Ali in the Quran

The majority of Islamic commentators do not believe Ali is mentioned by name in the Quran.[lower-alpha 1][1] However, Shi'ite scholars interpret many Quranic verses as referring to Ali or other Shiite imams, in which the imams are entitled as "the signs of God, the way, the straight path, the light of God, the inheritors of the Book, the people of knowledge, the holders of authority and other such designations,"[1][2] Responding to this question of why the names of the imams are not mentioned in the Quran explicitly, Muhammad al-Baqir answers: "Allah revealed Salat to his Prophet but never said of three or four Rakats, revealed Zakat but did not mention to its details, revealed Hajj but did not count its Tawaf and the Prophet interpreted their details. Allah revealed this verse and Prophet said this verse is about Ali, Hasan, Husayn and other the twelve Imams."[3][4] Shiite scholars, thus, have argued that a quarter of Quranic verses are stating the station of imams.[2] Such a view is rejected by Sunni scholars, who argue that some of these verses instead refer to the Quraysh or Muhammad's wives. Nevertheless, there are a few verses such as the verse of Mubahala, the verse of Wilayah and the verse of purification that some Sunni commentators interpret as referring to Ali.

The verse of Mubahala

"But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars."[Quran 3:61 (Translated by Shakir)]

In the year 10 AH (631/32 CE) a Christian envoy from Najran (now in northern Yemen) came to Muhammad to debate doctrines regarding Isa (Jesus). After Muhammad likened Jesus' miraculous birth to Adam's (Adem) creation,[lower-alpha 5]—who was born to neither a mother nor a father — and when the Christians did not accept the Islamic doctrine about Jesus, Muhammad was instructed to call them to Mubahala where each party should ask God to destroy the false party and their families[5][6] [7] Sunnite historians, except Tabari who do not name the participants, mention Muhammad, Fatimah, Hasan and Husayn, and some agree with the Shiite tradition that Ali was also among the participants in this event on the side of Muhammad. Accordingly, in the verse of Mubahala it is argued that the words "Our sons" is representative of Hasan and Husayn; "our women" would refer to Fatimah; and "ourselves" would be Muhammad and Ali.[1][7][8][9]

The verse of Wilayah

Main article: The verse of Wilayah

"Only Allah is your Vali [wali] and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow."[Quran 5:55 (Translated by Shakir)]

Shiite scholars along with Sunni ones such as Tabari,[lower-alpha 6] Al-Suyuti[lower-alpha 7]and Razi[lower-alpha 8] recorded[lower-alpha 9] that one day when Ali was performing the ritual prayers in the mosque , a beggar began to ask for alms. Ali extended his finger, and the beggar removed his ring.[10][11] Then Muhammad observed this, and a passage of the Quran was sent down upon him (5:55),[12] According to Shiite in this verse "obedience is absolute and conjoined with obedience to God and his messenger", so the person identified as Wali must be infallible.[9] However, Ibn Kathir has stated in his tafsir of the verse that "some people thought that they give the Zakah while bowing down. If this were the case, then paying the Zakah while bowing would be the best form of giving Zakah. No scholar from whom religious rulings are taken says this, as much as we know."[13]

The verse of purification

"And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying."[Quran 33:33 (Translated by Shakir)]

Shiite commentators along with some Sunni ones record that the people of the house in this verse are the Ahl al-Kisa (the People of the Mantle): Muhammad, Ali, Fatimah, Hasan and Husayn.[lower-alpha 10] [1][9][14][15][16][17] According to Madelung "in spite of the obvious Shiite significance, the great majority of the reports quoted by al-Tabari in his commentary on this verse support this interpretation."[lower-alpha 11][lower-alpha 12] However, Ibn Kathir in his tafsir of the verse says "the [Sunni] scholars are unanimously agreed that they [ Muhammad's wives ] were the reason for revelation in this case...but others may be included by way of generalization."[19]

The verse of Mawadda

Main article: The verse of Mawadda

"That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful"[Quran 42:23 (Translated by Shakir)]

Shiite commentators and Sunni ones like Baydawi[lower-alpha 13] and Razi [lower-alpha 14] agree that the near relatives in question are Ali, Fatimah and their sons, Hasan and Husayn.[21] Such a view is rejected by Ibn Kathir, who claims the verse refers to the Quraysh quoting hadiths from Sahih Bukhari and Imam Ahmad ibn Hanbal.[22] According to Madelung Shiite and Sunni sources agree that by the near relatives in this verse and other similar verses were meant the descendants of Hashim ibn Abd Manaf the great-grandfather of Muhammad, and of Hashim's son al-Muttalib.[23]

See also

Notes

  1. ↑ An exception is in Ibn al-Haytham's Kitab al-Munazarat, there is a specific mention of the words Aliyyan, Aliyyun and Alayya in the Quran which, he believes, according to grammatical rules are the names to Ali. Examples of these, he says, are the following verses: In the (mother of the Book which is with Us, he is Ali, full of wisdom;[lower-alpha 2] We appointed for them Ali as a voice of truth;[lower-alpha 3] and This is the straight path of Ali[lower-alpha 4][1]
  2. ↑ Quran, 43: 4
  3. ↑ Quran, 19: 50
  4. ↑ Quran, 15: 41
  5. ↑ Quran, 3: 59
  6. ↑ See at-Tabari: at-Tarikh, vol.6, p.186
  7. ↑ See as-Suyuti: Dur al-Manthur, vol.2, pp.293-4
  8. ↑ See ar-Razi: at-Tafsiru 'l Kabir, vol.12, p.26
  9. ↑ See also az-Zamakhshari: at-Tafsir al-Kashshaf, vol.1, p.469; al-Jassas:Ahkamu 'l-Quran, vol.2, pp.542-3; al-khazin: at-Tafsir, vol.2, p.68 Imamate: The vicegerency of the Holy Prophet By Sayyid Saeed Akhtar Rizv p24
  10. ↑ see also al-Bahrani, Ghayat al-Marum, p. 126:al-Suyuti, al-Durr al-Manthur, Vol. V, p.199; Ahmad ibn Hanbal, al Musnad, Vol. I, p.331; Fakhr al-Din al-Razi, al-Tafsir al-Kabir, Vol. I, p.783; Ibn Hajar, al-Sawa'iq p.85
  11. ↑ See Tabari, Jarir XXII, 5-7.
  12. ↑ Madelung writes "the verse addressed to the wives of the Prophet: 'Stay in your houses, and do not show yourselves in spectacular fashion like that of the former time of ignorance. Perform the prayer, give alms, and obey God and His Messenger. God desires only to remove defilement from you, o people of the house (ahl al-bayt)^ and to purify you (yutahhirakum) completely' (XXXIII 33). Who are the 'people of the house' here? The pronoun referring to them is in the masculine plural, while the preceding part of the verse is in the feminine plural. This change of gender has evidently contributed to the birth of various accounts of a legendary character, attaching the latter part of the verse to the five People of the Mantle {{ahl al-kisa): Muhammad, "Ali, Fatima, Hasan and Husayn."}}[18]
  13. ↑ See Baydawi, Anwar at-Tanzil. Vol.5 p.53[20]
  14. ↑ See Razi, Mafatih al-Ghayb, vol. 7, pp.273-5[20]

References

  1. 1 2 3 4 5 Leaman, Oliver (2006). The Quran: an Encyclopedia. Taylor & Francis e-Library. pp. 28–31. ISBN 9-78-0-415-32639-1.
  2. 1 2 Momen 1985, p. 151
  3. ↑ Naseri, AliAkbar. Imamat and Shifa’at. pp. 203–204.
  4. ↑ Feyrahi, Davoud. "General coordinates of Imaamat". Shia Studies Quarterly (3 and 4).
  5. ↑ Momen 1985, pp. 13–14
  6. ↑ Madelung 1997, pp. 15–16
  7. 1 2 Madelung 1997, p. 16
  8. ↑ Momen 1985, p. 14
  9. 1 2 3 Hamid, Mavani (2013). Religious Authority and Political Thought in Twelver Shi'ism. New York and London: Routledge. pp. 68–73. ISBN 978-0415624404.
  10. ↑ Akhtar Rizvi, Sayyid Saeed (1988). Imamate: The vicegerency of the Holy Prophet. Bilal Muslim Mission of Tanzania. pp. 24–. ISBN 978-9976-956-13-9.
  11. ↑ Cornille, Catherine; Conway, Christopher (1 July 2010). Interreligious Hermeneutics. Wipf and Stock Publishers. pp. 124–. ISBN 978-1-63087-425-4.
  12. ↑ Hasnain Rizvi, Syed Tilmiz (3 February 2014). Fazail-e-Ali ibn Abi Talib. Lulu.com. pp. 1–42. ISBN 978-1-304-87140-4.
  13. ↑ Ibn Kathir (2003). Tafsir Ibn Kathir (Volume 3). Darussalam. p. 209. ISBN 9789960892740.
  14. ↑ Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61
  15. ↑ Muhammad ibn Jarir al-Tabari. Tafsir al-Tabari vol. XXII. pp. 5–7.
  16. ↑ H. Algar, "Al-E Aba," Encyclopædia Iranica, I/7, p. 742; an updated version is available online at http://www.iranicaonline.org/articles/al-e-aba-the-family-of-the-cloak-i (accessed on 14 May 2014).
  17. ↑ "Fāṭima." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Online, 2014. Reference. 08 April 2014
  18. ↑ Madelung 1997, pp. 14–15
  19. ↑ Tafsir Ibn Kathir. IslamKotob. p. 126.
  20. 1 2 Momen 1985, p. 334
  21. ↑ Momen 1985, p. 152
  22. ↑ Muhammad Saed Abdul-Rahman (29 Oct 2009). The Meaning and Explanation of the Glorious Qur'an (Vol 9). MSA Publication Limited. p. 40. ISBN 9781861796677.
  23. ↑ Madelung 1997, p. 13
This article is issued from Wikipedia - version of the Saturday, December 19, 2015. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.