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Proclamation of Verses of Dissociation

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The proclamation of the verses of disassociation (Arabic: إبْلاغ آيات البَراءة) refers to the recitation of the opening verses of Sura al-Tawba by Imam 'Ali (a) to the polytheists in Mecca during Dhu l-Hijja of the 9 AH/631. Initially, the Prophet (s) had assigned this task to Abu Bakr b. Abi Quhafa, but following God's command, he revoked it and entrusted it to Imam 'Ali. The hadith narrating this event has been transmitted in a mutawatir (frequently transmitted) manner and is found in both Shi'a and Sunni sources.

The sources cite this event as one of the virtues of Imam 'Ali (a). Furthermore, based on hadiths found in both Shi'a and Sunni sources, Imam 'Ali (a) used this incident as evidence to demonstrate his superiority over the other companions and his rightful claim to the caliphate.

Important and Significance

Imam 'Ali's proclamation and recitation of the verses of disassociation in the 9 AH/631 in the assembly of the polytheists of Mecca is considered one of his virtues.[1]

The Event

The verses of disassociation were revealed at the end of the 9 AH/631,[2] and the Prophet (s) was ordered to deliver them to the polytheists in Mecca during Dhu al-Hijjah of that same year.[3] Regarding the manner of this proclamation, both Shi'a and Sunni sources of history and hadith mention that when ten verses from Sura al-Bara'a were revealed to the Prophet (s), he summoned Abu Bakr b. Abi Quhafa and sent him to recite the verses to the people of Mecca. Later, the Prophet (s) called Imam 'Ali (a) and asked him to follow Abu Bakr. Wherever Imam 'Ali (a) found him, he was to take the written message from him and deliver it to the people of Mecca. Imam 'Ali (a) reached Abu Bakr at Juhfa and took the written message from him. Abu Bakr then returned to the Prophet (s) and asked, "O Messenger of God, has anything been revealed about me?" The Prophet (s) replied, "No, but Gabriel came to me and said: 'The message from you can only be conveyed by either yourself or a man from your [household].'"[4]

According to 'Allama Amini, this event has been transmitted in a mutawatir manner (frequently) by various transmitters.[5] However, there are minor differences in these narrations. For example, some reports mention that the Prophet (s) initially entrusted the message to both Abu Bakr and 'Umar (not just Abu Bakr), and then sent 'Ali (a) after them.[6] Other reports mention that the area where 'Ali (a) reached Abu Bakr was Dhul-Hulayfa.[7]

Why Verses of Dissociation Were Revealed

Main Article: Verses of Bara'a

Mecca, the largest stronghold of polytheism opposing the Prophet (s),[8] was captured by the Muslims in the 8th AH/629- 30 during the conquest of Mecca.[9] However, some tribes continued to resist Islam.[10] By the 9th AH/630- 1 known as the Year of Delegations (Sanat al-Wufud),[11] many tribes sent delegations to the Prophet (s), announcing their conversion to Islam.[12] With the political balance shifting in favor of Islam, the verses of disassociation were revealed, condemning and declaring polytheism as unacceptable and intolerable.[13] Regarding the revelation of these verses, it is said that the polytheists violated the pact they had made with the Prophet (s) in the Treaty of Hudaybiyya, which allowed Muslims to perform Hajj while the polytheists would keep Mecca clear for them for three days.[14] Instead, they openly performed circumambulation (tawaf) in a state of nudity during the Hajj season.[15] Tafsir nimuna mentions that the repeated violations of the pact by the polytheists were a key reason for the revelation of these verses.[16]

Content of the Prophet’s Message

Imam 'Ali (a) arrived in Mecca on the afternoon of Eid al-Adha (Day of Sacrifice) and introduced himself as the messenger of the Prophet (s). He (a) recited the opening verses of Sura al-Tawba and then declared, "From now on, no one should circumambulate in a state of nudity, and no polytheist is allowed to visit the sanctuary next year. Any polytheist who has a treaty with the Messenger of God (s), its validity is for four months."[17] In the book Tarikh al-Ya'qubi, it is mentioned that Imam 'Ali (a) recited the verses to the people of Mecca, granted them security, and then said, "Whoever has a four-month treaty with the Messenger of God (s), the Prophet (s) will remain committed to the treaty. And whoever does not have a covenant or agreement, they are granted a respite of fifty nights."[18]

It is said that the revocation of the safety conduct for the polytheists was due to their breach of the treaty. This is because, in the continuation of the opening verses of Sura al-Tawba, regarding the polytheists who have not broken their treaties, God orders to fulfill their covenant until the end of its term.[19]

As a Virtue of Imam 'Ali (a)

In the book al-Ihtijaj[20] by al-Tabrisi, a shi'a scholar, and the book Manaqib al-Imam 'Ali b. Abi Talib[21] by Ibn al-Maghazili, a Sunni scholar, it is mentioned that Imam 'Ali (a) used this event as evidence to demonstrate his superiority over the other companions and his right to the caliphate.

Both Shi'a and Sunni sources cite the proclamation of the verses of disassociation is as one of Imam 'Ali's virtues. Among the Shi'a works, we can refer to al-Irshad by al-Shaykh al-Mufid (d. 413 AH/1022),[22] Kashf al-Yaqin by 'Allama al-Hilli (d. 726 AH/1326),[23] and al-Manaqib by Ibn Shahrashub (d. 588 AH/1192- 3).[24] Among the Sunni works, references can be found in al-Bidaya wa-l-nihaya by Ibn Kathir[25] and al-Manaqib by Muwaffaq b. Ahmad al-Khwarazmi (d. 568 AH/1172- 3).[26]

Some Sunni scholars have suggested that the removal of Abu Bakr and the sending of Imam 'Ali (a) in this event is not evidence of Imam 'Ali's superiority. They claim that the reason for this assignment was that among the Arabs at that time, it was customary for the cancellation of a treaty to be carried out by the one who had made it or a close relative of theirs.[27] However, Shi'a scholars maintain that Imam 'Ali's mission is proof of the shared nature of the prophetic mission between him and the Prophet (s). This mission was not only about disassociating from the polytheists, which is a duty and responsibility for all believers, but also involved the proclamation and delivery of new divine rulings.[28]

Notes

  1. ↑ Mufīd, al-Irshād, vol. 1, p. 65; Khwārizmī, al-Manāqib, vol. 1, p. 165.
  2. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 3; Ibn Hishām, al-Sīra al-nabawīyya, vol. 2, p. 545; ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 2, p. 73.
  3. ↑ A group of authors, Dānishnāma-yi Imām ʿAlī (a), vol. 8, p. 209; Ibn Kathīr al-Dimashqī, al-Bidāya wa l-nihāya, vol. 5, p. 36- 37.
  4. ↑ Ibn Ḥanbal, al-Musnad, vol. 2, p. 427; Ibn Ḥanbal, Faḍāʾīl al-ṣaḥāba, vol. 2, p. 703; Ibn ʿAsākir, Tārīkh Madīnat Damishq, vol. 42, p. 348; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 1, p. 168; Mufīd, al-Amālī, p. 56.
  5. ↑ Amīnī, al-Ghadīr, vol. 6, p. 338- 341.
  6. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 5, p. 1652.
  7. ↑ Ibn Ḥanbal, Faḍāʾīl al-ṣaḥāba, vol. 2, p. 562; Ibn Ḥanbal, al-Musnad, vol. 4, p. 423.
  8. ↑ A group of authors, Dānishnāma-yi Imām ʿAlī (a), vol. 8, p. 209.
  9. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 42.
  10. ↑ A group of authors, Dānishnāma-yi Imām ʿAlī (a), vol. 8, p. 209.
  11. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām (s), p. 537.
  12. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām (s), p. 537.
  13. ↑ A group of authors, Dānishnāma-yi Imām ʿAlī (a), vol. 8, p. 209.
  14. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 54.
  15. ↑ Ibn Kathīr, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm, vol. 4, p. 89- 90.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 272.
  17. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 2, p. 74; Ibn Kathīr al-Dimashqī, al-Bidāya wa l-nihāya, vol. 5, p. 37.
  18. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 76.
  19. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 147.
  20. ↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 144.
  21. ↑ Ibn Maghāzilī, Manāqib Amīr al-Muʾminīn, p. 170.
  22. ↑ Mufīd, al-Irshād, vol. 1, p. 65.
  23. ↑ Ḥillī, Kashf al-yaqīn, p. 172.
  24. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 126.
  25. ↑ Ibn Kathīr al-Dimashqī, al-Bidāya wa l-nihāya, vol. 7, p. 357.
  26. ↑ Khwārizmī, al-Manāqib, vol. 1, p. 165.
  27. ↑ Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 15, p. 423; Rashīd Riḍā, Tafsīr al-manār, vol. 10, p. 139.
  28. ↑ A group of authors, Dānishnāma-yi Imām ʿAlī (a), vol. 8, p. 210; Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 164- 168.

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