SURAH AL-MAA IDAH (AYA 51 to 60)

SECTION 8

The relation of the Muslims with their opponents

To treat the Jews and the Christians as enemies---Only ALLAH and His Apostle and those who believe, establish prayer and give the poor-rate are the Guardians of the Muslims.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {5:51}

[Q5:51] Yaaa aiyuhal lazeena aamanoo laa tattakhizul Yahooda wan nasaaraaa awliyaaa'; ba'duhum awliyaaa'u ba'd; wa mai yatawallahum minkum fa innahoo minhum; innal laaha laa yahdil qawmaz zaalimeen. 
[Q5:51] O you who believe! Do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely ALLAH (SWT) does not guide the unjust people.

[Q5:51] Wahai orang-orang yang beriman! Janganlah kamu mengambil orang-orang Yahudi dan Nasrani itu sebagai teman rapat kerana setengah mereka menjadi teman rapat kepada setengahnya yang lain dan sesiapa di antara kamu yang menjadikan mereka teman rapatnya, maka sesungguhnya dia adalah dari golongan mereka itu. Sesungguhnya ALLAH (SwT) tidak memberikan petunjuk kepada kaum yang berlaku zalim. 

THE JEWS AND THE CHRISTIANS HAD MUCH IN COMMON, AND THEREFORE READILY FORMED AN ALLIANCE AGAINST ISLAM. So anyone who makes them his friends must have some points of identity with them. A BELIEVER, in order to keep himself safe from the influence of falsehood, must avoid the company of disbelievers.

THE DOCTRINES OF TAWALLA (staying attached with the ahlul bayt) AND TABARRA (avoiding the enemies of allah (swt), the holy prophet (allahuma sali ala muhammad wa ala ali muhammad) and his ahlul bayt) ARE THE ARTICLES OF THE FAITH OF THEM FOLLOWERS OF MUHAMMAD AND ALI MUHAMMAD.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

Do not adopt the style and mannerism of my enemies, lest you may be considered as one of them. He who appears like a certain type shall be identified as of that type.

‘Aulia’ is the plural of ‘Wali’ which may mean much more than a friend. The word is used to mean **a guard-man also, even **a Lord or **a Master, the idea of a supporter or a protector being the chief element in the meaning of the word. If used for the meaning of a friend, it means a sincerely interested one who support and protection can always be depended upon, and from whom there can never be expected the least harm or hurt or the apprehension of deceiving or misleading at anytime in any matter whatsoever. SUCH A QUALITY CAN NEVER BE EXPECTED OF ANYONE OF THE CAMPS HOSTILE TO ISLAM.

r  FRIENDSHIP, when it gets intense, wields very great influence upon the individuals. Each one bound by the bonds of sincere love is liable to do anything for the other. This injunction of Islam prohibiting friendship with an unbeliever or a disbeliever is to save the believer from the influence of infidelity or ‘Kafr’ and keep him always attached to the truth, far from the evil influence of falsehood.

By loving a godly man one is sure to copy godliness AND THUS himself becomes godly AND SIMILARLY if an individual is bound by friendship to a wicked being, the individual would copy wickedness by the continuous attachment to the evils, and one day himself would be a wicked one.

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(5:51) Believers! Do not take the Jews and the Christians for your allies. They are the allies of each other. And among you he who takes them for allies, shall be regarded as one of them. Allah does not guide the wrong-doers.

فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَنْ تُصِيبَنَا دَائِرَةٌ ۚ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ {5:52}

[Q5:52] Fataral lazeena fee quloobihim maraduny yusaari'oona feehim yaqooloona nakhshaaa an tuseebanaa daaa'irah; fa'asallaahu ai yaatiya bilfathi aw amrim min 'indihee fa yusbihoo 'alaa maaa asarroo feee anfusihim naadimeen. 
[Q5:52] But you will see those in whose hearts is a disease hastening towards them, saying: We fear lest a calamity should befall us; but it may be that ALLAH (SWT) will bring the victory or a punish ment from Himself, so that they shall be regretting on account of what they hid in their souls.

[Q5:52] Dalam pada itu, engkau lihat orang-orang (munafik) yang ada penyakit dalam hatinya segera berusaha mendampingkan diri kepada mereka (Yahudi dan Nasrani), sambil berkata: Kami takut bahawa kami akan ditimpa bencana (yang memaksa kami meminta pertolongan mereka). Mudah-mudahan ALLAH (SwT) akan mendatangkan kemenangan (kepada RasulNya dan umat Islam) atau mendatangkan sesuatu hukuman dari sisiNya (terhadap golongan yang munafik itu); maka sebab itu mereka akan menyesal mengenai apa yang telah mereka sembunyikan dalam hatinya. 

"In whose hearts is a disease only hasten towards them saying: we fear lest a reverse (misfortune) may befall us" refers to the HYPOCRITES. VICTORY FOR THE MUSLIMS AND PUNISHMENT FOR THEIR ENEMIES HAVE BEEN PROMISED IN THIS VERSE.

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(5:52) Indeed you see those afflicted with the disease of hypocrisy race towards them, saying: 'We fear lest some misfortune overtakes us. *84 And it may happen that Allah will either bring you a decisive victory or bring about something else from Himself? *85 and then they will feel remorseful at their hypocrisy which they have kept concealed in their breasts -

*84. The outcome of the conflict in Arabia between Islam and unbelief (kufr) had not crystallized. Although Islam had become a formidable force owing to the daring, courage and sacrifices of its followers, the forces opposed to it were also tremendously powerful. To an objective observer it must have seemed that either party had an equal chance of success, and so the hypocrites, apparently an integral part of the Muslim body politic, sought to maintain good relations with the Jews and the. Christians as well. They expected refuge and protection from the Jews in case Islam was defeated. Moreover, the Jews and Christians held the greatest economic power in Arabia insofar as the banking system and the greenest and most fertile regions of Arabia were in their possession. For these reasons the hypocrites were keen to maintain good relations with them: they thought that to regard the conflict between Islam and unbelief as crucially important, and to sever their relations with all those currently in conflict with Islam, would be too great a risk both politically and economically. 
*85. They were looking for a conclusive victory, or at least something not far short of it, to inspire confidence that the conflict would end in favour of Islam. 

وَيَقُولُ الَّذِينَ آمَنُوا أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ {5:53}

[Q5:53] Wa yaqoolul lazeena aamanooo ahaaa'ulaaa'il lazeena aqsamoo billaahi jahda aimaanihim innahum lama'akum; habitat a'maaluhum fa asbahoo khaasireen. 

[Q5:53] And those who believe will say: Are these they who swore by ALLAH (SWT) with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers.
[Q5:53] Dan (telatah kaum munafik itu menjadikan) orang-orang yang beriman berkata: Adakah mereka ini orang-orang yang bersumpah dengan nama ALLAH (SwT), dengan sebenar-benar sumpahnya, bahawa mereka benar-benar menyertai dan menolong kamu? Telah gugurlah amal-amal mereka, lalu menjadilah mereka: Orang-orang yang rugi. 

THE CONSPIRACIES AND ARTIFICES OF THE HYPOCRITES WILL BE RENDERED USELESS. They shall not succeed in their schemes.

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(5:53) while those who believe will exclaim: 'Are these the self-same people who solemnly swore by Allah that they were with you?' All their acts have gone to waste and now they are the losers. *86

*86. However much they might profess to follow Islam - by performing Prayers, by observing Fasts, by paying Zakah, by taking part in wars in the cause of God - all was reduced to naught because they had not devoted themselves to the service of the One True God. In pursuit of their worldly ambitions they had split their souls into two, distributing half to God and half to those in rebellion against Him. 

يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ {5:54}

[Q5:54] Yaa aiyuhal lazeena aamanoo mai yartadda minkum 'an deenihee fasawfa yaatil laahu biqawminy yuhibbuhum wa yuhibboonahoo azillatin 'alal mu'mineena a'izzatin 'alal kaafireena yujaahidoona fee sabeelil laahi wa laa yakhaafoona lawmata laaa'im; zaalika fadlul laahi yu'teehi mai yashaaa'; wallaahu Waasi'un 'Aleem. 
[Q5:54] O you who believe! whoever from among you turns back from his religion, then ALLAH (SWT) will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall strive hard in ALLAH (SWT)'s way and shall not fear the censure of any censurer; this is ALLAH (SWT)'s Face, He gives it to whom He pleases, and ALLAH (SWT) is Ample-giving, Knowing.

[Q5:54] Wahai orang-orang yang beriman! Sesiapa di antara kamu berpaling tadah dari agamanya (jadi murtad), maka ALLAH (SwT) akan mendatangkan suatu kaum yang Dia kasihkan mereka dan mereka juga kasihkan Dia; mereka pula bersifat lemah-lembut terhadap orang-orang yang beriman dan berlaku tegas gagah terhadap orang-orang kafir, mereka berjuang dengan bersungguh-sungguh pada jalan ALLAH (SwT) dan mereka tidak takut kepada celaan orang yang mencela. Yang demikian itu adalah limpah kurnia ALLAH (SwT) yang diberikanNya kepada sesiapa yang dikehendakiNya; kerana ALLAH (SwT) Maha Luas limpah kurniaNya, lagi Meliputi PengetahuanNya. 

A careful study of verses 54 and 55 indicates that they have no relation with the preceding verses PROHIBITING FRIENDSHIP WITH INFIDELS.

v  The subject matter of verse 54 is quite different. It is in praise of Ali, about his nomination to political and religious leadership; AND wherein the renegades have been warned of his might and valour, and frightened of his great overwhelming influence.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"The resolute co-operation among the Quraysh will not dissipate unless ALLAH (SWT) appoints over you a man whose heart ALLAH (SWT) has tested through severe trial of faith. He will strike your necks and you will be as afraid of him as frightened sheep."

Whereupon Abu Bakr inquired if he was that man and Umar inquired if he was that man.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied:

"No. But the person who is mending shoes inside the room is that man." And Ali turned up with shoes in his hand which he was repairing for the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).”

Many traditionists have recorded it with slight variations-Ahmad ibn Hanbal in his Musnad, Hakim in his Mustadrak, Abu Yala in his Musnad, and Muttaqi in his Kanz al Ummal.

v  It is a warning about Ali's might, as explained by himself on the day of the battle of Jamal. **Tha-labi has mentioned it in his Tafsir and the compiler of **Majma al Bayan has reproduced it as related by Ammar, Hudhayfah and Ibn Abbas. This becomes clearer when we notice the fact that verse 55 (innama waliyukum) follows this verse, wherein ALLAH (SWT) has suggested His superior authority and hinted at the necessity of Ali's leadership (imamat). Verse 55 explains and clarifies the reference in verse 54.

"In the battle of Khaybar the second caliph (like other companions) tried to conquer the fort, but took to flight when the Jew soldiers overpowered his contingent. Before the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) they blamed each other for showing cowardice in the battlefield." (Tarikh Tabari Vol. 2; page 300)

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Certainly (the next morning) I will send the man whom ALLAH (SWT) will never put to shame, who loves ALLAH (SWT) and His messenger and is equally loved by ALLAH (SWT) and His messenger."

UTTER DISAPPOINTMENT WAS THE LOT OF MANY A COMPANION WHO YEARNED FOR THIS DISTINCTION - "ALLAH (SWT) shall bring a people whom He shall love and who shall love Him", as has been clearly pointed out in this verse. *Ahmad ibn Hanbal in his Musnad, vol. 1, p. 330; *Nisa-i in Khasa-is al Alawiyyah, p. 6; *Hakim in his Mustadrak, Vol. 3, p. 123; and *Dhahabi in his Talkhis have recorded this tradition in the "ten excellent merits" of Ali, not possessed by anybody else.

r  "Striving hard in the way of ALLAH (SWT)", refers to no one but Ali, WHO, IN ALL THE BATTLES fought by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (Badr, Uhad, Khandaq, Khaybar and others -refer to authentic books of history written by well-known Muslim scholars), NOT ONLY defeated and destroyed the enemies of ALLAH (SWT) BUT demolished their power base beyond recovery.

The qualities, mentioned in this verse and verse 48:29 of al Fat-h (according to well-known traditions written in Sahihs, Musnads and Tafsirs), were owned by no one but Ali.

§  In all the battles fought by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) against the enemies of ALLAH (SWT), [1]The Shaykhayn (the first caliph and the second caliph) never played a decisive role in any battle, [2] Nor won victory in single combats or general confrontations; *ON THE CONTRARY they were always either overpowered or ran away from the scene of action.

§  MORE OFTEN they did not carry out the orders given to them by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) knew that Dhith-Thadiyyah was not an apostate, so he asked the Shaykhayn to kill him, BUT they disobeyed and spared his life; AND IT WAS this renegade who, according to Sahih Bukhari and others, BECAME the leader of the Khawarij, AND was finally killed by Ali in the battle of Nahrawan.

NO DOUBT THE SHAYKHAN AND THEIR ADHERENTS WERE SEVERE AND HARD AGAINST THE AHLUL BAYT AND THEIR FOLLOWERS.

"ALLAH (SWT) shall bring a people", refers to those who, later on, gathered under the banner of Ali (whose qualities have been clearly described in this verse and verse 48:29 of al Fat-h), in the battles of Jamal, Siffin and Nahrawan. When Ammar ibn Yasir was asked as to how could he fight against the people who professed Islam, he replied: "We fight under the banner of Ali against those who are under the banner of Mu-awiyah, in keeping with the Qur’an. They professed Islam BUT concealed infidelity in their hearts, and have now come out in their true colour of apostasy."

The followers of Ali strive hard in the way of ALLAH (SWT), not fearing the criticism of the apostates. The devotees of the other Imams of Ahlul Bayt also come in this category, and according to many commentators of all schools of thought in Islam (Majma ul Bayan) at the time of the reappearance of Imam al Mahdi the world will witness the true interpretation of these phrases of the Qur’an.

The Muslims did not oppose the actions taken against the apostates in the times of the Shaykhayn, BUT they criticised Ali ibne Abi Talib for fighting against A-isha and Mu-awiyah; THEREFORE, THIS VERSE REFERS ONLY TO ALI AND HIS DEVOTEES.

There is no historical evidence to prove that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ever referred to any fight by Abu Bakr, Umar or Uthman against the apostates, BUT [**] HE HAD PREDICTED ALI'S FIGHT AGAINST THREE TYPES OF APOSTATES - NAKITHIN (OATH-BREAKERS), QASITIN (WRONG-DOERS), MARAQIN (STRAYED ONES). IT WAS ALSO [**] FORETOLD BY HIM THAT AMMAR YASIR WOULD BE KILLED BY A GROUP OF INSURGENTS.

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(5:54) Believers! If any of you should ever turn away from your faith, remember that Allah will raise up a people whom He loves, and who love Him; a people humble towards the believers, and firm towards the unbelievers; *87 who will strive hard in the way of Allah and will not fear the reproach of the reproacher. *88 This is the favour of Allah which He grants to whom He wills. Allah is vast in resources, All-Knowing.

*87. To be 'humble towards believers' signifies that a person should never use his strength against the believers. His native intelligence, shrewdness, ability, influence, wealth, physical prowess should not be used for the purpose of either suppressing, persecuting or causing harm to the Muslims. Among themselves, the Muslims should always find him gentle, merciful, sympathetic and mild tempered.
To be 'firm towards unbelievers', on the contrary, means that by virtue of the intensity of his faith, the sincerity of his conviction, his strict adherence to his principles, his strength of character and his insight and perspicacity born of faith, a man should be firm as a rock in his dealings with the opponents of Islam, so that they find it impossible to dislodge him. There should be no doubt in their minds that the believer would rather lay down his life than compromise his position by yielding to external pressures. 
*88. In following the religion of God, in implementing His injunctions, in judging things to be either right or wrong according to the criteria of the faith, the believer will be afraid of nothing. He will be impervious to opposition, reproach, denunciation, name-calling and scorn. Even when public opinion happens to be hostile, and his efforts to follow Islam single him out for the scorn of the whole world, the man of faith will still follow the way which he recognizes in his heart to be true. 

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ {5:55}

[Q5:55] Innamaa waliyyukumul laahu wa Rasooluhoo wal lazeena aamanul lazeena yuqeemoonas Salaata wa yu'toonaz Zakaata wa hum raaki'oon. 

[Q5:55] Only ALLAH (SWT) is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.
[Q5:55] Sesungguhnya Penolong kamu hanyalah ALLAH (SwT) dan RasulNya, serta orang-orang yang beriman, yang mendirikan sembahyang dan menunaikan zakat, sedang mereka rukuk (tunduk menjunjung perintah ALLAH (SwT)).

All the commentators unanimously hold, as Qushaji admits in the Sharh al Tajrid on the subject of imamat, THAT THIS VERSE REFERS TO ALI WHEN HE GAVE HIS RING TO A BEGGAR WHILE BOWING DOWN IN THE COURSE OF HIS PRAYERS.

·          Nasa-i has also recorded this tradition in his Sahihah al Nasa-i, AND

·          So has the author of Al Jama Bayn al Sihah al Sittah (corroboration of the six authentic books) in discussion of the commentary on al Ma-idah, AND

·          So does Tha-labi in his Tafsir Kabir, AND

·          al Balakhi in his Yanabi has copied it from Ahmad bin Hanbal's Musnad, vol. 5, margin of p. 38.

·          Please refer to the commentary on this verse in Wahidi's book Asbab al Nuzul (the circumstances of descent) which contains the tradition related by Ibn Abbas.

·          Al Khatib has recorded the tradition in Al Muttafiq, AND

·          Ibn Marduwayh and Abu Shaykh in their Musnads.

·          It is mentioned in Kanz al Ummal, vol. 6, p. 391, tradition no. 5991.

·          In Ghayah al Maram, chapter 18, there are twenty four traditions from sources other than the Ahlul Bayt, all supporting the above statement about the descent of this verse.

When Abi Ishaq Ahmad ibn Muhammad ibn Ibrahim Naysaburi al Tha-labi reached this verse he recorded the following in his Tafsir al Kabir on the authority of Abu Dharr al Ghifari, who said

"Both of my ears may turn deaf and both my eyes may become blind if I speak a lie. I heard the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) saying, 'Ali is the guide of the righteous and the slayer of the infidels. He who has helped him is victorious and he who has abandoned him is forsaken'.

      One day I said my prayers in the company of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad); a beggar came to the masjid and begged for alms, but nobody gave him anything. Ali was in a state of ruku in the prayer. He pointed out his ring to the beggar, who approached him and removed the ring from his finger. Thereupon the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) implored ALLAH (SWT), saying: 'O ALLAH (SWT)! My brother Musa begged You saying: My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from among my kinsmen, Harun, my brother, as my vizier, and strengthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us -and You inspired him: O Musa! All your requests have been granted. (The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) continued) Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him'. (Abu Dhar proceeds) By ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had not yet finished his supplication when the trustworthy Jibril descended to him with this verse". (Ibn Khallikan says that Al Tha-labi was unique as a commentator of the Qur’an and his Tafsir al Kabir is superior to all other Tafsirs).

IN THIS VERSE the word wali has been used in the meaning of **guardian or **master or **who holds authority superior to others. [Please refer to the origin of the word wali in Sihah or Mukhtar al Sihah or any other good dictionary. The lexicographers have explained that he who manages the affairs of and exercises authority for another person is the wali of that person.]

THIS VERSE, THEREFORE, means that those who manage the affairs of the people (mankind) are superior to all men,

1.        And certainly they are

      [1] ALLAH (SWT),

      [2] HIS MESSENGER, THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), and

      [3] ALI, who possesses all the qualifications enumerated in this verse.

2.        ALLAH (SWT) has simultaneously confirmed His wilayah (superior authority), that of His prophet and his wali (Ali) in unbroken succession. ALLAH (SWT)'s wilayah is universal, so likewise, the wilayah of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his wali (Ali) must be so.

It is not possible to assign to the word wali in this verse the meaning of a *helper or a *friend, etcetera, FOR HELP AND FRIENDSHIP ARE NOT CONFINED TO THESE THREE ONLY. All the faithful men and women, according to the holy book, are friends and helpers of one another. It is as obvious as can be that the word wali in this verse means, **guardian, **ruler, **possessor of superior authority.

Ø  It is in this sense that the word wali has been used by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the abovenoted tradition related by Al Tha-labi in his Tafsir al Kabir on the authority of Abu Dharr al Ghifari whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had given the title of siddiq (the truthful). There are other authentic traditions, given below, in which the word wali indicates its true meaning:

(i)       Abu Dawud al Tayalisi has recorded in Isti-ab on the authority of Ibn Abbas, who said: "The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said to Ali, 'You are the master (wali) of the faithful after me'."

(ii)     After an expedition, under the command of Ali, some of the men, who went with him, complained to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about Ali's refusal to oblige them favourably. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) turned to them with signs of displeasure on his face and said: "What do you want to do to Ali? Surely Ali is from me and I am from him, and after me he is the master (wali) of all the faithful." [*Nasa-i has recorded it in his Khasa-is al Alawiyyah, p. 17, *Ahmad ibn Hanbal in his Musnad, vol. 4, p. 438; *Hakim in Mustadrak, vol. 11, p. 11; Al *Dhahabi in his Talkhis al Mustadrak; *Ibn Shaybah and Jarir both have recorded it from whom Muttaqi of India has copied it in his Kanz al Ummal, vol. 6, p. 400; *Tirmidhi has recorded it from Asqalani, mentioned in his account of Ali in his Isabah; *Ibn Hadid has copied it from Tirmidhi in his Sharh al Nahj al Balagha, vol. 2, p. 450.]

(iii)    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said to Buraydah: "Am I not a more privileged master (mawla or wali) of the lives of the faithful than the faithful themselves? Ali is the master (wali or mawla) of those who believe me to be their master." [*Ahmad ibn Hanbal has recorded it in his Musnad, vol. 5, p. 356, *Hakim has recorded it in his Mustadrak, vol. 3, p. 110, besides many other traditionists.]

(iv)    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "O Ali! After me you are the master of all the faithful." [*Hakim has recorded this tradition as reported by Ibn Abbas in his Mustadrak, vol. 3, p. 134; and *Dhahabi in his Talkhis; *Nasa-i in Khasa-is al Alawiyyah p. 6; *Ahmad ibn Hanbal in Musnad vol. 1, p. 331.]

"Ali is your wali after me", means THAT ALI AND NONE ELSE WILL BE THE MASTER OF THE FAITHFUL AFTER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). IT CONFINES IN ALI THE AUTHORITY TO MANAGE THE AFFAIRS OF THE UMMAH AFTER HIM. It is, therefore, necessary to attach the same meaning to the word wali and to understand it in the same sense as has been pointed out above. Help, affection, love, friendship are not confined to any one person. All faithful men and women love and are friends of one another. If the meaning of wali is taken as helper or friend, then why the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) took so much interest in, and attached so much importance to, clarifying emphatically what was obvious and evident, so as to repeat the declaration off and on?

v  His perfect wisdom, his thorough impeccability and termination with him of the prophethood make him far above the indulgence of explaining the self-evident, emphasising the obvious and making unnecessary repetitions.

v  Besides, the traditions lay down clearly that Ali is or will be master of the nation after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), and this makes it all the more necessary to understand the word wali in the same sense and fix for it the same meaning as has been stated above.

v  The abovenoted traditionists, commentators and historians also deal with the word wali or mawla as the "more privileged master of the lives of the faithful than the faithful themselves."

"Those who believe" is in the plural form. How can it be applicable to an individual?

°          All the annotators, traditionists and historians agree that it was Na-im ibn Mas-ud al Ashja-i, whom Abu Sufyan gave ten camels for discouraging the Muslim, said to them: "Fear your enemies who have united against you and gathered in large numbers to attack you" (Ali Imran 3:173), BUT IN THIS VERSE "people said to them" (a plural form) has been used.

°          It was Ghawrath from the tribe of Banu Maharib, some scholars say, while others say that it was Umar ibn Jahash of the tribe of Banu Nadir, (a single man) who drew out his sword to strike the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), but verse 5:11 of al Ma-idah describes it as "when a group of persons became so bold as to stretch their hands to you" -in plural form. Verse 16:120 of al Nahl says: "Ibrahim was certainly a people obedient to ALLAH (SWT) ".

THERE ARE PLENTY OF OTHER EXAMPLES OF USING THE PLURAL FORM FOR AN INDIVIDUAL.

°          Tabrasi, while commenting on this verse in his Majma al Bayan, says: "The plural form has been used for Ali in order to express his glory and eminence."

°          Zamakhshari, in his Tafsir al Kashshaf, says: "If you inquire how this plural word is applicable to Ali, who is an individual, I shall say that though this verse is about Ali, an individual, the plural form is used in order to persuade others to act similarly and give alms as readily as Ali did."

THE IMAMS AMONG THE AHLUL BAYT HAVE FREQUENTLY REFERRED TO THIS VERSE AS A PROOF OF THEIR RIGHTFUL IMAMAT AND HAVE ASSIGNED THE SAME MEANING TO THE WORD WALI AS WE HAVE STATED.

Ü  THE WORD INNAMA MAKES THE DECISION OF ALLAH (SWT) (THAT HE, THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALI ALONE ARE THE MASTERS OF THE BELIEVERS) FINAL AND DECISIVE.

The construction of the sentence and the word wali, used in singular for all the three, means that wilayah of all the three is essentially one in nature as well as in effect. THEREFORE, OBEDIENCE TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) MUST BE AS IT SHOULD BE TO ALLAH (SWT), AND OBEDIENCE TO ALI AND HIS SUCCESSORS (THE IMAMS AMONG THE AHLUL BAYT) MUST BE AS IT SHOULD BE TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Ä  Wa hum raki-un is an adverbial clause qualifying the manner in which the alms were given. IF IT IS TAKEN as a conjunctive clause, then yuqimunas salat or this clause becomes an unnecessary repetition.

IN FACT THIS VERSE POINTS OUT [1] the highest state of spiritual attainment-fully absorbed in witnessing the glory of the absolute Lord and at the same time alive to the needs of His servants so as to solve them at once to their full satisfaction- [2] which alone entitles a man to be a master like the eternal master, the almighty ALLAH (SWT). [3] The Qur’an asserts this possibility for such a man, not for all the followers because they have been addressed in second person (kum). [4] The plural term "those who believe" is used to include the Imams among the Ahlul Bayt in the same way as has been done in verse 3:61 of Ali Imran (Mubahilah).

©  Please also refer to verse 67 of this surah for the event of Ghadir Khum where the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) openly declared Ali as the wali or mawla of the faithfuls just as the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself is.

THE ENTIRE MUSLIM NATION IS UNANIMOUS that when the verses of the Qur’an were collected they were not arranged in the same order in which they descended. There is many a verse occurring in an irrelevant context, FOR INSTANCE, the verse of purification, which occurs in the account of the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), BUT ACTUALLY is in praise of the five persons of al kisa, as has been universally admitted.

All Muslims are agreed that arguments are to be preferred to the context, AND WHENEVER the implication of the context was opposed to the implication of arguments they ignored the context and yielded to the arguments, BECAUSE they were doubtful about the context in which a certain verse occurs.

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(5:55) Only Allah, His Messenger, and those who believe and who establish Prayer, pay Zakah, and bow (before Allah) are your allies.

وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ {5:56}

[Q5:56] Wa mai yatawallal laaha wa Rasoolahoo wallazeena aamanoo fa inna hizbal laahi humul ghaaliboon. 
[Q5:56] And whoever takes ALLAH (SWT) and His messenger and those who believe for a guardian, then surely the party of ALLAH (SWT) are they that shall be triumphant.

[Q5:56] Dan sesiapa yang menjadikan ALLAH (SwT) dan rasulnya serta orang-orang yang beriman itu penolongnya (maka berjayalah dia), kerana sesungguhnya golongan (yang berpegang kepada agama) ALLAH (SwT), itulah yang tetap menang. 

Whoever takes [1] ALLAH (SWT), [2] HIS MESSENGER AND [3] "THOSE WHO BELIEVE" (particularised in the preceding verse) as his master, JOINS ALLAH (SWT)'S PARTY -only ALLAH (SWT)'s party will be successful in the end. This verse is in continuation of the preceding verse.

Triumph spoken here refers to the Triumph of Islam, 1. As a religion, 2. Its culture and 3. Civilisation. In fulfillment of the prophecy Islamic ideals are gaining triumph influence in the place of the doctrine of the creeds of the world.

A few instances are given below just to illustrate the triumph of Islam is day by day gaining the acceptance of the people of the other creeds:

1.        The faith in the Trinity by the Christian Church is being rapidly conquered by the belief in the Unity of ALLAH (SWT) propagatedwith extreme enthusiasm by the ‘Wtnesses of Johovah’ a new school started among the Christian’s themselves. The social structure of this new school constitutes the Watch Tower Society. The idea of Jesus being the son of ALLAH (SWT) and Jesus being one of the three ALLAH (SWT)’s or a part of ALLAH (SWT) is vehemently contested and Jesus is held as one created by ALLAH (SWT) and sent by Him on a mission.

2.        Idolatry in Hinduism is being given up under the influence of the Arya samaj movement in India and in Hinduism the belief in many ALLAH (SWT)’s is giving place to the Unity of ALLAH (SWT).

3.        Hinduism has now allowed the widow marriage in its fold.

4.        Intoxicants are getting stopped under the scheme of Prohibition. Rights of women have now been recognised.

5.        Places of worship have now been thrown open to all.

There are many other Islamic teachings which have successfully invaded the regions of the other creeds.

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(5:56) All those who take Allah and His Messenger and those who believe as their allies, should remember that the party of Allah will be triumphant.

SECTION 9

Mockers

The Mockers and their fault-finding---Hypocrisy and the mischief of the Jews---The Jews and the Christians enjoined to act up to their own holy scriptures.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ {5:57}

[Q5:57] Yaaa aiyuhal lazeena aamanoo laa tattakhizul lazeenat takhazoo deenakum huzuwanw wa la'ibam minal lazeena ootul Kitaaba min qablikum walkuffaara awliyaaa'; wattaqul laaha in kuntum muu'mineen. 
[Q5:57] O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of (your duty to) ALLAH (SWT) if you are believers.

[Q5:57] Wahai orang-orang yang beriman! Janganlah kamu mengambil orang-orang yang menjadikan agama kamu sebagai ejek-ejekan dan permainan dari orang-orang yang telah diberikan Kitab sebelum kamu dan orang-orang kafir musyrik itu: Menjadi penolong-penolong dan bertakwalah kepada ALLAH (SwT), jika kamu benar-benar orang yang beriman. 

It is clearly laid down in this verse THAT THE BELIEVERS, i.e., THE MUSLIMS ARE COMMANDED NOT TO HAVE ANY FRIENDLY RELATIONS WITH THOSE WHO HAVE NO REGARD FOR THE RELIGION, ISLAM, OR THE HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD).

ä  This is nothing but ‘TABARRA’. See commentary of verse 51 of this surah.

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(5:57) Believers! Do not take for your allies those who make a mockery and sport of your faith, be they those given the Book before you or other unbelievers. Fear Allah if you indeed believe.

وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ {5:58}

[Q5:58] Wa izaa naadaitum ilas Salaatit takhazoohaa huzu wan'w wa la'ibaa; zaalika biannnahum qawmul laa ya'qiloon. 
[Q5:58] And when you call to prayer they make it a mockery and a joke; this is because they are a people who do not understand.

[Q5:58] Dan apabila kamu menyeru (azan) untuk mengerjakan sembahyang, mereka menjadikan sembahyang itu sebagai ejek-ejekan dan permainan. Yang demikian itu ialah kerana mereka suatu kaum yang tidak berakal.

The ignorant and stupid people of the book and the infidels, mentioned in the preceding verse, make fun of the azan (call to prayers), THEREFORE, THEY MUST NOT BE BEFRIENDED.

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(5:58) And when you call for Prayer, they take it for a mockery and sport. *89 That is because they are a people who do not understand. *90

*89. When they hear the call to Prayer the unbelievers make fun of it by mimicry, pervert its words to ridicule it, and utter disparaging and taunting remarks about it.
*90. These are merely acts of stupidity on the part of unbelievers. Had they not been ignorant and foolish they would not have stooped to such base tactics, despite their significant differences with the Muslims on religious questions. After all, can any reasonable person be happy to see the people who call to the worship of God be ridiculed and mocked? 

قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ {5:59}

[Q5:59] Qul yaaa Ahlal Kitaabi hal tanqimoona minnaaa illaaa an aamannaa billaahi wa maaa unzila ilainaa wa maa unzila min qablu wa annna aksarakum faasiqoon. 
[Q5:59] Say: O followers of the Book! Do you find fault with us (for aught) except that we believe in ALLAH (SWT) and in what has been revealed to us and what was revealed before, and that most of you are transgressors?

[Q5:59] Katakanlah (wahai Muhammad): Wahai Ahli Kitab! Kamu tidak mencela dan menyalahkan kami melainkan kerana kami beriman kepada ALLAH (SwT) dan beriman kepada apa yang diturunkan kepada kami, serta beriman kepada apa yang diturunkan sebelum itu, dan kerana kebanyakan kamu sesungguhnya adalah orang-orang yang fasik. 

THE MUSLIMS BELIEVED [1] in ALLAH (SWT) and [2] the book sent down to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and also [3] in the books sent down to earlier prophets, BUT the Jews and the Christians, rejecting all the books, always found fault with that which the Muslims believed.

Ø  Dhalika in verse 60 refers to the statement made in verse 59, comparing those mentioned in verse 59 with those mentioned in verse 60, who are worse than them.

Ø  Verse 61, wherein the hypocrites have been referred to, should be read alongwith these verses. The words apes and swines may refer to their character which will make them appear as such in the life of the hereafter.

Ø  See commentary of al Baqarah 2:65 and 256 for apes (qiradata) and false gods (taghut). 

PLEASE NOTE THAT CURSING THE WICKED IS A GODLY ACT.

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(5:59) Say to them: 'People of the Book! Do you hate us for anything else except that we believe in Allah, and in the teaching which has been revealed to us and in the teaching which was revealed before? Indeed most of you are transgressors.'

قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَٰلِكَ مَثُوبَةً عِنْدَ اللَّهِ ۚ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ ۚ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ {5:60}

[Q5:60] Qul hal unabbi'ukum bisharrim min zaalika masoobatan 'indal laah; malla'ana hul laahu wa ghadiba 'alaihi wa ja'ala minhumul qiradata wal khanaazeera wa 'abadat Taaghoot; ulaaa'ika sharrum makaananw wa adallu 'an Sawaaa'is Sabeel. 
[Q5:60] Say: Shall I inform you of (him who is) worse than this in retribution from ALLAH (SWT)? (Worse is he) whom ALLAH (SWT) has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.

[Q5:60] Katakanlah: Mahukah, aku khabarkan kepada kamu tentang yang lebih buruk balasannya di sisi ALLAH (SwT) daripada yang demikian itu? Ialah orang-orang yang dilaknat oleh ALLAH (SwT) dan dimurkaiNya dan orang-orang yang dijadikan di antara mereka sebagai kera dan babi dan penyembah Taghut. Mereka inilah yang lebih buruk kedudukannya dan yang lebih sesat dari jalan yang betul.  

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(5:60) Then say to them: 'Shall I tell you about those whose retribution with Allah is even worse? They are the ones whom Allah has cursed, and who incurred His wrath and some of whom were changed into apes and swine, and who served the false deities. Such have an even worse rank and have strayed farther away from the right path. *91

*91. This alludes to the Jews whose history shows that they were subjected, over and over again, to the wrath and scourge of God. When they desecrated the law of the Sabbath the faces of many of them were distorted, and subsequently their degeneration reached such a low point that they took to worshipping Satan quite openly. The purpose of saying all this is to draw attention to their criminal boldness while they had sunk to the lowest level of evil, transgression and moral decadence, they vigorously opposed all those who, thanks to their faith, lived a truly pious and righteous life.