Did Allah remove his Messenger’s (saw) fears at Ghadir?

{O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk.} [5:67]

The above verse according to the Imami Shia revolves around the announcement of `Ali’s leadership at Ghadir Khum. In brief, they believe that Jibril (as) descended upon our Prophet (saw) ordering him to announce `Ali’s leadership but he (saw) was reluctant due to certain fears he had. It was at that moment when Allah sent Jibril (as) a second time to comfort our Prophet (saw) and guarantee him that no harm will be done.

Section 1: What were the fears of the Prophet (saw)?

In al-Kafi 1/289-290:

علي بن إبراهم ، عن أبيه ، عن ابن أبي عمير ، عن عمر بن أذينة ، عن زرارة والفضيل بن يسار ، وبكير بن أعين ومحمد بن مسلم وبريد بن معاوية وأبي الجارود جميعا عن أبي جعفر عليه السلام قال : أمر الله عز وجل رسوله بولاية علي

[`Ali bin Ibrahim, from his father, from ibn abi Umayr, from Umar bin Udhaynah, from Zurarah, Fudayl bin Yasar, Bukayr bin Ay`an, Muhammad bin Muslim, Burayd bin Mu`awiyah and abi al-Jarud, all from abi Ja`far (as), he said: Allah ordered his Messenger regarding `Ali’s leadership etc…]

فلما أتاه ذلك من الله ، ضاق بذلك صدر رسول الله صلى الله عليه وآله وتخوف أن يرتدوا عن دينهم وأن يكذبوه فضاق صدره وراجع ربه عز وجل فأوحى الله عز وجل إليه ” يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس

[(until he said…) When this reached him (saw), he felt pain in his chest and feared that they might apostate from the religion and accuse him of lying. He (saw) then spoke to his Lord again upon which Allah revealed to him: O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Etc…]

Section 2: Proving the authenticity of this narration according to Shia.

Their grand scholar Hadi al-Najafi says in his book (Mawsu`at Ahadith Ahlul-Bayt) 8/415:

الرواية صحيحة الإسناد

[The narration is of an authentic(Sahih) chain.]

Their grand scholar Muhammad Baqir Majlisi says in (Mir’at-ul-`Uqul) 3/250:

الحديث الرابع: حسن

[The fourth narration: Is good(Hasan)]

Their scholar `Ali al-Kurani describes it in his book (Maktabat-ul-Talib – 4) pg.63:

وفي الكافي بسند صحيح

[And in al-Kafi with an authentic(Sahih) chain]

Their scholar Muhammad Mu’min al-Qummi authenticated it in (Al-Wilayah al-Ilahiyyah al-Islamiyyah) 1/313:

فمنها ما رواه الكافي بسنده الصحيح

[From them is what al-Kafi narrated with an authentic(Sahih) chain]

Their scholar Muhammad Jawad al-Shubayri says in his research (Al-Ghadir fi Hadith al-`Itrah al-Tahirah) as published in (Turathuna) magazine 21/17:

بل وقد روي وبإسناد صحيح

[Rather, it was narrated with an authentic(Sahih) chain]

Section 3: Clarifying the fears as stated in the narration.

A- The Prophet’s (saw) fear from their apostasy.

Their scholar al-Fattal al-Nisaburi says in (Rawdat-ul-Wa`idhin) pg.90:

فخشي رسول الله ( صلى الله عليه وآله ) قومه وأهل النفاق والشقاق أن يتفرقوا . ويرجعوا جاهلية لما عرف من عداوتهم وما يبطنون عليه أنفسهم لعلي ” عليه السلام ” من البغضاء

[The Messenger (saw) feared from his folks and the people of hypocrisy that they may be divided, that they may return to ignorance once again since he knew what enmity and hatred they held inside them towards `Ali (as)]

Imami scholar al-Qadi al-Nu`man al-Maghribi says in his book (Sharh al-Akhbar) 1/104:

 فقال رسول الله صلى الله عليه وآله : يا جبرائيل أمتي حديثة عهد بجاهلية ، وأخاف عليهم أن يرتدوا

[So the Messenger (saw) said: O Jibril, my nation were recently people of ignorance and I fear they may apostate]

Their scholar Hasan al-Husayni al-Lawasani says in (Nur al-Afham fi `Ilm al-Kalam) 1/484-485:

كما لا شبهة في اشتمال الآية النازلة فيها على التأكيد والتشديد في التبليغ ، بل على التهديد على تركه بقوله تعالى : ( وإن لم تفعل فما بلّغت رسالته ) ثمّ على تطييب قلب ذلك النبيّ الأطهر ( صلى الله عليه وآله وسلم ) وتسكين خوفه من ارتداد الأُمّة ومعارضتهم له ، وتسكين رعبه ( صلى الله عليه وآله وسلم ) من ذلك بوعد عصمته بقوله سبحانه : ( والله يعصمك من الناس

[No doubt that the revealed verse contains strict orders to deliver, it even contains a thread {For if thou do it not, thou wilt not have conveyed His message} then it comforts the purified Prophet’s (saw) heart and calms his fears of his nation turning to apostasy or opposing him by promising him protection {Allah will protect thee from mankind}]

B- The Prophet’s (saw) fear from being accused of lying.

As stated by their scholar Jawad `Abbas al-Karbala’i in (Al-Anwar al-Sati`ah fi Sharh al-Ziyarah) 1/207:

ولذا لمّا علم النبي صلَّى الله عليه وآله أهمية ذلك ، وأنه لا بدّ منه ضاق به صدره لما علم من تكذيب بعض أصحابه فراجع ربّه ( جل جلاله ) فأمره بالتبليغ بنزول آية التبليغ فصدع بالأمر

[Thus, when the Prophet (saw) knew the importance of this and that it is inevitable, his chest ached for he knew some of his companions would claim that he lies, then he spoke to his Lord once more and He ordered him to deliver with this verse so he openly announced it]

Their grand scholar `Ali al-Milani says in (Nafahat-ul-Azhar) 8/257:

لأن الغرض إثبات أن الأمر الذي أمر صلى الله عليه وآله بتبليغه في غاية العظمة والأهمية ، ولا يتصور غير الإمامة والخلافة أمر آخر بهذه المثابة ، بحيث يخاف من تكذيب الصحابة

[Because the goal is to establish that the order given to the Prophet (saw) is of utmost importance and greatness. It is unimaginable that it can be anything other than leadership and succession to the extent that he feared the companions would accuse him of lying]

Their scholar Ja`far Murtada al-`Amili says in his book (Sahih al-Sirah) 31/169-170:

وكان ” صلى الله عليه وآله ” يحتاج إلى ما يطمئنه إلى جدوى تبليغ أمر الإمامة ، وعدم إثارة قريش للشبهات التي تضيع جهده ” صلى الله عليه وآله ” ، ولو باتهامه ” صلى الله عليه وآله ” في عقله ، أو في عصمته

[He (saw) needed what would comfort him regarding the use of announcing the news of leadership, and that Quraysh wouldn’t spread doubts that would waste his efforts, even if by accusing him (saw) of being crazy or questioning his infallibility]

Their great narrator Ibn Babuwayh al-Qummi narrates what supports this in (al-Amali) pg.436:

فكره أن يحدث الناس بشئ كراهية أن يتهموه ، لأنهم كانوا حديثي عهد بالجاهلية .. فإن يتهموني ويكذبوني .. مخافة أن تتهموني وتكذبوني

[So he (i.e the Prophet) hated to tell the people about a matter which would lead to them accusing him, since they were recently in ignorance (…until he says…) “What if they accuse me and say I’m a liar” (…until he says…) “Out of fear that you’d accuse me and claim me a liar.”]

Section 4: The Godly promise to protect him from his fears.

Their leader al-Mufid says in (Al-Irshad) 1/175:

فأكد به الفرض عليه بذلك ، وخوفه من تأخير الأمر فيه ، وضمن له العصمة ومنع الناس منه

[He (Allah) has reconfirmed his duty (by revealing the verse) and scared him from delaying the matter further, He also guaranteed him protection and prevented the people from him.]

Their scholar Muhammad Salih al-Mazindarani says in (al-Sharh) 6/124:

وإنما لم يبادر في أول أوقات إمكانه لأنه كان مترقبا للعصمة من الله تعالى

[He did not fulfill this at the first chance as he (saw) was anticipating God’s protection]

Their scholar Ja`far Murtada al-`Amili says in (Sahih al-Sirah) 31/169-170:

فحين جاءته العصمة بادر إلى ما أمره الله تعالى به

[So when he received God’s protection he fulfilled God’s orders right away]

Their scholar al-Majlisi says in (Bihar al-Anwar) 37/249:

وضمان العصمة له يجب أن يكون في إبلاغ حكم يكون بإبلاغه إصلاح الدين والدنيا لكافة الأنام ، وبه يتبين الناس الحلال والحرام إلى يوم القيامة … وبها ينتظم أمور المسلمين ، ولضغائن الناس لأمير المؤمنين كان مظنة إثارة الفتن من المنافقين ، فلذا ضمن الله له العصمة من شرهم

[Guaranteeing protection for him (saw) must be for a matter that reforms the religious and worldly affairs for all humanity (…until he said…) Due to people’s hatred towards the chief of believers, he thought that the hypocrites would start problems, so Allah guaranteed him protection from their evils.]

Their grand scholar al-Fattal al-Nisaburi says in (Rawdat al-Wa`idhin) pg.90-91:

فأتاه جبرئيل وأمره بالذي أمر به من قبل . ولم يأته بالعصمة فقال يا جبرئيل انى لأخشى قومي ان يكذبوني ولا يقبلوا قولي في علي فرحل فلما بلغ غدير خم قبل الجحفة بثلاثة أميال . اتاه جبرئيل ” عليه السلام ” على خمس ساعات مضت من النهار بالزجر والانتهار والعصمة من الناس

[Jibril came with the same order as before but did not offer protection, so he (saw) said: “O Jibril, I fear that my people will claim me to be a liar then reject my words regarding `Ali.” He left and returned again when they reached Ghadir Khum –three miles away from al-Juhfah – Jibril came again for five hours of the day with warnings and offering protection from the people]

Section 5: God’s promise was not fulfilled.

We read previously about the fears the Prophet (saw) held if he were to deliver this message. Then we saw how God promised his Prophet (saw) comfort and protection from those fears. In this section we will show how Shia narrations prove that this Godly promise was never fulfilled.

A- The Prophet (saw) was accused of being a liar.

Narrated in their three main books, al-Kafi 4/566, al-Faqih 1/230 and al-Tahdhib 3/264:

عن حسان الجمال قال : حملت أبا عبد الله ( عليه السلام ) من المدينة إلى مكة فلما انتهينا إلى مسجد الغدير نظر إلى ميسرة المسجد فقال : ذلك موضع قدم رسول الله ( صلى الله عليه وآله ) حيث قال : من كنت مولاه فعلي مولاه ، ثم نظر إلى الجانب الآخر فقال : ذلك موضع فسطاط أبي فلان وفلان وسالم مولى أبي حذيفة وأبي عبيدة الجراح فلما أن رأوه رافعا يديه قال بعضهم لبعض : انظروا إلى عينيه تدور كأنهما عينا مجنون فنزل جبرئيل ( عليه السلام ) بهذه الآية : ” وإن يكاد الذين كفروا ليزلقونك بأبصارهم لما سمعوا الذكر ويقولون إنه لمجنون وما هو إلا ذكر للعالمين

[From Hassan al-Jammal: I went with aba `Abdillah (as) from Madinah to Makkah and upon reaching the mosque of al-Ghadir he (as) looked to its left and said: This is where the Prophet (saw) stood and said: “Man Kuntu Mawlah etc…” Then he (as) looked to the other side and said: That’s where the tents of abu Fulan (i.e Abu Bakr), Fulan (`Umar), Salim the servant of Hudhayfah and abu `Ubaydah al-Jarrah were. When they saw the Prophet (saw) raising his hands they said to each-other: “Look at his eyes twirling, it’s as if they’re the eyes of a fool” So Jibril descended with this verse: {And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, “Indeed, he is mad.”}]

Their scholar Ibn al-Mutahhar al-Hilli authenticates it in (Muntaha al-Matlab) 6/317-318:

وروى الشيخ وابن يعقوب في الصحيح عن حسّان الجمّال

[Al-Shaykh and Ibn Ya`qub both narrated the authentic(Sahih) from Hassan al-Jammal]

Their scholar al-Majlisi says in (Mir’at al-`Uqul) 18/283:

الحديث الثاني : صحيح على الأظهر

[The second narration: Apparently authentic(Sahih)]

B- The Prophet’s (saw) nation turned to apostasy.

As stated by their narrations, such as:

Al-Kafi 8/296:

عن عبد الرحيم القصير قال : قلت لأبي جعفر عليه السّلام إن الناس يفزعون إذا قلنا إن الناس ارتدوا . فقال يا عبد الرحيم إن الناس عادوا بعد ما قبض رسول اللَّه صلّى الله عليه وآله وسلّم أهل جاهلية

[From `Abdul-Rahim al-Qasir: I said to aba Ja`far (as): The people get scared when we tell them that the people had turned to apostasy. He replied: “O `Abdul-Rahim, after the Prophet (saw) passed, the people returned to being in times of ignorance.”]

Al-Kafi 8/245:

عن حنان بن سدير عن أبيه عن أبي جعفر عليه السّلام قال : كان الناس أهل ردة بعد النبي صلّى الله عليه وآله وسلّم إلا ثلاثة فقلت ومن الثلاثة فقال المقداد بن الأسود وأبو ذر الغفاري وسلمان الفارسي

[From Hannan bin Sadir, from his father, from aba Ja`far (as): After the Prophet (saw), the people were apostates except for three: Miqdad bin al-Aswad, abu Dharr, Salman]

Al-Kafi 2/244:

عن حمران بن أعين قال : قلت لأبي جعفر ( عليه السلام ) : جعلت فداك ما أقلنا لو اجتمعنا على شاة ما أفنيناها ؟ فقال : ألا أحدثك بأعجب من ذلك ، المهاجرون والأنصار ذهبوا إلا – وأشار بيده – ثلاثة قال حمران : فقلت : جعلت فداك ما حال عمار ؟ قال : رحم الله عمارا أبا اليقظان بايع وقتل شهيدا ، فقلت : في نفسي ما شئ أفضل من الشهادة فنظر إلي فقال : لعلك ترى أنه مثل الثلاثة أيهات أيهات

[From Himran bin A`yan: I said to aba Ja`far (as): May I be your ransom, we are only a few that if we gather around a goat we cannot finish it. He said: Do you wish to know what’s even stranger? The emigrants and supporters, all of them perished except for three –he pointed with his hand – I said: What about `Ammar? He replied: May Allah have mercy on `Ammar aba al-Yaqdhan, he gave his pledge and died a martyr. I said to myself that nothing can be better than martyrdom so he looked at me saying: Maybe you think he’s like the other three? Not even close, not close!]

Al-Kafi 8/253:

عن الحارث بن المغيرة قال : سمعت عبد الملك بن أعين يسأل أبا عبد الله ( عليه السلام ) فلم يزل يسائله حتى قال : فهلك الناس إذا ، قال : إي والله يا ابن أعين فهلك الناس أجمعون قلت : من في المشرق ومن في المغرب ؟ قال : إنها فتحت بضلال إي والله لهلكوا إلا ثلاثة

[From al-Harith bin al-Mughirah: I heard `AAbdul-Malik bin A`yan asking aba `Abdillah (as) until he said: So then the people perished? He (as) replied: By Allah yes, they all perished. I said: All those in the east and the west? He (as) said: It was started with misguidance, by Allah they perished except three.]

Ikhtiyar Ma`rifat al-Rijal 1/47-52:

عن أبي بكر الحضرمي ، قال : قال أبو جعفر عليه السلام ارتد الناس : الا ثلاثة نفر سلمان وأبو ذر والمقداد ، قال : قلت فعمار ؟ قال : قد كان جاض جيضة ثم رجع ، ثم قال : إن أردت الذي لم يشك ولم يدخله شئ فالمقداد

[From abi Bakr al-Hadrami: abu Ja`far (as) said: People turned apostates except for three individuals, Salman, abu Dharr and al-Miqdad. I said: And `Ammar? He said: He had strayed for a while then returned. Then he said: If you seek the one who never doubted at all, that is al-Miqdad.]

And so the Prophet (saw) who feared his nation would apostate and accuse him of lies was reluctant and asked his Lord for protection from such evils, yet according to Shia this protection never came and he (saw) was accused of lying and almost everyone turned away from Islam except three or four.

C- The Prophet (saw) himself was killed by them.

Then on top of all this, they go as far as to narrate that the Prophet (saw) was poisoned and killed by these same people.

Tafsir al-`Ayyashi 1/200:

عن عبدالصمد بن بشير عن أبي عبداللّه (عليه السلام) قال: تدرون مات النبي أو قتل؟ أن اللّه يقول (أفإن مات أو قتل انقلبتم علي أعقابكم) فسم قبل الموت انهما سقتاه فقلنا انهما وأبوهما شر من خلق اللّه

[From `Abdul-Samad bin Bashir, from abi `Abdillah (as) who said: “Do you know whether the Prophet (saw) died or was murdered? Allah says {If he were to die or be killed then you would turn back on your heels} He was poisoned before his death, the two women offered him a drink!” We said: “Those two and their fathers are the worse of Allah’s creation.”]

Meaning `A’ishah and Hafsa may Allah’s peace be upon them.

The Prophet (saw) tells Hafsa that her father will usurp the leadership in the future as is recorded in Tafsir al-Qummi 2/376:

فأخبرت حفصة عائشة من يومها ذلك، وأخبرت عائشة أبا بكر، فجاء أبو بكر إلى عمر فقال له: إن عائشة أخبرتني عن حفصة بشيء ولا أثق بقولها، فاسأل أنت حفصة. فجاء عمر إلى حفصة فقال لها: ما هذا الذي أخبرت عنك عائشة؟ فأنكرت ذلك وقالت: ما قلت لها من ذلك شيئا! فقال لها عمر: إنْ كان هذا حقاً فأخبرينا حتى نتقدّم فيه (نُجهز على النبي سريعا)! فقالت: نعم! قد قال رسول الله ذلك! فاجتمعوا أربعةً على أن يسمّوا رسول الله

[(until it says) So Hafsa tells `A’ishah on that same day, `A’ishah then tells Aba Bakr. Abu Bakr goes to `Umar and says: “`A’ishah told me that Hafsa told her a matter and I do not trust her words so ask Hafsa.” `Umar went to Hafsa and said: “What’s this thing that `A’ishah told us?” She denied and said: “I said none of this!” `Umar told her: “If this is true, let us know so that we take the initiative!” She confirmed saying: “Yes the Messenger (saw) said so!” So all four agreed to poison the Messenger (saw).]