Appearance
Sūrah al-Māʾidah, verse 3
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Hurrimat 'alaykumu al-maytatu wa ad-damu wa lahmu al-khinziri wa ma uhilla li-ghayri Allahi bihi wa al-munkhaniqatu wa al-mawqudhathu wa al-mutaraddiyatu wa an-natihatu wa ma akala as-sabu'u illa ma dhakkaytum wa ma dhubiha 'ala an-nusubi wa an tastaqsimu bil-azlami dhalikum fisqun al-yawma ya'isa alladhina kafaru min dinikum fala takhshawhum wa akhshawni al-yawma akmaltu lakum dinakum wa atmamtu 'alaykum ni'mati wa raditu lakumu al-islama dinan fa-mani idturra fi makhmasatin ghayra mutajanifin li-ithmin fa-inna Allahu ghafurun rahim
Forbidden to you is carrion, blood, the flesh of swine, and that which has been offered to other than Allah, and the animal that has been strangled, or beaten to death, or died by falling, or was gored, or devoured by a beast—excepting what you have slaughtered—and that which is sacrificed on stone altars, and to divide meat by raffling with arrows: that is an outrage. Today the faithless have despaired of your religion; so do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion. But should anyone be compelled by hunger, without inclining to sin, then Allah is indeed all-forgiving, all-merciful.
Context and significance
Among the most momentous declarations in the Qur’an is found in verse : “This day have those who disbelieved despaired of your religion… This day have I perfected for you your religion, and completed My favor upon you, and chosen for you Islam as your religion.” These two sentences, inserted into the middle of a verse otherwise concerned with dietary laws, stand apart for their solemn tone and sweeping theological import. Their placement raises important questions about their timing, meaning, and relationship to the Prophet’s mission as a whole.
A central question is whether these sentences were revealed simultaneously with the surrounding rulings or separately on a distinct occasion. Some traditions link them to the Prophet’s Farewell Pilgrimage, while others connect them to the event of Ghadīr Khumm, where the Prophet is reported to have made a critical declaration about succession. The context of revelation thus remains a contested issue with profound implications for understanding the verse.
The repeated phrase “This day” (al-yawm) further invites inquiry: which specific day is being referred to? Is it the day of ʿArafah during the Farewell Pilgrimage, the day of Ghadīr, or a more general designation marking the culmination of the Prophet’s mission?
The verse also states that “those who disbelieve have despaired of your religion.” This prompts the question: how did the disbelievers come to despair? Was it because the community of believers had grown so strong and unified that their enemies lost hope of overcoming them militarily or ideologically? Or does it point to a decisive proclamation that secured Islam’s permanence against attempts to subvert it from within?
Finally, the declarations of “perfection of religion” and “completion of favor” require careful reflection. Do these phrases signify the culmination of Islamic law and ritual obligations? Or do they point to something deeper—the completion of divine guidance through the appointment of leadership to preserve the religion after the Prophet’s passing?
These questions form the backdrop to the exegetical debates around verse . Its lofty claims, unusual placement, and decisive tone ensure that it remains one of the most discussed and contested verses of the Qur’an, carrying implications not only for law and theology but for the very structure of the Muslim community after the Prophet.
Under this verse, we will examine the exegetical works of Ibn Kathīr, ʿAllāmah Ṭabāṭabāʾī, Abul Aʿlā Mawdūdī, Al-Qurṭubī and Al-Ṭabarsī.
What the exegetes say
At a glance
The question: What does the perfecting of religion on “this day” consist in, and why does it coincide with the disbelievers’ despair?
Ibn KathīrTakes it as the completion of Islamic law at ʿArafah in the Farewell Pilgrimage, with no new commands after; the disbelievers despaired because Muslim strength and victories had established Islam.
ʿAllāmah ṬabāṭabāʾīHolds the law was already largely complete, so perfection is the Imāmah securing guidance after the Prophet; the disbelievers despaired at ʿAlī’s appointment at Ghadīr Khumm, not at military defeat.
Abul Aʿlā MawdūdīSees perfection as Islam’s maturity into a complete social and political system with working institutions; the disbelievers despaired on seeing it too strong and established to be destroyed.
Al-QurṭubīTakes perfection as the completion of legislation, with no new rulings after it; records several views on the occasion and the disbelievers’ despair, including Mecca’s conquest, without choosing.
Al-ṬabarsīHolds the religion was perfected by the Imāmah through ʿAlī’s appointment at Ghadīr Khumm, citing Sunni and Shīʿī reports; the disbelievers despaired because guidance would continue after the Prophet.
How each exegete answers the question, in one line. Click a name to read his reading in full.
Ibn Kathīr
Ibn Kathīr interprets this verse as one of the most significant declarations in the Qur'an, marking the completion of the Islamic religion and the fulfillment of Allah's favor upon the Muslim community. He emphasizes that this verse was revealed during the Farewell Pilgrimage, specifically on the day of ʿArafah, when the Prophet delivered his final sermon to the assembled pilgrims.
In his commentary, Ibn Kathīr explains that the phrase "This day have I perfected for you your religion" signifies the completion of Islamic law and the finalization of all religious obligations. He argues that after this revelation, no new commandments or prohibitions were added to the religion, making Islam complete and comprehensive for all times.
The declaration "and completed My favor upon you" is interpreted by Ibn Kathīr as Allah's acknowledgment of the numerous blessings He has bestowed upon the Muslim community, including guidance, victory over enemies, and the establishment of a just social order. He sees this as a divine recognition of the community's faithfulness and perseverance.
Ibn Kathīr addresses the phrase "This day have those who disbelieved despaired of your religion" by explaining that the enemies of Islam had finally lost hope of destroying or corrupting the Muslim community. The strength and unity of the believers, combined with their military victories, had convinced their opponents that Islam was permanently established.
In his analysis, Ibn Kathīr emphasizes the historical significance of this verse and its role in marking the culmination of the Prophet's mission. He argues that it serves as a divine seal of approval on the Islamic religion and a guarantee of its permanence and completeness for all future generations.
Ibn Kathīr further elaborates on the context of the Farewell Pilgrimage, noting that it was during this momentous occasion that the Prophet delivered his final comprehensive address to the Muslim community. The revelation of this verse during such a significant gathering, he argues, underscores its importance as a divine testimony to the completion of the prophetic mission.
He also discusses the emotional impact this verse had on the Companions, particularly ʿUmar ibn al-Khaṭṭāb, who reportedly wept upon hearing it because he understood it to signal the approaching end of the Prophet's earthly mission. This reaction, Ibn Kathīr notes, demonstrates the profound significance the early Muslim community attached to this declaration.
The commentary extends to examine the relationship between the completion of religion and the finalization of divine favor. Ibn Kathīr argues that these two elements are intimately connected: the perfection of religion represents the culmination of divine guidance, while the completion of favor encompasses all the blessings that enabled the Muslim community to receive, preserve, and implement this guidance.
Source: Tafsir Ibn Kathir (Abridged). Translated by Ṣafī al-Raḥmān. Vol. 3 (Chapter 5, Verse 3) Riyadh: Maktaba Dār-us-Salām, 2003.
ʿAllāmah Ṭabāṭabāʾī
ʿAllāmah Ṭabāṭabāʾī provides a systematic analysis of this verse, arguing that it represents one of the most crucial declarations in the Qur'an about the completion and perfection of Islam. He begins by noting the verse's unusual placement within a passage about dietary laws, suggesting that these momentous declarations were revealed separately and inserted here for specific theological reasons.
Ṭabāṭabāʾī argues that the phrase "This day have I perfected for you your religion" cannot refer merely to the completion of legal rulings, as Islamic law had been largely complete before this revelation. Instead, he contends that perfection refers to the establishment of a system of guidance that would preserve the religion after the Prophet's death. This perfection was achieved through the appointment of divinely guided successors.
The declaration "and completed My favor upon you" is interpreted by Ṭabāṭabāʾī as the culmination of divine grace through the establishment of the Imāmah. He argues that Allah's favor is completed not just through revelation and guidance, but through the provision of infallible leaders who can preserve and interpret that guidance for future generations.
Ṭabāṭabāʾī connects the phrase "This day have those who disbelieved despaired of your religion" to the appointment of ʿAlī at Ghadīr Khumm. He argues that the enemies of Islam despaired not because of military defeat, but because the establishment of divinely appointed succession meant that Islam would continue to be properly guided even after the Prophet's death.
In his comprehensive analysis, Ṭabāṭabāʾī demonstrates how this verse fits into the broader Qur'anic theme of divine guidance and succession. He shows that the perfection of religion and completion of favor are intimately connected to the establishment of the Imāmah as a continuing source of divine guidance.
The systematic approach of Ṭabāṭabāʾī extends to examining the theological implications of each phrase in the verse. He argues that the perfection of religion cannot be understood merely in terms of legal completeness, but must encompass the establishment of a permanent system for preserving and interpreting divine guidance. This system, he contends, was completed through the appointment of the Imāms as the Prophet's successors.
Ṭabāṭabāʾī also addresses the question of timing, arguing that the verse's emphasis on "this day" points to a specific event rather than a general period. He connects this to the traditions linking the verse to Ghadīr Khumm, arguing that this event represents the culmination of the prophetic mission through the establishment of continuing divine authority.
The analysis extends to the broader implications of this verse for understanding the nature of Islamic guidance and authority. Ṭabāṭabāʾī argues that the verse establishes the principle that divine guidance does not end with the Prophet's death but continues through his appointed successors, ensuring the preservation and proper interpretation of the Islamic message for all future generations.
Source: Al-Mīzān fī Tafsīr al-Qur'ān, Eng. Vol. 9 under Chapter 5, Verse 3 (WOFIS, Iran).
Read ʿAllāmah Ṭabāṭabāʾī’s full commentary in Tafsir al-Mizan: 5:1–3 on almizan.org ↗
Abul Aʿlā Mawdūdī
Mawdūdī interprets this verse as a declaration of Islam's maturity and completeness as a comprehensive system of life. He argues that "This day have I perfected for you your religion" signifies that Islam had reached a stage where it could function as a complete guide for individual and collective life, encompassing all aspects of human existence.
In his commentary, Mawdūdī emphasizes that the perfection of religion does not refer merely to the completion of ritual obligations, but to the establishment of Islam as a viable social and political system. He argues that by this time, the Muslim community had developed the institutions, laws, and practices necessary for implementing Islamic principles in all spheres of life.
The phrase "and completed My favor upon you" is interpreted by Mawdūdī as Allah's acknowledgment that He had provided the Muslim community with everything necessary for success in this world and the next. This includes not only spiritual guidance but also the practical tools for establishing a just and prosperous society.
Mawdūdī explains "This day have those who disbelieved despaired of your religion" as referring to the enemies' recognition that Islam had become too strong and well-established to be destroyed. The community's unity, strength, and clear sense of purpose had convinced their opponents that any hope of defeating Islam was futile.
In his analysis, Mawdūdī emphasizes the practical implications of this verse for Muslim communities. He argues that it serves as both a declaration of Islam's completeness and a challenge to Muslims to implement its teachings fully in their individual and collective lives.
Mawdūdī further develops his interpretation by examining the historical context in which this verse was revealed. He argues that by the time of the Farewell Pilgrimage, the Muslim community had not only received the complete divine guidance but had also demonstrated its ability to implement this guidance in practice. The establishment of the Islamic state in Medina, the successful conduct of military campaigns, and the development of a just social order all testified to Islam's viability as a comprehensive system.
The commentary extends to discuss the relationship between the perfection of religion and the completion of divine favor. Mawdūdī argues that these two elements are complementary: the perfection of religion provides the theoretical framework for Islamic life, while the completion of favor encompasses all the practical means necessary for implementing this framework successfully.
He also addresses the significance of the enemies' despair, arguing that it represents a recognition of Islam's permanent establishment not just as a religious movement but as a complete civilization. This despair, he contends, was based on the realization that Islam had developed the institutional and intellectual resources necessary for long-term survival and growth.
Source: The Meaning of the Qur’an, vol. 3, trans. Ch. Muhammad Akbar, ed. A. A. Kamal (Lahore: Islamic Publications), commentary on Q. 5:3.
Al-Qurṭubī
Al-Qurṭubī approaches this verse with his characteristic attention to different scholarly opinions and detailed linguistic analysis. He records various views about the timing and context of this revelation, including opinions that connect it to the Farewell Pilgrimage, the conquest of Mecca, and other significant events in Islamic history.
In his commentary, Al-Qurṭubī explains that "This day have I perfected for you your religion" refers to the completion of Islamic legislation and the finalization of all religious obligations and prohibitions. He argues that after this verse, no new legal rulings were revealed, making the sharīʿah complete and comprehensive.
The phrase "and completed My favor upon you" is interpreted by Al-Qurṭubī as encompassing all the blessings Allah had bestowed upon the Muslim community, including guidance, victory, prosperity, and unity. He emphasizes that this completion of favor represents the culmination of divine grace and mercy toward the believers.
Al-Qurṭubī discusses various interpretations of "This day have those who disbelieved despaired of your religion," including the view that it refers to the enemies' loss of hope after the conquest of Mecca, the strength of the Muslim community, or the completion of the religion itself. He presents these different opinions without definitively choosing between them.
In his analysis, Al-Qurṭubī emphasizes the verse's significance as a divine testimony to the completeness and perfection of Islam. He argues that it serves as a source of confidence for believers and a warning to those who might attempt to add to or subtract from the religion.
Al-Qurṭubī further elaborates on the legal implications of this verse, arguing that it establishes the principle that Islamic law is complete and that no new religious obligations can be added after the Prophet's death. This principle, he contends, is fundamental to understanding the nature of Islamic jurisprudence and the role of scholars in interpreting and applying the existing law.
The commentary also addresses the emotional impact of this verse on the early Muslim community. Al-Qurṭubī records reports of Companions who understood the verse to signal the approaching end of the Prophet's mission, leading to both joy at the completion of the religion and sorrow at the implication of the Prophet's approaching death.
He also discusses the relationship between the perfection of religion and the completion of divine favor, arguing that these two elements represent different aspects of the same divine blessing. The perfection of religion, he explains, refers to the completeness of divine guidance, while the completion of favor encompasses all the means Allah provided for receiving, understanding, and implementing this guidance.
Source: Al-Qurṭubī, Al-Jāmiʿ li-Aḥkām al-Qur’ān (Tafsīr al-Qurṭubī), Vol. 7, under Surah al-Mai'dah, Ayah 3, Pub. by Al-Risalah Foundation, Beirut.
Al-Ṭabarsī
Al-Ṭabarsī provides a comprehensive analysis of this verse, emphasizing its connection to the event of Ghadīr Khumm and the appointment of ʿAlī ibn Abī Ṭālib as the Prophet's successor. He argues that the momentous declarations in this verse can only be properly understood in the context of this crucial appointment.
Al-Ṭabarsī interprets "This day have I perfected for you your religion" as referring to the completion of the divine guidance system through the establishment of the Imāmah. He argues that religion could not be considered perfect without the provision of continuing leadership to preserve and interpret the divine message after the Prophet's death.
The phrase "and completed My favor upon you" is understood by Al-Ṭabarsī as the culmination of divine grace through the appointment of infallible Imams who would guide the community. He emphasizes that this completion of favor ensures the preservation of Islam in its original purity for all future generations.
Al-Ṭabarsī connects "This day have those who disbelieved despaired of your religion" directly to the appointment at Ghadīr Khumm. He argues that the enemies of Islam despaired because they realized that the establishment of divinely appointed succession meant that Islam would continue to be properly guided even after the Prophet's death, eliminating their hope of corrupting or destroying the religion.
In his detailed analysis, Al-Ṭabarsī cites numerous reports from both Sunni and Shīʿī sources connecting this verse to the event of Ghadīr Khumm. He argues that these reports, taken together, provide compelling evidence that the verse was revealed in connection with ʿAlī's appointment and that its declarations can only be properly understood in this context.
Al-Ṭabarsī further develops his interpretation by examining the theological implications of each phrase in the verse. He argues that the perfection of religion through the establishment of the Imāmah represents the completion of the divine plan for guiding humanity. This plan, he contends, required not only the revelation of divine guidance through the Prophet but also the appointment of successors who could preserve and interpret this guidance for future generations.
The commentary extends to discuss the relationship between the appointment of ʿAlī and the broader Shīʿī understanding of divine succession. Al-Ṭabarsī argues that the verse establishes the principle that legitimate religious authority must be divinely appointed rather than elected or assumed, and that this principle is essential for maintaining the integrity of the Islamic message.
He also addresses potential objections to this interpretation, particularly those that might question the connection between the appointment of a successor and the perfection of religion. Al-Ṭabarsī explains that the succession was not merely a political arrangement but a theological necessity for ensuring the continuity of divine guidance and the preservation of the Islamic message in its original form.
Source: Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, vol. 3 (Qom: Dār al-ʿIlm), commentary on Q. 5:3.
Our reflection
This is our own reflection on the readings above. It is one way of reading the comparison, offered to encourage further thought rather than as the final word.
The verse “This day those who disbelieve have despaired of your religion… This day I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion” (Q ) has stood at the center of exegetical debate across Islamic traditions, as it carries both theological and historical weight. All exegetes agree that it marks a decisive moment in the life of Islam, but they diverge on what exactly the “day” was, what constituted the “perfection” of religion, and how this perfection connects to the despair of the disbelievers.
Ibn Kathīr interprets the verse in a largely general and devotional manner. He acknowledges that it expresses one of the greatest favors bestowed on the Muslim community, yet he does not probe the precise meaning of perfection or completion. He records reports linking it to the Farewell Pilgrimage, but treats “This day” almost as a general time-marker rather than a definitive event. His explanation that the disbelievers despaired of Muslims returning to disbelief lacks contextual depth, for, as later exegetes note, such despair had already set in after Mecca’s conquest. Most importantly, Ibn Kathīr treats the two clauses — despair of the disbelievers and perfection of religion — in isolation, leaving unexplored the inner unity that binds them together.
Al-Qurṭubī similarly roots his tafsīr in transmitted reports and lexical discussions. He associates the despair of the disbelievers with the conquest of Mecca, and interprets the perfection of religion as the culmination of legislation, with Islam’s laws reaching completion by the time of the Farewell Pilgrimage. This places emphasis on the gradual unfolding of obligations and rulings. Yet this legalistic framework fails to explain why disbelievers would despair precisely at that moment, or how completion of law alone constitutes perfection of religion. He too does not explore the deeper theological connection between despair and perfection, nor does he adequately address how Islam was secured beyond the Prophet’s own lifetime.
Sayyid Mawdūdī approaches the verse in a reformist and socio-political vein. He argues that “This day” does not signify a calendar date but rather the stage when Islam had matured into a self-sufficient system and acquired political dominance. For him, perfection refers to Islam’s system becoming complete in governance and society. Yet this interpretation suffers from vagueness: if perfection lies only in political authority, then the disbelievers’ hopes would have revived after the Prophet’s death. Moreover, by separating the despair of the disbelievers from the perfection of the religion, Mawdūdī fails to preserve the unity of the verse’s structure. His speculation that the verse may have been revealed at Ḥudaybiyyah and later “proclaimed” again also lacks textual or traditional support.
By contrast, Shīʿī exegetes such as al-Ṭabrisī and ʿAllāmah Ṭabāṭabāʾī provide interpretations that not only bind the two clauses together but also connect them to a specific historical event. Al-Ṭabrisī, drawing on a wide body of Sunni and Shīʿī reports, identifies the day as Ghadīr Khumm, where the Prophet (ṣ) publicly declared the wilāyah of ʿAlī ibn Abī Ṭālib (a). For him, the despair of the disbelievers was not a matter of military defeat but of losing their last hope: that Islam would collapse after the Prophet’s death. With the appointment of a divinely sanctioned successor, that hope was extinguished. Perfection of religion thus meant not only the finality of law but also the establishment of a guardian to preserve it. Al-Ṭabrisī’s strength lies in his ability to weave legal, historical, and theological dimensions together, even if he leaves multiple interpretations side by side without choosing one with finality.
ʿAllāmah Ṭabāṭabāʾī, however, takes the discussion further through his systematic Qur’anic hermeneutic. He shows that the central clauses of despair and perfection form a single, parenthetical declaration within the verse’s larger context of dietary laws. He then argues that “This day” must refer to a specific event where both despair of the disbelievers and perfection of religion coincided. He rejects earlier candidates — the conquest of Mecca, Ḥudaybiyyah, or the proclamation of Sūrat al-Tawbah — and concludes that it was the Farewell Pilgrimage, and more precisely the event of Ghadīr, where continuity of divine authority was announced. For Ṭabāṭabāʾī, perfection of religion means that the wilāyah was added to Islam’s structure, safeguarding it from extinction. Completion of favor signifies the fullness of divine guardianship, a bounty realized only through the chain of wilāyah extending from God to His Messenger and onward to the appointed Imams. His reading is deeply coherent: despair of the disbelievers, perfection of religion, completion of divine favor, and the permanence of Islam are all inseparably bound together in the appointment of a guardian after the Prophet.
In sum, Sunni commentators like Ibn Kathīr, al-Qurṭubī, and Mawdūdī affirm the greatness of this verse but leave its key questions unresolved: why was the despair of the disbelievers tied to this day, what exactly perfected the religion, and how was Allah’s favor completed? Their interpretations remain either vague, legalistic, or socio-political. In contrast, Shīʿī exegetes such as al-Ṭabrisī and Ṭabāṭabāʾī provide a more integrated vision, seeing the verse as the climax of revelation in which Islam was perfected not merely through law but through divinely appointed leadership. Al-Ṭabrisī grounds this reading in transmitted reports, especially those of Ghadīr Khumm, while Ṭabāṭabāʾī demonstrates its inner Qur’anic coherence through systematic analysis. Together, their tafsīrs resolve the verse’s ambiguities and highlight its theological depth, showing that Islam’s perfection and the despair of its enemies both lay in the establishment of enduring divine guardianship.
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