Verse 15 of Sura Yunus and Ghadir
Verse 15 of Sura Yunus is a verse that was revealed in response to hypocrites who, after the appointment of Imam 'Ali (a) at Ghadir, demanded his replacement with another person. In this verse, the position of wilaya is considered a divine position that even the Prophet (s) does not have the power to change.
The context of the revelation of Verse 15 of Sura Yunus is depicted as follows: After the completion of the Ghadir Sermon and the general allegiance to Amir al-Mu'minin 'Ali (a), the hypocrites raised the issue of replacing 'Ali (a) with someone else to cast doubt on the event of Ghadir. They then boldly approached the Prophet (s) with this request. In this request, Abu Bakr b. Abi Quhafah and 'Umar b. al-Khattab were proposed as alternative options. The Prophet (s) replied: "I have not done this by my own opinion that I should have any authority over it. It is God who has commanded me and made it obligatory upon me." At this time, God revealed Verse 15 of Sura Yunus in response to them, rejecting their request. Narrations confirming the occasion of the revelation of this verse are found in sources.
Five points have been inferred from the revelation of Verse 15 of Sura Yunus regarding Ghadir, which some researchers have detailed as follows: that Ghadir is among the clear divine signs; that the denier of Ghadir is a denier of the Day of Judgment; that 'Ali (a) is the speaking Quran and that Ghadir was a divine and heavenly matter; that the objectors and those proposing alternatives are disbelievers.
A Verse Regarding the Actions of Hypocrites at Ghadir
Verse 15 of Sura Yunus is considered among the verses that were revealed to the Prophet (s) at Ghadir, after the Ghadir Sermon, regarding the plan of the hypocrites (to replace Amir al-Mu'minin 'Ali (a) with another person for caliphate).[1]
Since the hypocrites began their mischief and conspiracy from the first hours of the Ghadir journey and carried out their plans in many instances, many verses were revealed to the Prophet (s) about the provocations and plans of the hypocrites, in addition to the verses about the Prophet's (s) actions at Ghadir. Narrations related to these verses have clarified their occasion of revelation and their direct connection with Ghadir. These are one hundred and four verses that were revealed in thirty-nine instances.[2]
Among them is Verse 15 of Sura Yunus: 
وَ إِذا تُتْلی عَلَیْهِمْ آیاتُنا بَیِّناتٍ قالَ الَّذِینَ لا یَرْجُونَ لِقاءَنَا ائْتِ بِقُرْآنٍ غَیْرِ هذا أَوْ بَدِّلْهُ قُلْ ما یَکُونُ لِی أَنْ أُبَدِّلَهُ مِنْ تِلْقاءِ نَفْسِی إِنْ أَتَّبِعُ إِلاَّ ما یُوحی إِلَیَّ إِنِّی أَخافُ إِنْ عَصَیْتُ رَبِّی عَذابَ یَوْمٍ عَظِیمٍ,And when Our clear verses are recited to them, those who do not hope for Our meeting say: "Bring a Quran other than this, or change it." Say: "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I disobey my Lord, the punishment of a tremendous Day."
Historical Context of Revelation
The historical context of the revelation of Verse 15 of Sura Yunus is depicted as follows: After the completion of the Ghadir Sermon and the general allegiance to Amir al-Mu'minin 'Ali (a), the fourth method the hypocrites adopted to cast doubt on the event of Ghadir was the issue of replacing 'Ali (a) with someone else. They first discussed this among themselves and said: "If only he had appointed another Imam for us other than 'Ali and replaced him with someone else. Our hearts can never bear the wilaya of 'Ali along with obedience to him. Let us ask the Prophet to change him for us to someone else. If only he had not appointed 'Ali as Imam, and had appointed us as Imam, or now that he has appointed him as Imam, he would change him and appoint us in his place."
They then boldly approached the Prophet (s) with this request. Their spokesman was Mu'adh b. Jabal, one of the signatories of the First Cursed Document. In this request, Abu Bakr b. Abi Quhafah and 'Umar b. al-Khattab were proposed as alternative options; a matter that indicated the source of the conspiracies. They said: "O Messenger of God, the people have just become Muslims and are not pleased that prophethood is in you and imamate is in your cousin. If you transfer it to someone else, it would be better." The Prophet (s) said: "I have not done this by my own opinion that I should have any authority over it. It is God who has commanded me and made it obligatory upon me." At this time, God revealed Verse 15 of Sura Yunus in response to them. With the revelation of this verse, it became clear that the Prophet (s) had no right to change his divine successor and feared divine punishment for the slightest disobedience in announcing the wilaya of 'Ali (a).[3]
Hadiths on the Occasion of Revelation of the Verse
The narrations that describe the details and stages of the hypocrites' conspiracy to replace the chosen one of Ghadir are considered to be four hadiths:
First Hadith
Imam al-Baqir (a) states concerning the first stage of the conspiracy, where they privately requested another Imam instead of 'Ali (a):
That Allah says: "Bring a Qur'an other than this, or change it." This is the saying of the enemies of the Prophet (s) who spoke behind his back, thinking that Allah did not hear their words. They said: "Would that He had appointed another Imam for us instead of 'Ali!" Allah, the Exalted and Glorious, in refutation of their words, said: "Say: It is not for me to change it of my own accord"; meaning Amir al-Muʾminin 'Ali b. Abi Talib (a). "I only follow what is revealed to me"; meaning what has been revealed to me concerning 'Ali (a). [4]
Second Hadith
In another hadith, the same scene of the usurpers of the caliphate's inclination is mentioned, and in fact, this conspiracy was from them to put themselves forward for the caliphate: The word of Allah, the Most High: "Those who do not hope for Our meeting said: Bring a Qur'an other than this, or change it." This is the saying of the enemies of Allah behind the Prophet (s), while they thought that he did not hear their words, that they said: "Would that he had not appointed 'Ali as Imam, and had appointed us as Imam; or now that he has appointed him as Imam, he would change it and appoint us in his place." Allah, the Exalted and Glorious, in refutation of them, said: Say, "It is not for me to change it of my own accord." [5]
Third Hadith
Imam al-Baqir (a), in another hadith, depicted a more serious stage of this conspiracy (explicitly mentioning the names of Abu Bakr and 'Umar) based on Sura Yunus, verse 15, as follows:
The word of Allah, the Most High: "And when Our clear verses are recited to them, those who do not hope for Our meeting say: Bring us a Qur'an other than this, or change it. Say: It is not for me to change it of my own accord. I only follow what is revealed to me." The meaning of this word of Allah is that they said: "If he appoints Abu Bakr and 'Umar instead of 'Ali (a), we will follow him." [6]
Fourth Hadith
Hudhayfa al-Yamani, who was present at Ghadir, described the final stage of this conspiracy as follows: The hypocrites looked at each other and said: "Our hearts can never bear the wilaya of 'Ali along with obedience to him. Let us ask the Prophet to change him for us." They came to the Prophet (s) and informed him of their request. Allah, the Most High, revealed a verse from the Holy Qur'an: "Say: It is not for me to change it of my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day." [7]
Fifth Hadith
In the four previous narrations, it is explicitly stated that Sura Yunus, verse 15, was a response to the words of the hypocrites at Ghadir and was revealed at that time. In a hadith from Imam al-Kazim (a), the occasion of the revelation of this verse at Ghadir is mentioned after the words of Mu'awiya b. Abi Sufyan. This hadith does not contradict the previous hadiths, because these conversations were among the hypocrites, including Mu'awiya, and in this very hadith, the words spoken are attributed to their group. The text of the hadith is as follows: Mu'awiya, the son of Hind, stood up and walked away arrogantly and angrily from the assembly of Ghadir, saying: "By Allah, we do not believe Muhammad in his words." Allah revealed this verse: "Those who did not hope for Our meeting said: Bring a Qur'an other than this, or change it." They meant: Appoint Imams other than 'Ali for us. All of this was out of envy for 'Ali (a), who was the purest. This was an expression of envy, and what was hidden in their hearts was greater than this. [8]
Doctrinal Analysis of the Verse in the Event of Ghadir
Five points have been inferred from the revelation of verse 15 of Sura Yunus concerning Ghadir, which some researchers have detailed as follows:
Ghadir as One of God's Clear Signs
The wilāya (guardianship) that was presented in Ghadir is among God's clear signs; for God says: “When Our clear verses are recited to them…” This means that the declaration of wilāya in Ghadir is both one of God's signs and proofs for the people, by which God completed His argument against humanity forever, and the program of Ghadir was so precise that the matter became clear to everyone, leaving no excuse for anyone; as Fatimah al-Zahra (a) says: “After the Day of Ghadir Khumm, God has left no reason or excuse for anyone.”[9]
Denier of Ghadir is a Denier of the Day of Judgment
Those who could not tolerate the wilāya of 'Ali (a) and sought a replacement are explicitly introduced by God as deniers of the Day of Judgment: “Those who do not hope to meet Us.” This means that the suggestion of change in the matter of imamate signifies unfamiliarity with the principles of Islam and disbelief in the issuance of its commands from the source of revelation. One who holds such a belief, in reality, has no concern for God and does not fear the Day of Judgment, but rather is only concerned with fulfilling their worldly desires, in whatever way possible. This is something evident in all usurping caliphs, from Abu Bakr b. Abi Quhafah and 'Umar b. al-Khattab to the Banu Umayya and Banu al-'Abbas.
'Ali (a) as the Speaking Qur'an
With the explicit narrations regarding the revelation of verse 15 of Yunus concerning the declaration of wilāya in Ghadir, the word in the verse that applies to Amir al-Muʾminin (a) is the word “Qur'an”; for it states, quoting the enemies of 'Ali (a): “Bring a Qur'an other than this.” Imam al-Sadiq (a) also says in the interpretation of the verse: The meaning is Amir al-Muʾminin (a).[10] This is the meaning of Amir al-Muʾminin (a) being the speaking Qur'an and his equivalence with the Qur'an, which is stated in Hadith al-Thaqalayn, the Sensitive Part of the Ghadir Sermon, where the Prophet Muhammad (s) said: I leave among you two precious things, if you adhere to them, you will never go astray: the Book of God and my Ahl al-Bayt. God, the Subtle, the All-Aware, has informed me that these two will never separate until they meet me at the Pond of Kawthar, like these two (the Prophet placed his two index fingers together), not like these two (the Prophet showed his index and middle fingers).[11]
Ghadir's Heavenly Origin
Three parts in verse 15 of Sura Yunus confirm the connection of Ghadir with revelation from different aspects, and each of them is a proof of Ghadir's heavenly origin. These three parts have been analyzed as follows:
First: The Prophet's (s) Divine Program
“I have no right to change it on my own initiative.” This sentence refers to the Prophet's (s) divine program for his mission: that in all matters of Islamic teachings and rulings – without exception – he does not speak on his own; he is the trustee of the Lord who never alters divine revelation; therefore, it has been decisively announced to all people of the world that Ghadir is a divine matter that no one is able to change or alter, and any change in it, by anyone, is a direct opposition to God's command. Thus, the action of the people of Saqifa and their followers is تبديل مِنْ تِلْقاءِ نَفْس (changing at will), which even the Prophet (s) himself disavows.
Second: Ghadir's Revelatory Nature
“I follow nothing but what is revealed to me.” This sentence explicitly states the revelatory nature of Ghadir. Apart from the phrase يُوحى إِلَىَّ which explicitly refers to the presence of revelation in Ghadir, the word أَتَّبِعُ strengthens this meaning that there is no other way for the Prophet of God; meaning if he does not follow revelation, then he will inevitably follow humans or speak from his own desires. It is as if the Prophet decisively says: I follow revelation and nothing else. I have no source for my mission other than revelation. I have nothing else to convey to the people except what God reveals to me through revelation. This part of the verse evokes the first part of the Verse of Tabligh which says that what you convey about Ghadir has been revealed by God.
Third: God's Chosen Proofs
"Indeed, if I disobey my Lord, I fear the torment of a tremendous Day." This sentence indicates that the divine proofs are God's chosen servants who never transgress His command in their mission. Their fear of God is greater than that of all other servants, and this prevents them from disobeying His command. Regarding Ghadir, the meaning of this sentence is that when the wilāya of 'Ali (a) is from God and I have no right to change it, there remains only one path, which is to disobey the Lord and change it; whereas I fear divine punishment, and my fear of God does not allow me to do so. This part of the verse evokes the second part of the Verse of Tabligh, which states: "If you do not convey the wilāya, you have not conveyed God's message." And the Prophet (s) explained it by saying: I convey what God has revealed to me, for fear that if I do not do so, a punishment from Him will descend upon me that no one can avert.[12]
Mufaḍḍal narrated a summary from Imam al-Sadiq (a) regarding the interpretation of this verse, which encompasses all three of these aspects. He asked the Imam about ائْتِ بِقُرْآنٍ غَيْرِ هذا أَوْ بَدِّلْهُ and the Imam said: They said: "Change 'Ali," and its meaning was: "Change him or appoint a successor other than him for us." The Almighty God, in response to their words, told His Prophet: "Say, 'It is not for me to change it on my own accord; I follow nothing but what is revealed to me – regarding his wilāya over you. Indeed, I fear, if I disobey my Lord – in declaring the wilāya – the torment of a tremendous Day.'"[13]
Fifth: The Disbelief of Those Who Objected to Ghadir
Considering the narrations that identify those who requested the replacement of 'Ali (a), and paying attention to the text of the verse, which expresses the inner belief of the objectors that 'Ali (a) was not appointed by God, the hidden image of this suggestion emerges, which has been analyzed as follows:
First Point: A Conspiracy Under the Guise of Requesting a Replacement
The request for a replacement from them came after hearing Ghadir Sermon, in which the Prophet (s) fully explained the issue of wilāya, its divine origin, its being a command, and the revelation of the Verse of Tabligh, and even took verbal allegiance; therefore, there was no room for this suggestion at all, and raising it indicated something else.
Second Point: The Suggestion of God's Disagreement with the Request for Change
When God, in response to them, raises three issues: "speaking on one's own accord," "following revelation," and "disobeying and transgressing the command of the Lord," it indicates that they were aware that their objection had such a meaning; it is as if they said to the Prophet (s) in their suggestion: O Messenger of God, although we understood from your sermon that the wilāya of 'Ali is from God, and any shortcoming in it is a failure to convey the divine message and entails punishment, it is clear from such an emphasis that God has closed the door to change and alteration in this matter; but come and take such an action on your own accord, change the one who holds the position of wilāya, disregard the revelation, and do not worry about disobeying the Lord! Even if they did not say it in this way, raising such a suggestion after that eloquent sermon means nothing else. For this reason, the Prophet (s) says in response to them: I cannot do such a thing on my own accord, and I am a follower of God, and I will never disobey God's command.
Third Point: The Suggestion of Change is Tantamount to Disbelief
In the verse, the objectors are explicitly identified as individuals who do not believe in the Day of Judgment, as it describes them as "those who do not hope for Our meeting"; meaning that if someone considers himself awaiting a day when he must answer to his Lord, he would never dare to make such a suggestion. He understands well that God has completed the proof, and if servants are to make suggestions to God regarding each of His commands, it would mean nothing but ridiculing God.
Conclusion from the Three Points
The proponents of replacing 'Ali (a) with another person did not believe in God and the Day of Judgment. For them, the prophethood of the Prophet (s) was also a quest for leadership, and they believed that after establishing his dominance, the Prophet (s) now wanted to impose his relative upon the people, as they explicitly stated this. [14] With this belief, they considered the issue of the connection of wilāya with God as an excuse from the Prophet (s) to strengthen his words. With such a mindset, they easily proposed a replacement and insisted on it, hoping to compel the Prophet (s) to their will. God and the Messenger (s) responded decisively to this proposal and once again emphasized the connection of Ghadir with revelation, so that it would be clear to everyone that the divine caliphate is not subject to change. The one who appointed the position of wilāya is the Wise God, who performs every action with wisdom, and the introduction of 'Ali (a) at Ghadir for the position of Imamate and caliphate is a requirement of divine wisdom, in which change has no meaning.
Who Were the Objectors?
Knowing that the objectors at Ghadir were in fact former idolaters who mocked Islam makes it easier to analyze much of what happened on the sidelines of Ghadir by the enemies. It also clarifies the basis of the destructive actions of the people of Saqifa throughout their rule. In the letter of 'Umar b. al-Khaṭṭāb to Mu'awiya b. Abi Sufyan, the secrets of this objection become clear.
He writes at the beginning of his letter: By Hubal and by the small and large idols, and by Lat and 'Uzza, 'Umar has not denied them since he first worshipped them, and he has never worshipped a god for the Ka'ba, nor has he ever confirmed any word of Muhammad, nor has he submitted to him, except to deceive him and strike him suddenly. He brought us a great magic, and his magic was greater than the magic of the Children of Israel. Besides their magic, he brought new things, and if they were present, they would admit that he is the master of magicians. O son of Abu Sufyan, follow the path of your people and adhere to your religion and be loyal to what your predecessors believed, who denied this Ka'ba, which they say has a god who commanded them to come there and circumambulate it and made it their qibla.... What fault did he see in the worship of idols and Lat and 'Uzza, which are made of stone, wood, copper, silver, and gold? No! By Lat and 'Uzza, we found no reason to depart from the belief we previously held, even though they misled the people. Look with insight and listen with an attentive ear and pay close attention to their work with your mind and heart, and thank Lat and 'Uzza that Abu Bakr became the caliph over the umma of Muhammad and ruled and disposed of their wealth, blood, religion, lives, and their lawful and unlawful matters. [15]
Footnotes
- ↑ For more information about this verse and Ghadir, see: Ghadir dar Quran, vol. 1, pp. 351–361; Waqi'a Qur'ani Ghadir, p. 141.
- ↑ Ghadir dar Quran, vol. 1, pp. 213–214.
- ↑ Tafsir Furat al-Kufi, p. 177; Bihar al-Anwar, vol. 23, p. 210; Bihar al-Anwar, vol. 36, p. 148; Bihar al-Anwar, vol. 37, pp. 160–161; 'Awalim al-'Ulum, vol. 2/15, p. 297; al-Sirat al-Mustaqim, vol. 1, p. 314.
- ↑ Tafsir Furat al-Kufi, p. 177.
- ↑ Manaqib Al Abi Talib, vol. 3, p. 39; Bihar al-Anwar, vol. 37, p. 161.
- ↑ Bihar al-Anwar, vol. 36, p. 148, hadith 124.
- ↑ Al-Iqbal, vol. 2, pp. 241–242; 'Awalim al-'Ulum, vol. 2/15, p. 297.
- ↑ Al-Sirat al-Mustaqim, vol. 1, p. 314.
- ↑ Dalaʾil al-Imama, p. 122; Bihar al-Anwar, vol. 43, p. 161.
- ↑ Tafsir al-Qummi, vol. 1, p. 310; Bihar al-Anwar, vol. 36, p. 148, hadith 125.
- ↑ Kitab Sulaym b. Qays al-Hilali, p. 59.
- ↑ For more information, see: Asrar Ghadir, p. 138, section 2.
- ↑ Al-Kafi, vol. 1, p. 419, hadith 37; Biḥār al-Anwār, vol. 23, p. 210, hadith 15; Taʾwīl al-Āyāt al-Ẓāhira, p. 220.
- ↑ Ghadir dar Quran, vol. 1, p. 222.
- ↑ Biḥār al-Anwār, vol. 30, p. 289.
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