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

And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.

The Wise Allah has stated in His Glorious Book:

الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا ^[1]

'…today, those who disbelieve are despair of [dividing] your religion, but do not fear them, just fear Me.

Today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, (Qur'an: 5/3).'

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The narratives of ibn Shahr Aashub about the verse: الْيَوْمَ أَكْمَلْتُ لَكُمْ

Ibn Shahr Aashub says: Abu Hatam Razi has related that the Holiness Ja‘far bin Muhammad, Upon Him be Peace, has stated:

فَإذَا فَرَغْتَ فَانْصَبْ قَالَ: فَإذَا فَرْغْتَ مِنْ إكمَالِ الشَّرِيعَة فَانْصِبْ لَهُمْ عَلِيَّا إمَاما.

'When you become free, set it up.' The Holiness stated: 'So, when you got free from completing the religious law, set Ali up as the Imam for the people.'
الْحَمْدُ للهِ الذّى كوَّنَ الْأشْيَآءَ فَخَصَّ مِنْ بَيْنِهَا تَكوينَكمْ. الرَّحْمَنِ الذَّى أنْزَلَ عَلَيْهِ السَّكينَة فَضَمَّنَ فِيهَا تَسْكينَكمْ. لَيَّنَ قُلُوبَكمْ بِقَبُولِ مَعْرِفَتِهِ فَألْطَفَ تَلْيينَكمْ. وَ لَقَّنَكمْ كلِمَة تَوْحِيدِهِ فَأحْسَنَ تَلْقينَكمْ. وَ عَلَّمَ أذَانَ الشَّهَادَة فَأذَّنَ بِلُطْفِهِ تَأذِينكمْ. وَ مَلَّككمْ فِى دَارِ الدَّينِ عَلىَ سِرِّ الْإسلام فَأتَمَّ دِينَكم!‏

'All praise and laudation belongs to Allah who created the [entire] being, and among them, and when He brought things into existing, He first-rated you! The most Merciful and Gracious Allah who sent down peace and tranquility to whole existence; He made your hearts gentle to receive His affection and knowledge, and He made this tenderness by His own Gentleness. He inspired you His own Monotheism and made you understand it, and He set this inspiration on the basis of integrity! And He taught you how to announce 'witnesses', and He made you know this witness through His favor! And in the vast mansion of the religion, He settled you in the centre of the clandestine; thus He completed your religion!' Abu Saeed Khodri and Jabir bin Ansari have said: 'When the verse of أَكمَلْتُ لَكمْ دِينَكم‏ was sent down, the Messenger of Allah, Bless be to Him and his Descendants, stated:

اللَّهُ أكبَرُ عَلَى إكمالِ الدَّينِ وَ إتْمَامِ النَّعْمَة و رِضَى الرَّبِّ بِرِسَالَتِى وَ وَلَايَة عَلِىِّ بْنِ أَبِى طَالِبٍ بَعْدِى.‏

'Allah is greater to be attributed in completing the religion and fulfilling His blessing, so is His satisfaction with my Messenger-ship and Ali bin Abī Tālib's Guardianship after me.'
And Natanzi has related this narrative in "Khasaes".
And concerning the comment of this verse, Ayyashi has related that the Holiness Imam Sādiq, Upon Him be Peace, has stated:

الْيَوْمَ أَكمَلْتُ دِينَكمْ بِإقَامَة حَافِظِهِ، وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى بِوَلَايَتِنَا، وَ رَضِيتُ لَكمُ الْإسلام دِيناً، أىْ تَسْلِيمَ النَّفْسِ لِأمْرِنَا.

'Today, by assigning a protector to keep it, I completed your religion, and by his Guardianship, I fulfilled My blessing for you, and I became satisfied that Islam is your religion; that is, through our commands, your surrendering is your religion.'
And he has quoted the Holiness Imam Bāqir, Upon Him be Peace, saying that:

نَزَلَتْ هَذِهِ الْآيَة يَوْمَ الْغَديرِ. وَ قَالَ يَهُودِىُّ لِعُمَرَ: لَوْ كانَ هَذَا الْيَوْمُ فِينَا لَاتَّخَذْنَاهُ عِيداً. فَقَالَ ابْنُ عبّاس: وَ أىُّ يَوْمَ أكمَلُ مِنْ هَذَا الْعِيد.

'This verse was sent down on the Day of Ghadir; and a Jew said to Omar: "If today were for us, we would take it as a festival." So, ibn Abbas says: 'Which day is more complete than this festival?'
Ibn Abbas says: 'Eighty-one days after the revelation of this verse, the Messenger of Allah, Bless be to Him and his Descendants, passed away.'^[2]

Sodai says: After this verse, Allah sent neither a verse for the lawful nor for the unlawful; the Messenger of Allah, Bless be to Him and his Descendants, took his Hajj Pilgrimage in the month of Dhul-Hijja and Mohar‘ram and then passed away.
And there is a narrative saying that when the verse of انما وليكم الله و رسوله‏ was sent down, Allah commanded His Messenger to announce the Guardianship of Ali bin Abī Tālib. This command was too much for the Holiness to do for he was aware of their corrupt. Allah sent down this verse:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ.

'…..O Messenger, announce what has been revealed to you by your [Creator and Nurturer] Lord, (Qur'an: 5/67).'

And after that He sent this verse:

اذكروا نعمة الله عليكم.‏

'Mention the blessing of Allah upon you.'

And then, He sent this verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي.

'…..today, I have perfected your religion for you, and completed My favour upon you, (Qur'an: 5/3).'

And there are some points in these five verses: the completion of the religion, the fulfillment of the blessing, the satisfaction of Ar-Rahman, the offence of Satan and the despair of the disbelievers. Allah stated:

اليوم يئس الذين كفروا من دينكم.‏

Today, the disbelievers are despaired interfere your religion.

And it is the festival of the believers for it has been related:

الْغَدِيرُ عِيدُ اللهِ الْأكبَر.

'Ghadir is the Greatest Festival of Allah.'
Audi says:

أمَا قَالَ إنَّ الْيَوْمَ أكمَلْتُ دِينَكمْ وَ أتْمَمْتُ بِالنَّعْمَآءِ مِنىِّ عَلَيْكمُ؟
وَ قَالَ: أطِيعُوا اللهَ ثُمَّ رَسُولَهُ تَفُوزُوا وَ لَا تَعْصَوْا اولِى الْأمْرِ مِنْكم؟

'Did He not say that: Today, I have perfected your religion, and completed My favour upon you?
Did He not say: Obey Allah, and then, obey His Messenger so that to succeed, and not to oppose the commands of those in authority.'

The elegies of Tahir and Hamyari on the verse of اليوم أكملت لكم دينكم‏

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Tahir and Homairi's poems concerning the verse: الْيَوْمَ أَكْمَلْتُ لَكُمْ

Tahir says:

عَيَّدَ  فِى  عِيد  الْغَدِيرِ  الْمُسْلِمُ    وَ أنْكرَ الْعِيدَ عَلَيْهِ الْمُجْرِمُ‏
يا جَاحِدى الْمَوْضِعِ وَ الْيَومِ وَ مَا    فَاهَ بِهِ الْمُخْتَارُ تَبَّا لَكمُ‏
فَأنْزَلَ  اللهُ  تَعَالَى  جَدُّهُ     الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ‏
وَ الْيَوْمَ  أَتْمَمْتُ  عَلَيْكمْ  نِعْمَتِى     وَ إنَّ مِنْ نَصْبِ الْإمَامِ الْمُنْعَم.

'Muslims have festival on the Festival Day of Ghadir; but the sinful people object him concerning this Day!
O you that are denying the position of the Ghadir, the Day of Ghadir and that which the empowered Messenger said, stay away from the blessing of Allah!
Allah, the Loftiest, stated on that Day of Revelation: 'Today, I have perfected your religion for you;
and completed My favor upon you; and among the bestowed favors is: assigning the Imam for the position of the Imamate.'
And Hemiary says:

وَ مَنْ أُكمِلْتُمُ الْإيمانَ فَارْضَوْا             عِبَادَ اللَّه فِى الْإسْلامَ دِينَا
وَ قَالَ: وَ لَا وَ رَبِّك لا يَفِيئُوا             إلَيْك وَ لَا يَكونُوا مُؤمِنينْا

‏'And be satisfied by the one by that your religion is completed, o the obedient worshippers of Allah, [be pleased that] your religion has become Islam!
And Allah stated: By your Allah, they will not turn to you; nor will they believe in you!'
And also Hemiary says:

1. بَعْدَ مَا قَامَ خَطِيباً مُعْلِنَا             يوْمَ خُمَّ بِاجْتِمَاعِ الْمَحْفِلِ
2. قَالَ: إنَّ اللهَ قَدْ أخْبَرَنِى             فِى مَعَارِيضِ الْكتَابِ الْمُنْزَلِ
3. إنَّهُ أكمَلْ دِيناً قَيْماً             بِعَلِىٍّ بَعْدَ أنَ لَمْ يُكمَل
4. وَ هُوَ مَوْلَاكمْ فَوَيْلُ لِلَّذِى             يتَوَلَّى غَيْرَ مَوْلَاهُ الْوَلِىّ

5. وَ هُوَ سَيْفِى وَ لِسَانِى وَ يَدِى             وَ نَصِيرِى أبَداً لَمْ يَزَل
6. وَ وَصيِّى وَ صَفيىِّ وَ الَّذى حُبُّهُ             فِى الْحَشْرِ خَيْرُ الْعَمَلِ
7. نُورُهُ نُورِى، وَ نُورِى نُورُهُ             وَ هُوَ بِى مُتَّصِلُ لَمْ يَفْصِلِ
8. وَ هُوَ فِيكمْ فِى مَقَامِى بَدَلُ             وَيْلُ لِمَنْ بَدَّلَ عَهْدَ الّبَدَل

1- After the Messenger stood up to deliver the sermon the crowd in a huge united gathering on the Day of Ghadir, he announced;
2- Saying: 'In fact, Allah has informed me within the Book of His,
3- That He will bring to perfection the uncompleted religion of Islam by Ali bin, Abī Tālib.
4- And he is your Master, Guardian and Chief! So, woe to one who chooses anyone other than him as his Master and Guardian!
5- And he is my sword, my tongue, my hands and the assistant of mine from the very beginning.
6- And he is my Successor, he has been chosen by me, and he is the one whose affection is the best of the deeds on Doomsday.
7- His light is my light and so is my light his light; and he is always connected to me and never will we separate.
8- And among you, he is my Successor, Caliph and the respectable status; thus, woe on him who breaks his promise and alters the fact.
And one says:

أىُّ عُذْرِ لِانَاسٍ سَمِعُوا             مِنْ رَسُولِ اللهَ مَا قَالَ بِخُمّ‏
قَالَ: قَالَ اللهُ فِى تَنْزِيلِهِ:             إنَّ دِينَ اللهِ فِى ذِى الْيَومِ تَم‏ ^[3]

What excuse do the people have who heard the Messenger of Allah's word on the Day of Ghadir, saying:
Allah has stated in His revealed Book that: "Today, the religion of Allah has been perfected?"

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The narratives witnessing the revelation of the verse: الْيَوْمَ أَكْمَلْتُ لَكُم

By his serious of documents, Hakim Hakani has related of Abi Haroun Abdi and Abi Saeed Khodri that when the verse الْيَوْمَ أَكْمَلْتُ لَكُمْ revealed to the Messenger of Allah, he said:

قال: الله اكبر (على) اكمال الدين و اتمام النعمة و رضى الرب برسالتى و ولاية على بن أبى طالب من بعدى. ثم قال: من كنت مولاه فعلى مولاه. اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله.^[4]

'Allah is the greatest for perfecting the religion and fulfilling the blessing; and for Allah's satisfaction with my Prophet-hood and for the Guardianship of Ali. O my Creator! Be the Protector of him who has the Guardianship of Ali; and be opponent to one who is the enemy of Ali! And help him who helps Ali, and humiliate one who humiliates Ali.'
And with another document from Abin Haroun Abdi, who has quoted Abi Saeed Khodri saying that:

إنَّ النَّبىَّ صَلَى اللهِ عَلَيهِ وَ آلِه دَعَا النَّاسَ إلَى عَلِىٍّ فَأخَذَ بِضَبْعَيْهِ فَرَفَعَهُمَا، ثُمَّ لَمْ يَتَفَرَّقَا حَتىّ نَزَلَتْ هَذِهِ الْآَيْة: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى. فَقَالَ رَسُولُ اللهِ صَلَى اللهِ عَلَيهِ وَ آلِه: اللهُ أكبَرُ عَلَى إكمَالِ الدِّينِ، وَ اتْمَامِ النِّعْمَة وَ رِضى الرَّبَ بِرِسَالَتِى وَ الْوَلَايَة لِعَلِىٍّ. ثُمّ قَالَ لِلْقَوْمِ: مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ. [وَ] الحَدِيثُ اخْتَصَرْتْه.^[5]

The Messenger Allah, Bless be to Him and his Descendants, called Ali to come to the people and he held him on two arms and lifted up; they were still at that state when this verse was sent down:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي.

'…..today, I have perfected your religion for you, and completed My favour upon you, (Qur'an: 5/3).'

The Messenger of Allah, Bless be to Him and his Descendants, said: 'Allah is the greatest in perfecting the religion and completing blessing; and His satisfaction with my Messenger-hood and Ali's Guardianship.' Then said he: 'Whomsoever I am Master so is this Ali his Master.'
And this narrative is quite long but I explained it in brief.
And by means of his documents, Hammouee relates Abu Haroon Abdi quoting Abu Saeed Khodri that he had related this narrative in the same way.^[6] And with another document from Abu Haroon Abdi quoting Abu Saeed Khodri that he has explained it even in more detail and also with twenty-five poems of Hassan bin Sabit.^[7]
And ibn Asakar also, by his own documents, relates this narrative.^[8]

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The narratives of Khatib Baghdadi and ibn Asakar and ibn Mardowiia about the verse of completion of the religion
And ibn Asakar relates the same narrative with his own documents.
And Siyu:ti in "Ad-Durr-al-Manthor" quotes from ibn Asakar and ibn Mardoweiia, both of then relate that Khodri has related that:

قَالَ: لَمَّا نَصَبَ رَسُولُ اللهِ صَلّى الله عَليْهِ (وَ آله) و سَلّمَ عَلِيّا يَوْمَ غَدِيرِ خُمٍّ فَنَادَى لَهُ بِالْولَايَة، هَبَطَ جَبْرَئيلَ عَلَيَهِ السَّلام بِهَذِهِ الْآيَة: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكم.^[9]

When the Messenger of Allah, Bless be to Him and his Descendants, assigned Ali on the Day of Ghadir-e-Khum, and announced his Guardianship, Gabriel, Upon Him be Peace, brought down the verse: .أَكْمَلْتُ لَكُمْ دِينَكُمْ
And Hakim Haskani too, with his own document from Abu Horaira has related that:

قَالَ: مَنْ صَامَ ثَمَانِيَة عَشَرَ^[10] مِنْ ذِى الْحِجَّة كتِبَ لَهُ صِيَامُ سِتَينَ شَهْراً، وَ هُوَ يَوْمُ غَديرِ خُمٍّ لَمَّا اخَذَ النَّبىُّ صَلى اللهُ عَلَيهِ وَ آلهِ بِيَدِ عَلِىِّ فَقَالَ: أَ لَسْتُ وَلىَّ الْمُؤمِنينَ؟ قَالُوا: بَلىَ يَا رَسُولَ اللهُ! فَقَالَ: مَنْ كنْتُ مَوْلَاهُ فَعَلىُّ مَوْلَاهُ.
فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: بَخً بَخً لَك يَا بْنَ أبِى طَالِبٍ أصْبَحْتَ مَوْلَاىَ وَ مَوْلَى كلِّ مُؤْمِنٍ. وَ أنْزَلُ الله الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى‏.^[11]

'Saying that: Whoever fasts on the 18th of Dhul-Hijja, he receives the reward of sixty months of fasting; and on that Ghadir-e-Khum Day, when the Messenger of Allah held Ali on the arm and said: "Am I not the Master and Guardian of the believers?" They said: 'Yes, O the Messenger of Allah.' Then, the Messenger said: "Whomsoever I am Master to, so is this Ali his Master."
Omar bin Khattab said: 'Well done! Well down O the son of Abu: Tālib! You did passed the night and now you are my Master and so are the Master of all believers.' And then, Allah sent down this verse:

الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى‏.

And Khatib too has narrated the same event but only by adding the twenty-seven of the month of Rajab to it, along with the translation of situation of Abu Nasr Habshon bin Musa bin Ayyub Khallal; with his own document from Habshon, from ibn Saeed Ramli, from Zamrat bin Rabia Ghorashi, quoing Abu Shuzab, from Matar Waragh, quoting Shahr bin Hushab, and he quoting Abu Horaira. And at the bottom of the page he says: 'This narrative is known as the narrative of Habshon. ^[12]
And ibn Kathir Dameshghi, in translation of the situation of the Commander of the believers, Upon Him be Peace, from Khatib Baghdadi, with this document related this even in the same way and the same words.^[13]
And Siyu:ti, along with translation of this noble verse, extract from ibn Mardoweiia and Khatib and ibn Asakar quoting Horaira that:

قَالَ: لَمَّا كانَ يَوْمَ غَدِير خُمٍّ- وَ هُوَ يَوْمُ ثَمانِىَ عَشْرَة مِنْ ذِى الْحِجَّة- قَالَ النَّبِىُّ صَلَى اللهُ عَليِهِ وَ آلِه: مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ. فَأنْزَلَ الله: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكم.‏^[14]

He said: 'when the Day of Ghadir-e-Khum approached, and it was the 18th of Dhil-Hijja, the Messenger, bless be to Him and his Descendants, said: "مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ", and on this basis Allah sent down the verse: " الْيَومَ أكمَلْتُ لَكمْ دِينَكم‏".
And Hakim Haskani too with his another document from Foran bin Ibrahim, referring to ibn Abbas narrative, relates that he said:

بَيْنَمَا النَّبِىُّ صَلَى اللهِ عَليهَ وَ آلِه بِمَكة أيّامَ الْمَوْسِمِ إذِ الْتَفَتَ إلَى عَلِىٍّ فَقَالَ: هَنيئاً لَك يَا بَا الْحَسَنِ إنَّ اللهَ قَدْ أنْزَلَ عَلَىَّ آيَة مُحْكمَة غَيْرَ مُتَشَابِهَة ذِكرِى وَ إيَّاك فِيها سَوَآءُ: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ- الآية.^[15]

'Once when, on the season of Hajj pilgrimage, we were at Mecca, the Messenger of Allah, Bless be to Him and his Descendants, turned to Ali and said: "May it be happy to you, O Abu-al-Hassan! Allah has sent down a verse to me that it is not of the decisive or ambiguous verses; in that verse, your name and mine are at the same rank, it is: "الْيَومَ أكمَلْتُ لَكمْ دِينَكم‏"
And Khatib Kharazmi from Sayyid-al-Hoffaz: Abu Mansour Shahrdar bin Shiroia bin Shahrdar Deilami, along with what he has written him from Hamedan has related that he said: Informed me Abu-al-Fath Abdus bin Abdullah bin Abdus Hamedani a book, from Abdullah bin Ishaq Baghawi, from Hassan bin Olail Ghanawi, from Muhammad bin Abd-ur-Rahman Zera, from Gheis bin Hafas, from Ali bin Hussein, quoting Abu-al-Hassan Abdi, Quoting Abu Horaira, from Saeedi, quoting Abu saeed Khodri saying that: 'When the Generou Messenger called the people to Ghdir-e-Khum, he commanded them to sweep and clean the ground under the shadow of the tree – and it was on Thursday^[16] – then, he called the people to get closer to Ali and he held Ali on the arm and lifted his hand so high that the people there could see his armpit; right then, this verse was sent down:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا.

'…..today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, (Qur'an: 5/3).'

At such state the Messenger of Allah said:

 الله اكبر على اكمال الدين، و اتمام النعمة، و رضى الرب برسالتى و الولاية لعلى‏

and soon after he said:

 الله اكبر على اكمال الدين، و اتمام النعمة، و رضى الرب برسالتى و الولاية لعلى‏

'…..the Messenger of Allah, Bless be to Him and his Descendants, said: 'Allah is the greatest in perfecting the religion and completing blessing.' And he added:

اللَّهُمَّ وَالِ مَنْ وَالَاهُ، وَ عَادَ مَنْ عَادَاهُ، وَ انْصرْ مَنْ نَصَرَهُ، وَ اخْذُل مَنْ خَذَلَه.‏

O Allah, do love him who loves Ali and be opponent to him who is his enemy; and whoever is his assistant do assist him and he who humiliates him do humiliate him.'
After a while Hessan bin Sabit said: 'O Messenger of Allah! Would you let me to compose some poems?' The Holiness stated: "Go on by the blessings of Allah, the Highest!" Hessan said: 'Listen to the witness of the Messenger of Allah, Bless be to Him and his Descendants,' then, he continued this:

نَادِيهِمُ يَوْمَ الْغَدِيرِ نَبِيُّهُمْ             بِخُمِّ وَ أسْمِعْ بِالرَّسولِ^[17] مٍنًادَيَا
بِأنِّىَ مَوْلَاكمْ نَعَمْ وَ وَلِيُّكمْ             فَقَالُوا وَ لَمْ يُبْدُوا هُنَاك التَّعَامِيَا
إلَهُك مَوْلَانَا وَ أنْتَ وَليُّنَا^[18]             وَ لَا تَجِدَنْ فِى الْخَلْقٍ لِلْأمْرِ عَاصِيَا
فَقَالَ لَهُ قُمَ يَا عَلِىُّ فَإنَّنِى             رَضِيتُك مِنْ بَعْدِى إمَامًا وَ هَادِيَا
فَمَنْ كنْتُ مَوْلَاهُ فَهَذَا وَلِيُّهُ             فَكونُوا لَهُ أنْصَارَ صِدْقٍ مُوَالِيَ
هُنَاك دَعَا اللَّهُمَ وَالِ وَلِيَّهُ             وَ كنْ لِلّذِى عَادَى عَلِيَّا مُعَادِيَا ^[19]

*Ghadir’s being Thursday is attributed to another narrative, however what we investigated is that Arafa is on Friday and Ghadir on Sunday.
4- (which is in "Managhib-e-Kharazmi", old fashioned publication, page 80-81, and publication in Najaf, page 80-81. It is also in "Ghāyat-al-Maram", the first part, pages 336-337, section twenty-nine, and he has related the narrative of Kharazmi in the same way, but has omitted four lines of the poems. And "Al-Mizan", volume 5, pages 205 and 206 has related it from "Ghāyat-al-Maram". And he has explained it in "Al-Ghadir", volume one, page 234, which has related it from Kharazmi).
And also Kharazmi by means of his documents from Hafiz: Ahmad bin Hussein Beihaghi from Hafiz: Abu Abdullah Hakim from Abu Ya'li: Zobeir bin Abdullah Thori from Abu Ja‘far Bazzaz, from Abu bin Ali Ramli, from Zamra, from ibn Shuzab, from Matar waragh, have related the same narrative that we have explained from Hakim Haskani in the "Shawahid-at-Tanzil, from Khatib Baghdadi in "The History of Baghdad". And they explain the verse of

 " الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا.

'…..today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, (Qur'an: 5/3).' in them. "^[20]

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The narratives of ibn Moghazeli and Hammuee concerning the verse the completion of the religion and the fulfillment of the blessing

And ibn Moghazeli relates it from Abu Bakr bin Muhammad bin Tawan, from Abu-al-Hassein Ahmad bin Hussein, ibn Sammak from Abu Muhammad Ja‘far bin Muhammad bin Nasir Kholdi, from Ali bin Saeed bin Fotaiba Ramli relating all these from the same narrative as: He who fast the 18th of Dhi-Hijja, the reward of sixty months of fasting is given to him – and that day is the Day of Ghadir-e-Khum, when the Messenger of Allah, Bless be to Him and his Descendants, held Ali on the hand, lifted it, and said:

أَلَسْتُ أوْلَى بِالْمُؤمِنينَ مِنْ أنْفُسِهِمْ؟! قَالُوا: بَلَى يَا رَسُولَ اللهِ! قَالَ: مَنْ كنْتُ مَوْلَاهُ فَعَلىُّ مَوْلَاهُ. فَقَالَ عُمَرْ بْنُ الْخَطَّابِ: بَخَّ بَخَّ لَك يَا عَلِىَّ بْنَ أبِى طَالِبٍ! أصْبَحْتُ مَوْلَاىَ وَ مَوْلَى كلِّ مُؤمِنٍ. فَأنْزَلَ اللهُ تَعَالَى: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكم.^[21]

'Am I not in privilege upon the believers of themselves?' They said; 'Yes, you are, O the Messenger of Allah.' He said: ,Then, whomsoever I am Master to, this Ali his Master.' So, Omar bin Khattab said: 'Well done! O Ali bin Abī Tālib! I congratulate you to be my Master as well the Master of every believer.' Thus sent Allah, the Highest: '…..today, I have perfected your religion.'
And Al‘lāma Tabatabaee, May Allah be pleased with, has related the same narrative from the book of "Manaqib" of ibn Mardoweiia, and the book of "Serghat-ush-She'ar" of Marzbani, including the state of its revelation

 الْيَومَ أكمَلْتُ لَكمْ دِينَكم.^[22]

And Sheikh-al-Islam Hammouee with two documents: one from Sheikh Taj-ad-Din Abu: Tālib, Ali bin Anjab bin Othman bin Abdullah Khazan, quoting Imam Borhan-ad-Din, Nasir bin Abi-al-Makarim Motarrazi, quoting Kharazmi with his own chains of documents from Abu: Haroun Abdi and Abu: Saeed Khodri the same narrative that we have explained. He goes on until he says:

ثُمَّ لَمْ يَتَفَرَّقَا حَتَّى نَزَلَتْ هَذِهِ الْآيَة: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى وَ رَضِيتُ لَكمُ الْإسلام دِينا.

The Messenger of Allah and Ali, Upon Him be Peace, had not yet separated when this verse was revealed: They had not yet separated when this verse was revealed: 'Today, I have perfected your religion for you, and completed My favor upon you, and have granted Islam as a religion for you – a commitment to live in peace;' and after he sates Hassan's demand from the Messenger of Allah for composing the poem, he mentions four lines of them.^[23]
The second is the same document from Kharazmi's another document from Sayyid-ul-Hofazquoting Abu: Mansour Shahrdar bin Shiroya which we related it from Abu: Haroun Abdi, quoting Abu: Saeed Khodri. And he goes on explaining that:

ثُمَّ لَمْ يَتَفَرَّقَا حَتَّى نَزَلَتْ هَذِهِ الْآيَة: الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكمْ وَ أَتْمَمْتُ عَلَيْكمْ نِعْمَتِى وَ رَضِيتُ لَكمُ الْإسلام دِينا.

They had not yet separated when this verse was revealed: 'Today, I have perfected your religion for you, and completed My favor upon you, and have granted Islam as a religion for you – a commitment to live in peace.'
Then, he sates Hassan's demand from the Messenger of Allah for composing the poem; he mentions four lines of them.
Then, he brings five lines of his poem and says: The writer says: This is the narrative of Ghadir and there are different ways of explaining it with Abu: Saeed: Sa'd bin Malik Khodri Ansari.^[24]
And Abu: Noaim Isfahani, in his so called book " نُزُولُ الْقُرآنِ فى أمير المؤمنين علىّ بن أبى طالب عَليه السَّلام‏" relates it from Ali bin Aamir, quoting Abu:-al-Jahhaf, from A'mash who relates it from Atey‘ya that he said: This verse was sent down about Ali bin Abī Tālib to the Messenger of Allah, Bless be to Him and his Descendants:

يا ايها الرسول بلغ ما انزل اليك، و قد قال الله تعالى: اليوم أكملت لكم دينكم و اتممت عليكم نعمتى و رضيت لكم الإسلام دينا.^[25]

'O Messenger! Announce that which has been sent down to you.' And Allah, the Exalted, stated: 'Today, I have perfected your religion for you, and completed My favor upon you, and have granted Islam as a religion for you – a commitment to live in peace.'
And also in the book of "The Revelation of the Qur'an", Abu: Noaim quotes Gheis bin Rabi, and he from Abu: Haroun Abdi quoting Abu: Saeed Khodri, he relates that: The Messenger of Allah called the people to Ali bin Abī Tālib, Upon Him be Peace, and commanded them, on the Day of Ghadir-e-Khum, to sweep and keep clean the open under the trees – it was on Thursday – and the Messenger called Ali to him and lifted him so high^[26] that his armpit was clearly seen by the people. In the mean time, when the people were still there, this verse was revealed:

اليوم أكملت لكم دينكم و اتممت عليكم نعمتى و رضيت لكم الإسلام دينا.

'Today, I have perfected your religion for you, and completed My favor upon you, and have granted Islam as a religion for you – a commitment to live in peace.' At that moment, the Messenger of Allah said:

اللهُ أكبَر عَلَى إكمَالِ الدِّينِ، وَ إتْمَامَ النِّعْمَة، وَ رضِىَ الرَّبِّ بِرسَالَتِى وَ الْوَلَايَة لِعَلِىٍّ عَليَه السَّلام مِنْ بَعْدِى. وَ سپس فرمود: مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ، اللَّهُمَّ وَالِ مَنْ وَالَاهُ! وَ عَادِ مَنْ عَادَاهُ! و انْصُرْ مَنْ نَصَرَهُ! وَ اخْذُلْ مَنْ خَذَلَه.‏

'Allah is the Greast on perfecting the religion, and fulfilling His blessings; and my Lord is satisfied with my Messenger-hood and Ali's Guardianship after me.' And then, he stated: 'Whoever I am Master to, so is Ali his Master.
O Allah, do love him who loves Ali and be opponent to him who is his enemy; and whoever is his assistant do assist him and he who humiliates him do humiliate him.'
Next, Hassan stood up and read his poem – he added these lines to the poems we already mentioned.

فَقَالَ لَهُ قُمْ يَا عَلىُّ فَإنَّنِى             رَضِيتُك مِنْ بَعْدى إمَاماً وَ هَاديَا
فَمَنْ كنْتُ مَوْلَاهُ فَهَذَا وَلِيُّهُ             فَكونُوا لَهُ أنْصَارَ صِدْقِ مُوَالِيَا
هُنَاك دَعَا اللَّهُمَ وَالِ وَلِيَّهُ             وَ كنْ لِلَّذِى عَادَى عَلِياًّ مُعَادِيَا ^[27]

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The narratives of Sibt ibn Juzi and Sayyid Razi concerning the verse the completion of the religion and the fulfillment of the blessing

Abu: Mozaffar, the son of Jauzi says: Ahamad bin Thabit Khatib quotes Abdullah bin Ali bin Muhammad bin Bashar, quoting Ali bin Omar Dar Ghotni , quoting Abu: Nazr Habshun bin Musa bin Ayyub Khelal that Abu: Horaira said; then he goes to the end and says: And when the Messenger of Allah stated: " مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ", this verse was revealed:

اليوم أكملت لكم دينكم و اتممت عليكم نعمتى. - الآیة. ^[28]

'...today, I have perfected your religion for you, and completed My favor upon you, (Qur’an)

And Sayyid Razi has related it in the book "The Prideful Virtues" from Muhammad bin Idhaq, quoting Abu: Ja‘far who quotes his father and grandfather that when the Messenger of Allah, Bless be to Him and his Descendants, was returning from the Farewell Pilgrimage, he landed in a place called "Sojan". Then this verse was revealed:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ.

'…O Messenger, announce what has been revealed to you by your [Creator and Nurturer] Lord; for if you do not do so you have not conveyed His message. Allah protects you from people, (Qur'an: 5/67).'

When the chastity and protection of the Holiness guaranteed by Allah, it was called among the people: " الصَّلَاة جَامِعَة " (hasten to the mass prayer); all the people there gathered and he stated:

مَنْ أوْلَى بِكمْ مِنْ أنْفُسِكم‏؟

All the people cried: "And and His Messenger". Then, the Messenger held Ali on the hand and said:

مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ. اللَّهُمَّ وَالِ مَنْ وَالاهُ! وَ عَادِ مَنْ عَادَاهُ! وَ انْصُرْ مَنْ نَصَرَهُ! وَ اخْذُلْ مَنْ خَذَلَهُ! لِأنَّهُ مِنِّى وَ أنَا مِنْهُ، وَ هُوَ مِنىّ بِمَنْزِلَة هَارُونَ مِنْ مُوسَى إلَّا انَّهُ لَا نَبِىَّ بَعْدِى.‏

‏'[The Messenger of Allah, Bless be to Him and his Descendants, assigned Ali bin Abī Tālib as the sign and said]: 'Whomsoever I am Master to so is this Ali his Master. O Allah, have Guard him who has the Guardian of Ali, and be opponent to one who is his enemy. And humiliate one who humiliates him, and assist him who assists Ali. O Allah, You are my witness upon this nation!'
This assignment of the Commander of the believers as the Guardian was the last sacred law that Allah, the Exalted, made incumbent to the nation of Muhammad: as prayer, fast, Hajj and other laws that they had already accepted them.^[29]
And ibn Kathir Dameshghi has put it down in his commentary that ibn Jarir says: 'It is said that this verse has been sent down to the Messenger of Allah, Bless be to Him and his Descendants, on the way back from the Farewell Pilgrimage.' And then, he has related the meaning of this narrative from Abu: Ja‘far Razi quoting Rabi bin Anas.
And then, he says: 'Ibn Mardoweiia has related it from Abu: Haroun Abdi and Abu: Saeed KHodri that: "This verse has been revealed to the Messenger of Allah, Bless be to Him and his Descendants, on the Day of Ghadir-e-Khum when, concerning Ali, he was saying: " مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ"; then, he has related it from Abu: Horaira.' And it is recorded in the narrative of Abu: Horaira it was on the 18th of Dhi-Hijja, that is, when the Holiness was returning from the Farewell Pilgrimage. ^[30]
And ibn Kathir has recorded in his history book that: 'Zamra has related it from ibn Shuzab, quoting Matar Warraq, and he too quoting Shahr bin Hushab saying Abu: Horaira has related that when the Messenger of Allah, Bless be to Him and his Descendants, held Ali on his hand and said: " مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ" soon after this verse was revealed: اليوم أكملت لكم دينكم و اتممت عليكم نعمتى.' And Abu: Horaira has said that the reward of fasting on the day of Ghadir equals the reward of sixty months of fasting.^[31]
There are great many narratives by the Shiites and they recorded them in their commentary books and narratives, such as: Ali bin Ibrahim Ghommi in his commentary, Sheikh Sadough Muhammad bin Ali bin Babweiia Ghommi in Aamali, Sheikh Abi Ali Tabarsi in the "Tafsir-e-Majma'-tul-Bayan", and Sheikh Tousi in the book of Aamali, Muhammad bin Masoud Ayyashi in his Commentary, Sheikh Abu: Mansour Ahmad bin Ali bin Abī Tālib Tabarsi in "Ihtijaj", Abu: Ali Fattal Noshabory in the "Roza-tul-Wa‘ezin" and are still more. All of them, without any differences, have accepted that this verse was revealed on the Day of Ghadir. And Sayyid, the greatest, Mohad‘dith Bahrani has related fifteen narratives of these great men. ^[32]
Ali bin Isa from Erbil, the contemporary friend of Hanbali Moseli from Bad‘akhshan, has related in the book of "مِفْتاح النَّجَا فى مناقب آل العبا" which mostly is of the virtues and positions of Ali, the Commander of the believers, Upon Him be Peace, about the revelation of:

اليوم أكملت لكم دينكم و اتممت عليكم نعمتى و رضيت لكم الإسلام دينا.

'Today, I have perfected your religion for you, and completed My favor upon you, and have granted Islam as a religion for you – a commitment to live in peace.' And he relates the event of Ghadir-e-Khum from Abu: Saeed and then says: 'The Messenger of Allah raised Ali's hand and this verse was revealed, then the Messenger said:

اللهُ أكبَرُ عَلَى إكمَالِ الدّينِ، وَ إتْمَامِ النَّعْمَة، وَ رِضَى الرَّبِّ بِرِسَالَتِى وَ الْوَلَايَة لِعَلىِّ بْنِ أبيطَالِب.^[33]

'Allah is the greatest for completing His religion, and fulfilling His blessings and the satisfaction of the Holiness Creator for my mission and also the Guardianship of Ali bin Abī Tālib.'
And after mentioning some verses concerning the Holiness' dignity, he says: 'All these are the narratives that I related from the community of the Sunnite, because our rightful narrator, through whom we have related them, is a Hanbali. Ibn Mardoweiia has also collected a book on the virtues of the Commander of the believers, Upon Him be Peace; he has done his best and has not been negligent in his action. He has explained the subjects so attentively that the Shiite's scholars have not done so far, and they have not written them in their books. However, I did not bring together the revelation position of the verses concerning the Commander of the believers, Upon Him be Peace, by the means of our own companions; firsly, I did not want to quote them, and then I found it a waste of time to say the same things they had already put in their books.^[34] 

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People have acted upon four things but have forgotten the Guardianship

And after relating the poem of Hassan bin Sabit together with the Ghadir event: it has been related about ibn Haroun Abdi (the narrator of the revelation of the verse of the perfection of religion from Abu: Saeed Khodri), it has been said that he has said: for a period of time, I used to carry the verdict of the Khawaridj, I did not care any religion until I came across with Abu: Saeed Khodri by chance, then I heard he say: People have to act upon five things. He acts upon four things but forgetting the last one. A man asked him what those four were they were acting upon?
Abu: Saeed said: They are praying, paying Zakat, Hajj Pilgrimage and fasting. He asked: Then, what is the one they have forsaken? Abu: saeed answered, it is "The Guardianship of Ali bin Abī Tālib"! The man said: Is this also like those four incumbent?? Abu Saeed said: Yes. The man said: So, people are disbelievers for not having the Guardianship! Abu: Saeed said: So, I am innocent about it.^[35]

 (“كشف الغمّة”, page 94).

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The Sunnite always say: the religious completion verse had been revealed on the Day of Arafa
Anyhow, as we explained it, there is not even one of the Shiite's scholars to say that the verse of completion to be revealed on any days other than Ghadir; they unanimously believe that it has been revealed concerning the Guardianship and at the same time the Messenger was delivering his sermon.
However, the Sunnite's scholars have related it from Abu: Saeed Khudri, Abu: Horaira, Jabir bin Abdullah, Mojahid Makki, the Holiness Imam Muhammad Bāqir and the Holiness Imam Ja‘far Sādiq, Upon Both be Peace, and the great ones of them whom we explained in our book have unanimously accepted it though some of them believe that the verse was revealed in the evening of Arafa, in the season of Farewell Pilgrimage.
Siyu:ti says: Among the verses that revealed to the Messenger of Allah on that journey, was the verse of " اليوم أكملت لكم دينكم ", and the right narrative is by Omar saying: 'It was revealed in the eve of Arafa on Friday, in the year of the Farewell Oilgrimage. And there are lots of reasons that this narrative to be of Omar's, though ibn Mardoweiiah has quotied it from Abu: Saeed Khodri saying: 'This verse has been revealed on the Day of Ghadir-e-Khum.
And also similar to this narrative, he has extracted one from Abu Horaira. And in Abu; Abu: Horaira's narrative it has been confirmed that the event was on the 18th of Dhi Hijja when he was returning from the Farewell Pilgrimage – none of these two extracts are right.^[36]
And ibn Kathir Dameshghi says: 'Neither of these two narratives is correct, without doubt, the correct one is that it was revealed on the Day of Arafa, which was Friday! As it is narrated by Omar bin Khattab, Ali bin Abī Tālib, the first king of Islam, Mua‘wiyaht bin Abi Sofyan, Abdullah bin Abbas, the translator of the Qur'an, and Samorat bin Jondab. And Sha'bi, Ghattadat bin Da'amat and Shahr bin Aushab, as well as many great scholars have related it – and ibn Jarir has also related it.^[37]
And, after explaining the narrative of Zamrat from ibn Shauzab, from Matar Warraq, and from Shahr bin Hoshab, he has related it in his history book quoting Abu: Horaira that when the Messenger of Allah held Ali on his hand and said: " مَنْ كنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاهُ" and Allah, the Exalted, revealed the verse: اليوم أكملت لكم دينكم و اتممت عليكم نعمتى, Abu: Horaira has said that that day was the Day of Ghadir-e-Khum, and the reward of fasting on that Day for equal to the reward of sixty months of fasting. He says: 'This narrative is quite wrong , it is absolutely a lie, because it is related in the both "Sahihs", (Sahih-e-Bukhari and Moslim), that the Commander of the faithful, Omar bin Khattab has said: 'This verse has been revealed on the Day of Arafa, which was a Friday, and at that time the Messenger of Allah was in Arafat.' ^[38]
He also continues it in his history book, 'Imam Ahmad, by means of his document from Tariq bin Shahab has related that: 'A Jew went to Omar bin Khattab and said: 'O the Commander of the Faithful! You recite a verse in your Book that if it had been revealed to us, the Jews, we would celebrate that Day and considered it as a festival among us!' Omar asked: Which verse do you mean?' The Jew said: 'the statement of Allah: اليوم أكملت لكم دينكم و اتممت عليكم نعمتى.' Omar said: 'By Allah, I well know the very day when the verse was revealed to the Messenger of Allah, I even know the the exact moment of its revelation: it was Friday, the eve of Arafa.'
And he has related this narrative from Bukhari quoting Hassan bin Sab'bah, from Ja‘far bin Aun, quoting Omar and Termizi, Nesaee, and by different ways from Ghais bin Moslim all have related it from Omar. ^[39]

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The lack of the revelation of the verse الْيَوْمَ أَكْمَلْتُ لَكُم on the Day of Arafa
Now, to prove the fallacy of this narrative and, in the mean time, to acknowledge its revealing on the Day of Ghadir, we take hold of two related subjects:
The first one is that the writers of the Sunnite are in the same opinions that after the revelation of the verse of the religion completion, the Messenger of Allah lived only for eighty-one or eighty-two days, and then he passed away. Their historians also say: 'the demise of the Holiness Messenger was on the 12th of Rabi-al-Aw‘wal.'
Fakhr Razi, in his history says: the companions for the history have said that when this verse was revealed to the Messenger of Allah, Bless be to Him and his Descendants, the Holiness did not live more than eighty-one or eighty-two days; and after his demise, there was no change in the Islamic Laws. This verse is from the main source and it is the same as it was revealed to the Messenger; and this information is issued from the Hidden Secrets, and it is a miracle.^[40] 
And among those who have confirmed, the duration to be eighty-one days, is Abu:-as-Saud, who has put is down in his commentary book.^[41]
Ibn Kathir Dameshghi has explained about the dead and demised in the year 11th after the Messenger's immigration. He has said the Messenger of Allah, Bless be to Him and his Descendants, Muhammad bin Abdullah, the Master of the people of Adam in this world and the next, passed away in this year. According to the well-know and authentic source it was on the 12th of Rabi-al-Awwal.^[42]
This date conforms the revelation of the verse of religion perfection on the Day of Ghadir, because if we do not take the Day of Ghadir into consideration but instead take the day of the demise – as, they in their account, usually omit a day in the beginning of the year or from the last month of the year – and if each three months of Dhul-Hijja, Moharram and Safar includes 29 days,^[43] then the period 3 between the Ghadir and demise will be eighty-one days; and if two months are 29 days but one month 30 days, the total becomes eighty-two days.
And it is obvious that the counting is right but if the revelation of the verse is on the eighteenth of Ghadir. However, if it is assumed that the revelation was on the Day of Arafa, the 19th, then, the gap between the revelation of the verse and the demise of the Messenger of Allah will be ninety or ninety-one days. And this is against the idea of the Sunnite, and no one has mentioned it so.
The second one is that, the phrasal verse أكملت لكم دينكم denotes that the perfect religion and all commands and orders have come to us and nothing is remained – neither the lawful nor unlawful after the demise of the Messenger. And according to this connotation there are still some commands that absolutely have been revealed after the command of Arafa, similar to the same verse revealed on the Day of Ghadir, even though the Sunnite do not take it relating the Imamate and the Caliphate. And similar to the verse of usury, debts and the indirect heirs ^[44] all together the verses that are in the Chapter five, ' ăl-mā’ïdă', which are revealed between Arafa and the Day of Ghadir; it is because the Sunnite also agree with us that the Chapter of ăl-mā’ïdă' has been revealed on the occasion of the Farewell Pilgrimage.^[45]
And in the book of "اتقان", Siyu:ti has noticed this problem is on their side, so he says: according to that which is said the verse اليوم أكملت لكم دينكم has been revealed on the day of Arafa, in the year when the Farewell Pilgrimage took place, there is a difficulty; because the apparent of the verse denotes that all laws and commands have happened before this verse. And some of them have stipulated this subject; among them is Soddi, who says: 'After this verse, there has revealed neither any lawful nor unlawful,' though the verse of the debts, usury and the the indirect heirs have been revealed later on. And ibn Jarir has awakened by this problem and has explained that, therefore, we must say: The meaning of the perfection of the religion is, settling the Muslims in the Sacred Mosque and drawing out the disbelievers from there; thus, it was so that the Muslims performed the rites of Hajj while the disbelievers stayed away from them.
And then, ibn Jarir has confirmed this explanation to be related as ibn Abi Talha quoting ibn Abbas that: Muslims used go on Hajj with the disbelievers and they mixed on the journey, and when the Chapter of Exemption was revealed, and it prohibited the disbelievers entering the Sacred House, (Mecca), the Muslims performed their rites separately. And this is the great blessing that Allah has bestowed:^[46] وَ أَتْمَمتُ‏ عَلَيكمْ نِعْمَتِى‏; '…and I fulfilled my blessing upon you.'
And it is obvious that ibn Jarir's paraphrase does not solve any problem, because the verse is relating the perfection of the religion and the completion of the blessing. And by the shortcoming in the command which later it was perfected, a religion cannot be called to be 'perfect', though the prohibition of the disbelievers was a blessing but it cannot be the perfection of the religion. Therefore, Siyu:ti has only mentioned ibn Jarir's explanation and has ignored the main subject, and he has not solved the main question. Besides, we know that the Chapter of Exemption and the prohibition of the disbelievers entering the Sacred House has happened in the year nine after the Immigration, and naturally the event must happen on that day, as it is said: "والیوم", and it means "today", the adverb of time must be the same day. In this case, after one year from the revelation of the Chapter of Exemption what does the verse of إكمالِ دِين, with اليوْم, mean!

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The comparative statement in the verse: الْيَوْمَ أَكْمَلْتُ لَكُم

This foregoing explanation was a brief answer to the baseless narrative of the Sunnite; however, the main answer and objection is that: these narratives are totally against the vivid Glorious Qur'an.
In other words, it is opposing with the meaning of the verse اليوم أكملت لكم دينكم, and this verse proves the invalidity of that narrative; and to know the meaning well, the verse must be well commented and taken into consideration.
Without any doubts, the sentence: "اليوْمَ يئِسَ الَّذِينَ كفَرُوا مِن دِينِكم" and the sentence of "اليوْمَ أَكمَلْتُ لَكمْ دِينَكم‏" are related and close to each other. Because it is clear that there is a kind of relationship between the despair of the disbelievers of attacking the Muslims and between the Muslims' religion perfection. And these two subjects can be combined and made a single sentence with one meaning. Apart from that, we see that these two sentences are in the same style.
Our best confirmer is that the previous and the subsequent companions' commentators and the followers have taken these two sentences as one, they have considered each part the complement of another one. It is because they have taken one single meaning out of two, and they have known that both parts were revealed at the same time.
So, the outcome is that these two sentences: "اليوْمَ يئِسَ الَّذِينَ كفَرُوا مِن دِينِكم" " وَ رَضِيتُ لَكمُ الإسْلَمَ دِينًا" up to the: is one single sentence and is used for one purpose. And there is no different ideas and communications in the meaning, either we say: there is a relation between this sentence with the verse of prohibition or there is not; because the verse of prohibition is included in this sentence. And the word "اليوْمَ ", 'the day', which is used in both parts, is the unique time and has one meaning; the day that the religion of Allah is completed, and the disbelievers become hopeless of attacking the Muslims and ruining their religion.

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What is the purpose of الْيَوْمَ in the blissful verse?

Now, let's see what this repetitive word of "اليوْمَ" means and what is its main function. Does the word 'the day' mean its vast meaning of the time, as it is said: 'Yesterday, I was a child, and today I am a grown up man. Or I was ignorant yesterday and today I am a learned man.' Here, the meaning of "today" is the occurrence of Islam with the mission of the Messenger of Allah, Bless be to Him and his Descendants, and his announcing the Islam rather than the statements: Allah sent Islam for you, He completed the religion for you, completed blessing for you and caused the disbelievers to be despair of you.
This probability is not right because the style of the sentence is that: at that time, Muslims had a religion that the disbelievers were after ruining it and Muslims were always in fright. Allah made the disbelievers abject and despaired but secured the Muslims against them. That religion was imperfect and Allah perfected it and completed His blessing. However, before the advent of Islam, the Muslims did not have a religion so that the disbelievers to be to be greedy at it, Allah perfected their religion and completed His blessing.
Above all, according to this probability, the sentence "اليوْمَ أَكمَلْتُ لَكمْ دِينَكم‏" must be prior to "اليوْمَ يئِسَ الَّذِينَ كفَرُوا مِن دِينِكم"so that its order to be logically right.
Or the meaning of 'today' in the Noble Verse, is after capturing Mecca, when Allah ruined the tricks of the disbelievers and brought down their dignity and made their idols smashed unto the ground, and therefore, they lost hope to stand on their feet again. They became desperate in their enmity against Islam and stopping the progress of the Muslims and Islam being known in the world.
This probability is not right either, because the verse points to the perfection of the religion and abundant blessing, because in the year six after the Immigration, the religion had not been perfected. Great many laws and commands and incumbents were revealed after capturing Mecca, so were great many of commands concerning the lawful and unlawful were revealed between the that day and the demise of the Messenger which were all for the perfection of the religion.
Apart from this, the term "الَّذِينَ كفَرُوا" refers to all disbelievers. After the victory of Mecca those disbelievers were not hopeless of attacking the Muslims and looting their belongings. The main reason for this is that many of the compacts and treaties which were made between the Muslims and the disbelievers were still untouched; and the Arabs' disbelievers were still taking Hajj pilgrimage as they did in the Ignorance Era. As Allah has stated:

وَ مَا كَانَ صَلَوتُهُم عِندَ الْبَيتِ إلّا مُكَاءً وَ تَصدِية ^[47]

'…and their prayer at the [Holy] House was nothing but only whistling and clapping, (Qur'an: 8/35).'

And the women performed the rites naked, making obvious their nude body and private parts!^[48]
This way of living continued until in the year nine after the Immigration, the Messenger of Allah, Bless be to Him and his Descendants, sent Ali, the Commander of the believers, Upon Him be Peace, with the message of the Chapter Exemption from Medina to Mecca so that to do away with the remaining customs of the past.
Or it can be after the revelation of the verse, because at that time Islam had almost spread throughout the Arab Peninsula and the previous customs of the ignorance had disappeared. On the Hajj Pilgrimage, the Muslims did not come across any disbeliever around the House, all the affairs were in their hands. After long suffering and fright, Allah had sent upon them calm and serenity; He had made their lives comfortable so that to worship in ease.
This probability is not right either, it was because although the disbelievers among the Arabs after the revelation of the Chapter of Exemption and the disbelieving era had disappeared from the Arab Peninsula, and it was the end of the ignorant customs, they were disappointed to overtake the Muslims, yet the religion of Islam was not perfected; many laws and commands, as well as this Chapter of Exemption were sent down. And we mentioned that all of them are in the same opinion that the Chapter of ăl-mā’ïdă, (the Heavenly Food), was revealed at the end of the life the Messenger of Allah, Bless be to Him and his Descendants. And there are great many laws and commands including the lawful and unlawful in this chapter. So, to make it brief, there is no way to take the meaning of "الیوم" which is in the Noble Verse as a certain time: taking it as the starting point, the advent of Islam, after the victory of Mecca or any occasion took place later on. We have no choice but to say: the meaning of "الیوم" is the very day that the chapter was revealed.
And that day is the day when the chapter was revealed because: "اليوْمَ يئِسَ الَّذِينَ كفَرُوا مِن دِينِكم" is in the middle of the verse of the reverence of eating and it is related to it, or it may be revealed after the revelation of the Chapter of ăl-mā’ïdă, (the Heavenly Food), at the end of the Messenger's life, and then, they have placed it here to go with Allah's statement: "اليوْمَ أَكمَلْتُ لَكمْ دِينَكم‏".
Is this specific day the day of Mecca's victory, or the day of the revelation of the Chapter of Exemption? The same problem that we mentioned about the second and the third ones is also in this question.
Is today the Day of Arafa of the Farewell Pilgrimage, as many of the Sunnite's scholars have mentioned it in their commentaries? In this way, the meaning of the disbelievers' despair cannot be obtained. Because if the meaning of the despairing of the Muslims' religion is the despair of the Quraish 's disbelievers then they cannot attack the Muslims, this meaning came to existence in the year eight of Immigration but not in the year nine which was the Day of Arafa. And if it means the despair of the entire disbelievers of Arabs, that despair happened on the day of the revelation of the Chapter Exemption in the year nine, after the Immigration. And if the meaning is the despair of all the disbelievers: the disbelievers, the Jews, the Christians, the untouchable and the others, as this verse points out: "الّذین کفروا"; this despairing communities was not afraid that the Muslims would attack them, because at that time Islam was not strong enough to overtake them and it had not found way to the Arab Peninsula.
On the other hand, it must be investigated and make it clear that what has happened on the Day of Arafa, in the Farewell Pilgrimage, ninth of Dhi-Hijja, the tenth year after the Immigration! And what does the situation of that day do with the statement of Allah, saying:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا.

Today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, (Qur'an: 5/3).'

They may say: the meaning of the 'perfection of the religion' is the 'perfection of the Hajj Rites' in the presence of the Messenger of Allah, Bless be to Him and his Descendants, when the Holiness himself also performed the Hajj Rites and taught the pilgrims how to perform it.^[49]
This statement is not correct either, because how can a single command of the Hajj Rites be the "perfection of the religion"? While we know that, before the Hajj Pilgrimage, the Generous Messenger had taught them the basis of Islam, such as: prayer, fast, zakat, Jihad and the Hajj Rites. And he also taught them the ceremony of the Enjoiment Hajj in his Farewell Pilgrimage; but it did not last long when this divine custom was not cared.
The teaching of something and instructing people how to practice it cannot be called as the perfection of the religion let alone teaching the incumbents in the religion.
Apart from this, this probability causes the relationship between the first case: الْيوْمَ يئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُم‏ and the second one: الْيوْمَ أَكْمَلْتُ لَكُمْ دِينَكُم‏ to be cut. It is because there is no relation between the disbelievers attacking the Muslims and the Messenger of Allah's teaching and instructing people to perform the Hajj rites.
And they may say: the purpose of 'the perfection of the religion' is the perfection of the remaining revelation the lawful and unlawful which was revealed along with the Chapter of Heavenly Food, because there has not been revealed any verses about the lawful and unlawful after that – it has been revealed for the perfection of the religion, to frighten the disbelievers, as it was affected them.^[50]
However, it must be considered who are those disbelievers that have become despair, are; who are those concerning them the verse of الَّذِينَ كَفَرُوا has been revealed? If it is the disbelieving Arabs, then it is clear that on at that time Islam had overtaken all of them, and there was not any none-Muslim among them. So, who are those hopeless and desperate disbelievers?
And if the assumption is the none-Arabs disbelievers, we understood through the other nations and tribes that, at that time, they were not hopeless of dominating the Muslims. Above all, it must become clear what the relation of the Chapter of Heavenly food with the Day of Arafa was. Because there are many reliable narratives saying that great many religious laws and commands were revealed after the Day of Arafa. Similar to the verse of the "indirect heirs" which is at the end of the Chapter of Woman, and so is the verse of the usury. It has been related of Omar that he has stated it in one of his sermons: 'The last verse that was revealed was the usury verse, and the Messenger of Allah passed away without explaining it to us;' فَدَعُوا مَا يريبكُم إلَى مَا لا ييبُكُم‏ 'So, abandon the doubtful command and turn to the command that you have no doubt about!'
And Bokhari has quoted ibn Abbas in the "Sahih" that: the last verse that revealed to the Messenger of Allah was the verse of usury. And a skilful learned person who uses and well understands the meaning of the narratives and Allah's Book, the Qur'an, cannot consider these narratives to be weak; and the revelation of the Perfection Verse prior to the Day of Arafa. Because there is no explicitness in the noble verse to show that the word "الیوم" means the Day of Arafa, it is just a probability in the verse, and this probability is confirmed but when the other probabilities lose their points; and these narratives are not baseless to be ignored.
And they may say the 'Perfection of the Religion' means the Sacred House was freed from the disbelievers so that the Muslims could circumambulate it without the interference of the disbelievers.^[51]
This statement is not correct either, because the Sacred House was freed and cleaned for the Muslims a year before and the word "الیوم" has nothing to do with the statement of Allah: " الْيوْمَ أَكْمَلْتُ لَكُمْ دِينَكُم‏". Besides, we may take this event as 'the perfection of the blessing' but not the 'perfection of the religion'.
A religion consists of a pact of beliefs, laws and commands and it is perfected only by adding something to its parts. And the cleansing of the Sacred House cannot be called as the perfection of the religion because the attachment to the laws and commands of the religion cannot the perfection of the religion. And apart from this, the problem of the disbelievers' despair is untouched.    
And they may say: the purpose of the perfection of the religion is the comparative statement of the prohibitions so that the Muslims become acquaintance to it and put it into practice. That is to avoid those unlawful things and not to be afraid of the disbelievers. Because the disbelievers have become despair of dominating the Muslims and that Allah has given dignity to the Muslims for their guarding the religion.
The clear explanation is that: the philosophy of contending the eating of the unlawful in the beginning of Islam were four as: carrion, blood, pork and whatever was slaughtered without mentioning the name of Allah, as it is in some of chapters revealed in Mecca, and avoiding those unlawful things which is explained in this chapter, the 'Heavenly Food', which Islam has not proved those; and not explaining the quality of these unlawful thing until after overtaking Mecca, all these were because to take gradually away the use of them, as it was about the gradual boycott of the alcohol. It was because the Arabs not to turn away from Islam and not to see any harm and difficulty in the religion, and also the disbelievers not to find excuses to make the poor among the Muslims hopeless so that to forsake their religion.
After the Islam came to power and the Muslims got glory and their situation flourished, and after the disbelievers became hopeless of influencing the Muslims, Allah strengthened and appointed the believers to dominate the disbelievers. Therefore, the Muslims stopped dealing with the disbelievers and had no fright to practice their religion as they wanted and never to be worried of their plotting and interfering their affairs.
In this verse, Allah, the Exalted, informed the Muslims that the disbelievers had become hopeless to see the religion of the Muslims to decline. In that case that Allah has turned their weakness to strength, and their fright into security, their poverty to rich, then it was time they were afraid of no one save Allah, to avoid the unlawful that Allah had enjoined; because the perfection of the religion is due to their right actions.^[52]
The narrator of this probability has tried to bring several probabilities together so that to do with a probability by the means of another one. Therefore, he has mixed up the point and involved in different problems, he has also ruined the point, sense and the meaning of the verse.
First of All he has neglected to say the purpose of despair, if their despair is the advent and the power of Islam, which is due to the victory of Mecca, the revelation of the Chapter of Exemption and their recitation to the disbelievers by the Commander of the believers, Upon Him be Peace, at Aghaba, in that case, the Day of Arafa cannot be the tenth year, as it is said: الْيوْمَ يئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُم‏ 'today the disbelievers are holes by the religion of yours.' However, they had become despair a year or two years before. And it must be said: قَدْ يئَسوا, they were really despaired; or must be said: إِنَّهُم آئِسُون‏, they are hopeless.
And secondly, he has forgotten that the term of: 'gradually' that he has mentioned about the prohibition of food and has compared it to alcohol drinking is absolutely incorrect; because this verse of prohibition, in the Chapter of the Heavenly food, is not more than the prohibition verses in the chapters of the Cow and the Bee. The prohibited things in these chapters are not in this chapter, such as:

 وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ

'…and whatever has been strangled, beaten to death, trapped in a pit, gored, and what some beast of prey has commenced to eat, (Qur'an: 5/3).' And those chapters that include the esteem of the things related to carrion, as:

وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالأزْلامِ

'…and [also] whatever [animal] has been slaughtered before the idols, or what you divide up in a raffle, (Qur'an: 5/3).' And so is the phrase: مَا اهِلَّ بِهِ لِغَير الله‏, in the chapter of the cow; and so is the clause: أوْ فِسْقًا أُهِلَّ لِغَيرِ اللَهِ بِه in the chapter of the cattle; and وَ مَا أُهِلَّ لِغَيرِ اللَه‏ in the chapter of the bee that means:
'…whatever [animal] that, at the time of slaughtering them, they call the names of the objects other than of Allah.' This verse of the 'Chapter of heavenly food' explains more unlawful things than the other three verses.
If it is in his mind to say that the meaning of 'constant' is 'step by step', that is first Allah stated it in brief and then stated in details so that the people not to avoid accepting it, cannot be right. It is because, the unlawful things such as: carrion, pork, blood and the animals when at the time of slaughtering them, the name of Allah has not been mentioned, which are in the three chapters revealed before the 'Heavenly Food' and its unlawful things are more than the other chapters, such as: مُنخَنِقَة و مَوقُوذَة و مُتَرَدِّية و نَطيحَة و مَا أكَلَ السَّبْع‏. It is because these are rare things that new and then happen, and people do not slaughter their animals in that way anymore. However, when it rarely happened, people would not be reluctant to eat it. In that case, why Allah mentions the esteem of those four unlawful things: carrion, blood, pork and the animal being slaughtered without mentioning the name of Allah over it; but He mentions the rare things no so strictly so that people not to turn away from their beliefs?
Thirdly, it is not supposing that the surrendering, the laws and commands, especially the 'perfection of religion' are the main "The Perfection of the Religion", in this assumption, it must be said:

اليوْمَ أَكْمَلْتُ لَكُمْ بَعضَ دِينَكُم وَ أَتْمَمْتُ عَلَيكُم بَعضَ نِعْمَتِى

'Today I completed a part of your religion and fulfilled for you some of My blessing.'

And fourthly, how among great much divine legislation, Allah has especial attention on these brief legislations on the Day of Arafa, and He has enjoined their respect as the perfection of the religion? It must really be considered attentively.
And they may say: the purpose of perfection of the religion is, as He explains, the stoppage of the legislation, as: since then, Allah did not send any command for the religion was completed.
Therefore, it must be said: then, what is the case of the other commands that were revealed after the chapter of the 'Heavenly Food?' And what is the position of the other commands which have been revealed in the very chapter on the Day of Arafa?
And above all, what will happen to the meaning of the statement of Allah, the Exalted, stating:

 وَ رَضِيتُ لَكُم الإِسْلمُ دِينًا

[Today], I am pleased Islam to be your religion? It is clear that the main point here is: الْيوْمَ رَضِيت‏. If the purpose of this verse is the satisfaction of Allah, then where is the main point of 'Islam to become a religion?' As we see, nothing peculiar is seen in this day to represent the satisfaction of the Holiness Allah. This assumption is also related to the other.

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