Among the verses, revealed about Ameerul Momineen (a.s.) are the following:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَاتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيْتُ لَكُمُ الْإِسْلَامَ دِينًا
“This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.”1
All Imamiyah, without exception, believe that this verse was revealed for the Ghadeer declaration about Ameerul Momineen (a.s.) by the Messenger of Allah (s.a.w.a.) in clear and unequivocal terms.
This verse is clear declaration that his companions identified it, the Arabs understood and all those, who received the report, argued through it [and considered it to be a proof on Mastership (Wilayat) of Ali].
Many scholars of exegesis, imams of traditions and Hafiz scholars of Ahle Sunnat are with the Imamiyah in this matter. Validity and logical precision also supports this viewpoint. Statements of scholars of traditions present in Tafseer of Raazi2 , also strengthen this view; it is said that: “
The Prophet lived for eighty-one or eighty-two days after the revelation of this verse.”
Ahle Sunnat historians3 have written that the demise of the Holy Prophet (s.a.w.a.) occurred on 12th Rabiul Awwal.
Now, with reference to Ahle Sunnat viewpoint regarding the date of demise of Prophet, said to be eighty-two days (as narrated by Fakhre Raazi) negligence is committed; because after subtracting the day of Ghadeer and day of passing away, one day will be added to eighty-two. And in any case this is based on the viewpoint that this verse was revealed on the day of Arafah, as mentioned in Saheeh Bukhari, Saheeh Muslim4 and other books – is nearest to the fact, because on the basis of this view, according to the above calculation, (eighty-two days) more than ten days are added
In addition to this, the revelation of the verse of perfection on Ghadeer Khum is proved through extensive reports, such that there is no option, but to accept this conclusion as supported by the following:
1. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.).
In the book of Wilayah, he has narrated through his chains from Zaid bin Arqam that:
“The verse of perfection regarding Ameerul Momineen (a.s.) was revealed on the day of Ghadeer Khum.”
This tradition was mentioned before this quotation.
2. Hafiz Ibne Marduya Isfahani (d. 410).
He has narrated through the chains of Abu Harun Abdi from Abu Saeed Khudri that this verse was revealed on the Prophet on the day of Ghadeer, when he said to Ali (a.s.):
“Of whomsoever I am the master, Ali is (also) his master.”
Then he has narrated it from Abu Huraira and in that it is mentioned that it was the 12th of Zilhajj on that day, that is on the return of the Prophet after the Farewell Hajj.5
3. Hafiz Abu Nuaim Isfahani (d. 430 A.H.).6
4. Hafiz Abul Qasim Hakeem Haskani (d. after 490 A.H.).7
5. Hafiz Abul Qasim Ibne Asakir Shafei Damishqi (d. 571 A.H.).8
6. Akhtabul Khutaba Khwarizmi (d. 568 A.H.).9
7. Jalaluddin Suyuti Shafei (d. 911 A.H.).10
And a large number of other people, who have clarified that the revelation of the verse of perfection took place on day of Ghadeer regarding the Mastership (Wilayat) of Ali (a.s.).11
In spite of this, it is astonishing that Alusi says in Ruhul Maani12 :
“Shia have narrated from Abu Saeed Khudri that this verse was revealed after the statement of the Holy Prophet (s.a.w.a.) regarding Ali, may Allah ennoble his visage (Karamullah Wajha):
‘Of whomsoever I am the master, Ali is (also) his master.’
After the revelation of this verse, the Holy Prophet (s.a.w.a.) said:
‘God is the greatest for the perfection of religion and completion of bounty and approval of the Almighty Allah with my messengership and Mastership (Wilayat) of Ali after me.’
It should be clear that this is a fabrication of the Shia and before everything, the weakness of the report is proof that it is fabricated.”
We don’t think that Alusi was unable to access the channels of tradition and its narrators and that his shameful ignorance led him only to attribute the traditional reports to the Shia. On the contrary, his hidden objectives was to conceal this clear fact. He did not think that in future someone, who is well informed about books of Ahle Sunnat, would analyze and expose his act of deception.
Is there anyone who will ask this man: Why he attributed these reports only to the Shia, while the fact is that scholars of traditions, teachers of exegesis and historians from non-Shia have also narrated it?
Then he should be asked, why he has limited the chain of narrators to Abu Saeed, while the fact is that Abu Huraira, Jabir bin Abdullah, Mujahid, Imam Baqir (a.s.) and Imam Sadiq (a.s.) have also narrated it?
After that he should be asked why he considered this tradition weak and alleged that it was the evidence of the falsity of the Shia?
Is there weakness in its text? Whereas its words are like words of numerous other traditions without any kind of complexity and weakness of style; and is according to the rules of Arabic language.
Or is there weakness in its meaning? Whereas there is no weakness in its meaning as well.
What Alusi means to says is: “Everything narrated in praise of Ameerul Momineen (a.s.) and every merit attributed to him, is weak, since it mentions his excellence!”
This is, in fact, the viewpoint of the Nasibis [those inimical to Ali (a.s.)], which makes a person sink into the pit of destruction.
كَلَّا إِنَّهُ تَذْكِرَةً فَمَنْ شَاءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلَّا أَنْ يَشَاءَ اللهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ
“Nay! it is surely an admonition. So whoever pleases may mind it. And they will not mind unless Allah please.”13