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Verses 3 and 4 of Sura al-Tahrim and Ghadir

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Verses 3 and 4 of Sura al-Tahrim and Ghadir
Verses 3 and 4 of Sura al-Tahrim and Ghadir
Ayah Specifications
Surah NameSura al-Tahrim
Ayah Number3 - 4
Juz'28
Ayah Content
Place of RevelationMedina
TopicRegarding the betrayal of some of the Prophet's wives in revealing the secret of Ghadir to the enemies of Ghadir

Verses 3 and 4 of Sura al-Tahrim are verses revealed during the Farewell Pilgrimage which inform the Prophet (s) about the betrayal of some of his wives in revealing the secret of Ghadir to the enemies of Ghadir.

Some researchers have presented the occasion of the revelation of Verses three and four of Surat al-Tahrim, based on the narration of Hudhayfa b. al-Yaman, as follows: 'A'isha, the Prophet's (s) wife, learned of the secret of Ghadir before its announcement. Contrary to her promise to the Prophet (s) to keep the secret, she revealed it to Hafsa, and both of them revealed it to their fathers. After the secret was disclosed, the hypocrites began to conspire against Ghadir. Consequently, God revealed the first to the third verses of Surat al-Tahrim. Then, through the fourth verse of Surat al-Tahrim, God informed the Prophet (s) that even if the revealers repent, their hearts are deviant, and if they attempt to act against the Prophet (s), his helpers are God, Gabriel, the angels, and Amir al-Mu'minin ('a).

Among the consequences of this event was the hypocrites' plot to assassinate the Prophet (s) on Mount Harshi, followed by an attempt to poison him. 'A'isha and Hafsa, in collusion with their fathers, decided to poison the Prophet (s) to achieve their goals sooner. Abu Bakr and 'Umar, two months after the event of Ghadir, poisoned the Prophet (s) through 'A'isha and Hafsa.

Some researchers, by analyzing the theological implications of Verses three and four of Surat al-Tahrim within the context of events related to Ghadir, have presented several points: First, the outcome of 'A'isha's opposition to Amir al-Mu'minin, which had five consequences for her: kufr, nullification of deeds, God's aversion, loss, and damnation. Second, 'A'isha's betrayal, concerning which verses were revealed condemning it, and which had various aspects that effectively struck a blow to the future of Islam. Third, the martyrdom and poisoning of the Prophet (s), which the Prophet himself had predicted, and whose perpetrators were Abu Bakr, 'Umar, 'A'isha, and Hafsa, and the reason for their action was to achieve their goals as soon as possible.

Verses Regarding the Actions of the Hypocrites in Ghadir

Verses three and four of Surat al-Tahrim are considered among the verses revealed to the Prophet (s) in Mecca during the Farewell Pilgrimage and after the completion of the Hajj rituals. Since the hypocrites began their mischief and conspiracy from the very first hours of the Ghadir journey and carried out their schemes in many instances, many verses were revealed to the Prophet (s) concerning the provocations and plans of the hypocrites, in addition to the verses about the Prophet's (s) actions at Ghadir. The narrations related to these verses clarify their occasion of revelation and their direct connection to Ghadir. These are one hundred and four verses that were revealed on thirty-nine occasions.[1]

Among these verses are Verses three and four of Surat al-Tahrim: وَ إِذْ أَسَرَّ النَّبِیُّ إِلی بَعْضِ أَزْواجِهِ حَدِیثاً فَلَمَّا نَبَّأَتْ بِهِ وَ أَظْهَرَهُ اللَّه عَلَیْهِ عَرَّفَ بَعْضَهُ وَ أَعْرَضَ عَنْ بَعْضٍ فَلَمَّا نَبَّأَها بِهِ قالَتْ مَنْ أَنْبَأَکَ هذا قالَ نَبَّأَنِیَ الْعَلِیمُ الْخَبِیرُ. إِنْ تَتُوبا إِلَی اللَّه فَقَدْ صَغَتْ قُلُوبُکُما وَ إِنْ تَظاهَرا عَلَیْهِ فَإِنَّ اللَّه هُوَ مَوْلاهُ وَ جِبْرِیلُ وَ صالِحُ الْمُؤْمِنِینَ وَ الْمَلائِکَةُ بَعْدَ ذلِکَ ظَهِیرٌ,When the Prophet confided a secret to one of his wives, and when she divulged it, and Allah made it known to him, he made known part of it and disregarded part of it. So when he informed her about it, she said, ‘Who informed you of this?’ He said, ‘The All-knowing, the All-aware informed me.’ If you two repent to Allah, [it is better for you], for your hearts have certainly swerved. But if you back each other against him, then Allah is indeed his guardian, and Gabriel, and the righteous among the faithful; and [besides that,] the angels are his supporters.

Historical Context of the Revelation of the Verses

Some researchers have presented the context of the revelation of verses three and four of Sūrat al-Taḥrīm, based on the narration of Ḥudhayfa b. al-Yamān, as follows: After the completion of the rites of Ḥajjat al-Wadāʿ and on the way back from Mecca to Ghadīr Khumm on the fourteenth of Dhu l-Hijja, it was the turn of ʿĀʾisha among the wives of the Prophet (s) for the Prophet to stay with her. However, the presence of ʿAlī (a) to deliver the trusts prevented this. ʿĀʾisha said: 'I must go to ʿAlī and tell him why he does not allow me to be with the Prophet.' Addressing Amīr al-Muʾminīn (a), she said: 'O son of Abū Ṭālib, today you prevented the Prophet from being with me.'

The Prophet (s) replied: 'O ʿĀʾisha, do not come between me and ʿAlī, for he fears no one in my path.' He continued: 'By Him in Whose Hand is my soul, no believer harbors enmity towards him, and no disbeliever loves him. Know that the truth after me is with ʿAlī and goes wherever ʿAlī goes; they will not separate until they meet me at the Pond of Kawthar.' ʿĀʾisha said: 'O Messenger of God! Your private meeting with ʿAlī has been prolonged since the beginning of today.' The Prophet turned away from her, but ʿĀʾisha said: 'O Messenger of God, why do you conceal that private matter from me? Perhaps it is also good for me.' He (s) said: 'That is true. By God, this matter is good for whoever God makes fortunate to accept it and believe in it, and I am commanded to invite all people to it. You will soon know about this matter when I announce it publicly.' ʿĀʾisha said: 'O Messenger of God, why do you not inform me of it now so that I may begin to act upon it sooner and start what is good?'

The Prophet (s) said: 'I will inform you soon, but conceal it until I am commanded to announce it publicly. If you conceal it, God will reward you in this world and the Hereafter, and it will be a virtue for you that you have preceded others in faith in God and His Messenger. But if you reveal this secret and neglect to safeguard what is entrusted to you, you will have disbelieved in your Lord, and your reward will be lost, and you will have removed the hand of God and His Messenger's security from yourself, and you will be among the losers. This will not harm God or His Messenger, and the curse of God, the angels, and all people will be upon you.'

ʿĀʾisha promised to conceal that secret, believe in it, and observe it. The Prophet (s) then informed her of the secret: 'God Almighty has informed me that my life has come to an end and has commanded me to appoint ʿAlī as a sign among the people, to make him their Imam, and to make him my successor, just as the prophets before me appointed their successors. I am going to God, and I will announce his caliphate. Keep this matter behind the veil of your heart until God permits its announcement.' ʿĀʾisha once again promised not to tell anyone this secret; however, God informed His Prophet what she and her companion Ḥafṣa and their fathers would do concerning this.[2]

Disclosure of the Divine Secret of Wilāya

On the same day, ʿĀʾisha informed Ḥafṣa, and both informed their fathers. Abū Bakr and ʿUmar held a meeting and informed the hypocrites of the matter. They consulted with each other and said: 'Muḥammad intends to place the matter of caliphate, like Khosrow and Caesar, within his own family until the end of time. No, by God! If the caliphate reaches ʿAlī b. Abī Ṭālib, you will have no share in life; for Muḥammad deals with you according to your outward appearance, but ʿAlī acts according to what he holds in his heart towards you. So, consider well your own situation and such a matter, and declare whatever you have in mind.' Thus, the secret of the Prophet (s) was disclosed by ʿĀʾisha and Ḥafṣa. Following this, God revealed the first three verses of Sūrat al-Taḥrīm.

Then, God informed the Prophet (s) through verse four of Sūrat al-Taḥrīm that even if the divulgers repent, their hearts are deviant, and if they intend to take action against the Prophet (s), his helpers are God, Gabriel, the angels, and Amīr al-Muʾminīn (a). [3] When God gave this news, the Prophet (s) summoned them and asked them about the divulgence of his secret, without mentioning the conspiracy of the hypocrites. They swore that they had not revealed his secret. It was then that verse seven of Sūrat al-Taḥrīm was revealed to refute them: "O you who have disbelieved! Do not make excuses today. You shall be requited only for what you used to do." [4]

Consequences of the Event

Following that event, the hypocrites consulted among themselves until they agreed to stampede the Prophet's (s) camel on Mount Harshī, but God averted this evil from His Prophet (s). [5] After that, they thought of killing the Prophet (s) by poisoning him. Due to ʿĀʾisha's act of divulging the secret of the Noble Prophet (s), when the Prophet (s) returned to Madīna from the Ghadīr journey, he went to the house of his wife Umm Salama and stayed there for one month, not going to the houses of ʿĀʾisha and Ḥafṣa. The two of them raised this issue with their fathers. Their fathers said: "We know why he has acted this way. Go to him and speak to him with affection, and incline him towards yourselves, for you will find him modest and generous. Perhaps this way you can elicit what is in his heart and calm his anger." [6]

Following this decision, ʿĀʾisha came alone to the Prophet (s) and found him in Umm Salama's house, while ʿAlī (a) was with him. The Prophet (s) asked: "Why have you come?" She said: "O Messenger of Allah! It was unusual for me that after returning from this journey, you did not come to your own house, and I seek refuge in God from your displeasure." The Prophet (s) said: "If what you say is true, you should not have divulged the secret that I entrusted you to keep. By doing so, you have destroyed yourself and led a group of people to destruction." [7]

It was after this incident that ʿĀʾisha and Ḥafṣa, in collusion with their fathers, decided to poison the Prophet (s) to achieve their goals sooner. Abū Bakr and ʿUmar, two months after the Ghadīr event, poisoned the Prophet (s) through ʿĀʾisha and Ḥafṣa. When the Prophet (s) fell ill, they gave him the poison under the guise of medicine, and when he became weak, they forcibly poured it down his throat; at that time, no matter how much the Prophet (s) refused to take it, they resorted to force. When the Prophet (s) regained consciousness, he said: "Did I not tell you not to force medicine on me?" In response, they said: "We did this because a sick person does not like medicine." He said: "All of you were in agreement on this matter." [8]

In some Ahl al-Sunna sources, this event is referred to as their giving medicine to the Prophet (s) and his refusal to take it. [9]

Theological Analysis

Some researchers, through a theological analysis of verses three and four of Sūrat al-Taḥrīm in the context of events related to Ghadīr, have presented four points:

First Point: The Trusts of Imamate

Since the divine proofs (ḥujaj) are God's trustees on earth, and all the trusts of the prophets had been gathered with the Seal of the Prophets (ṣ), they all had to be entrusted to his successors. This was done before Ghadīr in Mecca, in that private gathering. These trusts are of two types:

  • Spiritual Trusts: As Amīr al-Muʾminīn (ʿa) stated: The Prophet (ṣ) opened for me one thousand gates of knowledge, from each of which one thousand more gates would open.[10] These sciences are far beyond human need and are connected to divine knowledge, through which humanity will find answers to all its problems by questioning these divine proofs.
  • Material Trusts: On the one hand, they include the scriptures of Adam, Seth, Noah, Idrīs, and Abraham (ʿa), as well as the Torah, the Gospel, and the Qurʾān. On the other hand, they include a book called al-Jāmiʿa, which contains all divine rulings, even the blood money for a scratch. All these books are considered repositories of divine knowledge. They also include relics of the prophets, such as Adam's shirt, Moses' staff, and Solomon's ring, as well as relics of the Prophet (ṣ), such as his banner, sword, armor, shield, helmet, ring, and shoes.[11]

Second Point: The Consequence of ʿĀʾisha's Opposition to ʿAlī (ʿa)

When the Prophet (ṣ) informed ʿĀʾisha about the issue of the wilāya of ʿAlī (ʿa), he enumerated five consequences for her opposition: disbelief (kufr), nullification of deeds, God's disavowal, loss, and damnation. By opposing ʿAlī (ʿa) at every opportunity, ʿĀʾisha brought disbelief, damnation, and God's disavowal upon herself, her deeds were nullified, and she became among the losers.[12]

Third Point: ʿĀʾisha's Treachery

Preserving secrets becomes more imperative in proportion to their importance, and similarly, revealing them is considered a greater treachery. Regarding the significance of the secret ʿĀʾisha disclosed and God's response to her, several points are noteworthy:

Aspects of the Significance of ʿĀʾisha's Treachery

  • The secret entrusted to ʿĀʾisha was the matter of announcing the wilāya, which was not to be disclosed under any circumstances until its appointed time.
  • ʿĀʾisha was not directly involved with this secret but forced herself into its knowledge. She insisted that the Prophet (ṣ) inform her, which should have prompted her to strive even harder to keep the secret.
  • ʿĀʾisha promised the Prophet (ṣ) that she would not disclose the secret. The Prophet (ṣ) took her promise and said: "Let this matter remain behind the curtain of your heart until God permits its execution."
  • ʿĀʾisha divulged the secret to those for whom its concealment was originally intended (i.e., the companions of the Ṣaḥīfa), not to ordinary people, and this constitutes a grave treachery.
  • ʿĀʾisha did not reveal the secret by mistake or out of carelessness and disregard; rather, she deliberately and with treacherous intent conveyed this secret to the leaders of the hypocrites (Abū Bakr and ʿUmar), and they informed the rest.
  • This disclosure of the secret by ʿĀʾisha was not merely a betrayal in terms of failing to conceal secrets; rather, it led to multiple consequences, such as plots to assassinate the Prophet (ṣ) and other schemes.

Revelation of Verses Condemning 'A'isha's Treachery

Considering the six aforementioned aspects, the reason for the revelation of verses condemning 'A'isha's treachery and the Prophet's serious confrontation regarding it becomes clear:

  • God explicitly mentions 'A'isha's treachery in the Qur'an (Surat al-Mujadala, verse three), even though details of matters are usually not included in the Qur'anic text.
  • When the Prophet (s) asked her the reason for disclosing the secret, she falsely swore that she had not done so; yet again, the Qur'an (Surat al-Taḥrīm, verse seven) explicitly refuted and condemned her, considering her an infidel. This means that 'A'isha's excuse is futile, and she disclosed the secret of the Noble Prophet with the intention of treachery.
  • To seriously reprimand 'A'isha, in such a way that everyone would realize her treachery, the Prophet (s) did not return to 'A'isha's house after his journey from Ghadir. This continued for one month until the day 'A'isha came to apologize. This signifies estrangement from traitors, especially a woman who was the wife of the Prophet (s).
  • After 'A'isha came to apologize, the Prophet severely reproached her for her treachery.
  • In the subsequent verses of the same sura, Almighty God explicitly declares 'A'isha's treachery and likens her to two well-known treacherous women—namely, the wives of Prophet Noah and Prophet Lot (a)—who betrayed those two prophets: "God has cited for those who are faithless the example of Noah’s wife and Lot’s wife: they were under two of Our righteous servants, yet they betrayed them. So they did not avail them in any way against God, and it was said, ‘Enter the Fire along with those who enter.’"[13]

Fourth Point: The Martyrdom and Poisoning of the Prophet (s)

In a part of this narrative, it is stated that after 'A'isha's treachery, the hypocrites seriously began their actions against the Prophet (s); they thought of poisoning him.[14] Regarding the martyrdom of the Prophet (s) and his poisoning by 'A'isha and Ḥafṣa, the following points can be raised:

The Prophet's Prophecy Regarding His Own Martyrdom

One day, the Prophet (s) said: "When I am martyred, 'Ali will be your guardian." Imam 'Ali (a), while shedding tears, asked: "May my father and mother be sacrificed for you, O Prophet of God, will you be killed?" He replied: "Yes, I will be martyred by poison and depart from this world."[15]

The Poisoning of the Prophet (s)

Numerous narrations have been transmitted regarding the martyrdom of the Prophet (s), explicitly stating his poisoning. Among them are the author of al-Majdī fī Ansāb al-Ṭālibīyīn,[16] Shaykh al-Mufīd,[17] Shaykh al-Ṭūsī,[18] 'Allama al-Ḥillī,[19] the author of Jāmiʿ al-Ruwāt,[20] and 'Allama al-Majlisī[21] from the Shi'a, as well as Ibn Saʿd,[22] Ḥākim al-Naysābūrī,[23] Ibn Kathīr[24] from the Ahl al-Sunna, who have explicitly stated that the Prophet (s) was martyred at the age of sixty-three due to poisoning.

Imam al-Sadiq (a) states in this regard: "Do you know whether the Prophet (s) died a natural death or was killed? God says: 'If he dies or is slain, will you turn back on your heels?' This means that God raises the issue of killing concerning him."[25]

The Plot to Poison the Prophet (s)

The perpetrators of the Prophet's (s) poisoning were Abū Bakr, 'Umar, 'A'isha, and Ḥafṣa. The reason for their action was to achieve their goals as quickly as possible. Imam al-Sadiq (a) identified these four individuals as the planners of this crime.[26] Then, regarding the reason for this plot, he states: "When Abū Bakr and 'Umar became aware of the Prophet's (s) impending martyrdom and his prediction regarding the issue of caliphate, they decided to poison him to implement their plans more quickly."[27]

Execution of the Poisoning Plot

The executors of this plot have been identified in history, and their method of operation has been revealed. Imam al-Sadiq (a) states: "Know that the Prophet (s) was poisoned, and it was 'A'isha and Ḥafṣa who poisoned him."[28] 'A'isha herself described the details of the plot's execution as follows:[29] During the Prophet's final illness, in moments of weakness, we forcibly poured medicine into his throat. At that time, he gestured to us not to do this, but we continued our action. When he recovered, he said: "Did I not gesture to you not to forcibly administer medicine to me?" In response, we said: "We did this because a sick person dislikes medicine!" He said: "All of you were in agreement on this matter!"[30]

Footnotes

  1. ↑ Ghadir in the Qur'an, vol. one, pp. 213–214.
  2. ↑ Irshād al-Qulūb, vol. two, pp. 194–195; al-Ṣirāṭ al-Mustaqīm, vol. three, p. 168; Biḥār al-Anwār, vol. twenty-eight, p. 95.
  3. ↑ Tafsīr Furāt al-Kūfī, pp. 489–492; Tafsīr al-Qummī, vol. two, p. 376; Majmaʿ al-Bayān, vol. ten, pp. 474–475; Manāqib Āl Abī Ṭālib, vol. three, p. 77; Taʾwīl al-Āyāt al-Ẓāhira, vol. two, p. 697; Tafsīr Nūr al-Thaqalayn, vol. five, pp. 369–370.
  4. ↑ Irshād al-Qulūb, vol. two, pp. 194–195; Biḥār al-Anwār, vol. twenty-eight, p. 96.
  5. ↑ For complete information on this event, see: Ghadīr dar Qurʾān, vol. two, p. 407.
  6. ↑ Irshād al-Qulūb, vol. two, p. 96.
  7. ↑ Biḥār al-Anwār, vol. twenty-eight, pp. 106–107;
  8. ↑ Tafsīr al-Qummī, vol. two, p. 376; Biḥār al-Anwār, vol. twenty-two, p. 239; Biḥār al-Anwār, vol. twenty-two, p. 246.
  9. ↑ Ṣaḥīḥ al-Bukhārī, vol. six, p. 14; Ṣaḥīḥ al-Bukhārī, vol. seven, p. 127; Ṣaḥīḥ Muslim, vol. four, p. 1733; al-Sīra al-Nabawiyya, vol. four, p. 449.
  10. ↑ Biḥār al-Anwār, vol. twenty-six, pp. twenty-nine–thirty.
  11. ↑ Biḥār al-Anwār, vol. twenty-six, pp. two hundred one–two hundred twenty-two.
  12. ↑ Biḥār al-Anwār, vol. twenty-eight, p. ninety-six.
  13. ↑ Surat al-Taḥrīm, verse ten.
  14. ↑ Biḥār al-Anwār, vol. twenty-eight, p. ninety-seven.
  15. ↑ Kitāb Sulaym b. Qays al-Hilālī, p. one hundred ninety-two.
  16. ↑ al-Majdī, p. one hundred eighty-six.
  17. ↑ al-Muqniʿa, p. four hundred fifty-six.
  18. ↑ Tahdhīb al-Aḥkām, vol. six, p. one.
  19. ↑ Muntahā al-Maṭlab, vol. three, p. two hundred fifty-nine.
  20. ↑ Jāmiʿ al-Ruwāt, vol. two, p. four hundred sixty-three.
  21. ↑ Biḥār al-Anwār, vol. twenty-two, p. five hundred fourteen.
  22. ↑ al-Ṭabaqāt al-Kubrā, vol. two, pp. one hundred fifty-four–one hundred fifty-six.
  23. ↑ al-Mustadrak, vol. three, pp. sixty–sixty-one.
  24. ↑ al-Sīra al-Nabawīya, vol. four, p. four hundred forty-nine.
  25. ↑ Tafsīr al-ʿAyyāshī, vol. one, p. two hundred; Biḥār al-Anwār, vol. twenty-eight, p. twenty-one; Biḥār al-Anwār, vol. thirty-one, p. six hundred forty-one.
  26. ↑ Tafsīr al-Qummī, vol. two, p. three hundred seventy-six; Biḥār al-Anwār, vol. twenty-two, p. two hundred thirty-nine.
  27. ↑ Biḥār al-Anwār, vol. twenty-two, p. two hundred forty-six.
  28. ↑ Tafsīr al-ʿAyyāshī: vol. one, p. two hundred; Tafsīr Nūr al-Thaqalayn, vol. one, p. four hundred one; Biḥār al-Anwār, vol. twenty-eight, p. twenty-one; Biḥār al-Anwār, vol. thirty-one, p. six hundred forty-one.
  29. ↑ Ṣaḥīḥ al-Bukhārī, vol. six, p. fourteen; Ṣaḥīḥ al-Bukhārī, vol. seven, p. one hundred twenty-seven; Ṣaḥīḥ Muslim, vol. four, p. one thousand seven hundred thirty-three; al-Sīra al-Nabawīya, vol. four, p. four hundred forty-nine.
  30. ↑ Ghadīr dar Qurʾān, vol. one, pp. four hundred twenty-eight–four hundred forty; Wāqiʿa-yi Qurʾānī-yi Ghadīr, p. forty-seven.

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