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Draft:Verse 54 of Sura al-Ma'ida

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Verse 54 of Sura al-Ma'ida
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Place of
Revelation		Medina


Qur'an 5:54 (Arabic: آیه ۵۴ سوره مائده) delineates the characteristics of the helpers of God's religion. Prominent among these attributes are a reciprocal love between them and God, humility toward believers, and sternness toward disbelievers. Unwavering Jihad against the enemies of God and indifference to the reproach of critics are also cited as defining traits of this group.

Scholars interpret Qur'an 5:54 as establishing a universal principle and a warning to Muslims: should any among them apostatize, it causes no detriment to God, His religion, or Islamic society, for God will raise a future people to uphold the faith. This group, distinguished by specific qualities, is regarded as the true manifestation of Hezbollah (the Party of God). Those possessing these attributes are deemed worthy of Wilaya (leadership) over Islamic society and capable of establishing an ideal human community.

In their exegesis of Qur'an 5:54, exegetes relying on narrations have offered various theories regarding the identity of these helpers. Proposed instances include Salman al-Farsi and the Persian people, Imam Ali (a) and his companions, and Imam al-Mahdi (a) and his followers. Some scholars reject interpretations that identify the group with contemporaries of the verse's revelation. 'Allama Tabataba'i posits that the specific instance referred to in the verse has not yet been realized.

A Verse about Helpers of God's Religion

Nasir Makarim Shirazi interprets Qur'an 5:54 as addressing apostates who, as predicted by the Qur'an, would eventually abandon Islam.[1] According to 'Allama Tabataba'i, within the context of the three preceding verses, apostasy here denotes alliance or friendship with Jews and Christians.[2] Makarim Shirazi argues that the verse articulates a general rule serving as a warning to Muslims: the apostasy of any individual inflicts no harm upon God, His faith, or the Muslim community, as God will surely bring forth a future people to champion the religion.[3]

The entity referred to as "qawm" (people) in Qur'an 5:54 constitutes a group[4] with distinct attributes, considered the true embodiment of Hezbollah.[5] Those endowed with these traits are considered worthy of exercising Wilaya over Islamic society[6] and are seen as the architects of a utopian human civilization.[7] It is asserted that acquiring these characteristics and joining the ranks of God's helpers is a divine bounty bestowed upon those whom He deems worthy.[8] The source of this grace and the selection of its recipients are attributed to two divine names: Wasi' (All-Embracing) and 'Alim (All-Knowing).[9] According to Tabataba'i, many exegetes view Qur'an 5:54 as a prophecy concerning the Ghayb (Unseen).[10] He classifies this verse as an instance of the Qur'an's Tahaddi (challenge) regarding knowledge of the unseen.[11]

Characteristics of Helpers of God's Religion

Exegetes have enumerated specific characteristics for the helpers of God's religion based on Qur'an 5:54:[12]

  • **First Characteristic:** **Divine Love.**[13] Muhammad Taqi al-Mudarrisi posits that the criterion for God's love is the perfection of their virtues, manifested as faith and righteous deeds.[14] He argues that the consequence of this divine love is that they are beloved and obeyed by other creatures, as they are true servants of God.[15] Citing verses such as Qur'an 3:57 and Qur'an 3:32, 'Allama Tabataba'i identifies the prerequisite for divine love as immunity from injustice and spiritual impurity, such as Kufr and Fisq.[16]
  • **Second Characteristic:** **Love for God.**[17] Mudarrisi suggests that this love stems from their recognition of the duty to be grateful for their Lord's grace.[18] He contends that they express this gratitude through voluntary and willing obedience, as their actions are rooted in their love for God.[19]
  • **Third Characteristic:** **Humility toward Believers.**[20] The origin of this humility is traced to the preceding characteristic: since believers are loved by God, they are also cherished by the helpers of His religion.[21]
  • **Fourth Characteristic:** **Sternness toward Disbelievers.**[22] 'Allama Tabataba'i attributed this trait to the fact that God's helpers view themselves as superior to the false glory of disbelievers.[23]
  • **Fifth Characteristic:** **Constant Jihad.**[24] Mudarrisi notes that Islamic society faces internal challenges and external enemies that necessitate struggle.[25] He defines the helpers of God's religion as those who continuously combat these threats.[26] Regarding the inclusion of Jihad among these traits, it is noted that as defenders of the faith, Jihad is an attribute inherent to their station.[27]
  • **Sixth Characteristic:** **Fearlessness of Blame.**[28] 'Allama Tabataba'i viewed this characteristic as complementary to the previous five, noting that supporting the religion inevitably invites opposition from enemies who seek to undermine the faithful through intimidation and reproach.[29]

Instance of Helpers of God's Religion

In the context of Qur'an 5:54, exegetes relying on narrations have offered various theories regarding the specific identity of the helpers of God's religion. The author of Majma' al-bayan summarizes these views as follows:[30]

  • It is reported from figures such as al-Dahhak (d. 105/723-4), a Tabi'un exegete, that the verse refers to Abu Bakr and his companions during the Ridda wars.[31]
  • Al-Suddi (d. 128/745-6), another Tabi'un exegete, identifies them as the Ansar.[32]
  • Mujahid is reported to have identified them as the people of Yemen,[33] citing the Prophet (s)'s statement: "The people of Yemen have come to you with softer hearts, and faith and wisdom are from Yemen."[34] It is said that upon the revelation of this verse, the Prophet (s) gestured toward Abu Musa al-Ash'ari, stating: "They are the people of this man."[35]
  • Some have interpreted it as referring to the Persians (Iranians).[36] In one narration, when asked about this verse, the Prophet (s) placed his hand on Salman's shoulder and declared: "It refers to this man and his people."[37] He added that even if faith were suspended at the Pleiades, men from Persia would attain it.[38]
  • Reports from 'Ammar and Ibn Abbas identify the group as Ali (a) and his companions[39] who fought the Nakithun, Qasitun, and Mariqun after the Prophet (s).[40] This interpretation is also reportedly narrated from Imam al-Baqir (a)[41] and Imam al-Sadiq (a).[42] To substantiate this view, al-Tabrisi adduces corroborating narrations (including the Hadith Khasif al-Na'l), demonstrating that the Prophet (s) described Imam Ali (a) using qualities mentioned in this verse.[43]
  • Ali b. Ibrahim al-Qummi interpreted this verse as referring to the Qa'im (a) and his companions.[44] Narrations supporting this opinion are also found in Shi'a hadith collections.[45] Elucidating this view, al-Tabrisi argues that the first part of the verse addresses those who oppressed the Ahl al-Bayt (a), killed them, and usurped their right.[46] He further argues for the plausibility of this interpretation, noting that the people God promises to bring must not have existed at the time of the verse's revelation.[47]
  • That the verse has no specific historical instance but encompasses all who possess these qualities until the Day of Judgment.[48]
  • 'Allama Tabataba'i maintains that the verse's specific instance has not yet been realized.[49]

Criticism of Opinions regarding Instances

Scholars have critiqued various exegetical opinions regarding the identity of the helpers:

  • 'Allama Tabataba'i argues that exegetes have engaged in protracted debates on this issue, distracting them from the verse's primary teachings concerning the attributes of God's helpers.[50] He contends that this oversight has led them to treat divine speech as if it were ordinary human discourse.[51] Notwithstanding this, Tabataba'i accepts al-Tabrisi's view that the perfect exemplar of the helpers is Imam Ali (a). However, since he regards the verse as describing a group not present at the time of revelation, he does not find the qualities described to be fully applicable to Imam Ali's (a) companions.[52] He applies this same reasoning to other proposed instances dating to the time of revelation.[53]
  • 'Allama Tabataba'i also rejects the view that the verse lacks a specific instance, arguing that such an interpretation contradicts the verse's apparent meaning and amounts to a loose or poetic reading of the Qur'an.[54]
  • Nasir Makarim Shirazi accepts Imam Ali (a) and Salman al-Farsi as valid instances but contends that tribal biases have influenced other identifications related to early Islam,[55] leading to the inclusion of individuals lacking the requisite merit and qualities; he cites Abu Musa al-Ash'ari as an example of such misidentification.[56]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 415.
  2. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 382.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 415.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 383.
  5. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 404.
  6. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 404.
  7. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 405.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 415.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 415.
  10. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 381.
  11. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 1, p. 65.
  12. ↑ For example see: Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, pp. 415-416.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 416.
  14. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 405.
  15. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 405.
  16. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 383.
  17. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 416.
  18. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 406.
  19. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 406.
  20. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 556; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 416.
  21. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 384.
  22. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  23. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 384.
  24. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 416.
  25. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 406.
  26. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, p. 406.
  27. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 385.
  28. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 416.
  29. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 385; Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, vol. 8, p. 223.
  30. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, pp. 321-322.
  31. ↑ Ḍaḥḥāk b. Muzāḥim, Tafsīr al-Ḍaḥḥāk, 1419 AH, vol. 1, p. 331.
  32. ↑ Suddī, Tafsīr al-Suddī al-kabīr, 1414 AH, p. 231.
  33. ↑ Mujāhid, Tafsīr Mujāhid, 1410 AH, p. 311.
  34. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  35. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  36. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  37. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  38. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  39. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321; Shaybānī, Nahj al-bayān, 1419 AH, vol. 2, p. 229.
  40. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 321.
  41. ↑ For example see: Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 123.
  42. ↑ For example see: Shaybānī, Nahj al-bayān, 1419 AH, vol. 2, p. 229.
  43. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, pp. 321-322.
  44. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 1, p. 170.
  45. ↑ For example see: ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 326.
  46. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 322.
  47. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 322.
  48. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 322.
  49. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 389.
  50. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 381.
  51. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 381.
  52. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 390.
  53. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 390.
  54. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 389.
  55. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 418.
  56. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, pp. 418-419.

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