Verse 8 of Sura al-Taghabun and al-Ghadir
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| Ayah Specifications | |
|---|---|
| Surah Name | Sura al-Taghabun |
| Ayah Number | 8 |
| Juz' | 28 |
| Ayah Content | |
| Place of Revelation | Medina |
| Topic | The spread of divine wilāya among the Infallibles (a) |
| Ayah Recitation Audio Translation | |
Verse 8 of Sura al-Taghabun is a verse referred to in the al-Ghadir Sermon, through which divine wilāya was spread like a light among the Infallibles (a) at Ghadir.
The historical context of the reference to Verse 8 of Sūrat al-Taghabun in the al-Ghadir Sermon is depicted as follows: In the middle of the al-Ghadir address, when the Prophet (s) strongly emphasized the issue of Imamate and also introduced the enemies of imamate, he stressed faith in the divine light as an instruction that refers back to the foundation of Ghadir's caliphate.
The inclusion of Verse 8 of Sūrat al-Taghabun in this part of the al-Ghadir Sermon has led to several theological analyses, including: that the light of wilāya, after being transferred from God to the Prophet (s), is then transferred to Amir al-Muʾminin (a) and the Imams after him, up to Imam al-Mahdi (a); that the light in this verse refers to the light of the wilāya of the Infallibles (a) which shines in the hearts of their lovers; that the first creation of God was the Ahl al-Bayt (a), who were luminous shadows before God, and from their light, other creatures were created; and that the light of wilāya, like a lamp, illuminates the path and guides servants.
A Verse Related to Divine Commands Regarding Wilāya at Ghadir
Verse 8 of Sūrat al-Taghabun is among the verses mentioned in the text of the al-Ghadir Sermon. The context for the use of this verse is depicted as follows: Ghadir was as much a belief as it was a command; a command encompassing its various aspects, which included a combination of faith, obedience, and covenant on one side, and praise and gratitude for this blessing on the other. These specific decrees given to the people at Ghadir defined their duties at that particular juncture as a prelude to the future.
The verses supporting the Ghadirī commands are directly present in the words of the Prophet (s). Ten verses are seen in Ghadir in this context, integrated and guaranteed in his words.[1] One of these verses is Verse 8 of Sūrat al-Taghabun:
فَآمِنُوا بِاللَّه وَ رَسُولِهِ وَ النُّورِ الَّذِی أَنْزَلْنا وَ اللَّه بِما تَعْمَلُونَ خَبِیرٌ
- Believe in Allah and His Apostle and the Light which We have sent down, and Allah is well aware of what you do.
The Verse in the Text of the Sermon
Verse 8 of Sūrat al-Taghabun is reported in the text of the al-Ghadir Sermon as follows: O people, believe in Allah and His Prophet and the light that has been sent down with him. O people, the light from Allah, the Exalted, has been placed in me, then in 'Ali b. Abī Ṭālib, and then in his progeny until al-Qāʾim al-Mahdī.[notes 1].[2]
Historical Context
The historical context of the reference to Verse 8 of Sūrat al-Taghabun in the al-Ghadir Sermon is depicted as follows: In the middle of the al-Ghadir address, when the Prophet (s) strongly emphasized the issue of Imamate and also introduced the enemies of imamate, he stressed faith in the divine light as an instruction that refers back to the foundation of Ghadir's caliphate.
For this purpose, the Prophet (s) explicitly incorporated Verse 8 of Sūrat al-Taghabun into his speech, removing the letter "fāʾ" from its beginning and combining the word مَعَهُ by changing the verb أَنْزَلْنا to انْزِل. It is possible that Verse 157 of Sūrat al-Aʿrāf was also considered by the Prophet (s) and thus incorporated into his words.[3]
Quranic Context of the Verse
Some researchers have written the following about the Quranic context of Verse 8 of Sūrat al-Taghabun: This verse follows several verses about those who refuse to accept the divine religion, beginning from Verse five of this sura. These verses raise the question of whether the news of the disbelievers has reached you, who, when prophets came to guide them, would say: "Is a human being going to guide us?" Then, in response to such thinking, it presents the light sent down with the prophets so that they do not compare them to ordinary humans: "Believe in Allah and His Apostle and the Light which We have sent down..." This phrase bears a strong resemblance to the Prophet's (s) words in the sermon, where he says: "the light that has been sent down with him," but the word مَعَهُ is not included with it.[4]
Theological Analysis of the Verse
The inclusion of verse eight of Sūrat al-Taghābun in this part of al-Ghadir Sermon has led to several theological analyses, including:
First Theological Analysis: A Three-Stage Interpretation of Light
The interpretation that the Prophet (s) has given concerning this verse is a series of divine secrets that clarifies the exalted status of the Fourteen Infallibles (a). The verse states: "So believe in Allah and His Messenger and the Light which We have sent down," and the Prophet (s) interpreted it in three stages. In the first stage, the Prophet (s) explains, using the expression انْزِل مَعَهُ: sent down with him, that this light was sent down alongside him.
In the second stage, he expresses this companionship with complete literary subtlety, using the word مسلوک, the example of which is prayer beads where the thread is `maslūk` through them; meaning it has passed through them, making them unified and interwoven. Thus, light is placed and enters our being in this manner, and our entire existence is luminous because this light is `maslūk`. In another version, the word مَسْبُوک is used, which emphasizes the same meaning; that is, light has been cast into our being, and our existence is entirely light.
In the third stage, he declares to all that this light is not exclusive to him, but rather, after him, ʿAlī b. Abī Ṭālib (a) and the Imams after him, up to Imam al-Mahdī (a), are all luminous, and light has been cast into their beings, making them entirely light.[5]
Second Theological Analysis: The Essence of Light
While acknowledging that knowledge of such a luminous status requires an illuminated heart, and we consider ourselves far too weak and insignificant to comprehend such a station, the words of the Infallibles (a) are sufficient in introducing this luminosity and articulate many of its facets.
Imam al-Bāqir (a), in a very subtle depiction of this divine light in the existence of the Infallibles (a) and its effects, recites verse eight of Sūrat al-Taghābun and states: "By Allah, the intent of light in the verse is the light of the Imams of the Household of Muḥammad (a) until the Day of Judgment. By Allah, they are the divine light that has been sent down. By Allah, they are the light of Allah in the heavens and the earth. By Allah, the light of the Imam in the hearts of believers is more luminous than the shining sun during the day. By Allah, the Imams illuminate the hearts of believers, and Allah withholds their light from whomever He wishes, and their heart becomes darkened. By Allah, no servant loves us and accepts our wilāya until Allah purifies their heart; and He does not purify the heart of a Muslim servant until they submit to us and are in peace and harmony with us…".[6]
What is mentioned in this statement by Imam al-Bāqir (a) is presented as a conclusion in al-Ghadir Sermon: The Prophet (s), after mentioning verse eight of al-Taghābun and before interpreting it, stated: فَلْيَعْمَلْ كُلُّ امْرِئٍ عَلى ما يَجِدُ لِعَلِىٍّ فى قَلْبِهِ مِنَ الْحُبِّ وَ الْبُغْضِ: So let every person act according to what they find in their heart of love or hatred for ʿAlī.[7]
Third Theological Analysis: The Quality of Light's Infusion into the Existence of the Infallibles (a)
The quality of the infusion of luminosity into the existence of the Ahl al-Bayt (a) is described in their words as follows:
- Imam al-Ṣādiq (a) depicts the beginning of the world's creation from a light that is the origin of all lights, stating: "Allah (at the beginning of creation) created the Light of Lights, from which all lights became luminous, and He caused His light to flow within it, from which lights became luminous, and this is the very light from which Muḥammad and ʿAlī were created."[8] This is the beginning of the light that is intended to be placed in the existence of the Infallibles (a).
- The Prophet (s) describes the continuation of this path as follows: "The first creation that Allah created is my light, which He created from His light and derived from His glorious majesty."[9]
- Then the Prophet (s) further completes our belief with another statement, saying: When Allah willed to create us, He uttered a word from which He created a light. Then He uttered another word from which He created a spirit. Then He mixed the light with the spirit and created me, and ʿAlī, and Fāṭima, and Ḥasan, and Ḥusayn.[10]
- Imam al-Bāqir (a) states: The first creation Allah created were Muḥammad and his guiding and guided progeny, who were luminous `ashbāḥ` in the presence of Allah. They asked: What are `ashbāḥ`? He replied: Shadows of light! Luminous bodies without souls, supported by a single spirit, which was the Holy Spirit.[11]
Fourth Doctrinal Analysis: The Connection of Luminous Creation with Prophethood and Imamate
Regarding the connection of the luminous creation of the Ahl al-Bayt (a) with the subject of prophethood and imamate, it is stated in narrations:
- Imam al-Sadiq (a) explains the doctrinal history of this connection as follows: Muhammad and 'Ali (a) were luminous beings in the presence of God, Exalted be His Majesty, two thousand years before the creation of creatures. When the angels were created, they saw that light, which had a source and from which luminous rays branched out. They asked, "Our God and our Master, what is this light?" God, the Mighty and Majestic, said, "This is a light whose root is prophethood and whose branch is imamate. Prophethood is for Muhammad, My servant and My Prophet, and imamate is for 'Ali, My proof and My guardian, and had it not been for them two, I would not have created the creatures."[12]
- The Prophet (s) says: 'Ali and I were a light in the presence of God fourteen thousand years before the creation of Adam. When God created Adam, He divided that light into two parts: one part was me, and the other part was 'Ali.[13]
- Imam Zayn al-'Abidin (a) explains the unity of the chain of prophethood and imamate, mentioning all the Infallibles (a), as follows: God created Muhammad, 'Ali, and the eleven Imams after him as spirits from the light of His grandeur, who worshipped Him in the radiance of His light before the creation of creatures.[14]
- This luminousness has a particular complexity that necessitates deeper contemplation; just as one side of this light is Muhammad and 'Ali (peace be upon them), the other side is Lady Fatimah al-Zahra (a). It is appropriate to carefully consider the words of Imam al-Sadiq (a) in this regard, when he was asked: "Why was Lady Fatimah (a) named 'al-Zahra'?" He replied: "Because God created her from the light of His grandeur. When her light shone, the heavens and the earth were illuminated by her light, and it dazzled the eyes of the angels. They prostrated and said, 'Our God and our Master, what is this light?' God sent down revelation to them in response: 'This is a light from My light, which I have placed in the heavens, and I have created her from My grandeur. I will bring her forth from the loins of a prophet from My prophets, whom I have favored above all My prophets. From this light, I will bring forth Imams who will rise to uphold My command and guide people to My true word. I will make them My successors on earth after the completion of My revelation.'"[15]
Fifth Doctrinal Analysis: The Effects of the Luminousness of the Ahl al-Bayt
The effects of this light are formulated in the words of the Infallibles (a) as follows:
- Lady Fatimah al-Zahra (a) states that the ocean of knowledge branches from this luminous creation, saying: "God created my light, and I engaged in glorifying God. Then He entrusted my light to a tree among the trees of Paradise, and light emanated from that tree. [On the night of Mi'raj], when my father entered Paradise, God inspired him to pick and eat the fruit of that tree. My father ate that fruit, and thus God transferred me to my father's loins. Then He transferred me to Khadijah, and she gave birth to me. From that light, I have knowledge of what has happened, what will happen, and what should not happen."[16]
- Imam al-Baqir (a), regarding Surah al-Nur, verse 35, اللَّه نُورُ السَّماواتِ وَ الْأَرْضِ,Allah is the Light of the heavens and the earth. says: The niche in which there is a lamp (a lamp-stand in which there is a lamp) refers to the knowledge in the breast of the Prophet (s). The lamp that is in a glass (a lamp that is in a glass) refers to the same knowledge in the breast of 'Ali b. Abi Talib (a).[17]
- Amir al-Mu'minin (a), in describing the night of Mi'raj, says: On that night, light enveloped the eyes of the Prophet (s), and he saw the grandeur of his Lord with his heart, not with his eyes.[18]
- Imam al-Baqir (a) explains this point more clearly as follows: God has placed His knowledge with the successor of the Prophet (s), where He says: اللَّه نُورُ السَّماواتِ وَ الْأَرْضِ,Allah is the Light of the heavens and the earth., meaning: "I am the Guide of the heavens and the earth." مَثَلُ نُورِهِ کَمِشْکاةٍ,The parable of His Light is a niche wherein is a lamp, meaning: "The parable of a standard that I have bestowed upon him, and by which they are guided, is like a niche in which there is a lamp." Therefore, the niche is the heart of Muhammad (s), and the lamp is the light in which knowledge resides... The comparison of this luminousness to a lamp, a niche, and glass is all to convey the effects of guidance within it.[19]
Effects of Luminousness in Guiding Servants Directly
After the path of this light, placed in the being of the Infallibles (a), becomes clear, one can address its luminous effects in directly guiding servants: On the night of Mi'raj, God said to the Prophet (s): "O Muhammad, inform 'Ali that he is the banner of guidance and the Imam of My friends, and the light of those who obey Me."[20]
In a statement, the Prophet (s) relates the light of Paradise, which is the final abode of the guided, to this light and says: When God, the Exalted, created Paradise, He created it from the light of His Throne. Then He took from that light and gave one-third of it to me, one-third to Fatimah, and the other one-third to 'Ali and his household. Whoever has received that light is guided to the guardianship of the Household of Muhammad (a), and whoever has not received that light deviates from the guardianship of the Household of Muhammad.[21]
The effects of that guiding light have a remarkable impact on the Shi'a, reaching the point where الْمُؤْمِنُ يَنْظُرُ بِنُورِ اللَّه: The believer sees with the light of God. Amir al-Mu'minin (a), in response to the question of how a believer sees with the light of God, said: Because we were created from the light of God, and our Shi'a were created from our light. Thus, they are the chosen righteous and marked pure ones, whose light illuminates others like the full moon on a dark night.[22]
Footnotes
- ↑ Ghadir dar Qurʾān, vol. 2, p. 197.
- ↑ Asrār Ghadir, p. 148, section 6.
- ↑ Ghadir dar Qurʾān, vol. 2, p. 198.
- ↑ Ghadir dar Qurʾān, vol. 2, p. 199.
- ↑ Ghadīr dar Qurʾān, vol. 2, pp. 199–200.
- ↑ Biḥār al-Anwār, vol. 23, p. 308.
- ↑ Ghadīr dar Qurʾān, vol. 2, pp. 200–201.
- ↑ Biḥār al-Anwār, vol. 15, p. 24.
- ↑ Biḥār al-Anwār, vol. 15, p. 24.
- ↑ Biḥār al-Anwār, vol. 15, p. 10; Biḥār al-Anwār, vol. 25, p. 23; Biḥār al-Anwār, vol. 26, p. 291; Biḥār al-Anwār, vol. 53, p. 46.
- ↑ Biḥār al-Anwār, vol. 15, p. 25.
- ↑ 'Bihar al-Anwar', vol. 15, pp. 11–12; 'Bihar al-Anwar', vol. 38, pp. 80–81.
- ↑ 'Bihar al-Anwar', vol. 35, p. 24, Hadith 18.
- ↑ 'Bihar al-Anwar', vol. 15, p. 23.
- ↑ 'Bihar al-Anwar', vol. 43, p. 12.
- ↑ 'Bihar al-Anwar', vol. 43, p. 8, Hadith 11.
- ↑ 'Bihar al-Anwar', vol. 23, p. 311.
- ↑ 'Bihar al-Anwar', vol. 3, p. 320; 'Bihar al-Anwar', vol. 17, p. 289; 'Bihar al-Anwar', vol. 18, p. 339, Hadith 42.
- ↑ 'Bihar al-Anwar', vol. 4, p. 19, Hadith 7.
- ↑ 'Bihar al-Anwar', vol. 18, p. 339.
- ↑ Biḥār al-Anwār, vol. 8, p. 188; Biḥār al-Anwār, vol. 43, p. 44.
- ↑ Biḥār al-Anwār, vol. 25, p. 21.
- ↑ مَعاشِرَ النّاسِ، آمِنُوا بِاللَّه وَ رَسُولِهِ وَ النُّورِ الَّذى انْزِلَ مَعَهُ …. مَعاشِرَ النّاسِ، النُّورُ مِنَ اللَّه عَزَّ وَ جَلَّ مَسْلُوكٌ فِىَّ، ثُمَّ فى عَلِىِّ بْنِ ابى طالِبٍ، ثُمَّ فِى النَّسْلِ مِنْهُ الَى الْقائِمِ الْمَهْدِىِّ
References
- Asrār Ghadīr; Muḥammad Bāqir Anṣārī, Tehran: Nashr Tak, 1384 SH.
- 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.
- Ghadīr dar Qurʾān, Qurʾān dar Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl Mā, 1387 SH.