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The verse of walaya (Arabic: آيَة ٱلْوَلَايَة) is verse 5:55 of the Quran, the central religious text of Islam. This verse specifies three authorities as the only sources of walaya for Muslims. In Sunni Islam, walaya in this context signifies 'friendship' or 'support', whereas Shia Muslims interpret it as 'spiritual authority' because of its exclusivity.

The first two authorities listed in the verse are God and the Islamic prophet Muhammad. In some Sunni sources, the third authority is all Muslims, whereas Shia sources identify the third authority in this verse as Ali ibn Abi Talib, cousin and son-in-law of Muhammad, citing the occasion of its revelation. In Shia Islam, this verse thus sanctions the spiritual authority of Ali over all Muslims, after God and Muhammad, and supports his (usurped) right to succeed the prophet. Other Sunni sources link this verse to Ali but reject any Shia implications.

Wali

The Arabic root w-l-y of the word wali describes affinity and proximity between two parties,^[1] and the word itself thus means one who is near and close,^[2] as in guardian,^[3] friend, helper, master,^[4] or heir.^[2] In a political context, wali is an individual who exercises political authority on behalf of a superior power (even God).^[5]^[6] The plural form of the word wali is awliya' and the words walaya, wilaya, awla, mawla are from the same Arabic root; all these words appear in the Quran.^[2] Therein, al-Wali appears as a name of God, meaning Protector (of those who believe in Him).^[7]^[2] Applied to others, the word wali in the Quran takes various meanings,^[7] including 'protecting friend',^[8] 'guardian', 'lord', 'master',^[7] and (spiritual or material) heir.^[2]^[9]

Walaya and wilaya

The two corresponding nouns, walaya and wilaya, are indistinguishable in an unvocalized text,^[10] and have nearly identical meanings,^[10]^[11] namely, 'to be near or close to something', 'to be a friend or relative of someone', 'to manage or govern, to have authority or command'.^[10] Between the two words, walaya often refers to the first two of the three meanings, while wilaya commonly refers to the last meaning, that is, authority.^[12]^[10]

In the Quran, the word walaya broadly indicates the mutual bond of loyalty between God and those who believe in Him, the bond of loyalty among Muslims, and lastly the bond among adherents of all monotheistic religions.^[8] The strength of these loyalties may vary, however, as suggested by the Shia translation of verse 33:6 of the Quran, "The prophet has a greater claim (awla) on the faithful that they have on themselves."^[1] Yet the Sunni translation of the same verse is, "The prophet is more caring towards the believers than they are themselves."^[13] Alternatively, the word wilaya signifies authority and power in the Quran, as personified by the leader of the Muslim community after the Islamic prophet Muhammad, a reference to the Quranic term uli al-amr (lit. 'those in command').^[14] In particular, the words walaya and wilaya occur twice in the Quran, in verses 8:72 and 18:44, but experts disagree about their correct vocalization.^[15]

Verse of walaya

Known in Shia Islam as the verse of walaya (or wilaya),^[16] verse 5:55 of the Quran is translated by The Study Quran as

Your protector (wali) is only (innama) God, and His Messenger, and those who believe, who perform the prayer and give alms (zakat) while (waw) bowing down.^[16]

This matches the Shia translation,^[1]^[17] and also appears similar to that provided by the Islamicist Hermann Landolt.^[18] However, the Sunni translation of the verse is, "Your (real) friends are (no less than) God, His Messenger, and the believers—those who establish prayers and pay zakat and (waw) they bow down humbly (in worship)."^[1] Responsible for their difference is the Arabic conjunction waw, which can mean 'while', as in the Shia translation, or may mean 'and', as in the Sunni translation.^[19]

Occasion of revelation

Jewish tribes

The verse of walaya was revealed in Medina.^[15] As for the occasion of its revelation, the Sunni exegetes Ibn Kathir (d. 1373) and al-Kashani (d. 1336) report that the verse was revealed after Ubada ibn al-Samit broke his ties with the Jewish clans and pledged his allegiance solely to Muhammad. Alternatively, the Sunni exegeses Tafsir al-jalalayn and Asbab nuzul al-qur'an consider this verse a response to some companions of Muhammad who complained about their social ostracization by certain Jewish tribes.^[16] Finally, the Sunni historian Ibn al-Kalbi (d. 819) believes that the verse was revealed when Abd-Allah ibn Salam and some others converted to Islam and the Jewish tribes subsequently revoked their contract of clientage (muwalat).^[19]

Ali

By contrast, the verse is considered a specific reference to Ali ibn Abi Talib by Shia and some Sunni commentators, specifically a reference to when Ali reputedly gave his ring to a beggar while he was bowing in worship.^[16] This was the verdict of Ibn Abbas (d. 687) and Mujahid ibn Jabr (d. 722), two influential early exegetes.^[16] Such reports are included in the works of the Shia theologian al-Mufid (d. 1022),^[20] and the Sunni authors al-Baydawi (d. 1286), Ibn Kathir, al-Tabari (d. 923), al-Zamakhshari (d. 1144), al-Wahidi (d. 1076),^[16] al-Razi (d. 1210),^[21] Ahmad al-Tabari (d. 1295), and al-Suyuti (d. 1505).^[22] For instance, al-Tabari ascribes a similar tradition to the Shia imam Muhammad al-Baqir (d. c. 732) but also includes in his work a contradictory report in which al-Baqir explicitly denies any specific link between the verse and Ali. Yet the two traditions share a common origin in their isnads, which casts doubts on their authenticity. The attribution of the latter anti-Shia report to the Shia imam al-Baqir may also suggest some early Sunni efforts to present al-Baqir as a Sunni scholar.^[23] A minority of Sunni traditions link the verse of walaya to Abu Bakr.^[16]

Nevertheless, the frequent association of this verse with Ali in early Sunni sources supports its authenticity.^[21]^[24] In particular, the Sunni authors al-Suyuti and Muhib al-Din al-Tabari (d. 1294) include in their works essentially the same account on the authority of Abu Dharr (d. 652), a companion of Muhammad.^[25]

One day we prayed the noontime prayers with the prophet. A person in need asked people to help but no one gave him anything, "Oh God! Be witness that in the mosque of the prophet no one gave me anything." Ali ibn Abi Talib was in the position of genuflection in the prayers. He pointed with his finger to the person, who took his ring and left. The prophet, who was observing the scene raised his head toward heaven and said: "Oh God! My brother Moses said to Thee, 'Expand my breast and make easy my tasks and make my tongue eloquent so that they will comprehend my words, and make my brother, Harun, my help and vizier (cf. Quran, 20:35). Oh God! I am also Thy prophet; expand my breast and make easy my tasks and make Ali my vizier and helper.’" The words of the prophet had not as yet finished when the verse [cited above] was revealed.^[25]

Exegesis

For al-Tabari, the last part of the verse of walaya describes believers in general, while al-Razi and al-Zamakhshari limit the verse to sincere believers who are untainted by hypocrisy. In their view, the verse also stresses the importance of humility in religious deeds.^[16] The verse of walaya for Sunnis thus necessitates that Muslims only rely on God, Muhammad, and other Muslims for protection.^[26] Even those Sunni authors who acknowledge a link between this verse and Ali reject any Shia implications.^[21] For instance, al-Zamakhshari suggests that the verse encourages Muslims to emulate Ali, who did not delay charity until the end of his prayer,^[16] al-Razi interprets wali in this verse as a protecting friend,^[21] while Ibn Kathir questions the authenticity of the related hadiths about Ali.^[21]

Extent of walaya

The Sunni interpretation of the verse is rejected by Shias who argue that the notion of loyalty among Muslims already appears elsewhere in verse 9:71 without the restrictive particle innama (lit. 'only'). By contrast, the particle innama confines the walaya in the verse to God, Muhammad, and those believers who gave alms while praying. Walaya in this verse thus has a different significance than mere friendship. The walaya in this verse, they argue, is similar to that in verse 33:6, "The prophet has a greater claim (awla) on the faithful that they have on themselves."^[1]

For the Shia, walaya in this verse thus signifies spiritual authority. Because of its link to Ali, the verse of walaya therefore presents Ali as the rightful authority over all believers, after God and Muhammad, and naturally sanctions his right to succeed Muhammad as the spiritual and political leader of the Muslim community.^[27] The hadith literature, consensus among scholars, and the occasion of its revelation are further cited in Shia sources to support this interpretation of the verse.^[1] Indeed, the verse of walaya might be the most frequently cited verse by the Shia in support of Ali's rights.^[1] The absolute loyalty ordained in the verse also supports the Shia claim that the prophet and imams are infallible, lest their followers would be misled.^[28] In the Shia literature, the word walaya is primarily reserved for this spiritual authority of the Shia imams (and the prophets in their capacity as imams),^[29]^[14] which is an all-encompassing bond of spiritual loyalty between the infallible imam and his followers.^[30] The term wali is applied both to Shia imams in Shia Islam and to Sufi sheikhs in Sufism.^[15]^[31] Especially in Sufism, wali Allah (lit. 'friend of God') denotes God's elect.^[32]

Singular and plural forms

The appearance of the word wali in the verse of walaya, instead of its plural form awlia', does not contradict its Shia interpretation, that is the verse exclusively refers to Ali. Yet the word those in the verse suggests otherwise. At the same time, there may also be other instances in the Quran where the plural form is used but a single person is meant, including verse 3:168 about Abd Allah ibn Ubayy (d. 631), a tribal chief contemporary to Muhammad. Some other such instances were listed by the Shia theologian al-Tusi (d. 1067).^[24] Alternatively, the Islamic author Reza Shah-Kazemi proposes that 'those who believe' in the verse of walaya are symbolized by Ali, referring to the description of Ali as "faith, in its entirety," attributed to Muhammad. That is, Shah-Kazemi suggests that the authority in this verse is limited to God, Muhammad, Ali, and all those believers who reach the rank of sainthood.^[33]

Footnotes

^ ^a ^b ^c ^d ^e ^f ^g Mavani 2013, p. 46.
^ ^a ^b ^c ^d ^e Lalani 2006, p. 682.
^ Lalani 2000, p. 58.
^ Momen 1985, p. 17.
^ Haider 2014, p. 34n7.
^ Dakake 2007, p. 17.
^ ^a ^b ^c Dakake 2007, p. 18.
^ ^a ^b Dakake 2007, p. 23.
^ Dakake 2007, p. 21.
^ ^a ^b ^c ^d Dakake 2007, p. 16.
^ Nasr 1966, p. 161.
^ Lalani 2006, pp. 683–684.
^ Mavani 2013, p. 61n78.
^ ^a ^b Lalani 2006, p. 684.
^ ^a ^b ^c Lalani 2006, p. 683.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Nasr et al. 2015, p. 706.
^ Tabatabai 1975, p. 153.
^ Mavani 2013, p. 61n76.
^ ^a ^b Lalani 2000, p. 59.
^ Steigerwald 2017, p. 1018.
^ ^a ^b ^c ^d ^e Nasr et al. 2015, p. 707.
^ Tabatabai 1975, p. 165.
^ Lalani 2000, pp. 59–60.
^ ^a ^b Lalani 2000, p. 60.
^ ^a ^b Tabatabai 1975, p. 154.
^ Madigan 2006, p. 84.
^ Nasr et al. 2015, p. 706-7.
^ Mavani 2013, p. 68.
^ Momen 1985, p. 157.
^ Haider 2014, p. 34.
^ Marlow 2002, p. 274.
^ Karamustafa 2007, p. 250.
^ Shah-Kazemi 2019, p. 4.

References

Dakake, Maria Massi (2007). The Charismatic Community: Shi'ite Identity in Early Islam. State University of New York Press. ISBN 9780791470336.
Haider, Najam (2014). Shī'ī Islam: An Introduction. Cambridge University Press. ISBN 9781107031432.
Karamustafa, Ahmet T. (2007). "What Is Sufism?". Voices of Islam. Vol. 1. Praeger. pp. 249–269. ISBN 0275987337.
Lalani, Arzina R. (2000). Early Shi'i Thought: The Teachings of Imam Muhammad al-Baqir. I.B. Tauris. ISBN 1850435928.
Lalani, Arzina R. (2006). "Wali/Walaya/Wilaya". In Leaman, Oliver (ed.). The Qur'an: An Encyclopedia. Routledge. pp. 682–686. ISBN 9780415326391.
Madigan, Daniel A. (2006). "Themes and topics". In McAuliffe, Jane Dammen (ed.). The Cambridge companion to the Qur'ān. Cambridge University Press. pp. 79–96. ISBN 9780521831604.
Marlow, Louise (2002). "Friends and Friendship". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qur'ān. Vol. 2. Brill. pp. 273–5. ISBN 9789004114654.
Mavani, Hamid (2013), Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini, Routledge Studies in Political Islam, Routledge, ISBN 9780415624404
Momen, Moojan (1985). An Introduction to Shi'i Islam. Yale University Press. ISBN 9780300035315.
Nasr, Seyyed Hossein (1966). Ideas and Realities in Islam. Beacon Press. ISBN 0807011312.
Nasr, Seyyed Hossein; Dagli, C.K.; Dakake, Maria Massi; Lumbard, J.E.B.; Rustom, M., eds. (2015). The Study Quran: A New Translation and Commentary. Harper Collins. ISBN 9780062227621.
Shah-Kazemi, Reza (2019). Imam 'Ali: From Concise History to Timeless Mystery. Matheson Trust. ISBN 9781908092182.
Steigerwald, Diana (2017), "Twelver Shīʿī Taʾwīl", The Blackwell Companion to the Qur'ān, Blackwell Companions to Religion, Wiley, pp. 997–1027, ISBN 9781118964835
Tabatabai, Sayyid Mohammad Hosayn (1975). Shi'ite Islam. Translated by Nasr, Seyyed Hossein. State University of New York Press. ISBN 0873953908.

@@ Line 1: / Line 1: @@
+{{DISPLAYTITLE:Verse of ''walaya''}}
-{{Undue weight|reason=It almost exclusively cites Shia authors; it reads like a Shia puff piece.|date=November 2015}}
+{{Short description|Quranic verse with contested meanings}}
+{{Islam}}
 {{Quran}}
+[[File:Memorial stone Imam Reza.jpg|thumb|Memorial stone of the Shia imam [[Ali al-Rida]], on display in the [[Astan Quds Razavi Central Museum|Razavi museum]], [[Mashhad]], [[Iran]]. The stone was carved by Abd-Allah ibn Ahmad in the [[Seljuk Empire|Seljuk]] era. The verse of {{Transliteration|ar|walaya}} is engraved on its margins.]]
-The '''''Āyat al-Wilāyah''''' ({{lang-ar-at|آيَة ٱلْوِلَايَة}}, '''Verse of Wilayah'''{{sfn|''Roshd''}} or '''Leadership'''){{sfn|Makarem Shirazi|loc=[http://www.al-islam.org/fifty-lessons-on-principles-of-belief-for-youth-makarim-shirazi/lesson-35-quran-and-imamate#4-verse-leadership-wilayat "Lesson 35, §4"]}} is the 55th verse of [[Quran chapter 5]] (''al-ma'idah''). [[Shia|Shi'ite]] scholars accept that the verse alludes to the giving of ''[[Zakat]]'' (alms) to the poor by ʿ[[Ali]] while he was in ''[[ruku]]ʿ'' (bowing) during ''[[Salat]]'' (Prayer), but only the Shia see it as bestowing the [[succession of Muhammad|succession]] of [[Muhammad]] upon him.
+The '''verse of {{Transliteration|ar|walaya}}''' ({{Langx|ar|آيَة ٱلْوَلَايَة}}) is verse 5:55 of the [[Quran]], the central religious text of [[Islam]]. This verse specifies three authorities as the only sources of {{Transliteration|ar|walaya}} for [[Muslims]]. In [[Sunni Islam]], {{Transliteration|ar|walaya}} in this context signifies 'friendship' or 'support', whereas [[Shia Islam|Shia Muslims]] interpret it as 'spiritual authority' because of its exclusivity.
+The first two authorities listed in the verse are God and the [[Prophets and messengers in Islam|Islamic prophet]] [[Muhammad]]. In some Sunni sources, the third authority is all Muslims, whereas Shia sources identify the third authority in this verse as [[Ali|Ali ibn Abi Talib]], cousin and son-in-law of Muhammad, citing the [[Asbab al-Nuzul|occasion of its revelation]]. In Shia Islam, this verse thus sanctions the spiritual authority of Ali over all Muslims, after God and Muhammad, and supports his (usurped) right to succeed the prophet. Other Sunni sources link this verse to Ali but reject any Shia implications.
-==Quranic text==
-{{Quote|{{lang|ar|إِنَّما وَلِيُّكُمُ ٱللهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ}}
+== {{Transliteration|ar|Wali}} ==
+The [[Arabic]] root {{Transl|ar|w-l-y}} of the word {{Transl|ar|wali}} describes affinity and proximity between two parties,{{Sfn|Mavani|2013|p=46}} and the word itself thus means one who is near and close,{{Sfn|Lalani|2006|p=682}} as in guardian,{{Sfn|Lalani|2000|p=58}} friend, helper, master,{{Sfn|Momen|1985|p=17}} or heir.{{Sfn|Lalani|2006|p=682}} In a political context, {{Transl|ar|wali}} is an individual who exercises political authority on behalf of a superior power (even God).{{Sfn|Haider|2014|p=34n7}}{{Sfn|Dakake|2007|p=17}} The plural form of the word {{Transliteration|ar|wali}} is {{Transliteration|ar|awliya'}} and the words {{Transliteration|ar|walaya}}, {{Transliteration|ar|wilaya}}, {{Transliteration|ar|awla}}, {{Transliteration|ar|mawla}} are from the same Arabic root; all these words appear in the [[Quran]].{{Sfn|Lalani|2006|p=682}} Therein, al-Wali appears as a name of God, meaning Protector (of those who believe in Him).{{Sfn|Dakake|2007|p=18}}{{Sfn|Lalani|2006|p=682}} Applied to others, the word {{Transliteration|ar|wali}} in the Quran takes various meanings,{{Sfn|Dakake|2007|p=18}} including 'protecting friend',{{Sfn|Dakake|2007|p=23}} 'guardian', 'lord', 'master',{{Sfn|Dakake|2007|p=18}} and (spiritual or material) heir.{{Sfn|Lalani|2006|p=682}}{{Sfn|Dakake|2007|p=21}}
+== {{Transl|ar|Walaya}} and {{Transliteration|ar|wilaya}} ==
-Translation: Only [[God in Islam|God]] is your ''[[Wali]]yy'' and [[Muhammad in Islam|His Apostle]] and those who believe, those who keep up prayers and pay the poor rate as they bow [in worship].|author=Qur'an 5:55<ref>{{cite web |title=Quran [5:55] |url=http://tanzil.net/#5:55 |website=tanzil}}</ref>}}
+The two corresponding nouns, {{Transliteration|ar|walaya}} and {{Transliteration|ar|wilaya}}, are indistinguishable in an [[Arabic diacritics|unvocalized text]],{{Sfn|Dakake|2007|p=16}} and have nearly identical meanings,{{Sfn|Dakake|2007|p=16}}{{Sfn|Nasr|1966|p=161}} namely, 'to be near or close to something', 'to be a friend or relative of someone', 'to manage or govern, to have authority or command'.{{Sfn|Dakake|2007|p=16}} Between the two words, {{Transliteration|ar|walaya}} often refers to the first two of the three meanings, while {{Transliteration|ar|wilaya}} commonly refers to the last meaning, that is, authority.{{Sfn|Lalani|2006|p=|pp=683{{ndash}}684}}{{Sfn|Dakake|2007|p=16}}
+In the Quran, the word {{Transliteration|ar|walaya}} broadly indicates the mutual bond of loyalty between God and those who believe in Him, the bond of loyalty among Muslims, and lastly the bond among adherents of all [[Monotheism|monotheistic religions]].{{Sfn|Dakake|2007|p=23}} The strength of these loyalties may vary, however, as suggested by the [[Shia Islam|Shia]] translation of verse 33:6 of the Quran, "The prophet has a greater claim ({{Transliteration|ar|awla}}) on the faithful that they have on themselves."{{Sfn|Mavani|2013|p=46}} Yet the [[Sunni Islam|Sunni]] translation of the same verse is, "The prophet is more caring towards the believers than they are themselves."{{Sfn|Mavani|2013|p=61n78}} Alternatively, the word {{Transliteration|ar|wilaya}} signifies authority and power in the Quran, as personified by the leader of the [[Muslims|Muslim]] community after the [[Prophets and messengers in Islam|Islamic prophet]] [[Muhammad]], a reference to the Quranic term {{Transliteration|ar|[[Ulu'l-amr|uli al-amr]]}} ({{Lit|those in command}}).{{Sfn|Lalani|2006|p=684}} In particular, the words {{Transliteration|ar|walaya}} and {{Transliteration|ar|wilaya}} occur twice in the Quran, in verses 8:72 and 18:44, but experts disagree about their correct vocalization.{{Sfn|Lalani|2006|p=683}}
-==Hadith==
-The ''[[Treasure of the Doers of Good Deeds]]'' records the hadith handed down from [[Ibn Abbas]]:{{sfnp|Rizvi|2014|p=[https://books.google.com/books?id=Kx9uBgAAQBAJ&pg=RA1-PA42 42]}}
+== Verse of {{Transliteration|ar|walaya}} ==
-<blockquote>[[Ali]] gave someone his ring in alms while he was in the state of ''rukūʿ'' in prayer. [[Muhammad|The Prophet]] ([[Peace be upon him (Islam)|S]]) asked the beggar, "Who gave you this ring?" He replied, "That man during ''rukūʿ''." Then [[God in Islam|Allah]] sent down the verse, "Your ''Waliyy'' is only Allah, His Messenger, and those who believe, those who establish ''ṣalāt'' and pay ''zakāt'' while they are bowing in ''rukūʿ''." On that was written, "Glory be to He who honored me by making me His slave." After that it was engraved on his ring that all power and authority belongs to Allah.{{sfnp|Rizvi|2014|pp=[https://books.google.com/books?id=Kx9uBgAAQBAJ&pg=RA1-PA42 42–43]}}</blockquote>
+Known in Shia Islam as the verse of {{Transliteration|ar|walaya}} (or {{Transliteration|ar|wilaya}}),{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} verse 5:55 of the Quran is translated by ''[[The Study Quran]]'' as
+{{Blockquote|text=Your protector ({{transliteration|ar|wali}}) is only ({{transl|ar|innama}}) God, and His Messenger, and those who believe, who perform the prayer and give alms ({{transliteration|ar|zakat}}) while ({{transl|ar|waw}}) bowing down.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}}}}
-Many Shi'ite scholars narrates that the ring which Ali gave to that beggar was the ring of [[Solomon in Islam|Sulayman]]. Most Muslim commentators accept that this event led to the revelation of the verse of Wilayah{{sfnp|Shah-Kazemi|2010|p=[https://books.google.com/books?id=ZpcNBQAAQBAJ&pg=PT124 124]}}{{sfnp|Rizvi|2014|p=[https://books.google.com/books?id=Kx9uBgAAQBAJ&pg=RA1-PA42 42]}} from the [[Gabriel#Islam|archangel Gabriel]].{{sfnp|Rizvi|Rizvi|2006|p=[https://books.google.com/books?id=0f2qAgAAQBAJ&pg=PA24 24]}}{{sfnp|Shomali|2012|p=142}} In Shia accounts, the revelation was preceded by a repetition of the [[Hadith of Position]], with [[Muhammad]] comparing his relationship with [[Ali]] to that between [[Moses in Islam|Musa]] and [[Aaron in Islam|Harun]].{{sfnp|Rizvi|Rizvi|2006|p=[https://books.google.com/books?id=0f2qAgAAQBAJ&pg=PA24 24]}} [[Abu Dhar al-Ghifari]], one of the earliest converts to Islam, was said to have related the following [[hadith]] to [[Ahmad ibn Muhammad al-Tha'labi]], the Sunni author of the ''[[Tafsir al-Thalabi]]'':{{sfnp|Shomali|2012|pp=140–142}}
+This matches the Shia translation,{{Sfn|Mavani|2013|p=46}}{{Sfn|Tabatabai|1975|p=153}} and also appears similar to that provided by the Islamicist [[Hermann Landolt]].{{Sfn|Mavani|2013|p=61n76}} However, the Sunni translation of the verse is, "Your (real) friends are (no less than) God, His Messenger, and the believers{{Em dash}}those who establish prayers and pay {{Transliteration|ar|zakat}} and ({{Transl|ar|waw}}) they bow down humbly (in worship)."{{Sfn|Mavani|2013|p=46}} Responsible for their difference is the Arabic conjunction {{Transl|ar|waw}}, which can mean 'while', as in the Shia translation, or may mean 'and', as in the Sunni translation.{{Sfn|Lalani|2000|p=59}}
-<blockquote>One day, I was praying with [[Muhammad|the Prophet]] in the mosque when a beggar walked in. No one responded to his pleas. The beggar raised his hands towards the heavens and said, "[[Allah]]! Be a witness that I came to the [[Prophet's Mosque]] and no one gave me anything." The 4th caliph Ali (ra) was bowing during his prayer at that time. He pointed his little finger, on which was a ring, towards the beggar who came forward and took away the ring. The incident occurred in the Prophet's presence, and he raised his face towards heaven and prayed:<blockquote>"O Lord! my brother [[Moses|Musa]] had begged of Thee to open his breast and to make his work easy for him, to loosen the knot of his tongue so that people might understand him, and to appoint from among his relations his brother, as his ''wali'', and to strengthen his back with [[Aaron|Harun]] and to make Harun his partner in his work. O Allah! Thou said to Musa, 'We will strengthen thy arm with thy brother. No one will now have access to either of you!'<ref>{{cite quran|20|25|36|style=ref}}.</ref> O Allah! I am Muhammad and Thou hast given me distinction. Open my breast for me, make my work easy for me, and from my family appoint my brother Ali as my ''wali''. Strengthen my back with him."{{sfnp|Shomali|2012|pp=140–142}}{{sfnp|Rizvi|Rizvi|2006|p=[https://books.google.com/books?id=0f2qAgAAQBAJ&pg=PA24 24]}}</blockquote></blockquote>
-In one Shia authority, the revelation of this verse was followed by the [[Hadith of the Pond of Khumm]], whereby [[Muhammad]] stated that "For whomever I am the ''[[Mawla|Mawlā]]'' (synonymous with ''wali''),<!--note from source--> Ali is his ''Mawlā''."{{sfnp|Shah-Kazemi|2010|p=[https://books.google.com/books?id=ZpcNBQAAQBAJ&pg=PT124 124]}}
+== Occasion of revelation ==
-==Interpretation==
-{{see also|Wali}}
-[[File:Mirror Image of 'Ali wali Allah WDL6788.png|thumb|[[Bektashi]] mirrored calligraphy reading "[[Ali]] is the ''[[wali]]'' of [[God in Islam|Allah]]"]]
+=== Jewish tribes ===
-The core meaning of the word ''[[Wali]]yy'' ({{lang-ar|وَلِيّ}}) is "guardian",{{sfn|Kardan|loc=[http://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-4-imamate-envisaged-verse-wilayah Ch. 4]}} but it has the extended senses of helper, friend, assistant, confederate, son-in-law, leader, and master.{{sfn|''Roshd''}} In this passage, it has been understood in the sense of "helper" and "friend"{{sfn|''Roshd''}} but is usually taken as referencing mastery or [[wilayah|leadership]] [translated as ''wilayāh'' ({{lang-ar|وِلَايَة}})].{{sfn|''Roshd''}}{{sfn|Kardan|loc=[http://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-4-imamate-envisaged-verse-wilayah Ch. 4]}}{{sfnp|Mavani|2013|p=[https://books.google.com/books?id=gJChf3qXGUkC&pg=PA68 68]}} The surrounding verses advised Muslims not to take [[Jews]] or [[Christians]] who were fiercely opposed to [[Islam]] as their ''walis'',<ref name="Cite quran|5|51|e=57|s=ns">{{cite quran|5|51|e=57|s=ns}}</ref> causing some to view it as discussing a social restriction on friendships:
+The verse of {{Transliteration|ar|walaya}} was revealed in [[Medina]].{{Sfn|Lalani|2006|p=683}} As for the [[Asbab al-Nuzul|occasion of its revelation]], the Sunni exegetes [[Ibn Kathir]] ({{Died in|1373}}) and [[Al-Kasani|al-Kashani]] ({{Died in|1336}}) report that the verse was revealed after [[Ubadah ibn al-Samit|Ubada ibn al-Samit]] broke his ties with the [[Jews|Jewish]] clans and pledged his allegiance solely to Muhammad. Alternatively, the Sunni exegeses {{Transl|ar|Tafsir al-jalalayn}} and {{Transl|ar|Asbab nuzul al-qur'an}} consider this verse a response to some [[Companions of the Prophet|companions]] of Muhammad who complained about their social ostracization by certain Jewish tribes.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} Finally, the Sunni historian [[Hisham ibn al-Kalbi|Ibn al-Kalbi]] ({{Died in|819}}) believes that the verse was revealed when [[Abd Allah ibn Salam|Abd-Allah ibn Salam]] and some others converted to Islam and the Jewish tribes subsequently revoked their contract of clientage ({{Transliteration|ar|muwalat}}).{{Sfn|Lalani|2000|p=59}}
+=== Ali ===
-{{Quote|"O you who have believed, do not take the Jews and the Christians as ''awliyāʾ'' ({{lang-ar|أَوْلِيَاء}}, plural for ''waliyy''). They are ''awliyā’'' of one another. ''Wa-may-yatawallahum'' ({{lang-ar|وَمَن يَّتَوَلَّهُم}}, "And whoever takes them as ''walis''") among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.
+By contrast, the verse is considered a specific reference to [[Ali|Ali ibn Abi Talib]] by Shia and some Sunni commentators, specifically a reference to when Ali reputedly gave his ring to a beggar while he was bowing in worship.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} This was the verdict of [[Ibn Abbas]] ({{Died in|687}}) and [[Mujahid ibn Jabr]] ({{Died in|722}}), two influential early exegetes.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} Such reports are included in the works of the Shia theologian [[Al-Shaykh Al-Mufid|al-Mufid]] ({{Died in|1022}}),{{Sfn|Steigerwald|2017|p=1018}} and the Sunni authors [[Qadi Baydawi|al-Baydawi]] ({{Died in|1286}}), Ibn Kathir, [[al-Tabari]] ({{Died in|923}}), [[al-Zamakhshari]] ({{Died in|1144}}), [[al-Wahidi]] ({{Died in|1076}}),{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} [[Fakhr al-Din al-Razi|al-Razi]] ({{Died in|1210}}),{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=707}} Ahmad al-Tabari ({{Died in|1295}}), and [[al-Suyuti]] ({{Died in|1505}}).{{Sfn|Tabatabai|1975|p=165}} For instance, al-Tabari ascribes a similar tradition to the [[Imamate in Shia doctrine|Shia imam]] [[Muhammad al-Baqir]] ({{Died in|{{circa|732}}}}) but also includes in his work a contradictory report in which al-Baqir explicitly denies any specific link between the verse and Ali. Yet the two traditions share a common origin in their [[Isnad|{{Transliteration|ar|isnad}}s]], which casts doubts on their authenticity. The attribution of the latter anti-Shia report to the Shia imam al-Baqir may also suggest some early Sunni efforts to present al-Baqir as a Sunni scholar.{{Sfn|Lalani|2000|pp=59-60}} A minority of Sunni traditions link the verse of {{Transliteration|ar|walaya}} to Abu Bakr.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}}
+Nevertheless, the frequent association of this verse with Ali in early Sunni sources supports its authenticity.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=707}}{{Sfn|Lalani|2000|p=60}} In particular, the Sunni authors al-Suyuti and Muhib al-Din al-Tabari ({{Died in|1294}}) include in their works essentially the same account on the authority of [[Abu Dharr al-Ghifari|Abu Dharr]] ({{Died in|652}}), a companion of Muhammad.{{Sfn|Tabatabai|1975|p=154}}
-...
+{{Blockquote|text=One day we prayed the noontime prayers with the prophet. A person in need asked people to help but no one gave him anything, "Oh God! Be witness that in the mosque of the prophet no one gave me anything." Ali ibn Abi Talib was in the position of genuflection in the prayers. He pointed with his finger to the person, who took his ring and left. The prophet, who was observing the scene raised his head toward heaven and said: "Oh God! My brother [[Moses in Islam|Moses]] said to Thee, 'Expand my breast and make easy my tasks and make my tongue eloquent so that they will comprehend my words, and make my brother, [[Aaron in Islam|Harun]], my help and vizier (cf. Quran, 20:35). Oh God! I am also Thy prophet; expand my breast and make easy my tasks and make Ali my vizier and helper.’" The words of the prophet had not as yet finished when the verse [cited above] was revealed.{{sfn|Tabatabai|1975|p=154}}}}
-O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you and the disbelievers as ''awliyāʾ''. And fear Allah, if you should [truly] be believers."|Qur'an, Sura 5 (Al-Ma'idah), [[Ayah|Ayat]] 51 – 57.}}
+==Exegesis==
-Nevertheless, the use of the word ''wali'' is seen in the light of the hadith concerning Ali{{sfn|Kardan|loc=[http://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-4-imamate-envisaged-verse-wilayah Ch. 4]}} in both Sunni and Shi'ite interpretations.{{sfnp|Rizvi|Rizvi|2006|p=[https://books.google.com/books?id=0f2qAgAAQBAJ&pg=PA24 24]}}
+[[File:Mirror Image of 'Ali wali Allah WDL6788.png|thumb|[[Bektashi]] mirrored calligraphy, reading "Ali is the {{Transl|ar|wali}} of God"]]
+For al-Tabari, the last part of the verse of {{Transliteration|ar|walaya}} describes believers in general, while al-Razi and al-Zamakhshari limit the verse to sincere believers who are untainted by hypocrisy. In their view, the verse also stresses the importance of humility in religious deeds.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} The verse of {{Transliteration|ar|walaya}} for Sunnis thus necessitates that Muslims only rely on God, Muhammad, and other Muslims for protection.{{Sfn|Madigan|2006|p=84}} Even those Sunni authors who acknowledge a link between this verse and Ali reject any Shia implications.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=707}} For instance, al-Zamakhshari suggests that the verse encourages Muslims to emulate Ali, who did not delay charity until the end of his prayer,{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706}} al-Razi interprets {{Transliteration|ar|wali}} in this verse as a protecting friend,{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=707}} while Ibn Kathir questions the authenticity of the related hadiths about Ali.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=707}}
-The only ({{lang|ar|إِنَّمَا}}, ''innamā'') ''awliyaʾ'' permitted by the verse are [[God in Islam|God]] and [[Muhammad]] and those who believe (i.e. [[Muslims]]).{{sfn|Kardan|loc=[http://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-4-imamate-envisaged-verse-wilayah Ch. 4]}}{{sfnp|Mavani|2013|p=[https://books.google.com/books?id=gJChf3qXGUkC&pg=PA68 68]}} The end of the verse is usually understood as restricting the believers who qualify as leaders: only Muslims who keep up their [[Salah|daily prayers]] and pay [[zakat|alms]] while bowing are permissible as ''walis''.{{sfnp|Mavani|2013|p=[https://books.google.com/books?id=gJChf3qXGUkC&pg=PA68 68]}} More specifically, the Shia consider the intent of the verse to be restricted to Ali and the [[Imamah (Shia doctrine)|Imams]] who followed him.{{sfnp|Rizvi|2014|p=[https://books.google.com/books?id=Kx9uBgAAQBAJ&pg=RA1-PA42 42]}}
+=== Extent of {{Transl|ar|walaya}} ===
-The status and meaning of this event is a matter of discussion amongst scholars of [[Islam]].{{sfn|''Shi'ite Encyclopedia''}} Sunni and Shi'ite scholars agree that the verse was narrated in honour of Ali, but there are differing interpretations of ''wilayah'' and the [[Imamat]]e.{{sfnp|Rizvi|Rizvi|2006|p=[https://books.google.com/books?id=0f2qAgAAQBAJ&pg=PA24 24]}} The Sunni scholars believe that the verse is about Ali but does not recognize him as an [[Imam|Imām]] ('Leader' in this context), while in the Shi'ite Muslim view, Ali had been chosen by God as successor of Muhammad.{{sfnp|Steigerwald|2008|p=[https://books.google.com/books?id=xUu04ozMXOcC&pg=PA375 375]}} According to the Shia, imams are selected by God, which is known through the declaration of Muhammad or a previous imam, while the Sunni believe that imams and caliphs come to power in numerous ways, whether through selection by the previous leader, a [[Shura|committee]] or through usurpation of the office.{{sfn|''Shi'ite Encyclopedia''}}
+The Sunni interpretation of the verse is rejected by Shias who argue that the notion of loyalty among Muslims already appears elsewhere in verse 9:71 without the restrictive particle {{Transl|ar|innama}} ({{Lit|only}}). By contrast, the particle {{Transliteration|ar|innama}} confines the {{Transliteration|ar|walaya}} in the verse to God, Muhammad, and those believers who gave alms while praying. {{Transliteration|ar|Walaya}} in this verse thus has a different significance than mere friendship. The {{Transliteration|ar|walaya}} in this verse, they argue, is similar to that in verse 33:6, "The prophet has a greater claim ({{Transliteration|ar|awla}}) on the faithful that they have on themselves."{{Sfn|Mavani|2013|p=46}}
+For the Shia, {{Transliteration|ar|walaya}} in this verse thus signifies spiritual authority. Because of its link to Ali, the verse of {{Transliteration|ar|walaya}} therefore presents Ali as the rightful authority over all believers, after God and Muhammad, and naturally sanctions his right to succeed Muhammad as the spiritual and political leader of the Muslim community.{{sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=706-7}} The hadith literature, consensus among scholars, and the occasion of its revelation are further cited in Shia sources to support this interpretation of the verse.{{Sfn|Mavani|2013|p=46}} Indeed, the verse of {{Transliteration|ar|walaya}} might be the most frequently cited verse by the Shia in support of Ali's rights.{{Sfn|Mavani|2013|p=46}} The absolute loyalty ordained in the verse also supports the Shia claim that the prophet and imams are infallible, lest their followers would be misled.{{Sfn|Mavani|2013|p=68}} In the Shia literature, the word {{Transliteration|ar|walaya}} is primarily reserved for this spiritual authority of the [[Imamate in Shia doctrine|Shia imams]] (and the prophets in their capacity as imams),{{Sfn|Momen|1985|p=157}}{{Sfn|Lalani|2006|p=684}} which is an all-encompassing bond of spiritual loyalty between the infallible imam and his followers.{{Sfn|Haider|2014|p=34}} The term {{Transliteration|ar|wali}} is applied both to Shia imams in Shia Islam and to [[Sheikh (Sufism)|Sufi sheikhs]] in [[Sufism]].{{Sfn|Lalani|2006|p=683}}{{Sfn|Marlow|2002|p=274}} Especially in Sufism, {{Transliteration|ar|[[Wali|wali Allah]]}} ({{Lit|friend of God}}) denotes God's elect.{{Sfn|Karamustafa|2007|p=250}}
+==== Singular and plural forms ====
+The appearance of the word {{Transliteration|ar|wali}} in the verse of {{Transliteration|ar|walaya}}, instead of its plural form {{Transliteration|ar|awlia'}}, does not contradict its Shia interpretation, that is the verse exclusively refers to Ali. Yet the word ''those'' in the verse suggests otherwise. At the same time, there may also be other instances in the Quran where the plural form is used but a single person is meant, including verse 3:168 about [[Abd Allah ibn Ubayy]] ({{Died in|631}}), a tribal chief contemporary to Muhammad. Some other such instances were listed by the Shia theologian [[Shaykh Tusi|al-Tusi]] ({{Died in|1067}}).{{Sfn|Lalani|2000|p=60}} Alternatively, the Islamic author [[Reza Shah-Kazemi]] proposes that 'those who believe' in the verse of {{Transliteration|ar|walaya}} are symbolized by Ali, referring to the description of Ali as "faith, in its entirety," attributed to Muhammad. That is, Shah-Kazemi suggests that the authority in this verse is limited to God, Muhammad, Ali, and all those believers who reach the rank of sainthood.{{Sfn|Shah-Kazemi|2019|p=4}}
 ==See also==
 {{Portal|Islam|Shia Islam}}
-* [[Muhammad in the Quran]]
+* [[Verse of obedience]]
-* [[People of Ditch]]
+* [[Verse of ikmal al-din]]
+* [[Verse of mawadda]]
-* [[The obedience verse|The obedience]] & [[The warning verse|warning verse]]s
+* [[Verse of purification]]
-* The verses [[The verse of evil eye|of the evil eye]], [[The verse of Ikmal al-Din|of Ikmal al-Din]], [[The verse of loan|of loan]], [[The verse of Mawadda|of Mawadda]], [[The verse of purification|of purification]], & [[Verse of brotherhood|of brotherhood]]
-* [[The event of Ghadir Khumm]]
+* [[Ghadir Khumm]]
+* [[Hadith of warning]]
-==References==
+==Footnotes==
-===Citations===
 {{Reflist|20em}}
-===Bibliography===
+== References==
+{{refbegin|2}}
-* {{citation |publisher=Ahlul Bayt Digital Islamic Library Project Team |ref={{harvid|''Shi'ite Encyclopedia''}} |contribution-url=http://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/ghadir-khum-part-2 |contribution=Ghadir Khum, Part 2: The Meaning of Wali, Mawla, and Wilayah |title=A Shi'ite Encyclopedia |url=http://www.al-islam.org/encyclopedia }}.
+* {{cite book |title=The Charismatic Community: Shi'ite Identity in Early Islam |author-first=Maria Massi |author-last=Dakake |year=2007 |publisher=State University of New York Press |isbn=9780791470336 |author-link=Maria Massi Dakake}}
-* {{citation |ref={{harvid|''Roshd''}} |url=http://www.roshd.org/eng/ |title=Islamic Shia Roshd |location=Toronto |contribution-url=http://www.roshd.org/eng/beliefs/?bel_code=95 |contribution=Beliefs: The Verse of Wilayah }}.
+* {{cite book|title=Shī'ī Islam: An Introduction|author-first=Najam|author-last=Haider|publisher=Cambridge University Press|year=2014|isbn=9781107031432}}
-* {{citation |last=Shah-Kazemi |first=Reza |contribution=Light upon Light? The Qurʾan and the Gospel of John |pages=116–148 |editor-last=Cornille |editor-first=Catherine |editor2-last=Conway |editor2-first=Christopher |display-editors=0 |title=Interreligious Hermeneutics |url=https://books.google.com/books?id=ZpcNBQAAQBAJ |series=Interreligious Dialogue Series |volume=2 |date=2010 |location=Eugene |publisher=Wipf & Stock Publishers |isbn=978-1-63087-425-4 }}.
+* {{cite book |url=https://archive.org/details/voicesofislam0001unse/page/248/mode/2up |title=Voices of Islam |volume=1 |author-first=Ahmet T. |author-last=Karamustafa |publisher=Praeger |year=2007 |isbn=0275987337 |chapter=What Is Sufism? |pages=249–269|url-access=registration}}
-* {{citation |last=Kardan |first=Ridha |title=Imamate And Infallibility of Imams In The Qur'an |publisher=translated from the Arabic by Sayyid Iraj Razzaqi for ABWA Publishing |url=http://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan }}.
+* {{cite book|last1=Lalani|first1=Arzina R.|title=Early Shi'i Thought: The Teachings of Imam Muhammad al-Baqir|date=2000|publisher=I.B. Tauris|isbn=1850435928 }}
-* {{citation |last=Makarem Shirazi |first=Naser |author-link=Naser Makarem Shirazi |url=http://www.al-islam.org/fifty-lessons-on-principles-of-belief-for-youth-makarim-shirazi |title=Fifty Lessons on Principles of Belief for Youths |publisher=Ahlul Bayt World Assembly }}.
+* {{cite encyclopedia |encyclopedia=The Qur'an: An Encyclopedia|editor-first=Oliver |editor-last=Leaman |publisher=Routledge |year=2006 |isbn=9780415326391 |url=https://archive.org/details/thequrananencyclopediaed.byoliverleaman_201909/page/n709/mode/2up |author-first=Arzina R. |author-last=Lalani |title=Wali/Walaya/Wilaya|pages=682–686|url-access=registration}}
-* {{citation |last=Masad |first=Mohammad Ahmad |date=2008 |title=The Medieval Islamic Apocalyptic Tradition: Divination, Prophecy and the End of Time in the 13th Century Eastern Mediterranean |isbn=978-1-109-05173-5 |url=https://books.google.com/books?id=xW6VqluxCgwC}}.
+* {{cite book|title=The Cambridge companion to the Qur'ān|editor-first=Jane Dammen|editor-last=McAuliffe|publisher=Cambridge University Press| isbn=9780521831604|year=2006|chapter=Themes and topics|author-first=Daniel A.|author-last=Madigan|pages=79{{ndash}}96|url=https://archive.org/details/cambridgecompani0000unse_g3b4/page/78/mode/2up|url-access=registration}}
-* {{citation |last=Mavani |first=Hamid |title=Religious Authority and Political Thought in Twelver Shiʿism: From Ali to Post-Khomeini |series=Routledge Studies in Political Islam |isbn=978-1-135-04473-2 |url=https://books.google.com/books?id=gJChf3qXGUkC |date=2013 |publisher=Routledge |location=Abingdon }}.
+* {{cite encyclopedia|encyclopedia=Encyclopaedia of the Qur'ān|editor-first=Jane Dammen|editor-last= McAuliffe|volume=2|publisher=Brill|year=2002|url=https://archive.org/details/EncyclopaediaOfTheQuranVol.2eI/mode/2up|pages=273–5|author-first=Louise|author-last= Marlow|isbn= 9789004114654|title=Friends and Friendship|editor-link=Jane Dammen McAuliffe|url-access=registration}}
-<!-- -->
+* {{citation |last=Mavani |first=Hamid |title=Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini |series=Routledge Studies in Political Islam |isbn=9780415624404|url=https://archive.org/details/religiousauthori0000mava/mode/2up |date=2013 |publisher=Routledge |url-access=registration}}
-* {{citation |last=Rizvi |first=Allamah Sayyid Saeed Akhtar |author2-last=Rizvi |author2-first=Sayyid Muhammad |title=Imamate (The Vicegerency of the Holy Prophet) |edition=8th |url=https://books.google.com/books?id=0f2qAgAAQBAJ |date=2006 |location=Dar-es-Salaam |publisher=Bilal Muslim Mission of Tanzania |orig-year=1971 |isbn=978-9976-956-13-9 }}.
+* {{cite book |title=An Introduction to Shi'i Islam |author-first=Moojan |author-last=Momen |year=1985 |publisher=Yale University Press |isbn=9780300035315 |author-link=Moojan Momen}}
-* {{citation |editor-last=Rizvi |editor-first=Syed Tilmiz Hasnain |title=Virtues of ʿAli b. Abī Ṭālib (as) |edition=3rd |url=https://books.google.com/books?id=Kx9uBgAAQBAJ |date=2014 |publisher=translated from the Urdu by Sheikh Idrees Samawi for Nashr-e-Dānish Research Academy |location=[[East Windsor, New Jersey]] |isbn=978-1-304-87140-4 |language=ur, en}}.
+* {{cite book |title=Ideas and Realities in Islam |author-first=Seyyed Hossein |author-last=Nasr |author-link=Hossein Nasr |publisher=Beacon Press |isbn=0807011312 |year=1966 |url=https://archive.org/details/idealsrealitieso0000nasr/mode/2up |url-access=registration}}
-* {{cite journal|last=Shomali|first=Mohammad Ali|title=Imamate and Wilayah, Pt. IV|date=Spring 2012|orig-year=2004 |location=London|publisher=Islamic Centre of England|journal=Message of Thaqalayn |volume=13 |issue=1 |pages=127–155 |url=http://www.ic-el.com/en/admin/uploadfolder/articles/49-wilayah%20iv.pdf}}
+* {{cite book |title=The Study Quran: A New Translation and Commentary |publisher=Harper Collins |year=2015 |isbn=9780062227621 |url=https://archive.org/details/thestudyquran_201909/mode/2up |editor1-first=Seyyed Hossein |editor1-last=Nasr |editor2-first=C.K. |editor2-last=Dagli |editor3-first=Maria Massi |editor3-last=Dakake |editor4-first=J.E.B. |editor4-last=Lumbard |editor5-first=M. |editor5-last=Rustom |url-access=registration}}
-* {{citation |last=Steigerwald |first=Diana |contribution=Twelver Shīʿī ''Taʾwīl'' |editor-last=Rippin |editor-first=Andrew |display-editors=0 |title=The Blackwell Companion to the Qurʾān |series=Blackwell Companions to Religion |url=https://books.google.com/books?id=xUu04ozMXOcC |date=2008 |publisher=Blackwell Publishing |location=Oxford |isbn=978-1-4051-7844-0 |pages=373–385 }}.
+* {{cite book |author-last=Shah-Kazemi |author-first=Reza |url=https://archive.org/details/reza-shah-kazemi-imam-ali-from-concise-history-to-timeless-mystery-non-ocr/mode/2up |title=Imam 'Ali: From Concise History to Timeless Mystery |publisher=Matheson Trust |year=2019 |isbn=9781908092182 |author-link=Reza Shah-Kazemi |url-access=registration}}
+* {{citation |last=Steigerwald |first=Diana |contribution=Twelver Shīʿī ''Taʾwīl'' |editor-last=Rippin |editor-first=Andrew |display-editors=0 |title=The Blackwell Companion to the Qur'ān |series=Blackwell Companions to Religion |url=https://www.scribd.com/book/342322189/The-Wiley-Blackwell-Companion-to-the-Qur-an |date=2017 |publisher=Wiley |isbn= 9781118964835 |pages=997–1027|url-access=subscription}}
+* {{cite book |last=Tabatabai |first=Sayyid Mohammad Hosayn |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |title=Shi'ite Islam |publisher=State University of New York Press |translator-first=Seyyed Hossein |translator-last=Nasr |translator-link= |year=1975 |isbn=0873953908 |author-link=Allameh Tabatabaei |url-access=registration}}
+{{refend}}
+== Further reading ==
-{{DEFAULTSORT:Verse of Wilayah, The}}
+* {{citation |last=Shah-Kazemi |first=Reza |chapter=Light upon Light? The Qur'an and the Gospel of John |contribution= |pages=116–148 |editor-last=Cornille |editor-first=Catherine |editor2-last=Conway |editor2-first=Christopher |display-editors= |title=Interreligious Hermeneutics |url=https://books.google.com/books?id=ZpcNBQAAQBAJ |series=Interreligious Dialogue Series |volume=2 |date=2010 |location= |publisher=Wipf & Stock Publishers |isbn=9781630874254}}
+[[Category:Al-Ma'idah]]
 [[Category:Quranic verses]]
 [[Category:Shia Islam]]