."
The Prophet: !and who gave this ring to you?"
Beggar: !Ali Ibn Abi Talib"
The Prophet: !and how did he give it to you?"
Beggar: !While he was bowing in prayer!"
Upon hearing this answer, the Prophet exclaimed: !God Is Great" and the
rest of the companions simultaneously followed suit. A question arises here
as to why the Prophet exclaimed !God is Great"? What is the significance of
exalting the Almighty Lord in this way?
This form of exaltation denotes that Allah is far much greater than to
overlook the appointment of a successor for the seal of all Prophets and the
best of them all. Does it make sense that Allah the Wise and Almighty
would appoint a successor for very prior Prophet, but then not appoint a
successor for the final one, whose religion is deemed to be eternal and the
right path till the day of Judgement?
xlvii
We seek refuge from attributing any
flaw to the divine wisdom of the Almighty Allah!
Hence, the Prophet Exalted God by exclaiming !God is Great" and
then declared to the people: !Ali is the Master ( ! " # $ % ) after me" a clear
elaboration of the believer who is described in the verse It is Imam Ali
(peace be upon him) who is the one who believes, and gives charity while
bowing in prayer! The people responded by saying: !we are satisfied to have
Allah as our lord, by Muhammad (Peace be upon him and his progeny) as
the Prophet, and by Ali as the successor. Thereafter, the following verse was
revealed:
> @!* I 0 J & K L *' ; <= 93 : !* " > !' ? + " > @!* M ' N 3 9 < " $ EC % D $ EC $ C # % % $ EC % # C # % % % EC EC % % % D % % &' G !/ H !* , - # $ % O # #
Whosoever yields to the authority of Allah, His Prophet and those who
believe, then they are the party of Allah who shall be triumphant
xlviii


Notice this marvellous chain of events:
1. A delegation comes to the prophet asking him who his successor will
be after him.

xlvii
Wasail Al Shia Shaykh Hur Al Amili
xlviii
Quran: 5:56
29
2. As an answer to that question, the following verse is revealed: !Verily
your Master is Allah, and His Prophet and those believers who
establish prayer and give charity while they are bowing in prayer"
xlix

3. The Prophet and the companions go to the mosque and come across a
beggar, who upon being asked by the Prophet, narrates that Imam Ali
gave him his ring as charity while bowing in prayer i.e. the identity
of the person who possesses the characteristics mentioned by the
Quran is unveiled.
4. The Prophet declares Ali Ibn Abu Talib as his successor and as the
Wali (master)
5. The companions respond by saying we are satisfied to have God as
our Lord, By Muhammad (Peace be upon him and his progeny) as our
Prophet, and with Ali as the successor.
6. The following verse is revealed: Whosoever takes Allah, His Prophet
and those who believe as guardians, then they are the party of Allah
who shall be triumphant

In conclusion, we beseech the Almighty Allah to bestow us with the gift of
contemplation over the Quran, and to seek guidance from it divine light,
indeed He is the All Hearing and All Answering. All praise belongs to Him
the Lord of the Universe, and may peace and blessings be upon Prophet
Muhammad and his blessed and pure progeny.

xlix
Notice here how the question states !successor" while the Divine answer states !Master". From
here we understand that the successor of the Prophet has (authority) over the people just like the
Prophet did. And this divine (authority) is that which belongs to God and He has delegated it to the
Prophet and to his successors.)