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Giving Ring as Charity: Difference between revisions
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== Revelation of al-Wilaya Verse == | == Revelation of al-Wilaya Verse == | ||
{{main|Al-Wilaya Verse}} | {{main|Al-Wilaya Verse}} | ||
Exegetes have considered the event of Imam Ali's (a) ring-giving as the context of the [[revelation]] of al-Wilaya verse.<ref>Ḥākim al-Ḥaskānī, ''Shawāhid al-tanzīl'', vol. 1, p. 209-239.</ref> Qadi Iji said that there is a [[consensus]] among exegetes over the revelation of this verse about [[Ali (a)]];<ref>Ījī, ''Sharḥ al-mawāqif'', p. 405.</ref> however, in some Sunni commentaries, it is mentioned that al-Wilaya verse was revealed about other people.<ref>Ṭabarī, ''Jāmiʿ | Exegetes have considered the event of Imam Ali's (a) ring-giving as the context of the [[revelation]] of al-Wilaya verse.<ref>Ḥākim al-Ḥaskānī, ''Shawāhid al-tanzīl'', vol. 1, p. 209-239.</ref> Qadi Iji said that there is a [[consensus]] among exegetes over the revelation of this verse about [[Ali (a)]];<ref>Ījī, ''Sharḥ al-mawāqif'', p. 405.</ref> however, in some Sunni commentaries, it is mentioned that al-Wilaya verse was revealed about other people.<ref>Ṭabarī, ''Jāmiʿ l-bayān'', p. 425.</ref> | ||
== Features of the Ring == | == Features of the Ring == | ||
It is transmitted form [[Imam al-Sadiq (a)]] that the ring Imam Ali (a) gave to the beggar weighed 4 mithqals and its stone weighed 5 mithqals which was a red ruby and its price was equal to the tax of [[Syria]] (300 camel-bearing parcels of silver and 4 camel-bearing parcels of gold). It belonged to Marwan b. Tawq who was killed by Imam Ali (a) in the war. Imam Ali (a) took the ring as a [[war booty]] to the Prophet (s) and the Prophet (s) gave it to him as a gift.<ref>Baḥrānī, '' | It is transmitted form [[Imam al-Sadiq (a)]] that the ring Imam Ali (a) gave to the beggar weighed 4 mithqals and its stone weighed 5 mithqals which was a red ruby and its price was equal to the tax of [[Syria]] (300 camel-bearing parcels of silver and 4 camel-bearing parcels of gold). It belonged to Marwan b. Tawq who was killed by Imam Ali (a) in the war. Imam Ali (a) took the ring as a [[war booty]] to the Prophet (s) and the Prophet (s) gave it to him as a gift.<ref>Baḥrānī, ''al-Burhān'', vol. 2, p. 326-327; Nūrī, ''Mustadrak al-wasāʾil'', vol. 7, p. 259-260.</ref> | ||
== Understandings in Fiqh == | == Understandings in Fiqh == | ||
Some Shi'a jurists refer to Imam Ali's (a) ring-giving in ruku' to prove that minor movements of the body do not make the [[prayer]] invalid.<ref>Fāḍil Miqdād, ''Kanz al-ʿIrfān'', vol. 1, p. 158; Shahīd al-Thānī, ''Masālik al-afhām'', vol. 1, p. 244.</ref> Also, some others have referred to it as an argument to prove that [[intention]] is an act of heart and does not need to be mentioned by the tongue.<ref>Majlisī, ''Biḥār al-anwār'', vol. 81, p. 281; Astar Ābādī, ''Āyāt al-aḥkām'', p. 244.</ref> Also, since the verse refers to the ring-giving as [[zakat]], they have deduced from it that zakat can include [[mustahab|recommended]] acts of [[charity]] as well.<ref>Fāḍil Miqdād, ''Kanz al-ʿIrfān'', vol. 1, p. 158.</ref> | Some Shi'a jurists refer to Imam Ali's (a) ring-giving in ruku' to prove that minor movements of the body do not make the [[prayer]] invalid.<ref>Fāḍil Miqdād, ''Kanz al-ʿIrfān'', vol. 1, p. 158; Shahīd al-Thānī, ''Masālik al-afhām'', vol. 1, p. 244.</ref> Also, some others have referred to it as an argument to prove that [[intention]] is an act of heart and does not need to be mentioned by the tongue.<ref>Majlisī, ''Biḥār al-anwār'', vol. 81, p. 281; Astar Ābādī, ''Āyāt al-aḥkām'', p. 244.</ref> Also, since the verse refers to the ring-giving as [[zakat]], they have deduced from it that zakat can include [[mustahab|recommended]] acts of [[charity]] as well.<ref>Fāḍil Miqdād, ''Kanz al-ʿIrfān'', vol. 1, p. 158.</ref> | ||
Some have said that paying attention to the beggar and hearing his words in the prayer is incompatible with descriptions of the [[mysticism|mystical]] states of Imam Ali (a) during prayer. Some others have answered this question, saying that both Imam Ali's (a) prayer and his giving were for God; thus, there is no problem if someone hears the voice of a beggar and also gives him for the sake of God; the same way that the Prophet (s) heard the voice of a crying child and finished the prayer faster than usual.<ref>Ṭabasī, "Nishan-i | Some have said that paying attention to the beggar and hearing his words in the prayer is incompatible with descriptions of the [[mysticism|mystical]] states of Imam Ali (a) during prayer. Some others have answered this question, saying that both Imam Ali's (a) prayer and his giving were for God; thus, there is no problem if someone hears the voice of a beggar and also gives him for the sake of God; the same way that the Prophet (s) heard the voice of a crying child and finished the prayer faster than usual.<ref>Ṭabasī, "Nishan-i wilāyat wa jarayān-i Khātam bakhshī", p. 49.</ref> [['Allama Majlisi]] said that paying attention to another person's prayer does not disagree with the perfection of [[prayer]] and [[presence of heart]] in the prayer.<ref>Majlisī, ''Biḥār al-anwār'', vol. 81, p. 281.</ref> | ||
==Notes== | ==Notes== | ||
{{Notes}} | {{Notes}} | ||
==References== | ==References== | ||
*ʿĀmilī al-Shahīd al-Thānī, Zayn al-Dīn ʿAlī b. ʾAḥmad al-. ''Masālik al-afhām ilā Āyāt al-āḥkam''. n.p: n.d. | *ʿĀmilī al-Shahīd al-Thānī, Zayn al-Dīn ʿAlī b. ʾAḥmad al-. ''Masālik al-afhām ilā Āyāt al-āḥkam''. n.p: n.d. | ||
* | *Astarābādī, Muḥammad b. ʿAlī. ''Āyāt al-aḥkām fī tafsīr al-kalām al-malik al-ʿallām''. Edited by Muḥammad Bāqir Sharīfzāda. Tehran: Kitāb Furūshī-yi Miʿrājī, 1394 AH. | ||
*Baḥrānī, Sayyid Hāshim b. Sulaymān al-. ''Al-Burhān fī tafsīr al-Qurʾān''. Edited by Qism al-dirāsāt al-Islāmīyya. Qom: Muʾassisat al-Biʿthat, 1374 Sh. | *Baḥrānī, Sayyid Hāshim b. Sulaymān al-. ''Al-Burhān fī tafsīr al-Qurʾān''. Edited by Qism al-dirāsāt al-Islāmīyya. Qom: Muʾassisat al-Biʿthat, 1374 Sh. | ||
*Fāḍil Miqdād al- Ḥillī. ''Kanz al-ʿIrfān fī fiqh al-Qurʾān''. Qom: Intishārāt-i Murtaḍawī, 1425 AH. | *Fāḍil Miqdād al- Ḥillī. ''Kanz al-ʿIrfān fī fiqh al-Qurʾān''. Qom: Intishārāt-i Murtaḍawī, 1425 AH. | ||
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*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār''. Beirut: Muʾassisat al-Ṭabʿ wa al-Nashr, 1410 AH. | *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār''. Beirut: Muʾassisat al-Ṭabʿ wa al-Nashr, 1410 AH. | ||
*Nūrī, Ḥusayn b. Muḥammad Taqī al-. ''Mustadrak al-wasāʾil wa mustanbaṭ al-masāʾil''. Qom: Muʾassisat Āl al-Bayt, 1408 AH. | *Nūrī, Ḥusayn b. Muḥammad Taqī al-. ''Mustadrak al-wasāʾil wa mustanbaṭ al-masāʾil''. Qom: Muʾassisat Āl al-Bayt, 1408 AH. | ||
*Ṭabarī, Muḥammad b. Jarīr al-. '' | *Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʿ l-bayān ʿan taʾwīl al-Qurʾān''. Beirut: Dār al-Fikr: 1408 AH. | ||
*Ṭabasī, Muḥammad Jawād. 1379 Sh. "Nishan-i | *Ṭabasī, Muḥammad Jawād. 1379 Sh. "Nishan-i wilāyat wa jarayān-i Khātam bakhshī". Farhang-i Kawthar 48: (46-49) | ||
{{Template:Imam 'Ali (a)}} | {{Template:Imam 'Ali (a)}} | ||
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