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Verse of Mustad'afin
Verse's Information
NameAyat al-Hukumat al-Mustad'afin
Suraal-Qasas (Qur'an 28]]
Verse5
Juz'20
Content Information
Place of
Revelation		Mecca
TopicDoctrinal
AboutSuccession of the rule of the oppressed over the rule of the arrogant


Qur'an 28:5, known as the Verse of the Rule of the Oppressed, is the 5th verse of Sura al-Qasas. The verse refers to the leadership and rule of the oppressed on earth and their succession to the rule of arrogant oppressors. While the apparent meaning of the verse is about the confrontation between Prophet Moses (a) and the Children of Israel with Pharaoh, its esoteric meaning is considered to be about the Prophet's Household (a) and their enemies. Numerous narrations have been reported that "the oppressed" in the esoteric interpretation of the verse are the Infallible Imams (a) and ultimately Imam al-Mahdi (a).

The verse has been considered a general and continuous law throughout history. The story of the Children of Israel and Pharaoh and the victory of Prophet Muhammad (s) over the disbelievers are regarded as instances of this law. Relying on narrations, Shi'a scholars and exegetes consider the rule of Imam al-Mahdi (a) in the end of times to be the ultimate fulfillment of the verse.

Introduction and Occasion of Revelation

Qur'an 28:5 is called "Ayat al-Hukumat al-Mustad'afin". In this verse, God speaks of the superiority of His will and decree and also of His favor upon the oppressed. He introduces them as leaders and inheritors of the earth and successors to the rule of tyrants, and considers the ultimate rule to belong to the oppressed.[1] It is understood by many that this will of God will certainly occur[2] and is inevitable.[3]

Some Shi'a exegetes believe the reason for the revelation of this verse is to console the Prophet (s) regarding the oppression and injustice that will be inflicted upon his Household (a) after him and that God will make them rulers and caliphs on earth after enduring all hardships.[4] Others, by attributing leadership specifically to the Imams (a), believe in their return to this world along with their enemies, which prepares the ground for revenge.[5]

Exegesis

Ayat al-Hukumat al-Mustad'afin on the facade of one of the entrances to the Shrine of Imam al-Rida (a)

Qur'an 28:5 is about the story of the Children of Israel and Pharaoh.[6] In this verse, God, referring to Pharaoh's intention to destroy the Children of Israel and establish a permanent rule of the arrogant, announces His own intention to entrust this rule to the oppressed.[7]

The oppressed intended by the verse are those who have been weakened by oppressors but they themselves have no role in their weakness.[8] Instead, they are constantly striving to be freed from the bonds of the oppressors.[9] The reason for the success of the Children of Israel and their transformation into inheritors of Pharaohs' rule is considered to be the mobilization of forces and the selection of Prophet Moses (a) as their leader.[10]

Esoteric Interpretation (Ta'wil) of the Verse

Some exegetes consider the apparent meaning of the verse to be about the confrontation between Prophet Moses (a) and Pharaoh, and its inner meaning to be about the Prophet's Household (a) and their enemies.[11] In other words, the addressee of the verse is considered to be the Prophet (s) and his Ahl al-Bayt (a). God, in this verse, has mentioned Prophet Moses (a) and the Children of Israel as an example for the fulfillment of the divine promise,[12] and the Pharaohs are considered an allusion to those who usurped the right of the Prophet's Household (a).[13]

Sunni exegetes consider the verse to be only about Prophet Moses (a), Pharaoh and the rule of the Children of Israel. However, Shia exegetes have rejected this understanding of the verse for various reasons and consider this view contrary to the explicit wording and apparent meaning of the verse. They argue that the rule intended in the verse is to rule over the entire earth and at no time have the Children of Israel ruled over the entire earth.[14]

Instances of the Oppressed in Narrations

Numerous narrations from the Imams (a) have been reported regarding the interpretation of Ayat al-Hukumat al-Mustad'afin.[15] In some narrations, the oppressed intended by the verse are the Banu Hashim,[16] the Imams (a)[17], the Ahl al-Bayt (a)[18] and their followers[19] and the last of them being Imam al-Mahdi (a).[20] In other narrations, the names of some Imams are mentioned such as Imam Ali (a), Imam al-Hasan (a), and Imam al-Husayn (a)[21] and even Imam al-Sadiq (a)[22] and are considered instances of the oppressed in the verse. In contrast, their enemies are introduced as equivalent to Pharaoh and his followers.[23] In a narration, the Prophet (s), referring to the victimization of his household, namely Imam Ali (a), Lady Fatima (a), Imam al-Hasan (a), Imam al-Husayn (a), and nine of the descendants of Imam al-Husayn (a), considered the esoteric interpretation of the verse to be about himself and his Household (a).[24]

In Nahj al-Balagha Imam Ali(a) uses a parable to introduce the world as belonging to the Prophet's Household (a) after its stubbornness and rebellion, like a she-camel that withholds its milk from its owner to keep it for her offspring. The Imam (a) then refers to this verse.[25] Another narration states that Imam al-Mahdi (a), during his infancy on the seventh day after birth, spoke by the command of his father and testified to monotheism and sent blessings upon the Prophet (s) and his forefathers. He then recited this verse.[26]

Some researchers have divided the oppressed into two categories: the intellectually oppressed and the practically oppressed. The intellectually oppressed is someone who is incapable of distinguishing truth from falsehood due to certain factors; however, he himself is not at fault. The practically oppressed is someone who has recognized truth from falsehood but due to incredible pressure and constraint from tyrannical rulers, he is unable to do anything. The narrations that count the Imams (a) among the oppressed refer to the second category.[27]

Divine Custom in History

Main article: Divine custom

According to Sadiqi Tihrani and Makarem Shirazi, Shi'a exegetes of the 14th century AH, this verse is a general and continuous law throughout history and is applicable to all eras and all people and communities.[28] It is considered glad tidings for all free people regarding the victory of truth over falsehood and faith over disbelief.[29]

Muhammad Jawad Mughniyya also considers this divine law (i.e., possessing honor, freedom, victory, and dominance) to be applicable to all nations if they observe patience and struggle in the way of God, and it is not exclusive to the Children of Israel. He uses the metaphor of a sick person, believer or disbeliever, who is cured by taking healing medicine, because God is for all and not only for the Children of Israel.[30] The rule of the Children of Israel and the fall of the Pharaohs' rule was an example of the realization of the divine decree regarding the superiority and leadership of the oppressed.[31] The rule of Prophet Muhammad (s) and his victory over the tyrannical powers of the world along with his oppressed companions is considered another example of the fulfillment of God's promise.[32] Some believe that this divine custom has not been fully realized and will only be achieved with the advent of Imam al-Mahdi (a).[33]

A calligraphy piece of Ayat al-Hukumat al-Mustad'afin by Gholamhossein Amirkhani

The Rule of Imam al-Mahdi (a)

Some consider this verse to be about Imam al-Mahdi (a)[34] and even among the verses specific to the advent of the Imam (a) in the end times.[35] Shaykh al-Tusi, relying on the views of some Shi'a scholars, consideres this verse to be about the rule of Imam al-Mahdi (a) whom God will make the ruler on earth and the inheritor of the rule of the tyrants.[36]

Some exegetes, relying on narrations from the Prophet's Household (a), consider the more complete and extensive example of the divine decree to be the advent of the rule of Imam al-Mahdi (a) over the entire globe and consider this verse to be among the clear and evident verses for such a rule.[37] In some narrations, the definitive and final actualization of the rule of the oppressed is identified as the rule of Imam al-Mahdi (a), who, after enduring hardships and various pressures, will come to power and humiliate the enemies.[38]

Notes

  1. ↑ Makarim Shirazi, Tafsir-i nimuna, 1371 SH, vol. 16, p. 16-21.
  2. ↑ Fakhr al-Razi, Mafatih al-Ghayb, 1420 AH, vol. 24, p. 579.
  3. ↑ Qara'ati, Tafsir-i Nur, 1388 SH, vol. 7, p. 17.
  4. ↑ Qummi, Tafsir al-Qummi, 1363 SH, vol. 2, p. 134.
  5. ↑ Qummi, Tafsir al-Qummi, 1363 SH, vol. 2, p. 134.
  6. ↑ Shaykh al-Tusi, al-Tibyan, Beirut, vol. 8, p. 129.
  7. ↑ Tabataba'i, al-Mizan, 1390 AH, vol. 16, p. 9-10; Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 16.
  8. ↑ Qara'ati, Tafsir-i Nur, 1388 SH, vol. 7, p. 18.
  9. ↑ Sadiqi Tihrani, al-Furqan, 1365 SH, vol. 22, p. 296-297.
  10. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 19.
  11. ↑ Husayni Astarabadi, Ta'wil al-Ayat al-Zahira, 1409 AH, p. 407; Burujirdi, Tafsir-i Jami, Tehran, vol. 5, p. 151.
  12. ↑ Qummi Mashhadi, Kanz al-Daqa'iq, 1368 SH, vol. 10, p. 30.
  13. ↑ Qummi, Tafsir al-Qummi, 1363 SH, vol. 2, p. 134.
  14. ↑ Burujirdi, Tafsir-i Jami, Tehran, vol. 5, p. 151-152.
  15. ↑ See, for example: Bahrani, al-Burhan, 1416 AH, vol. 4, p. 250; Furat al-Kufi, Tafsir Furat al-Kufi, 1410 AH, p. 314-316.
  16. ↑ Haskani, Shawahid al-Tanzil, 1411 AH, vol. 1, p. 559.
  17. ↑ Shaykh al-Saduq, al-Amali, 1376 SH, p. 479; Ibn Hayyun, Sharh al-Akhbar, 1409 AH, vol. 2, p. 344; Haskani, Shawahid al-Tanzil, 1411 AH, vol. 1, p. 557; Bahrani, al-Burhan, 1416 AH, vol. 4, p. 250.
  18. ↑ Sadiqi Tihrani, al-Furqan, 1365 SH, vol. 22, p. 294.
  19. ↑ Shaykh al-Tusi, al-Ghayba, 1411 AH, p. 184; Shaykh al-Hurr al-'Amili, Ithbat al-Hudat, 1425 AH, vol. 5, p. 122.
  20. ↑ Sadiqi Tihrani, al-Furqan, 1365 SH, vol. 22, p. 295.
  21. ↑ Shaykh al-Saduq, Ma'ani al-Akhbar, 1403 AH, p. 79; Bahrani, al-Burhan, 1416 AH, vol. 4, p. 250; Haskani, Shawahid al-Tanzil, 1411 AH, vol. 1, p. 560.
  22. ↑ Kulayni, al-Kafi, 1407 AH, vol. 1, p. 306; Tabrisi, Majma' al-Bayan, 1372 SH, vol. 7, p. 375; Bahrani, al-Burhan, 1416 AH, vol. 4, p. 250.
  23. ↑ Khasibi, al-Hidaya al-Kubra, 1419 AH, p. 421; Tabrisi, Mishkat al-Anwar, 1385 AH, p. 95; Husayni Astarabadi, Ta'wil al-Ayat al-Zahira, 1409 AH, p. 407.
  24. ↑ Khasibi, al-Hidaya al-Kubra, 1419 AH, p. 376; Jawhari Basri, Muqtadab al-Athar, Qom, p. 8.
  25. ↑ Sharif al-Radi, Nahj al-Balagha, 1414 AH, p. 506; Haskani, Shawahid al-Tanzil, 1411 AH, vol. 1, p. 556.
  26. ↑ Khasibi, al-Hidaya al-Kubra, 1419 AH, p. 356; Mas'udi, Ithbat al-Wasiyya, 1384 SH, p. 259; Shaykh al-Saduq, Kamal al-Din, 1395 AH, vol. 2, p. 425.
  27. ↑ Tabataba'i, al-Mizan, Manshurat Isma'iliyan, vol. 5, p. 51 and 60.
  28. ↑ Sadiqi Tihrani, al-Furqan, 1365 SH, vol. 22, p. 294; Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 21.
  29. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 17.
  30. ↑ Mughniyya, al-Tafsir al-Mubin, Qom, p. 506.
  31. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 17.
  32. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 17.
  33. ↑ Sadiqi Tihrani, al-Balagh, 1419 AH, p. 385.
  34. ↑ Husayni Shirazi, Tabyin al-Qur'an, 1423 AH, p. 397.
  35. ↑ Shaybani, Nahj al-Bayan, 1413 AH, vol. 4, p. 144.
  36. ↑ Shaykh al-Tusi, al-Tibyan, Beirut, vol. 8, p. 129.
  37. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 16, p. 17; Qara'ati, Tafsir-i Nur, 1388 SH, vol. 7, p. 17.
  38. ↑ Shaykh al-Tusi, al-Ghayba, 1411 AH, p. 184; Shaykh al-Hurr al-'Amili, Ithbat al-Hudat, 1425 AH, vol. 5, p. 122.

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