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Mu<arram 2, 1320
1) Yes, indeed, I would like to recite unto you one of the perfect verses of Alláh, the Exalted, the Almighty, in His great Book which distinguishes right from wrong. It is one of the verses of Súrat al Má'ida (Table of Viands):[1]
Only Alláh is your wali and His Messenger and those who believe, those who say their prayers and offer zakat (even) while prostrating (in prayers). And whoever takes for wali Alláh, His Messenger, and the believers, they, indeed, are the party of Alláh; they are the ones who shall achieve victory.
(Qur'án, 5:55-56)
Nobody doubts the fact that these verses were revealed in honour of `Ali who offered his own ring in the way of Alláh while engaged in performing the prayers.
2) The #a<í< books consecutively report, through the authority of the Imáms from among the Purified Progeny, stating that it was revealed in honour of `Ali when he, out of charity, offered his ring while prostrating in prayers. Refer to what has been said in this regard by others such as Ibn Salám who quotes <ádíth from the Prophet, peace be upon him and his progeny. Refer to it as published in Nisá'i's @a<í<, or in Al-Jámi Bayna al-@i<á< al-Sittah, in a chapter dealing with the interpretation of Súrat al Má'ida. Likewise, refer to the <ádíth of Ibn `Abbás who explains the meanings of these verses in imám al-Wá<idi's book Asbáb al-Nuzúl. Al-Khatíb has included it in Al-Muttafaq.[2] Also refer to `Ali's <ádíth in the musnads of Ibn Mardawayh and Abul-Shaykh. If you wish, refer to it in Kanz al-`Ummál.
Its revelation to honour `Ali is a matter of consensus among scholars of the exegesis of the Holy Qur'án. Such consensus is attested to by many Sunni scholars like Imám al-Qawshaji in his chapter on imámate in Shar< al Tajríd. Chapter 18 of Gháyat al-Marám includes one <ádíth narrated through the Sunnis testifying to our claim. Had I not aspired to be brief, in addition to the fact that this issue is as clear as the sun in midday, I would have quoted for you many comments thereupon in authentic chronicles, but, praise to Alláh, it is a matter which does not entertain any doubt. Despite that, we do not like to let this letter be without a few a<ádíth narrated by the majority of Muslims.
Suffices us what Imám Abu Is<áq A<med ibn Ibráhím al-Nísábúri al-Tha`labi[3] has stated in his Al-Tafsír al-Kabír. When the writer comes to this verse, he quotes Abu Tharr al-Ghifári saying:
"I have heard the Messenger of Alláh, peace be upon him and his progeny, with these ears - may I be deaf if I tell a lie - and saw him with these eyes - may I be blinded if I lie - saying: `Ali is the leader of the pious, the annihilator of infidels; whoever supports him is supported by Alláh, and whoever abandons him is abandoned by Alláh.' I have, indeed, said my prayers once in the company of the Messenger of Alláh, peace be upon him and his progeny, when a beggar came to the mosque and nobody gave him anything. `Ali was in the state of ceremonial prostration when he beckoned to him to take his ring. The beggar came and took it from `Ali's finger, whereupon the Messenger of Alláh, peace be upon him and his progeny, invoked Alláh, the Almighty, the Omniscient, and prayed Him on behalf of `Ali saying: `Lord! My Brother Moses had prayed to you saying: Lord! Remove the distress from my bosom, render my mission easy for me, and untie my tongue's knot so that people may understand me, and let me have a vizier from my own kin, my brother Aaron, to support my endeavour and participate in my undertaking, so that we may both praise you a great deal and mention your Name a great deal; You have been most Kind unto us (Qur'án, 20:25-35);-thereupon, You inspired to him: Verily, your prayer has been granted, O Moses! (Qur'án, 20:36). Lord! I am Your servant and Prophet; therefore, remove my distress, render my mission easy for me, and grant me a vizier from my kin, `Ali, to support my endeavour'. By Alláh, the Messenger of Alláh, peace be upon him and his progeny, had hardly finished his supplication before Gabriel, the trusted one, brought him this verse: `Only Alláh is your wali and His Messenger and those who believe, those who say their prayers and offer zakat (even) while prostrating (in prayers). And whoever takes for wali Alláh, His Messenger, and the believers, they, indeed, are the party of Alláh; they are the ones who shall achieve victory (Qur'án, 5:55-56).'"
3) You, may Alláh support righteousness through your own person, know that the meaning of the word "wali" in such a context is "one who has the top priority in faring with one's affairs." We say "Such and such is the minor's wali." Lexicographers have made it clear that whoever takes charge of someone's affairs is the latter's wali. The meaning of the verse, therefore, is as though Alláh says that "the ones who take charge of your affairs and have priority even over your own lives in faring with the latter are: Alláh, the Almighty and Omniscient, His Messenger, and `Ali," for in `Ali alone have all these qualities been combined: faith, saying the prayers, and offering zakat even while prostrating in prayers, and for whom these verses were thus revealed. The Almighty has in these verses reserved wiláyat for Himself and for both His Messenger and wa#i in the same manner. The wiláyat of Alláh, the Almighty and Omniscient, is general and inclusive. So is the wiláyat of the Prophet as well as his wali; it carries the same meaning. It is not possible to apply to it in this context the meanings of "supporter, loved one, etc.," since such a restriction [of application] is groundless, as is quite obvious. I believe this is a quite clear matter, and praise to Alláh, Lord of the Worlds.
Sincerely,
Sh
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[1] This is why people in Syria call a Shí`ah "mutawáli," due to his taking for mawla Alláh, His Messenger, and those who have truly believed, that is, those in whose honour the same verse was revealed. Linguistically, the "mutawáli" is singular, and the "mu>áwla" are the Shí`ahs. They are so-called because they accepted the wiláyat of `Ali and Ahl al-Bayt (as).
[2] It is <ádíth number 5991 of the ones cited in Kanz al-`Ummál on page 391, Vol. 6.
[3] He died in 337. Ibn Khallikán mentions him in his Wafiyyát al-A`yán saying: "He was the unique authority of his time in the science of exegesis; he wrote Al-Tafsír al-Kabír, which surpassed all other books of tafsír," and he goes on to say: "He is mentioned by `Abdul-Gháfir ibn Isma`íl al-Fárisi in his book Siyáq Nisabúr, where the author lauds him and describes him as `accurate in transmitting, trustworthy.'"