Preface: An Introduction to the Exegesis of a Foundational Verse
The Holy Qur'an, like an inexhaustible ocean, encompasses profound meanings and countless layers within itself. Verse 67 of Surah Al-Ma'idah, with a direct and harmonious address to the Greatest Prophet (peace be upon him), entrusts a grave responsibility upon his shoulders and speaks of a mission whose fulfilment guarantees the spiritual vitality of the Ummah. This verse, succinct yet profound, summons the Prophet to convey all that has been revealed from the Lord, whilst emphasising divine protection granted to him against adversaries. The present treatise, with a deep contemplation on this verse, endeavours to clarify its meaning within a scientific framework, relying on lucid literary and exegetical principles. This elucidation is faithful not only to the apparent wording of the verse but also, by exploring its semantic and literary layers, opens new horizons before scholars.
The Text and Translation of the Verse
Verse 67 of Surah Al-Ma'idah, through a direct address to the Noble Prophet (peace be upon him), highlights his exalted station as the Divine Messenger. This address, akin to a celestial melody, places the mission at the core of attention and emphasises a duty which, like a steadfast pillar, establishes the edifice of prophethood.
The phrase "يَا أَيُّهَا الرَّسُولُ" (O Messenger!) addresses the Prophet respectfully, underscoring the significance of his mission. The clause "مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ" employs the relative pronoun "مَا" and the passive verb "أُنْزِلَ" to manifest the vastness of divine revelation. This structure, like a wide sea, encompasses all that has been sent down from the Lord without specifying a particular instance. The passive and past tense verb "أُنْزِلَ" indicates the completed nature of the revelations descent and highlights a confidential relationship between God and the Propheta relation veiled in divine mystery.
The phrase "بَلِّغْ مَا أُنْزِلَ إِلَيْكَ" obliges the Prophet to fully convey the revelation. This duty is a heavy burden placed upon the Messenger and the fulfilment of prophethood is contingent upon its accomplishment. The clause "وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ" issues a decisive warning that any failure in conveying the message equates to failing in the mission itself. This expression, like a double-edged sword, simultaneously emphasises the importance of conveying and cautions the Prophet against neglecting this obligation.
"وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ" (And Allah will protect you from the people) serves as a divine shield preserving the Prophet against adversaries. These enemies, ranging from Jews and Christians to hypocrites, lurk like ominous shadows threatening the mission. This divine promise, like a light in darkness, frees the Prophet from the fear of conveyance and guides him towards fulfilling his duty. Furthermore, "إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ" (Indeed, Allah does not guide the disbelieving people) alludes to the deprivation of guidance for disbelievers, a deprivation which is, in essence, a divine punishment resulting from their disbelief and obstinacy.
Verse 67 of Surah Al-Ma'idah, through its rhetorical and semantic depth, introduces the duty of conveying revelation as the essence of prophethood. The universality of "مَا أُنْزِلَ", divine protection, and the deprivation of disbelievers from guidance shine like stars in the sky of this verse, illuminating the path for understanding the Prophets mission.
The relative pronoun "مَا" in "مَا أُنْزِلَ" embraces all revealed verses without limitation. This universality prevents restricting the verse to any specific subject, such as wilayah (spiritual authority). The passive past verb "أُنْزِلَ" confines the revelations descent to the past and underscores a confidential bond between God and the Prophet. This ambiguity, like a delicate veil, conceals the details of the revelation from inquisitive eyes and magnifies the grandeur of the mission.
Attempts by certain religious scholars to associate this verse specifically with the subject of wilayah, especially the Wilayah of Amir al-Mu'minin (peace be upon him), do not accord with the apparent text of the verse. The verse makes no explicit reference to wilayah, and the universality of "مَا أُنْزِلَ" renders such interpretation incompatible. These endeavours resemble attempting to pour water into a narrow-necked vessel, conflicting with the literary and exegetical principles of the Holy Qur'an.
Religious scholars, both Shia and Sunni, have occasionally endeavoured to relate this verse to particular matters such as wilayah. These efforts, grounded in traditions rather than the Qur'anic text, are unacceptable from literary and exegetical perspectives. The Holy Qur'an, as a divine legislation, prefers general meanings over particular ones and remains free from sectarian impositions.
Al-Mizan Exegesis, in Volume 6, page 42, analyses this verse but lacks scientific innovation. This exegesis, mainly derived from Ruh al-Ma'ani, reiterates previous scholars' opinions without necessary coherence. Its expressions, scattered like loose leaves, lack organisation and do not enrich the scholarly audience.
The claim linking the verse to the event of Ghadir or the topic of wilayah stems from traditions rather than the Qur'anic text. These traditions, akin to branches separated from the trunk of revelation, cannot limit the general meaning of the verse to a specific subject. Asbab al-nuzul (occasions of revelation), as a marginal annotation to the text, must not overshadow the primary meaning of the verse.
The critique of common exegeses reveals that verse 67 of Surah Al-Ma'idah, due to its universality and literary structure, cannot be confined to a particular subject such as wilayah. The Holy Qur'an, as a law-bound text, avoids imposing specific meanings on general verses and emphasises the apparent and general meaning.
The Noble Prophet (peace be upon him), like a clear mirror, conveyed all divine revelation. The assumption of fear or negligence on his part in conveying the message contradicts his infallibility and courage. Verse 67, emphasising "بَلِّغْ مَا أُنْزِلَ", calls the Prophet to the full accomplishment of the mission and depicts no sign of doubt or fear within him.
The oppression suffered by Amir al-Mu'minin (peace be upon him), Lady Fatimah (peace be upon her), and Imam Hussain (peace be upon him) is like a deep wound upon the body of Islamic history. This oppression is the consequence of enmity from individuals who, like lurking wolves, wronged the Prophets family. These injusticesfrom assaulting the House of Revelation to the martyrdom of Imam Hussain and the captivity of his familyremain a disgraceful stain on humanitys mantle.
The term Itrah, denoting the family or progeny of the Prophet, does not appear explicitly in the Holy Qur'an. Due to its lexical meaning, it is sometimes accompanied by ambiguities. The Holy Qur'an, instead of emphasising the Itrah, attributes wilayah to God and avoids restricting it to individuals.
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ
Allah is the Guardian of those who have believed; He brings them out of darkness into the light. And those who disbelieve their allies are Taghut.
