Virtues of Imam Ali (verse ololamr)

Virtues of Imam Ali (verse ololamr) :Verse

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ الله وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى الله وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

Sura Nesa’, verse 59

Translation:

O the ones who became faithful, obey God and prophet and your Ol-ol-amr (guardians of matters); so any time you have disagreement in a (religious) matter, if you have faith in God and judgmental day, present it to (God’s) book and ( his Prophet’s) tradition. This is better and has better results.

Cause of revelation and expressing the verse:

Tabarsi in volume 3 of Majma-ol-baya’n fi tafsir-ol-Quran knows the place of revelation of this verse, like other verses of Nesa’ verse, at Medina. It is narrated from Ibn-e-abba’s that when Prophet wanted to go for Tabook war, appointed Ali (AS) instead of himself and said: ((انت منی بمنزله هارون من موسی))

(You are for me like Aaron for Moses.) , Then this verse was revealed. Mohammad-ibn-e-yaghoub koleyni narrated from Ali-ibn-e-ibrahim and he with 7 mediators narrated from Abou-basir that: he said: ((I asked Imam Sadeq(AS) about this verse, he stated: (( it was revealed about Ali-ibn-abita’leb (AS), Hasan (AS) and Hussain (AS). Then I (Abou-basir) said: O the son of Prophet of God! People say: They are not mentioned in this verse. Imam stated: ((tell people when the verses of prayer were revealed, the number of Rakats (units of prayer) were not defined, so Prophet of God (PH) himself, told the number of Rakats (units of prayer) and also when the verse about Zaka’t (poor-rate or religious tax) was revealed the amount of Zaka’t (poor-rate or religious tax) of objects was not defined; again Prophet (PH) himself, for instance, told it is 1 Dirham of any 40 Dirhams. Also when the verse of Haj (Islamic pilgrimage in Mecca) was revealed defining 7 times of Tava’f (circumambulation) was through interpretation and explanation by Prophet of God (PH). So about this verse also, Prophet (PH) about Imam Ali (AS) stated: ((من کنت مولاه فهذا علی مولاه)) (anyone who I am his/her Mullah (lord of Muslims), so after me Ali is her/his Mullah (lord of Muslims)) and also he stated: ((اوصیکم بکتاب الله و اهل بیتی)) ((O people!) I advise you the book of God and my Ahl-e-bayt (his family from Ali AS).

In Tafsir athna’ ashari, volume 2, from Huseyni sha’h abd-ol-azimi it is written that the cause of revelation of this was said to be: Prophet (PH) chose Kha’led-ibn-e-valid as the commander of war, and sent Amma’r ya’ser with him. And a group which Kha’led was their courier, escaped. One of them who was Muslim, came to Amma’ar and said: the people of tribe escaped and I because of faith, stayed in my house. If Islam gives a hand, I would stay and I would not escape or else I would escape. Amma’ar gave refuge to him. Kha’led, in the morning, commanded army to plunder and pillage that tribe, and they did not find anyone else than the refugee man. They made him captive and arrested his wife and brought them to Kha’led. Amma’ar said: he is Muslim and with order is safe.

Kha’led said: this not politeness that without counseling and permission of commander, give refuge to someone. The conversation between them got long. Finally, they told it to Prophet (PH). Prophet (PH) remained the refuge of Amma’ar and prohibited him from giving refuge to anyone without counseling with commander; and this verse was revealed.

The virtues of Imam Ali in the verse of Wilayat

Virtues of Imam Ali in verse 67 of Surah Ma’idah

Virtues of Imam Ali in verse 207 of Surah Baqarah

Virtues of Imam Ali (verse ololamr)

Verse:

Sura Nesa’, verse 59

Translation:

Cause of revelation and expressing the verse:

Sheikh tousi in volume 3 of Al-tebya’n fi tasir-el-Quran and Tabarsi in volume 3 of Majma-ol-baya’n fi tafsir-el-Quran and Tab’taba’I in volume 4 of Al-miza’n with two reasoning rationalize chastity of Ol-ol-amr (guardians of matters) from the verse of Ol-ol-amr (guardians of matters):

First, that absolute obedience of Ol-ol-amr (guardians of matters) is told and unconditional obedience just can be obedience of immaculate (person). Because if he is not immaculate and orders to commit sin it would be double negation (gathering of paradoxes) and this is in disagreement with wisdom. It means that he should be obeyed because of the Ol-ol-amr (guardians of matters) verse and also he should not be obeyed because the human being should not commit sin. On the other hand in the verse the obedience of Ol-ol-amr (guardians of matters) without repetition of the verb ((اطیعوا)) (do obey) is said exactly following the word ((رسول)) (Prophet PH), it means that it is like the obedience of Prophet PH and since obedience of Prophet PH is absolutely obligatory, obedience of Ol-ol-amr (guardians of matters) is unconditional too and shows chastity of Ol-ol-amr (guardians of matters).

In volume 10 of Tafsir al-kabir by Fakhr ra’zi also, some similar reasoning is written and rationalizing of it for chastity of Ol-ol-amr (guardians of matters) is accepted; albeit Fakhr ra’zi has disagreement with Shia scholars in instances of Ol-ol-amr (guardians of matters). Of course Ibn-e-teymiye in volume 3 of Menha’j-ol-sonat-ol-nabaviye and also Na’ser-al-ghafa’ri in volume 2 of Osoul mazhab-ol-shiat-imamiye says because in this verse the reference after struggles is said to be just Prophet PH so no one else is immaculate; if it was so God would command to return to him too. Taba’taba’i in volume 4 of Tafsir al-mizan fi tafsir-el-Quran in response to this view, knows the meaning of disagreement and struggle in this verse as disagreement in general percepts and laws of Islam which its legislation is with God and Prophet PH and always knows Imams(AS)in the way of operating percepts. So the first reference of settlement of dispute of people in percepts and laws, is God and Prophet PH. Tabarsi and Tousi also according to verse 83 of Sura Nesa’ know referring to Imams (AS) like referring to God and Prophet PH. Sheykh sadough in Kama’l-ol-din says in this verse obeying of Ol-ol-amr (guardians of matters) is said but when having struggle referring to them is not mentioned; but the only reference of settlement of dispute is introduces as being God and Prophet (PH). This is a sign that shows if in recognition of Ol-ol-amr (guardians of matters) and its instances disputes happens, refer to God and Prophet (PH) and in prophetic narrations Ol-ol-amr (guardians of matters) is introduced as be the Prophet (PH)’s Ahl-e-bayt (family of Prophet (PH) from Imam Ali (AS)).

Virtues of Imam Ali (verse ololamr)

Sura Nesa’, verse 59

Translation:

Cause of revelation and expressing the verse:

About the instance or instances of Ol-ol-amr (guardians of matters) in this verse there are different opinions among Islamic scholars. Maka’rem shira’zi in Vela’yat (guardianship) verses in Quran narrated from many Shia and Sunni sources and knows the meaning as chaste Imams (AS). From Shia sources we can point to volume 3 of Gha’yat-ol-mara’m va hojat-ol-khesa’m by Bahra’ni and from Sunni sources we can point to Mana’gheb Ali-ibn-e-abita’leb by Ibn-e-mardouye. Even in first volume of Shava’hed-il-tanzil by Ha’kem hasaka’ni also, some narrations about this issue are mentioned.

Khara’zi ra’zi in Kefa’y-ol-athar and Ghondouzi in first volume of Yana’br-ol-mavadat with narrating the famous hadith of Ja’ber-ibn-e-abdollah ansa’ri from Prophet (PH) about the word Ol-ol-amr (guardians of matters) narrated them as successors of Prophet of God (PH) and Imams (AS) after Prophet (PH), who their first one is Ali-ibn-e-abita’leb (AS) until 12^th one with their name and title.

Bahra’ni in his interpretation book called as Tafsir Aya’shi (Aya’shi interpretation) narrated from Imam Sadwq (AS): ((Ol-ol-amr (guardians of matters) are Ali-ibn-e-abita’leb (AS), Hasan (AS), Hussain (AS), Ali-ibn-e-Hussain (AS), Mohammad-ibn-e-Ali (AS) and Jafar (who is me). Do thank God that introduced us to you in the time that people deny it.))

Sheykh Tousi in volume 3 of Majma-ol-baya’n fi tafsir-ol-Quran has written that: Huseyn-ibn-e-ab-el-ala’ says: ((I presented my opinion about the executors of Prophet (PH) and that obedience of them is obligatory to Imam Sadeq (AS); he stated: ((yes. This is. They are the ones that God about them has revealed: ((اطیعوالله…)) (do obey God…) and they are the ones who God revealed about them: ((انما ولیکم الله… و هم راکعون)) (verily your guardian is Allah… and they are genuflecting)

Bahra’ni in Al-borha’n fi tafsir-el-Quran has narrated from Imam Ali (AS) that any governor who judges opposite of the opinion of chaste Ahl-e-byt of Prophet (PH) (family of Prophet (PH) from Imam Ali (AS)), is tyrant. Also, in sermon 125 in Nahj-il-bala’ghe (of Imam Ali AS) and in Ma’lek ashtar covenant it is narrated from him that meaning of referring to God and Prophet (PH) is referring to verses admitting of no allegorical interpretation and tradition which everyone have consensus on it.

But Sunni scholars have different opinions about the instances of Ol-ol-amr (guardians of matters). Some of them, like Fakhr ra’zi, in volume 10 of Tafsir kabir know the meaning of Ol-ol-amr (guardians of matters) as Rashidun (orthodox) caliphs, in the opinion of some other the meaning is religious scholars, and according to another view the commanders of wars are the instances of Ol-ol-amr (guardians of matters). Some other also like what Zamakhshari is written in Al-kasha’f know its meaning as any just governor who governs according to religion; like Rashidun (orthodox) caliphs and governments who act like them.

Virtues of Imam Ali (verse ololamr)

Verse:

Sura Nesa’, verse 59

Translation:

Cause of revelation and expressing the verse:

In tafsir athna’ ashari by Huseyni sha’h abd-ol-azimi has narrated from Tafsir kalbi: اطیعوالله فی الفرائض و اطیعوالرسول فی السنن (do obey God in obligations and do obey God in traditions). And this issue is preferred; because obedience of Prophet (PH) is exactly the same as obedience of God and compliance of his command is compliance of command of God; it is not that obedience of Prophet (PH) is different from obedience of God. And as obedience of Prophet (PH) is obligatory when he is alive, until after his death this obligation remains too; because following religion is obligatory for all bounds. After his death also, and with real urgency, it is clear that (he) has ordered to follow the religion until judgmental day. Also it narrated from Majma-ol-baya’n that people are ordered to obey Prophet (PH). And not just using conjunction while obeying him is conjoined with obeying God, is for exaggeration to fix the illustration of the one who supposes that necessity of commands who are not in Quran is not obligatory. And the similar is the word of the holy (God): ((وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا- و مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‌.)) (And what Prophet (PH) gave to you take it and what prohibited you from avoid it- and anyone obeys Prophet (PH) it is as such obeys God.)

In Tafsir ab-ol-fotouh it is mentioned that: the ground of reasoning of this verse to the Imamate (guardianship) of 12 Imam (AS) is that: the sublime God introduced obedience of Ol-ol-amr (guardians of matters) the same as obedience of himself and his Prophet (PH) and as the most holy God is pure from all filthy and his Prophet (PH) is pure from all mortal and venial sins, Ol-ol-amr (guardians of matters) must be suchlike too. And with consensus, after Prophet (PH) just 12 Imams (AS) were chaste; so the meaning of Ol-ol-amr (guardians of matters) are them not someone other than them.

And also if the meaning of Ol-ol-amr (guardians of matters) is general, it is necessary that any governor and scholar even the one who commands unjust and inadmissible we should follow and obey him; because of generality of word. And this is, with consensus, is vain and true hadiths show this claim; including the famous successive narration among far and against that Ja’ber-ibn-e-abd-o-llah ansa’ri said: ((I asked Prophet (PH) that: I know God and his Prophet (PH) and recognize them, but I do not know Ol-ol-amr (guardians of matters). He (Prophet (PH)) stated: ((یا جابر هم خلفائی و ائمه المسلمین، اولهم علی بن ابی طالب)) (O Ja’ber! They are my successors and Imams (guardians) of Muslims, first one of them is Ali-ibn-e-abita’leb (AS).) After him Hasan-ibn-e-Ali (AS), after him Hussain-ibn-e-Ali (AS), Ali-ibn-e-Hussain (AS) and the next one is Mohammad-ibn-e-Ali (AS); he in Torah is known as Baqer (AS), and you will see him. O Ja’ber! When you see him, say my hello to him.)) Then he (Prophet (PH)) names Imams (AS) one by one until when he reached to the name of Qaem (AJ), said: ((his name (Qaem (AJ)’s name) is my name and his title is my title and he is the proof of God and his endured among creatures. The sublime God will open the west and east of the world with his hand. And he will become hidden from his Shia (follower) for an era that due to its longitude no one will believe that he exists; unless the faithful who the sublime God has tested his heart from the viewpoint of faith.)) Ja’ber says: ((I said: O Prophet of God! The Shia will benefit from him in his absence?)) He stated: ((yes. Like the benefit that people have from sun, even if between it and people a cloud separates. O Ja’ber! He is the hidden secret of God and the saver of his (God’s) knowledge. Keep this word from me and do not tell it to anyone, unless the ones who are faithful.))

Ja’ber says: ((when some time passed, a day I was sitting with Ali-ibn-el-Hussain (AS) and I was talking with him. Suddenly, I saw his son, Mohammad-ibn-e-Ali (AS), who came out from the room which women were there. In his (Mohammad-ibn-e-Ali (AS)’s) childhood and with his long hair. When I saw him, the flesh in the middle of my back shook and I got goose bumps. I said: ((O son! Turn to me.)) He turned to me. I said: ((turn back to me.)) he did it. I said: ((هذا شمایل رسول الله و رب الکعبه)) (this is figure of Prophet of God; swear to God.) then I said: ((what is your name?))

He said: ((Mohammad)).

I said: ((whose son are you?))

He said: ((Ali-ibn-el-Hussain AS))

I said: ((my may I die for you, really you are Baqer?))

He said: ((yes. Tell the message of Prophet of God (PH).))

I got surprised and astonished from this speech, and said: ((Prophet of God (PH) gave good news to me that I will see you, and stated: ((when you see him, say my hello to him; now Prophet of God (PH) says hello to you.))

He said: ((علی رسول الله مادامت السموات و الارض و علیک السلام یا جابر مما بلغت السلام.)) (Salutation be to Prophet of God (PH) until there are skies and the earth and salutation be to you that said his hello.)) Then every day I went to him and I learned about issues from him. One day he asked me about an issue, I said: ((swear to God, I do not do the thing which Prophet of God (PH) prohibited me from; and he (Prophet (PH)) said: ((you are his successors and guiding Imams (AS) and the most tolerant people in childhood and knowledgeable people in adulthood. You teach something to them which they know it better than you.))

He stated: ((صدق جدی رسول الله.)) (My grandfather has told the truth.) I know these things better than you. ولقد اوتیت الحکم صبیا (I was given knowledge and wisdom in childhood) کل ذلک من فضل الله علینا و برکه رسوله ( all of them is from excellence of God and abundance of his Prophet (PH).) ))