This treatise elucidates and analyses two pivotal verses from the Holy Quran which refer to the concepts of completion and perfection within the domains of worship and theological discourse. The 197th verse of Surah Al-Baqarah and the verse of the completion of religion in Surah Al-Maidah constitute the central focus of this exegesis. Through a profound examination of the distinction between completion (quantity) and perfection (quality), this work scrutinises the role of Wilayah (spiritual authority) as a divine blessing and Wahy (revelation) as religion. This analysis, employing linguistic derivation, critical review of the methodology of religious sciences, and emphasis on the station of Wilayah, endeavours to present a comprehensive and scholarly interpretation suitable for researchers and academically advanced audiences in the fields of theology and Quranic studies. Inspired by refined allegories and spiritual allusions, this text seeks to depict the profound Quranic concepts with dignified and lucid language.
Linguistic derivation, akin to a golden key, unlocks the precise understanding of the meanings in the Holy Quran. The absence of mastery over this science among some religious scholarseven those regarded as eminenthas resulted in incomplete and occasionally marginal interpretations. Derivation not only reveals the roots of words but also uncovers the latent layers of meaning. For instance, the distinction between Itmam (completion) and Ikmal (perfection) in Quranic verses cannot be correctly comprehended without attention to their etymological origins.
In the language of the Holy Quran, Itmam refers to the quantitative completion of an act or object, whereas Ikmal pertains to its qualitative and existential consummation. Completion opposes deficiency and signifies the removal of any quantitative shortfall; conversely, perfection denotes qualitative excellence and spiritual elevation. It is analogous to a house whose completion lies in the finishing of its walls and roof, yet its perfection is found in its amenities and adornments.
And complete the Hajj and Umrah for Allah. But if you are prevented, then offer what is easy of sacrifice, and do not shave your heads until the sacrifice reaches its place.
This verse refers to the quantitative completion of the rites of Hajj and Umrah. Here, completion signifies the full performance of rituals without deficiency in apparent acts. If the pilgrim is prevented from completing the rites for any reason, a compensatory penalty becomes obligatory. However, the phrase for Allah alludes to the qualitative aspect of the act; an action performed sincerely for God achieves perfection beyond mere quantitative completion.
Today I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as religion.
This verse refers to the perfection of religion (revelation) and the completion of blessing (Wilayah). The perfection of religion denotes the consummation of revelation and prophetic mission, reaching its zenith with the revelation of the final verses. The completion of blessing alludes to the Wilayah of the infallible Imams, which, like an earthly bounty, complements the celestial revelation.
The linguistic analysis of the verses of completion and perfection reveals the depth and precision of the Holy Quran in its use of terminology. Completion refers to quantitative fulfilment, whereas perfection signifies qualitative elevation. This distinction plays a fundamental role not only in understanding ritual worship but also in grasping theological concepts such as revelation and Wilayah.
In the present era, the preoccupation of religious scholars with non-scientific matters has diminished their focus on research and inquiry. Contrary to their predecessors who dedicated their lives to scholarship, some contemporary scholars have relegated science to a secondary status. This has led to a decline in scholarly depth and an increase in marginal commentary rather than profound analysis.
Religious scholars are categorised into three levels. First-level scholars, such as the late Motahhari, Sharani, and Qazvini, are rare due to their innovation and scholarly comprehensiveness. They shine like stars in the firmament of knowledge with unparalleled brilliance.
Allameh Tabatabai occupies the rank of a first-level scholar in jurisprudence, principles, philosophy, and exegesis. Nevertheless, his works, such as Bidayah wa Nihayah, are selections from the poetic Manzumeh and philosophical Asfar of Mulla Sadra, and his Tafsir al-Mizan draws from Majma al-Bayan and Ruh al-Maani. This selective approach, although valuable, limits originality.
In his exegesis of the verse of completion of religion, Allameh resorted to metaphor and equated completion with perfection. Due to insufficient mastery of linguistic derivation, this approach complicated rather than resolved the apparent contradiction. The Holy Quran, as a divine document, is independent of poetic metaphors.
The critique of the methodology in religious sciences reveals the necessity of re-evaluating interpretive approaches. The lack of linguistic derivation and the distraction of scholars have led to diminished scholarly depth. Scholars must embrace intellectual humility to pave the way for more scientific analyses.
Revelation, like a celestial sun, illuminates religion, whereas Wilayah is an earthly blessing that, akin to water and soil, sustains the spiritual life of humanity. The verse on the completion of religion refers to the consummation of revelation and mission, while the completion of blessing pertains to the Wilayah of the infallible Imams.
Wilayah, derived from the root Wali, signifies becoming Gods protector. This station demands self-sacrifice, like a river that sacrifices itself to water the plains of religion. Reducing Wilayah to mere outward acts, such as chest-beating, results in neglecting its true essence.
The Infallible Imams are akin to skilled chefs who transform revelation into spiritual nourishment for the soul. They are not revelation itself but its mentors and guides who lead humanity towards perfection.
Neglecting the truth of Wilayah, due to a focus on externalities, results in incomplete understanding. As stated by the Commander of the Faithful (peace be upon him):
Without Wilayah, people are like blind beasts wandering around the stable.
Wilayah, as a divine blessing, complements revelation and guides humanity towards perfection. The Infallible Imams, through their educational role, bestow this blessing upon mankind. Neglect of Wilayah results in deficient comprehension of religion and highlights the necessity for reassessment in this domain.
Iran, like fertile soil, embraced Wilayat-based Islam and distanced itself from Umayyad and Abbasid Islam. This acceptance arose from cultural resistance against Arab invasion, known as the Tazi incursion.
Non-Muslims, ranging from Jews to Marxists, harbour no opposition towards the Infallible Imams due to their ethical attraction. This attraction is even evident in naming their children after the Imams.
Groups such as the Taliban and Kharijites represent residues of Umayyad thought, opposing Wilayah and lacking representation of the people.
The Wilayat identity of Iran stems from the acceptance of the Infallible Imams, whose ethical and spiritual attraction is acknowledged even among non-Muslims. This identity differentiates Iran from Umayyad ideologies and illuminates the path of guidance like a shining torch.
The experience of pilgrimage to Mecca, like a mirror, reveals inefficiencies and overcrowding. This sacred place has at times been likened to an idol-house where rituals are reduced to consumption and discharge rather than spiritual transformation.
Unwarranted inquisitiveness, such as counting columns and people in Mecca, leads to scientific intrusion and distracts from the essence of worship.
Worship experiences, like Hajj, must lead to spiritual transformation, not be reduced to material matters. Critiquing these experiences reveals the need for reassessment in religious understanding and practice.
The principles of religion, like a mighty tree, have but one root: God. Multiplicity of principles leads to deviation from monotheism.
The seven cities of love refer to the dimensions of Lordship, servitude, infallibility, Imamate, caliphate, prophethood, and mission. These cities depict the path of Wilayah as a mystical journey.
The principles of religion rest on monotheism, and Wilayah serves as a bridge guiding humanity towards divine perfection. These concepts form the core of religious and mystical understanding.
This exegesis, through analysis of the verses of completion and perfection, addresses the role of revelation as religion and Wilayah as blessing. The critique of the methodology in religious sciences highlights the necessity of linguistic derivation and scientific focus, while underscoring the position of Wilayah as a guiding light. Irans acceptance of Wilayat Islam has forged a distinct identity, and worship experiences such as Hajj must result in spiritual transformation. This analysis provides a paradigm for scientific exegesis and the reconstruction of religious understanding.
Supervised by Sadegh Kh
