بسم الله الرحمن الرحيم

There are many examples in the Holy Qur'an of Allah mentioning the Ahl'ul-Bayt (as) and Imam `Ali (as) in particular. The Suwar of the Qur'an were often revealed in response to specific events, trials and occasions in the life of Nabi Muhammad (sal) and pertinent issues in the Ummah. Accordingly specific names and the like are often not given in the Qur'an, as it was Revealed as a Guide to all peoples, relevant to all contexts and situations. It was not purported to be merely a history text or biography of the events and people who were behind the events that caused Allah to manifest these beautiful Ayaat.

So instead of saying "Your Wali is Allah, and Hu's Rasul, and `Ali; who established worship and paid the poor due while he was in Ruku’ in prayer," Allah takes the example of an act of Imam `Ali (as) and makes a general and universally relevant statement regarding the nature of the Imam's (as) example.

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

This Ayah refers to Imam `Ali (as) who was in ruku’ when someone asked him for money. While still praying he gave Sadaqah to him.

Zamakhshari, in his Al-Kashshaf, says the following about this verse: "It was revealed in favor of `Ali (May Allah enlighten his face) when a beggar asked him (for alms) while he was in the position of Ruku' during prayer, and he gave away his ring (in the some position). It seems it was loose on his little finger, for he did not exert any effort in taking it off, which would have nullified his prayer. If you ask; How could it be in favor of `Ali (May Allah be pleased with him), when the wordings are in the collective form?' I say: The form is collective, though its instigator is a single-man, because this is to encourage people to follow his example and earn a similar reward, and also to draw attention (to the fact that) the believers must be extremely mindful and benevolent, towards the poor, in as much as, if a situation could not be postponed to after the prayer, it may not be delayed till having finished it.”

Notes: 'al-Tafseer al-Kashshaf', al-Ma'ida chapter, verse no. 55.

Wahidi, in Asbab al-Nuzul', citing Kalbi's narration concerning the cause for the revelation of this verse says: “The latter part of this verse is in favor of `Ali ibn Abi Talib' (May Allah be gracious to him) because he gave a ring to a beggar while in Ruku' during prayer.”

Notes: Wahidi; Asbab al-Nozool, al-Ma'ida chapter, verse no.55.

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

Perhaps the most clear portent of Imam `Ali's excellence over the Muslims after Nabi Muhammad (sal), is the above Ayah, which marks a decisive phase in the history of divine revelation. After creating this wide and wonderful world, the Almighty had sent an unbroken chain of Anbiyah (as) to guide mankind towards divine bliss. The last and the greatest link in this eternal chain was Muhammad (sal) who was entrusted with the most comprehensive code of laws capable of solving mankind's needs till doomsday. Now, there no longer was need of any new Rasul. But nonetheless, the Wise Creator cannot leave mankind's struggle of thousands of years to the whims and fancies of fallible humans, who had spent the greater part of their lives in idolatry and sin. Therefore to ensure the safety of Islam and Muslims, Allah sent down this verse, appointing Imam `Ali as Muhammad’s (sal) vicegerent.

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ

We know that Ahl’ul-Kisa (as) were Muhammad (sal), `Ali (as), Fatimah (as) and Hasan (as) and Husayn (as). Thus here “ourselves” refers to both Muhammad (sal) and `Ali (as), as `Ali (as) was neither “son” nor “woman” so he must have only fit the category of “ourselves.”

وَيَقُولُ الَّذِينَ كَفَرُواْ لَوْلا أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

It is stated that when this verse was revealed, the Messenger of Allah placing his hand on his chest said: "I am the Warner, and for every people there is a Guide. Then pointing towards Imam `Ali (as), he said: You are the Guide, `Ali, by you the Mu’minin will be Guided after me.”

Notes: 'Mustadrak al-Sahihayan', vol.3, p. 129., 'Kanz al-Umal', vol.6 p. 157. Besides, Tabari in his Tafsir, Fakhruddin in his 'Tafsir al-Kabir' and Suyuti in his 'Dur al-Manthur' have also given a similar narration in their interpretation of the said verse.

One day a man refused to acknowledge `Ali (as) as his leader and disputed with Nabi Muhammad (sal) on this matter saying:

"O Allah! If this is truly Thy command then either rain down stones from heaven upon Muhammad or punish us."

A large stone fell upon him from heaven so that he was killed just as the army of Abraha and their elephants had been killed before. The following verse was revealed on the occasion:

“A Questioner asked for the inevitable punishment to befall the disbelievers which no one can avert.” Al-Qur’an, Surah 70:1-2

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ لِّلْكَافِرينَ لَيْسَ لَهُ دَافِعٌ

Allah says: "Is he who is a Mu’min like him who is a transgressor? They are not equal.” Al-Qur’an, Surah 32:18

أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا لَّا يَسْتَوُونَ

All authoritative books mention that the verse refers to Imam `Ali (as), a Mu’min and describes Walid ibn Uqba as a kaffir.

Notes: Stated by Ibn Jarir Tabari, Suyuti in 'Dur al-Manthur', Zamakhshari in 'Kashshaf', Wahidi in 'Asbab al-Nozool',p.263, 'Tarikh Baghdad' and 'al-Riyadh al-Nadira'.

أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِ كِتَابُ مُوسَى إَمَامًا وَرَحْمَةً أُوْلَـئِكَ يُؤْمِنُونَ بِهِ وَمَن يَكْفُرْ بِهِ مِنَ الأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلاَ تَكُ فِي مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِن رَّبِّكَ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ

Suyuti in Dur al-Manthur', Fakhruddin Razi in al-Tafsir al-Kabir' and Muttaqi Hindi in Kanz al-Ummal', vol. 1, p. 251, have all narrated, that the words: "He who has a clear proof," means Nabi Muhammad (sal) while "the Witness from Hu" means Imam `Ali (as)

Notes: Suyuti in 'Dur al-Manthur', Fakhruddin Razi in 'Tafsir al-Kabir, interpretation of the above-mentioned verse and also by Muttaqi Hindi in 'Kanz al-Ummal' vol.1 p.251.

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ

All leading scholars are unanimous that the Righteous among the believers is none other than Ali ibn Abi Talib.

Notes: 'Dur al-Manthur', 'Kanz al-Ummal', vol.1 p.237, Ibn Hajr Asqalani in 'Fath al-Bari', vol.13, p. 27, and Haithami in his 'Majma', vol.9 p.194.

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ

After reciting this verse Muhammad (sal) turned towards Imam `Ali (as) and said: “I asked Allah to make it your ear.” `Ali (as) said: "I never forgot anything I heard from Ar-Rasul Allah.”

Notes: Stated by Ibn Jarir Tabari in his interpretation of the verse. Also Zamakhshari in his 'Kashshaf', Haithami in his 'Majma', Suyuti in 'Dur al-Manthur', 'Kanz al-Ummal', vol.6 p. 408, and Wahidi in 'Asbab al-Nozool'.

Wahidi, in Asbab al-Nuzul' (Reasons of Revelation), citing a series of narrators, on the authority of Buraida, says about this verse:

Rasul Allah told `Ali (as): “Allah ordered me to bring you nearer not to distance you, and to teach you so that you would retain it in, as it is Allah s promise to let you retain it in.” Then this verse was revealed: “And that the Retaining ears might retain it. Surely as for those who believe and do good deeds for them will Allah bring about love.” Al-Qur’an, Surah 19:96

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا

Once Nabi Muhammad (sal) told Ali: "Ya `Ali, say: ‘Ya Allah, grant me your covenant, and place my love in the bosoms of the Mu’minin.’” then the said Ayah was revealed in `Ali's favor.

Notes: Zamakhshari in 'Kashshaf', Suyuti in 'Dur al-Manthur', Haithami in 'Majma', vol.9 p.125. 'Riyadh al-Nadira', vol.2 p.207, and ibn Hajr in 'al-Sawaiq', p. 102.

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُوْلَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

On the revelation of this Ayah, the Rasul Allah (sal) said: "Ya `Ali, these are you and your Shi’a.”

Notes: Narrated by Ibn Jarir Tabari, in his Tafsir, Suyuti in 'Dur al-Manthur' adds that whenever Ali came across the Prophet's companions, they used to say 'the best of men has come', also in 'al-Sawa'iq al-Muhriqa', p.96, and by Shablanji in 'Nur al-Absar', p.77&101.

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَجَاهَدَ فِي سَبِيلِ اللّهِ لاَ يَسْتَوُونَ عِندَ اللّهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

All leading Scholars of Islam such as Tabari, Fakhrudin Razi, Suyuti, Nisaburi, etc. have stated in their interpretations of this verse that once Abbas ibn Abdul Muttalib and Talha ibn Shaiba proudly boasted in front of `Ali ibn Abi Talib (as) about their respective duties; the supplying of water to pilgrims and holding the keys of the Holy Ka'bah. Imam `Ali (as) answered them that he has been praying towards the Ka'bah six months before anyone else (besides Muhammad) ever bowed in prayer and has never ceased struggling in the way of Allah. It was then that this verse was revealed to Nabi Muhammad (sal) as a proof of `Ali's superiority over all other Muslimim.

Notes: 'Asbab al-Nozool' and 'al-Dur al-Manthur'.

Besides these, there are many other Ayaat that speak in praise of the Ahl'ul-Bayt (as) in general. However, Ibn 'Abbas used to say that in praise of `Ali (as) alone there are three hundred verses in the Holy Qur’an. These are but a few of those specifically relating to `Ali (as). There are a myriad of others about the Ahl'ul-Bayt (as) in general that mention the Ahl'ul-Bayt (as) by name.