بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ {1}

[Pooya/Ali Commentary 58:1]

Khula hint Thalaba, wife of Aws bin Thamit, had complained to the Holy Prophet that her husband had put her away for no good reason by employing an old formula of the pagan Arabs, known as zihar, which consists of the words: “You are to me as the back of my mother.” Refer to the commentary of Ahzab: 4. This was held by pagan custom to imply a divorce and freed the husband from any responsibility for conjugal duties but do not leave the wife free to leave her husband’s home, or to contract a second marriage. She pleaded that she had little children whom she had no means to support, and, under zihar, her husband was not bound to support. Her prayer to Allah containing her just plea was accepted, and this brutal and unjust custom was abolished through these verses.

The penalty prescribed for the husband, who repents his hasty act, is to set a slave free. Then only he can claim his conjugal rights. Such laws served the abolition of slavery in a rational and evolutionary way without creating chaos and disorder in the society. Refer to the commentary of Baqarah: 177.

Aga Mahdi Puya says

The effectiveness of du-a (invocation) has been asserted in these verses. The laws of Islam are not irrational or arbitrary but sense the needs of the people.

 

الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ ۖ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا ۚ وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ {2}

[Pooya/Ali Commentary 58:2] (see commentary for verse 1)

وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {3}

[Pooya/Ali Commentary 58:3] (see commentary for verse 1)

فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۖ فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ {4}

[Pooya/Ali Commentary 58:4] (see commentary for verse 1)

إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ وَقَدْ أَنْزَلْنَا آيَاتٍ بَيِّنَاتٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ {5}

[Pooya/Ali Commentary 58:5]

The enemies of Allah were humiliated and abased in the battle of Khandaq. Refer to the commentary of Baqarah: 214, 251; Ahzab: 1 to 3 and 9 to 27. They will also be punished with a humiliating punishment on the day of judgement.

Also refer to the commentary of Nisa: 65 for “those who opposed the Holy Prophet” when he asked for pen and paper.

 

يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا ۚ أَحْصَاهُ اللَّهُ وَنَسُوهُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {6}

[Pooya/Ali Commentary 58:6]

See commentary of Ma-idah: 48, 108; Anam: 160; Bar-at: 94 for “Allah will tell them about what they used to do.” On the day of judgement man, who conceives likes and dislikes on insufficient grounds and conjecture in this world, will see the true value of all the aspects of his thoughts and deeds as he never could see before.

 

أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِنْ ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {7}

[Pooya/Ali Commentary 58:7]

Usually secrecy implies distrust, plotting and evil schemes, “a way of life” greatly liked and practiced by the hypocrites; but as secrecy is a relative term, applicable to mortal men, it has no effect on Allah and the Holy Prophet who was always in communion with Allah. See commentary of Hadid: 4.

Aqa Mahdi Puya says:

This verse refers to the omnipresence of Allah at all places with all things and beings, yet He is not one of any created being, nor He is part and parcel of any event or thing. Refer to the commentary of Baqarah: 255; All Imran: 2 and 3 and Ma-idah: 73 to know about the falsehood of the theory of trinity. His omnipresence should be understood in the sense of the holder and that which is held. For example a cognitive self has complete hold over the ideas it creates, but does not become the integrated part and parcel of any of them.

 

أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ الْمَصِيرُ {8}

[Pooya/Ali Commentary 58:8]

When the believers grew from strength to strength in Madina, destroying the power base of evil, the wicked, particularly the Jews, and the hypocrites resorted to duplicity and intrigues, whose modus operandi has been frequently referred to in the Quran; see Baqarah: 8 to 16 and Nisa: 142 and 145.

Instead of the standard “peace be to you” (assalamu alaykam) the enemies of Islam, who had not the courage to fight openly, often twisted the words, and by using a world like sam (death), they thought they were secretly giving vent to their spite. Also refer to Baqarah: 104.

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ {9}

[Pooya/Ali Commentary 58:9]

Believers are forbidden to take part in any secret movement to spread evil and terror. They must work for righteousness with self-restraint.

 

إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {10}

[Pooya/Ali Commentary 58:10]

Secret counselling, whispering and scheming is the style of Shaytan. After seeing a frightening dream recite this verse and add:

ALLAAHUMMA BIHAQQI MUHAMMADIN WA ALI MUHAMMAD,

ALLAAHUMMA SALLI ALA MUHAMMADIN WA ALI MUHAMMAD,

WAQINI SHARRA MA RA-AYTU FI MANAMI.

(Allah, for the sake of Muhammad and the children of Muhammad-send blessings on Muhammad and on the children of Muhammad-save me from the evil effects of that which I saw in my dream.)

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {11}

[Pooya/Ali Commentary 58:11]

For “those who have been granted knowledge” see commentary of Ali Imran: 7 and 18; Nisa: 162 and Ankabut: 49.

The Holy Prophet said:

A scholar is superior to a martyr.

The superiority of a scholar over other men is like my superiority over all the human beings.

Imam Jafar bin Muhammad as Sadiq said:

The ink a scholar uses to write is superior to the blood a martyr sheds. As has been proved in the commentary of the abovenoted verses, the Holy Prophet, Ali, Fatimah and the eleven holy Imams, in their progeny, are the fountainheads of knowledge and wisdom (see commentary of Baqarah: 124). It is a historic fact that none of them ever received any tutoring from any mortal. It is Allah who thoroughly purified them, taught them and granted wisdom to them from His infinite wisdom.

The Holy Prophet said:

“I am the city of knowledge and Ali is its gate.”

Umar bin Khattab used to say after receiving guidance from Ali to solve intricate issues:

“Had Ali been not there, Umar would have perished.”

Aqa Mahdi Puya says:

Allah exalts some over others on account of merit. It is neither an arbitrary action nor it is due to worldly possessions or position. In Hujurat: 13 it is said that all human beings are equal in birth, came into existence from a male and female, so those who have more integrity (taqwa) -and according to this verse have belief and knowledge which are the inseparable essentials of taqwa-are exalted by Allah. See Nisa: 95 and Anam: 116.

In the light of Ankabut: 49, Muhammad: 16 and this verse those who have been given knowledge are exalted to the highest degree. All other created beings are inferior to them.

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ ۚ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {12}

[Pooya/Ali Commentary 58:12]

In the presence of the Holy Prophet all instructions or consultations were open and free, but there were many men among his companions who could only be satisfied by a private interview in order to display their false dignity, or out of selfishness wanted to monopolise his time, or were not willing to disclose their secrets to their brethren. In order to discourage such weaknesses it was therefore decided that they should spend something in charity for the good of their poorer brothers before availing the facility of private consultation.

The word sadqah makes it clear that neither the Holy Prophet nor the Ahl ul Bayt could be benefited as it is forbidden to them.

Al Muttaqi in Kanz al Ummal and Mulla Ali Qari in Surah Mishqat narrate the slanders with which the hypocrites tried to defame the Holy Prophet. Mulla Muinuddin in the commentary of this verse has mentioned the names of some prominent companions in the list of hypocrites.

Abdullah bin Umar said that his father, Umar bin Khattab, used to say that he coveted for the three distinctions which only Ali had:

(i) his marriage with Fatimah;

(ii) the standard of Islam given to him on the day of Khaybar;

(iii) the sadqah given by him alone in compliance with this verse.

Aqa Mahdi Puya says:

Since none save Ali paid the sadgah this ordinance was abrogated by verse 13, because the divine plan to test and distinguish the true servants of Allah was fulfilled. It was only Ali who, like always, readily complied with Allah’s command. All others drew back from carrying out this order due to niggardliness and fear of loss.

It is clear from the subsequent verses that the tone of the abrogating verse is reproachful.

Some partisan commentators try to change the past tense into present tense in verse 13 in order to save their heroes. The verse clearly reproaches the companions by saying: “You did not do it.”

 

أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ {13}

[Pooya/Ali Commentary 58:13] (see commentary for verse 12)

أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ مَا هُمْ مِنْكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى الْكَذِبِ وَهُمْ يَعْلَمُونَ {14}

[Pooya/Ali Commentary 58:14]

Aqa Mahdi Puya says:

These verses refer to the hypocrites who pretended to be believers but were in league with the disbelievers and the Jews.

Once, when Abdullah bin Nabil came to join the assembly of the companions, the Holy Prophet said: “Here comes he who is puffed up with rebellious pride and peers and pries like Shaytan. He and his friends abuse me.” Abdullah and his friends took false oaths to assure the Holy Prophet that they did not do it. A false man, by swearing that he is true, makes his falsehood all the more heinous.

The hypocrites arrogantly boasted of riches, alliances, followers and manpower, but they shall come to utter misery on the day of judgement, notwithstanding their habitual false swearing before the Lord that they were believers as they used to try to deceive the true believers and the Holy Prophet.

Those who opposed Allah and the Holy Prophet in his lifetime and after his departure and those who will oppose him and his commands till the end of the world will be disgraced and humiliated. In order to satisfy their selfish desires the so-called followers of the Holy Prophet harassed, persecuted and killed the children of the Holy Prophet in his departure from this world, although they were commanded by Allah in verse 23 of Shura to love, respect and follow the Ahl ul Bayt who had been thoroughly purified by Him as per Ahzab: 33.

All the time the hypocrites were under the false impression that any day the sway of Islam would come to an end. They did not know that Allah had decreed that He and His messenger, the Holy Prophet, would always prevail.

 

أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ {15}

[Pooya/Ali Commentary 58:15] (see commentary for verse 14)

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ فَلَهُمْ عَذَابٌ مُهِينٌ {16}

[Pooya/Ali Commentary 58:16] (see commentary for verse 14)

لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {17}

[Pooya/Ali Commentary 58:17] (see commentary for verse 14)

يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ ۖ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَيْءٍ ۚ أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ {18}

[Pooya/Ali Commentary 58:18] (see commentary for verse 14)

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ {19}

[Pooya/Ali Commentary 58:19] (see commentary for verse 14)

إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ فِي الْأَذَلِّينَ {20}

[Pooya/Ali Commentary 58:20] (see commentary for verse 14)

كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ {21}

[Pooya/Ali Commentary 58:21] (see commentary for verse 14)

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ {22}

[Pooya/Ali Commentary 58:22]

The merits and excellences of the thoroughly purified Ahl ul Bayt (Ahzab: 33) mentioned in the commentary of several verses so far studied on the authority of well-known Muslim scholars must inevitably convince you that the highest degree of faith referred to in this verse was demonstrated by them only.

(i) “Allah is well pleased with them and they are well pleased with Him” should make you think of the declaration of the Holy Prophet on the day of Khaybar: “Tomorrow I shall give the standard of Islam to him who loves Allah and His prophet and Allah and His prophet love him.” (Tabari, Rawdatul Ahbab, Sirat al Muhammadia, Tadkh ul Khulafa). See commentary of Ma-idah: 54 and Fat-h: 20. In “the party of Allah” only those who possess highest degree of purity of body and soul are included as the entire Muslim ummah knows beyond all doubts that verse 61 of Ali Imran, verse 33 of Ahzab and verse 23 of Shura refer to the Ahl ul Bayt exclusively.

(ii) The quality of faith in Allah referred to here could not be had by those who deserted the Holy Prophet in the battlefields (Bara-at: 25 to 27), or watched the battles from a safe distance (Baqarah: 214, 251; Ahzab: 1 to 3 and 9 to 27), or always had doubts about the religion of Allah and the prophethood of the Holy Prophet (Fat-h: 1), or refused to obey the commands of the Holy Prophet (Nisa: 65). Such people show lack of faith and courage in the hour of trial because they do not believe in the life of hereafter or “the last day”. Those who firmly believe in the life of hereafter do not usurp temporal power by hook or crook, nor undeservedly occupy the seat of leadership.

Imam Ali said:

“O yellow gold, O white silver, do not waste your glamour on me. Beguile others. I have divorced you thrice. Now there is no link between us.”

(iii) When “Allah has inscribed faith in their hearts”, there remains no chance whatsoever that they may have doubts about the religion of Allah and the prophethood of the Holy Prophet. He who had doubted (Fat-h: 1) obviously has not been favoured with the divine blessing of “faith inscribed in his heart”.

(iv) He who is “strengthened with a spirit” from Allah, rises to the heights of courage, bravery and glory seen by the whole world in the battles of Badr, Uhad, Khandaq, Hunayn and Khaybar, or on the night of hijrat. See commentary of Ali Imran : 13 and Anfal: 5; Ali Imran: 121 to 168 and Anfal: 16; Baqarah: 214, 251 and Ahzab: 1 to 3, 9 to 27; Bara-at: 25 to 27; Fat-h: 20; and Baqarah: 207 and Anfal: 30.

 

A few exclusive merits of Ali ibn abi Talib, written by Jalal al Din al Suyuti in Tarikh al Khulafa, are given below:

(i) Ahmad bin Hanbal says: “There had not come down to us regarding the merits of any one of the companions of the Holy Prophet what has been transmitted concerning Ali.” (Al Hakim).

(ii) Ibn Asakir from Ibn Abbas says: “There has not been revealed in the book of Allah regarding any one what has been revealed concerning Ali and that 300 verses have been revealed concerning Ali.”

(iii) Al Tabarani and Ibn Abi Hatim record from Ibn Abbas that he said: “The Lord never revealed the words: “O true believers” but, Ali was understood to be the Lord and the chief of them, and verily the Lord has reproved the companions of the Holy Prophet in various places but has never mentioned Ali save with approval.”

(iv) Al Tirmizi, Al Nisai and Ibn Maja from Habshi bin Junada say that the Holy Prophet said: “All is a part of me and I of Ali.”

(v) Al Tabarani records in the Awsat from Jabir bin Abdullah that the Holy Prophet said: “The people are of various stocks but I and Ali are of one stock.”

(vi) Al Tabarani records in the Aswat and Saghir from Ummi Salima that she narrates: “I heard the Holy Prophet say: “Ali with the Quran and the Quran with Ali shall not be separated until they arrive at the fountain of Kawthar in paradise.”

(vii) Ibn Sad records on the authority of Ali that he said: “By Allah a verse of the Quran was never revealed but I know regarding what it was revealed and where it was revealed, for my Lord has given unto me a wise heart and an eloquent tongue.”

(viii) Ibn Sad and others on the authority of Abu Tufayl record that Ali said: “Ask me regarding the book of Allah, for verily there is not a verse but I know whether it was revealed by night or by day, in the plains or on the mountains.”

(ix) Al Tirmizi and Al Hakim record from Ali that the Holy Prophet said: “I am the city of knowledge and Ali is its gate.”

(x) Ibn Masud says that the Holy Prophet said: “To look at Ali is devotion.”

(xi) Muslim records on the authority of Ali that he said: “By Him who had cleft the seed and created the soul, verily the Holy Prophet stated to me that none but a true believer would love me, and none but a hypocrite would hate me.”

(xii) Al Tirmizi from Abu Sa-id al-Khudri says that he said: “We used to distinguish the hypocrites by their hatred of Ali.”

(xiii) Ibn Asakir on the authority of Abu Bakr records that the Holy Prophet said: “Looking at Ali is worship.”

(xiv) Al Tabarani from Ummi Salima says that the Holy Prophet said: “He who has loved Ali has verily loved me, and he who has hated Ali has verily hated me, and he who has hated me, verily hated the Lord.”

(xv) Abu Yula and Al-Bazzaz from Sad bin Abi Waqqas say that the Holy Prophet said: “He who annoys Ali, has annoyed me.”

(xvi) Ahmed bin Hanbal records and Al-Hakim, on the authority of Umme Salima verifies that she narrates: “I heard the Holy Prophet say: “He who has reviled Ali verily he has reviled me.”

(xvii) Sad bin Al-Musyib says that Umar bin Khattab used to pray to Allah to preserve him from a perplexing case which the father of Hasan (Ali), was not present to decide and that Umar said: “None of the companions used to say ‘Ask me’ except Ali.”

(xviii) Al Tabarani says in the Awsat from Ibn Abbas that he said: “Ali possessed eighteen eminent qualities which belonged to no other of the people.”

(xix) Al Bazzaz records on the authoritv of Sad that the Holy Prophet said to Ali: “It is not lawful for anyone to be in the Masjid while under the obligation of performing a total ablution, except for me and for you.”

(xx) Abu Yula says that Umar bin Khattab said: “Verily Ali had been endowed with three qualities of which had I but one it would be more precious to me than were I given high bred camels.” It was asked of him what they were, he replied: “His remaining in the masjid while that is permitted to him which is not lawful for me, his carrying the standard on the day of Khaybar and his wedding the Holy Prophet’s daughter.”

(xxi) The two Shaykhs (Bukhari and Muslim) record on the authority of Sad ibne Al-Waqqas that the Holy Prophet left Ali ibn Abi Talib behind as his vicegerent during the expedition to Tabuk, and Ali said: “O Messenger of Allah, do you leave me behind among the women and children?” He replied: “Are you not content to be to me in the relation of Harun to Musa save that there shall be no prophet after me?”

(xxii) And from Sahl ibn Sad said that the Holy Prophet said on the day of Khaybar: “I will surely give the standard tomorrow to one at whose hands the Lord will give victory, one who loves Allah and His Prophet and whom Allah and His Prophet love.” The people passed the night in perplexity as to whom it would be given. When they entered upon the dawn, they went early to the Holy Prophet, each one of them hoping that it would be given to him, but he said: “Where is Ali the son of Abu Talib?” They said to him: “He complains of pain in his eyes.” He said: “Then send for him.” They brought him and the Holy Prophet applied his saliva in his eyes and prayed for him, and he was healed so that it was as if he had no pain, and he gave him the standard.

(xxiii) Muslim records on the authority of Sad ibn Abi Waqqas that when verse 61 of Ali Imran was reveled, the Holy Prophet summoned Ali, Fatima, Hasan and Husayn and said: “O Allah, these are my Ahl ul Bayt.”

(xxiv) Al Tabarani records in the Awsat and Abu Nu-aym in the Dala-il, on the authority of Zadan, that Ali was relating a tradition when a man accused him of speaking falsely, and Ali said to him: “Shall I curse-“and Ali cursed him, and he did not quit the place till his sight left him.

(xxv) Abul Qasim-al-Zajajaji narrates in his dictations that Ali composed a work on the principles of the Arabic language, and the grammar of the Arabic language.

As has been stated at several places that praiseworthy qualities are described in the Quran in general terms but they were manifested in full perfection by the Ahl ul Bayt, as recorded in authentic books of history and commentary written by well known Muslim scholars. These qualities are, no doubt, also found in other true believers according to their degree of submission to the will of Allah.

Aqa Mahdi Puya says:

This verse lays down the basis by which a true believer is distinguished from a hypocrite.

The prophets and the imams are always helped by a spiritual power from Allah which may be described as ruhul qudus (holy spirit), and the true believing followers are helped by the spirit of faith

(ruhul iman). Also see commentary of Ha Mim: 30.
Source:quran.al-islam.org


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