The condition of revelation of the verse of purity in the commentary of Abu-al-Fotoh
Sheikh Abul Fotuh Razi, in his commentary, after relating this narrative from Tha’labi in his writing from Abuzar Ghaffari in Mecca, has related it by Abdullah Ansari but with another document; he has related that:
Jabir says: ‘One day, the Messenger of Allah was praying in the mosque. He said his first prayer, then, turned back to the prayers, at that moment, an Arab stood up among the people, he looked very miserable but stood in front of the Messenger and read these couplets:
1. أتَيْتُكَ وَ الْعَذْرَاءُ تَبْكِى بِرَنَّة وَ قَدْ ذَهَلَتْ امُّ الصَّبِىِّ عَنِ الطِّفْلِ
2. وَ اخْتٌ وَ بِنْتَانٍ وَ امٌّ كَبِيرَة وَ قَدْ كَادَ فَقْرِىُ أنْ يُخَلِّطَ فِى عَقْلِى
3. وَ قَدْ مَسَّنِى عُرْى وَ ضُرٌّ وَفَاقَة وَ لَيْسَ لَنَا مَا إنْ يُمِرُّ وَ مَا يُحْلِى
4. وَ مَا الْمُنْتَهَى إِلَّا الَيْكَ مَفَرُّنَا وَ أيْنَ مَفَرُّ الْخَلْقِ إلَّا إلَى الرُّسْلَ
1- ‘I have come to you because of my severe need and abjectness, my little daughter was crying aloud, and the mother of my little son had forgotten the infant.
2- I have a sister, and I have two daughters and an old mother; now, I am nearly to lose my mind and fade away.
3- The nakedness, abjectness and adversity have touched me; we find nothing at home – whether sweet or bitter.
4- We had no choice until to come to you! By the way, can the people help one when he has his own prophet!’
The Messenger asked the people, who could help him so that to reach at the same degree as he was with Abraham.
No one gave him anything, and the man turned back to leave. At that moment, the Commander of the believers was saying the supererogatory prayer in the corner of the mosque. When he bowed down, he drew his hand out to the man to take his finger off from his finger. The man looked at the ring, and found that its stone was costly, so he was delighted and began reciting this poem:
1. مَا أنَا إلَّا مَوْلىً لِآلِ يَس أرْجُو مِنَ اللَهِ إقَامَة الدِّين
2. هُمْ خَمْسَة فِى الْأنَامِ كُلِّهِمُ لِأنَّهُمْ فِى الْوَرَى مَيَامِينِ
‘I do not exist unless I am the bondsman and a servant for the ‘AaL-YASIN’, and I wish Allah would protect His religion.
‘AaL-YASIN’ are only five among the people, as they are the bless owner and felicity among the creature.’
Then, Gabriel descended with this verse: ‘إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُه’ ‘Indeed, your Guardian is Allah and His Messenger,’ and read it for the Messenger of Allah.
The Messenger of Allah asked the Arab: “Who gave you anything at all?” He said: ‘your brother, and cousin, Ali bin Abī Tālib.’
The Messenger of Allah, Bless be to Him and his Descendants: “هَنِيئاً لَكَ يَا عَلى, you deserve it, you are nearly approaching my degree as well the degree of Abraham!” Then, when the companions witnessed the case, they too offered their rings. It has been reported that the Arab received four hundred rings on that day. The Arab was delighted, and he understood that all that was through the blessing of the Commander of the believers, Upon Him be Peace. And later on these couplets were composed:
هَا انَا مَوْلىِّ لَخَمْسَة نَزَلَتْ فِيهُمُ السُّوَرْ أهْلِ طَهَ وَ هَلْ أتَى فَاقْرَؤُا تَعْرِفُوا الْخَبَرْ
وَ الطَّواسِينِ بَعْدَهَا وَ الْحَواميمِ وَ الزُّمَرْ أنَا مَوْلىٍ لِهَؤُلاءِ عَدُوُّ لِمَنْ كَفَر [19]
‘O people, know that I am the servant and the bondsman of those five to whom the verses [of the Qur’an] have been reveled;
Those five who are the owner of the verses: ‘TA, HA and HAL ATA’, now read them and get to know them.’
2- They are the owner of the verses included ‘Ta‘Sin’, and following that, the verses that that initiated with ‘Ha, Mim’. They are also the owner of the verse of ‘Zomar’ – I am their slaves! And I am the enemy to those who have taken away their rights.’
And Hassan bin Thabit was present there, so went on composing the following:
1. عَلىُّ أمِيرُ الْمُؤمِنِينَ اخُو الْهُدَى وَ أفْضَلُ ذِى نَعْلٍ وَ مَنْ كَانَ حَافِيَا
2. وَ أوَّلُ مَنْ أدَّى الزَّكَوة بِكَفِّهِ وَ أوَّلُ مَنْ صَلَّى و مَنْ كَانَ زَاكِياً
3. فَلَمَّا أتَاهُ سَائِلٌ مَدَّ كَفَّهُ إلَيْهِ فَلَمْ يَبْخَلْ وَ لَمْ يَكُ جَافِيَا
4. فَدَسَّ إلَيْهِ خَاتَماً وَ هْوَ رَاكِعٌ وَ مَا زَالَ أوَّاهاً إلَى الْخَيْرِ دَاعِيَا
5. فَبَشَّرَ جَبْرَئيلُ النَّبِىَّ مُحَمَّداً بِذَاكَ وَ جَاءَ الْوَحْىُ فِى ذَاكَ ضَاحِيَا [20]
1- Ali is the Commander of the believers, he is an assistant brother and guide, he is the most virtuous of the creatures – whether for those on run or those who were walking barefoot.
2- He is the first man, who paid the ZAKAT voluntarily, and he is the first man who prayed; and he deliberately went on fasting with the empty stomach.
3- And when the beggar got closer to him, he drew out his hand to him – he was not sparing, nor did he oppress.
4- He gave the ring to the beggar in secret while bowing down to pray; he always was in crying mood in front of Allah, and he always invited to good and goodness.
5- And it was why Gabriel brought a good news to Muhammad, and there revealed a verse on this occasion of the ring – it was so vivid and crystal clear.
Tawous related ibn Abbas that someone had asked him: ‘What does this verse mean, and to whom it belongs?’ He had answered: “The verse is about Ali bin Abī Tālib, and its meaning is that the command of the Guardianship is for Allah and no one among the creatures is considered to be a partner to Allah; and the Messenger of Allah, Bless be to Him and his Descendants, set his argument upon this verse.’
Kalbi relates Abu Salih quoting ibn Abbas saying: ‘the reason for the revelation of this verse was that: Abdullah bin Salam and a group of Jews scholars who had embraced Islam said: ‘O Messenger of Allah! Some relatives of us have renounced us for our following you, we have been left lonely. On the other hand, our houses to the mosque are too far, we are worried and, in the mean time, are frightened to be assaulted by them.’ To condole with them, Allah, the Exalted sent this verse stating: “If now the Guardianship of the Jews is not with you, Allah, the Exalted is you Guardian! And His Messenger and those believers who pray, and pay the due welfare-tax, (Zakat), are of the ‘bowing’ ones.”
On that day, the Commander of believers, Abī Tālib, Upon Him be Peace, had given a ring to a poor man when he was in the ‘bowing down position’ in his prayer; Abdullah bin Abbas said: as Ali, Upon Him be Peace, gave a ring to the poor man, this verse was sent down. The Messenger of Allah read it and then asked the poor man: ‘Who has paid you anything so far?’ He said; ‘That young man who is praying there.’
He said: At what position was he in his prayer? He said: He was at the position of the ‘bowing down.’ The Messenger of Allah got delighted and he knew that he was Ali.
Here, Abul Fotoh Razi relates from Hissan bin Thabit those four couplets that we already related from Khzaimah bin Thabit, [21] and then, he adds: Abo Bakr Mardawaih Hafiz has brought it in the book ‘Fazaeel’, and he is of the companion of the narratives. This narrative has been related in different ways by the Suiite:
1. أوْفَى الزَّكَوة مَعَ الصَّلَوة أقَامَهَا وَ اللَهُ يَرْحَمُ عَبْدَهُ الصَّبَّارَا
2. مَنْ ذَا بِخَاتَمِهِ تَصَدَّقَ رَاكِعاً وَ أسَرَّهُ فِى نَفْسِهِ إسْرَارَا
3. مَنْ كَانَ بَاتَ عَلَى فَرَاشِ مُحَمَّدٍ وَ مُحمَّدٌ يَسْرى وَ يَنْحُوا الغَارَا
4. مَنْ كَانَ جِبْرِيلٌ يَقُومُ يَمِينَهُ فِيهَا وَ مِيكَالٌ يَقُومُ يَسَارَا
5. مَنْ كَانَ فِى الْقُرْآنِ سُمِّىَ مُؤْمِناً فِى تِسْعِ آيَاتٍ جُعِلْنَ كِبَارَا
1- While busy in praying, he would pay out his ‘ZAKAT’ as well, may Allah cast His mercy upon His patient obedient worshipper?
2- Who is that, while at the position of bowing down in his prayer, gave away his ring, and he did it in the most secret way possible.
3- Who is that one who lay in Muhammad’s bed at [that perilous] night and let Muhammad go towards the cave?
4- Who is that man on his right Gabriel, and on the left Michael stood at [that mysterious] night?
5- Who is that one who is called ‘the believer’ in nine verses of the Qur’an – the verses that branded to be great?
And Sahib said these two:
وَ لَمَّا عَلِمْتُ بِمَا قَدْ جَنَيْتُ وَ أشْفَقْتُ مِنْ سَخَطِ الْعَالَمِ
نَقَشْتُ شَفِيعِى عَلَى خَاتَمِى إمَاماً تَصَدَّقَ بِالْخَاتَمِ.
And some poets have composed this:
چون جرم خويش ديدم، ترسيدم از خدا راندم بسى ز ديده به رخسار از دموع
نام شفيع خود به نگين برنوشتم آنكه انگشترى خويش ببخشيد در ركوع
‘As I noticed my crime, I was frightened of Allah; I burst into tears, tears running down from my eyes.
I had the name of my Intercessor carved on the stone of my ring that he had given me while bowing down in his prayer.’ [22]
Now that, in some extent, the position of the revelation and the different dimensions of the verse has been explained and become clear, it is time we would discuss the commentary of the noble verse in details.
Concerning this verse, there are twenty-four narratives from the Sunnite, and nineteen narratives by the Shiite in “GHAYT-ul-MARAM”, and here, we are going to explain some of them.
(Missing)
The story of the ring-given in the charity as accepted by the commentators and narrators
And then Tha‘labi has said that: Abul-Hassan Muhammad bin Ghasim Faqih reported us that Abdullah bin Ahmad Sherani had said: Abu Ali Ahmad bin Ali bin Zarin said: Mozaffar bin Hasan Ansari related us that he was said by Sarre bin Ali Warraq that he was also said by Yahya bin Abdul Hamid Hamani by Gheis bin Rabi and A‘mash and Ebayat bin Rabbi that was related by Abdullah bin Abbas that he was sitting by the Well of Zam‘zam and lecturing the people around him, and quoting the Messenger of Allah, Bless be to Him and his Descendants. In the mean time, a man who was wrapping his head with a long shawl, came closer to us and joined the people. Since his arrival, whatever narratives ibn Abbas was relating of the Messenger of Allah and in the beginning he was saying ‘the Messenger of Allah said’, he too related a narrative by the Messenger of Allah and say: ‘the Messenger of Allah said.
Ibn Abbas told him: ‘Please, by the sake of Allah, do introduce yourself, who are you?’
That man removed the shawl off from his head and said: ‘O people, whoever knows me, okay; but anyone who does not know me let me introduce myself, I am Jondab bin Janadat Badri: ABUZAR GHAFFARI! I heard it from the Messenger of Allah by these ears of mine; if I would lie let both ears of mine turn deaf! And I saw with these two eyes of mine, if I lie it, let both of then turn blind; the Messenger of Allah said:
عَلِىُّ إمَامُ الْبَرَرَة؛[23] وَ قَاتِلُ الْكَفَرَة؛ مَنْصُورٌ مَنْ نَصَرَهُ؛ مَخْذُولٌ مَنْ خَذَلَه.
‘Ali is the Imam of good men and he is the murderer of the disbelievers; whoever helps him will be helped and anyone who humiliates him will be humiliated.’
Know that one day I was saying my noon prayer with the Messenger of Allah in the mosque, a beggar was asking for some help but no one cared him therefore, the beggar stretched his hands up the heavens saying: ‘O Allah, do bear witness that in this Mosque of the Messenger I asked for some help but nobody helped me! At that very moment Ali was in the state of bowing down and praying, he drew his right hand out to the beggar to draw his attention to the ring on his finger, the beggar got closer and took the ring off from his finger – the event took place in the presence of the Messenger of Allah.
And when the Messenger of Allah ended his prayer, he raised his head to the heavens and said: “O my creator! Moses beseeched You asking, ‘O Allah, greaten my chest! Ease my affairs for me! Do take away my tongue’s difficulties so that people understand me! And select my brother, Aaron, as a minister for me so that strengthening my back by his support; and assign him to be my partner in my affairs!’
And You informed him through the vivid and clear communication that: “We will strengthen your arms by your brother! And through Our signs, We will assign such power and dominion for you two that never can the Pharaoh harm you!”
O my Creator! And this is Muhammad Your Messenger and Your preference! O my Creator, greaten my chest! And my affairs for me, do select from my family, Ali as a minister for me, so that strengthening my back by him!”
Abuzar says: “The Messenger of Allah, Bless be to Him and his Descendants, has not yet finished his word when Gabriel, Upon Him be Peace, descended to him by the permission of Allah and said: ‘O Muhammad, read!’ He answered: “What should I read?”
He said: ‘Read:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون.[24]
‘… Your protector is only Allah, and His Messenger and those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray].
The narratives of the Sunnite about the story of giving away the ring
Many great commentators and the respectable scholars have related this noble narrative in their books with the same meaning and style. Among them are Sheikh Abul Fotoh Razi [25], Sheikh Abu Ali Fazl bin Hassan Tabarsi [26] and the owner of the “Ghayat-ul-Maram” in the “Borhan [27] Commentator”, Sayyid Hashim Bahrani and ibn Tawous [28]. Al‘lāma Amini, may Allah be pleased with him, after relating this narrative, exactly the same way in his commentator, he adds to it:
Some of the Imams of the commentators and narratives have explained this event and the revelation of the verse in this respect, one of them is Tabari, in his commentator volume 6, page 165 quoting ibn Abbas, Otbat ibn Abi Hakim and Mojahid; and Wahidi in the “The means of revelation”, on page 148 and in two ways. And Razi has put it in his commentator, volume 3, on page 431quoting Ata from Abdullah bin Salam and ibn Abbas – and the narrative of Abuzar which already mentioned. And Khazen in his commentary, volume 1, page 496, and Abi-al-Barakat in his commentary, volume, page 496, and Nishabori in his commentary volume 3, page 461, and ibn Sabbagh Maliki in the Fosul Mohemmah page 123, the Tha’labi’s mentioned narrative, and ibn Talha Shafiee in the “Matalib-es-Soul” , page 31, similar to Abuzar that mentioned. And Sibt ibn Jo’zi in the “Tazkerah”, page 9, from the commentary of Th’labi from Soddai and Ataba and Ghalib bin Abdullah. And “anhi Shafiee in “Kefaye”, page 106, by means of his documents from Anas, page 122, from ibn Abbas by Hafiz al-iraghain and Kharazmi and ibn Asakar from Abu Naeem, and Ghazi Abul-Moaali, And Kharazmi in “Mahaqib”, page 178, in two ways, and Hammouee in the Faraeed as-Samteen, in section 14, from Wahidi, and in the section 39 from Anas, and by the other way from ibn Abbas, and in the section 40 from ibn Abbas bin Yasir, and Ghazi Azod Ijaee in the “Mawaghif”, volume 6, page 276. And Mohibb ad-Din Tabari in the “Reiaz an-Nazare”, volume 2, page 227 from Abdullah bin Salam by Wahidi and Abul Faraj and Fazaeli and in the pge 206 and in the Zakhaeer, page 102, fron Waghedi and ibn Juzi, and ibn Kathir Shami and in his commentary page 71, in some way by the Commander of the believers; and by another way, from ibn Abi Hatam from Salamat bin Kohail; and from ibn Jarir Tabari, by his documents from Mojahid and Soddai, and from Hafiz Abdur-Razzaq, by means of his documents from ibn Abbas, and by Hifiz ibn Madoweh by means of his document from Sofyan Thori from ibn Abbas, and by Kalbi from ibn Allas.
And he has said that: these are such authentic documents that there is no doubt about. And from Hafiz ibn Madoweia with the statement of the Commander of the believers, and Ammar and Abu Rafi; and also ibn Kathir in ‘Al-Bedaiah wa an-Nehaiah”, volume 7, page 357 from Tabrani by his documents from the Commander of the believers, and by ibn Asakar from Salamat bin Koheil, and Hafiz Soyuti in “Jam’ al-Fawaeed”, similar to “Kanz-ul-Ommal”, volume 6, page 391it has been quoted by Khatib, in Mottafigh, from ibn Abbas, and on the page 405 by Abu Ash-Sheikh and ibn Mardowei from the Commander of the believers. And ibn Hajar in :Sawaeegh”, page 25, and Shalanji in “Nour al-Absar”, page 77, through Abuzar’s narrative from Thoalbi and Aloosi in “Roh al_moaali”, volume 2, page 329 and so on…[29]
2- And also Bahrani in the book “Al-Jam‘e bain as-Sahah as-Sonnah” whos writer is Zarrin, in part three, in the commentary of Chapter of Ma‘edah, in the noble verse:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون.
‘… Your protector is only Allah, and His Messenger and those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray].
From “Sahih” Nisaee, from Abdullah bin Salam, he has related that he says: I went to visit the Messenger of Allah, Bless be to Him and his Descendants, and I said: ‘Since we have embraced Islam, our Jews relatives have become enemies of us, they have sworn not to speak to us; then, Allah sent this verse down, and Bilal began the call-to-pray for the noon prayers, people got ready to pray. When the people were bowing down and prostrating, a beggar asked for something, then, Ali offered him his ring while he was bowing down. Later, the beggar explained it to the Messenger of Allah, and the Messenger of Allah read for us:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُونَ وَ مَنْ يَتَوَّلَ اللَهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَانَّ حِزْبَ اللَهِ هُمُ الْغَالِبُون.[30]
Sayyid bin Tawoos has quoted this narrative exactly from the book “Jam‘ Bain as-Sahah as-Sonnah”, and he has added that ibn Moghazeli Shafiee has also related it in five different ways;[31] and in some of them he has said it by Abdullah bin Abbas that: a beggar passed by the Messenger of Allah, Bless be to Him and his Descendants, and he was wearing a ring. The Messenger of Allah asked him that who had given him the ring!
The beggar said; ‘That man bowing down to pray’ – at that moment, Ali, Upon Him be Peace, was praying.
The Messenger of Allah stated:
الْحَمْدُ لِلَهِ الَّذِى جَعَلَهَا فِىَّ وَ فِى أهْلِ بَيْتِى.
Thanks and laudation belongs to Allah Who trusted the Guardianship to me as well to my Household.
And concerning this subject, there a narrative from ibn Moghazeli Shafiee who refers it to Ali bin Aabis; he says: Abu Maryam and I went to visit Ata; Abu Maryam told him: ‘Do tell Ali bin Aabis the same narrative that you told Abu Ja‘far!’
Abdullah bin Ata said: ‘I was sitting with the Holiness Abu Ja‘far and I saw that Abdullah Salam’s son passing the road, I said [to the Holiness Abu Ja‘far: may I be made sacrificed to you, this is the very young man who has the whole knowledge of the Book.’
The Holiness stated; “It cannot be true, but the one, who possesses the whole knowledge of the Book, is your close friend and companion Ali bin Abī Tālib, Upon Him be Peace, about whom there are some verses in the Book of Allah, the Exalted; such as:
وَ مَنْ عِنْدَهُ عِلْمُ الْكِتَاب.
‘… and he is the one, who possesses the knowledge of the Book, (Qur’an: 13/43).’
And Also:
أَفَمَنْ كَانَ عَلَى بَيِّنَة مِنْ رَبِّهِ وَ يَتْلُوهُ شَاهِدٌ.
‘… is one, who stands upon a clear explanation and the proof (of the Messenger of Allah) and to whom is a witness (as His kingship), (Qur’an: 11/17).’
And:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون. [32]
‘… Your protector is only Allah, and His Messenger and those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray], (Qur’an: 5/55).’”
And Saddi has put it in his commentary that this verse has been revealed concerning Ali, Upon Him be Peace.[33]
And Al‘lāma Majlisi, may Allah be pleased with, after explaining this narrative from the book of “Taraeef”, says: ‘Whatever we have explained here from the narratives of Sayyid ibn Tawous and the others, ibn Botregh, as well many scholars, have already explained them. Whoever wants to find their quality of the documents let him refer to “Omdat” to find them.’
Al‘lāma Majlisi goes on saying that in “Jame‘ al-Osul” has related the first narrative from Sayyid ibn Tawous, from “Sahih” Nisaee of ibn Salam (of course, with little difference in words here and there).
And also ibn Botrigh has related it in “Mostadrak” from Hafiz Abu Naeem, by his own documents from his father, Zeid bin Hassan; I myself heard Ammar Yasir saying:
وَقَفَ لِعَلِىٍّ سَائِلٌ وَ هُوَ رَاكِعٌ فِى صَلَوة تَطَوَّعِ فَنَزَعَ خَاتَمَهُ فَأعْطَاه.
A beggar stood by Ali when he was praying the supererogation and asked him for something, Ali took off his ring and gave it to him. Then, the beggar went to the Messenger of Allah and informed him the event, and then this verse was sent down.
And also by means of his documents from Zahhak, ibn Batrigh quoted ibn Abbas saying concerning the statement of Allah, the Honourable and Exalted: إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمنُوا. That, in this verse, the main purpose is Ali bin Abī Tālib; and so is the verse:
الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون
‘… and also are those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray].
Abdullah Salam said: ‘O the Messenger of Allah, I saw that Ali bin Abī Tālib, while praying, offered his ring to a needy man; therefore, we accept his Guardianship.’ [34]
And he has also related through his documents from Kalbi quoting Abu Salih who has quoted ibn Abbas that: the Messenger of Allah, Bless be to Him and his Descendants, was performing ablution when the verse … إنَّمَا وَلِيُّكُمُ اللَهُ revealed to him. Therefore, the Messenger went to the mosque, and there he came face to face with a beggar and he asked him: “Who was in the mosque?” The beggar answered: ‘There was a man praying and he donated his ring to me.’ Then, the Messenger entered the mosque and saw that Ali, Upon Him be Peace was inside.
And also by his documents from ibn Zobeir he relates Jabir that: ‘Abdullah bin Salam along with some others came in complaining about some of the Jews who had cut their friendships with them since they had embraced Islam.
‘The Messenger of Allah told them to see if they could find a beggar somewhere around. Thus, all of us entered the mosque and brought a beggar to the Messenger of Allah. The Holiness asked him: “Has anyone given you anything at all?” He answered: ‘Yes, I was passing by a man who was bowing down to pray and he gave me a ring.’’
The Holiness said: “Let’s go inside and show that man to me.” Abdullah Salam says: ‘We all went inside the mosque and saw that Ali was standing alone and prying, and the beggar said: ‘This is the man,’ and then, this verse ... إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ was revealed.’
And also by his documents from Abdul Wahab bin Mojahid who has quoted his father quoting ibn Abbas about the statement of Allah, the Exalted, he has related that the verse: … إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ has been revealed for the dignity of Ali bin Abī Tālib, Upon Him be Peace.
And also by means of his documents referring to Musa bin Ghais Hazrami from Salama bin Kohail he has related that: Ali bin Abī Tālib, Upon Him be Peace, was bowing down in his pray when he donated his ring, and then, this verse: … إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ revealed.
Again Al‘lāma Majlisi is adding that Sayyid bin Tawous in the book of “Sad as-Soud” says: ‘I saw it in the commentary of Muhammad bin Abbas Ali bin Marwan that he has related the verse of… إنَّمَا وَلِيُّكُمُ اللَهُ وَfrom ninety different narrators mostly the opponents of the Household, Upon Them be Peace. And also of the narrators are: Ali, Upon Him be Peace, Omar bin Khattab, Othman and Zobair, Abd-ur-Rahman bin Auf, and Saeed bin Abi Wagh’ghas, and Talha and ibn Abbas, and Abu Rafi, and Jabir Ansari Abuzar and Khalil Morrah, and Ali bin al-Hussein and al-Baqir and as- Sādiq, Upon Him be Peace, and Abdullah bin Muhammad ibn Hanafiiah, and Mojahid and Muhammad bin Serri, and Ata bin Saeeb and Muhammad bin Saeeb and Abd-ur-Razzaq.
And among the narratives that he relates is a narrative from Ismaeel bin Ishaq Rashedi quoting Yahia bin Hashim, and he is quoting Muhammad bin Abidullahbin Abi Rafi, from Aun bin Abidullah quoting his father, and he from his grandfather Abu Rafi who had said:
I went to visit the Messenger of Allah; he was either asleep or at the state of receiving the revelation. At that moment I caught sight of a snake in the corner of the room, but I disliked killing that reptile, and in the mean time, the Messenger woke up though I was thinking he was at the state of receiving a revelation. At that moment I lay on my back between the snake and the Messenger so that if something bad was going to happen I would make the first sacrifice but not the Messenger of Allah.
By now, the Messenger was quite awake, and was busy reciting this verse: إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمنُوا and then, stated: الْحَمْدُ لِلَّهِ الَّذِى أكْمَلَ لِعَلىٍّ نِعَمَهُ وَ هَنِيئاً لِعَلىٍّ بِتَفْضِيلِ اللَه. ‘Praise and laudation is specified for Allah Who has completed His favours to Ali, and the event is happy for Ali because of his priority and the virtuous that Allah has favoured to him.
Then, he turned to me stating: “Now, stand up and kill it; then, the Messenger of Allah held me on my arm and stated:
يَا أَبَا رَافِعِ لِيَكُونَنَّ عَلِىٌّ مِنْكَ بِمَنْزِلَتِى غَيْرَ أنَّهُ لَا نَبِىَّ بَعْدِى! إنَّهُ سَيُقَاتِلُهُ قَوْمٌ يَكُونُ حَقًّا فِى اللَهِ جِهَادُهُمْ فَمَنْ لَمْ يَسْتَطِعْ جِهَادَهُمْ بِيَدِهِ فَجَاهَدَهُمْ بِلِسَانِهِ؛ فَإنْ لَمْ يَسْتَطِعْ بِلِسَانِهِ فَجَاهَدَهُمْ بِقَلْبِهِ؛ لَيْسَ وَرَآءَ ذَلِكَ شَىْءٌ؛ وَ هُوَ عَلَى الْحَقِّ وَ هُمْ عَلَى الْبَاطِل. [35]
‘O Abu Rafi! The rank of Ali to you is the same as my rank to you; the only difference is that there is no messenger after me. Know that, after my demise, some people will fight Ali, and it is necessary for men to struggle along with him for the sake of Allah. Whoever cannot use his hands to fight, he must use his tongue instead; and one who cannot struggle with his tongue let him do it with his heart – there is nothing more compulsory than this, Ali is right but they are false!’
And then, the Messenger of Allah left the house saying: ‘O people! Anyone who wants to see my trustee let him know that this ibn Abu Rafi is my trustee’.
Muhammad bin Abidullah says: When the people were swearing allegiance with Ali bin Abī Tālib, Talha and Zubeir rose against him and headed for Basra; Mua‘wiyah and the people of Sham also opposed Ali. Abu Rafi says: ‘This is the same promise of the Messenger of Allah that some people will fight Ali so it is necessary for men to struggle along with him for the sake of Allah. Whoever cannot use his hands to fight, he must use his tongue instead; and one who cannot struggle with his tongue let him do it with his heart and there is no way other than this.’
Abu Rafi sold his house and land in Kheibar, and although he was a frail old man, a man of eighty-five-year-old, he along with his family and tribe started living under the dominion of Ali. He would accompany Ali wherever he went and always kept saying:
الْحَمْدُ لِلَهِ الَّذِى لَقَدْ أَصْبَحْتُ وَ مَا أعْلَمُ أحَداً بِمَنْزِلَتى؛ لَقَدْ بَايَعْتُ الْبَيْعَتَيْنِ بَيْعَة الْعَقَبَة وَ بَيْعَة الرِّضْوَانِ، وَ لَقَدْ صَلَّيْتُ الْقِبْلَتَيْنِ؛ وَ هَاجَرْتُ الْهِجَرَ الثَّلَاث.
‘Thanks and praise be to Allah, I have spent the most part of my life and now, I know no one to be at the same grade I am! I have sworn two allegiances with the Messenger of Allah: the allegiance of Aghaba and the Rizwan Allegiance; and I have prayed towards two directions of prayer (Qibla), and finally, I have immigrated three times!’
He continued that: ‘One migration was with Ja‘far bin Abī Tālib, towards the land of Najashi that which the Messenger of Allah had commanded it, and another migration was with the Messenger of Allah to Medina; and finally this one with Ali bin Abī Tālib, Upon Him be Peace, towards Kufa.’
Abu Rafi stayed in Kufa forever until the Commander of the believers, Upon Him be Peace, was murdered. Then he returned to Medina with the Holiness Imam Hassan, Upon Him be Peace – while in Medina, he had no more a house or land!
The Holiness Imam Hassan, Upon Him be Peace, divided his father’s house in halves and gave him and gave him a half to live in with his family, and he even gave him a piece of land at Yan‘ba’ for the cultivation. However, years after, his son, Abudellah bin Abu Tafi, sold it to Mua‘wiyah at two hundred and sixty thousand dirham’s cost.
Abu Rafi has said: The ring that Ali gave away in the charity was a ring that made of silver and it weighed nearly equal to five grams, and in the stone of the ring was engraved: الْمُلْكُ لِلَه‘ the ownership is Allah’. Hassan bin Muhammad Alavi has a narrative from his grandfather Yahia, who quotes Ahmad bin Yazid, he quotes Abd-ul-Wahab, quoting Mokhallid, and he quotes Mobarak who had said Omar bin Khattab said: From my property, I put aside some amount to be paid as the charity. They fulfilled my order and behalf of me they paid twenty-four times all when I was bowing down to pray – I did it perchance what had happened to Ali might happen to me! [36]
Sayyid Hashim Bahrani has related the story of Abu Rafi, and the revelation of the verse of Guardianship, in “The Commentary of Borhan, from Sheikh Tousi, with his own documents, in the same way that we have mentioned – he has also spoken of Abu Rafi.[37] He has also brought a brief of that narrative in “Ghayat-ul-Maram” from Hafiz Abu Naeemqouting Azoun bin Abidellai bin Abi Rafi, quoting his grandfather Abu Rafi. Thus, we can call it the narrative no, 3in “Ghayat-ul-Maram’ – that is, we will no more call it simply “Ghayat-ul-Maram”. [38]
Amru Aas’ letter to Mua‘wiyah concerning the story of the ring
4- It is said that Mo‘waf’fagh bin Ahmad kharazmi, who has been given the title of “AKHTAB-ul-KHOTABA Kharazm” (the best orator of the orators), by the enemies of us, the Shiite, has said: The text of the letter of Mua‘wiyah to Amru Aas asking him to be of his deputy and assistant in the Government against the Commander of the believers, Upon Him be Peace, Amru Aas replied Mua‘wiyah’s letter:
لَقَدْ عَلِمْتَ يَا مُعاوِيَة مَا انْزِلَتْ فِى كِتَابِهِ فِى عَلِىٍّ مِنَ الْايَاتِ الْمَتْلُوَّاتِ فِى فَضَآئلِهِ الَّتِى لَا يَشْرَكُهُ فِيهَا أحَد.
‘O Mua‘wiyah, you are really know that the verses concerning the dignity of Ali in the Qur’an and are always recited, have become well-known, therefore, those reciting them know the virtuous of Ali will never accept anyone beside him.’ As the Exalted ha stated:
‘… [‘…hose], who fulfilled their vows, (Qur’an:76/7).’
And:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون.
‘… Your protector is only Allah, and His Messenger and those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray], (Qur’an: 5/55).’”
And the verse:
أَفَمَنْ كَانَ عَلَى بَيِّنَة مِن رَبِّهِ وَ يَتْلُوهُ شَاهِدٌ مِنْهُ وَ مِنْ قَبْلِهِ...
What about one (the Messenger of Allah) who stands upon a clear explanation from his Lord and to whom is a witness (like Ali, the Guardian of Allah) from before … , (Qur’an: 11/17).’
And we know that Allah has stated about him:
رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَهَ عَلَيْه.
‘… they are the men who fulfill what they have pledged to Allah, and they have fulfilled their mortal duty, (Qur’an: 33/23).’
And concerning him, Allah has stated to his Messenger:
قُلْ لَا أَسْئَلَكُمْ عَلَيْهِ أَجْرًا إلَّا الْمَوَدَّة فِى الْقُرْبَى.[39]
‘… Say, ‘I do not ask you any wage for this but affection towards [my] relatives, (Qur’an: 42/23).’
5- Sheikh Ibrahim bin Muhammad Hammawi, who is of the most learned man of the Sunnite, by means of his documents, has related from Sifian bin Ibrahim Hariri, quoting his father, and he from Abu Sādiq saying: Ali said:
أصُولُ الْإسْلَامِ ثَلَاثَة لَا يَنْفَعُ وَاحِدَة مِنْهُنَّ دُونَ صَاحِبِهِ: الصَّلَوة وَ الزَّكَوة وَ الْوَلَايَة.
The Holiness Imam Bāqir, Upon Him be Peace, has stated: The Commander of the believers has stated: ‘the origin of Islam is three, and never is useful one of them without the others, [and they are]: prayer, the welfare duty tax, and the Guardianship.’
And Wahidi has said: this statement has been drawn from the noble verse:
إنَّمَا وَلِيُّكُمُ اللَهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة وَ هُمْ رَاكِعُون.
‘… Your protector is only Allah, and His Messenger and those who have believed, establish prayer, and, pay the due welfare tax when bowing down [to pray], (Qur’an: 5/55).’”
It is because Allah has enjoined amity and the Guardianship among the believers; and after that, He has not described the believers but only to pray and pay the duty welfare tax; and He has stated: الَّذِينَ يُقِيمُونَ الصَّلَوة وَ يُؤْتُونَ الزَّكَوة so, whoever carries the Guardianship of Ali in fact, he has the Guardianship of Allah and His Messenger. And in another verse, He has honoured affection to those believing servants when stating:
إنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدّا.
‘… Surely those who have believed and done honourable deeds, the Mercy-giving will grant affection to them, (Qur’an: 19/96).’
And also Wahidi has said: ‘with our own chained documents, we have been informed by ibn Abbas that in the comment of the verseإنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدّا. The point is Ali bin Abī Tālib, Upon Him be Peace, and the verse was revealed for him:
مَا مِنْ مُسْلِمٍ إلَّا وَ لِعَلىٍّ فِى قَلْبِهِ مَحَبَّة.
[The Messenger of Allah stated:] ‘There is not a Muslim unless the affection of Ali is in his heart.’
And later on, Wahidi says: ‘Through our chained documents, we have some narratives from Bara bin Aazib saying the Messenger of Allah, Bless be to Him and his Descendants, has stated:
يَا عَلِىُّ قُلِ اللَّهُمَّ اجْعَلْ لِى عِنْدَكَ عَهْداً وَ اجْعَلْ لِى فِى صُدُورِ الْمؤْمنينَ مَوَدَّة! فَأنزَلَ اللهُ: «إنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتَ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا» قَالَ: نَزَلَ فِى عَلِىَّ بْنِ أَبِيطَالِبٍ عَليْه السّلام.[40]
‘O Ali, say: “O my Creator, do make a covenant between You and I! And set my affection in the hearts of the believers! Then, Allah sent down this verse:
إنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدّا.
Bara bin Aarib, who is the relater of the narrative, says: ‘This verse has been sent down for the dignity of Ali bin Abī Tālib, Upon Him be Peace.’
6- Hammoyee Ibrahim bin Muhammad by means of his chained documents from Zeid bin Ali bin Al-Hussein quoting his father, and he quotes his grandfather, the Master of the martyrs, Upon Him be Peace, relates that: سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ يَقُول
‘I heard Ammar saying: ‘There was a beggar standing by the Commander of the believers, Upon Him be Peace who was bowing down when saying the supererogatory prayer, the beggar asked him for something and Ali took his ring off from his finger and gave it to him. Then the needy man went to the Messenger of Allah and informed him of the event, then, the verse: …إنَّمَا وَلِيُّكُمُ اللَه was sent down to the Messenger of Allah, Bless be to Him and his Descendants. The Holiness recited the verse and then, stated:
مَنْ كُنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ.[41]
‘Whomsoever I am Master, Ali is his Master.’
He relates this narrative by another document from “Ay‘yashi’s Commentary”, from Hassan bin Zeid quoting his father and he too from his grandfather, Sayyid Hashim Bahrani, in the “Commentary of Borhan”.[42]
And in “Ay‘yashi’s Commentary”, he relates this narrative in the same way from Khalid bin Yazid, and from Moammar bin Makki, and Ishaq bin Abdullah bin Ali bin Al-Hussein, Upon Him be Peace, from Hassan bin Zeid, from his father Zeid bin Hassan quoting his grandfather the Holiness Imam Hassan Mojtaba, Upon Him be Peace. And he adds this supplication under it that:
اللَّهُمَّ وَالِ مَنْ وَالَاهُ! وَ عَادِ مَنْ عَادَاه.[43]
[The Messenger of Allah stated:] ‘O my Allah! Be the Guardian of him who is the friend of Ali; but be opponent to one who is the enemy of Ali!’
And Majlisi relates the whole text with its supplement from “Ay‘yashi’s Commentary”.[44]
And also Mohaddith Bahrani relates it from Hafiz Anu Naeem Isfahani referring to Zeid bin Hassan, from his father quoting Ammar Yasir.[45]
References
[19]
Up to here, Majlisi has mentioned this narrative in " بحار ", volume 8, the
book of Kompany, pages 35 and 36 from " بل، فض " that is the book of the "
فضائل ", (The Virtues), of ibn Shazan and the book of " روضه " 'The
Recital of the Martyrdom of Imam Hussein'.
[20] As we have explained the translation of
this elegy on the page 193, though we are not repeating it.
[21] He has also brought this narrative in "مجمع
البيان"; and he has related these four lines to Hisan bin Sabit (Said
Printing, volume 2, pages 210 and 211).
Also in "غاية المرام", page 106, under the narrative 17 fro the Sunnite, he
has related this narrative fromHafiz Abu Naeem Isfahani, in his book known
as "نُزُول القرءان فى أمير المؤمنين على بن أبى طالب عليه السَّلام"; he has
also related these poems to Hisan bin Sabit.
And similarly Al‘lāma, Taba‘tabaee, may he receive Allah's paradise, has
related it from Khatib Kharazmi in his commentary "تفسير الميزان ", volume
6, pages 21-22 to be of Hisan. That which we have investigated so far, all
the great scholars have considered these elegies to be of Hassan, the only
one related it as Khozaima bin Sabit's is ibn Shahr Aashub.
[22] "تفسير رَوْحُ الجِنان و روح الجَنان"
Sheikh Abu-al-Fotoh Razi, Mozaf'fari's printing, volume 2, pages 174-176.
[23]
Doctor Sayyid Muhammad Tijani has related this narrative under the title
of “Ali is the Leader of the pious”, through the commentary of Tha‘labi,
calling the book: “To be with the Righteous”. And in the part of the
postponement he says: Abu Ishaq Ahmad bin Muhammad bin Ibrahim Nishabori
Tha‘labi, who was passed away in 337, and ibn Khallakan has related his life
story, has said that: He was number one in commentary at his own time. He is
a correct translator and is reliable.
He also says: this narrative is in the book of “Al-Jam‘ bain as-Sahah as-Setta”,
and the “SAHIH” of Nesaee and “Mosnad” Ahmad Hanbal, “as-Sawaeeq al-Moharregha”
of ibn Hajar, and “The Explanation of Nahj-ul-Balagha” ibn Abi al-Hadid.
[24] "غاية المرام", pages 103 and 104 , the
first narrative from the Sunnite, he has also brough by means of other
documents, from Hamoee in "فرائد السِّمطين" of the Sunnite, pages 105 and
106; and in " تفسير الميزان ", volume 6, pages 19 and 20 from Tha'labi.
[25] "تفسير ابو الفتوح رازی ", Mozaffari's
printing, pages 174, 175.
[26] "تفسير مجمع البيان ", Saida printing,
volume, page 210.
[27] "تفسير برهان ", old-set printing,
volume 1, page 294.
[28] The Book of "طرائف", Letterally
printing, pages 47, 48, also in " حقاق الحق", volume 4, page 59, from
Tha'labi based on the narrative of "مناقب" of Abdullah Shafiee, page 112,
the original manuscript copy.
[29] "الغدير ", volume 2, pages 52 and 53.
[30] "غایة المرام ",
page 104, the second narrative from the Sunnite, and by means of another
documents under the title 'the eighth narrative'; and "تفسير الميزان ",
volume 6, page 20.
[31]Ibn Moghazeli, "مناقب",
pages 311-314. And in "غایةالمرام", he has mentioned
this five narratives in page 104, under the 3rd through 7th narratives of
the Sunnites.
[32] Ibn Moghazeli has related this narrative on the pages 313 and 314 below the number 358, and in "غایةالمرام", page 104, has been said from him under narrative seven of the Sunnite; and "تفسير الميزان", volume 6, page 21 has narrated this from "مناقب", of Ibn Moghazeli.
[33] "الطرائف فی معرفة مذاهب الطّوائف", the seventh letter set publication, page 48 & 49.
[34] He has explained this narrative in "غاية المرام ", page 106under the title of the nineteenth narrative from the Sunnite quoting Abu Naeem Isfahani from Zahhak quoting ibn Abbas.
[35] He
has explained this narrative in "غاية المرام ", page 106 under the title of
the twenty-first narrative from the Sunnite quoting Abu Naeem Isfahani. And
Majlisi has related it in "بحار الانوار ", Kompany printing, page 34 of "Aamali"
Sheikh Tousi. He has also brought it in "غاية المرام", page 108, under the
title of ninth from the Sunnite in "aamali" Tousi. And in "الدر المنثور",
volume 2, page 294, Siy:ti has related this narrative in the beginning of
the narrative.
[36] "بحار الانوار ", Kompany's printing,
volume 9, pages 37, 38.
[37] "تفسير برهان ", volume 1, pages 293,
294.
[38] "غاية المرام", page 106, the
narrative 24 from the Sunnite; and Al‘lāma, the late miraculous sign of
Allah, Taba‘tabaee, may he receive Allah's paradise has related all this
narrative in " تفسير الميزان", volume 9, pages 15, 16; and apart from that,
Hammoee has related it in the beginning of the page 23.
[39] "غاية المرام", pages 103 and 104 under the title of the tenth narrative from the Sunnite, and "تفسير الميزان ", volume 6, page 21.
[40] "غاية
المرام", page 105, narrative 16 from the Sunnite, and in "فرائد
السِّمْطَيْن" , volume 1, pages 79 and 80 under the title of the narratives
number 49, 50, 51, he has brought the original copy of this narrative.
[41] "غاية المرام", page 106, narrative 16
from the Sunnite, and with another document from the Shiite, on the page 108
he relates it from Ay'yashi under the title of the narrative tenth.
[42] "تفسير برهان ", volume 1, page 294, and
"تفسير الميزان ", volume 6, page 22.
[43] " تفسير عيّاشى ", volume 1, page 327,
under the tile of 'Number 137', also in "غاية المرام ", page 108, also in "تفسير
الميزان ", volume 6, page 16.
[44] He has also related it in"بحار الانوار
", volume 9, Kompany's printing, pages 34 and 35; also Bahrani in "تفسير
برهان", page 294 from "احتجاج ".
[45] "غایة المرام",
page 106, 18th narrative 18, from the Sunnite.