Surah Al-Maaida (5) — Ayah 55

(Ayah 56,55) ➊ {اِنَّمَا وَلِيُّكُمُ اللّٰهُ وَ رَسُوْلُهٗ …… :} In the above verses, it was forbidden to befriend the disbelievers; now in this verse, {’’ اِنَّمَا ‘‘} with the word of exclusivity, it is stated that your friends are only and only Allah, His Messenger, and the believers, therefore do not take the Jews as helpers and friends, but consider only the believers as your helpers. (Ibn Kathir, Kabir) Here, the meaning of {’’وَ هُمْ رٰكِعُوْنَ ‘‘} is "those who humble themselves, those who are submissive." Thus, in another place in the Noble Qur’an it is said: «وَ الَّذِيْنَ يُؤْتُوْنَ مَاۤ اٰتَوْا وَّ قُلُوْبُهُمْ وَجِلَةٌ » [ المؤمنون : ۶۰ ] "And those who give whatever they give while their hearts are fearful." (Kabir, Thanai) Some people, by considering {’’ وَ هُمْ رٰكِعُوْنَ ‘‘} as a circumstantial qualifier from the doer of {’’ يُؤْتُوْنَ الزَّكٰوةَ ‘‘}, have translated it as "they give zakah while in the state of bowing," and from some narrations have proven that Ali ibn Abi Talib (may Allah be pleased with him) gave a ring in charity while in the state of bowing, and that this verse was revealed in his praise. However, all these narrations are very weak and unreliable. Hafiz Ibn Kathir (may Allah have mercy on him) has strongly criticized these narrations and declared them baseless. He says that according to these narrations, it would have to be accepted that giving zakah while in the state of bowing is the best way of giving zakah, but no scholar has ever given such a fatwa. (Ibn Kathir, Al-Manar) Therefore, the correct view is that the verse was revealed regarding the general believers, and ‘Ubadah ibn Samit (may Allah be pleased with him) and his companions are the foremost examples of this verse. Abu Ja‘far Muhammad ibn Ali ibn Husayn was asked whether {’’ وَلِيُّكُمُ ‘‘} refers to Ali (may Allah be pleased with him)? He replied that Ali (may Allah be pleased with him) is also among those believers, meaning this verse is for all believers. As for the qualities mentioned here, "those who establish prayer and give zakah and they are humble," what is meant by them? We say that this is intended as a rebuke to the hypocrites who were devoid of these qualities. (Razi)

➋ The Shia use these two verses to prove the immediate Imamate of Ali (may Allah be pleased with him), that after the death of the Messenger of Allah (peace and blessings be upon him), Ali (may Allah be pleased with him) was the caliph at that very moment. Their argument is based on the claim that this verse was revealed specifically about Ali (may Allah be pleased with him), but we have established that this verse was revealed regarding all believers, and Ali (may Allah be pleased with him) is included among them. Moreover, all the forms in this verse are in the plural, so how can only Ali (may Allah be pleased with him) be meant? And then, if Ali’s guardianship was established with the revelation of the verse, then postponing it until after the death of the Messenger of Allah (peace and blessings be upon him) is meaningless. Also, the word "wali" means friend and helper, and also means governor and administrator (ruler). The context of the verse (its words and the words of the preceding verses) support the first meaning, so what justification is there to take the second meaning against the context? Imam Razi (may Allah have mercy on him) has proven with eight arguments that the first meaning of "wali" is intended in the verse, and the second meaning is against the evidence. (Kabir)

55. 1. When friendship with the Jews and Christians was forbidden, now the answer to the question is being given: then with whom should friendship be made? It is stated that the friends of the believers are, first and foremost, Allah and His Messenger, and then the believers who follow them. Further, their additional qualities are being described.

The tafsir of this ayah is included with the following verse(s).