A Critical Review of the Concept of Velayat in Qur an with a Detailed Examination of Interpretations

Transcription

1 International Research Journal of Applied and Basic Sciences 2013 Available online at ISSN X / Vol, 4 (2): Science Explorer Publications A Critical Review of the Concept of Velayat in Qur an with a Detailed Examination of Interpretations Mohammad Sadegh amshidirad 1 and Fatemeh Hosseini Alaee 2 1. Assistant Professor at Payameh Nour University of Tehran 2. PhD Candidate at Payame Nour University of Tehran Corresponding author hoseinif114@gmail.com ABSTRACT: The term "Vali" and its derivations are used in multiple meanings in the holy Quran, but in all meanings the concepts of "proximity" and "affinity" are implied. This term is used in the holy Quran as both noun and verb. A concentration on the uses of this term in relation to God's "velayat" in the holy Quran with regard to God's relation with his servants shows that this relation is so intermingled that there is no distance between God and his servants and in the case the servant put himself in God's dominance, all his actions will form in accordance with God's will and consent. God's "velayat" is apt to transmission and transfiguration and is passed to the prophet and Infallible Imams from God, and in the occultation era it is passed to the "vali faqih". "Velayat" and its admittance has effects and essentials by which people and society are affected. Accepting God's "velayat" brings the human being to a self knowledge and self analysis and essentially the purpose of creation is acceptance of God's "velayat", and following Satan's "velayat" takes human being to self oblivion that is equal to oblivion of God and this way human being is crashed into the valley of "bahymyat". Keywords: the Holy Quran, vali, God, acceptance of velayat, the perfect man, vali-e-faqih The holy Quran is a glorious, high degree collection which with God's will contains all educations and blessings needed for human being's perfection and sublimation. We should recognize this deep, boundless ocean and take advantage of it within our power and capabilities. The Noble Quran is a book with a nice and delicate text and a deep and wise content. Association with this miracle of God gradually polishes human's spirit and eliminates the numerous complications of the current human life. One of the secrets of the holy Quran and mystic truths is "velayat" and acceptance of "velayat" and contemplation in this concept and understanding the purpose of the verses related to this concept will open a bright horizon in human life and his prosperity. "Velayat" is an intrinsic interest which is created between the interested person and the one he is interested in, and in fact it is a string that links the lover to his beloved and this string is so firm and stable that envelops the lover fully and attaches him completely to his beloved. My friend has put a string on my neck and takes me wherever he desires "Velayat" has received an essential attention in news and sayings of the Infallible Imams.The Hadith of Pillars of Islam says: "Islam stands on five pillars: prayer, giving zakat, fasting the month of Ramadan, the pilgrimage to Makkah (Haj) and the testimony of faith ("velayat" )." (Koleini, 1979) But from among these pillars none is concerned like "velayat"! The concept of "velayat" is an inner belief and faith which forms the motive acts and sense of behavior and in the case this pillar is not firm enough, it all turns to a nonsense act, spiritless body and a shell without core. This article investigates this key concept and its evidences in the holy Quran. So we first investigate the lexical aspect of this term using dictionaries so that the spread of this word is identified and different meanings of it over different periods of time are acquired, then we will look at this concept from another perspective with a contemplation in the holy Quran's verses, because the eternal foremost and final knowledge is presented in this book and as it is said in this holy book: -Nahl/89,+)"*"!"#$ %&'( In this section, our approach is an interpretive and narrative approach to the verses. We first refer to the semantic domains of the term "velayat" in Quran and then present a verse from the holy Quran about each of these semantic domains as an example and discuss it with investigating its interpretations. Finally, we will express the results obtained from the semantic investigation of this term. The word "velayat" and its different meaning

2 Investigating the lexical meaning of the term "velayat" will prepare the prerequisites of a correct, sound and accurate understanding of its meanings in the holy Quran and sayings of the innocent Imams about the Prophet (Peace be upon him) and Imams (A.S.). The term "velayat" has a widespread meanings in terms of vocabulary and idioms; as its meaning range includes the "velayat" of God, the prophet (Peace be upon him), Imams (A.S.), and the true believers that is the true "velayat" and on the other hand includes the "velayat" of Satan and his offspring and idol worshippers in general whose "velayat" is unreal and false. The words "vela", "velayat", "vali" (), "vali" (), "mola" ( /.) and "ola" () are all derivations of the term "vali". The word "vali" which is "mafruqe yaee" (0012.) is composed of three letters of - 3,. The oldest lexicographer, Al-Khalil ibn Ahmad al-farahidi (1988) and other lexicographers coming after him as Ibn Fars (2008), Raqeb Isfehani (1990), Ibn Manzur(1992), Mostafavi (1981), etc. have referred to these three letters as the main letters of this word in their books. Most of the mentioned lexicographers have defined absence of any distance between two things as the basic meaning of this word; and the proximity and affinity which is the result of the absence of distance is observed in the speech of most lexicographers. (Farahidi, 1988 Ibn Fars, 2008 Raqeb Isfehani, 1990 Ibn Manzur, 1992, Mostafavi, 1981) Below we present Raqeb Isfehani and Mostafavi's definitions which are more concise than the rest: Mostafavi (1981): Conceptual analyses of "velayat" in Quran The holy Quran has used the term "velayat" and its derivations in multiple meanings. The word "vali" is repeated 231 times in the holy Quran. In this section we refer to seven instances of this word's meanings 1 with a look at different interpretations (mystical, literary, verbal and theological) and interpretive narratives and then we will explain and interpret those verses with a critical look 2. At the end of the section all cases of this word's appearance in the holy Quran are presented with their meanings. Proximity and affinity This concept of the word "velayat" is used in many verses of the holy Quran; we will investigate one of these verses as an example of this semantic meaning. -Maryam / 45,7)89/:9"#).;<*"09=>?= 4560 This verse indicates Abraham s speech with his father on the prevention of his obedience of the evil and the consequences it involves.considering the collection of interpretations, "vali" in this verse has the following meanings: 1. Friend, assister and devil's party (Tyeb, 2000 Gonabadi, 1986 Sayuti, 1994) 2. Follower (Hosseini Hamedani, 1982, Hosseini, 1363) 3. Companion "Qarin" (Hosseini Shirazi, 2001 Khosravi, 1390 Lahiji, 1984 Qomi, 1988 Kashefi Sabzevari, 1990 Shokani, 1992 Meibodi, 1991 Salabi Neishaburi, 2000 Baqavi, 1998) 4. Trustee (Tabatabaee, 1995 Fazlollah, 1997) 5. Friend (Najafi Khomeini, 1976, Qorshi, 1998) From what we discussed the below points can be raised: The term "vali" cannot be used to mean "assister" or "guardian" because Ibrahim's (A.S.) discussion with Azar was about the fact that in the case of following Satan he will be linked to him and this link means approximating him so that Satan will be his eye and ear. Maybe this claim is a proof to Imam Ali's (A.S.) perfect and eloquent speech in blaming perjurers. In this speech he says: "They chose Satan as their supporter and he made traps from them and found his place in their hearts and fostered in them so that what they saw was what Satan showed them and what they said was his words, he took them to the wrong direction and decorated the bad deeds representing them as beautiful. They became his partners and did what he wanted and said what he desired." Guardian ).D9K).E.L$6B"*.DD9=EFE=J;0%I'( H D9=EFE=@G.=@.'A B6@*='!0().C*. -Baqareh / 106, 107,'M These two verses are related to the concept of "Naskh" (abrogation / abolition) and it is clear that the term Naskh as is common among lawyers and jurisconsults' jargon that is (being informed about the end of life of a law) is a term taken from this verse and is one of the meanings of Naskh in this verse and this very meaning applies for this verse.

3 This verse also shows explicitly that God is the best and of course the unique protector of the revelations (vahy) and because His attributes surround the heaven and the earth and it is just Him who manages everything and helps His servants, maybe this verse want to say that if God deprives his servants from his management and help, no one is capable of managing or helping them. The term "vali" in exegesis is taken for the following meanings: Help (Najafi Khomeini, Qorshi, 1998) Friend (Kashefi Sabzevari, 1990) Proximity (Balkhi, 2001) Guardian (Feiz Kashani, 2010 Ameli, 1991) Both friendship and assistance (Banuye Isfehani, 1982) Both proximity and friendship (Salabi Neishaburi, 2000) Considering the context of this verse, the term "vali" means management of things and guardian because before the phrase + MN).O9K).E. the verse mentions God's sovereignty over heavens and the earth; on the other hand, there is a distance filled with the word + N between "vali" and "nasir" (assistor). This shows that these two words, despite being connected to each other, are not synonyms; on the other hand, human beings avoid what block their way to reach the perfection they expect for themselves. So they need what obviates their requirements for survival and evolution and they also need something in order to ward off what causes their destruction and what deprives them from perfection. So it is correct to say that "vali" is someone inside the human kingdom and "Nasir" is someone out of this kingdom but who supports him. (Gonabadi, 1986, /2) It should be noted that attributing meanings to "vali" and "nasir" as seen in some interpretations without considering the context of verses is a biased interpretation. Like this text: "power of lust and passion and the power which causes love of God inside human are like "vali" and power of anger and the power which causes anger in God's way are like "Nasir". (Gonabadi, 1986, 217/2) Considering what was discussed, getting meanings as "assistance" (Tabatabaee, 1995 Bahrani, 1994 Sadeqi Tehrani, 1997 Makarem Shirazi, 1995 Ibn Ajibieh, 1997 Gonabadi, 1986 Ibn Arabi, 2000 Nakhjavani, 1999 Meibodi, 1991) and Friend (Khashefi Sabzevari, 1990) from the term "vali" is not correct. Below we mention one of these sayings which have neglected the relation between these two words so that the reader can verify what we just discussed. + 'MNP).D9K).E. In this verse +. is nafieh (negation) and + ). is zaedeh (preposition) and "vali" means an honest friend. + E refers to the believers; that is, there is no friend, helper, and supporter for you except God. It seems that this sentence is also taken from the previous two sentences which said: as the eternal power of God surrounds the whole universe and everything is under his will and authority and all is his territory and in his possession, so it is only him who is your friend, and the control of all your deeds is by him and he is the Proprietor of everything; as he is the all mighty and powerful. Who can help and assist you while he himself is unable and poor. How can we expect help from one who is unable and poor himself? So a real believer is one whose heart is always worried about God and demands help only from him, in all the worldly life and hereafter affairs. (Banuye Isfehani, 1982) Friend EHX =EHX(9H94I9/"SE&T6:E.E@/0).9"0U2/RVW94(=E/?4EH( Q<AN/.Q)0<@R0=0 #/M:DW:'K@YD/W$D).E4\#=@/])H*.&K*H9/A;^[&/":I;3/.= E EYZ=E/?4 -Tobeh/ 23,24,+)_W2`/_%@0Da.6D 60 +bbbe/?4ehx =EHX Q9H94I The previous verse addressed the believers and this verse addresses the prophet Mohammad (P.B.U.H) and tells him to avoid the mentioned believers. In this verse "vali" is used in the following meanings: 1. Assistance (Fazlollah, 1997 Makarem Shirazi, 1995) 2. Frienship (Tabari, 1990 Salabi Neishaburi, 2000 Baqavi, 1998 Meibodi, 1991 Ibn Ajibieh, 1997 Tabarsi, 1993 Kashani, 1983 Kashefi Sabzevari, 1990 Alusi, 1993) 3. Assistance and friendship (Makarem Shirazi, 1995) In the verses under investigation the main borders of a true belief from a contaminated belief are drawn and the difference between real believers and those with a feeble faith are clarified. The verse frankly says that

4 if the eight capitals of the material life, from which four are related to family ties (fathers, children, brothers and spouses), one is related to social group and tribe, one is related to capitals and properties and one is related to the splendor of business and the last one is the luxurious dwelling, are more important for him than God and his messenger and struggling for God's sake and obeying his orders so that he is not willing to leave them for the sake of his religion, it is clear that his faith is not real and has not flourished fully. In that day the reality and spirit of belief will manifest itself with all its values in order not to have any hesitation for such a self-sacrifice and devotion. Moreover, those who are not ready for such a devotion, in fact oppress themselves and their society and will fall into what they are afraid of, because nations who are not ready for such devotions in the history's passages and decisive moments, sooner or later will encounter failure, and the very relatives, properties, and capitals for which they disregarded struggling for God's sake fall into danger and will be annihilated by their enemies. (Makarem Shirazi, 1995) So "vali" in this verse, as explained in many interpretations based on the context, mean friendship, and other interpretations about it are not correct. Some of the interpretations have not dealt with the meaning of this term (Ibn Arabi) or have passed over it without mentioning this term or have expressed it with the meaning of "vali" (Bayan-o-Saadat), this deduction roots from lack of needed accuracy in the meaning of verses and it should be noted that without paying due attention to the context and the concept to be taken from the verse it is not possible to interpret justly. Heir -Maryam/ 5,6,+7]$ c$dfy/_f03().d0e07%).\@: I=.5H($). /"52? 4 "Mavali" and "vali" in this verse are used in the following meanings: 1- Heir (Bahrani, 1994 Feiz Kashani, 2010 Tabari, 1990 Fazlollah, 1997 Soyuti, 1982 Tabarsi, 1993 Makarem Shirazi, 1995 Tabatabaee, 1995) 2- Guardian (Sadeqi Tehrani, 1997 Hosseini Shirazi, 2001) Some interpreters (Alusi, 1993) have said that in the sentence + bbbe07%).\@: Zakaria asked God for someone to be his heir and sits in his position, either his child or one who is not his child. Also, "he was disappointed from having a child from his wife, so he asked God for someone to get his heritage and get his position even if he is from other people." The problem with these interpretations is that this verse from Surah Ale Emran is clear in that Zakaria asked God for a child, because he said: (Ale Emran/38) +!f!0$g%).\&$ Moreover, the clause + \& shows possession, the possessor of which is Zakaria, so it is not compatible with other people as it is nonsense that Zakaria be the possessor of other people and if it was so, it would have been + 7FY (assign a "vali" for me) as it is said in the verse number 75 of Surah Nesa: + M%).FY7%).FY This shows that the intention from + e07 is a male child, as in surah Al Emran, it is referred to as "zorrieh" (offspring), so by "vali" an offspring is meant who is vali in the heritage, and there is no doubt that by heritage what comes to mind is inheriting the property of the dead person. It should be noted that this word has its main meaning in the materialist heritage and as for anything other than property it implies a figurative meaning as it is common to hear that someone has inherited knowledge, bravery, piousness, and other spiritual attributes from his father, so despite property we can use it for inheriting attributes. Therefore, anyway, its apparent and common meaning is inheriting property and with its linkage to "vali", it shows that the intention from heir is only one's child. However, considering the interpreter (Fakhroddin Razi, 1998) who has argued the intention by the heritage is the prophetic mission, and Zakaria has asked God to bestow him a child to inherit prophecy from him, it is a claim that can be rejected based on our above explanations. Because we said that Zakaria's motive for this prayer was what he observed from Maryam, and that was not prophecy. Further, there was no sign of such a thing in it. In fact, prophecy is not something to be inherited by kinship. There is also another aspect of misinterpretation expressed by some interpreters (Fakhroddin Razi, 1998) who have said: by heritage, the heritage in knowledge and science is meant, and Zakaria asked God to bestow him a child to inherit his knowledge and science. The problem with this interpretation is that it is nonsense that after observing Maryam's condition and his place and respect beside God, out of the blue Zakaria asks God to bestow him a child to inherit his knowledge. In this aspect of misinterpretation, it is possible to say that by heritage it is meant to inherit virtue and greatness, and Zakaria (A.S.) asked his God to bestow him a child having the same proximity and greatness that he has. Because it is reasonable that Zakaria demands a child who has the same proximity and greatness that Maryam had, or even it can be said that he asked concepts of proximity and greatness per se, not having a child owning these attributes.

5 Moreover, this is not compatible with the sentence + h$ ). /" 52? 4, as in this sentence he says: "I am worried after my death the property I have, which should be transferred to my child is transferred to my relatives." So, he was worried that his "mavali" inherit his property, and did not mean that he does not want his "mavali" to get proximity, piousness, and divine value as it is not sound that a prophet be so jealous towards his kinship not wanting them to reach to such a proximity and greatness before or after his death as prophets only want people's goodness and prosperity. In fact, the main intention from the sentence + e07 is asking for a child, as this same intention is taken from his words in surah Al Emran when he said: -Ale Emran/38,+!0$g%).\& And another place when he said: -Anbia/89,+K:$<N$ If the adverb + e0 is added, the main intention is not inheriting. However, it aims to interpret the term "vali", which is a general term having different implications in that such words cannot be translated unless based on the context and the symmetry; for instance, in the verse: -Shora/46,+E@M0(=).E@9H. The symmetry of + E@M0 is presented so that the term "velayat" is understood in one of its implications that is assistance. Also in the verse: -Tobeh/71,+")9/@0>F"9.60'iF(=E@jFB.k"9/.k" The adverb + bbb9.60 comes to define the meaning of "velayat" as "velayat" of the management. It is the same for other usages of this term. Therefore, the sentence + e0 is used as a symmetry to identify the term "velayat" in one of its meanings, which is "velayat" of heritage; otherwise, the main intention is having a child as it is demanded in surah Ale Emran when it says: +!0$g%).\&, and also in the same surah, after this preparation that "I have got old, and my wife is barren" it says: + 7 % ). \@: and then to show "velayat", involving "velayat" in heir, + e0 is added. It should be noted that "velayat" in heritage, which is a symmetry and introduction to a child, is "velayat" of inheriting property and not prophecy. "Velayat in inheriting prophecy, if we are allowed to use the concept of "velayat" of heritage for this implication, and also "velayat" of heritage of knowledge and spiritual degrees and heavenly greatness, have no relation to kinship and birth though it is possible like prophet's child who is a prophet himself, and a learnt man's child who is a learnt man too. However, it is also possible that this condition does not exist, like an apprentice who has inherited his knowledge from a master, or a prophet who has inherited his prophecy from another prophet who was not his father. Therefore, such labels cannot be an exact symmetry for "velayat" in heritage unless there is another explicit symmetry in the speech. It should be noted that in the speech under investigation there is no such a symmetry, and anything that can be considered as a symmetry for this meaning can be considered as a symmetry denying it as well. Hence, in that case we should say that Zakaria (A.S.) has uttered a nonsense prayer, and without identifying his main intention has dealt with other details and this is enough to pose a question on the credit of this speech. (Tabatabaee, 1995) From what we said, it can be concluded that "velayat" in this verse means inheritance, and this is a relative inheritance and does not mean guardian. This context shows that Zakaria himself is the guardian, and there was no need for him to ask God to bestow him a guardian to inherit from him. Obedient and Follower Z/2/&gDB"0%^?N:R%^/V: E@9/_0/H/.()0<9/V0E&E@;>/?D(=94= -Yunes/62-64,ESF This verse describes sincere, virtuous believers who are ready to fight for God's sake and are exactly opposite of the unbelievers in order to make a comparison (with a special method of the holy Quran) and identify light from darkness and prosperity from misery. The term "olia" in this verse implies the following meanings: 1. Guardian (Sadeqi Tehrani, 1997 Feiz Kashani, 2010 Tabarsi, 1993 Hosseini Shirazi, 2001 Zomakhshari, 1985) 2. Assistance (Tabari, 1990) 3. Friend (Tostari, 1988) 4. Proximity (Meibodi, 1991) As mentioned in the discussion of the interpretations about this verse, the interpreters have offered some meanings for the term "olia", which by considering the context, two meanings deserve more attention:

6 one is proximity, which is from the main meanings of the term "vali", and the other is the obedient and the follower. In the interpretations of this verse we encounter words about fear and sorrow whose investigations are useful for clarifying the conditions and positions of God's olia + O( and mentioning them is essential. One of the interpreters (Abdeh, 1993) has said that: "fear and sorrow originally are conditions that arise to human being and there is no human being not having experienced these conditions, but the fact is that the believers and pious and good men have this belief that if God involves them in fear and sorrow, this is for training and flourishing their spirits and purifying them by struggling in his way and they are involved in difficulties so that through patience against disasters their rewards grow and there are many verses directing to this meaning." This speech is not correct with regard to both its text and its document and proof in that none of the verses of the holy Quran links fear and sorrow to this meaning. This is a sign of a shallow look, and it is this shallow look that has made him to compare the conditions of the honorable, esteemed servants of God who are prophets and "olia" of God with normal people. It is believed that those situations and conditions, which he calls as natural and human conditions, happen to those special and honorable men of God just like other people and has neglected the fact that this speech means that there is no difference between those having spiritual ranks and common people and so what can be derived from this interpreter's words is that spiritual degrees and real ranks are nothing but labels and titles over which there is no reality. And when he says: there are many verses stipulating the fact that the believers do not have any fear or sorrow at the time of their death or in the resurrection day, these verses are expressing the believers' condition in one special situation, and this does not prevent that the same believers do not encounter fear and sorrow in another condition and situation. In fact, negating or proving something in one case is not inconsistent with the fact that in other conditions the same thing that was negated is proved, or the proved facts are negated. Moreover, this noble verse itself shows that this attribute is not the attribute of all believers, but it is the attribute of a special group of them. To summarize, negating and removing fear from anything other than God and negating sorrow from "olia" of God does not mean that for such people "olia-allah" devil and blessing, profit and harm, salvation and destruction, comfort and weariness, pleasure and pain and finally favor and calamity are the same and the perception of God's "olia" is alike towards them. Because not only human intellect and wisdom does not accept such a thing, but also the animal sense rejects it. It wants to say that God's "olia" do not see any independence in anything but God, and it considers God as the only effective independent, possessor, and commander. Therefore, they are not afraid of anything but God, and do not grieve over what God approves of and wants them to do. Refraining and abstaining -Al-Lail/15,16,/<H<_6N4&oM0N.n.m.l Surah of Lail contains the description of two groups of people, each of which defines their own eternal prosperity or adversity through choosing way of guidance or going astray. Here our discussion is on those having chosen to go astray and led themselves to the adversity. Therefore, in describing the "ashqa" (the astray) he says: "one who denies God's signs and miracles and neglects them." Therefore, the criterion for prosperity and adversity is belief, blasphemy, and their practicable consequences. The word "Tavalla" here only means refraining. The meaning of the term "tavala" is implicitly mentioned in the interpretations. However, what we can get from the meaning of this term, as discussed before, is that this term means refraining. Narratives which talked about "ashqa" and "kezb", and introduced the implication of + <= as "denial of Mohammad's holy family" refer to the content of the holy Quran which is a general verse though the worship without ""velayat" " is void. Assistance 9%?@:E&$\Vq=T=B"RS4$/R).E@/YA0B/p8E&X=2H)0<$/R4B"RS).E@YA0/.()0< D -Baqareh/257, This verse mentions that God is the friend and assistor of the believers in what they require and what is the best and most expedient for them in their affairs about religion, this world, and the hereafter. God takes them out of darkness of blasphemy and perversion, and enters them into the light of guidance and just as darkness impedes seeing objects, blasphemy impedes perception of truth. As God has guided the believers and has presented reasons and proofs to them, he takes them out of darkness and enters them into light. It is evident that if it was not due to God's guidance, motivation, and threatening, people would not exit from blasphemy into faith.

7 The term "vali" and "olia" in this verse are used in the following meanings: 1. Guardian (Alusi, 1993 Kashefi Sabzevari, 1990 Sadeqi Tehrani, 1997 Feiz Kashani, 2010 Salabi Neishaburi, 2000 Makarem Shirazi, 1995 Hosseini Hamedani, 1982 Ibn Ajibieh, 1997 Gonabadi, 1986 Ibn Arabi, 2000 Neishaburi, 1994 Nakhjavani, 1999 and Fakhreddin Razi, 1998 (guardian in all aspects) Neishaburi, 1994 and Banuye Isfehani, 1982) 2. Assistance (Neishaburi, 1994 Banuye Isfehani, 1982 Hosseini Shirazi, 2001 Salabi Neishaburi, 2000 Tabari, 1990 Tabarsi, 1993 Novi, 1417 and Meibodi, 1991) 3. Love and friendship (Ibn Ajibieh, 1997 Salabi Neishaburi, 2000 Alusi, 1993 Kashefi Sabzevari, 1990 and Banuye Isfehani, 1982) As noted previously, this verse intends to prove "velayat" of God and rightfulness and legitimacy of this "velayat" over believers. This verse gets its meaning in relation to the previous verse unlike the interpretation of the author of Bayan al-sa'adah Tafsir (Gonabadi, 1986) who considers this verse as the answer to an existing but an implicit question. This verse implies that God has "velayat" over those who have grabbed the divine twine, - _e/af *"W%_:, and act contrary to the sensual desires. In other words, the more a believer approaches God, the more he is included in the special "velayat" of God. In fact, all human body and certainly all beings are under God's "velayat-e-takvini" (creational guardianship), but believers not only have this type of "velayat", but they also have a special relation to God as a result of which there are God's friendship and love. Therefore, implications taken from the term "vali" in interpretations are explainable. In addition, the implications taken from "olia" are interpretable with the same statement, and this verse shows that "velayat" is a well-fortified fortress that causes prosperity or adversity, and perhaps the meanings of the narratives stated below are the same. According to the mentioned narrative from Imam Hossein (A.S.), people are divided into two groups, each of them defines his own guidance or deviation based on the choices about his manner of accepting "velayat". Therefore, in this verse light means "Mohammad's (P.B.U.H) holy family", and darkness means "enemies of Mohammad's (P.B.U.H) holy family". (Bahrani, 1994) In another narrative, the narrator talks about those who are under "velayat" of leaders of oppression but have great attributes of honesty, trusteeship, and loyalty and those who have accepted the "velayat" of Imam's of guidance but do not have such attributes. Further, it asks which group is more solid and firm in religion in response to which Imam says that those who are under Imam's "velayat" are guidable. The phrase )0< D + $/R4B"RS).E@YA0/.( refers to bringing these people out of darkness of sin to the light of repentance, and announces the final success of people who are under "velayat" of Imam's of guidance." (Bahrani, 1994, 522/1) An investigation in other narrative interpretations (Feiz Kashani, 2010 Qomi, 1988 Qomi Mashadi, 1988 Kashani, 1957 Hoveizi, 1993 and Shubbar, 1985) shows the point that God's "velayat" on the believers prepares the requisites of an eternal prosperity, and the phrase + $/R4B"RS).E@YA0 means the entrance into "velayat" of Mohammad (P.B.U.H) and his holy family while bringing them out of the "velayat" of the idols and leaders of oppression (taghut). CONCLUSIONS It can be concluded that (1) the root "vali" does not mean the same in the whole Quran, and it is not possible to get a unique meaning as its general implication. However, in most cases the terms derived from this root are homonyms. Hence, identifying a special meaning depends on things as the context of its revealing and unity of style and content, but what is clear is that in all the meanings of this term "proximity and affinity" are implemented, which are among the basic meanings of this term. (2) The use of this term in Quran is exclusive to "salasi-e-mojarad" (noun and verb), "Tafeel" (F2) (noun and verb), and "tafaool"(cf2) (verb). (3). It is possible to attribute some of the meanings to the same root, but as mentioned before, since lexicographers have considered each of these meanings as an independent meaning, these meanings should be separated from each other. 1 (4) In some cases, to express one meaning several derivations of this word are used, such as the meaning of "assistance" in derivations as: + c/0 (Eraf/196), + ( (Jome/6), and + N/. (Enfal/40) and in the meaning of "proximity and affinity" in the derivations like: + (Sajdeh/4), and + = (Ale Emran/68, Tabatabaee, 1995). (5) From among the mentioned meanings of this word in the holy Quran, seven cases are just nominal meanings: "more deserving and worthy", "owner", "proximity and affinity", "heir and heritance", "confederate and united in oath", "released", and "cousin". (6)The use of the term "vali" in the holy Quran meaning "management of affairs" is common and abundant in the theological and legal discussion. These meanings as "tafaool" (cf2) are used just as verb and as "salasi-e-mojarad" (K[.eoe) are used in the forms of + and its plural form + (=, + 0N, and + N/..

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