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Verses 43 to 52 of Sura al-Haqqa and al-Ghadir

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Verses 43 to 52 of Sura al-Haqqa and al-Ghadir
Verses 43 to 52 of Sura al-Haqqa and al-Ghadir
Book Information
ReligionIslam
SubjectDeclaring that the announcement of the wilaya of the Commander of the Faithful (a) was not a personal desire of the Prophet (s), but a command from God.

Verses 43 to 52 of Sura al-Haqqa are verses revealed regarding the actions of the munafiqun at Ghadir, which demonstrate that, contrary to their claims, the announcement of the wilaya of the Commander of the Faithful (a) was not a personal desire of the Prophet (s), but a command from God.

Some researchers have depicted the historical context of the revelation of verses 43 to 52 of Sura al-Haqqa as follows: One of the rumors spread after the announcement of the wilaya at Ghadir was the issue of this event being "fabricated" by the Prophet (s) and attributed to God. This rumor was spread by the munafiqun. Those who promoted this rumor were Abu Bakr and 'Umar, who, after other avenues to oppose Ghadir were blocked, resorted to this method. The nature of this rumor was framed as: "God did not command him to do this; it is a matter he has invented himself and attributed to God."

In response to these doubts, God revealed verses 43 to 52 of Sura al-Haqqa with this interpretation: "The wilaya of 'Ali is revealed from the Lord of the worlds. And if Muhammad were to falsely attribute some of the statements regarding the wilaya of 'Ali to Us, We would seize him by the right hand, and then We would cut his aorta, and none of you could prevent such a thing. The wilaya of 'Ali is a reminder for the God-wary in the world, and We know that there are deniers among you regarding the wilaya of 'Ali, who are Abu Bakr and 'Umar. 'Ali is a source of regret for the disbelievers, and his wilaya is the absolute truth. So, O Muhammad! Glorify the name of your Lord, the Magnificent, and thank Him for this virtue He has bestowed upon you."

Verses Regarding the Actions of the Hypocrites at Ghadir

Verses 43 to 52 of Sura al-Haqqa are considered among the verses revealed regarding the actions of the hypocrites at Ghadir. Since the munafiqun began their sedition and plotting from the very first hours of the Ghadir journey and proceeded to execute their plans in many instances, many verses were revealed regarding the provocations and plots of the hypocrites against the Prophet (s), alongside the verses revealed about the Prophet's (s) actions at Ghadir. The traditions related to these verses have clarified their occasion of revelation and their direct connection to Ghadir.[1]

These verses are 104 verses that were revealed on 39 occasions; among these are verses 43 to 52 of Sura al-Haqqa: Template:قرآن.

Historical Context of the Revelation of the Verses

Some researchers have depicted the historical context of the revelation of verses 43 to 52 of Sura al-Haqqa as follows: One of the rumors that could influence public opinion regarding the truth of Ghadir after the declaration of wilaya was the issue of this ceremony being "fabricated" by the Prophet (s) and his attribution of it to God. This rumor was spread by the hypocrites, and had it taken root in the minds of the people, it would have opened another path to oppose the grand program of Ghadir and would have even spread to the foundations of the prophetic mission.

Those who propagated this rumor were Abu Bakr and 'Umar, who, after other avenues for opposing Ghadir were blocked, resorted to this method. The nature of how this rumor was introduced was in the form of: "God did not command him to do this, and this is a matter he has fabricated himself and attributed to God," which is referred to in Arabic by the word تَقَوُّل. They then added the word "liar" to it, and to justify the reason for the fabrication, they claimed it was to honor his cousin. Six hadiths have been recorded regarding the revelation of these verses in this specific context of Ghadir:

First Hadith

Imam al-Sadiq (a), while specifying the issue of the wilaya at Ghadir, says regarding these verses: "The intent is the wilaya of the Commander of the Faithful (a) which was revealed on the day of Ghadir."[2]

Second Hadith

Imam al-Sadiq (a): When the Prophet (s) said, "Whoever I am his master, then 'Ali is his master," 'Umar said: No, by God! God did not command him to do this, and this is nothing but something he fabricates against God! God then revealed these verses: "And if he had fabricated some sayings against Us"—which refers to such an attribution regarding the Prophet (s)—until He says: "And it is a regret for the faithless, and it is the certain truth," which refers to 'Ali (a).[3]

Third Hadith

In another narration, only the phrase انَّما هُوَ شَىْءٌ يَتَقَوَّلُهُ is mentioned as being said by 'Umar at Ghadir. Imam al-Sadiq (a), alluding to 'Umar, says: A man said at Ghadir: "This is something he fabricates against God!" The Exalted God then revealed these verses: Template:قرآن.[4]

Fourth Hadith

In a narration, Imam al-Sadiq (a) mentions more details of the conversation between Abu Bakr and 'Umar in this regard and interprets parts of verses 43 to 52 of Sura al-Haqqa: When the wilaya of 'Ali (a) was revealed, two people from the crowd (meaning Abu Bakr and 'Umar) said: "By God, this matter is not from God, and his purpose is to honor his cousin." The Exalted God revealed: "And if he had fabricated some sayings against Us, We would have surely seized him by the right hand, then We would have surely cut his aorta, and there is no one among you who could hold Us off from him." "And it is a reminder for the God-wary," which refers to 'Ali (a). "And indeed We know that there are some among you who deny," which refers to Abu Bakr and 'Umar who said those words. "And it is a regret for the faithless," which refers to 'Ali (a). "And it is the certain truth," which refers to the wilaya of 'Ali (a). "So celebrate the Name of your Lord, the All-supreme."[5]

Fifth Hadith

In a narration from Imam al-Sadiq (a), other parts of verses 43 to 52 of Sura al-Haqqa are interpreted. He says: On the day of Ghadir Khumm, when the Prophet (s) said those words about 'Ali (a), one of those two (Abu Bakr and 'Umar) said to the other: "By God! God did not give him this command, and this is nothing but something he fabricates against God." The Exalted God revealed: "And if he had fabricated some sayings against Us, We would have surely seized him by the right hand, then We would have surely cut his aorta, and there is no one among you who could hold Us off from him." "And it is a reminder for the God-wary," which refers to 'Ali (a). "And indeed We know that there are some among you who deny," which refers to those who deny his wilaya, "and it is a regret for the faithless. And it is the certain truth. So celebrate the Name of your Lord, the All-supreme."[6]

Sixth Hadith

Imam Musa b. Ja'far (a) mentioned another portion of their statements and, alongside it, interpreted other parts of verses 43 to 52 of Sura al-Haqqa: ...The hypocrites said: "Muhammad fabricates lies against his Lord, and God has not given him such a command regarding 'Ali." God revealed verses of the Quran concerning this: "[It is] a revelation from the Lord of all the worlds," meaning the wilaya of 'Ali (a) is a revelation from the Lord of all the worlds. "And if he had fabricated some of the sayings against Us," meaning if Muhammad (s) had falsely attributed some sayings to Us; "We would have surely seized him by the right hand, and then We would have cut off his life artery."

Then God, connecting the next sentence, states: "And indeed, it is a reminder for the God-wary," meaning the wilaya of 'Ali (a) is a reminder for the God-wary, which refers to all of the world. "And We surely know that there are deniers among you. And it is indeed a cause of regret for the faithless," meaning 'Ali (a) is a cause of regret for the faithless. "And indeed, it is the certain truth," meaning the wilaya of 'Ali (a) is the certain truth. "So celebrate the Name of your Lord, the All-Supreme," meaning: O Muhammad! Give thanks to your All-Supreme Lord who has bestowed this virtue upon you.[7]

Information Regarding the Occasion of Revelation of the Verses

Some researchers have derived the following information from the synthesis of the five aforementioned hadiths under verses 43 to 52 of Sura al-Haqqa:

The Speaker of the Falsehood

The speaker of the falsehood who said, "This is something he fabricates against God," was 'Umar b. al-Khattab; for in the first narration, the word "'Adwi" is mentioned, which refers to 'Umar's attribution to the tribe of Banu 'Adi b. Ka'b. In the second narration, out of taqiyya, the word "rajulan" (a man) has been used, which, considering the first narration, the identity of this "man" becomes clear. In the third narration, for the same reason, "two men" is mentioned, which, by the evidence of the dual form, refers to Abu Bakr and 'Umar, especially since in the fourth narration this becomes more explicit and the phrase "one of the two men said to his companion" has been employed. Thus, the speaker was 'Umar and the listener was Abu Bakr, who discussed this matter secretly with one another.[8]

The Basis of the Hypocrites' Statement

The statement that 'Umar made to Abu Bakr consists of several sentences on a single subject, the sensitive point of which is the phrase "This is something he fabricates against God." The five narrations have reported a portion of their statements, the summary of which can be considered as follows: "No, by God! God has not commanded him to do this, and this is nothing but something he falsely attributes to God! Muhammad fabricates lies against his Lord, and God has not given him such a command regarding 'Ali! By God, this matter is not from God, and he intends to honor his cousin."[9]

Synthesis of the Interpretation of the Verses

The interpretation and explanation of verses 43 to 52 of Sura al-Haqqa in the five narrations can be summarized as follows: "The wilaya of 'Ali is a revelation from the Lord of the worlds. And if Muhammad were to falsely attribute some of the sayings regarding the wilaya of 'Ali to Us, We would seize him by the right hand and then cut off his life artery, and none of you could prevent such an act. The wilaya of 'Ali is a reminder for the God-wary in the world, and We know that there are deniers of the wilaya of 'Ali among you, who are Abu Bakr and 'Umar. 'Ali is a cause of regret for the faithless, and his wilaya is the certain truth. So, O Muhammad! Celebrate the Name of your All-Supreme Lord and thank Him for this virtue that He has bestowed upon you."[10]

Theological Analysis of the First Verses

Considering the conclusions drawn regarding verses 43 to 52 of Sura al-Haqqa, the occasion of their revelation, and a careful examination of their text, a comprehensive analysis has been presented by some scholars in three parts:

Connection of These Verses to the Preceding Verses

The pronouns and the context of the sentences clarify the connection of these verses to verses 39 through the end of Sura al-Haqqa: the result is that all these verses concern al-Ghadir and the wilaya, and their focal point is "And if he had fabricated some sayings against Us...". The verses from verse 39 state: "So I swear by what you see, and what you do not see, that it is indeed the speech of a noble messenger, and it is not the speech of a poet; little is it that you believe." This means that the wilaya was brought by Gabriel the Trustworthy from the Lord, and it is not worthless or poetic speech; why do you not realize this? Given this connection between the verses, it is once again emphasized that the announcement of wilaya at al-Ghadir is a revelatory matter and a divine command; thus, if anyone considers it an unfounded statement made out of desire, they have feigned ignorance and negligence.[11]

Similarity of These Verses to the Tabligh Verse

God has placed extraordinary emphasis on al-Ghadir and entrusted its announcement to His trusted messenger of revelation, the Prophet (s). It is certain that the sacred presence of the Prophet (s) is exempt from any negligence in carrying out divine commands, but to demonstrate the magnitude of the matter, God has addressed the Prophet (s) with a hypothetical impossibility, stating that if he were to attribute an untruth to Us, such a punishment would await him.

A similar theme is observed in the Tabligh Verse. In that verse, God says to His Prophet: "If you do not convey the message of wilaya at al-Ghadir, you have not conveyed the message of God." Since it is impossible for the Prophet (s) not to convey a divine command, raising this hypothetical impossibility serves to demonstrate the importance of the matter.

Another instance where God expresses the extraordinary importance of al-Ghadir by raising a hypothetical impossibility regarding the Prophet (s) is these final verses of Sura al-Haqqa. Given that the hypocrites raised the accusation of fabrication against God, God reflected the exact same point in the verse. Considering the meaning of "taqawwul" (تقول), which is "to fabricate a matter and attribute it to someone," God uses the most severe language regarding His Prophet, the likes of which is not found anywhere else in the Quran regarding such a severe penalty. Of course, the matter remains based on a hypothetical impossibility, but the goal is to demonstrate the importance of the issue while responding to the hypocrites. In summary, the verses state: "And if he had fabricated some sayings against Us, We would have surely seized him by the right hand, then We would have surely cut off his life-artery, and not one of you could have held Us off from him." Therefore, the similarity of these verses to the Tabligh Verse lies in the stern tone of address regarding the Prophet (s) to demonstrate the special importance of al-Ghadir and wilaya in the divine presence.[12]

Connection of All These Verses to the Response to the Hypocrites

The hypocrites raised a point to undermine Ghadir, the core of which was that the Wilaya of 'Ali (a) at Ghadir was a fabrication of the Prophet's (s) mind, and to give it value, he falsely attributed it to God. Since a comprehensive response to this slander by the hypocrites was necessary, God sent down fourteen verses in response to them, each part of which addressed an aspect of the hypocrites' statement so that their doubts would be firmly refuted:

  1. إِنَّهُ لَقَوْلُ رَسُولٍ کَرِیمٍ: God places a seal of confirmation that the Wilaya is not a false attribution to God, but rather that the noble messenger of God, namely Gabriel, has brought this word.
  2. وَ ما هُوَ بِقَوْلِ شاعِرٍ: Once again, God denies that the Wilaya was a product of the mind, stating: It is not the case that someone has fabricated it by relying on poetic imagination.
  3. تَنْزِیلٌ مِنْ رَبِّ الْعالَمِینَ: God places a definitive seal of confirmation on the Wilaya, stating that it has been sent down from the Lord of the worlds and is by no means a false attribution to God.
  4. وَ لَوْ تَقَوَّلَ عَلَیْنا… عَنْهُ حاجِزِینَ: In these verses, He directly targets the slanderer and uses the exact word that he used in the verse. Then, He mentions it with the conditional particle "law" (if), which is used for impossible conditions, and presents a practical matter to refute his claim: that if such a thing were to occur, and even in one instance My Prophet were to attribute a word to Me that is not from Me, We would not allow him to live. Therefore, the fact that you see the Prophet (s) safe and sound on the pulpit of Ghadir proclaiming the Wilaya is proof that he is conveying it from Me, and there is no false attribution involved.
  5. وَ إِنَّهُ لَتَذْکِرَةٌ لِلْمُتَّقِینَ: This verse can be addressing the statement of the hypocrites: "He wants to give honor to his cousin." This statement indicates the motive for the slander, and this skepticism of theirs regarding the announcement of the Wilaya is due to the opposition they have toward 'Ali b. Abi Talib (a). Thus, they do not refrain from any improper attribution and trample upon piety. God says: "And it is a reminder for the God-fearing."
  6. وَ إِنَّا لَنَعْلَمُ أَنَّ مِنْکُمْ مُکَذِّبِینَ: This is an address to those who spoke that improper word to the Prophet (s), saying that We know well that you are the deniers of the Prophet (s), and these matters are stated as a response to you; meaning, your goal in creating such doubts by saying, "Muhammad has invented the Wilaya of 'Ali on his own and attributed it to God," is to deny the Messenger of God (s), and this is not hidden from Us.
  7. وَ إِنَّهُ لَحَسْرَةٌ عَلَی الْکافِرِینَ: This is a mocking response to those who were audacious; meaning that you should know, out of the regret you feel for your lost decisions, and also the regretful look you cast upon the lofty station of the Commander of the Faithful (a), that Ghadir and the Wilaya will be a source of regret in this world and the hereafter for those who disbelieve in it.[13]

Second Theological Analysis of the Verses

It has been stated that verses forty-three to fifty-two of Sura al-Haqqa, while serving as a response to the hypocrites who sought to deny the Ghadir event and cast doubt upon it, contain new insights regarding Ghadir and the wilaya; including:

Ghadir as a Divine Mission

In the Verse of Tabligh (Verse 67 of Sura al-Ma'ida), it is stated: "O Apostle! Communicate that which has been sent down to you from your Lord." In this verse, on one side is the term "Apostle," and on the other is the phrase "the descent of Ghadir from the Lord." In verse forty-one of Sura al-Haqqa, it is stated on one hand that "the wilaya at Ghadir is the word of a noble Apostle," and on the other hand, in verse forty-three, it emphasizes its descent from the Lord, stating: "It is a revelation from the Lord of all the worlds."[14]

Protecting the Exalted Status of the Apostle

From verses forty-four to forty-six of Sura al-Haqqa, three important points are derived in this regard:

First Point: The Precise Meaning of "Taqawwala"

تَقَوَّلَ contains a subtle literary meaning that clarifies the intention of the hypocrites and explains the precision of the divine revelation system. This verb is always accompanied by the particle عَلى, which puts the first object in the genitive case, followed by the second object, as in: تَقَوَّلَ عَلَيْهِ الْقَوْلَ. Naturally, since it is derived from the root قَول: to say, this meaning is implied. In the lexicon, the meaning of this combination is: تَقَوَّلَ عَلَيْهِ الْقَوْلَ: ابْتَدَعَهُ كِذْباً; the precise meaning of this phrase in Persian becomes clear by considering its two words: ابْتَدَعَ means to fabricate or invent a statement on one's own, and كِذْباً means to falsely attribute this self-fabricated statement to someone else.

On the other hand, one of the meanings of the تَفَعُّل form is affectation and the agent's effort to achieve an action; considering this, the word تَقَوَّلَ would mean that he attempted to present a statement that was not truly someone's speech as if it were his. Considering this lexical meaning for taqawwul, the intention of the hypocrites was that Muhammad wishes for 'Ali to be the caliph after him; he is striving to attribute these statements of his regarding the wilaya of 'Ali to God. God, in refuting their thinking, has stated that such a thing is impossible regarding Muhammad (s), that he would want to strive to attribute these matters to God; rather, it is truly the word of God.[15]

Second Point: A Fundamental Response to the Hypocrites

God has addressed the thought and speech of the hypocrites at the root, bringing up the dignity of the divine Prophet. In this way, He has moved beyond limiting the issue to Ghadir and has raised a fundamental matter upon which the basis of the mission rests. This basis is that if the Prophet of God, in any matter, wishes to present his own opinion as God's, such a person is no longer a messenger of God, but a spokesperson for himself.

However, if such a person were to claim to be a messenger of God, in order to ensure that the divine completion of the argument (itmam al-hujja) for the creation is not compromised, God would immediately remove him from the earth and take his life. In this regard, it makes no difference whether such a possibility concerns prayer, zakat, or the wilaya. What is important is that the divine message must reach the people through the Apostle without change and without any interference.[16]

Third Point: Preserving the Sanctity of the Status of Infallibility in the Verse

The specific structure of the sentence that God has brought in these verses is very precise; in such a way that it has both preserved the sanctity of the status of the Prophet (s) and obtained the necessary result for answering the hypocrites. The use of the conditional particle لو serves to sanctify the Apostle, because the concept of this condition is its non-realization and, consequently, the non-realization of its consequence. Thus, if the Prophet (s) had fabricated a statement himself and falsely attributed it to Us, We would have severed his life-vein, but he never does such a thing, and We never inflict such a punishment upon him. Therefore, the use of an impossible condition here is to preserve the respect for the status of infallibility of the Apostle (s).

On the other hand, the response to the hypocrites has also been provided, stating that this accusation of "fabricating lies against God" that you level against the Prophet (s) is impossible regarding his eminence. The clear proof of this is that no signs of God's wrath are observed, and the life-vein of God's messenger has not been severed. Thus, your speech, O hypocrites, is an assault on the status of infallibility, and his sanctity remains preserved.[17]

The Connection Between Wilayah and Piety

In verse forty-eight of Surah al-Haqqa, Wilayah (and according to a tradition, specifically Ali (a)) is considered a reminder for the pious. The connection between Wilayah and piety as a reminder is supported by numerous traditions in which the Imams (a) have advised the Shi'a to observe piety and God-wariness. It seems that neglecting piety creates a rust of sin on the white surface of the heart, making it impossible for any light to be reflected therein. Conversely, if piety is observed, the reflection of the most powerful light—which is Wilayah—will bring about many effects.[18]

Awareness of Those Who Deny Wilayah

In verse forty-nine of Surah al-Haqqa, God declares that He is aware of the existence of those who deny the Wilayah; meaning, He neither fears their denial nor does their denial cause the program of announcing Wilayah to be halted. The completion of the meaning of this verse is found at the end of the Verse of Tabligh, which states: "And Allah shall protect you from the people"; this signifies awareness of the existence of conspirators, just as it is stated in verse forty-nine of Surah al-Haqqa: "We know that there are among you those who deny." Where it says: "And Allah does not guide the disbelieving people," it means that We know that upon the announcement of Wilayah at Ghadir, a group will deny it, and they are disbelievers who will not be guided.[19]

The Regret of Disbelievers Regarding Wilayah

In verse fifty of Surah al-Haqqa, God declares Wilayah to be the regret of the disbelievers. This regret occurs in this world due to failing to attain it, and in the hereafter due to witnessing the heavenly blessings granted to those who accepted Wilayah, while the disbelievers and deniers of Wilayah will be in Hell. Although they usurped their positions in this world, they never attained their divine station, their ocean of knowledge, or their dominion over the realms of possibility; this was a regret that remained as a burning pain in their hearts. The regret of the hereafter is the same as that which the Prophet (s) mentioned in the al-Ghadir Sermon: "O people, Ali is the 'side of Allah' (janb Allah) that God has mentioned in His dear Book, and regarding one who opposes him, He has said: 'Lest a soul should say, "O woe to me for what I neglected in the side of Allah.""[20]

Notes

  1. ↑ Ghadir dar Qur'an, vol. 1, pp. 213–214.
  2. ↑ Tafsir al-Qummi, vol. 2, p. 124; Bihar al-anwar, vol. 9, p. 228, hadith 116; Bihar al-anwar, vol. 37, p. 120, hadith 10; 'Awalim al-'ulum, vol. 2/15, p. 135.
  3. ↑ Manaqib Al Abi Talib, vol. 3, p. 37; Bihar al-anwar, vol. 37, p. 160; 'Awalim al-'ulum, vol. 2/15, p. 141, hadith 207.
  4. ↑ Tafsir al-'Ayyashi, vol. 2, p. 269; al-Muhtadar, pp. 118–119; Bihar al-anwar, vol. 36, p. 149.
  5. ↑ Tafsir al-'Ayyashi, vol. 2, p. 269; al-Muhtadar, pp. 118–119; Bihar al-anwar, vol. 36, p. 149.
  6. ↑ Sharh al-Akhbar, vol. 1, p. 241, hadith 259.
  7. ↑ al-Kafi, vol. 1, pp. 432–433; Manaqib Al Abi Talib, vol. 3, p. 96; Ta'wil al-Ayat al-Zahira, p. 695; Bihar al-Anwar, vol. 24, p. 337; Bihar al-Anwar, vol. 36, p. 101, hadith 45.
  8. ↑ Ghadir dar Quran, vol. 1, p. 331.
  9. ↑ Ghadir dar Quran, vol. 1, pp. 331–332.
  10. ↑ Ghadir dar Quran, vol. 1, p. 332.
  11. ↑ Ghadir dar Qur'an, vol. 1, p. 333.
  12. ↑ Ghadir dar Qur'an, vol. 1, pp. 333–334.
  13. ↑ Ghadir dar Quran, vol. 1, pp. 334–336.
  14. ↑ Ghadir dar Qur'an, vol. 1, p. 337.
  15. ↑ Ghadir dar Qur'an, vol. 1, pp. 337–338.
  16. ↑ Ghadir dar Qur'an, vol. 1, p. 338.
  17. ↑ Ghadir dar Qur'an, vol. 1, pp. 338–339.
  18. ↑ Ghadir dar Qur'an, vol. 1, pp. 339–340.
  19. ↑ Ghadir dar Qur'an, vol. 1, p. 340.
  20. ↑ Asrar-i Ghadir, p. 143, section 3.

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