Virtues of Imam Ali in Ayah Mavadat
Virtues of Imam Ali in Ayah Mavadat
Verse:
ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
Sura Shoraa, verse 23
part 1
That is the glad tidings that Allah gives to His servants who believe and do righteous deeds. Say, “I do not ask you any reward for it, except affection toward my relatives.” Whoever does a good deed, We will increase its merit for him. Indeed, Allah is All-Forgiving, Most Appreciative.
Cause of revelation and expressing the verse:
The Mavadat (cordiality) verse is part of the verse 23 of Shoaraa Sura which introduces the reward of Prophet (PH)’s apostleship as being only friendship and affection of his Ahl-e-bayt (family of Prophet PH) and according to Shia interpreters it portends the superiority of Prophet (PH)’s Ahl-e-bayt (family of Prophet PH).
Ibn-e-manzour in Lesa’n-ol-arab under the word <<ودد>> supposed the meaning of مودت (cordiality) as having the meaning of affection and loving and Ra’gheb isfahani in Mofrada’t alfa’z-al-Quran have known the severity of affection and companionship with the loved also, a part of the meaning of مودت (cordiality). Also Ibn-e-manzour under the word قرب (being close), explained the word قربی (close people) as having the meaning of genealogically close people and relatives. Firouza’ba’di, also, in first volume of Al-qa’mous-ol-mohit has the same opinion.
According to narrations which Shia and Sunni interpreters have mentioned, the Mavadat (cordiality) verse was revealed when a group of Ansa’r (helpers; a group of Prophet’s companions) told Prophet (PH) that he can use their wealth, if needed, and Prophet (PH) recited the mentioned verse: ((I do not ask you any reward for it, except affection toward my relatives.))
Shia scholars and some Sunni scholars with adducing to some narrations have told that the meaning of relatives and <<القربی>> (close people) in this verse are Ahl-e-bayt (family) of Prophet (PH), who are: Imam Ali (AS), Lady Fatima (SA) and 11 Imams (AS) of their descents. However, some other opinions have been mentioned from Sunnis about the interpretation of the word <<القربی>> (close people). According to scholar Taba’taba’ie the philosophy of Prophet (PH)’s advise to affection and cordiality of Ahl-e-bayt (AS), was referring people to them for awareness of meaning and interpretation of Quran and religion.
Scholar Helli in Nahj-ol-haq mentions this verse as one of the reasons of Imam Ali (AS)’s Imamate.
Shia interpreters like Abou-hamze thoma’li in Tafsir-el-Quran-el-karim, Tabarsi in volume 9 of Majma-ol-baya’n, Havizi in volume 4 of Tafsir noor-o-thaqaleyn; and also Sunni interpreters like Alousi in volume 13 of Rouh-ol-maa’ni and Darouze in volume 4 of Al-tafsir-el-hadith, all of whom, have narrated from Ibn-e-abba’s that: ((when Prophet (PH) entered Medina and the bases of Islam became firm, Ansa’r (helpers; a group of Prophet’s companions) said: ((we will go to Prophet (PH) and tell him: (( if there was any financial problem, our wealth will be, with no limitation and condition, for you.)) when they told this statement to him, this verse was revealed: << Say, “I do not ask you any reward for it, except affection toward my relatives.>> Prophet (PH) recited the verse and stated: ((love my close people after me.)) They came out with happiness and satisfaction.
Virtues of Imam Ali in Ayah Mavadat
part 2
That is the glad tidings that Allah gives to His servants who believe and do righteous deeds. Say, “I do not ask you any reward for it, except affection toward my relatives.” Whoever does a good deed, We will increase its merit for him. Indeed, Allah is All-Forgiving, Most Appreciative.
Cause of revelation and expressing the verse:
Fora’t koufi interpretation, volume 9 of Mahma-ol-baya’n by Tabarsi, volume 4 of Nour-o-thaqaleyn by Havizi and many other Shia sources recognized the meaning of «القربی» (close people) in Mavadat (cordiality) verse as Ahl-e-bayt which means from Imam Ali (AS) and Lady Fatima (SA) and 11 Imams (AS) from their offspring and according to this interpretation, the meaning of <<المَوَدَّةَ فِی الْقُرْبَی>> (the cordiality toward my close people), is loving Prophet Muhammad’s Ahl-e-bayt. Fazl-ibn-e hasan Tabarsi in Majma-ol-baya’n interpretation has written that successive narrations by Shias and Sunnis about the obligation of affection toward Ahl-e-bayt confirms this narration.
Sunni scholars have disagreements in interpreting the instances of «القربی» (close people). In second volume of Shava’hed-ol-tanzil by Ha’kem hasaka’ni, who is one of scholar of Hadiths at 5th century, seven narrations has been narrated that the meaning of «القربی» (close people) are: Imam Ali (AS), Lady Fatima (SA), Imam Hasan (AS) and Imam Hussain (AS); but Zamakhshari in 4th volume of Al-kasha’f interpretation knew it as having the meaning of affinity and relationship not relatives and relatives. In this way, God orders Prophet (PH) to require Quraysh if they would not become believer, at least due to affinity and being relatives abandon animosity with Prophet (PH). Tabari in volume 25 of Ja’me-ol-baya’n has written it too. A’lousi in volume 13 of Rouh-ol-maa’ni has written another opinion that the meaning of «القربی» (close people) is Lady A’mene, Prophet (PH)’s honorable mother; also he has written that some, believe the meaning of cordiality toward relatives is Muslims’ kindness toward their own relatives, which is <<صله رحم>> (observation of relationship).
Virtues of Imam Ali in Ayah Mavadat
part 3
That is the glad tidings that Allah gives to His servants who believe and do righteous deeds. Say, “I do not ask you any reward for it, except affection toward my relatives.” Whoever does a good deed, We will increase its merit for him. Indeed, Allah is All-Forgiving, Most Appreciative.
Cause of revelation and expressing the verse:
In Al-borha’n fi tafesir-el-Quran by Muhamad-ibn-e-yaqub koleyni it is narrated with three intermediators from Ismail-ibn-e-abd-ol-kha’leq that: ((I heard from Imam Sadeq (AS) that asked from Abou-jafar-al-ahval: ((what do people Basra say about this verse?)) Abou-jafar told: ((my dear! They say: this verse has been revealed for relatives of Prophet (PH). Imam (AS) stated: ((They tell lie. this verse has been revealed about us; especially with the meaning of Prophet (PH)’s Ahl-e-bayt, Imam Ali (AS), Lady Fatima (SA), Imam Hasan (AS) and Imam Hussain (AS) who are the people that were under Kasa’ (cloak).))
It is written in Tafsi-el-Quran by Abou-hamze thoma’li and Majma-ol-baya’n by Tabarsi that: Saied-ibn-e-jobayr narrated from Abd-o-llah-ibn-e-abbas that when Prophet (PH) entered Medina and Islam religion gained its stability and solidity, Ansa’r (helpers; a group of Prophet’s companions) said: ((we will go to Prophet (PH) and tell him our wealth will be for him. He can take as much as it, with no pain or trouble.)) So they went to Prophet (PH) and told their request and then the verse 23 was revealed. Prophet (PH) after its revelation, recited it for Ansa’r (helpers; a group of Prophet’s companions) and stated: ((I want no reward for apostleship and prophecy from you; unless friendship with my close people and my Ahl-e-bayt (family of Prophet PH).))
Hypocrites said: ((Muhammad wants make us abject and obedient of his relatives and close people.)) then the verse 24 was revealed. When they heard mentioned verse, they cried and expressed the regret of their sayings and then the verse 25 was revealed.
(Acquisition of good) and doing <یقترف حسنه> Sadi says: ((the meaning of good deeds in Mavadat verse, is cordiality and friendship of A’l-e-Muhammad (family of Prophet PH).))
Sheykh Tousi has written in A’ma’li that: Imam Hasan (AS), in the sermon which performed, stated: ((the meaning which God wants to bear from <یقترف حسنه> (Acquisition of good) and doing good deeds in the verse << قُلْ لاأَسْئَلُکمْ عَلَیهِ أَجْراً إِلَّا الْمَوَدَّةَ فِی الْقُرْبى وَ مَنْ یقْتَرِفْ حَسَنَةً>> (Say, “I do not ask you any reward for it, except affection toward my relatives.” Whoever does a good deed,) is cordiality to us and friendship with us.
Also in Maqa’tel-o-ta’lebin by Ali-ibn-e-husein-ibn-e-muhamad isfahani it has been narrated that Imam Hasan (AS) after martyrdom of his great father performed a sermon and stated: ((O group of people! The ones who know me, have known me and the ones who do not know me I tell them: I am the child of Prophet of God who was Nazirite (manifest warner to people) and invited people toward God. I am the child of bright light of prophecy and from the Ahl-e-bayt (family of Prophet PH) who the Tathir (purification) verse << إِنَّما یرِیدُ اللَّهُ لِیذْهِبَ عَنْکمُ الرِّجْسَ أَهْلَ الْبَیتِ>> has been revealed about and also the child of the one who your cordiality and friendship with his Ahl-e-bayt (family of Prophet PH) has made obligatory and necessary and the meaning which God wanted to bear from the verse << وَ مَنْ یقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِیها حُسْناً>> (Whoever does a good deed, We will increase its merit for him) is the cordiality and friendship with us, Ahl-e-bayt (family of Prophet PH).
Virtues of Imam Ali in Ayah Mavadat
part 4
That is the glad tidings that Allah gives to His servants who believe and do righteous deeds. Say, “I do not ask you any reward for it, except affection toward my relatives.” Whoever does a good deed, We will increase its merit for him. Indeed, Allah is All-Forgiving, Most Appreciative.
Cause of revelation and expressing the verse:
In Mosnad by Ahmad-ibn-e-hanbal it is written that: Saied-ibn-e-jobayr narrates from Abd-o-llah-ibn-e-abbas that: ((when the verse 23 was revealed, (people) said: ((O Prophet of God! Who are your close people and relatives that their cordiality and friendship has made obligatory to us?)) He stated: ((Ali, Fatima, Hasan and Hussain.)) And in Sahih bokha’ri, part 6, and Sahih moslem, part 5, also it has been narrated from Saied-ibn-e-jobayr and ibn-e-abbas that: ((the meaning of قربی (close people) in the verse are of A’l-e-Muhammad (family of Prophet PH).)) In Roz-ol-jena’n interpretation it is narrated from Ibn-e-abba’s that: ((the cause of revelation of this verse is that because Prophet (PH) had no wealth in Medina and his need to money was a lot, Ansa’r (helpers; a group of Prophet’s companions) said: ((this man is one of our relatives and is strange in this city and God has guided through him. Sometimes he has some rights which he has to pay and he has no wealth to pay them. It is better to gather some wealth for him.)) They went and told it to Prophet of God. Then this verse was revealed.)) And also it is said by Qata’de that: the people of Mecca said: ((Muhammad (PH) for enunciating his apostleship and prophecy covets some reward.)), then this verse was revealed; and this one seems better since the Sura is Meccan. Tabara’ni interpretation adds that: Abd-o-llah-ibn-e-abba’s says: ((when the verse << قُلْ لاأَسْئَلُکمْ عَلَیهِ أَجْراً>> (Say, “I do not ask you any reward for it) was revealed, a group of people said: ((Muhammad (PH) wants to advise about his Ahl-e-bayt (family of Prophet PH) and help them.)); then because of it, the verse 24 was revealed and about the imagination that said: ((Muhammad (PH) wants people be eager to his Ahl-e-bayt (family of Prophet PH))), God has stated: ((if you say Prophet (PH) has told lie about God, it is a void imagination.)) Then the verse 25 was revealed and they realized that Prophet (PH) has told it according to revelation and did not tell it from himself. So they scared, became regretful, repented and begged on knees of Prophet of God and refreshed their faith.
