Verses 22-28 of Muhammad and Ghadir
Verses 22-28 of Sura Muhammad are verses that describe the process of the apostasy of the companions of the First Accursed Document and its root cause. These verses were revealed concerning the companions of the First Accursed Document, and their ultimate fate is considered to be eternal divine curse.
According to some researchers, the context of the revelation of verses 22-28 of Sura Muhammad is depicted as follows: The beginning of apostasy from the religion of God was the Accursed Document. The continuation of this trend was corruption on earth and the severing of ties with the family of Muhammad (a), and its root cause was blindness and deafness to the truth. The covenant of the Accursed Document, considering the future needs of the founders of Saqifa, demanded new additions every day. In the first stage, which was confronting the caliphate of 'Ali (a), its financial aspect was considered. Thus, the prohibition of khums from the Ahl al-Bayt (a) and its appropriation was added to the original covenant. They first proposed the prohibition of khums to the Banu Umayyah, who accepted it.
Regarding the proof of the revelation of verses 22-28 of Sura Muhammad concerning the companions of the Document, narrations are found in sources; several narrations have been transmitted regarding the occasion of the revelation of these verses, each explaining an aspect of it. Considering the hadiths that have come down regarding the occasion of the revelation of verses 22-24 of Sura Muhammad and the interpretation provided based on these narrations, six theological conclusions have been drawn: First, that corruption on earth and enmity towards the family of Muhammad (a) are among the effects of the Document; that the companions of the Document are cursed; that the companions of the Document are blind-hearted; that the people of the Document have turned away from Islam and apostatized; that the second caliph played a leadership role in the Document; that the Banu Umayyah were the first supporters of the Accursed Document.
Verses about the Actions of Hypocrites in Ghadir
Verses 22-28 of Sura Muhammad are among the verses revealed during the Farewell Pilgrimage and concerning the First Accursed Document. These verses are: 
فَهَلْ عَسَیْتُمْ إِنْ تَوَلَّیْتُمْ أَنْ تُفْسِدُوا فِی الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَکُمْ. أُولئِکَ الَّذِینَ لَعَنَهُمُ اللَّه فَأَصَمَّهُمْ وَ أَعْمی أَبْصارَهُمْ. أَ فَلا یَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلی قُلُوبٍ أَقْفالُها. إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَیَّنَ لَهُمُ الْهُدَی الشَّیْطانُ سَوَّلَ لَهُمْ وَ أَمْلی لَهُمْ. ذلِکَ بِأَنَّهُمْ قالُوا لِلَّذِینَ کَرِهُوا ما نَزَّلَ اللَّه سَنُطِیعُکُمْ فِی بَعْضِ الْأَمْرِ وَ اللَّه یَعْلَمُ إِسْرارَهُمْ. فَکَیْفَ إِذا تَوَفَّتْهُمُ الْمَلائِکَةُ یَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ. ذلِکَ بِأَنَّهُمُ اتَّبَعُوا ما أَسْخَطَ اللَّه وَ کَرِهُوا رِضْوانَهُ فَأَحْبَطَ أَعْمالَهُم,Then is it to be expected of you, if you were to turn away, that you would spread corruption on earth and sever your ties of kinship? Those are the ones whom Allah has cursed, so He made them deaf and blinded their vision. Do they not then ponder over the Qur'an, or are there locks upon their hearts? Indeed, those who turned back on their heels after guidance had become clear to them – Satan enticed them and prolonged hope for them. That is because they said to those who disliked what Allah had revealed, "We will obey you in some of the matter." And Allah knows their secrets. So how will it be when the angels take their souls, striking their faces and their backs? That is because they followed what angered Allah and disliked His pleasure, so He rendered their deeds worthless
.
Historical Context of Revelation
According to some researchers, the context of the revelation of verses 22-28 of Sura Muhammad is depicted as follows: The beginning of apostasy from the religion of God was the Accursed Document. The continuation of this trend was corruption on earth and the severing of ties with the family of Muhammad (a), and its root cause was blindness and deafness to the truth; as if a lock had been placed on the window of their hearts. The end of this path is eternal curse, which began from God, and all creatures, realizing their sedition, bestowed it upon them.
On the other hand, the covenant of the Accursed Document, considering the future needs of the founders of Saqifa and the obstacles they faced, demanded new additions every day. In the first stage after its original signing, which was confronting the caliphate of 'Ali (a), its financial aspect was considered from two sides. Thus, on the one hand, the prohibition of khums from the Ahl al-Bayt (a) and its appropriation was added to the original covenant. They first proposed the prohibition of khums to the Banu Umayyah, who accepted it.[1]
Narrations Regarding the Occasion of Revelation of Verses
Some researchers have cited narrations regarding the occasion of revelation of verses 22 to 28 of Sura Muhammad as follows: Narrations have been cited in sources regarding the proof of the revelation of these verses concerning the Companions of the Sahifa; several narrations have been transmitted regarding the occasion of revelation of these verses—which are among the clearest Quranic verses concerning the enemies of Ghadir—each explaining an aspect of it:
First Narration
In a narration, which is said to have been transmitted by Sunnis as well[2], it is stated: لَمّا تَعاقَدُوا عَلَيْها نَزَلَتْ: إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ …,When they made a pact on it, this verse was revealed: “Indeed, those who turn back on their heels after guidance has become clear to them—Satan has enticed them and prolonged hope for them.”[3]
Second Narration
Imam al-Sadiq (a) in a hadith mentions the revelation of verses 22 to 26 of Sura Muhammad concerning the pact of the Companions of the Sahifa: “God made them witnesses against themselves at Ghadir Khumm, while they were saying: ‘If Muhammad dies, we will not return the caliphate to the Household of Muhammad, nor will we give them the khums.’” God revealed these verses: فَهَلْ عَسَیْتُمْ إِنْ تَوَلَّیْتُمْ … up to the verse سَوَّلَ لَهُمْ وَ أَمْلی لَهُمْ.[4]
Third Narration
In another narration, it is stated: That group agreed in the Kaʿba that if Muhammad died, none of his family would take the caliphate. In reality, they were supporters of the Banu Umayya in what they did. The Banu Umayya told them: “By God, we will not obey your commands unless nothing from the khums reaches them”; for they thought the khums was for them. God then revealed the verse: إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَیَّنَ لَهُمُ الْهُدَی …. Therefore, the verse was revealed concerning the Banu Umayya, Abu Bakr b. Abi Quḥafa, 'Umar b. al-Khaṭṭāb, and Abu 'Ubayda al-Jarraḥ. After that, the next verse was revealed: فَکَیْفَ إِذا تَوَفَّتْهُمُ الْمَلائِکَةُ ….[5]
Fourth Narration
In another narration, the mischief of 'Umar is mentioned, who was the main orchestrator of the First Sahifa Mal'una and Saqifa plan. On one hand, he prepared the ground, and on the other hand, he directed their thoughts towards the idea that disrupting the Prophet's (s) plan was an easy task. These two points are expressed in this hadith: إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَیَّنَ لَهُمُ الْهُدَی was revealed concerning those who broke their covenant with Amir al-Muʾminin (a). الشَّیْطانُ سَوَّلَ لَهُمْ, meaning Satan made the matter easy and prepared for them, and he was 'Umar. وَ أَمْلی لَهُمْ means he made it appear to them that none of what Muhammad says would come to fruition. ذلِکَ بِأَنَّهُمْ قالُوا لِلَّذِینَ کَرِهُوا ما نَزَّلَ اللَّه meaning they disliked what God revealed concerning Amir al-Muʾminin (a). سَنُطِیعُکُمْ فِی بَعْضِ الْأَمْرِ, they invited the Banu Umayya to their pact that they would not leave the caliphate for them after the Prophet (s) and would not give them anything from the khums, and they said: “If we give them the khums, it will be a gain for them.” سَنُطِیعُکُمْ فِی بَعْضِ الْأَمْرِ means do not give the khums to the Banu Hashim. وَ اللَّه یَعْلَمُ إِسْرارَهُمْ God knows their secret deeds.[6]
Fifth Narration
Imam al-Baqir (a) in a narration explained the concept of Apostasy of the Ummah among the Companions of Saqifa and their practical plans in this regard: إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ …, are Abu Bakr and his companions when they denied guidance; and guidance was the path of 'Ali b. Abi Talib (a). الشَّیْطانُ سَوَّلَ لَهُمْ … refers to 'Umar. ذلِکَ بِأَنَّهُمْ قالُوا لِلَّذِینَ کَرِهُوا ما نَزَّلَ اللَّه سَنُطِیعُکُمْ فِی بَعْضِ الْأَمْرِ …, are Abu Bakr b. Abi Quḥafa, 'Umar, and Abu 'Ubayda al-Jarraḥ who agreed among themselves that if the Prophet (s) died, the caliphate would not return to the Household of Muhammad (a). They called upon a group of Banu Umayya for their help in this matter, and they responded positively, on condition that nothing from the khums would be given to the Household of Muhammad (a). Then the Banu Umayya asked them: “For whom have you designated the caliphate after him?” 'Umar said: “For Abu Bakr.” The Banu Umayya said: “But we will not obey you in this matter, however, regarding the khums, we are with you.” In reality, they obeyed them regarding the Household of Muhammad (a) in that the khums would not reach them, but they did not agree with them that the caliphate should go to Abu Bakr b. Abi Quḥafa; therefore کَرِهُوا ما نَزَّلَ اللَّه were Abu Bakr and 'Umar, and those who helped them were Abu 'Ubayda al-Jarraḥ, 'Abd al-Raḥmān b. 'Awf al-Qurashī (Abu Muḥammad), and Salim Mawla Abi Ḥudhayfa. They wrote a document among themselves, and the one who wrote it was Abu 'Ubayda. God Almighty informed His Prophet of what they had written among themselves and revealed this verse: أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ …. Following this narration, it is reported that they pledged not to entrust the caliphate to any of the Banu Hashim after the Prophet (s), and to marry his wives after him. It was then that the verse was revealed: وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلی بِبَعْضٍ فِی کِتابِ اللَّه. Also, when the verse was revealed and they denied it and swore an oath on their denial, God rebuked them and revealed this verse: یَحْلِفُونَ بِاللَّه ما قالُوا وَ لَقَدْ قالُوا کَلِمَةَ الْکُفْرِ ….[7]
Sixth Narration
In another hadith from Imam al-Sadiq (a), more details are given regarding the occasion of revelation of these verses: The word of God إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَیَّنَ لَهُمُ الْهُدَی, refers to Abu Bakr b. Abi Quhafah, 'Umar b. al-Khattab, and Abu 'Ubayda al-Jarrah who apostatized from faith by abandoning the *wilaya* of Amir al-Muʾminin (a). The word of God: ذلِکَ بِأَنَّهُمْ قالُوا لِلَّذِینَ کَرِهُوا ما نَزَّلَ اللَّه سَنُطِیعُکُمْ فِی بَعْضِ الْأَمْرِ by God, was revealed concerning Abu Bakr, 'Umar, and their followers. This is the word of God that Jibraʾil revealed to Muhammad (s): ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّه - فى علىّ -: "This is because they said to those who disliked what God had revealed - concerning 'Ali (a) -". They invited Banu Umayya to their covenant regarding the caliphate, that they should not allow the caliphate to remain in our family after the Prophet (s), and that they should not give us anything from the *khums*. They told Banu Umayya: If we give the *khums* to the Ahl al-Bayt, they will not need anything, and it will not matter to them if the caliphate is not with them. Banu Umayya replied: "We will obey you in part of the matter to which you invited us, and that is the *khums*, that we should not give anything from it to the Ahl al-Bayt." The word of God where He says: کَرِهُوا ما نَزَّلَ اللَّه: "They disliked what God had sent down," what God had revealed refers to the *wilaya* of Amir al-Muʾminin (a) which He had made obligatory upon His creation. In this entry of Banu Umayya into the covenant of the Companions of the Scroll, Abu 'Ubayda al-Jarrah was also with them and was their scribe.[8]
Doctrinal Analysis of the Verses
Based on the hadiths concerning the occasion of revelation of verses 22 to 24 of Sura Muhammad and their interpretation in light of these narrations, six doctrinal conclusions have been drawn:
First: Corruption on Earth and Enmity towards the Household of Muhammad (a) as Effects of the Sahifa
فَهَلْ عَسَیْتُمْ إِنْ تَوَلَّیْتُمْ أَنْ تُفْسِدُوا فِی الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَکُمْ (Then, if you turn away, is it not likely that you will cause corruption in the land and cut off your [ties of] kinship?): The companions of the Sahifa, by turning away from the *wilaya* of Amir al-Mu'minin (a), established two fundamental pillars of hell on earth: one, corruption on earth, and the other, cutting off kinship with the Prophet (s) and enmity towards his Household. It must be said: when the goal of God and His Messenger from the Ghadir program is the reform of the earth and love for the Household of Muhammad (a), refusing such a program will be equivalent to corruption on earth and enmity towards the Household of Muhammad (a). On the day Amir al-Mu'minin (a) was taken for forced allegiance to Abu Bakr, Salman said to 'Umar: "I bear witness that I have read in some of the revealed books of God that you, by your name and description, are one of the gates of hell."[9] Many hadiths have been narrated stating that all the sins of the *Umma*, every injustice committed, and every innocent blood shed, are on Abu Bakr and 'Umar.[10]
Second: The Companions of the Sahifa are Accursed
أُولئِکَ الَّذِینَ لَعَنَهُمُ اللَّه (Those are the ones whom Allah has cursed): One of the explicit instances of God's curse upon the founders of the usurpation of the caliphate is this verse, whose connection with the companions of the Sahifa clarifies this matter. If all the accursed people in the world are considered, no one will be more accursed than this group; because the magnitude of their crime increases their deservingness of the curse. Imam al-Sajjad (a) said about them: عَلَيْهِما لَعْنَةُ اللَّه بِلَعَناتِهِ كُلِّها: May the curse of God be upon them with all His curses.[11] If the entire Islamic *Umma* (misguided or guided) curses the companions of the Sahifa until the Day of Judgment for creating deviation, they still deserve the curse. Amir al-Mu'minin (a) stated in this regard: لَوْ انَّ هذِهِ الامَّةِ قامَتْ عَلى ارْجُلِها عَلَى التُّرابِ وَ وَضَعَتِ الرِّمادَ عَلى رُؤُوسِها وَ تَضَرَّعَتْ الَى اللَّه وَ دَعَتْ الى يَوْمِ الْقِيامَةِ عَلى مَن اضَلَّهُمْ وَ صَدَّهُمْ عَنْ سَبيلِ اللَّه وَ دَعاهُمْ الَى النّارِ وَ عَرَضَهُمْ لِسَخَطِ رَبِّهِمْ وَ اوْجَبَ عَلَيْهِمْ عَذابَهُ بِما اجْرَمُوا الَيْهِمْ لَكانُوا مُقَصِّرينَ فى ذلِك: If this *Umma* were to stand on its feet on the dust until the Day of Judgment, and put ashes on their heads, and supplicate to God, and curse those who misled them and hindered them from the path of God, and invited them to the Fire, and exposed them to the wrath of their Lord, and made His punishment obligatory upon them – because of the crimes they committed against them – with all this, they would still be falling short in their cursing.[12]
Third: The Companions of the Sahifa are Blind-Hearted
فَأَصَمَّهُمْ وَ أَعْمی أَبْصارَهُمْ (So He deafened them and blinded their sight): One of the effects of Saqifa is the deafness of the heart's ears and the blindness of the heart's eyes of its people; because its foundation was based on seeing the truth and denying it. While the Prophet (s) was announcing the divine appointment regarding *wilaya*, the hypocrites, instead of showing gratitude, mockingly said that they would never accept these words. Just as when Fatima al-Zahra (a) delivered that eloquent sermon, not only did they not return Fadak, but they confronted her. Similarly, all the enlightening words of Amir al-Mu'minin (a) only increased his مظلومیت (oppression), and the ears of the companions of Saqifa remained deaf and their eyes blind.
Imam al-Husayn (a) also stood against the companions of Saqifa in Karbala and completed the argument against them, but they still reiterated their decision to kill him. It was there that he referred to the deafness and blindness of their hearts, saying: اِسْتَحْوَذَ عَلَیکُم الشَیطانُ فَاَنْساکُم ذِکرَ اللَّهِ,Satan has gained mastery over you and made you forget the remembrance of Allah.[13]
Fourth: The Apostasy of the People of the Sahifa from Islam
إِنَّ الَّذِینَ ارْتَدُّوا عَلی أَدْبارِهِمْ (Indeed, those who reverted on their heels): The companions of the Sahifa not only apostatized from Islam, but they were also the cause of the apostasy of all apostates; to the extent that some of the people of *ridda*, whom Abu Bakr fought against as apostates, when they saw the unrestrained nature of the Islamic caliphate, they exited the religion. In this apostasy, two points are noteworthy: one, that this apostasy was not merely an exit from Islam, but a return to the past and a regression to Jahiliyya; second, that مِنْ بَعْدِ ما تَبَیَّنَ لَهُمُ الْهُدَی (after guidance had become clear to them) means it was with awareness of the *wilaya* of Amir al-Mu'minin (a). This means that after discerning the path of guidance, they deliberately chose the path of returning to Jahiliyya and disbelief. Most importantly, the apostasy of all apostates occurred after the demise of the Prophet (s), but the apostasy of the companions of the Sahifa occurred at the very moment of signing the Sahifa.[14]
Fifth: 'Umar's Leadership among the Companions of the Sahifa
الشَّیْطانُ سَوَّلَ لَهُمْ وَ أَمْلی لَهُمْ (Satan made [their deeds] attractive to them and extended hope for them): In one of the narrations under the verse, it was explicitly stated regarding this part: "meaning he made the matter easy and ready for them, and he was the second one."[15] Here, three points are noteworthy:
- The devilishness of the second caliph and his cunning to the extent that God in the Quran refers to him as Satan.
- It was he who led the rest of the people of the Sahifa and Saqifa towards an anti-Islamic and anti-*wilaya* goal of the Household (a), and in reality, he was the axis of affairs and the founder.
- He played a crucial role in accelerating the implementation of the Sahifa, which clarifies his centrality.
In explaining the above points, it has been said: "*Sawwala*" means to adorn a matter in such a way that a person becomes desirous of doing it. "*Amla*" means to prepare the ground for an action in such a way that a person sees no obstacle in his path and dares to do it. 'Umar's role in each of the incidents of the usurpation of the caliphate was to present a false act as right and to embolden others to do it. He also played this role in the incident of the usurpation of Fadak and the attack on the house of Fatima al-Zahra (s).
Sixth: Banu Umayya, the First Supporters of the Saḥīfa
Template:قرآن, Template:قرآن: These two phrases are in the verse related to Banu Umayya. The companions of the Saḥīfa sought to gather forces to advance their goals, and in this regard, they also sought help from Banu Umayya. Banu Umayya only agreed to cooperate with them to the extent of not giving *khums*. Banu Umayya were among those who Template:قرآن, meaning they disliked the *wilāya* of Amir al-Muʾminin (a). Muʿāwiya b. Abī Sufyān stated this at Ghadir: وَ اللَّه! لا نُصَدِّقُ مُحَمَّداً عَلى مَقالَتِهِ وَ لا نُقِرُّ عَلِيّاً وِلايَتَهُ.[16] Despite this, at first, they did not believe that the usurpation of the caliphate was possible, so they agreed with them regarding not giving *khums* to Ahl al-Bayt (a).
The disbelief in the usurpation of the caliphate is mentioned in Muʿāwiya's letter to Ziyād b. Abīhi: "The caliphate passed from Banu Hāshim to Banu Taym through Abū Bakr and ʿUmar, and then it was transferred to Banu ʿAdī, while there was no tribe in Quraysh more insignificant and inferior than them. This is why Abū Bakr and ʿUmar made us covet the caliphate, for we are more deserving than them."[17] The idea that Abū Bakr and ʿUmar thought that if they gave *khums* to Ahl al-Bayt (a), they would no longer concern themselves with the caliphate, is a false notion; the worldliness of the companions of the Saḥīfa and their incorrect understanding of Ahl al-Bayt (a) led them to this. It is also possible that ʿUmar and Abū Bakr knew this and only instilled such a thought in Banu Umayya to deceive them.[18]
Footnotes
- ↑ Ghadir in the Qur'an, vol. 1, pp. 267–268.
- ↑ al-Ṣirāṭ al-Mustaqīm, vol. 3, p. 153.
- ↑ al-Ṣirāṭ al-Mustaqīm, vol. 3, p. 153; Biḥār al-Anwār, vol. 31, p. 634.
- ↑ Sharḥ al-Akhbār, vol. 2, p. 351, hadith 707.
- ↑ Ghadir dar Qurʾān, vol. 1, p. 269.
- ↑ Tafsīr al-Qummī, vol. 2, pp. 308–309; Biḥār al-Anwār, vol. 30, pp. 163–164.
- ↑ Ghadir dar Qurʾān, vol. 1, pp. 270–271.
- ↑ Bihar al-anwar, vol. 30, pp. 263–264, hadith 128.
- ↑ Kitab Sulaym b. Qays al-Hilali, pp. 46–47.
- ↑ For more information, see: *Ghadir dar Quran*, vol. 2, pp. 396–399.
- ↑ *Bihar al-Anwar*, vol. 30, p. 145, hadith 1.
- ↑ Kitab Sulaym b. Qays al-Hilali, p. 114.
- ↑ *Bihar al-Anwar*, vol. 45, p. 6.
- ↑ *Bihar al-Anwar*, vol. 28, p. 122.
- ↑ *Bihar al-Anwar*, vol. 30, p. 163.
- ↑ Biḥār al-Anwār, vol. 37, p. 161.
- ↑ Kitāb Sulaym b. Qays al-Hilālī, pp. 137–138.
- ↑ Ghadir dar Qurʾān, vol. 1, pp. 267–278.
References
- 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.
- Tafsīr al-Qummī; ʿAlī b. Ibrāhīm Qummī, research: Ṭayyib Mūsawī Jazāʾirī, Qom: Dār al-Kitāb, 1404 AH.
- Sharḥ al-Akhbār fī Faḍāʾil al-Aʾimma al-Aṭhār; Nuʿmān b. Muḥammad (Qāḍī Nuʿmān Maghribī), research: Muḥammad Ḥusaynī Jalālī, Qom: Muʾassasat al-Nashr al-Islāmī, 1409 AH.
- al-Ṣirāṭ al-Mustaqīm ilā Mustaḥiqqī al-Taqdīm; ʿAlī b. Muḥammad Nabāṭī ʿĀmilī, research: Muḥammad Bāqir Bihbūdī, Tehran: Maktabat al-Murtaḍawiyya, 1384 AH.
- Ghadir dar Qurʾān, Qurʾān dar Ghadir; Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl Mā, 1387 SH.
- Kitāb Sulaym b. Qays al-Hilālī; Sulaym b. Qays Hilālī, research: ʿAlāʾ al-Dīn Mūsawī, Tehran: Muʾassasat al-Biʿtha (Qism al-Dirāsāt al-Islāmiyya), 1407 AH.
رده:آیات سوره محمد رده:آیات قرآن مربوط به اقدامات منافقین در غدیر رده:آیات مربوط به مقابله با دشمنان غدیر