Verses 31 and 35 of Sura al-Rahman and Ghadir
 | |
| Ayah Specifications | |
|---|---|
| Surah Name | Sura al-Rahman |
| Ayah Number | 31 and 35 |
| Juz' | 27 |
| Ayah Content | |
| Place of Revelation | Medina |
| Topic | Hereafter punishment due to following Saqīfa |
Verses 31 to 35 of Sura al-Rahman are verses in the al-Ghadir Sermon which are used to warn both humans and jinn about the hereafter punishment for following Saqīfa.
The historical context for the use of Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān has been outlined as follows: The Prophet (s) explicitly raised the issue of the usurpation of the caliphate in a part of the sixth section of the al-Ghadir Sermon, stating: "Soon after me, imamate will be usurped as kingship." He then cursed the usurpers. Subsequently, by referring to Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān (with some changes in certain words), he explained the ominous nature of the imams of misguidance to the people.
From a doctrinal perspective, the inclusion of the two Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān in this part of the al-Ghadir Sermon has been analyzed as follows: The exegetical point in this part of the al-Ghadir Sermon, which connects the words of the Prophet (s) to the Quranic verse, is embedded in the word ʿindahā: near it; meaning that before this word, there is news of the usurpation of the caliphate, and after this word, there is a punishment mentioned in the Qurʾān whose specific instance is not clear. The Prophet (s) states: "Near it," meaning that when the caliphate is usurped, that punishment will descend.
The usurpation of the caliphate is the act of a specific group, but its ominous effects encompass not only all humans but also involve the jinn. The Prophet (s) brought the complete religion from God for both jinn and humankind and introduced his successors for both groups until the Day of Judgment. With the conclusion of the Prophet's (s) efforts, the tree of Islam was ready to bear fruit, and beyond the welfare of the hereafter for jinn and humans, it had guaranteed their worldly welfare. However, with the barrier that the people of Saqīfa created against this process of Islam, they not only diverted its path but also returned it towards the negation of values and absolute ignorance (jāhiliyya).
A Verse Regarding the Enemies of Ghadir
Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān are among the verses used in the event of Ghadir. The context for the use of this verse has been outlined by some researchers as follows: ʿAlī b. Abī Ṭālib (a) is the Imam whom the Prophet (s) made the cause of the test for the Ummah: O 'Alī, if it were not for you, the believers would not be recognized after me[notes 1].[1]
The Prophet (s) dedicated a part of the Ghadir ceremony to describing the enemies of the Imams (a) and their future. The adaptation of several verses and the inclusion of other verses for this purpose have collectively placed fifteen verses under the heading of this section. In these verses, on the one hand, the characteristics and behavior of the enemies of Ahl al-Bayt (a) in this world are discussed, and on the other hand, the recompense for their beliefs and actions in this world and the hereafter is stated, including the devaluation of their deeds.[2]
These are fifteen verses, among which are Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān:
سَنَفْرُغُ لَکُمْ أَیُّهَ الثَّقَلَانِ
- Soon We shall attend to you, O you two populations!
یُرْسَلُ عَلَیْکُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ- There shall be sent against you two a flame of fire and molten copper, and you will not be able to defend yourselves.
Verses in the Text of the Sermon
Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān are reported in the text of the al-Ghadir Sermon as follows: Soon after me, imamate will be taken as kingship, with injustice and force. May God curse the usurpers and aggressors. At that time—O jinn and humans—He who must pour will pour upon you, and He will send upon you a flame of fire and molten copper, and you will not be able to repel it from yourselves[notes 2].[3]
Historical Context for the Use of the Verses
The historical context for the use of Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān has been outlined as follows: The Prophet (s) explicitly raised the issue of the usurpation of the caliphate in a part of the sixth section of the al-Ghadir Sermon, stating: "Soon after me, imamate will be usurped as kingship." He then cursed the usurpers. Subsequently, by referring to Verses Thirty-One and Thirty-Five of Sūrat al-Raḥmān (with some changes in certain words), he explained the ominous nature of the imams of misguidance to the people.
It is worth noting that the second verse is mentioned once again in other parts of the sermon where it states: Do not remind me of your Islam, rather do not remind God, for it will cause your deeds to be nullified, and God's wrath upon you, and your affliction with flames of molten iron and copper[notes 3].[4]
Quranic Context of the Verses
The Quranic context of Verses Thirty-One and Thirty-Five is understood to be in the middle of Sūrat al-Raḥmān, where jinn and humans are addressed and informed that something will soon be poured upon them. In Verse Thirty-Three, it states: "O company of jinn and humans, if you can pass beyond the confines of the heavens and the earth, then pass. You will not pass except by [Our] authority." It seems that Verse Thirty-Five is an interpretation of Verse Thirty-One, stating that what was threatened to be poured upon jinn and humans were flames of fire and molten copper; while you will have no refuge against divine punishment.[5]
Doctrinal Analysis of the Verses
From a doctrinal perspective, the inclusion of verses thirty-one and thirty-five of Sūrat al-Raḥmān in this part of the al-Ghadir Sermon has been analyzed as follows: The exegetical point in this part of the al-Ghadir Sermon, which connects the words of the Prophet (s) to the Quranic verse, is embedded in the word عِنْدَها: with it. This means that before this word, there is news of the usurpation of the caliphate, and after it, there is a punishment mentioned in the Qurʾān whose specific instance is not clear. The Prophet (s) states: “With it,” meaning that when the caliphate is usurped, that punishment will descend.
One of the Quranic instances where the meaning of the issue cannot be understood from the apparent wording of the verse is this section of Sūrat al-Raḥmān: God states, without any connection to the preceding verses: "O company of jinn and humans, We shall soon attend to you." In the subsequent verses, it is clarified that it is "a flame of fire and molten copper" that will be sent against them. However, the reason for their deserving such a punishment and which crime or transgression led to this painful torment is not mentioned in this verse or in the verses before and after it. Only this part of the al-Ghadir Sermon provides an exegesis that unveils the profound secrets of the Qurʾān and clarifies the reason for the descent of such a punishment: it is the issue of the usurpation of the caliphate, which is expressed by the phrase وَ عِنْدَها يَفْرُغُ لَكُمْ.[6]
Connection of the Verses with the Usurpation of the Caliphate: Saqīfah as an Obstacle to Islam
More attention must be paid to connecting verses thirty-one and thirty-five of Sūrat al-Raḥmān with the usurpation of the caliphate: The usurpation of the caliphate is the act of a specific group, but its ominous effects encompass not only all humans but also involve the jinn; for the Prophet (s), in quoting from the verse, also included the phrase أَيُّهَا الثَّقَلانِ: O jinn and humans.
Regarding the connection between the usurpation of the caliphate and the affliction of jinn and humans, it must be said that Saqīfah became an obstacle to the Islam brought by the Noble Prophet (s). The Prophet (s) was sent to both jinn and humans, and they would come to him to learn their religion. In the Qurʾān, there are many explicit statements about the accountability of jinn, just like humans, on the Day of Judgment, and in the history of the Imams (a), numerous instances of jinn referring to them have been reported.
Acknowledging this, it is clear that the Prophet (s) brought the perfect religion from God for both jinn and humanity and introduced his successors for both groups until the Day of Judgment. With the conclusion of the Prophet’s (s) efforts, the tree of Islam was ready to bear fruit, and beyond the welfare of the afterlife for jinn and humans, the welfare of their worldly lives was also guaranteed. However, with the barrier that the people of Saqīfah created against this process of Islam, they not only diverted its path but also turned it back towards the negation of values and absolute Jāhiliyyah.
The most natural consequence of this regression was the loss of all Islam's predictions for a world with correct belief and sound thought on the one hand, and accompanied by justice, peace, purity, and goodness on the other. Generations that open their eyes to a deviated path and are welcomed by a society tainted with false beliefs and oppressive actions will not even dream of the pleasure of the correct path, justice, and purity.
It is here that one must say: everyone has perished due to the oppression of Saqīfah. Imam al-Sadiq (a) explained this path of general destruction of the Ummah to one of his companions; he asked in astonishment: "Does this mean all people have perished?" He replied: "Yes, by God, all people have perished!" He asked: "All those in the east and west of the world?" He replied: "Yes, because the conquest of those lands was based on misguidance."[7] This means that when the supporters of Saqīfah invite people to Islam, it will have no meaning other than increasing the army of Saqīfah against Ghadīr, and it will result in nothing but adding to the number of the misguided.
If ʿAlī b. Abī Ṭālib (a) had taken over the caliphate after the passing of the Prophet (s), what is expected from the era of Imam al-Mahdī (a) would have been realized in that very period and would have continued until the end of time. Even non-Muslims would have either converted to Islam or lived in comfort and peace under the just rule of the infallible Imams (a). However, people who become tainted with oppression, sin, and transgression against each other's rights will not see happiness in their worldly lives, and if Muslims are tainted with oppression and transgression, what can be expected from non-Muslims? It is here that it becomes clear that the usurpation of the greatest divine right, namely the caliphate and Imamate, creates a wider circle of corruption with each passing day and leads to more oppression, discord, transgression, and distorted thinking. The extent of this corruption becomes even more apparent when it is understood that, parallel to the afflictions of humans, the jinn are also suffering from the adverse consequences of this action by Saqīfah and have become afflicted with distorted thinking and transgression in their doctrinal and practical aspects.[8]
Long-Term Effects of Saqīfa in This World
Regarding the long-term effects of Saqīfa in this world, attention has been drawn to the statements of two individuals present at the scene of Saqīfa: Abū Dharr and Ubayy b. Kaʿb, who warned the people about the usurpation of the caliphate, saying: "Be aware, O bewildered umma after its Prophet! If you had given precedence to him whom God gave precedence, and deferred him whom God deferred, and placed your authority and guardianship where God had placed it, no friend of God would have been overcome, no divine obligation would have been neglected, and not even two people would have differed on any of God's rulings."[9]
Ubayy b. Kaʿb also depicted the adverse effects of the usurpation of the caliphate as follows: "If you had obeyed ʿAlī (a), you would not have fallen into disagreement, nor turned your backs on each other, nor made excuses, nor disavowed each other. By God, by turning away from ʿAlī (a), you will differ in your rulings and break the covenant of the Prophet (s)."[10]
Consequences of Following Saqīfa in the Hereafter
Regarding the recompense for Saqīfa in the hereafter, God will question people from two perspectives: belief and action; from the perspective of belief and action:
- From the perspective of belief, the path of Ghadīr and Saqīfa has been clear from the very first day until now. Anyone, whether jinn or human, who considers the usurpers of the caliphate as their authority instead of the wilāya of the Imams (a), is, according to this part of the al-Ghadir Sermon, an embodiment of those who perpetuate the programs of the caliphate's usurpation. The meaning of this act will be heartfelt consent to this usurpation and genuine participation in the actions taken against the wilāya of the Ahl al-Bayt (a); therefore, in light of this part of the sermon, one should await the flames of fire and molten copper.[11]
- From the perspective of action, some sins are directly attributable to accepting Saqīfa, such as drinking wine, while other sins and injustices have occurred as a result of setting aside Ghadīr and deviating from the path, even if they are not direct commands of Saqīfa, such as theft, lying, and similar sins.[12]
Both categories are, in one respect, the responsibility of Saqīfa and all its supporters, although the perpetrator of the sin will also receive their due recompense. In this regard, explicit aḥādīth have been narrated that identify the leaders of Saqīfa as the pioneers of the usurpation of the caliphate and deviation from the line of wilāya, as the primary cause of every injustice, and consider their followers as partners in all of them:
- Imam Jaʿfar al-Ṣādiq (a): "Every injustice that has occurred or will occur in Islam, every drop of blood unjustly shed, every reprehensible act spread, and every undesirable deed, its burden of sin rests upon those two individuals, their supporters, their followers, and those who are content with their authority until the Day of Judgment."[13]
- Imam Muḥammad al-Bāqir (a): "By God, no affliction has been initiated against us, the Ahl al-Bayt, and no incident befalls us, except that those two individuals laid its foundation."[14]
- Imam Muḥammad al-Bāqir (a): "No innocent blood is shed, and no ruling contrary to the judgment of God, His Messenger, and ʿAlī (a) is issued, except that its burden rests upon those two individuals."[15]
- Imam Muḥammad al-Bāqir (a): "Not a single drop of our blood or that of any Muslim has fallen to the ground, except that its responsibility rests upon those two individuals."[16]
- Imam Muḥammad al-Bāqir (a): "Not even blood equal to a cupping (hijāma) is unjustly shed, except that its sin rests upon those two individuals until the Day of Judgment, without anything being diminished from the sins of its perpetrators."[17]
- Imam Muḥammad al-Bāqir (a): "By God, not even blood equal to a cupping (hijāma) is unjustly shed, nor is wealth taken from anyone through unlawful means, nor is any stone wrongfully moved from atop another, except that its burden rests upon those two individuals."[18]
- Imam Muḥammad al-Bāqir (a): "In Islam, not even blood equal to a cupping (hijāma) is unjustly shed, nor is any wealth acquired through unlawful means, nor does any unlawful marriage take place, except that its sin rests upon those two individuals."[19]
- Imam Jaʿfar al-Ṣādiq (a): "By God, not even blood equal to a cupping (hijāma) is unjustly shed, nor is a staff struck against another staff (which is an idiom for conflict), nor does adultery occur, nor is wealth taken from anyone through unlawful means, except that its burden and consequence rest upon those two individuals, without anything being diminished from the sins of the people of the world."[20]
Footnotes
- ↑ Manāqib Āl Abī Ṭālib, vol. three, p. two hundred six.
- ↑ Ghadir dar Qurʾān, vol. two, p. three hundred sixty-one.
- ↑ Asrār Ghadir, p. one hundred fifty, section six.
- ↑ Asrār Ghadir, p. one hundred forty-nine, section six; Ghadir dar Qurʾān, vol. two, pp. two hundred eighty–two hundred eighty-six.
- ↑ Ghadir dar Qurʾān, vol. two, p. three hundred ninety-one.
- ↑ Ghadīr dar Qurʾān, volume two, page 392.
- ↑ Biḥār al-Anwār, volume twenty-eight, page 238.
- ↑ Ghadīr dar Qurʾān, volume two, pages 393–394.
- ↑ Biḥār al-Anwār, vol. 27, pp. 319–320.
- ↑ Biḥār al-Anwār, vol. 28, p. 223.
- ↑ Ghadīr dar Qurʾān, vol. 2, p. 395.
- ↑ Ghadīr dar Qurʾān, vol. 2, p. 395.
- ↑ Biḥār al-Anwār, vol. 29, p. 199.
- ↑ Biḥār al-Anwār, vol. 30, p. 269.
- ↑ Biḥār al-Anwār, vol. 30, p. 240, ḥ. 107.
- ↑ Biḥār al-Anwār, vol. 30, pp. 381–382.
- ↑ Biḥār al-Anwār, vol. 82, p. 264.
- ↑ Biḥār al-Anwār, vol. 30, p. 266; Biḥār al-Anwār, vol. 46, p. 341, ḥ. 32.
- ↑ al-Arbaʿūn Ḥadīthan, p. 376.
- ↑ Biḥār al-Anwār, vol. 30, p. 149, ḥ. 4.
- ↑ لَوْ لا انْتَ يا عَلِىُّ لَمْ يُعْرَفِ الْمُؤْمِنُونَ بَعْدى
- ↑ وَ سَيَجْعَلُونَ اْلاِمامَةَ بَعْدى مُلْكاً وَ اغْتِصاباً، الا لَعَنَ اللَّه الْغاصِبينَ الْمُغْتَصِبينَ، وَ عِنْدَها سَيَفْرُغُ لَكُمْ ايُّهَا الثَّقَلانِ مَنْ يَفْرُغُ، وَ يُرْسَلُ عَلَيْكُما شُواظٌ مِنْ نارٍ وَ نُحاسٌ فَلا تَنْتَصِرانِ
- ↑ لا تَمُنُّوا عَلَىَّ بِاسْلامِكُمْ، بَلْ لا تَمُنُّوا عَلَى اللَّه فَيُحْبِطَ عَمَلَكُمْ وَ يُسْخِطَ عَلَيْكُمْ وَ يَبْتَلِيَكُمْ بِشُواظٍ مِنْ نارٍ وَ نُحاسٍ
References
- al-Arbaʿūn Ḥadīthan fī Ithbāt Imāmat Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib (a); Sulaymān b. ʿAbd Allāh al-Māḥūzī al-Baḥrānī, ed. Sayyid Mahdī Rajāʾī, Qum: Maṭbaʿat al-Amīr, 1417 AH.
- Asrār Ghadīr; Muḥammad Bāqir Anṣārī, Tehran: Nashr-e 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, Qum: Intishārāt Dalīl-e Mā, 1387 SH.
- Manāqib Āl Abī Ṭālib; Muḥammad b. ʿAlī b. Shahrāshūb Māzandarānī, ed. Muḥammad Ḥusayn Āshtiyānī and Sayyid Hāshim Rasūlī Maḥallātī, Qum: Muʾassasa-ye Intishārāt-e ʿAllāma, 1379 AH.