Ayaat-e-Wilayat Presentations

For the youth who want to participate in the Ayaat-e-Wilayat presentations, please follow the following steps:

1. Select the Ayah by reading the excerpt given below from the book al-Muraja’at available online at http://al-islam.org/murajaat/12.htm#n

2. Read the Tafseer of these verses from the commentary by Mir Ahmed Ali and Mirza Pooya’s Tafseer (English) available online at http://al-islam.org/quran/ or read in Urdu the Tafseer Namoona (Urdu)

3. Read the translation, historical background and the lessons of the Ayah for our life and faith.

Excerpts From al-Muraja’at:

Has there been anyone praised therein like the Purified `itra? Have its perfect verses described any as "purified from all uncleanness"[1] other than them? Has the verse of Purification been revealed in honour of anyone else?[2] Has the perfect Revelation commanded love for any others?[3] Has Gabriel brought the verse of Mubahala in praise of anyone else?[4]

Has "Hal Ata" been revealed in praise of others? No! I swear

By the Lord Who rightly used it for them, Who is right and fair.[5]

Are they not "Allah's Rope" concerning whom He has said: "Hold together to Allah's Rope and do not be divided (Qur'an, 3:103)"[6]? And "the truthful" concerning whom He has said: "Be ye all with the Truthful (Qur'an, 9:119);"[7] "Allah's path" about which He has said: "Do not follow different paths else they should divert you from Allah's path (Qur'an, 6:153),"[8] the ones "entrusted with authority among you (Qur'an, 4:59),"[9] the "custodians of Revelation" about whom He says: "Ask the custodians of Revelation when you do not know (Qur'an, 21:7),"[10] the believers about whom He says: "Whoever differs from the Messenger, after guidance has been made clear to him, following paths other than those of the Believers, We shall leave him in the path he has chosen and place him in Hell, what an evil refuge (Qur'an, 4:115),"[11] and the "guides" about whom He says: "You are a warner, and for each nation there is a guide"?[12] Are they not among those upon whom Allah has showered His blessings and to whom He has referred in the Fatiha and the Glorious Qur'an saying "Guide us unto the Right Path, the Path of those whom You have blessed,"[13] and He has also said: "These are with those whom Allah has blessed from among the prophets, the truthful, the martyrs and the righteous (Qur'an, 4:69)"?[14]

Has He not granted them the general authority? Has He not confined it only to them after the Prophet? Read: "Your Master is Allah and His Messenger and the Believers who uphold prayers and pay zakat even while prostrating; whoever takes for Master Allah and His Messenger and the Believers, then the Party of Allah are indeed the victorious (Qur'an, 5:58)."[15] Has He not made salvation for those who repent and do good deeds dependent upon accepting their guided authority, saying: "I am most Forgiving for those who repent, believe, do good deeds, and received guidance (Qur'an, 20:82)"[16]? Isn't their wilayat part of the "trust" about which the Almighty says: "We offered the trust unto the heavens, the earth, and the mountains, but they all refused to bear it out of extreme fear, then man bore it: he is most unjust, most ignorant (Qur'an, 33:72)"?[17]

Have they not been the "peace" wherein Allah has commanded everyone to enter, saying, "O ye who believe! Enter in peace all of you, and do not follow the steps of Satan (Qur'an, 2:208)"[18]. Are they not the "blessing" concerning whom Allah the Sublime has said, "You will be questioned on that Day about the Blessing (Qur'an, 102:8)"[19]? Has not the Messenger of Allah (pbuh) been commanded to convey all of this? Has Allah not emphasized conveying it in such a language which sounded like threatening, saying, "O Messenger! Convey that which has been revealed unto you, and if you do not do it, then you have not really conveyed His Message at all, and Allah shall protect you from (mischievous) people (Qur'an, 5:70)"?[20] Has not the Messenger of Allah, peace be upon him and his progeny, conveyed it on the Ghadir Day, having reached its plains and delivered the Message, whereupon Allah revealed this congratulating verse: "Today have I completed your religion for you, perfected My blessing unto you, and accepted Islam as your religion (Qur'an, 5:4)"?[21]

References

[1] As it ruled in its departure therefrom according to the Almighty's statement: "Allah wishes to remove all abomination from you, members of Ahl al-Bayt (as) and purify you with a perfect purification (Qur'an, 33:33)."

[2] Nay! Nobody else can claim that at all. They have been selected for it; so, nobody can reach their station nor dream of attaining their achievements.

[3] Nay! Allah has selected them for it and preferred them over all others, saying: "Say (O Muhammad): `I do not ask you for any reward other than being kind to my kin,' and whoever attains a good deed [being kind to them], We shall certainly increase him in goodness; verily, Allah is Forgiving [to those who are kind to them], Appreciative [of such kindness] (Qur'an, 42:23)."

[4] Nay! The verse of Mubahala was revealed specifically in their praise. Allah, the Dear One, says therein: "Say (O Muhammad): `Let us bring our sons and your sons,... (Qur'an, 3:61)."

[5] This is a reference to the revelation of Ayat al-`Asr (Chapter of Time) regarding them and their foes, and whoever wishes to be familiar with this matter as dealt with in the verse of purification, verse of mubahala, the verse enjoining kindness to the Prophet's kin, and the verse of time, he must refer to our own statement in this regard, for it is the remedy for every ailment. It brings the foes back to their senses, and it provides knowledge for those who do not know, and praise be to Allah.

[6] In his commentary on the meaning of this verse in his Al-Tafsir al-Kabir, Imam al-Tha`labi quotes Aban ibn Taghlib reporting that Imam Ja`fer al-Sadiq (as) has said: "We are Allah's rope about which He has said: `And uphold Allah's rope all of you together, and do not be separated (Qur'an, 3:103)'." Ibn Hajar has included this verse among others revealed in their praise, being the fifth in the series of verses which he enumerates in Chapter 11 of Al-Sawa`iq al-Muhriqa. While explaining its meaning, the author quotes al-Tha`labi, as you have heard above, citing Imam Ja`fer al-Sadiq (as). Imam al-Shafi`i is quoted in Rashfatul Sadi by Imam Abu Bakr ibn Shihabud-Din as having said:

When I saw people being carried away to the seas of misguidance and ignorance by their sects,

I boarded, in the Name of Allah, the Ark of Salvation, that is, the Household of the Chosen One, the Seal of Prophets.

And I upheld Allah's Rope, and it is obedience to them, as He has commanded us to uphold to the Rope.

[7] The "truthful" here are Allah's Messengers and the Imams of his purified progeny, according to our consecutive sahihs, and as supported by al-Hafiz Abu Na`im and Muwaffaq ibn Ahmed, and transmitted by Ibn Hajar in his explanation of Chapter 5, Section 11, of Al-Sawa`iq al-Muhriqa, page 90, quoting Imam Zaynul `Abidin (as) in a statement quoted above (see Letter No. 6).

[8] Imams al-Baqir and al-Sadiq (as) used to always say: "The RIGHT PATH here is the Imam, and do not follow diverse paths (imams of misguidance) for they will divert you from His Path (and we are His Path)."

[9] In his authentic sahih, the trusted authority of Muslims, Muhammad ibn Ya`qub al-Kulayni, has quoted Burayd al-`Ajli saying: "I asked Abu Ja`fer (Imam Muhammad al-Baqir, as) about the verse saying: `Obey Allah, and obey the Messenger and those charged with authority among you (Qur'an, 4:59),' and he answered me by saying: `Have you not observed those (Jews) who are given a portion of the (knowledge of the) Book? They are invited to the Book of Allah so that it might decide between them, then a party among them turns back (therefrom), and they withdraw (Qur'an, 3:23),' how they believe in sorcerers and tyrants instead, and how they say to those who disbelieve that they are closer to the Straight Path than the Believers? They tell the imams of misguidance and the callers unto the Fire that their guidance is more accurate than that of Muhammad's progeny; `Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. Those are they whom Allah has cursed, and whoever Allah curses, you shall never find for them any helper. Or have they a share in the kingdom? But then they would not give people even the speck in a date stone (Qur'an, 4:51-53),' nor will they ever own aught of Allah's domain, that is, Imamate and Caliphate, `... or do they envy the people for what Allah has bestowed upon them of His own favours (Qur'an, 4:54)?' We are the ones who are envied because of the Imamate which Allah has bestowed upon us rather than anyone else among His creation; `We bestowed upon the descendants of Ibrahim (Abraham) the Book and the Wisdom, and We provided them with a great kingdom (Qur'an, 4:54),' meaning He made some of them messengers, prophets, and imams; so, how can they recognize its existence to the descendants of Ibrahim while denying it to the descendants of Muhammad (pbuh)?!" "Among them are those who believed in it, and among them are those who turned away therefrom, and Hell suffices for a torment (Qur'an, 4:55)."

[10] Explaining this chapter, al-Tha`labi quotes Jabir saying the following in his book Al-Tafsir al-Kabir: "When this Chapter was revealed, `Ali (as) said: `We are the people of remembrance,' and this is the case with all the Imams of guidance." The Bahraini scholar has quoted in Chapter 35 more than twenty authentic ahadith bearing this meaning.

[11] Ibn Mardawayh, in his explanation of this Chapter, has indicated that "... to argue with the Messenger" in this context means to dispute with him regarding `Ali (as), and the guidance referred to in the verse "... after guidance has been made manifest to him" is the guidance provided by `Ali, peace be upon him." In his Tafsir, al-`Ayyashi states something almost similar to this, and the sahihs are consecutive from the sources of the purified progeny in stating that "the path of the believers" is the path of their own (progeny), peace be upon them.

[12] Explaining this verse in Al-Tafsir al-Kabir, al-Tha`labi quotes Ibn `Abbas saying: "When this verse was revealed, the Messenger of Allah (pbuh) put his hand over his chest and said: `I am the warner and `Ali (as) is the guide, and through you, O `Ali, guidance is achieved.'" Many scholars of exegesis and authors of books of traditions quote Ibn `Abbas and Muhammad ibn Muslim saying: "I asked Abu `Abdullah (Imam Ja`fer al-Sadiq (as)) about the implications of this verse and he answered: `Each Imam is the guide of his time.' Imam Abu Ja`fer al-Baqir has said the following regarding its explanation: `The warner is the Messenger of Allah, and the guide is `Ali,' then he adds: `By Allah, imamate shall remain with us till the Hour approaches.'"

[13] In his exegesis of Surat al-Fatiha, al-Tha`labi, in his Al-Tafsir al-Kabir, quotes Abu Buraydah saying that "al-sirat al-mustaqim (the Straight Path) is the path of Muhammad (pbuh) and his progeny (as)." Interpreting this sura, Waki` ibn al-Jarirah quotes Sufyan al-Thawri through a chain of narrators including al-Sadi, Asht, Mujahid, all quoting Ibn `Abbas saying: "`Guide us to the Straight Path' means `Guide us to the love for Muhammad and his progeny.'"

[14] The Imams from among Ahl al-Bayt (as) are without any argument the masters of siddiqs, martyrs, and the righteous.

[15] Scholars of exegesis are unanimous, as al-Qawshaji, imam of the Ash`aris, has admitted in his chapter on "Sharh al-Tajrid," saying that this verse was revealed in honour of `Ali (as) when he offered charity while engaged in the ceremonial supplication performing the prayers. In his sahih, al-Nisa'i quotes `Abdullah ibn Salam testifying to its revelation in honour of `Ali (as). This view is supported by the author of Al-Jami` Baynal Sihah al-Sitta while explaining Surat al-Ma'ida [Chapter of Table of Viands]. Al-Tha`labi has indicated its revelation in honour of the Commander of the Faithful in his book Al-Tafsir al-Kabir, as we will explain when we discuss it.

[16] In Chapter 11, Part One, of his Al-Sawa`iq al-Muhriqa, Ibn Hajar states: "The guidance referred to in Chapter 8 which states: `I am all-Forgiving for those who repent, believe, and do good deeds, then seek guidance,' according to Thabit al-Banni, means the seeking of guidance from the household of the Prophet (pbuh).'" This is narrated from Abu Ja`fer al-Baqir, too. Ibn Hajar has narrated several ahadith testifying to the salvation of those who seek and act upon their guidance, peace be upon them. He also refers to what he quotes from al-Baqir's statement referring to the conversation between Imam al-Baqir (as) and al-Harith ibn Yahya in which the Imam says: "O Harith! Have you not seen how Allah has made it clear that repentance, belief, and good deeds are not sufficient without seeking guidance from our authority?' then he, peace be upon him, quotes his grandfather the Commander of the Faithful saying: "By Allah! If a man repents, believes, and does good deeds, but he does not seek guidance from our authority, nor recognizes our rights, all of these things will be utterly in vain.'" Abu Na`im the hafiz quotes Awn ibn Abu Jahufah who in turn quotes his father narrating a similar tradition from `Ali (as). Al-Hakim has published similar ahadith from Imams al-Baqir and al-Sadiq (as), and from Thabit al-Banni and Anas ibn Malik.

[17] Refer to the meaning of this verse in Al-Safi, and in `Ali ibn Ibrahim's Tafsir, and to the traditions narrated by Sunnis explaining its meaning as compiled by the Bahraini scholar in Chapter 115 of his work Ghayat al-Maram.

[18] In chapter 224 of Ghayat al-Maram, the Bahraini scholar quotes twelve traditions from our sahihs testifying to the fact that this verse was revealed regarding `Ali's government and that of the Imams among his descendants, barring the leadership of all others. In Chapter 223, he states that al-Asfahani al-Amawi narrates the same about `Ali (as) quoting various sources.

[19] In Chapter 48 of his Ghayat al-Maram, the Bahraini scholar quotes three ahadith narrated by Sunnis testifying to the fact that the "bliss" here is what Allah has blessed people through the government of His Messenger (pbuh), that of the Commander of the Faithful and Ahl al-Bayt (as). In Chapter 49, he quotes twelve ahadith from our sahihs reflecting the same; so, refer to it if you wish.

[20] Only one Sunni faqih among the authors of books of traditions, namely Imam al-Wahidi, while commenting on Surat al-Ma'ida in his book Asbab al-Nuzul, quotes Abu Sa`id al-Khudri saying: "This verse was revealed on the Day of Ghadir Khumm in honour of `Ali ibn Abu Talib (as)." Imam al-Tha`labi has included it in his Tafsir from two sources, and al-Hamawani al-Shafi`i includes it in his Fara'id from various sources from Abu Hurayrah, and it is transmitted by Abu Na`im in his book Nuzul al-Qur'an from two sources: Abu Rafi` and al-A`mash, both quoting `Atiyyah. In Ghyat al-Maram, there are nine ahadith narrated by Sunnis and eight authentic ones by Shi`as conveying the same meaning; so, refer to it in Chapters 37 and 38.

[21] This text is stated by Imam Abu Ja`fer al-Baqir (as), succeeded in narrating it by Imam Abu `Abdullah al-Sadiq (as). According to authentic narrations, Sunnis have included six ahadith in their own books of traditions that in the end quote the Messenger of Allah, peace be upon him and his progeny, quite clearly emphasizing this very theme. Its explanation exists in Chapters 39 and 40 of Ghayat al-Maram.