إِن تَتوبا إِلَى اللَّهِ فَقَد صَغَت قُلوبُكُما ۖ وَإِن تَظاهَرا عَلَيهِ فَإِنَّ اللَّهَ هُوَ مَولاهُ وَجِبريلُ وَصالِحُ المُؤمِنينَ ۖ وَالمَلائِكَةُ بَعدَ ذٰلِكَ ظَهيرٌ

If the two of you repent to Allah, for your hearts have certainly swerved, and if you back each other against him, then [know that] Allah is indeed his guardian, and Gabriel, and the righteous among the faithful, and, thereafter, the angels are his supporters.

EXEGESIS

The statement If the two of you repent to Allah is an elliptical construction that has omitted the rest of the statement. The omitted statement could be: your repentance will be accepted,^{‎[1]Tibyan, 10/48.} or: it is better for you if you repent.

Ṣaghat (swerved) comes from ṣaghā, meaning to incline to something, such as, So that toward it may incline (taṣghā) the hearts of those who do not believe (6:113).^{‎[2]Raghib, p. 485.} In the verse under discussion, the meaning is that the hearts of the two wives had inclined towards rebellion and wronging the Prophet.^{‎[3]According to a report attributed to Mujāhid, he said: ‘We used to think that His word: for your hearts have inclined (ṣaghat) was not so significant until we heard Ibn Masʿūd read it as: If the two of you repent to Allah, for your hearts have gone astray (zāghat)’ (Tabari, 28/104). Without confirming the tradition as authentic, we may note that its objective is to show that the inclination should have been towards a sinful act, otherwise the order to repent would not have come.}

The word hearts is used in the plural (qulūbukumā) instead of the dual (qalbākumā). Amongst other opinions, it has been said this is because it is ineloquent in Arabic to utilise two duals in one word, similar to the verse, cut off their hands (aydiyahumā) (5:38).^{‎[4]Thalabi, 14/347; Nemuneh, 24/277 (footnote 2); Shawkani, 5/299. This is debatable though, as the tenth verse of this same surah uses two duals in one word (khānatāhumā). Rather than saying it is ineloquent, we may say it is a stylistic choice. The word qulūbukumā flows better from the tongue than qalbākumā and gives to a more rhythmic recitation of the verse.}

Taẓāharā (back each other)^{‎[5]The word should originally be tataẓāharā, but one letter has been omitted (Mizan, 19/331).} comes from the root ẓahr, literally meaning back. Like the word back in English, in usage it encompasses a wide array of meanings. When combined with the preposition ʿalā, it has the meaning of supporting each other, to have each other’s backs, or to back each other. For example, in the verse, expelled you from your homes and supported [others] (ẓāharū ʿalā) in your expulsion (60:9).^{‎[6]Raghib, p. 540.} Here, it has the meaning of helping one another to oppose the Prophet.

There is some disagreement amongst the exegetes whether or not the expression righteous among the faithful is referring to one specific person or any number of people. The word ṣāliḥ (righteous) is singular, but the expression can also be used in an absolute sense to refer to anyone that is righteous. Linguistically, both options are correct,^{‎[7]Zamakhshari, 4/566; Razi, 30/571; Nemuneh, 24/280.} as such there is no compelling reason to claim that plurality is not included in the meaning. This literary choice should be a purposeful one, perhaps used to allude that even one supporter, if true and loyal, is worth more than a multitude who are untrue and disloyal.

Finally, the word mawlā is used in many meanings. The exegetes have generally used the context to argue that here it means guardian (walī) or helper (nāṣir).^{‎[8]Razi, 30/570.}

EXPOSITION

The address here shifts once again from the third person narrative to the first person dual, addressing two women. The scholars are unanimous that the two women addressed by the verse are the two wives of the Prophet, Ḥafṣah and ʿĀʾishah.^{‎[9]Tibyan, 10/48; Tabrisi, 10/474; Muslim, 4/189; Tabari, 28/104-105; Mizan, 19/330; Baydawi, 5/224; Thalabi, 9/347; Ibn Kathir, 8/183.} This type of address is quite rare in the Quran and is meant to emphasise the importance of what is being said and to make sure that the two women would take heed and realise the severity of their actions.

The two wives are told that they should repent for their actions. The suggestion to repent is a clear indication that they had committed a wrong, and it warns the two wives that their hearts have inclined towards a wrong and dangerous path. It informs them of the perils facing them should they continue, and is a reminder to them and the Prophet that he is no ordinary man. The right that the Prophet has over the believers is indeed a great one, and the slightest wrongdoing in that regard is worthy of rebuke.^{‎[10] Razi, 30/570.} God emphasises this repeatedly in the Quran: Indeed those who torment Allah and His Apostle are cursed by Allah in the world and the hereafter (33:57).^{‎[11] See also 9:61.}

God then reminds them and us that if some from the Prophet’s earthly family should turn against him or abandon him, his celestial family will never do so. The archangel Gabriel and the rest of the angels will always have the Prophet’s back. The final three verses of this chapter serve to highlight to the wives of the Prophet – and to everyone else – about the outcomes of the paths available in front of them, and that they should think carefully which one they wish to follow.

The righteous among the faithful (ṣāliḥ al-muʾminīn) is also a stern reminder that anyone plotting against the Prophet should know that he is not without earthly support either. Even though some Muslims may not understand the status of the Messenger, a righteous believer does, and would seek to always support the Messenger of God. There is a subtle point being made here as well when we consider the two groups: the angels and the believers. Whilst the angels are described as all being supporters of the Prophet, without any sort of condition, the group of the faithful is conditioned with the term righteous. The implication is clear; the sinless and obedient angels (a theme that is later revisited in verse 6) are, without fail, loyal to God and His Messenger. However, many of those who have professed Islam and believed, are not always so. They may waver in their faith, they may mistreat the Prophet, and they may even abandon him when faced with difficult trials. Only a small few were unwavering supporters on whom the Prophet could count, no matter what.

For a more detailed discussion on the reported events that led to the revelation of this verse, see the commentary on the first verse of this surah.

REVIEW OF TAFSĪR LITERATURE

There is disagreement amongst the scholars about the identity of the righteous among the faithful:

1. The author of Tafsīr al-Qummī reports through Abū Baṣīr, from Imam al-Bāqir (a): ‘The righteous among the faithful refers to Ali ibn Abī Ṭālib (a).’^{‎[12] Qummi, 2/376; also Tabrisi, 10/474-475. The same opinion is related from Mujāhid, and also in a mursal hadith from the Prophet, Thalabi, 9/348; Ibn Kathir, 8/186-187. The narration is also found in Manaqib, 2/274; Amali.S, p. 83.}
2. Furāt ibn Ibrāhīm reports through Sadīr al-Ṣayrafī, from Imam al-Bāqir (a): ‘The Messenger of God (s) made Ali known to his companions on two occasions. Once, when he said: “Of whosoever I am his master, then Ali is his master.” As for the second, it was when this verse was revealed: then [know that] Allah is indeed his guardian, and Gabriel, and the righteous among the faithful, until the end of the verse; the Messenger of God (s) took Ali’s hand and said: “O people! This is the righteous among the faithful!”’^{‎[13] Furat, p. 490.}
3. Ibn ʿAsākir reports from Ibn Abbas that it refers to Ali ibn Abī Ṭālib.^{‎[14] Ibn Asakir, 42/361.}
4. Al-Baḥrānī states that Muhammad ibn Abbas ibn Māhyār has listed fifty-two hadiths in his tafsir from Shia and Sunni sources all stating that the righteous among the faithful refers to Ali ibn Abī Ṭālib (a). He then reports a few of those narrations.^{‎[15] Burhan, 5/420.} Moreover, Majlisī attributes to Sharīf al-Murtaḍā that there has been consensus amongst Shia scholars that it refers to Imam Ali (a).^{‎[16] Bihar, 36/31.}

There are, however, other claims on the identity of the righteous among the faithful.

5. Ibn Saʿd reports from Saʿīd ibn Jubayr that the righteous among the faithful meant ʿUmar ibn al-Khaṭṭāb, specifically.^{‎[17] Ibn Sad, 8/185. Dhahabī narrates the same stating even more explicitly that ‘it was revealed specifically about ʿUmar’ (Dhahabī, Taʾrīkh al-Islām, 3/255).} This is, however, very strange, knowing the position of Saʿīd ibn Jubayr. Moreover, Zamakhsharī reports another view from Saʿīd ibn Jubayr that it means those believers who have denounced and disassociated from hypocrisy.^{‎[18] Zamakhshari, 4/566.}

Other reports have tried to include the first four caliphs in the righteous among the faithful; for example:

6. Ibn ʿAsākir reports from Muqātil that it meant Abū Bakr and ʿUmar and Ali ibn Abī Ṭālib (a).^{‎[19] Ibn Asakir, 44/45.}
7. Ibn ʿAsākir also reports that it is the first four caliphs.^{‎[20] Thalabi, 10/348.}

Still others have tried to generalise it to any good believer:

8. Al-Ḍaḥḥāk and Qatādah, take it to mean anyone who is good or God-fearing. Zajjāj further clarifies that the singular is used to refer to anyone, meaning it can be a group of people.^{‎[21] Tibyan, 10/48.}
9. Rāzī simply relates that some have said it refers to all the companions.^{‎[22] Razi, 30/571-572.}

There are yet other very strange views which defy both reason and the context:

10. Ibn ʿAsākir reports from Mālik ibn Anas, that Zayd (ibn Aslam) said it means the prophets.^{‎[23] Ibn Asakir, 44/45. This is probably based on the fact that the Quran often refers to the prophets as the righteous (ṣāliḥīn), see 21:72 and 12:101.}
11. From Ibn Zayd, that it refers to the angels.^{‎[24] Qurtubi, 18/189.}

There is also a relevant narration reported from ʿAmr ibn al-ʿĀṣ in several different variants, one of which is the following: ‘I heard the Messenger of God (s) say openly, and not secretly, that the family of the son of so-and-so (ibn fulān) are not my close friends (awliyāʾ); my close friend is God and the righteous among the faithful.’^{‎[25] Ahmad, 4/203; the same narration is in Ibn Asakir, 46/109, albeit with the expression ‘the family of so-and-so’ (āl fulān). In some other reports it is ‘the family of my father’ (āl abī), see Muslim, 1/136. The fact that these variants exist is indication that many narrators or compilers of hadith were hesitant to transmit such brazen Umayyad propaganda against Banī Hāshim.} Ibn Abī al-Ḥadīd reports this in his Sharḥ Nahj al-Balāghah in the chapter titled ‘Narrations fabricated to demerit Ali’. He mentions another variant which explicates that so-and-so refers to the family of Abū Ṭālib,^{‎[26] Ibn Abi al-Hadid, 4/64.} something that ʿAmr ibn al-ʿĀṣ reportedly was careful not to openly mention, whilst claiming the Prophet did so.

We mention this narration to highlight that the verse in question, like most of the verses regarding the merits of Imam Ali (a), became a matter of sectarian debate. This last narration itself is a good example of Umayyad propaganda meant to discredit Banī Hāshim, and clearly the intention is to claim that the family of Abū Ṭālib were not from the righteous among the faithful. The fact that the issue became a matter of sectarian debate is also clear from the range of different opinions mentioned earlier. Furthermore, it is most accurate to describe it as a case of merit appropriation.

Some later Shia commentators, such as Makārim Shīrāzī, have argued that Imam Ali (a) is simply a prime example of a righteous believer and would, without a doubt, be included in the righteous among the faithful.^{‎[27] Nemuneh, 24/280. We could add that the singling out of Gabriel in the verse from amongst all the angels – as he is their head and paragon – would justify an interpretation that Imam Ali (a) has been singled out from amongst the believers as well, even though he is not mentioned by name.} This is not in contradiction with the narrations, and seems linguistically the soundest interpretation given the context of the verse.

INSIGHTS FROM OTHER TRADITIONS

1. For he shall give his angels charge over thee, to keep thee in all thy ways.^{‎[28] Psalms 91:11.}
2. For it is written, He shall give his angels charge over thee, to keep thee.^{‎[29] Luke 4:10.}

[1] Tibyan, 10/48.
[2] Raghib, p. 485.
[3] According to a report attributed to Mujāhid, he said: ‘We used to think that His word: for your hearts have inclined (ṣaghat) was not so significant until we heard Ibn Masʿūd read it as: If the two of you repent to Allah, for your hearts have gone astray (zāghat)’ (Tabari, 28/104). Without confirming the tradition as authentic, we may note that its objective is to show that the inclination should have been towards a sinful act, otherwise the order to repent would not have come.
[4] Thalabi, 14/347; Nemuneh, 24/277 (footnote 2); Shawkani, 5/299. This is debatable though, as the tenth verse of this same surah uses two duals in one word (khānatāhumā). Rather than saying it is ineloquent, we may say it is a stylistic choice. The word qulūbukumā flows better from the tongue than qalbākumā and gives to a more rhythmic recitation of the verse.
[5] The word should originally be tataẓāharā, but one letter has been omitted (Mizan, 19/331).
[6] Raghib, p. 540.
[7] Zamakhshari, 4/566; Razi, 30/571; Nemuneh, 24/280.
[8] Razi, 30/570.
[9] Tibyan, 10/48; Tabrisi, 10/474; Muslim, 4/189; Tabari, 28/104-105; Mizan, 19/330; Baydawi, 5/224; Thalabi, 9/347; Ibn Kathir, 8/183.
[10] Razi, 30/570.
[11] See also 9:61.
[12] Qummi, 2/376; also Tabrisi, 10/474-475. The same opinion is related from Mujāhid, and also in a mursal hadith from the Prophet, Thalabi, 9/348; Ibn Kathir, 8/186-187. The narration is also found in Manaqib, 2/274; Amali.S, p. 83.
[13] Furat, p. 490.
[14] Ibn Asakir, 42/361.
[15] Burhan, 5/420.
[16] Bihar, 36/31.
[17] Ibn Sad, 8/185. Dhahabī narrates the same stating even more explicitly that ‘it was revealed specifically about ʿUmar’ (Dhahabī, Taʾrīkh al-Islām, 3/255).
[18] Zamakhshari, 4/566.
[19] Ibn Asakir, 44/45.
[20] Thalabi, 10/348.
[21] Tibyan, 10/48.
[22] Razi, 30/571-572.
[23] Ibn Asakir, 44/45. This is probably based on the fact that the Quran often refers to the prophets as the righteous (ṣāliḥīn), see 21:72 and 12:101.
[24] Qurtubi, 18/189.
[25] Ahmad, 4/203; the same narration is in Ibn Asakir, 46/109, albeit with the expression ‘the family of so-and-so’ (āl fulān). In some other reports it is ‘the family of my father’ (āl abī), see Muslim, 1/136. The fact that these variants exist is indication that many narrators or compilers of hadith were hesitant to transmit such brazen Umayyad propaganda against Banī Hāshim.
[26] Ibn Abi al-Hadid, 4/64.
[27] Nemuneh, 24/280. We could add that the singling out of Gabriel in the verse from amongst all the angels – as he is their head and paragon – would justify an interpretation that Imam Ali (a) has been singled out from amongst the believers as well, even though he is not mentioned by name.
[28] Psalms 91:11.
[29] Luke 4:10.