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Al-Tabligh Verse: Difference between revisions
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According to this verse, the Prophet (s) was obliged to proclaim an important message to people. The verse explicitly denotes the importance of the message that if the Prophet (s) had not proclaimed it, he would not have performed his mission. According to [[Shi'a]] and some [[Sunnis]], it is revealed in [[farewell Hajj]] just before the [[18th Dhu l-Hijja 10 AH]]/19th March 632. | According to this verse, the Prophet (s) was obliged to proclaim an important message to people. The verse explicitly denotes the importance of the message that if the Prophet (s) had not proclaimed it, he would not have performed his mission. According to [[Shi'a]] and some [[Sunnis]], it is revealed in [[farewell Hajj]] just before the [[18th Dhu l-Hijja 10 AH]]/19th March 632. | ||
Shi'a believe that the subject of the message was succession of the Prophet (s) by [['Ali (a)]], so after the [[revelation]] of this verse the Prophet (s) announced 'Ali (a) as his [[Caliphate|vicegerent]] and successor in [[Ghadir Khumm]]. | Shi'a believe that the subject of the message was succession of the Prophet (s) by [['Ali (a)]], so after the [[revelation]] of this verse the Prophet (s) announced 'Ali (a) as his [[Caliphate|vicegerent]] and successor in [[Ghadir Khumm]]. | ||
==Translation== | ==Translation== | ||
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====Criticism==== | ====Criticism==== | ||
Exegetes unanimously believe that [[ | Exegetes unanimously believe that [[Qur'an 5]] was revealed in [[Medina]]<ref>Ibn ʿAṭīyya, ''al-Muḥarrar al-wajīz'', vol. 5, p. 5; Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 3, p. 30.</ref> and according to some hadiths narrated from [['Abd Allah b. 'Umar]], it was the last revealed [[sura]].<ref>Tirmidhī, ''al-Jāmiʿ al-ṣaḥīḥ'', vol. 5, p. 261.</ref> Therefore it is wrong to assume that the al-Tabligh verse was sent down in Mecca and that, for many years, it was recited alone without being joined to any sura.<ref>Ibn ʿĀshūr, ''Tafsīr al-taḥrīr'', vol. 6, p. 256.</ref> Moreover, some scholars counted the hadiths about the guards protecting the Prophet (s) in Mecca as gharib (strange) and munkar (denied).<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān'', vol. 2, p. 132.</ref> | ||
===Proclamation among Ahl al-Kitab=== | ===Proclamation among Ahl al-Kitab=== | ||
As stated by some, al-Tabligh Verse was revealed in Medina<ref>Abū Ḥayyān, ''Tafsīr al-baḥr al-muḥiṭ'', vol. 3, p. 529.</ref> with the purpose of obliging the Prophet (s) to convey the revealed truths to [[ | As stated by some, al-Tabligh Verse was revealed in Medina<ref>Abū Ḥayyān, ''Tafsīr al-baḥr al-muḥiṭ'', vol. 3, p. 529.</ref> with the purpose of obliging the Prophet (s) to convey the revealed truths to [[people of the book]] (Jews and Christians) with no fear.<ref> Ṭabarī, ''Jāmiʿ al-bayān'', vol. 6, p. 198; Fakhr al-Rāzī, ''Mafātiḥ al-ghayb'', vol. 12, p. 401.</ref> According to Abu Hayyan, the message that the Prophet (s) was supposed to convey was the ruling of [[Rajm]] (stoning) and [[Qisas]] (death penalty), which was sent down in [[Torah]] and [[Gospel]] but were distorted and changed by Jews and Christians.<ref>Abū Ḥayyān, ''Tafsīr al-baḥr al-muḥiṭ'', vol. 3, p. 529.</ref> | ||
He argues that verses before and after this verse are also about Ahl al-Kitab and that the topic of this verse should not differ from the subject of those verses. | He argues that verses before and after this verse are also about Ahl al-Kitab and that the topic of this verse should not differ from the subject of those verses. | ||
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According to historical sources, following the battles between Muslims and Jews including the [[Battle of Khaybar]] and [[Battle of Banu Qurayza|Banu Qurayza]], Jews lost their power and grandeur and by the occupation of their castles and expulsion of many of them, their influence waned.<ref>Qurʾān, 33:26-27, 59:2-4.</ref> | According to historical sources, following the battles between Muslims and Jews including the [[Battle of Khaybar]] and [[Battle of Banu Qurayza|Banu Qurayza]], Jews lost their power and grandeur and by the occupation of their castles and expulsion of many of them, their influence waned.<ref>Qurʾān, 33:26-27, 59:2-4.</ref> | ||
Christians also did not have power in [[Hijaz]] and especially in [[Medina]]. The only instance in which these Christians confronted Muslims was the event of [[Mubahala]], which was canceled at the former's request.<ref>Qurʾān, 3:61.</ref> | Christians also did not have power in [[Hijaz]] and especially in [[Medina]]. The only instance in which these Christians confronted Muslims was the event of [[Mubahala]], which was canceled at the former's request.<ref>Qurʾān, 3:61.</ref> | ||
Considering the fact that Muslims were very powerful in the final years of the Prophet's life, there was no reason for the Prophet ( | Considering the fact that Muslims were very powerful in the final years of the Prophet's (s) life, there was no reason for the Prophet (s) to worry about propagating the truths of religion among Jews and Christians. Moreover, the al-Tabligh Verse is not alien to preceding and following verses. The context of the verses is about rebuking Jews and Christians and probably they thought that by the demise of the Prophet (s), Muslims will lose their power and domination and that they can return to power. But the al-Tabligh verse, which is about appointment of a leader for the Islamic [[Umma]] succeeding the Prophet (s), negated their assumptions. This interpretation is consistent with the [[al-Ikmal verse]], which was revealed after the announcement of Imam 'Ali's (a) guardianship.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 3, p. 346.</ref> | ||
==Important Points== | ==Important Points== | ||
===Importance of this Mission=== | ===Importance of this Mission=== | ||
This verse explicitly denotes the importance and sensitivity of the message; for failure to deliver this message has been considered equal to not fulfilling the whole prophetic mission assigned by God. Therefore, the message can not be considered as a message about theological issues such as [[ | This verse explicitly denotes the importance and sensitivity of the message; for failure to deliver this message has been considered equal to not fulfilling the whole prophetic mission assigned by God. Therefore, the message can not be considered as a message about theological issues such as [[monotheism]], [[prophethood]] or the [[resurrection]] or jurisprudential issues such as the rulings on [[prayer]], [[fasting]] and [[Hajj]], because [[Qur'an 5]] is the last sura revealed to the Prophet (s) but those rulings have been sent down before the revelation of Qur'an 5. It can be said that it should be about an issue which is , in addition to importance and novelty, considered as a complement to the Prophet's (s) prophetic mission which is nothing but the leadership of the Muslim umma after the Prophet (s). | ||
===The Prophet's Worry=== | ===The Prophet's Worry=== | ||
Due to the sensitivity of the issue, the Prophet (s) was worried about delivering the message, but God dispelled his worry by this phrase "Allah shall protect you from people." | Due to the sensitivity of the issue, the Prophet (s) was worried about delivering the message, but God dispelled his worry by this phrase "Allah shall protect you from people." | ||
As it was demonstrated, the verse is not about the [[polytheists]] of [[Quraysh]] nor about | As it was demonstrated, the verse is not about the [[polytheists]] of [[Quraysh]] nor about people of the book, the referent of "people" is [[hypocrite]]s within the Islamic society. | ||
The Prophet (s) was worried about their opposition and sabotage because: | The Prophet (s) was worried about their opposition and sabotage because: | ||
* Imam 'Ali (s) was known as a serious and inflexible person in religious matters.<ref>Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān'', vol. 4, p. 276.</ref> | * Imam 'Ali (s) was known as a serious and inflexible person in religious matters.<ref>Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān'', vol. 4, p. 276.</ref> | ||
* Some new Muslim (specially from | * Some new Muslim (specially from Quraysh) had grudge against 'Ali (a) as he had killed their relatives in the battles. | ||
* 'Ali was young (when the Prophet (s) passed away he was 33). The Arab society was not going to easily accept him, since for them, age and senility was one of the most important requirements for leadership. This attitude towards leadership was reflected in objections which arose twice during the Prophet's (s) life: during the [[Battle of Tabuk]] when 'Ali (a) was appointed as the Prophet's successor in Medina, and appointment of [[Usama b. Zayd]] as the commander of the army in the last days of the Prophet's (s) life.<ref>Ṭabarī, ''Tārikh al-Ṭabarī'', vol. 3, p. 186.</ref> | * 'Ali was young (when the Prophet (s) passed away he was 33). The Arab society was not going to easily accept him, since for them, age and senility was one of the most important requirements for leadership. This attitude towards leadership was reflected in objections which arose twice during the Prophet's (s) life: during the [[Battle of Tabuk]] when 'Ali (a) was appointed as the Prophet's successor in Medina, and appointment of [[Usama b. Zayd]] as the commander of the army in the last days of the Prophet's (s) life.<ref>Ṭabarī, ''Tārikh al-Ṭabarī'', vol. 3, p. 186.</ref> | ||
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* [[Hajjat al-Wida']] | * [[Hajjat al-Wida']] | ||
* [[Ghadir Khumm Mosque]] | * [[Ghadir Khumm Mosque]] | ||
*[[Eid al-Ghadir]] | * [[Eid al-Ghadir]] | ||
{{end}} | {{end}} | ||