Ghadir Khumm
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* Abu Bakr al-Naqqash, Shifa' al-sudur
* Abu al-Hasan Sharif, Diya' al-`Alamin
* al-Qatifi, al-Firqat al-najiyah

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Contexts

Narrations that mention the location of the event as Ghadir Khumm or al-Juhfa

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Chains of Transmission for this context in
Jalal al-Din al-Suyuti, al-'Itqan
[1] [2]

S292 al-Suyuti, Jalal al-Din `Abd al-Rahman b. Kamal al-Din Abi Bakr, al-Shafi`i Reliability of this narrator Chains of narration (Isnad) with this narrator
al-'Itqan fi `ulum al-Qur'an  
Beirut: Dar al-kutub al-`ilmiyyah, 1407/1987  vol. 1, p. 37   
[vol. 1, p. 31] 
Linked to scanned page from al-'Itqan fi `ulum al-Qur'an

S198 Ahmad b. Musa b. Mardawayh, Abu Bakr al-Isfahani
(d. 416 AH/1025 CE)
Reliability of this narrator Chains of narration (Isnad) with this narrator
C49 Abu Sa`id al-Khudri, Sa`d b. Malik al-Ansari
(d. 74 AH/693 CE)
Reliability of this narrator Chains of narration (Isnad) with this narrator
L20


وقال في الاتقان 1 ص 31 في عد الآيات السفرية: منها أليوم أكملت لكم دينكم. في الصحيح عن عمر انها نزلت عشية عرفة يوم ‏الجمعه عام حجة الوداع، له طرق كثيرة لكن أخرج إبن مردويه عن أبي سعيد الخدري: أنها نزلت يوم غدير خم، وأخرج مثله من ‏حديث أبي هريرة وفيه: انه اليوم الثامن عشر من ذي الحجة مرجعه من حجة الوداع. وكلاهما لا يصح. --- [قلنا: إن كان مراده ‏من عدم الصحة غميزة في الاسناد ففيه أن رواية أبي هريرة صحيحة الاسناد عند أساتذة الفن ، منصوص على رجالها بالتوثيق، ‏وسنفصل ذلك عند ذكر صوم الغدير، وحديث أبي سعيد له طرق كثيرة كمامر في كلام الحمويني في فرائده. على أن الرواية لم تختص ‏بأبي سعيد وأبي هريرة فقد عرفت انها رواها جابر بن عبدالله، والمفسر التابعي مجاهد المكي، والامامان الباقر والصادق صلوات الله ‏عليهما، وأسند إليهم العلماء مخبتين إليها. كما انها لم تختص روايتها من العلماء وحفاظ الحديث بابن مردويه وقد سمعت عن السيوطي ‏نفسه في دره المنثور رواية الخطيب وإبن عساكر، وعرفت أن هناك جمعا آخرين أخرجوها بأسانيدهم وفيها مثل الحاكم النيسابوري، ‏والحافظ البيهقي، والحافظ إبن أبي شيبة، والحافظ الدارقطني، والحافظ الديلمي، والحافظ الحداد وغيرهم. كل ذلك من دون غمز فيها ‏عن أي منهم. وإن كان يريد عدم الصحة من ناحية معارضتها لما روي من نزول الآية يوم عرفة فهو مجازف في الحكم البات بالبطلان ‏على أحد الجانبين، وهب انه ترجح في نظره الجانب الآخر لكنه لا يستدعي الحكم القطعي ببطلان هذا الجانب كما هو الشأن عند ‏تعارض الحديثين ، لا سيما مع إمكان الجمع بنزول الآية مرتين كما احتمله سبط إبن الجوزي في تذكرته ص 18 كغير واحدة من ‏الآيات الكريمة النازلة غير مرة واحدة ومنها البسملة النازلة في مكة مرة وفي المدينة اخرى وغيرها مما يأتي. على ان حديث نزولها يوم ‏الغدير معتضد بما قدمناه عن الرازي وأبي السعود وغيرهما من ان النبي صلى الله عليه وآله لم يعمر بعد نزولها إلا احدا أو إثنين وثمانين ‏يوما. فراجع ص 230، والسيوطي في تحكمه هذا قلد إبن كثير فإنه قال في تفسيره 2 ص 14 بعد ذكر الحديث بطريقيه: لا يصلح لا ‏هذا ولا هذا. فالبادي أظلم].‏



The author of “al-'Itqan” said on p. 31 of volume 1 regarding the number of the ‘travel verses’ (revealed during travel): ‘Today I have perfected your religion’, is one of them. In an authentic tradition 'Umar was reported as saying that it was sent down in the afternoon of a Friday ‘Arafat in the year of The Farewell Pilgrimage. This tradition has multiple ways of transmission. However, Ibn Mardawayh quoted Abu Sa`id al-Khudri as saying: “It was sent down on the day of Ghadir Khumm.” He also quoted Abu Hurayra as saying similarly: “It is the 18th day of Dhu’l Hijjah, the day of his return from the Farewell Pilgrimage.” Neither one of them is true.

[We (i.e. al-Amini) say: If by labeling them both as untrue the author wishes to belittle their chains of transmission, we say that: Abu Hurayra’s version is considered by the experts of the field (of hadith) to be authentic- regarding its chain of transmission- and that its relaters are documented. We will detail that when we come to the issue of fasting of Ghadir Day. Abu Sa`id’s version has multiple chains of transmission - as said earlier- in al-Hamawayni’s book “Fara’id al-Simtayn”. On the other hand, this version of the tradition is not related exclusively from Abu Sa`id and Abu Hurayra, but it was also known to have been related by Jabir b. ‘Abdullah, Mujahid al-Makki (the commentator), and by both Imam al-Baqir and Imam al-Sadiq (s) on whose version the scholars rely. Furthermore, Ibn Mardawayh was not the only scholar and collector of traditions who related it. Al-Suyuti himself quoted it in his book ‘Al-Durr al-Manthur’ (The version of al-Khatib and Ibn 'Asakir). Another group of people were also known to have quoted it in their chains of transmission which included people like Al-Hakim al-Naysaburi, al-Bayhaqi, Ibn Abi Shaybah, al-Darqutni, al-Daylami, al-Haddad and others. Not one of them belittled it! If by judging it to be untrue he meant that it contradicts the story that it was revealed on ‘Arafat Day, he is risking labeling it totally invalid on both sides. Suppose that he thinks the other side is more likely, this does not justify a definitive judgment to invalidate this side, as it is the case when two traditions contradict, especially with the possibility that the verse was revealed twice as Sibt Ibn al-Jawzi thought possible on page 18 of his book “Tadhkirat al-Khawas ”, as it is the case with other verses which were sent down more than once like ‘Bismillah ar-Rahman ar-Rahim’, which was revealed in Mecca, Medina and elsewhere as will be mentioned below. However, the tradition that mentions its revealing on Ghadir Day is supported - as we mentioned earlier that it was related from al-Razi, Abu al-Sa'ud and others - by the fact that the Prophet [s] did not live for more than eighty-one or eighty-two days after that (refer to page 230 for verification.) In his judgment, al-Suyuti is copying Ibn Kathir who said on page 14 of volume 2, after mentioning the two versions of the tradition: “Neither version is competent”. The one who started it is the worst of the two!]


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