Verses 1–3

Chapter 5: Al-Māʾidah (The Table) · Printed edition: Volume 9, from p. 193

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

In the name of Allah, the most Merciful, the most Compassionate

If we meditate on the beginning and end of this chapter and ponder on the general verses which have been revealed in it and look at the admonitions and the stories which it contains, we will find that the general theme of the chapter is to call the people to fulfil the covenants and to uphold the valid agreements whatever they might be. It warns against breach of agreement and cautions those who take the covenants lightly. It shows that God has made it His habit to deal with mercy and lighten the burden of those who guard themselves against evil and belief, and then again guard themselves against evil and do good work. On the contrary, He deals harshly with those who commit outrage, exceed the limit and overstep the bounds by throwing away the collar of obedience and going out of the boundary of covenants which have been made in the religion.

That is why you will see that the chapter contains many laws concerning legal punishment and retribution; there are stories of the dinner table, of questioning of the Messiah and of the incident of the two sons of Adam; it also points to a lot of injustices of the Israelites and how they broke the covenants which were taken from them; also there are many verses in which God describes His Grace on the people in various matters like perfecting the religion, completing His favor, making the good things lawful to man and legislating the ways of purification without putting the people into any difficulty and hardship.

This was in conformity with the time when the chapter was revealed. All reporters agree that it was the last detailed chapter which was revealed to the Messenger of God nearing the end of his life. It has come in the traditions of both sects that it is the abrogating chapter, not the abrogated; and it was proper in this background to emphasize the admonition to fulfil and safeguard the agreements which God has taken from His servants, and to remain firm on it.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ ۚ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ ۗ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ ١

(5:1) O you who believe! fulfil the covenants. The cattle quadrupeds are made lawful for you except that which is recited to you, not violating the prohibition against game when you are under pilgrimage restrictions; surely Allah orders what He desires.

al-ʿUqūd is plural of al-ʿaqd, and it means to tie two things together in such a way that it becomes very difficult to separate one from the other. For example, tying a rope or thread with a similar rope or thread. Obviously, both adhere to each other and remain tied. First, this word was used for such phenomenon which could be perceived by the senses; then it was used metaphorically for abstract things like the offer and acceptance in trade or employment, etc. It covers all the covenants and agreements. All these things are called ‘al-ʿaqd’ because the effect of the ‘tying’ is present there, that is, adherence to each other.

al-ʿAqd, that is covenant, is used for all the religious covenants which God has taken from His servants, like monotheism and all the fundamental cognition and perception, the acts of worship and the laws which were laid down anew or were allowed to continue from previous times, including the proposal and acceptance in trade, etc. The verse contains the word al-ʿuqūd which is plural of al-ʿaqd having al which signifies comprehensiveness; therefore, this word in this verse encompasses all which could be called ʿaqd (tie, covenant).

The above explanation shows the weakness of what various exegetes have written in its interpretation. Some have said that the covenants refers to those agreements or contracts which people make one with another, like trade deal, marriage and promise or which man binds himself with like oath.

Likewise, some others have said that it refers to those agreements which the people of the time of ignorance had contracted with one another that they will help and support each other against those who would proceed against them with evil intention or transgress against them. It means the pact or treaty which was common in those days.

Similarly, some others have said that it refers to the covenants taken from the People of the Book that they would follow what was written in the Torah and the Gospel. All these interpretations are without any support from the wording of the verse. Moreover, as we have said that a plural joined with ‘al’ and the common usage of the word al-ʿaqd for every type of covenant, renders all such explanations inappropriate. Therefore, the word should be taken in its comprehensive and general meaning.

Discourse

The discussion “A Discourse on the Meaning of Al-ʿAqd” appears here in the printed volume. Read it in the Al-Mizan App.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ ٢

(5:2) O you who believe! do not violate the signs appointed by Allah nor the sacred month, nor the offering, nor the symbolic garlands, nor those going to the Sacred House seeking the grace and pleasure from their Lord. And when you are free from (the restrictions of) the pilgrimage, then (you may) hunt; and let not hatred of a people—because they hindered you from the Sacred Mosque—incite you to exceed the limits. And help one another in righteousness and piety, and do not help one another in sin and aggression; and fear Allah; surely Allah is severe in punishment

The believers are addressed again in this verse to indicate importance of maintaining the respect of the things sanctified by God. It was explained earlier that al-ihlāl means to make lawful; as this idea is closely connected to indifference towards respect or honor of the thing made lawful, therefore, it is metaphorically used here in the sense of violating. Its specific meaning will be decided in the contexts of the second construct of the genitive; the signs and symbols appointed by God are violated if one does not pay respect to them or neglects them, a sacred month is violated if one begins fighting in it, and so on.

al-Shaʾāir is plural of al-shaʾīrah (sign). Probably here it refers to the guide posts of hajj and its rites. The sacred months are those lunar months in which fighting has been prohibited by God; they are al-Muharram, Rajab, Dhi al-qiʾdah and Dhi al-hijjah. al-Hady refers to goat, sheep, cow and camels that are taken to the pilgrimage. al-Qalāid is plural of al-qalādah; it refers to the garland of shoes, etc. which is put in the neck of a sacrificial animal to show that it is meant for sacrifice, in order that nobody should appropriate it. al-Āmmīn is plural of al-āmm which is the active participle of amm (he headed to); here it refers to those who are on their way to the pilgrimage of the Sacred House “Seeking the grace” is the circumstantial clause to “those going”; al-fadl (grace) refers to property or material profit. The same is the connotation of the Divine words: So they returned with favor from Allah and (His) grace; no evil touched them (); there are other verses too of the same meaning; also it may mean the reward of hereafter; or it may have a meaning encompassing the both senses. The exegetes have given several other meanings of the words used here like al-shaʾāir and al-qalāid; what we have mentioned is more appropriate in the context, and no purpose will be served by mentioning other interpretations.

…And when you are free from (the restrictions of) the pilgrimage, then (you may) hunt: When an imperative comes after prohibition, it only indicates that now the thing or action is allowed and the prohibition is lifted. al-Hall and al-ihlāl give the same meaning, that is, becoming free from the restrictions of ihrām.

…and let not the hatred of a people—because they hindered you from the Sacred Mosque—incite you to exceed the limits: Jarama means ‘he carried it’, ‘he bore it’; that is why disobedience and sin is called al-jarīmah because the culprit bears its responsibility; this word is also used for monetary fine because it is borne by the culprit. al-Rāghib says that its real meaning is ‘to cut’. al-Shanʾān (hatred, enmity); an saddūkum (because they prevented you); it is an explicative apposition or appositional substitute for ‘hatred’; the meaning: and let not hatred of a people they hindered you from the Sacred Mosque—incite you to exceed the limits when you have vanquished them.

…And help one another in righteousness and piety, and do not help one another in sin and aggression; and fear Allah;…: The meaning is clear. This is the foundation of Islamic culture and ethics. God has explained righteousness in His Book as belief and doing good in the acts of worship and in mutual dealings, as we have explained under the Divine words:… but righteousness is the one who believes in Allah and the Last Day… (). al-Taqwā (to be on one’s guard regarding orders and prohibitions of God). To cooperate with one another in righteousness and piety means to join together in true faith and good deeds on the basis of the fear of God; it is the collective good and piety. Its opposite is cooperating with one another in sin and aggression; sin is the evil action which brings regression in a blissful life; aggression is usurping peoples’ genuine rights, giving rise to a feeling of insecurity for their lives, honor or property. We have explained this topic under the Divine words: O you who believe! be patient and help each other in patience and remain lined up; and fear (the wrath of) Allah, that you may be successful, (), in the fourth volume of this book.

Then God has emphasized the prohibition of joining together in sin and aggression by saying: and fear Allah; surely Allah is severe in punishment. Actually, it is an emphasis over emphasis.

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ٣

(5:3) Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter and what is sacrificed on stones set up (for idols) and that you divide by arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful

These four things were prohibited in the revelations sent long before this chapter. See, for example, in the chapters of “The Cattle” and “The Bee”, both of which were revealed in Mecca and in the chapter of “The Cow” which was the first detailed chapter revealed in Medina. God has said: Say: “I do not find, in that which has been revealed to me, anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of swine—for that surely is unclean—or that which is a transgression, other than (the name of) Allah having been invoked on it; but whoever is forced (to it), not revolting nor exceeding the limit, then surely your Lord is Forgiving, Merciful” (); and He has said: He has only forbidden to you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is forced (to it), not revolting, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful ().

As you see, all these verses forbid the four things mentioned in the beginning of this verse and the exception too is similar to this verse where it says: but whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful. So, this verse’s only purpose is to emphasize the previously and repeatedly revealed prohibition of the four items. In fact, this prohibition and especially of the first three items, (that which dies of itself, blood and flesh of swine) was promulgated long before the revelation of the chapters of “The Cattle” and “The Bee” (of Meccan period) because the verse of the chapter of “The Cattle” explains the reason of prohibition that “it is unclean”; it shows that eating unclean things was forbidden; and God says in the ch.74: And uncleanness do shun [vr.5]. This chapter was revealed in the early Meccan period. [It was the second chapter revealed.]

…and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten: Actually it is not a new legislation, because all these come under “that which dies of itself”, (as may be understood from the exception, except what you slaughter); yet they have been mentioned separately to describe various types of dead animals.

Likewise, the words of God, and that is sacrificed on stones set up (for idols) and that you divide by arrows; that is a transgression, forbid these two items for the first time in this chapter, but God has given the reason of their prohibition (or that of the second item) that it is a transgression, and He had before that prohibited transgression in the verse of the chapter of “The Cattle”. Also, the following words: not inclining wilfully to sin, show that the things mentioned here have been forbidden because they are sins; and many verses revealed before it say that sin is prohibited. For example, the verse 173 of the chapter “The Cow”, says: but whoever is forced (to it), not revolting, nor exceeding the limit, no sin shall be upon him. Also, He says: And abandon open and secret sin (); Say: “My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed, and sin…” ()

Now, it is clear that the verse with this list of forbidden items has not promulgated any new order which was not given in previously revealed verses of the Meccan or early Medinite period which had listed the forbidden meats.

…and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter: al-Munkhaniqah is the cattle which dies as a result of strangulation. It makes no difference whether it was accidental or intentional; also, the instrument of strangulation has no effect on this ruling; may be a rope was tied around its neck and becoming tight, it clocked breathing or its neck was pressed between two rods; this and similar methods were common in the days of ignorance. al- Mawqūdhah is an animal which is beaten until it dies. al-Mutaraddiya is an animal which falls from a high place like a mountaintop or well, and so on. al-Natīhah is an animal which dies as a result of being gored with horns or tusks of another animal. “and that which wild beasts have eaten”, that is, a beast of prey has eaten some of its flesh resulting in its death. A beast of prey indicates carnivorous animals like lion, wolf, tiger, etc.

The exception, “except what you slaughter” applies to all the five groups mentioned before that. If any of these animals shows some signs of life like breathing or twitching of its tail, etc., and it is at once slaughtered according to the rules of the sharīʾah (that is, its four jugular veins are cut), then it is allowed to be eaten. As mentioned just now, the exception covers all five groups and not only the last one. The five groups are included in the term al-maytah (that which dies by itself). Animals killed by a fall or gored by another animal with horns are forbidden when they die as a result of that fall or those wounds. It may be understood from the exception “except what you slaughter”. Obviously, they will not be eaten when they are alive; but when the soul goes out then they can be eaten. Now, either they were slaughtered according to sharīʾah or not; and God has excepted the slaughter. Therefore, they will only be unlawful when they die as the result of the fall or the said wound without being slaughtered. If a goat, for example, falls into a well and is taken out alive and uninjured and then after a short or long time it dies by itself or is slaughtered then it will not be called an animal that was killed by a fall. The context shows that only such animals are forbidden which are killed or die because of the causes mentioned in the verse.

These groups of dead animals have been singled out here to remove any possible misunderstanding that probably they were not included in the word, al-maytah because they are not common types. Therefore, God mentioned these rare types with their names in order that there should be no confusion and the prohibition remains clear.

…and what is sacrificed on stones set up (for idols): al-Rāghib says in Mufradātu al-Qur’an: “al-Nasb of a thing means setting it down in a projecting position like setting a spear or stone; al-nasīb a stone which is set on something in a projecting manner. Its plural is al-nasāib and al-nusub.” [This latter is used in this verse.] The Arabs had various stones which they worshipped and on which they slaughtered sacrifices. God says:… as if they were hastening unto a signpost (); and He has said, “and what is sacrificed on stones set up (for idols)”; also its plural comes as al-ansāb. God says:… (dedication of) stones (that is, idols) and (divination by) arrows… (). al-Nusb and al-nasb (trouble, exertion).

The verse forbids eating the flesh of an animal slaughtered on stone; in this way, it prohibits adoption of the customs of the days of ignorance. They had set up around the Kaʾbah stones which they venerated and over which they offered sacrifices. It was a custom of idolatry.

…and that you divide by arrows;…: al-Azlām (arrows without head). The division by arrows was done in this way: A camel or another animal was taken and its shares divided; then, the arrows were used to identify the one who would get a share and the one who would not have any; also, the number of shares a man would get was decided by the same arrows. It was a clear gambling and we have given the details under the verse: They ask you about intoxicants and games of chance… () in vol.2 of this book.

al-Rāghib says: “al-Qism (setting apart the shares). It is said: I divided such and such thing in parts; division of inheritance or war-booty means dividing them to the rightful persons. God says:… for each gate there shall be a separate party of them (); And inform them that the water is shared between them (). Istaqsamtuhu (I asked him to divide); also, sometimes it is used in the meaning of division itself, as God says: and that you divide by arrows.”

Comment: To say that istaqsamah is used here for division is correct in practical application, but the literal meaning still remains the same, that is, to want to divide through arrows, which were used as tools of this game; using the tools is in itself a demand for getting the intended result. Therefore, using the arrow is in itself asking for the division. However, the verse, as the context shows, forbids using the arrows for the camels, etc. to get an apportioned share of the meat.

Some people have said that this phrase forbids using the arrows for divination to find out the good or bad of a course of action and to distinguish a beneficial deed from the harmful one, as for example, when someone wants to go on a journey or to marry or to begin a new work, etc., and uses the arrows to find out whether it is beneficial for him or not. They said that it was a well established custom among the Arabs in the days of ignorance; it was a sort of forecasting with omens and its details will come in the coming traditions.

Comment: The context does not allow the use of this phrase for this meaning. The verse describes and counts the prohibited items of food and has pointed to this in the beginning when it said: The cattle quadrupeds are made lawful for you except that which is recited to you; then it goes on giving the list of ten forbidden food items: that which dies of itself, blood, flesh of swine, an animal on which any other name than that of God is invoked, the strangled one, the one beaten to death, or killed by fall, or as a result of being smitten with the horn, or that which wild beasts have eaten and what is sacrificed on stones set up for idols; then it mentions al-istiqsām bi al-azlām which can be used in two meanings: i) Dividing meat by gambling, and ii) Divination of good or evil in the future. How can any one think, after this clear context and the repeated associations, that this phrase in this verse does not denote dividing the meat through arrows? Can anyone who knows the styles of speech entertain any doubt about its meaning?

Let us look at another similar example, al-ʿumrah is a verbal noun which denotes construction, and it has another meaning, that is, pilgrimage of the Sacred House. If this word is used in relation to a house, both meanings can be applied; but when it comes to the Divine words: And complete the pilgrimage (hajj) and visit (ʿumrah) for Allah (), then only the second meaning can be applied. There are many such example.

The indicative in, that is a transgression, may be pointing to the whole list, or to the last two items described after the words, except what you slaughter (because the exception has separated the two groups), or to the last item. Probably, the middle view is the best of all.

…This day have those who disbelieve despaired of your religion, so fear them not, and fear Me: The positioning of this speech in midst of this verse and then its connotation are all amazing. If you ponder on the beginning of this verse, that is: Forbidden to you is that which dies of itself, and blood… that is a transgression and then join to it the end part, but whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful, you will see that it is a complete sentence and does not depend for completion of its meaning and explanation of its theme to this part of the verse at all. If you take out these sentences, then the remaining part will perfectly correspond with previously revealed verses in the chapters, “The Cattle”, “The Bee” and “The Cow”, which give the list of the forbidden food items. The verse in the chapter of “The Cow” says: He has only forbidden to you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is forced (to it), not revolting, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful (). Similar wordings are found in the chapters of “The Cattle” and “The Bee”.

It is clear that the Divine words, This day have those who disbelieve despaired of your religion,…, is a parenthetical speech placed in the midst of this verse, yet the main verse does not depend on it for its exposition or explanation. We may say that this speech was actually revealed in the middle of this verse separating the preceding part from the following one; or that the Prophet himself ordered the scribes to put this speech in this place even though it had no connotation with this verse, and was not even revealed at the same time; or that the compilers put it in this place at the time of compilation although both the parts were revealed at totally different times. None of these probabilities can affect the view we have just mentioned that it is a parenthetical speech.

This view is strengthened by the fact that most, if not all the traditions describing the reason of its revelation—and there are a lot of such traditions—particularly talk about the words of God, “This day have those who disbelieve despaired of your religion…”, without hinting even once to the beginning of the verse, that is: Forbidden to you is that which dies of itself… This proves that the Divine words, “This day have those who disbelieve…”, were independently revealed and have no connection with the preceding or the following verses. Thus, the present positioning of this speech in the middle of the verse will have to be attributed either to the Prophet or to the compilers of the Qur’an after him.

A tradition in al-Durr al-manthūr somewhat supports this view. It is narrated from ʿAbd b. Hamīd from al-Shaʾbī that he said, “The verse: This day I have perfected for you your religion…, was revealed to the Prophet while he was in ʿArafāt; and when any verses much pleased him, he used to put them in the beginning of the chapter.” He also said, “And Jibrīl used to teach him how to do it.” The two sentences, that is: This day have those who disbelieve despaired of your religion…, and: This day have I perfected for you your religion…, have identical themes and no one can have any doubt that the meaning of both are connected with each other. There is very close connection between the despairing of the disbelievers from the Muslims’ religion and the perfection of the Muslims’ religion; both connotations are joined together in a single theme, both sentences are interconnected and their sides are combined with one another. Add to it the singularity of context in these two sentences.

Further support of this view can be found in the convention of the ancient and modern exegetes—right from the companions of the Prophet and their followers to our contemporaries in these days. All of them take the two sentences jointly as if one completes the other. This unanimous way of explanation shows that all of them believed that these two sentences were revealed together and both of them jointly describe one meaning.

It appears from the above that this parenthetical verse: This day have those who disbelieve despaired of your religion…, and: chosen for you Islam as a religion, is a single speech and its parts are interconnected and the whole speech leads to a single theme which is reflected in the two sentences jointly. It makes not difference whether we say that this speech is connected with the preceding and following sentences or not. The two sentences will remain as one speech; they can never be treated as two talks having two separate aims. Also, it is clear that the word “this day” repeated in both sentences refers to a single day when the disbelievers were despaired and the religion was perfected.

To which day does the adverb, “this day”, refer in these two sentences? Does it refer to the time when the Prophet was commanded to call the people to Islam? Does it mean that God sent to you the Islam, perfected the religion for you, and completed His favors on you and made the disbelievers despaired of your religion?

Comment: It cannot be. The context shows that the Muslims already had a religion which the disbelievers were eager to change or destroy altogether, while the Muslims were afraid of them concerning their religion, but God deprived the disbelievers of their nefarious goal and made Muslims secure and safe; that religion was imperfect and God made it perfect on that day and completed His favors on them. But the Muslims had no religion of their own before the advent of Islam, so, where was the question of the disbelievers having some hope of destroying that religion or of God perfecting it and completing His favors on them? Moreover, if that interpretation is taken seriously, then the sentence: This day have I perfected for you your religion…, should have preceded the sentences: This day have those who disbelieve despaired of your religion… Only in this way, could literary perfection be achieved.

Or does “this day” refer to the era after the conquest of Mecca? Because on that day, God had nullified the intrigues of the Qurayshite polytheists and destroyed their power; their religion was uprooted and their idols shattered; in this way, they had lost all hope of standing on their feet to prevent the spread of Islam and to fight against it.

Comment: This too cannot be. The verse announces that on the day under discussion the religion was perfected and the Divine favors completed; but the religion was yet incomplete in the year 8 AH when Mecca was conquered; there were many obligatory laws promulgated and many permissions and prohibitions laid down between the conquest of Mecca and the death of the Prophet.

Apart from that, “those who disbelieve” covers all the idolaters of Arabia and not all of them and despaired of the Muslims’ religion. There were many covenants still valid which obligated the Muslims and many disbelieving tribes not to stand against each other; they still performed the hajj of jāhiliyyah according to the custom of the idolaters; their women still performed hajj completely naked. This had continued until the Messenger of God sent ʿAlī with the verses of the chapter of the “Repentance” and thus the remnants of the customs of the days of Ignorance were erased.

Or does “this day” refer to the period after the revelation of the chapter of “Repentance” [end of the year 9 AH] Because Islam had spread to almost all areas of the Arabian Peninsula; the customs of the Days of Ignorance were wiped out and the signs of polytheism obliterated. Now, the Muslims did not encounter any polytheist during the hajj rituals and their life was free from the shadow of disbelief; God had given them peace and order (while before that they were scared and afraid), they worshipped God and ascribed none to Him.

Comment: This too cannot be. Although the idolaters of Arabia had despaired of the Muslims’ religion after the revelation of the chapter of “Repentance” when the customs of the jāhiliyyah were wiped out and polytheism had gone out of the Peninsula, yet the religion was not completed at that time. A lot of rules and regulations were revealed after that, including this chapter of “The Table” which, all agree, was revealed during the last days of the Prophet and this chapter contains a lot of laws about lawful and unlawful things, penal code and retribution.

It is now clear that the adverb “this day” cannot be taken to mean a long period which might be apparently relevant to the connotation of this verse, for example, the era of the advent of Islam, or the time after the conquest of Mecca or after the revelation of the verses of “Repentance”. The only alternative is to say that “this day” refers to the particular day when this verse was revealed. Does it mean the day when Mecca was conquered or the day when the chapter of “Repentance” was revealed? The objections which we have raised against the second and the third possibilities above are enough to refute these suggestions altogether.

Or does it mean the day of ninth Dhi al-hijjah of the last pilgrimage [10 AH] as claimed by many exegetes and shown in some traditions? If so, then we will have to decide how the unbelievers had despaired of the Muslims’ religion on that day. Does it mean that the polytheists of Quraysh had lost all hope of overpowering the Muslims’ religion? But this had happened on the day Mecca was conquered in the year 8AH not on 9th Dhi al-hijjah 10 AH. Or does it refer to the despairing of the polytheists of the whole Arabia? But this had already happened at the time of the revelation of the chapter of “Repentance” in the year 9 AH. Or does it relate to the despairing of all the disbelievers—the Jews, the Christians, the fire-worshippers and others? (And this all-inclusive meaning is more in keeping with the unrestricted phrase “those who disbelieve”). But those people had not yet despaired of overcoming the Muslims because Islam had not acquired any foothold or power beyond the Arabian peninsula on the day of ʿArafāt in the year 10 AH.

Looking from another angle, we should again ponder on this day (9th Dhi al-hijjah 10 AH): What importance it had which could be in keeping with the Divine words: This day have I perfected for you your religion and completed My favor on you.

It may probably be said that it means perfecting the rituals of hajj in the presence of the Prophet himself there, as he practically taught them the manāsik of hajj and gave verbal explanations.

Comment: Merely teaching the manāsik of hajj cannot be called perfection of religion by any stretch of imagination. First of all, he had ordered them to do hajj al-tamattuʾ and not many years had passed that it was discontinued. Secondly, many important pillars of religion had been established long before that, like prayer, fast, hajj, zakāt, jihād, etc. How can teaching an obligatory ritual of the religion be called perfection of that obligatory thing? And how can teaching one obligatory part of religion be called perfection of the whole religion?

Moreover, this view cuts the connection between the first sentence (This day have those who disbelieve… ) with the second one (This day have I perfected for you your religion…). And what is the relevance of despairing of the disbelievers to teaching the people hajj al-tamattuʾ ?

It may be said that the perfection of the religion points to the revelation of all pending lawful and unlawful things “this day” in the chapter of “The Table”; after that there came no new halāl or harām. And with perfection of religion the disbelievers were overwhelmingly despaired and its signs appeared on their faces.

Comment: First, we have to decide who were the disbelievers described by the phrase “those who disbelieve”. If it refers to the disbelievers of Arabia, then Islam had already engulfed them and there was nobody who did not publicly declare to be Muslim. So, who were the despairing disbelievers?

And if it is taken to refer to the non-Arab disbelievers who lived around Arabia, then we have described earlier that they had not despaired on that day of overpowering the Muslims.

Then the claim that the door of legislation was closed on the day of ʿArafāt is nonsense. There are a lot of traditions which mention revelations of rules and regulations after that day. See, for example, the verse of the summer and the verses of interest. It has been narrated from ʿUmar that he said inter alia in a sermon: “Among the last verses of the Qur’an to be revealed is the verse of interest; the Messenger of God died without explaining it to us. Therefore, leave whatever you feel doubtful about and go to that about which you have no doubt.” Also, al-Bukhārī has narrated in his Sahīh from Ibn ʿAbbās that he said, “The last verse revealed to the Prophet was the verse of interest.” There are many similar traditions.

Nobody should try to say that these traditions are weak; therefore, the verse should have precedence over them; because the verse doesn’t explicitly say which day it talks about. The day of ʿArafāt is just a possibility and for the definite identification of the day, first all other possibilities have to be discarded; and these traditions offer at least opposing views.

Somebody may say that the perfection of the religion points to the fact that the Sacred House had exclusively come into their hands and the polytheists were banished from it, the Muslims performed their hajj and there was no polytheist to mingle with them.

Comment: We have already said that this had happened one year before the day of ʿArafāt. Then, why should it be restricted with the adverb “this day” in the verse: This day have I perfected fro you your religion… Even if we accept that this exclusive hold on the Kaʾbah was the completion of the Divine favor, it cannot be said that it was the perfection of the religion. Why should the exclusive possession of the Kaʾbah be called perfecting the religion, when religion is nothing except a collection of the beliefs and regulations? Religion could only be perfected if some more parts or chapters were added to it. That the environment became conducive for the implementation of the rules of religion and the snags and the hurdles were removed from practising it is not called perfecting the religion.

Moreover, the difficulty concerning the despair of the disbelievers remains in its place.

A writer has tried to combine the above hypotheses which we are giving here in short before commenting on it. He says that perfecting the religion means that God has described these forbidden items of food in detail in order that the Muslims may follow it without being afraid of the disbelievers, because the disbelievers have despaired of the Muslims’ religion and God has given strength and power to the Muslims and made them victorious over the infidels.

Why did God mention only the four forbidden things (that which dies of itself, blood, flesh of swine and that on which any other name than that of God has been invoked) in the early days of Islam in some chapters of the Meccan period? And why did He delay giving the details of what comes within its circle which Islam does not like the Muslims to use until Mecca was conquered? It was done to promulgate the prohibition of these filthy things gradually and to show their intense undesirability. It was the same policy which was used in prohibition of liquor step, so that the Arabs should not have an aversion to Islam and should not find it intolerable; and would continue hoping that their poverty-ridden folks (who constituted the majority of the early converts to Islam) would return to their original infidelity.

This detailed description of the forbidden things was revealed after Islam gained strength and God gave the Muslims wealth and power. This was after the polytheists had lost the hope that the Muslims would ever turn away from Islam, they had realized that they could not defeat the Muslims nor could they make them renounce their religion under duress. Now, the believers were in a position where they were not afraid of the disbelievers about their religion or their lives and had no need to deal with them politely.

Thus the adverb “this day” means the day of ʿArafāt in the year of the Last Pilgrimage. It was the day when this verse was revealed which describes whatever laws had remained undisclosed until now; through these laws Islam nullified the remnants of the abasement, evils and superstitions of the days of ignorance. This verse brought the good news to the Muslims that they have gained the upper hand over the polytheists, who were now despaired of the Muslims’ religion; now the Muslims did not have any need to deal with them in soft manners or any fear of their reprisals.

Thus, God informs them in this verse that the disbelievers themselves are despaired of their religion; and now that God has changed their weakness to power, their apprehension to tranquility and their poverty to riches, the Muslims should not be afraid of anyone other than God and should refrain and abstain from using the things forbidden in detail in this verse because in this lies the perfection of their religion.

Comment: This writer wanted to gather together several of the previously mentioned hypotheses in order to dispel the objections levelled against one possibility with the help of another possibility. But he became embroiled in all the perils together and in the process he corrupted the words and meaning of the verse completely.

He failed to realize that if the disbelievers’ despair refer to that despair which had resulted from the victory and power of Islam, then it had happened on the day Mecca was conquered or, let us say, when the verses of the chapter of “Repentance” were pronounced. Therefore, it would not be correct to announce on the day of ʿArafāt in the year 10 AH: This day have those who disbelieve despaired of your religion, because they had despaired of it one or two years before. Had it been the case, the verse should have said: Those who disbelieve have already despaired of your religion (as this writer had himself used the same wording while giving his explanation). Or alternatively, it could be said: They are despaired.

Also, he seems oblivious of the fact that if this supposed gradual prohibition of various food items (for which he has mentioned the analogy of prohibition of the intoxicant) means that some food items were prohibited after some others, then you have seen that this verse does not mention any other prohibited items than the previously revealed verses of prohibition had done, that is, the verses of the chapters of “The Cow”, “The Cattle” and “The Bee”; keeping in view that the strangled animals, etc., are merely the details of the dead animals.

And if he means that the previous descriptions were general and this verse gives the details, and it was done because there was a possibility of people refusing to follow the rules, then it is out of place; what was explicitly mentioned in the previous chapters, that is, “the dead animal, blood, flesh of swine and that on which any other name than that of God has been invoked”, were more commonly used in the society, and people should have revolted against that rule more readily than against the rule against strangled animal and that beaten to death, etc., because these situations occur very rarely. If there was any danger of opposition then the first mentioned four things should not have been prohibited so explicitly; and when they were prohibited without any fear, why should there be any hesitation in relatively unimportant examples.

Moreover, even we accept his interpretation, it could not be called perfection of religion. How can legislation of some rules be named ‘religion’? And how can its promulgation and explanation be called perfection of religion? Even if we accept it, it would be perfection of a small part of religion and completion of some of the favors, rather than the whole religion and all the favors; while God says: This day have I perfected for you your religion and completed My favor on you; here, the perfection and completion are all- encompassing without any restriction.

Moreover, God had legislated a lot of rules and laws during all the preceding years. What was the speciality of this rule on this day that its legislation or explanation should be called perfection of religion and completion of grace?

Or does the perfection of religion mean that God perfected it by closing the door of legislation after revealing this verse which gives the details of forbidden food items? Then what will be said about those rules which were revealed after revelation of this chapter and before the death of the Prophet? Rather, what will be said about all the rules which were revealed in this very chapter of “The Table” after this verse? Think over it.

Until now, we have left untouched the last clause: and chosen for you Islam as a religion, which means: This day I have chosen for you Islam as a religion. If the speech ends at describing the favors of God on the Muslims by detailing the forbidden food on the day of ʿArafāt in the year 10 AH, then what will be the relevance of this clause? What special thing happened on that day that God chose Islam as their religion? There was nothing most of the objections levelled against the preceding interpretations apply to this too; and there is no need to repeat them here.

Or does “This day” point to any particular day between the day of ‘Arafāt and the arrival of the Prophet at Medina when the disbelievers were despaired and the religion was perfected? But again the objections described earlier against other interpretations would be levelled against this, with the same details.

Up to here, we have discussed this verse looking at what has been or could be said about it regarding its interpretation. Now, we shall look at it in the way that is more consistent with the special style of this book.

This day have those who disbelieve despaired or your religion, so fear them not, and fear Me: Despair and disappointment is opposite of hope; and the religion was sent down gradually. In this backdrop, this sentence indicates that disbelievers in the early days of Islam had some hope regarding the Muslims’ religion, expecting it to somehow die with the passage of time. This idea of theirs posed a great threat against Islam from time to time and such a situation necessitated for the believers to be always on guard and live in fear. In this background, the words, “so fear them not” reassure the believers that God would protect them from the danger which was facing them and which had caused them such a fear. God says: A party of the People of the Book desire that they should lead you astray (); also He says: Many of the People of the Book wish that they could turn you back into unbelievers after your faith, out of envy on their part, (even) after the truth has become manifest to them. But pardon and forgive (them) until Allah should bring about His command. Surely Allah has power over all things (). The disbelievers were not waiting for something to happen to the Muslims except because of their religion, and they were not angry with them and their hearts were not burning against them but for one reason: The religion of Islam posed a challenge to their supremacy and was ruining their dominance. It puts hinderance against their indulging in the pleasures they were inclined to, and to which they were accustomed all their lives; it was putting a stop to their unrestricted debauchery and wanton behavior.

What they hated was the religion, not the followers of the religion. Of course, they disliked the Muslims, but it was because of their acceptance of the Divine religion. The reason why they wanted to annihilate the Muslims and destroy their society was their intention to put out the Light of God; they wanted to restrengthen the pillars of polytheism which had been shaking because of the impact of Islam; They hoped against hope that they would one day turn the believers into disbelievers, as has been described in the Divine words: that they could turn you back into unbelievers; and He has said: They desire to put out the light of Allah with their mouths, but Allah will perfect His light, though the unbelievers may be averse. He it is who sent His Messenger with the guidance and the religion of truth, so that He may make it triumph over the religions, though the polytheists may be averse (); Therefore call upon Allah, being sincere to Him in religion though averse be the unbelievers ().

In short, their only plan was to cut this blessed tree from its root and demolish this lofty structure from its foundation; they tried to ensure the believers in various ways, spreading hypocrisy in their midst and creating doubts in their hearts in order to corrupting their religion.

In the beginning, they tried to weaken the determination of the Prophet and enfeeble his resolve for religious daʾwah (propagation) by offering him worldly riches and honor; as the Divine words point to it: And the chief persons of them break forth, saying: “Go and steadily adhere to your gods; this is most surely a thing sought after” (). Alternatively, they tried flattery and friendly intercourse, as may be seen in the following verses: They wish that you should be pliant so they (too) would be pliant (); And had it not been that We had already firmly established you, you would have been near to incline to them a little (); Say: “O unbelievers! I do not worship that which you worship. Nor do you worship Him Whom I worship.” (), as is understood from the traditions giving the reasons of their revelation.

The last thing, which they hoped would bring downfall to Islam, and toll the death bell of the daʾwah, was the idea that Islam would certainly die with the death of its Prophet, as he did not have a male offspring. In their eyes, the Prophet wanted to establish a kingdom in the guise of prophethood, and begin his reign in the name of Divine call and Messengership. When he died or was killed, his traces would be erased, his memory would die and his religion would be forgotten. After all, this is what generally and habitually happens with kings and despotic rulers; no matter how great a power they acquire, how much arrogance they show, their memory dies with their death, and their laws and codes which had kept the people in their bondage are buried with them in their graves. The chapter of “Abundance” refers to this ultimate hope of theirs when it says: Surely your enemy is the one who shall be without posterity (), as is clear from the reason of its revelation.

These and similar expectations had kept their hope alive, and they believed that one day they would extinguish the light of the religion. They were under erroneous impression that this pure Divine call was merely a fiction whose falsity will become obvious in the coming days; and the passage of time will erase its tracks and finish it. But gradually, the Islam overcome all its adversaries—the false religions and their believers; the fame of Islam spread far and wide, and the religion acquired strength and power to defeat its enemies; these developments rooted out their hopes, they became despaired as they knew that they could not spoil the determination of the Prophet, nor could they diminish his zeal; and they had found earlier that he could not be bought by wealth or honor.

Islam’s strength and power engulfed them with despair and pessimism; all the endeavours for defeating the Prophet had proved futile; yet one hope was still alive: The hope that he did not have any male offspring who could succeed him in his mission, to keep the religious daʾwah alive as he was doing; so they hoped that his religion would die with him. It was self-evident that a religion, however perfect it may be in its sharīʾah and ideology, could not protect itself in the absence of a protector. Clearly, any established tradition and any religion with all its followers could not maintain its purity and freshness by itself, no matter how much its fame had spread in the world and how many people had entered into its fold. It needed someone who could protect it from deterioration and pollution. Also, it was clear that a religion could not be obliterated or annihilated by force or coercion, threats or mischief; or torture and things like that. I could die only with the death of its protectors and those who were appointed to manage its affairs.

All this shows that the total despair of unbelievers could take place only if God was to appoint someone who would stand in the place of the Prophet for protection of religion and management of its affairs, in order that he could properly lead the Muslim ummah on the right path. This was sure to bring in its wake the disappointment and despair of the disbelievers concerning the Muslims’ religion. Then the enemies would realize that the religion has already developed and reached the stage where it is not dependent on the person of the Prophet alone; rather it is placed under the care of a group who are true successors of the Prophet. This would be the perfection of the religion as it would discard the transient nature and acquire continuity and eternity; and this would be the completion of the Divine favor. Let us look at the Divine words: Many of the People of the Book wish that they could turn you back into unbelievers after your faith, out of envy on their part, (even) after the truth has become manifest to them. But pardon and forgive (them) until Allah should bring about His command. Surely Allah has power over all things (). Very probably, the words: until Allah should bring about His command, point to this very theme.

This explanation supports what has been narrated in the traditions that the verse was revealed on the day of Ghadīr Khumm, the 18th day of Dhi al-hijjah, the year 10 AH, regarding the successorship of ʿAlī. In this way, the two sentences will be very clearly connected with each other, and none of the objections mentioned earlier could be levelled against this explanation.

Now, that you have understood the meaning of desperation in this verse, you will appreciate that “this day” in the Divine Speech, “This day have those who disbelieve despaired of your religion”, is an adverb of time related to the verb “have despaired”. The adverb has been placed at the beginning of the sentence in order to show this day’s importance and grandeur; as it was on this day that the religion passed the stage of personal guardianship of the Prophet and entered into the stage of collective guardianship of the Imāms; in this way, it rose from transiency to permanence and eternity.

On going ahead, we shall find a similar construction in the verse: This day (all) the good things are allowed to you (). But the verse under discussion cannot be compared with this verse, because the contexts of the two verses are totally different. The verse: This day have those who disbelieve despaired of your religion, is a sort of expostulation against the unbelievers, while the verse: This day (all) the god things are allowed to you, begins a new subject. Also, the connotations are different. The former is a creative decree which contains good news on one side and warning on the other, while the latter is a legislative decree and describes the Divine grace and favor to the Muslims. This day have those who disbelieve despaired of your religion, shows the grandeur of the day because it brought a very highly beneficial good to the Muslims, that is, desperation of the unbelievers regarding the Muslims’ religion. “those who disbelieve” refers to all the disbelievers, be they idol worshippers, Jews, Christians or others, because the clause is unrestricted, as we had described earlier.

The prohibition in the Divine words: so fear them not, and fear Me, is advisory, not obligatory. The connotation is that now that those who until now had posed as a danger to you have despaired, you have no reason to fear them; a man does not spend his energies for something when he has lost all hopes of attaining it; so now you are safe from their side and you should not fear them concerning your religion; therefore, “fear them not, and fear Me”.

The words, “fear Me” in this context show that the Muslims should now fear God in the matter concerning which they until then were afraid of the disbelievers, because now they cannot deprive you of your religion. It is clear that this is a sort of warning to the Muslims; and that is why we have not taken this verse as a statement of favor. This explanation gets strengthened if we remember that the fear of God is obligatory in any case. It is not that it is wājib in this state but not in that; or with this condition and not with that; therefore, there was no reason to add “and fear Me” after the clause, “fear them not” if it does not indicate a very special fear in a particular situation.

These sentences should not be compared with the Divine words: …so do not fear them, and fear Me if you are believers (); because the order to fear God in this verse is made conditional to believing; the order is obligatory and the connotation is that the believers are forbidden to fear the disbelievers regarding their safety; rather, they are obliged to fear God alone. The verse, therefore, forbids them to do what was not proper for them, that is, their fearing the disbelievers concerning their own selves; it makes no difference here whether they are told to fear God or not. That is why the order to fear God has been made conditional to their being the believers, and this condition also expounds the reason of this order.

But the Divine words in the verse under the discussion, “so fear them not and fear Me”, are not like that. The believers’ fear in this verse was the fear concerning their religion; and such a fear was not disliked by God, because in reality it meant the pursuit of the Divine pleasure. When God forbids this fear, it is because the reason causing that fear was no more. They feared the disbelievers because the disbelievers had not despaired of their religion yet; but now that the situation has changed, they no more needed to fear them. Thus, the prohibition here is advisory; and consequently, the order to fear God also is in advisory capacity. The connotation, in short, is that it is necessary that you should be cautious and fearful in the matters of religion; but the cause of fear until now had come from disbelievers and you were afraid of them because till today they had hoped to divert you from your religion; but today they have despaired, and now the cause of fear emanates from God. Therefore, you should be afraid of Him alone. Ponder on it.

The verse because of the words, so fear them not, and fear Me, gives a hint of a warning and threat, because it orders the believers to have a special fear. It is not the general fear which is wājib for the believers in all conditions and at all times. Let us think on the speciality of this fear and find out why it has been made obligatory.

There is no doubt that the two sentences of this verse, that is: This day have those who disbelieve… ; and, This day have I perfected for you your religion, are interrelated and express the same theme, as we have explained before. The religion which God had perfected this day and the bounty which He has completed this day (in reality both are the same thing) was the thing regarding which the disbelievers had entertained all those hopes and because of which the believers were afraid of them; now God made the disbelievers despaired of that religion, perfected it and completed it and then forbade the believers to fear the disbelievers in this respect; now when He orders them to fear His Ownself, it must refer to the same type of fear, that is, about the religion; they should remain on guard lest God takes away the religion from their hands and remove this gifted favor from them.

God has made it clear that He does not take away any favor except when the recipient of that favor shows ingratitude; and He has threatened the ungrateful person very severely: This is because Allah does never change a bounty which He has conferred upon a people until they change their own condition; and because Allah is Hearing, Knowing ();… and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil) (). And God has set a general parable for its bounties and how it changes when people become ungrateful. He says: And Allah sets forth a parable: (consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful to Allah’s favor, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought ().

The verse beginning from “This day have those who disbelieve”, and ending at “Islam as a religion” announces that the religion of the Muslims is completely secured against the disbelievers and is safe from every danger which could come from that side; and no corruption or destruction can infiltrate into it except from the Muslims themselves. That would happen if the Muslims showed ingratitude towards this perfect Divine bounty and rejected this complete religion chosen by Him; then God would take away His favor from them and change it to retribution and affliction and would make them taste the utmost degree of hunger and fear. Unfortunately, the Muslims have done it and God has made them suffer the consequences.

If anyone wants to understand how true is the prophecy of tribulation and trial (which is inferred from the Divine words: fear them not, and fear Me), he should ponder on the condition of the Islamic world today, then he should go back analyzing the historical events until he reaches at the roots of these misfortunes and afflictions.

The verses of al-wilāyah (guardianship, mastership) in the Qur’an are fully connected with the threat and warning contained in this verse. God has not cautioned His servants of Himself except when it concerns the wilāyah; and has said in this respect, time and again:… and Allah cautions you of Himself… ( & ). To go more deeply in this subject will take us out of the scope of this book.

…This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion: al-Ikmāl (to perfect) and al-itmām (to complete) are near to each other in meaning.

al-Rāghib has said:

“A thing is called perfect when it serves the purpose which it is intended for; and it becomes complete when it reaches a stage where it doesn’t need anything extra; a thing is called incomplete when it needs something more.”

You can differentiate the meaning of the two words in another way: Effects of the things are of two kinds; some effects spring from it when all its parts and ingredients are in place; if any of its ingredients or conditions is missing, the effect will not take place. We can take the example of the fast; if any of its conditions is violated even for a very small part of the day the fast will be void. Such things are described with the word ‘complete’. God says:… then complete the fast till night (); And the word of your Lord has been completed truly and justly… ().

On the other hand, there are the effects which spring from a thing without waiting for completion of all its ingredients. When one part is found, its related effect will appear; if all ingredients are present the desired effect will appear in its entirety. This is described as perfection. God says:… but he who cannot find (any offering) should fast for three days during the hajj and for seven days when you return; these (make) ten (days) perfect… ();… and that you should perfect the number (). The effect of some parts of this number are seen as are the effects of the whole number. Arabs say: His affairs are complete and his understanding is perfect; but they do not say: His understanding is complete and his affairs are perfect.

There is a difference between al-ikmāl and al-Takmīl as there is between al-itmām and al-Tatmīm. It is the difference between the paradigms of al-ifʾāl and al-Tafʾīl). al-Ifʾāl basically shows instantaneousness of a work while al-Tafʾīl shows gradually. However, in a wider sense or as a result of literary evolution, the meanings in both paradigms change; sometimes, they become very different from the meaning of the root word, e.g., al-ifrāt (excess) and al-Tafrīt (negligence), etc. Actually, these meanings were attached to such words at some particular occasions and then regular usage made them inseparable and they became like actual meanings.

It appears from the above discourse that the sentence, “This day have I perfected for you your religion and completed My favor on you”, shows that something has been added to the religion, (which is a collection of beliefs, ideologies and laws) today making it perfect; and the Divine bounty and favor (which was something spiritual) was incomplete and without effect until today when it was completed and now the expected effect is going to result from it.

The favor and bounty is the thing which has affinity with nature of the recipient of that bounty. All the things are inter-connected with each other because they are parts of the system of Divine management and in the long run all have affinity with one another; and most, rather all of them are Divine bounties when they are put parallel to each other, as God says:… and if you count Allah’s bounties you will not be able to number them… ();… and made complete to you His favors outwardly and inwardly… ().

However, God has described some of these favors naming them as evil, vile, game and play and using similar adjectives which are not praiseworthy; as He says: And let not those who disbelieve think that Our granting them respite is good their souls; We grant them respite only that they may increase in sins; and they shall have a disgraceful chastisement (); And this life of the world is nothing but a sport and a play; and as for the next abode, that most surely is the life… (); Let it not deceive you that those who disbelieve go to and fro in the cities (fearlessly). A brief enjoyment! Then their abode is hell, and evil is the resting place (3:196-7). There are many other verses like these.

All these verses show that the things which are counted as bounties and Divine favors would really be bounties when they conform with the Divine purpose for which they were given to man. They have been created to serve as the Divine help to man in order that the man cold use them in the way of his real felicity; in other words, when they help the man to be nearer to God through worship and submission to His Mastership. God says: And I have not created the jinn and the human beings except that they should worship Me ().

All the things and faculties which the man uses with the aim of attaining nearness to God and seeking Divine pleasure are the bounties and favors. Otherwise, they will become an affliction and trial. It means that the things in themselves are neutral. They become favor and bounty because they have in themselves the spirit of servitude and with that praiseworthy usage they come under the Divine wilāyah. This wilāyah results in Divine management of the servants’ affairs. It follows that the favor in reality is the Divine wilāyah (mastership, guardianship); and a thing will become bounty when it contains something of that wilāyah. God says: Allah is the guardian (master) of those who believe; He brings them out of the darkness into the light… (); That is because Allah is the Master of those who believe, and because the unbelievers have no master for them (); and He says about His Messenger: But no! By your Lord! They do not believe until they make you a Judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with total submission (). You may find other similar verses in the Qur’an.

Islam is a religion because it is a collection of what was sent down from God for guidance of His servants, so that they may worship Him properly; and it is a Divine favor and bounty inasmuch as practically it contains in itself the wilāyah of God, the wilāyah of His Messenger and of those vested with authority (ulu al-amr) after him.

The wilāyah of God (that is, His management of the servants’ affairs through the religion) cannot be complete except through the wilāyah of His Messenger; nor will the wilāyah of His Messenger be complete without the wilāyah of those vested with authority after him; and that wilāyah means their management of the religious affairs of the ummah with Divine permission. God says: O you who believe! Obey Allah and obey the Messenger and those vested with authority from among you (), we have fully explained this verse before. Again, God says: Only Allah is your guardian and His Messenger and those who believe, those who keep up prayers and pay the zakāt while they bow (); and we shall explain the verse, God willing, in its place.

Thus, the verse means as follows: Today, and it is the day when those who disbelieve have despaired of your religion, I have perfected for you the whole religious perceptions (which I had revealed to you before) by making the wilāyah obligatory for you; and I have completed My bounty on you, and it is the wilāyah which means management of the religious affairs with Divine guidance. Until now, you were under the wilāyah of God and His Messenger only; but it could work only up to the time the revelations would be coming down from God; it could not work later when the revelation would be cut off, when the Messenger would not remain among the people to safeguard the Divine religion and defend it. It was essential that somebody should be appointed to carry on this responsibility and be vested with the authority after the Messenger of God, to act as the overall authority in the affairs of the religion and the ummah.

The wilāyah is a single project; it was incomplete until it was completed with appointment of the one who was vested with the authority after the Prophet.

Now that the religion has became perfect in its legislation and the bounty of wilāyah is completed, I have chosen for you the Islam as religion, which is the religion of monotheism, in which no one is worshipped except God and no one is obeyed (and obedience is a sort of worship) except God and those whose obedience He has made obligatory for you, that is, the Messenger and the waliyy.

The verse makes it clear that the believers are today enjoying the security after they were afraid before, and that God has chosen for them that they should devotedly adhere to Islam, the religion of monotheism. It is compulsory for them that they should worship God without associating anything with Him; they have only to obey God or him whose obedience has been ordered by God. Now, ponder on the Divine words: Allah has promised to those of you who believe and do good that He will most certainly make them successors in the earth as He made successors those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall worship Me, not associating aught with Me; and whoever disbelieves after this, these it is who are the transgressors (). Then place it parallel to the verses under discussion: This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. You will at once appreciate that this verse is the fulfilment of the promise given in the chapter of “The Light”; the words: they shall worship Me, not associating aught with Me, describe the real purpose of this exercise as may be understood also from the end sentence: and whoever disbelieves after this, these it is who are the transgressors.

The chapter 24, “The Light”, was revealed long before the chapter of “The Table” as it contains the story of slander, the verse of flogging, and that of hijāb (veil) and other such commandments.

…but however is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful: al-Makhmasah (hunger); al-Tajānuf (to incline); it denotes inclination of the feet to the outer side; its opposite is al-Tahānuf which denotes their inclination to the inner side. The verse, in this context, shows three things:

This order is secondary, meant only for emergencies.

The permission to take unlawful food is limited to that small amount which removes the pangs of hunger and averts the emergency.

The Divine forgiveness and mercy is used in relation to the sins which make one liable to punishment; and likewise, it may be used in connection with the source of those sins, that is, the law contravening which results in sin and brings punishment in its wake.

Discourse

The discussions “A Discourse on the Slaughter of Animals”; “Various Views Concerning Eating of Meat”; “How God Allowed Killing of Animals When the Mercy Rejects it?”; “Why Does Islam Insist on Slaughter?” appear here in the printed volume. Read them in the Al-Mizan App.

Examining Narrations Part 1

1. ʿIkrimah narrates from Ibn ʿAbbās that he said, “No verse was revealed (with the words): O you who believe! but ʿAlī is its chief and its head. God has admonished the companions of Muhammad in more than one place, but He has never mentioned ʿAlī except with good (words).” (al-Tafsīr, al-ʿAyyāshī)

Author’s comment: The same hadīth up to the words “its head” has been narrated in Tafsīr al-burhān from Muwaffaq b. Ahmad from ʿIkrimah from Ibn ʿAbbās; al-ʿAyyāshī also has narrated it from ʿIkrimah; and we have quoted this hadīth earlier from al-Durr al-manthūr. Some traditions quote al-Ridā as saying: “There is not in the Qur’an: O you who believe! Except about us.” This hadīth is based on the flow of Qur’an or describes the esoteric meaning of the revelation.

ʿAbdullāh b. Sinān says, “I asked Abū ʿAbdillāh about the words of God: O you who believe! fulfil the covenants. He said, ‘(It means) agreements’” (ibid.)

Author’s comment: al-Qummī has also narrated it in his al-Tafsīr from him. al-Shaykh al-Tūsī narrates through his chain from Muhammad b. Muslim that he said, “I asked of one the two (that is, the 5th or the 6th Imām) about the words of God, the Mighty, the Great: The Cattle quadrupeds are made lawful for you. The Imām said, ‘The foetus in the womb of its mother when hair or wool grows on its body, then its mother’s slaughter is also its slaughter and this is what God has meant (here).’” (al-Tahdhīb)

Author’s comment: This hadīth is narrated in al-Kāfī and al-Faqīh from Muhammad b. Muslim from one of the two; al-ʿAyyāshī in his Tafsīr has narrated this theme from Muhammad b. Muslim from one of the two, and from Zurārah from al-Ṣādiq; and al-Qummī has also narrated it in his Tafsīr; and al-Tabrisī has narrated it in Majmaʾ al-bayān from Abū Jaʾfar and Abū ʿAbdillāh (peace be on them).

2. al-Qummī writes in his Tafsīr under the words of God: O you who believe! do not violate the signs appointed by Allah…: The signs: Ihrām, tawāf, prayer in the place of Abraham, running between Safā and Marwā and other rituals are all among the signs appointed by God. Also, it is among the signs that when a man drives his sacrifice for hajj and puts some signs on it, as for example, if he wounds the camel’s hump or some other part of its skin or puts a garland on its neck in order to make the people know that it was a sacrificial animal so that nobody would meddle with it. This is called al-shaʾāir (sign, indications) because it indicates to the people its purpose. The words: nor the sacred month, indicate here the month of Dhi al-hijjah which is one of the sacred months; nor the offerings, points to the animal which is driven by the pilgrim after he wears ihrām; nor the symbolic garlands—the garland is made of the shoes in which he has prayed; nor those going to the Sacred House—those who go for pilgrimage of the House. (al-Tafsīr, al-Qummī)
3. al-Tabrisī says, “Abū Jaʾfar al-Bāqir said, ‘This verse was revealed concerning a man from Banū Rabīʾah who was called al-Hutam.’” al-Tabrisī goes on to say, al-Suddī has said, al-Hutam b. Hind al-Bakrī came until he reached the Prophet alone, and he had left his group outside Medina; then he asked, “To what do you call (us)?”

The Prophet had already told his companions, “Today will come to you from Banū Rabīʾah (a man) who speaks with the tongue of Satan”—When the Prophet replied, he said, “Give me some time; probably I will accept Islam; and there are people who I should consult.” Then he went out. The Messenger of God said, “Surely he entered with a kāfir face and went out with a treacherous back.” Then, al-Hutam passed by some camels of Medina which were left to pasture, and he took all of them and went away; and he was singing (the following lines):

Tonight Hutam rolled up with animal drivers,

He is not a herdsman of camels nor a shepherd, Nor is he a butcher working on a butcher’s block,

They all were asleep, but the son of Hind did not sleep,

The night was passing and a young man was enduring it

who is straight like an arrow, With well-developed legs and smooth feet.

Then, next year he came for hajj and had put symbolic garlands on the neck of (those) camels. The Messenger of God was thinking of sending some people to him. Then this verse was revealed: nor those going to the Sacred House.’” (Majmaʾ al-bayān)

4. al-Tabrisī further says, “Ibn Zayd has said that it was revealed on the day Mecca was conquered about those polytheists who were coming to the House and saying talbīyyah of ʿumrah. The Muslims said, ‘O Messenger of God! These too are polytheists like these (Meccans). Let us aid them.’ Then God revealed this verse.”

Author’s comment: al-Tabarī has narrated the first story from as- Suddī and ʿIkrimah and the second one from Ibn Zayd; al-Durru al- manthūr narrates the second story through Ibn Abī Hātim from Zaydb. Aslam and there it is said that it was on the day of al-Hudaybiyyah; but neither story conforms with what is almost unanimously agreed by the exegetes and the narrators that the chapter of “The Table” was revealed in the last pilgrimage. In other words, the Divine orders:… the idolators are nothing but unclean, so they shall not approach the Sacred Mosque after this (very) year… ();… then slay the idolaters wherever you find them… (), were already revealed before the Divine words: nor those going to the Sacred House. So, there is no reason why should this last order be taken to forbid confronting the idol worshippers when they go to the Sacred House, [because they had already ceased to visit it].

Probably, something from these two or similar stories was the reason of the traditions narrated from Ibn ʿAbbās, Mujāhid, Qatādah and al-Dahhāk that the words: nor those going to the Sacred House, are abrogated by the words: then slay the idolators wherever you find them, and the words: the idolators are nothing but unclean, so they shall not approach the Sacred Mosque after this (very) year. al-Qummī also has written about this abrogation in his Tafsīr and it seems that too is a tradition. But all these traditions should be discarded because the chapter of “The Table” was the last to be revealed and it has been narrated from the Imāms of Ahl al-bayt that this chapter is abrogating, not abrogated. Moreover, the Divine words: This day have I perfected for you your religion…, totally refute the idea that some of its verses would be abrogated. Keeping all this in view, the words: nor those going to the Sacred House, may be taken to be an explanation of the words which follow: and let not the hatred of a people—because they hindered you from the Sacred Mosque—incite you to exceed limits. You should not violate the sanctity of the House they had in the past hindered you from the Sacred House; Nor should you commit transgression against those who had hindered you from the sacred Mosque before; don’t commit any sin like murder against them, nor any lesser transgression and injustice; rather you should cooperate with each other in righteousness and piety.

5. Ahmad and ʿAbd b. Hamīd have narrated about the verse: and help one another in righteousness and piety; and al-Bukhārī has narrated in his Tārīkh—all from Wābisah that he said: “I came to the Messenger of God and I had intended that I would not leave any item of righteousness and sin without asking him about it. (The Prophet) said to me: ‘O Wābisah! Should I tell you what you have come to ask about or you would ask?’ I said, ‘O Messenger of God! You tell me.’ He said, ‘You have come to ask about righteousness and sin.’ Then the Prophet joined his three fingers and kept poking them at my chest and he was telling, ‘O Wābisah! Ask your heart, ask your heart, righteousness is which the heart gets tranquility and you get peace of mind, and the sin is that which upsets (your) heart and creates uncertainty—even if people give you rulings and rulings.’” (al-Durr al-manthūr)
6. Ahmad, ʿAbd bin Hamīd, Ibn Hibbān, al-Tabarānī, al-Hākim (and he has said that it is correct) and al-Bayhaqī have narrated from Abū Amāmah (that he said), “A man asked the Prophet about sin. The Prophet said: ‘Whatever makes your soul restless, leave it.’ He said: ‘Then what is īmān?’ The Prophet said, ‘Whoever is grieved for his evil (deed) and is pleased with his good (deed) is a believer.’ ” (ibid.)
7. Ibn Abī Shaybah, Ahmad, al-Bukhārī (in al-Adab), Muslim, al-Tirmidhī, al-Hākim and al-Bayhaqī (in his Shuʾab al-īmān) have narrated from al-Nawwās b. Samʾān that he said, ‘The Messenger of God was asked about righteousness and sin. He said, ‘Righteousness is good behavior and sin is that which keeps your soul restless and you do not like that people should come to know about it.’” (ibid.)

Author’s comment: As you see, these traditions are based on the words of God: And the soul and Him who made it perfect, then He inspired it to understand what is wrong for it and right for it (); and they support what we have written earlier about the meaning of sin.

8. al-Tabrisī has written: There is a difference of opinion about it (that is, the Divine words: nor those going to the Sacred House). It has been said that it is abrogated by the words of God: then slay the idolaters wherever you find them, and this has been written by most of the exegetes; on the other hand, it is said that nothing from this chapter has been abrogated nor from this verse, because it was not lawful to start fighting with the polytheists in the sacred months except when they start it. Then he has said that it is narrated from Abū Jaʾfar.
9. al-Sadūq narrates through his chain from Abān b. Taghlib from Abū Jaʾfar Muhammad b. ʿAlī al-Bāqir (blessings of God be on them) that he said: “Dead body, blood and flesh of swine is known: that on which any other name than that of Allah has been invoked, that is, what has been slaughtered on idols. As for the strangled (animal), the fire-worshippers did not eat slaughtered animals rather they ate dead ones; they used to strangle cow and sheep, and when it died, they ate it; and that beaten to death: they used to tie its legs and beat it until it died and then they ate it; and that killed by a fall: they used to blindfold it and throw it from a roof, when it died, they ate it; and that killed by being smitten with the horn: they made the rams fight each other and when one of them died, they ate it; and that which wild beasts have eaten, except what you slaughter: they used to eat what was killed by wolf, lion and bear; so God, the Mighty, the Great, prohibited; and what is sacrificed on stones set up (for idols): they (the Zoroastrians) used to sacrificed animals in their fire-temple; and the Qurayshites used to worship trees and stones and slaughtered animals on them; and that you divide by arrows; that is a transgression:” He said: “They used to take an animal and divide it into ten parts, then they gathered and took out the arrows (and they gave it to a man) and there were 10 arrows, seven of which had got shares and three were without any share. Those with shares were: al-fadhdh, al-Tawʾam, al-musbil, al-nāfis, al-hils, al-raqīb and al-muʾallā, al-fadhdh had one share, al-Tawʾam two, al-musbil three, al-nāfis four, al-hils five, al-raqīb six and al-muʾallā had seven shares. Those without share were al-Safīh, al-munīh and al-waghad; and the animals price was paid by those who did not get any share; and it was gambling, therefore, God prohibited it.” (Man lā yahduruh al-faqīh)

Author’s comment: The meanings given in the tradition in explanation of the strangled animal, that beaten to death and that killed by a fall, aim at explaining the verse through examples (as is clear from the next tradition). Also, the exception of except what you slaughter, attached to and that which wild beasts have eaten, and likewise the words, that is a transgression, which qualifies and that you divide by the arrows, do not mean that this exception or qualification is limited to these single items.

10. ʿAyyūq b. Qasūt narrates from Abū ʿAbdillāh concerning these words, that he said, “The strangled animal is that which is strangulated in the neck; that beaten to death is such a sick animal which doesn’t feel the pain of slaughter, it does not agitate its limbs nor blood comes out of it; that killed by a fall is that animal which falls down from roof, etc.; that killed by being smitten with the horn is that which is gored by another animal. (al-Tafsīr, al-ʿAyyāshī)
11. al-Hasan b. ʿAlī al-Washshāʾ narrates from Abu al-Hasan ar- Ridā; he says, “I heard him saying that the animals which fall from high place, those smitten with the horn and those which wild beasts have eaten, if you get chance of slaughtering it, then (you may) eat it.” (ibid.)
12. Muhammad b. ʿAbdillāh narrates from one of his companions that he said, “I said to Abū ʿAbdillāh, ‘May I be made your ransom! Why did God forbid the dead animal, blood and flesh of swine?’ He said, Verily when God, the Blessed, the High, prohibited these to His servants and made the other things lawful to them, it was not because God liked these prohibited things for Himself, Blessed and High is He, nor did He dislike other things so allowed His servants to use it. The fact is that He created the creatures and knew what would sustain their bodies and keep them in good health. Therefore, He made it lawful for them as a favor from Himself for their own well-being; and He knew what would be harmful to them, so He forbade it to them and made it unlawful; yet He allowed it for those facing emergencies, and made it lawful to him when his body could not be sustained otherwise; so He ordered him to partake from it to that amount which would avert the emergency, but not any more.’ Then the Imām said, ‘As for the dead body, nobody goes near it or eats it but his body becomes weak and thin, and his strength is lost and his generation is discontinued; and one who (habitually) eats dead body will not die but unexpectedly. As for blood, it creates burning thirst and hard-heartedness, mercilessness unkindness; one cannot be sure that he would not kill his child or parents; he cannot be trusted about his friends or companions. As for the flesh of swine, verily God had transformed some groups in various forms, resembling swine, monkey, bear and other such animals; then He prohibited (His servants) to eat the animals of similar shapes in order that they should not be polluted by it and should not take the Divine punishment lightly. As for intoxicants, God has made it unlawful because of its effect and disorder.’ Then he said, ‘Verily the one addicted to liquor is like the idol worshipper; it creates in him tremor and takes away his radiance; it destroys his sense of honor, and incites him to indulge in unlawful activities like bloodshed and fornication; when he is intoxicated, there is no guarantee that he would not assault sexually the women who are within his prohibited degree [like mother, daughter or sister] without being aware of it. The liquor does not lead the drinker except to every type of evil.’” (ibid.)

Examining Narrations Part 2

1. Abu al-Muayyad Muwaffaq b. Ahmad [al-Khwārazmī] has written in his book Fadāil ʿAlī; he says, “Informed me the chief of the memorizers Shahrdār b. Shīrwayh b. Shahrdār al-Daylamī among what he wrote to me from Hamadān, informed us Abu al-Fath ʿAbdūs b. ʿAbdillāh b. ʿAbdūs al-Hamadānī in writing, narrated to us ʿAbdullāh b. Isḥāq al-Baghawī, narrated to us al-Husayn b. ʿAlīl al-Ghanawī, narrated to us Muhammad b. ʿAbdu al-Rahmān al-Zarrāʾ, narrated to us Qays b. Hafs, narrated to us ʿAlī b. al-Husayn, narrated to us Abū Hurayrah from Abū Saʾīd al-Khudrī, ‘Verily, the day the Prophet called the people to Ghadīr Khumm, he ordered so that the thorns under the trees were swept aside, and that was a Thursday, when he called the people to ʿAlī and holding his arm, he lifted it until people were looking at the whiteness of his armpits; then both did not separate from one another until this verse was revealed: This day have I perfected for you your religion and have completed My favor on you and have chosen for you Islam as your religion. Then the Messenger of God said, “Allahu Akbar! for perfecting the religion and completing the bounty and for pleasure of the Lord with my Messengership and the wilāyah of ʿAlī.” Then he said, “O God! Love him who loves him (ʿAlī) and be enemy of him who has enmity with him (ʿAlī) and help him who helps him (ʿAlī) and forsake him who forsakes him (ʿAlī).”’
2. “Hassān b. Thābit said, ‘Do you allow me, O Messenger of God! to compose some lines of poetry?’ He said, ‘Say it, God will send it down (to you).’ So, Hassān b. Thābit said:

On the day of Ghadīr their Prophet was calling them,

At Khumm, and how loud was the Prophet as a caller!

That verily I am Your Mawlā, Yes, and your Waliyy,

So they all said and did not show there any blindness: Your God is our Mawlā and you are our Waliyy.

And you will not find anyone in the creation disobeying this order.

So he said to him, ‘Stand up O ʿAlī! because surely,

I am pleased for you to be the Imām and Leader after me.’ “

(Ghāyatu al-marām)

3. al-Hāfiz Abū Nuʾaym has narrated a similar hadīth through his chains from Qays Ibn Rabīʾ from Abū Aaron al-ʿAbdī from Abū Saʾīd al-Khudrī; and he has added four lines more at the end of the poem:

So whomsoever I am the Master then this is his Master, Therefore you must be his true helpers and lovers.

Then he prayed (saying): “O Allah! be friend of his lover and be the enemy of him who has enmity towards ʿAlī.”

(Nuzūl al-Qur’an fī Amīr al-Muʾminīn ʿAlī b. Abī Tālib)

4. Also, he narrates through his chains from ʿAlī b. ʿĀmir from Abu al-Hajāf from al-Aʾmash from ʿAddah that he said: “This verse came down to the Messenger of God about ʿAlī b. Abī Tālib: O Messenger! deliver what has been revealed to you from Your Lord… ; and (also) God has said: This day have I perfected for you your religion and have completed My favor on you and have chosen for you Islam as your religion.” (ibid.)
5. Abraham b. Muhammad al-Hamawaynī said, informed me al-Shaykh Tāju al-Dīn Abū Tālib ʿAlī b. al-Husayn b. ʿUthmān b. ʿAbdillāh al-Khāzin; he said, informed us al-Imām Burhānu al-Dīn Nāsir b. Abi al-Makārim al-Matrazī through Ijāzah; he said, informed us al-Imām Akhtab Khwārazm Abu al-Muayyad Muwaffaq b. Ahmad al-Makkī al-Khwārazmī; he said, informed me the Chief of the memorizers in what he wrote to me from Hamadān; informed us al-Raīs Abu al-Fath in writing; narrated to us ʿAbdullāh b. Isḥāq al- Baghawī; informed us al-Hasan b. ʿAqīl al-Ghanawī; informed us Muhammad b. ʿAbdillāh al-Zarrāʾ; informed us Qays b. Hafs, he said, narrated to me ʿAlī b. al-Husayn al-ʿAbdī from Abū Aaron al- ʿAbdī from Abū Saʾīd al-Khudrī (and he narrated like the first tradition). (ibid.)
6. al-Hamawaynī has also narrated from the Chief of the memorizers and Abū Mansūr Shahrdār b. Shīrwayh b. Shahdār ad- Daylamī; he said informed us al-Hasan b. Ahmad b. al-Hasan al-Haddād al-Muqriʾ al-Hāfiz from Ahmad b. ʿAbdillāh b. Ahmad; he said, informed us Muhammad b. Ahmad b. ʿAlī; he said, informed us Muhammad b. ʿUthmān b. Abī Shaybah; he said, informed us Yahyā al-Hammānī; he said, informed us Qays b. al-Rabīʾ from Abū Aaron al-ʿAbdī from Abū Saʾīd al-Kudrī (and narrated like the first tradition) (ibid.)
7. al-Hamawaynī has said after this tradition: “This tradition has many paths to Abū Saʾd b. Mālik al-Khudrī al-Ansārī.”
8. al-Sayyid al-Radī has narrated from Muhammad b. Isḥāq from Abū Jaʾfar from his father, from his grandfather that he said, “When the Messenger of God returned from the Last Pilgrimage, he came down at a place called Dawjān; then this verse came down: O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people (). When it was revealed that he would be protected from the people, he (ordered to) call: The prayer in congregation! So, the people gathered near him. He said, ‘Who has more authority on you than you have yourselves?’ All of them cried out and said, ‘God and His Messenger.’ So he held the hand of ʿAlī b. Abī Tālib and said, ‘Whomsoever I am the Master, ʿAlī is his Master. O God! Befriend him who befriends him, and be enemy of him who is his enemy, and help him who helps him, and forsake him who forsakes him; because he is from me and I am from him, and his status with me is like that of Aaron with Moses except that there is no prophet after me.’ It was the last obligation which God, the High, imposed on the ummah of Muhammad. Then God, the High, revealed to His Prophet: This day have I perfected for you your religion and have completed My favor on you and have chosen for you Islam as a religion.”

Abū Jaʾfar said, “So they accepted from the Messenger of God all the obligations that God had imposed on them: the prayer, fast, zakāt and hajj, and confirmed his truthfulness in all these things.”

Ibn Isḥāq said, “I said to Abū Jaʾfar, ‘When was that?’ He said, ‘On 19th Dhi al-hijjah 10 AH during his return journey from the last pilgrimage and there were between that and [the death of] the Prophet 100 days, and had heard the Messenger of God at Ghadīr Khumm twelve.’” (al-Manāqib al-fākhirah)

9. Ibn al-Maghāzilī narrates through his chains from Abū Hurayrah that he said, “Whoever will fast on the 18th day of Dhi al-hijjah, God will write for him the fast of sixty months; and that is the day of Ghadīr Khumm. At that place, the Prophet took (from the Muslims) the bayʾah of ʿAlī b. Abī Tālib and said, ‘Whomsoever I am the Master ʿAlī is his Master, O God! Befriend him who befriends him, and be enemy of him who is his enemy, and help him who helps him.’ Then ʿUmar b. al-Khattāb said to him, ‘Congratulations! Congratulations! to you, O son of Abū Talib! you became my mawlā and mawlā of every believing man and woman.’ Then God, the High, sent down the verse: This day have I perfected for you your religion and have completed… “ (al-Manāqib)

There are traditions like the first one narrated from Abū Saʾīd al-Khudrī in al-Manāqib of Ibn Marduwayh and in Saraqāt al-shiʾr of al-Marzubānī.

Author’s comment: al-Suyūtī has narrated in al-Durr al-manthūr the two traditions from Abū Saʾīd al-Khudrī and Abū Hurayrah, and has said that the chains of narrators of both are weak. And it has been narrated through many chains that end at the companions like ʿUmar b. al-Khattāb, ʿAlī b. Abī Tālib, Muʾāwiyah and Sumrah that the verse revealed on the day of ʿArafah in the Last Pilgrimage and it was a Friday. The reliable among these traditions is that which has been narrated from ʿUmar. (al-Suyūtī) has narrated it from al-Hamīdī, ʿAbd b. Hamīd, Ahmad, al-Bukhārī, Muslim, al-Tirmidhī, al-Nasāʾī, Ibn Jarīr, Ibn al-Mundhir, Ibn Hibbān and al-Bayhaqī (in his al-Sunan) from Tāriq b. Shahāb from ʿUmar; and has narrated from Ibn Rāhawayh (in his al-Musnad) and ʿAbd b. Hamīd from Abu al-ʿĀliyah from ʿUmar; and also, from Ibn Jarīr, from Qubaysah b. Abī Dhuayb from ʿUmar; and also from al-Bazzāz from Ibn ʿAbbās and apparently, he narrates from ʿUmar.

As for the weakness of the chains of narrators of the two traditions, it will not help him at all in proving the weakness of the text of the tradition. We have explained clearly in the foregoing Commentary that the theme of the noble verse does not fit on any hypothesis except the even of Ghadīr. All other meanings claimed for it are clearly off the mark. Therefore, the two traditions and others of the same meaning conform with the Book of God—contrary to all other traditions—therefore, only these traditions have to be accepted.

Moreover, these traditions which show that the verse was revealed on the subject of al-wilāyah—there are more than twenty traditions from the Sunnī and Shīʾah chains—are closely related to the traditions describing the reason of revelation of the Divine words: O Messenger! Deliver what has been revealed to you from your Lord… ()—and there are more than fifteen such traditions narrated by both the sects—and all this together is connected with the tradition of Ghadīr: ‘Whomsoever I am the Master, ʿAlī is his Master’; and it is a mutawātir tradition narrated by a huge number of the companions and a great many scholars of both sects have accepted that it is mutawātir.

And it is agreed upon that this had happened when the Messenger of God was returning from Mecca to Medina; and this wilāyah (if it is not to be taken as a jest or joke) is an obligatory order like loving the friends of God and keeping aloof from His enemies, which have been explicitly ordered in many verses of the Qur’an. Keeping all this in view, it is not possible to say that this obligatory order of wilāyah was revealed after the revelation of the verse: This day have I perfected for you your religion. Obviously, this verse must have been revealed after the legislation of al-wilāyah. If there are traditions which show something different from this reality, then they are not to be relied upon.

You have already known what is the position of the tradition which al-Suyūtī has narrated from ʿUmar. However, there is one thing to which attention should be drawn. If we look at the two noble verses: O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His Message, and Allah will protect you from the people (as we shall describe its meaning later on), and: This day have I perfected for you your religion, together with the traditions written about them by both sects, and the mutawātir traditions of Ghadīr; and then we study the internal condition of the Islamic Society during the last days of the Prophet of Islam, and deeply ponder on all this phenomenon, we will feel certain that the order of al-wilāyah was already revealed some days before the day of Ghadīr, but the Prophet was hesitating to announce it before the masses, fearing that people would not accept it or would confront the Prophet with evil intentions, which would result in damaging his mission; he was postponing its announcement from today to tomorrow until the Divine order came: O Prophet! Deliver what has been revealed to you…, and this did not leave him any room for delaying.

Accordingly, it may be surmised that God had revealed a major part of this chapter including: This day have I perfected for you your religion…, together with the order of al-wilāyah; and all this happened on the day of ʿArafah; but the Prophet postponed the announcement of al-wilāyah up to Ghadīr Khumm, although he recited the verse referring to it on the day of ʿArafah. As for the traditions which show its revelation on the day of Ghadīr, it is not improbable that the idea sprang because the Prophet had recited this verse at the time when he announced the order of al-wilāyah as the verse was revealed for the same purpose.

If we accept this hypothesis, then there would not remain any contradiction between those traditions which say that the verse was revealed about al-wilāyah and those which say that it was revealed on the day of ʿArafah, as has been narrated from ʿUmar, ʿAlī, Muʾāwiyah and Sumrah. There would have been contradiction if one group of the traditions had said that it was revealed on the day of Ghadīr Khumm and the other had said that it was revealed on the day of ʿArafah.

As for those traditions which take the verse to mean that the religion was perfected by hajj, etc., these are merely the narrators’ own interpretations. They are supported neither by the Book of God nor by any reliable explanation of the Prophet.

The hypothesis given above may be inferred from the tradition narrated by al-ʿAyyāshī in his Tafsīr from Jaʾfar b. Muhammad b. Muhammad al-Khuzāʾī from his father that he said, “I heard Abū ʿAbdillāh saying, ‘When the Messenger of God reached ʿArafah on Friday, Jibrīl came to him and said, “Verily God sends you salutations and tells you: ‘Say to your ummah: “This day I have perfected your religion with wilāyah of ʿAlī b. Abī Tālib and completed on you My favor and chosen for you Islam as a religion; and I will not descend on you people after this. I have brought for you the prayer, zakāt, fast and hajj and this is the fifth obligation and I shall not come to you after these four except with that (fifth one).”’ “’”

A part from that, there is another difficulty in the tradition narrated from ʿUmar regarding the revelation of this verse on the day of ʿArafah. All these traditions together describe that some People of the Book—and some name him as Kaʾb—said to ʿUmar, “Verily there is a verse in the Qur’an if like that would have been revealed on us, the Jews, we would have taken the day of its revelation as an ʿīd (feast) and the verse is: This day have I perfected for you your religion…” ʿUmar said to him, “By God! Surely I know the day and it was the day of ʿArafah during the Last Pilgrimage.”

The wording of the tradition as narrated by Ibn Rāhwayh and ʿAbd b. Hamīd from Abu al-ʿĀliyah is as follows: He says, “They were near ʿUmar and mentioned this verse. A man from the People of the Book said: ‘Had we known on which day this verse was revealed we would have taken it as an ʿīd. ʿUmar said, ‘All praise is for God who has made it ʿīd for us and also the next day; it was revealed on the day of ʿArafah and the next day is the day of sacrifice; thus He perfected the affairs for us; and we understood that the affairs after this will go on deteriorating.’”

The theme mentioned at the end of this tradition has been narrated in another way. It is written in al-Durr al-manthūr from Ibn Abī Shaybah and Ibn Jarīr from ʿAntarah that he said, ‘When the verse was revealed: This day have I perfected for you your religion…—and it was the day of the great hajj—ʿUmar started weeping; the Prophet said to him, ‘Why are you weeping?’ He said, ‘The thing which has made me weep is that we were (until now) enjoying the increase in our religion. Now that it has become perfect then nothing ever becomes perfect but starts deteriorating.’ The Prophet said, ‘You are right.’”

There is another tradition resembling a little with the above which is narrated in al-Durr al-manthūr from Ahmad from ʿAlqamah b. ʿAbdillāh al-Muznī who said, “Narrated to me a man who said, ‘I was in the gathering room of ʿUmar b. al-Khattāb. ʿUmar said to one of those present, “How did you hear the Messenger of God describing Islam?” He said, “I heard the Messenger of God saying, ‘Verily Islam started [and grew as a camel grows from] a newborn calf, then it grows two teeth, then four, then six and then it reaches its peak strength with last set of teeth.’ ʿUmar said, “Then there is nothing after completion except deteriorating.”’”

As you see, these traditions are intended to show that this verse of “Perfection of Religion” was revealed on the day of ʿArafah for a specific purpose. According to them, it wanted to draw the attention of the people to what they were witnessing of triumph of the religion and its independence at Mecca during hajj season.

They want to interpret the perfection of religion and completion of Divine favor as the cleanness of Meccan atmosphere from pollution of polytheism, as all the affairs had come under the Muslims’ control; on that day there was no religion there except Islam; and the Muslims had no need to fear their enemies or to remain on guard.

In other words, perfection of religion and completion of the bounty means perfection of what they had been given; they acted upon it without there being any enemy to mingle with them. According to this interpretation, the religion here does not refer to the sharīʾah which was laid down by God and which contained tenets, ideologies, beliefs and the religious laws; and likewise, Islam in this verse refers to that Islam which was in their hands and which they followed. We may say that according to these traditions, religion means the form of the religion which could be witnessed in their actions and the same will be the status of Islam. It is this phenomenon which could be subjected to deterioration after reaching its peak; but as for the basic ideologies, faith and the laws laid down by God, they cannot deteriorate after perfection (the idea which is inferred from ʿUmar’s words: ‘nothing ever becomes perfect but starts deteriorating’). Surely it is the system prevalent in the creation throughout the human history; and the society too is governed by this law; but the religion cannot come under the sway of these social laws. Of course, we are not talking here with those who believe that the religion too is a social phenomenon which is subject to change and evolution like other social formulas.

When you ponder on these matters, you will realize that this interpretation of ʿUmar is not free from shortcomings:

First: What he understood about the meaning of perfection of religion is not applicable to the Divine words: This day have I perfected for you your religion…, as we have explained earlier.

Second: How is it possible that God should count the religion, in the form with which it appeared to the people, as perfect and could ascribe it to His Ownself as a matter of benevolence, just because the land was free from apparent idol worshippers and the society was apparently made up of the Muslims and cleansed from the polytheist enemies—while the very society contained those who were more harmful then the polytheists and more undermining to the Islamic system. They were the hypocrites who had their own secret societies and had infiltrated the inner circle of Islam. They sabotaged the system, turned the affairs upside down, created doubts in the believers’ hearts and surreptitiously put in the religion un-Islamic ideas. They posed a greater threat to Islam; and a great number of Qur’anic verses and chapters had warned the Muslims of their machinations; as for example, the chapter of “The Hypocrites”, and the warnings given in the chapters of “The Cow”, “Women”, “The Table”, “The Spoils”. “Repentance “ and “The Confederates” and so on.

I wish I knew where did their gang go? How their fire died out? By which strategy their plots were thwarted? And how their falsity was obliterated? When they were present among the Muslims, how was it possible for God to remind the Muslims of His Benevolence just because the exterior of religion had been perfected and apparent bounties had been completed for them? How could He be pleased by the apparent features of Islam merely because He had banished their idol worshipping enemies from Mecca, while the hypocrites were more inimical towards the Muslims, their danger was greater and it has left bitter results after the prophet. All this may be confirmed from the words of God when He addresses His Prophet about them: They are the enemy, therefore beware of them ().

How could God portray it as His Benevolence to the Muslims and describe as perfect the appearance of religion whose inner reality was this? Or praise His Bounties as complete when they were mixed with afflictions? Or announce His pleasure with the shape of an Islam whose reality was such? God, the High, the Great, has said: Nor could I take those who lead (others) astray for aiders (); and He has said about hypocrites—but if you are pleased with them, yet surely Allah is not pleased with the transgressing people (). In this verse, the pleasure of God is exclusively related to their hypocrisy.

The verse under discussion is absolutely general and no word has been restricted in any way; it speaks about unconditional perfection, completion and pleasure and unrestricted religion, bounty and Islam.

Objections: The verse, as mentioned earlier, is the fulfilment of the promise given in the chapter of the “Light”: Allah has promised to those of you who believe and do good that He will most certainly make them successors in the earth as He made successors in the earth as He made successors those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall worship Me, not associating aught with Me; ().

This verse, as you see, promises them to establish for them their religion which He has chosen for them. Parallel to that, we find in this verse: I have perfected for you your religion, and, I have chosen for you Islam as a religion. Thus, perfection of their chosen religion means establishing it for them, that is, cleansing it from mingling of the polytheists. As for the hypocrites, their problem was different, not connected with this mingling. It is the connotation to which those traditions point which say that it was revealed on the day of ʿArafah. That is why it is said that it refers to the fact that the religious rites, and the Muslims who performed it, had been rescued from mingling of the polytheists.

Reply: There is no doubt that: This day I have perfected…, points to the fulfilment of the promise given in the verse: Allah has promised to those of you who believe and do good… (); Also, it is accepted that: perfected for your religion is parallel to the words: most certainly establish their religion which He has chosen for them; but the verse of the chapter of the “Light” begins with the words: Allah has promised to those of you who believe and do good. Obviously, it was a selected group of the Muslims; appearance of whose deeds fully tallied with their realities, their exterior was one with their inner condition their religious actions were parallel to the religion which was ordained by God. Therefore, establishment of their chosen religion meant perfecting that chosen religion which was in the knowledge, and under the decree, of God, by moulding it in the mould of legislation and gathering all its parts together for them, in order that they should worship God according to that religion, when the unbelievers had despaired of their religion.

That is, as we had said earlier, that perfection of religion means that God perfected it from the point of legislation; now no new obligation was to be revealed after this verse. It does not mean that their actions and particularly their hajj was cleansed from the rites and hajj of the idol worshippers. In other words, perfection of religion did happen when God raised it to the highest level of development until there was no question of its ever getting deteriorated after completion.

10. al-Qummī says: “Narrated to me my father from Safwān b. Yahyā from al-ʿUlāʾ from Muhammad b. Muslim from Abū Jaʾfar that he said, ‘The last obligatory order which God revealed was al-wilāyah; therefore no obligatory order was revealed; then was revealed: This day have I perfected for you your religion… at Kurāʾ al-Ghamīm; and the Messenger of God established (announced) it at Juhfah. After that, no obligatory order was revealed.’” (al-Tafsīr, al-Qummī)

Author’s comment: This theme has been narrated by al-Tabrisī in Majmaʾ al-bayān from al-Bāqir and al-Ṣādiq; and al-ʿAyyāshī has narrated it in his Tafsīr from Zurārah from al-Bāqir.

11. al-Shaykh has narrated through his chain from Muhammad b. Jaʾfar b. Muhammad from his father Abū ʿAbdillāh from the Commander of the Believers ʿAlī that he said, “I heard the Messenger of God saying, ‘The foundation of Islam is on five characteristics, on the two shahādahs and two associates.’ He was told, ‘As for the two shahādahs, we know them, but what are the two associates?’ He said, ‘The prayer and the zakāt, because one of them will not be accepted without the other; and the fast and the pilgrimage of the House of God upon the one who can afford the journey to it; and he completed it with al-wilāyah; then God, the Mighty, the Great, revealed: This day have I perfected for you your religion and completed My favor on you and have chosen for you Islam as a religion.’” (al-Amālī)
12. There is in Rawdat al-wāʾizīn (by al-Fattāl) a tradition from Ibn al-Fārisī from Abū Jaʾfar. The tradition narrates the story of the journey of the Prophet to pilgrimage and then his appointing ʿAlī for al-wilāyah at the time of the return journey to Medina and revelation of this verse; that tradition contains the speech of the Messenger of God on the day of Ghadīr, and it is a very lengthy speech.

Author’s comment: A similar tradition has been narrated by al-Tabrisī in al-Ihtijāj through a well connected chain from al-Hadramī from Abū Jaʾfar al-Bāqir; also, al-Kulaynī in al-Kāfī and al-Sadūq in al-ʿUyūn have narrated on revelation of the verse of al-wilāyah, both through their chains from ʿAbdu al-ʿAzīz b. Muslim from al-Ridā. The same theme has been narrated by al-Shaykh in his al-Amālī through his chain from Ibn Abī ʿUmayr from al-Mufaddal b. ʿUmar from al-Ṣādiq from his grandfather, the Commander of the Believers. Also, it has been narrated by al-Tabrisī in Majmaʾ al-bayān through his chain from Abū Harūn al-ʿAbdī from Abū Saʾīd al-Khudrī; also, by al-Shaykh in his al-Amālī through his chain from Isḥāq b. Ishmael al-Naysābūrī from al-Ṣādiq from his father from al-Hasan b. ʿAlī (peace be on them all). We are not quoting those traditions for the sake of brevity. Whoever wants to see them should consult the books referred to. And God is the Guide.

---

1. al-Mīzān, (Eng.), vol.7, pp.143-202. (tr.) ↩︎

2. al-Mīzān (Eng.), vol.3, p.280 (tr.) ↩︎

3. The Prophet had himself performed hajj al-qiran, then came the order of hajj al-tamattuʾ, which the Prophet ordered all Muslims to do. But ʿUmar was highly critical of this order and during his caliphate announced that “two mutʾahs were prevalent in the days of the Prophet; I declare them unlawful and shall punish those who would do them: the mutʾah of women and the hajj al-tamattuʾ.” However, this prohibition was later ignored by the Muslims (tr.) ↩︎

4. It is the verse of al-kalālah at the end of the chapter of the “Women”. (Author’s note) ↩︎

5. It is interesting to note that even the polytheists of Arabia knew that the continuity of the religion of Muhammad depended on his having a male offspring. They never thought that the Prophet’s companions could keep his religion alive, nor did God console the Prophet in this chapter that he should not worry, as there were his companions who would strengthen and develop his religion after him. Instead, God gave him the good news that he would be given abundant offsprings to continue his mission. But the Muslims did not realize this fact. (tr.) ↩︎

6. It should be 28 parts. (tr.) ↩︎

7. al-Burhān, says, 17th. (Author’s note) ↩︎

8. The correct date is 18th Dhi ‘l-hijjah, not 17th or 19th. (tr.) ↩︎

9. This too is not correct. Between Ghadīr day and the death of the Prophet (s.a.w.a.) were 70 days (according to the Shī’ah and Sunnī traditions). (tr.) ↩︎

10. al-Burhān, says, twelve men. (Author’s note) ↩︎

11. “Two teeth” means two in the upper jaw and two in the lower. The same is the case with four and six teeth. (tr.) ↩︎