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Draft:Verse 20 of Sura al-Tawba

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Verse 20 of Sura al-Tawba
Verse's Information
Suraal-Tawba (Qur'an 9)
Verse20
Juz'10
Content Information
Cause of
Revelation		Imam 'Ali (a)
Place of
Revelation		Medina
TopicBeliefs
AboutSuperiority of the rank of believers, Emigrants, and warriors over others
Related VersesSiqayat al-Hajj Verse


Qur'an 9:20 delineates the elevated status of individuals characterized by faith, Hijra, and Jihad in the path of God. In his commentary Mutashabih al-Qur'an, Ibn Shahrashub asserts that Imam 'Ali (a) surpasses all relatives and Companions in these virtues. al-'Allama al-Hilli (d. 726/1325) regards this verse as a unique honor exclusive to 'Ali (a), citing it as evidence of his superiority and right to be Imam. Similarly, Ibn Shahrashub (d. 588/1192) interprets the verse as an affirmation of 'Ali's bravery and his succession to the Prophet (s). Abu l-Futuh al-Razi cites a hadith from Jabir b. 'Abd Allah al-Ansari identifying "ulāʾika humu l-fāʾizūn" (they are the triumphant) as a reference to 'Ali (a) and his Shi'a.

Prominent Shi'a exegetes, including al-'Allama al-Hilli and Sayyid Nur Allah Shushtari, maintain that the verse was revealed concerning 'Ali (a) following an incident of boasting between al-'Abbas and Talha b. Shayba. Conversely, scholars such as Abu l-Futuh al-Razi and Nasir Makarim Shirazi posit that Qur'an 9:20 serves as an elucidation of Qur'an 9:19, known as the Siqayat al-Hajj Verse. Other Shi'a exegetes view the verse as integral to a broader sequence of texts. Haskani, a Sunni scholar, supports this perspective, stating that the sequence of Qur'an 9:19–22 was revealed in honor of 'Ali (a) following the dispute involving al-'Abbas and Shayba.

Implications for the Succession of 'Ali (a)

Qur'an 9:20 articulates the spiritual rank and reward of warriors in the way of God,[1] establishing that God does not view all deeds as equal or identical.[2] Mutashabih al-Qur'an notes that the verse praises believers, Emigrants, and warriors—categories in which 'Ali (a) holds precedence over all other relatives and Companions.[3]

In his work Minhaj al-karama, under the section "Quranic proofs indicating the Imamate of 'Ali (a)," al-'Allama al-Hilli identifies this verse as a distinction achieved solely by 'Ali (a), thereby establishing his superiority and Imamate.[4] Ibn Shahrashub concurs, interpreting the verse as an indication of 'Ali's bravery and his right to succeed the Prophet (s).[5]

Citing a narration from Jabir b. 'Abd Allah al-Ansari, Abu l-Futuh al-Razi (d. 552/1157 or 556/1161) identifies the phrase "ulāʾika humu l-fāʾizūn" as referring to 'Ali (a) and his Shi'a. Notably, immediately after Imam 'Ali (a) was struck, he famously declared, "Fuzt wa Rabb al-Ka'ba" (By the Lord of the Ka'ba, I have won/triumphed).[6]

Text and Translation

According to the Shi'a exegete al-Sayyid Muhammad Husayn Tabataba'i (d. 1981), Qur'an 9:20 signifies that the value of any deed depends on its "life"—namely, the spirit of faith and sincerity—without which action is merely a lifeless corpse.[7] Other Shi'a exegetes interpret the verse as part of a continuous narrative connecting the preceding and succeeding verses.[8]

Occasion of Revelation

Shi'a exegetes offer varying accounts regarding the occasion of revelation for Qur'an 9:20. One view posits that the verse was revealed after al-'Abbas and Talha b. Shayba boasted in the presence of Imam 'Ali (a) about their prestigious roles in serving pilgrims and maintaining the House of God.[9] When Imam 'Ali (a) countered by highlighting his jihad in the way of God, this verse was revealed in his favor.[10]

This interpretation is supported by Furat al-Kufi.[11] Alternatively, some scholars argue that verse 20 serves to explicate Qur'an 9:19 (the Siqayat al-Hajj Verse), which was itself revealed concerning Imam 'Ali (a).[12] Makarim Shirazi asserts that while the verses were revealed in the context of 'Ali (a), their conceptual application is universal.[13] Similarly, 'Ali b. Ibrahim al-Qummi, citing a narration from Imam al-Baqir (a),[14] identifies verse 19 as specific to Imam 'Ali (a), with verse 20 serving as a description of his attributes.[15]

Among Sunni scholars, Haskani maintains that the entire sequence from verse 19 to 22 of Sura al-Tawba was revealed concerning Imam 'Ali (a).[16] Fakhr al-Razi and al-Tha'alibi, also Sunni scholars, view verse 20 as an elaboration and specification of the preceding verse.[17]

Abu l-Futuh al-Razi recounts a tradition where Imam 'Ali (a) urged al-'Abbas to migrate to Medina; when al-'Abbas refused, boasting of his responsibilities in Mecca, these verses were revealed to the Prophet (s).[18]

Critique of Nu'man b. Bashir's Narration

In al-Durr al-manthur, al-Suyuti records a narration from Nu'man b. Bashir stating that he and other Companions were near the pulpit of the Prophet (s) when they overheard men boasting about Siqayat al-Hajj, the maintenance of the House of God, and jihad. Hearing this, 'Umar b. al-Khattab announced he would seek clarification from the Prophet (s) regarding the revelation.[19]

Makarim Shirazi rejects this account, arguing that it contradicts the content of the verses in several respects.[20] Conversely, the Sunni scholar Rashid Rida accepts the narration as the correct occasion of revelation, deeming it consistent with the verse's meaning, though he ultimately concedes that the Quranic text itself rejects the boasting described.[21] 'Allama Tabataba'i dismisses Rashid Rida's alignment of Nu'man's narration with the verse, maintaining that solitary reports (āḥād) are valid only when congruent with the Qur'an.[22]

The Highest Rank with God and the Group Opposite It

"Aʿẓamu daraja" (a greater rank) in Qur'an 9:20 is interpreted by 'Allama Tabataba'i as a divine metaphor indicating that those possessing faith, Hijra, and Jihad stand superior to a group devoid of rank or merit.[23] Makarim Shirazi concurs, citing Quranic evidence to argue that the elative form (afʿal al-tafḍīl) is often used to contrast a virtuous party against one with no virtue at all.[24] The Sunni scholar Fakhr al-Razi also posits in one interpretation that the opposing group possesses no virtue.[25]

Mulla Fath Allah Kashani (d. 988/1580) and 'Allama Majlisi (d. 1110/1698) identify the opposing group as those lacking the full assemblage of attributes mentioned, or those who merely perform Siqāya and ʿImāra. They argue that the status of such individuals is inferior to those described as "aʿẓamu daraja"—those who combine faith, Hijra, and Jihad with their person and wealth.[26] This view is shared by the Sunni exegete Al-Baydawi.[27] Similarly, Fayd Kashani (d. 1091/1680) in Tafsir al-Safi defines the opposing group as those failing to unite these three attributes.[28] Fakhr al-Razi offers an alternative interpretation, suggesting the comparison could be between the rewards of jihad versus those of Siqāya and ʿImāra.[29]

Other Interpretive Points

In Majma' al-bayan, Shaykh al-Tabrisi interprets "āmanū" (they believed) as the affirmation and confession of the Oneness of God,[30] while Shaykh al-Tusi (d. 460/1067) adds to this the confession of the Prophethood of Muhammad (s).[31]

'Allama Tabataba'i notes that the use of plural verbs and nouns in Qur'an 9:20 ("those who have believed...") without naming specific persons emphasizes that the criterion for virtue lies in the attributes themselves—faith, Hijra, and Jihad with person and wealth—rather than in specific individuals.[32]

Notes

  1. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, p. 204.
  2. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1350-1353 AH, vol. 9, p. 205.
  3. ↑ Ibn Shahrāshūb, Mutashābih al-Qurʾān, 1369 AH, vol. 2, p. 34.
  4. ↑ Al-ʿAllāma al-Ḥillī, Minhāj al-karāma, 1379 Sh, p. 129.
  5. ↑ Ibn Shahrāshūb, Mutashābih al-Qurʾān, 1369 AH, vol. 2, p. 35.
  6. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1378 Sh, vol. 9, p. 194.
  7. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, pp. 205-206.
  8. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, p. 199; Al-Baḥrānī, Al-Burhān, 1415 AH, vol. 2, p. 748.
  9. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 5, pp. 23-24; Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, p. 205; Al-Baḥrānī, Al-Burhān, 1415 AH, vol. 2, p. 748.
  10. ↑ Al-ʿAllāma al-Ḥillī, Minhāj al-karāma, 1379 Sh, p. 129; Al-Shūshtarī, Iḥqāq al-ḥaqq, 1409 AH, vol. 14, p. 488.
  11. ↑ Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, vol. 1, p. 165.
  12. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1378 Sh, vol. 9, p. 193; Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 7, p. 324.
  13. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371-1374 Sh, vol. 7, pp. 324-325.
  14. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 284.
  15. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 284.
  16. ↑ Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, pp. 320-330.
  17. ↑ Fakhr al-Dīn al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 16, p. 13; Al-Thaʿālibī, Al-Jawāhir al-ḥisān, 1418 AH, vol. 3, p. 170.
  18. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1378 Sh, vol. 9, p. 191.
  19. ↑ Al-Suyūṭī, Tafsīr al-durr al-manthūr, 1414 AH, vol. 4, p. 144.
  20. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 7, pp. 326-328.
  21. ↑ Riḍā, Tafsīr al-manār, 1366 AH, vol. 10, pp. 258-259.
  22. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, pp. 211-213.
  23. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, AH, vol. 9, pp. 205-206.
  24. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 7, p. 328.
  25. ↑ Fakhr al-Dīn al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 16, p. 14.
  26. ↑ Al-Kāshānī, Zubdat al-tafāsīr, 1423 AH, vol. 3, p. 91; Al-Majlisī, Mirʾāt al-uqūl, 1370 Sh, vol. 7, p. 269.
  27. ↑ Al-Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 3, p. 75.
  28. ↑ Al-Fayḍ al-Kāshānī, Al-Ṣāfī fī tafsīr al-Qurʾān, 1373 Sh, vol. 2, p. 328.
  29. ↑ Fakhr al-Dīn al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 16, p. 14.
  30. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 5, p. 24.
  31. ↑ Al-Ṭūsī, Al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 5, p. 191.
  32. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1353 AH, vol. 9, p. 205.

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