Verse 74 of Surah al-Tawba and Ghadir

Verse 74 of Surah al-Tawba is a verse concerning the actions of the hypocrites against Ghadir, which demonstrates that even though their conspiracies against Ghadir were exposed, they would still swear by God that they had no evil intentions. This verse states that if the hypocrites do not repent, a painful punishment in this world and the hereafter awaits them. Various narrations emphasize that they never repented.

Verse 74 of al-Tawba and Ghadir

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Some researchers have described the historical context of the revelation of Verse 74 of Surah al-Tawba as follows: At Ghadir, the hypocrites, being aware of the official announcement of wilaya, actively engaged in conspiracies to counter Ghadir. They tried to keep their plans hidden, but on one hand, God informed His Prophet from the unseen, and on the other hand, the Prophet's companions, such as Salman and Abu Dharr, informed the Prophet of their secret meetings. The only weapon the hypocrites had against these exposures was false oaths: when the Prophet (s) summoned them and revealed their words and deeds, they would swear that they had not said such things and had not done such deeds.

At Ghadir, it happened seven times that the plots of the hypocrites were exposed and Verse 74 of Surah al-Tawba was recited; in these instances, the Prophet (s) summoned them and confronted them by exposing their plots. These seven instances are: in front of the Ghadir pulpit, after the al-Ghadir Sermon in the tent, during the oath of allegiance, in a private gathering of the hypocrites, in Mecca after signing the Sahifa, after the neutralization of the plot to assassinate the Prophet (s), and after the neutralization of the plot to assassinate the Commander of the Faithful (a).

The result of these exposures based on Verse 74 of Surah al-Tawba was that the people of that time and future generations became aware of what was behind the scenes of Ghadir: what thoughts the hypocrites harbored and how they plotted against the divine program of Ghadir. In most of these conspiracies, Abu Bakr, 'Umar, Abu 'Ubayda al-Jarrah, 'Abd al-Rahman b. 'Awf, Mu'awiya, Mughira b. Shu'ba, Mu'adh b. Jabal, and other individuals associated with the Saqifa are seen. Their presence in these conspiracies shows why they are seen at the head of the program to usurp the caliphate after the Prophet (s).

A Verse Concerning the Actions of the Hypocrites at Ghadir

Verse 74 of Surah al-Tawba is considered one of the verses that was revealed to the Prophet (s) during the event of Ghadir in connection with the hypocrites. Since the hypocrites began their sedition and conspiracy from the first hours of the Ghadir journey and acted to implement their plans in many instances, many verses were revealed regarding the provocations and plots of the hypocrites against the Prophet (s), alongside the verses that were revealed regarding the actions of the Prophet (s) at Ghadir. The narrations related to these verses have clarified their occasion of revelation and their direct connection to Ghadir. These verses consist of 104 verses that were revealed in 39 instances.

Among them is Verse 74 of Surah al-Tawba: Template:قرآن

Historical Context of Revelation

Some researchers have described the historical context of the revelation of Verse 74 of Surah al-Tawba as follows: During the one-month journey of Ghadir, the hypocrites, certain of the Prophet's (s) impending martyrdom and his decision regarding the official announcement of wilaya, actively engaged in various conspiracies to counter the Prophet's actions. They tried to keep their plans hidden, but on one hand, God informed His Prophet from the unseen, and on the other hand, the Prophet's loyal companions such as Salman, Abu Dharr, Miqdad, Hudhayfa, and 'Ammar informed the Prophet of their secret meetings.

The only weapon the hypocrites had against these exposures was false oaths: when the Prophet (s) summoned them and revealed their words and deeds, they would swear that they had not said such things and had not done such deeds. A false oath from those who are inwardly disbelievers is only broken by the unveiling of God, the Revealer of Secrets and the Knower of the Unseen, which shows their inner state: that they both plot against God and swear false oaths to God. This exposure by God took place with Verse 74 of Surah al-Tawba and disgraced them.

Points Regarding the Revelation and Application of the Verse

Some researchers have considered three points essential regarding the revelation and application of verse 74 of Surah al-Tawba in the event of Ghadir:

First Point: A Verse Used Seven Times

In Ghadir, there were seven instances where the plots of the hypocrites were exposed; in these cases, the Prophet (s) summoned them and held them accountable by revealing their schemes. These seven instances are: before the pulpit of Ghadir, in the tent after the al-Ghadir Sermon, during the oath of allegiance, in the private gathering of the hypocrites, in Mecca after signing the Sahifa, after the neutralization of the plot to assassinate the Prophet (s), and after the neutralization of the plot to assassinate the Commander of the Faithful (a).

Second Point: How Many Times Was This Verse Revealed?

In all seven instances, the Prophet (s) recited verse 74 of al-Tawba in response to the false oaths of the hypocrites and declared on behalf of God that they were lying. The question now is whether this verse was revealed in all these instances, which would mean the repeated revelation of a single verse; or whether it was revealed once but applied to similar instances later; or whether it was revealed once, but in subsequent instances, a divine command was given to recite the same verse in response to them; or whether their series of plots occurred repeatedly, they swore false oaths, the Prophet (s) rejected their words, and ultimately a comprehensive verse was revealed concerning all of them.

All these possibilities can be reconciled, but given the content of the verse, the latter possibility seems more accurate, as the verse refers to all their plots: یَحْلِفُونَ بِاللَّه ما قالُوا: their false oaths; وَ لَقَدْ قالُوا کَلِمَةَ الْکُفْرِ بَعْدَ إِسْلامِهِمْ: their blasphemous words; وَ هَمُّوا بِما لَمْ یَنالُوا: the plot to assassinate the Prophet (s) and the Commander of the Faithful (a). Of course, this does not contradict the fact that in each plot, according to the requirements of the case, the part of the verse relevant to it was cited as evidence and mentioned as the revelation of the verse.

Third Point: The Result of the Revelation of the Verse

The result of these exposures was that the people of that day and future generations became aware of what was behind the scenes of Ghadir: what thoughts the hypocrites harbored and how they plotted against the divine program of Ghadir. In most of these plots, Abu Bakr, 'Umar, Abu 'Ubayda al-Jarrah, 'Abd al-Rahman b. 'Awf, Mu'awiya, Mughira b. Shu'ba, Mu'adh b. Jabal, and other individuals associated with the Saqifa are seen. Their presence in these plots shows why they were seen at the forefront of the usurpation of the caliphate after the Prophet (s).

Occasions of Revelation and Their Analysis

In the sources, the story of the revelation of verse 74 of Surah al-Tawba is mentioned in seven instances and has been explained by some scholars:

First Instance: Opposite the Ghadir Pulpit

While the Prophet (s) had begun the al-Ghadir Sermon and had reached its main sections, the leaders of the hypocrites (munafiqun), according to a prior plan, sat exactly opposite the pulpit and close to it. Before and after the introduction of the Commander of the Faithful (a) and the announcement of his wilaya, three actions were committed by them, in all of which the main role was played by Abu Bakr or Umar. These instances have been pointed out in three hadiths:

First Hadith

In a narration from Imam al-Sadiq (a), it is reported that the hypocrites accused the Prophet (s) of madness before the announcement of the wilaya of the Commander of the Faithful (a): "When the Prophet (s) was appointing the Commander of the Faithful (a) on the day of Ghadir Khumm, seven of the hypocrites were positioned opposite him: Abu Bakr, Umar, 'Abd al-Rahman b. 'Awf, Sa'd b. Abi Waqqas, Abu 'Ubayda al-Jarrah, Salim Mawla Abi Hudhayfa, and al-Mughira b. Shu'ba. Umar said: 'Do you not see his two eyes, which look like the eyes of a madman?'—referring to the Prophet (s)—'Now he stands up and says: My Lord has said such and such.' When the Prophet (s) stood up, he said: 'O people, who is your master (mawla)?' They said: 'God and His Messenger.' He said: 'O God, bear witness.' Then he said: 'Be aware, whoever I have been his mawla and master, 'Ali is his mawla and master.' And after the pulpit, they greeted the Commander (a) as Amir al-Mu'minin. God sent Gabriel down and informed the Prophet (s) of what Umar had said to them. The Prophet (s) summoned them and asked them about this. They denied it and swore an oath regarding it. God revealed this verse: يَحْلِفُونَ بِاللَّهِ مَا قَالُوا,They swear by Allah that they did not say it…."

Second Hadith

Imam al-Sadiq (a) expresses the secret conversation of Abu Bakr and Umar in front of the Ghadir pulpit in another hadith: "When the Prophet (s) appointed the Commander of the Faithful (a) on the day of Ghadir Khumm and said: 'Whoever I am his mawla, then 'Ali is his mawla,' two people from Quraysh (Abu Bakr and Umar) brought their heads close together and said: 'By God, we will never submit to what he says.' This statement was reported to the Prophet (s). The Prophet (s) asked them about it, but they denied it and swore by God that they had said nothing. Here, Gabriel descended upon him and brought this verse: 'They swear by Allah that they did not say it, while they certainly spoke the word of disbelief and became infidels after their Islam…'"

This same event is narrated in another report as follows: Abu Bakr and Umar shook their heads out of anger and denial and said: 'We will never submit to him.' One person heard their words and informed the Prophet (s). The Prophet (s) summoned them, but they denied their words. It was then that verse 74 of Surah al-Tawba was revealed. Then Imam al-Sadiq (a), regarding the last sentence of the verse about repentance, said: 'By God, they turned away and did not repent.'

Third Hadith

Imam al-Baqir (a) has stated another secret conversation of Abu Bakr and Umar in front of the Ghadir pulpit: When the Prophet (s) appointed the Commander (a) on the day of Ghadir… Abu Bakr and Umar said secretly: 'He is raising the lowly status of his cousin this much, and he has not yet reached his desire. If he could make him a prophet, he would have done so. By God, if he perishes, we will distance him from the intention he has.' A young man from the Ansar (Burayda) heard their words and said: 'By God, I heard your words, and by God, I will inform the Prophet (s) of what you said.' They swore him by God not to report it, but he did not accept and announced that he would report their words. Abu Bakr and Umar said to him: 'Do whatever effort you can.' Burayda came to the Prophet (s) and informed him of what the two had said. The Prophet (s) sent for them and summoned them. When they arrived and saw the young man with the Prophet (s), they realized that he had reported it. The Prophet (s) said: 'O Abu Bakr and O Umar! What caused you to say those things?' They swore by God, besides whom there is no god, that they had said nothing about it!"

The Prophet (s) turned to the young Ansari man and said: "O brother of the Ansar, why did you attribute a lie to these two people?" The young Ansari was so distressed that he wished the earth had swallowed him up and that he had said nothing about the matter; at the same time, he prayed to God to prove his truthfulness so that he would not be shamed before the Prophet (s). Just then, Gabriel descended—at an hour he did not usually descend—and revealed this verse to the Prophet (s): They swear by Allah that they did not say [it], while they had certainly said the word of disbelief and disbelieved after their Islam.

A notable point in the words of Imam al-Sadiq (a) is that he swore three times that Abu Bakr and 'Umar, after this treacherous statement, were faced with the two paths God set before them in the verse—either to repent or to turn away and await divine punishment—and they chose the second path.

Case Two: Following the Secret Conversation in the Tents

After the sermon of the Prophet (s) concluded, everyone returned to their tents to gradually prepare for the oath of allegiance. When the hypocrites gathered in their tents, thinking no one could hear them, they shared the secrets of their hearts with one another. In one instance, Miqdad b. 'Amr al-Kindi was passing by their tent and heard their words, and in another instance, Hudhayfa b. al-Yaman al-Yamani, whose tent was adjacent to several of them, became aware of their speech; both reported what they had heard to the Prophet (s). These two instances are recorded in the traditions as follows:

First Hadith

Imam al-Sadiq (a): When the Prophet (s) delivered his words at Ghadir Khumm and the people went to their tents and shelters, Miqdad was passing by a group of hypocrites who were saying: "By God, the companions of Chosroes and Caesar live in robes of brocade, patterned cloth, and silk, while we live with him on two coarse things: we eat coarse food and wear coarse clothing! Now that his death is near, he wants to hand over the caliphate after himself to 'Ali. Know that, by God, he will know [what we will do]." Miqdad passed by them, came to the Prophet (s), and informed him. The Prophet (s) called for everyone to gather. The hypocrites said: "Miqdad has reported our affair. Let us rise and swear an oath against his report."

They came and sat before the Prophet (s) and said: "May our fathers and mothers be sacrificed for you, O Messenger of Allah! It is not so. By the One who sent you with the truth and honored you with prophethood, we did not say what has reached you. By the One who chose you over all of humanity." Here, the Prophet (s) said: "They swear by God that they did not say it, while they have spoken the word of disbelief after their Islam and have intended evil [at the mountain pass of Harsha], and what were they upset about except that God and His Messenger enriched them from His bounty?" Some of these were people who sold animal heads, others sold animal trotters, and others were camel drivers (meaning they had menial jobs), whom God had enriched through the blessing of His Messenger, yet they turned the sharp edges of their swords against him.

Second Hadith

Zayd b. Arqam al-Ansari, who was present at Ghadir, recounts the second incident involving Hudhayfa as follows: After the Prophet (s) took the hand of the Commander of the Faithful (a) and said, "Whoever I am his master, then 'Ali is his master," we returned to our belongings while Hudhayfa b. al-Yaman al-Yamani was with me. Next to my tent was the tent of three people from Quraysh. We heard one of those three saying: "By God, Muhammad (God forbid) is a fool if he thinks the matter of the caliphate will succeed for 'Ali after him." Another said: "Do you consider him a fool? Do you not know that he is insane and was near to fainting from madness near the wife of Ibn Abi Kabsha?" The third said: "Leave him! Whether he is a fool or insane, by God, what he says will never come to pass."

Hudhayfa became enraged by their words; he lifted the corner of their tent, put his head inside, and said to them: "Do you do such a thing while the Prophet (s) is alive and God's revelation is descending? By God, I will inform him of your words in the morning." They said: "O Hudhayfa, were you here and did you hear what we said? Conceal what you heard from us, for the right of neighborliness is to keep trusts." Hudhayfa replied: "This is neither a matter of the right of neighborliness nor is this gathering of yours of that kind. I would not be sincere to God and His Messenger if I were to conceal this incident from him." They said: "O Hudhayfa, do whatever you wish. By God, we will also swear to him that we did not say such a thing and that you are falsely accusing us. You think the Prophet will accept your word and deny our statement, while we are three people."

Hudhayfa said: "It does not matter to me, as long as I fulfill my duty of sincerity toward God and His Messenger. So say whatever you wish!" Then Hudhayfa came to the Prophet (s), while the Commander of the Faithful (a) was beside him with his sword girded. He informed the Prophet (s) of the words of the hypocrites. The Prophet (s) sent for them, and they came. The Prophet (s) asked: "What have you said?" They replied: "By God, we have not said anything. If any news has reached you about us, we have been falsely accused." At this point, Gabriel descended with this verse: "They swear that they have not said it, while they have indeed uttered the word of unbelief and have disbelieved after their Islam." The Commander of the Faithful (a) then said: "Let them say whatever they wish. By God, my heart beats in my chest and my sword is on my shoulder. If they intend any evil, I will confront them."

What draws attention in these two instances is their intense fear of news reaching the Prophet (s), such that when they see no other way, they attempt to exonerate themselves with false oaths. This is one of the manifestations of God's protection of the Prophet from the people at Ghadir, as God cast such fear into the hearts of the hypocrites that they dared not make their actions public; otherwise, there was no ideological obstacle in their hearts, and consequently, they might have united and taken destructive actions.

Third Instance: Following Remarks After the Allegiance

All the people would enter the tent of the Prophet (s) for the allegiance of Ghadir, and after pledging allegiance to him, they would go to the tent of the Commander of the Faithful (a) and pledge allegiance to him while greeting him with the title of Commander of the Faithful. In these circumstances, Abu Bakr and 'Umar also entered and pledged allegiance, but their inner hypocrisy did not allow them to distance themselves from the door of his tent, and right there they uttered inappropriate words, which Burayda al-Aslami heard and immediately reported to the Prophet (s).

The sensitive part of this incident is narrated as follows: Abu Bakr and 'Umar left the tent of the Commander of the Faithful (a) while holding each other's hands, saying: "By God, nothing of what he said will ever result in success for him." A youth from the Ansar heard this statement of theirs and said to them: "What did the Prophet say that made you say it will not result in success?" Abu Bakr and 'Umar said to him: "What do you have to do with these words! Go about your business!" Burayda said: "By God, I have not acted sincerely toward God and His Messenger if I pass over this matter!" They said: "By God, in that case, we will swear to the Prophet, and he will believe us and deny you." (Given that these conversations were taking place outside the allegiance tent) Burayda said: "By God, I will not move from the side of the Prophet's (s) tent until either he comes out or I am granted permission to enter."

Then he came to the tent of the Prophet (s), asked for permission, entered, and said: "May my father and mother be your ransom, O Messenger of Allah, Abu Bakr and 'Umar left you while saying: 'By God, nothing of what he said will ever come to fruition for him safely.'" The Prophet (s) said: "Did they say this by the Lord of the Ka'ba? God had informed me of what they said and what they deserved to say. Bring them to me." They were brought, and the Prophet (s) asked: "What did you say moments ago?" They replied: "By the God besides whom there is no god, we did not say anything!" The Prophet (s) said: "By God, this young man is more truthful than you, and God has informed me of your words, and has revealed a verse of the Quran regarding your denial."

Case Four: Following the Lizard Incident

The munafiqin would admit in private to their defeat and the magnitude of the event of Ghadir. This caused them resentment, but since they saw themselves as incapable of any effort, they resorted to mocking actions to vent their anger. An example of these actions is the lizard incident, which Abu Dharr reported to the Prophet (s):

When the Prophet (s) finished appointing the Commander of the Faithful (a) at Ghadir and the people dispersed from the gathering, a group of the Quraysh gathered together and expressed regret over what had happened. In the meantime, a lizard passed by them. One of them said: "I wish Muhammad had appointed this lizard as our leader instead of 'Ali!" Abu Dharr heard their words and relayed them to the Prophet (s). The Prophet (s) sent for them, summoned them, and confronted them with their own words. They denied it and swore an oath to that denial. God Almighty revealed this verse: YAḤLIFŪNA BI-LLĀH MĀ QĀLŪ. Then the Prophet (s) said: "The sky has not shaded and the earth has not carried anyone more truthful than Abu Dharr." After that, he said: "Gabriel has informed me that on the Day of Judgment, a people will be brought whose leader is a lizard. Be careful that it is not you, for God Almighty says (Surah al-Isra', verse 71): 'The day We shall summon every group of people with their Imam.'"

Citing verse 71 of Surah al-Isra' also carries a significant meaning: that those who turn away from the rightful Imam are not only not at ease, but whether they like it or not, they will be resurrected on the Day of Judgment with the Imam they chose for themselves.

Case Five: Regarding the Cursed Scroll

It can be claimed that the greatest action against Ghadir and the wilaya was the writing of the cursed scroll, which five people signed in Mecca after the days of Hajj and before moving toward Ghadir, in which they pledged that after the martyrdom of the Prophet (s), they would not allow the caliphate to reach the Imams. When they did this, the Prophet (s) summoned them and rebuked them, but they denied it. In response to this denial, verse 74 of Surah al-Tawba was revealed.

In another narration, it is stated in the interpretation of this verse: This verse was revealed regarding those who swore an oath in the Ka'ba not to let the matter of the caliphate reach the Banu Hashim; therefore, that same scroll is the "word of disbelief" mentioned in the verse. Then, they laid an ambush for the Prophet (s) at the peak of Mount Harsha and intended to kill him, and this is the word of God (in the verse) where He says: "They intended something they could not attain."

In another hadith, the scope of these false oaths extends until the Day of Judgment; there, too, when their secret plots are exposed to all creation, they deny them and swear oaths. The text of the hadith is as follows: When the Day of Judgment arrives and God gathers the usurpers of the right of the family of Muhammad (a) and presents their deeds to them, they swear that they did not commit any of these actions; just as they swore to the Prophet (s) in the world. And this was when they had sworn that the wilaya would not reach the Banu Hashim and also intended to kill the Prophet (s) at Mount Harsha. When God informed His Prophet and he told them, they swore to him that they had not said such a thing and had no such intention. It was then that God revealed this verse to His Prophet: "They swear by Allah that they did not say it, while they have indeed spoken the word of disbelief..."

The Sixth Case: The Incident of the Harshi Pass

The second action of the hypocrites, which is considered on par with the writing of the First Cursed Scroll, is the matter of the assassination attempt on the Prophet (s) after the declaration of the command of wilaya. This decision also reflects the anger and hatred they harbored from Ghadir. On the other hand, they feared the presence of the Prophet (s), lest he reveal their plots with the help of revelation and expose them to everyone. For this reason, they sought to remove all these problems from their path by killing the Prophet (s). However, God informed His Prophet of their conspiracy with the promise, "God will protect you from the people," and the Prophet (s) confronted them at the top of the Harshi Pass, and by overcoming them, their plan ended in failure. The Prophet (s) called them by their names and showed their faces to 'Ammar and Hudhayfa, who were accompanying him, so that it would be a firm proof for future generations.

The details of this event, as narrated by Hudhayfa b. al-Yaman and based on the narration of Sayyid b. Tawus and its synthesis with the narration of 'Ali b. Ibrahim al-Qummi (in parentheses), have been reported by some researchers as follows: A group of hypocrites who broke the covenant of the Prophet (s) (and returned to disbelief after him) gathered and said: "Muhammad said those words yesterday in the Mosque of Khayf, and he said them here—meaning Ghadir—as well. If he returns to Medina, he will take the oath of allegiance for him again. The right idea is to kill Muhammad before he enters Medina." When the appointed night arrived, fourteen people lay in ambush for the Prophet (s) at Mount Harshi to kill him. That place, Mount Harshi, was between al-Juhfa and al-Abwa'. Seven people sat on the right side of the Harshi Pass and seven on the left to startle the Prophet's camel. The Prophet (s) set off after the 'Isha prayer, riding a swift camel ahead of his companions, heading up the mountain slope. As he ascended toward the mountain pass, Gabriel brought the news: "O Muhammad! Abu Bakr, 'Umar, 'Uthman, Mu'awiya, 'Amr b. al-'As, Talha, Sa'd b. Abi Waqqas, 'Abd al-Rahman b. 'Awf, Abu 'Ubayda, Abu Musa al-Ash'ari, Abu Hurayra, al-Mughira b. Shu'ba, Mu'adh b. Jabal, and Salim Mawla Abi Hudhayfa are lying in ambush for you in the mountain pass to kill you!"

The Prophet (s) looked at me, as I was behind him, and asked: "Who is this behind me?" I said: "I am Hudhayfa, O Messenger of God!" He said: "Did you hear what I heard?" I replied: "Yes." He said: "Keep it hidden!" Then he approached them and called them by their names and the names of their fathers. When they heard the call of the Prophet (s), they fled and lost themselves in the crowd, even abandoning their camels which they had tied in the pass. The Prophet (s) reached their camels and recognized them. The people reached the Prophet (s) from behind and went in search of them.

In the morning, when the caravan disembarked, the Prophet (s) said: "The group that swore an oath in the Ka'ba that 'if God causes Muhammad to die or he is killed, we will not return the matter of the caliphate to his Ahl al-Bayt,' have taken this action." Upon hearing these words, those same fourteen people came to the Prophet (s) and swore (that they had not said any of those things and had no such intention) and had taken no action against his life. God, the Exalted and Almighty, revealed this verse: Yahlifuna bi-llahi ma qalu....

The Incident of the Harshi Pass in Sunni Sources

In some Sunni sources, the revelation of this verse is linked to the incident of the Harshi Pass. al-Suyuti, under the commentary of verse 74 of Surah al-Tawba in his book al-Durr al-Manthur, has narrated this event from Hudhayfa as follows: They were the ones who decided to throw the Prophet (s) from the mountain on the night of the 'Aqaba. This was while they had plotted together to kill him during a journey they were accompanying him on, and they were looking for an opportunity to ambush him. Until that night when the Prophet (s) took the path of Mount Harshi. Some went ahead and some stayed behind, and this plan was during hours of the night. They said to each other: "When he reaches the mountain pass, we will throw him off his camel to the ground and cast him into the desert." Hudhayfa heard their words, while he was guiding the camel of the Prophet (s) from behind.

On that night, 'Ammar was leading the Prophet's (s) camel from the front, and Hudhayfa al-Yamani was guiding from the rear. Suddenly, Hudhayfa heard the sound of camels' footsteps; he turned and saw a group of people who had covered their faces. He said to them, "Go away! Go away! O enemies of God!" They stopped, and the Prophet (s) continued on his way until he reached the place where he intended to stop and dismounted. When morning came, the Prophet (s) sent for them one by one and said, "You had such a plan." They swore that they had not said anything about this and had no intention regarding what the Prophet (s) was asking them about. This is the very word of the Lord, who says: Template:قرآن.

According to some researchers, in al-Suyuti's narration, not all the details of the conflict on the mountain of Harsha and the sighting of the faces of the fourteen individuals are mentioned; the reason for this is, on one hand, the omission of many important events in Sunni books, and on the other hand, the narrator intended to mention the occasion of the revelation of the verse and summarized the core of the story.

Seventh Case: The Plot to Assassinate the Commander of the Faithful (a)

Based on verse 74 of Surah al-Tawba, the last case in which the secret plots of the enemies of Ghadir were exposed and the verse was revealed concerning it was their conspiracy to assassinate the Commander of the Faithful (a). After failing in their plot to assassinate the Prophet (s), the hypocrites engaged in this conspiracy to pave the way for implementing their plans in accordance with the content of the Second Cursed Scroll by removing the caliph appointed by the Prophet (s).

Ibn 'Abbas has described this conspiracy as follows: The elders of Quraysh wrote a document among themselves and pledged to assassinate the Commander of the Faithful (a), and they entrusted this covenant to Abu 'Ubayda b. al-Jarrah, who was considered their confidant. The verse was revealed from God, bringing this news to the Prophet (s). The Prophet (s) demanded that document from Abu 'Ubayda, and he handed it over. The Prophet (s) said, "Have you become disbelievers after your Islam?" They swore by God that they had no evil intentions. God then revealed this verse: Template:قرآن. In this case, even though Abu 'Ubayda handed the document to the Prophet (s), they still denied it and took oaths.

Interpretation of the Verse Based on the Occasions of Revelation

Some researchers, based on the occasions of revelation mentioned in the previous sections, have provided an interpretation for each part of the verse:

First Part: يَحْلِفُونَ بِاللَّه ما قالُوا

According to the hadiths mentioned, the subject of يَحْلِفُونَ in several hadiths were Abu Bakr and 'Umar, and in several other hadiths, the names of those who swore were not mentioned, and it is probable that Abu Bakr and 'Umar were among them; therefore, their first crime was swearing a false oath, and their second crime was their conspiracy.

Second Part: وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ بَعْدَ إِسْلامِهِمْ

God explicitly attributes the action against Islam to Abu Bakr, 'Umar, and the rest of the hypocrites at Ghadir. From this attribution, two points are derived: first, that action against Ghadir and wilaya is action against Islam; second, that Abu Bakr and 'Umar acted against Islam and in the path of the victory of disbelief, and what they said against the wilaya of the Commander of the Faithful (a) was pure disbelief.

In one narration, "KALIMAT AL-KUFR" is explicitly interpreted as the First Cursed Scroll; meaning this scroll was the foundation of the disbelief and apostasy that occurred after the Prophet (s), and the people regressed toward Jahiliyya.

Third Part: وَ هَمُّوا بِما لَمْ يَنالُوا

The hypocrites had two practical decisions, one of which they proceeded with up to the stage of implementation, but God thwarted their plan, and that was the plot to assassinate the Prophet (s); and in the other, before the plan was executed, their program was exposed, and that was the plot to assassinate the Commander of the Faithful (a). These two cases identify them as the first people who resolved to assassinate the Prophet (s) and the Commander of the Faithful (a); because they—although they faced God's opposition—had made their decision and entered the stage of action, and this, in the first degree, proves their disbelief, and in the second degree, their criminality.

Fourth Part: فَإِنْ يَتُوبُوا يَكُ خَيْراً لَهُمْ وَ إِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّه

Despite the hypocrisy the hypocrites possessed, God still placed two paths before them: repentance or punishment. Did the conspirators behind the scenes against Ghadir repent? History shows that not only did they not repent for those actions, but they pursued them, and after the Prophet (s), they took control of affairs and plotted more than ever in Saqifa and thereafter against the wilaya of the Ahl al-Bayt (a), executed them with power, and destroyed the opponents. For this reason, Imam al-Sadiq (a) swears in several hadiths related to this verse and says: By God, they turned away and did not repent.

References

• al-Uṣūl al-sittat ʿashar; a group of authors, Qom: Dār al-Ḥadīth Scientific and Cultural Institute (Printing and Publishing Organization), 1423 AH.
• al-Iqbāl bi-l-aʿmāl al-ḥasana fīmā yuʿmal marra fī l-sana; Sayyid ʿAlī b. Mūsā b. Ṭāwūs, edited by Jawād Qayyūmī Iṣfahānī, Qom: Maktab al-Iʿlām al-Islāmī, 1418 AH.
• Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimma al-aṭhār; Muḥammad Bāqir b. Muḥammad Taqī Majlisī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
• al-Taḥṣīn li-asrār mā zāda min akhbār kitāb al-yaqīn; Sayyid Raḍī al-Dīn ʿAlī b. Ṭāwūs Ḥillī, Qom: Muʾassasat Dār al-Kitāb (al-Jazāʾirī), 1413 AH.
• Tafsīr al-ʿAyyāshī; Muḥammad b. Masʿūd ʿAyyāshī, edited by Sayyid Hāshim Rasūlī Maḥallātī, Tehran: Maktabat al-ʿIlmiyya al-Islāmiyya, 1380 AH.
• Tafsīr al-Qummī; ʿAlī b. Ibrāhīm Qummī, edited by Ṭayyib Mūsawī Jazāʾirī, Qom: Dār al-Kitāb, 1404 AH.
• al-Durr al-manthūr fī l-tafsīr al-maʾthūr; ʿAbd al-Raḥmān b. Abī Bakr Suyūṭī, Beirut: Dār al-Fikr, 1414 AH.
• al-Ṣirāṭ al-mustaqīm ilā mustaḥiqqī l-taqdīm; ʿAlī b. Muḥammad Nubāṭī ʿĀmilī, edited by Muḥammad Bāqir Bihbūdī, Tehran: Maktabat al-Murtaḍawiyya, 1384 AH.
• ʿAwālim al-ʿulūm wa l-maʿārif wa l-aḥwāl min al-āyāt wa l-akhbār wa l-aqwāl; ʿAbd Allāh b. Nūr Allāh Baḥrānī Iṣfahānī, edited by Muḥammad Bāqir Muwaḥḥid Abṭaḥī Iṣfahānī, Qom: Muʾassasat al-Imām al-Mahdī (a), 1382 Sh.
• Ghadīr dar Qurʾān, Qurʾān dar Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Dalīl-e Mā Publications, 1387 Sh.
• Manāqib Āl Abī Ṭālib; Muḥammad b. ʿAlī b. Shahrāshūb Māzandarānī, edited by Muḥammad Ḥusayn Āshtiyānī and Sayyid Hāshim Rasūlī Maḥallātī, Qom: ʿAllāma Publishing Institute, 1379 AH.