That which was ‘completed’ according to this verse is religion. Religion is the way of life and the belief system. Any assertion of the non-completion of either of these two contradicts the explicit meaning of the verse. The non-completion of either of these two in reality and in the thesis of any Islamic group implies that this group has not attained the truth as its situation conflicts with a clear, evident Qur’anic concept.

Divergent Beliefs and Jurisprudential Approaches Among Salafis, Wahhabis, and Sunnis

The Salafis, including the Wahhabis, as well as the Sunnis in a broader context, historically and presently engage in adjudication without relying upon a text from an infallible for numerous issues arising in daily life that necessitate binding jurisprudential rulings. For instance, considerations around Salat in cities near the (North and South) Poles. Consequently, their situation implies an incompleteness in the religion. Consequently, they resort to jurisprudence based on opinions due to the absence of a conclusive text. Additionally, notable differences exist among them regarding beliefs. Wahhabis assert that God possesses two eyes, two hands, and fingers in reality, while the Ash’aris, including institutions like al-Azhar University in Cairo, Egypt, reject this belief system and advocate for its nullification of the Salafi-Wahhabi belief system.

The Completeness of Religion: Family of Muhammad’s Perspective on True Belief System

Concerning the Family of Muhammad (pbut), their interpretation of the ‘completion of the religion’ centers on the appointment of God’s vicegerent. In this perspective, Muhammad (pbuhahf) took the responsibility of elucidating the true belief system and way of life under the command of God. Consequently, there exists no gap or contradiction between this belief system and the explicit meaning of the ‘completion of the religion’ verse. The religion achieves completeness through the appointment of a spokesperson on behalf of God after Muhammad, the Messenger of God (pbuhahf), thereby encompassing both belief systems and jurisprudence. In such a religion, the need for correction by fallible scholars through their opinions and views is eliminated, in contrast to the situation in Sunni belief, which deviates from the apparent meaning of the verse.

The Occultation of the Infallible: Clarifying the Absence and Contradictions in Belief Systems

Regarding the matter of the Occultation of the infallible, we assert that the infallible’s absence signifies his disappearance due to the absence of a recipient for him or his Divinely inspired way of life—precisely as he exists, not as presumed by those awaiting him. In this perspective, there is no contradiction between this belief system and the explicit meaning of the ‘completion of the religion.’

The real contradiction with the apparent meaning of the ‘completion of the religion’ verse lies in the viewpoint of those who believe that the infallible has disappeared, leaving jurisprudence in the religion of God or in ongoing developments to be shaped by fallible scholars’ opinions. Then let them make the soil wetter (idiom meaning – let them make the situation worse) and propose to the believers the belief system of being obliged to follow a fallible and deputyship of an infallible (of the same fallible).

The Epoch of God’s Vicegerents: A Distinctive Interpretation of the ‘Completion of the Religion’ Verse”

The undeniable reality is that the only conceivable reconciliation with the explicit meaning of the ‘completion of the religion’ verse aligns with our articulated belief: the completion of the religion transpired through the appointment of God’s vicegerents subsequent to the Messenger of God (pbuhahf). These individuals not only shape the way of life (or, as termed, make the shari’ah) but also convey it from God to mankind.

The Imam’s occultation (God’s Vicegerent), we maintain, is a consequence of the absence of a worthy recipient. Furthermore, we posit that the era preceding the emergence of the First Mahdi, as specified in the Will of the Messenger of God (pbuhahf), represents a distinct phase. In this era, individuals harbor hope for God’s command and are not inherently deserving of reward; rather, any reward they receive is solely a manifestation of God’s mercy, may He be glorified and Most High.

Exploring Doctrinal Inconsistencies: The Verse’s Challenge to Incomplete Religious Approaches

Consequently, the verse categorically refutes any perspective allowing for the possibility of an era devoid of God’s vicegerent, such as the Sunni or Wahhabi Salafi approaches.

Moreover, it invalidates approaches asserting: 1) the infallible’s absence without any shortcomings on the part of the Ummah, and 2) the absence of a worthy recipient to receive the Hujjah (Proof of God). In essence, the verse fundamentally contradicts these perspectives.

Since the religion according to them – and as per their practical situation – is divinely incomplete by means of a divine vicegerent appointed by God or whom he (himself) appointed to communicate with mankind like the (four) correspondents (of Imam Mahdi as), and the fallible scholars complete it voluntarily and intruding at one time or another so that they adjudicate with conjecture, issuing rulings – they say – are not God’s rulings in reality.

Therefore, they themselves, affirm that the religion is with them – according to their analysis – it has shortcomings and is incomplete. Paradoxically, this acknowledgment implies that their doctrinal stance contradicts the explicit meaning of the ‘completion of the religion’ verse.

We must address a matter of paramount significance: Both approaches introduce a deficiency into the domain of God and His vicegerent or the infallible. This stems from the shared assumption that God has entrusted the religion to them, allowing them to adjudicate in all matters and seek a Shari’ah ruling. 

Instead of acknowledging their inherent shortcomings and rejecting the vicegerent appointed by God or his deputy, they operate under the presumption that God has left the religion in the hands of fallible individuals—those not designated by the infallible. Consequently, each individual is left to pass judgments based on personal opinions, devoid of any Shari’ah text.

Summary

In this abstract, we present the following summary:

1. Approach Without a Vicegerent of God:

There exists an approach that contends the possibility of the earth being without a Hujjah (Proof/ Vicegerent of God). The Sunni or Salafi perspective exemplifies this belief, contradicting the apparent meaning of various Qur’anic texts, including the ‘completion of the religion’ verse, as previously discussed.

2. Approach with a Disappearing Vicegerent of God:

Another perspective acknowledges the necessity of a Hujjah (Proof/ Vicegerent of God) in every era but posits that the Hujjah can disappear while there is a recipient without being appointed, and without mentioning one who will act on his behalf to allow this representative to convey the actual command of God.

In this view, individuals who rectify the shortcomings in religious rulings are the self-appointed scholars and not appointed by the Vicegerent of God, contradicting the ‘completion of the religion’ verse. According to this stance, God did not complete the religion, and the solution is for the un-appointed scholars to correct the deficiencies in rulings that do not truly represent God’s command. Notably, this approach shares similarities with the first one, and both contradict the essence of the ‘completion of the religion’ verse.

3. Our Proposed Approach:

The third approach, which we advocate, asserts that no era is without a Vicegerent of God. The disappearance of the Vicegerent of God is deemed incorrect until they appoint someone to act on their behalf. In the absence of such an appointment, the entire Ummah (Community) is considered deficient and deviant from the truth. In this scenario, the proof is established on the Ummah through the appointment of a messenger or deputy from the absent Vicegerent of God. However, there is no requirement for the Vicegerent of God to announce this appointment or establish contact with people due to the absence of a suitable recipient. In this situation, the Ummah, believing in God’s vicegerents, is akin to the era described in the Qur’an: “Oh people of the book, verily Our messenger has come to you on a period of the Messengers, that you say ‘no bearer of glad tidings nor warner came to us'” (5:19). Their state is one of hope for the command of God, reminiscent of the Ahnaf before the advent of the Messenger Muhammad (pbuhahf) and the Shiah before the appearance of the First Mahdi mentioned in the Will of the Messenger Muhammad (pbuhahf).