Al-Ma'idah (The Table Spread): 55

"Indeed, your protector (Wali) is Allah, His Messenger, and those who have believed—those who establish prayer and give zakāh, and they bow [in prayer]."

Context and Structure

The connection (Nathm) here is that after Allah forbade taking the disbelievers as protectors (Awliyā') in the preceding verses, He commanded allegiance to those who deserve it in this verse, stating: "Indeed, your protector (Wali) is Allah, His Messenger, and those who have believed..." meaning the believers described by the following attributes.

This verse contains several important issues:

Issue 1: The Meaning of "And those who have believed" (والذين ءامنوا)

There are two main opinions regarding this phrase:

This view is supported by the context of 'Ubadah ibn al-Samit's disavowal of the Jews, after which this verse was revealed in affirmation. It is also narrated that 'Abdullah ibn Salam requested that the believers be included because his people had ostracized them, and they could not easily associate with the Prophet's companions due to distance. Upon this, the verse was revealed, and they responded, "We are pleased with Allah, His Messenger, and the believers as protectors."

Under this interpretation, every believer is a protector to every other believer, similar to the verse: "The believing men and believing women are protectors of one another" (At-Tawbah: 71).

In this case, the description "those who establish prayer and give zakāh" is an attribute of the believers. Mentioning these attributes serves to distinguish them from the hypocrites, who claimed faith but were not constant in prayer and zakāh. Allah describes the hypocrites' prayer as: "and they do not come to prayer except while they are lazy" (At-Tawbah: 54), and their remembrance of Allah as: "and they do not remember Allah except a little" (An-Nisā': 142). Regarding their zakāh, He says: "stingy concerning good" (Al-Ahzāb: 19).

As for the phrase "and they bow [in prayer]" (وهم راكعون), there are several interpretations under this view:

1. Al-Rāzī's View (via Abū Muslim): The term Rukūʿ (bowing) here means submission and humility. Thus, they establish prayer and give zakāh while being completely submissive to all of Allah's commands and prohibitions.
2. Mentioning for Honor: The phrase refers to their habit of establishing prayer, and Rukūʿ was singled out for special honor, as in the verse: "and bow with those who bow" (Al-Baqarah: 43).
3. Describing the Situation at Revelation: Some say that when this verse was revealed, the companions were in different states regarding these actions—some had completed prayer, some had given charity, and some were actively bowing. Allah mentioned all these states because they were varied among them.

Under this view, there are several sayings:

• 'Ikrimah narrated that the verse was revealed concerning Abū Bakr (may Allah be pleased with him).
• 'Aṭā' narrated from Ibn 'Abbās that it was revealed concerning 'Alī ibn Abī Ṭālib (peace be upon him). It is narrated that 'Abdullah ibn Salām said upon hearing the verse, "O Messenger of Allah, I saw 'Alī give his ring in charity to a needy person while he was bowing, so we take him as our protector."
• Abū Dharr (may Allah be pleased with him) narrated that while praying Dhuhr with the Prophet (PBUH), a beggar asked for charity, and no one gave him anything. The beggar raised his hands to the sky, saying, "O Allah, I bear witness that I asked in the Mosque of the Messenger of Allah (PBUH) and no one gave me anything." 'Alī (peace be upon him) was bowing, so he pointed to him with his little finger, which held his ring. The beggar took the ring while the Prophet (PBUH) witnessed it. The Prophet (PBUH) then said, "O Allah, my brother Moses asked You [to explain his mission]... and You answered him... O Allah, I am Muhammad, Your Prophet and Your chosen one, so expand my breast for me, ease my task for me, and appoint for me a minister from my family, 'Alī, to strengthen my back." Abū Dharr said that before the Prophet (PBUH) finished speaking, Jibrīl descended and said, "O Muhammad, recite: 'Indeed, your protector is Allah, His Messenger...' to the end." This summarizes the narrations related to this issue.

Issue 2: The Imāmah of 'Alī (The Shi'a Argument)

The Shi'a argue that this verse proves that the Imām after the Messenger of Allah (PBUH) is 'Alī ibn Abī Ṭālib. Their reasoning is twofold:

The term Wali in Arabic can mean helper/lover (as in At-Tawbah: 71, "believers are protectors of one another") or one who has authority/disposes of affairs (as in the Prophet's saying: "Any woman who marries without the permission of her Wali").

Here, they present two possibilities:

1. If Wali carries both meanings and Allah did not specify which one, then the verse must imply that the mentioned believers have authority over the Ummah.
2. The term Wali in this verse cannot mean merely helper/lover; it must mean one who has authority (Mutasarrif). They argue this because the protection mentioned here is restricted by the particle "Indeed" (إنما), which implies exclusivity (like in "Indeed, Allah is one God" - An-Nisā': 171). If this protection is not mere support, it must be authority, as there is no third meaning for Wali. Therefore, the verse means: "The only ones who have authority over you, O believers, are Allah, His Messenger, and those believers described by these attributes." This necessitates that the described believers have authority over the entire Ummah, which is the definition of an Imām.

Since the verse proves the necessity of an Imām, it must be 'Alī.

1. Anyone who affirms that this verse proves the Imāmah of a specific person affirms that person is 'Alī. Since we have established the verse proves the Imāmah of someone, that someone must be 'Alī, as no one else is claimed based on this verse.
2. Narrations strongly indicate this verse was revealed concerning 'Alī. The claim that it concerns Abū Bakr is refuted because if it were about him, it would prove his Imāmah, yet the Ummah agrees this verse does not prove his Imāmah.
3. The phrase "and they bow [in prayer]" (وهم راكعون) cannot be a mere continuation of the description of prayer (since bowing is part of prayer), as that would be redundant repetition. Therefore, it must be a Ḥāl (a circumstantial state): they give zakāh while bowing. Consensus holds that giving zakāh while bowing only occurred for 'Alī. Thus, the verse is specific to him and proves his Imāmah based on the established reasoning.

The Refutation (The Sunni Response)

1. It is not permissible to hold a shared term (Mushtarak) to mean both concepts simultaneously, according to the principles of Usūl al-Fiqh.
2. We argue that holding Wali to mean helper/lover is more appropriate than holding it to mean authority/Imām.

The arguments supporting the meaning of Helper/Lover are:

Argument 1: Contextual Consistency (Before and After) The preceding verses forbid taking Jews and Christians as protectors (e.g., verse 51: "O you who have believed, do not take the Jews and the Christians as allies [Awliyā']"). This prohibition clearly means not taking them as friends, supporters, or allies, not as supreme authorities over one's life and property (which is obviously false). Since the command in verse 55 is the positive counterpart to the preceding prohibition, the Walāyah commanded here must also mean support and love. The subsequent verse (57) reiterates the prohibition against taking disbelievers as protectors, reinforcing that the context is about allegiance and support. To insert the meaning of "Imām" here would be introducing an irrelevant topic between two related discussions, which is rhetorically weak and inconsistent with the perfection of God's word.

Argument 2: Immediacy of the State If Walāyah meant authority (Tasarrruf), the believers mentioned (including 'Alī) did not possess executive authority during the Prophet's lifetime. However, the verse implies they currently possess this protection. If Walāyah means love and support, this state was indeed present immediately. Furthermore, Allah forbade allegiance to Jews/Christians and commanded allegiance to these believers. For the negation and affirmation to correspond to the same reality, the allegiance must be one that was present at the time of revelation. Since authority was not present, the meaning must be support.

Argument 3: Use of Plural Forms The believers are mentioned in the plural form in seven places in the description. While using the plural for a singular person (for magnification) is permissible metaphorically, the default interpretation must be literal.

Argument 4: Contradiction with Previous Verses We have already proven with clear evidence that the preceding verses (e.g., verse 54: "O you who have believed, whoever among you should revert from his religion...") strongly support the Imāmah of Abū Bakr. If this verse were to prove the Imāmah of 'Alī immediately after the Prophet, it would create a contradiction between the two verses, which is impossible. Therefore, this verse cannot indicate that 'Alī is the Imām immediately after the Prophet.

Argument 5: 'Alī's Own Practice 'Alī ibn Abī Ṭālib was more knowledgeable about the Qur'an's interpretation than these Rāfiḍites (Shi'a). If this verse proved his Imāmah, he would have used it as proof in public assemblies. They cannot claim he refrained due to Taqiyyah (dissimulation), as they cite him using the Hadith of Ghadir and Mubāhalah to assert his status. He never used this verse to establish his Imāmah, which proves the claim of these Rāfiḍites is void.

Argument 6: Timing of Authority Even if we grant that the verse refers to 'Alī, the proof fails unless Wali means authority, not just support. If it means authority, the verse implies this authority was established at the time of revelation. Since 'Alī did not have executive authority while the Prophet lived, the verse must imply he will become Imām later. If they accept this, we argue that this future Imāmah could be after Abū Bakr, 'Umar, and 'Uthmān, as the verse does not specify the timing. If they insist the Imāmah was immediate, this is a third position (that it proves future Imāmah but not immediate Imāmah), which is invalid. We counter by asking: Who informed you that no one in the Ummah held this view? It is highly probable that whenever someone used this verse to argue for 'Alī's Imāmah, this question about timing was immediately raised in response.

Argument 7: Context of Address The address "Indeed, your protector is Allah, His Messenger..." is clearly directed at the Ummah, who already knew that Allah and His Messenger were their ultimate authorities. This statement serves to comfort the believers and inform them that they have no need to seek friendship and support from the disbelievers, as they already have Allah and His Messenger as their supporters. Therefore, the meaning must be support and love. Since the word Wali is used once, intending the meaning of support here precludes intending the meaning of authority, as using a shared term for both meanings simultaneously is impermissible.

Argument 8: Harmony with Preceding Verses Allah praised the believers in the preceding verse (54) by saying: "He loves them and they love Him; humble toward the believers, mighty against the disbelievers." If we interpret Walāyah as love and support, then "Indeed, your protector is Allah, His Messenger..." reinforces the meaning of "He loves them and they love Him." Similarly, "striving in the cause of Allah" (54) corresponds to "establish prayer and give zakāh while bowing" (55). This makes the verse consistent with and reinforcing of the previous one, which is preferable.

They argue that the use of "Indeed" (إنما) implies exclusivity, and support (Nasrah) is general for all believers, while the verse implies a specific group.

Response 1: Refuting the Exclusivity of إنما We deny that إنما implies absolute exclusivity here. Evidence: "Indeed, the example of the worldly life is like rain which We sent down from the sky..." (Yūnus: 24). The worldly life has other examples besides this one. Also: "Indeed, the worldly life is but diversion and amusement" (Muhammad: 36), yet amusement can occur elsewhere.

Response 2: Refuting the Generality of Support We deny that support (Nasrah) is general for all believers. Allah divided the believers into two groups:

1. Those being protected (the addressees: "Indeed, your protector is Allah...").
2. The protectors (Awliyā'): "those who establish prayer and give zakāh while bowing."

If we interpret Walāyah as support, the meaning is that Group 1 receives support from Group 2. This support is not universal to all believers. If it were universal, the protected group would have to be supporters of themselves, which is impossible. Thus, the support mentioned is specific to Group 2, meaning the exclusivity implied by إنما does not necessitate that the meaning must be authority rather than support. This is a subtle and precise rebuttal requiring contemplation.

Their claim that only 'Alī gave zakāh while bowing is also weak for several reasons:

1. Zakāh vs. Voluntary Charity: Zakāh refers to the obligatory due, not voluntary charity, as evidenced by verses like Al-Baqarah: 43 ("And establish prayer and give zakāh"). If 'Alī paid the obligatory zakāh while bowing, he would have delayed its payment past its earliest due time, which most scholars consider a sin. It is impermissible to attribute sin to him. Interpreting Zakāh here as voluntary charity goes against the apparent meaning of the word.
2. State of Mind: It is fitting for 'Alī to be completely absorbed in the remembrance of Allah during prayer. Someone so absorbed would not be attentive enough to hear and understand the request of another person, as Allah describes those who remember Him in all states (Āl 'Imrān: 191).
3. Circumstances of Charity: The narration states he gave his ring to a poor person, implying he had no wealth subject to obligatory zakāh. If he had wealth subject to zakāh, giving away a small amount would not warrant the immense praise mentioned in Sūrat Al-Insān (which is said to have been revealed concerning the giving of three portions of food). If he had no wealth subject to zakāh, the phrase "and they give zakāh while bowing" cannot refer to the obligatory zakāh.

Response to Point 5: Even if the verse referred specifically to 'Alī, the proof for his Imāmah only stands if Wali means authority, not just support/love, which we have already refuted.

Response to Point 6 (Timing): Even if the verse referred to 'Alī, the proof for Imāmah fails unless Wali means authority, which we have already refuted.

Response to Point 7 (The Address): The address "Indeed, your protector is Allah, His Messenger..." is directed at the Ummah, who already knew Allah and His Messenger were their authorities. This was stated to reassure them that they do not need to seek support from disbelievers. Thus, the meaning must be support/love, and since the word Wali is used once, intending support precludes intending authority.

Response to Point 8 (Harmony): If we take Walāyah as support/love, then "Indeed, your protector is Allah, His Messenger..." aligns perfectly with the preceding praise "He loves them and they love Him..." and "striving in the cause of Allah" aligns with "establish prayer and give zakāh while bowing." This consistency is preferable.

Issue 3: Subsidiary Questions

Those who argue that "and they give zakāh while bowing" means they paid zakāh during the bowing posture use this verse as proof that minor actions do not invalidate prayer, as giving charity while praying was performed without breaking the prayer.

Answer: The original structure is "Indeed, your protector is Allah..." The protection is primarily attributed to Allah as the source, and the Messenger and the believers are included secondarily. If it were phrased, "Your protectors are Allah, His Messenger, and those who have believed," there would be no distinction between the primary source and the secondary inclusion. (In 'Abdullah's recitation, it is narrated as: "Indeed, your Patron (Mawlā) is Allah.")

Answer:

1. It is in the nominative case (Rafʿ) as an appositive (Badal) to the implied subject (the believers).
2. Or, it can be interpreted as a nominal sentence: "They are those who establish prayer..."
3. Or, it is in the accusative case (Nasb) as an expression of praise (Madh).

The purpose of mentioning these attributes is to distinguish the sincere believer from the hypocrite who claims faith. This sincerity is recognized by their constancy in prayer, even in the state of bowing, meaning in the state of complete submission and humility to Allah.

Verse 56

"And whoever takes Allah, His Messenger, and those who have believed as protectors—indeed, the party of Allah—they will be the victorious."