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Clarification In The Context Of Quran 5:67 And Ghadir-e-Khum
Dear Ustadh Javed Ahmad Ghamidi Sahib,
Assalāmu ʿalaykum wa raḥmatullāh,
I hope this message finds you in good health and high spirits.
I have a sincere academic question regarding your position on the issue of Imāmah and the event of Ghadīr Khumm.
In some of your lectures, you have rightly pointed out that if the Prophet ﷺ had intended to appoint a successor, he would likely have done so during the Farewell Hajj, in front of the large gathering of Muslims — and not later at Ghadīr Khumm.
However, Shia scholars respond to this by pointing to the revelation of Qur’an verse 5:67:
“O Messenger! Convey what has been revealed to you from your Lord. And if you do not, then you have not conveyed His message…”
They argue that this verse was revealed after Hajj, and at Ghadīr Khumm, compelling the Prophet ﷺ to immediately declare the appointment of Imam ʿAlī (a.s.).
Moreover, they also associate Qur’an 5:3 (“This day I have perfected for you your religion…”) with the completion of that announcement.
My question is:
If these verses were indeed revealed at that moment (according to the Shia understanding), and if the Prophet ﷺ is being commanded to deliver a message publicly, would that not make the timing and place — i.e., Ghadīr Khumm — necessary and justified, regardless of the earlier large crowd at Ḥajj?
How would you respond to this interpretation in light of your broader understanding of Qur’an and Sīrah?
I ask this purely in the spirit of respectful inquiry and deeper understanding of both perspectives.
Jazakum Allahu khayran for your time and your scholarly contributions.
Yours in islam
Dr Ashraf kashmiri
Srinagar ,Kashmir .
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Clarification In The Context Of Quran 5:67 And Ghadir-e-Khum
updated 1 week, 1 day ago
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The question is reposted. The answer has been provided on the other post.
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Dr Irfan sahab thanks
Some of Sunni references confirming that the revelation of the above verse of Qur’an was right before the speech of Prophet in Ghadir Khum:
(1) Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67, v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Muhammad Ibn ‘Ali.
(2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of Atiyyah and Abu Sa’id al Khudri.
(3) Nuzul al-Qur’an, by al-Hafiz Abu Nu’aym narrated on the authorities Abu Sa’id Khudri and Abu Rafi.
(4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24
(5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67
(6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67
(7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67
(8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67
(9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301
(10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni
(11) Tafsir al-Nisaboori, v6, p194
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Most of the Tafseeri literature is not authentic. It does not matter who mentions it. Imam Ahmad bin Hanbl rightly said that Tafseeri literature carries no weight.
A Tafseeri tradition has to be conformed to the content and context of the Qur’an. The verses of the Qur’an do not need appointment of Ali to be his successor here. The verses are dealing with the announcement of the completion of shariah and Deen. The matter of appointment of a successor has nothing to do with the content of Deen.
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