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Draft:Wilayah of Imam Ali

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This page is about the Imamate of Imam Ali (a). For the era of his caliphate, see Caliphate of Imam Ali (a).
The Hadith al-Qudsi: "The wilayah of Ali b. Abi Talib is My fortress; whoever enters My fortress is safe from My punishment." Calligraphy in Shekasteh Nastaliq, by Reza Moqaddam.

The Wilayah of Imam Ali (a) (Arabic: ولایة الإمام علي) refers to the Imamate of Imam Ali (a) or one of the levels and functions of his imamate. Most researchers and authors use the terms Wilaya and imamate synonymously; however, Morteza Motahhari regarded wilaya as one of the levels of imamate, specifically its highest.

The wilaya of Imam Ali (a) is not explicitly stated in the Qur'an; however, in narrational and exegetical sources, numerous verses have been interpreted in its regard. Furthermore, narrations discuss the high significance and status of Imam Ali's (a) wilaya and its effects. For instance, the wilaya of Ali (a) is introduced as one of the pillars of Islam, the perfection of the religion, and identical to the wilaya of God and His Messenger. Some effects of Imam Ali's (a) wilaya mentioned in narrations include entrance into Paradise, safety from the fire of Hell, permission to cross the Bridge of Sirat, salvation, and the forgiveness of sins.

In some narrations, the wilaya of Imam Ali (a) is considered a condition for the acceptance of iman and deeds. There is a disagreement among Shi'a scholars as to whether wilaya is a condition for the acceptance of deeds or a condition for their validity (sihha).

Based on exegetical hadiths, the Verse of Wilaya, the Verse of Tabligh, and the Verse of Ikmal indicate the wilaya of Imam Ali (a). Additionally, a group of Shi'a scholars have interpreted the Hadith al-Ghadir and the Hadith al-Wilaya as signifying the wilaya of Imam Ali (a), calling him the wali and master of the believers.

Status and Importance

The wilaya of Imam Ali (a) is a topic extensively discussed in commentaries and narrations. Although the wilaya of Imam Ali (a) is not explicitly mentioned in the Qur'an, numerous verses have been interpreted as referring to it;[1] including the "Rope of God" in Verse 103 of Sura Al 'Imran ("And hold fast to the Rope of Allah, all together, and do not be divided")[2] and the "Straight Path" in Verse 153 of Sura al-An'am[3] and Verse 43 of Sura al-Zukhruf[4] have been interpreted as the wilaya of Ali. Also, in narrations, the "Trust" mentioned in the Verse of al-Amana, which the heavens, the earth, and the mountains refused to accept, has been interpreted as the wilaya of Imam Ali (a).[5]


In the book Encyclopedia of Amir al-Mu'minin (a), about one hundred narrations regarding the wilaya of Imam Ali (a) have been collected.[6] In some narrations, the wilaya of Imam Ali (a) is described as the perfection of religion[7] and identical to the wilaya of God and the Prophet (s),[8] and the denier of Ali's (a) wilaya is considered a denier of the Prophet's (s) wilaya.[9] In some of the narrations on the foundations of Islam, the wilaya of Ali b. Abi Talib (a) is counted as one of the pillars and foundations of Islam.[10]

Conceptology of Wilaya

'Allama Tabataba'i maintains that wilaya does not mean assistance and victory, but rather management and ownership of administration. This meaning is a general one and flows through all its derivatives.[11] In his view, wilaya consists of a type of proximity that results in a specific type of right of disposal and ownership of administration.[12] Abdullah Jawadi Amuli, the Shi'a commentator and jurist, considered the primary meaning of wilaya to be proximity, the necessity of which is the undertaking and management of affairs or assistance and love.[13] According to Fakhr al-Din al-Turayhi, the author of Majmaʿ al-baḥrayn, walāya refers to administration, power, and action, and means love for the Ahl al-Bayt and their followers, compliance with their commands and prohibitions, and following their example in behavior and ethics.[14]

The word wilaya in the lexicon is sometimes used with a fatha on the waw (walāya) and sometimes with a kasra (wilāya). A group of lexicographers used walāya regarding bonds such as kinship, love, inheritance, and assistance, and defined wilāya as the supervision and governance of affairs.[15] According to Sibawayh, the famous scholar of grammar in the 2nd century AH, both words mean governance and the administration of affairs.[16] Others have considered both to mean assistance and victory.[17]

Relationship with Imamate

Some Shi'a scholars have considered wilaya and imamate to be synonymous.[18] al-Shaykh al-Mufid also interpreted mawlā and walī in the Hadith al-Ghadir as "Imam."[19] Many researchers and authors,[20] such as Sayyid Murtada al-Askari in the book Wilāyat-i ʿAlī dar Qurʾān-i Karīm wa Sunnat-i Payāmbar (ṣ)Template:Note and Nasir Makarem Shirazi, one of the Shi'a religious authorities and a Qur'an commentator, in the book Āyāt-i wilāyat dar Qurʾān,Template:Note have used wilaya and imamate interchangeably. However, Morteza Motahhari[21] regarded wilaya as the highest rank of imamate, and some[22] have called it the most important dimension of Prophethood and imamate.

Most Shi'a and Sunni theologians have defined imamate with minor variations as: "al-Imāma riyāsa ʿāmma fī umūr al-dīn wa l-dunyā niyābatan [aw khilāfatan] ʿan al-Nabī (ṣ); Imamate is a general leadership in religious and worldly affairs as a deputyship and succession from the Prophet (s)."[23]

Effects of Wilaya

Short Du'a Nad-e Ali

"Call Ali, the manifester of wonders, you will find him a helper for you in calamities; every grief and sorrow will be cleared by your wilaya, O Ali!"[24]

In narrations from the Fourteen Infallibles, several effects for the wilaya of Imam Ali (a) are mentioned, including:

  • Entering Paradise.[25] In a narration from the Holy Prophet (s), it is reported that whoever wishes their life and death to be like the Prophet's (s) and to reside in the Paradise promised by God should take Ali b. Abi Talib as their wali.[26]
  • Safety from the fire of Hell and divine punishment:[27] In a famous Hadith al-Qudsi, the wilaya of Amir al-Mu'minin is introduced as the divine fortress and a cause of safety from the fire of Hell: "Wilāyat ʿAlī b. Abī Ṭālib ḥiṣnī fa-man dakhala ḥiṣnī amina nārī; The wilaya of Ali b. Abi Talib is My fortress. Whoever enters this fortress is safe from My fire."[28]
  • Permission to cross the Bridge of Sirat:[29] A hadith from the Prophet (s) states: "When the Day of Judgment comes and the Bridge of Sirat is set over Hell, no one passes over or crosses it except one who carries the permission of the wilaya of Ali b. Abi Talib."[30]
  • Cause of salvation and forgiveness: In a narration from Imam Muhammad al-Baqir (a), joy, salvation, honor, forgiveness, well-being, ease, and satisfaction are placed within the wilaya of Imam Ali (a).[31]

In a hadith from Imam al-Rida (a), those who accepted the wilaya of Imam Ali (a) on the day of Ghadir Khum are compared to the angels who prostrated to Adam, and those who did not accept his wilaya are compared to Iblis.[32]

Wilaya: Condition for Acceptance or Validity of Faith and Deeds

Nastaliq and calligram work by Javad Bakhtiari

In some narrations, the wilaya of Imam Ali (a) is considered a condition for the acceptance of iman. For example, a narration from the Holy Prophet (s) reports: "...Ali is the Commander of the Faithful... Allah does not accept faith except with his wilaya and obedience."[33]

In a narration from Imam al-Sajjad (a) transmitted from the Prophet (s), it is stated that if someone worships for the duration of Noah's life, spends gold equal to Mount Uhud, performs Hajj thousands of times, and is martyred in the way of God, but has not accepted the wilaya of Imam Ali (a), God will cast him face-first into the fire of Hell and he will never smell the scent of Paradise.[34] Similar narrations have been transmitted regarding the wilaya of the Imams (a) as well.[35] In Tafsir al-Qummi, in the commentary on Verse 18 of Sura Ibrahim, it is stated that if someone does not accept the wilaya of Imam Ali (a), their deeds are void and like "ashes on which the wind blows hard on a stormy day."[36]

In a hadith from Imam Muhammad al-Baqir (a), without explicit mention of Imam Ali's (a) wilaya, the wilaya of the Wali Allah is mentioned as a condition for the acceptance of deeds and faith: "...Indeed, if a man stands the night in worship, fasts the day, gives all his wealth in charity, and performs Hajj his whole life, but does not recognize the wilaya of the Wali of Allah to follow him, and all his deeds are not by his guidance, he has no right from God to a reward, and he is not among the people of faith."[37] 'Allama al-Majlisi considered this hadith to be authentic (sahih)[38] and in explaining why such a person has no reward, he said it is because such a person is not counted as a believer, and based on verses, the promise of reward is given only to believers.[39]

There is a disagreement among Shi'a scholars as to whether wilaya is a condition for the validity of deeds—such that acts of worship are void in its absence and must be repeated (qada)—or whether wilaya is a condition for the acceptance of deeds—such that without it, deeds are outwardly correct and require no qada, but are not accepted. A group of scholars[40] considered the acceptance of wilaya a condition for the validity of worship and deeds, while another group[41] considered it a condition for the acceptance of deeds and the deserving of reward.

Some have claimed a lack of disagreement[42] or consensus[43] on wilaya being a condition for validity.

Main articles: Verse of Wilaya, Verse of Ikmal, and Verse of Tabligh

The Verse of Wilaya, according to a group of Shi'a commentators, indicates the wilaya of Imam Ali (a) in the sense of supervision and authority over affairs;[44] because Shi'a and Sunni commentators have considered the shaan-i nuzul of the verse to be the giving of the ring by Imam Ali (a).[45] Based on this verse, only God, His Messenger, and Imam Ali (a) are the wali and supervisors of the believers.[46] This verse is among those cited to prove the imamate of Imam Ali (a) as well.[47]

The Verse of Ikmal, in the belief of Shi'a scholars, was revealed concerning the Event of Ghadir;[48] according to Nasir Makarem Shirazi, in Shi'a commentaries, the perfection of religion refers to the announcement of the wilaya and succession of Imam Ali (a) over the Muslims, and narrations confirm this.[49]

In a narration from Imam Muhammad al-Baqir (a), this verse is interpreted as wilaya and considered the last mandatory duty revealed to the Prophet (s).[50]

The Verse of Tabligh was also revealed concerning the wilaya of Imam Ali (a) according to narrations.[51]

Hadith al-Wilaya and Ghadir

Main articles: Hadith al-Wilaya and Hadith al-Ghadir

In the Hadith al-Wilaya, "He [Ali] is the wali of every believer after me," Imam Ali (a) is introduced as the possessor of wilaya and the wali of believers after the Messenger of God (s).[52]

The Hadith al-Ghadir, "Whomsoever I am his mawla, then this Ali is his mawla," also indicates the wilaya of Imam Ali (a) in the sense of supervision and priority in disposal due to numerous proofs and evidences.[53] These two hadiths have also been cited to prove the imamate of the first Imam.[54]

Notes

  1. ↑ For examples, see al-Kulaynī, al-Kāfī, 1407 AH, vol. 1, pp. 412-436; al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, pp. 200, 271, 383, vol. 2, pp. 35, 47, 77, 105, 126, 198, 255, 389, and 390; Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, pp. 66, 91, 106, 107, 178; al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 SH, vol. 1, pp. 102, 255, 285, 384.
  2. ↑ Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 91.
  3. ↑ al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 SH, vol. 1, p. 384.
  4. ↑ al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 286.
  5. ↑ al-Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 412.
  6. ↑ See Muḥammadī Ray-Shahrī, Dānishnāma-yi Amīr al-Muʾminīn (ʿa), 1389 SH, vol. 2, pp. 119-177.
  7. ↑ See al-Ṭūsī, al-Amālī, 1414 AH, p. 205, h. 351; Muḥammadī Ray-Shahrī, Dānishnāma-yi Amīr al-Muʾminīn (ʿa), 1389 SH, vol. 7, pp. 566-569.
  8. ↑ al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 4, p. 420, h. 5918; al-Ṭabarī al-Āmulī, Bishārat al-Muṣṭafā, 1383 AH, p. 191; al-Ṭūsī, al-Amālī, 1414 AH, p. 418.
  9. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, 1409 AH, vol. 2, p. 205, h. 533.
  10. ↑ al-Ṣadūq, al-Amālī, 1376 SH, p. 268
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 13, p. 317.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 6, p. 12.
  13. ↑ Jawādī Āmulī, Wilāyat dar Qurʾān, 1379 SH, p. 20.
  14. ↑ al-Ṭurayḥī, Majmaʿ al-baḥrayn, 1375 SH, vol. 1, pp. 462-463, under the word w-l-y.
  15. ↑ See al-Azharī, Tahdhīb al-lugha, vol. 15, p. 323; Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, 1412 AH, p. 885; Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 15, p. 407; al-Ṭurayḥī, Majmaʿ al-baḥrayn, 1375 SH, vol. 1, p. 455.
  16. ↑ See Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 15, p. 407.
  17. ↑ See Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 15, p. 407; al-Jawharī, al-Ṣiḥāḥ, 1410 AH, vol. 6, p. 2530; Muṣṭafawī, al-Taḥqīq fī kalimāt al-Qurʾān, 1368 SH, vol. 13, pp. 203-204.
  18. ↑ For example, see Makārim Shīrāzī, Payām-i Qurʾān, 1386 SH, vol. 9, p. 43; Jamʿī az nivīsandagān, Imāmat-pazhūhī, 1381 SH, p. 48.
  19. ↑ al-Shaykh al-Mufīd, Risāla fī maʿnā l-mawlā, manuscript, cited in: Jamʿī az nivīsandagān, Imāmat-pazhūhī, 1381 SH, p. 48.
  20. ↑ For example, see Subḥānī, Manshūr-i jāvīd, 1383 SH, vol. 8, pp. 128, 148; Husaynī Ṭehrānī, Imām-shināsī, 1426 AH, vol. 2, p. 206, vol. 5, p. 200, vol. 7, p. 278; Jamʿī az dānishmandān, Imāmat wa wilāyat dar Qurʾān, 1397 SH, pp. 13, 49, 92-93, 161, 187.
  21. ↑ Muṭahharī, Imāmat wa rahbarī, 1380 SH, p. 55.
  22. ↑ Jamʿī az nivīsandagān, Imāmat-pazhūhī, 1381 SH, p. 177.
  23. ↑ For example, see al-Mufīd, al-Nukat al-iʿtiqādiyya, 1413 AH, p. 39; al-ʿAllāma al-Ḥillī, al-Bāb al-ḥādī ʿashar, 1365 SH, p. 39; Fayyāḍ Lāhījī, Gawhar-i murād, 1383 SH, pp. 461-462; al-Taftāzānī, Sharḥ al-maqāṣid, 1409 AH, vol. 5, p. 232; al-Jurjānī, Sharḥ al-mawāqif, 1325 AH, vol. 8, p. 345.
  24. ↑ Maybudī Yazdī, Sharḥ-i Dīwān-i mansūb bi Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, edited by Akram Shafāʾī, p. 434.
  25. ↑ al-Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 437, h. 7; al-Ṭabarī al-Āmulī, Bishārat al-Muṣṭafā, 1383 AH, p. 191.
  26. ↑ al-Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 209; al-Ṭūsī, al-Amālī, 1414 AH, p. 578.
  27. ↑ For example, see al-Ṭūsī, al-Amālī, 1414 AH, p. 295; al-Ṭabarī al-Āmulī, Bishārat al-Muṣṭafā, 1383 AH, p. 187; Muḥammadī Ray-Shahrī, Dānishnāma-yi Amīr al-Muʾminīn (ʿa), 1389 SH, vol. 2, pp. 168-173.
  28. ↑ al-Ṣadūq, al-Amālī, 1376 SH, p. 235, h. 9; al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, p. 170.
  29. ↑ See al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 2, p. 162; al-Khwārizmī, al-Manāqib, 1411 AH, p. 72.
  30. ↑ al-Ṭabarī al-Āmulī, Bishārat al-Muṣṭafā, 1383 AH, p. 200.
  31. ↑ al-Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 210, h. 7.
  32. ↑ Sayyid b. Ṭāwūs, al-Iqbāl bi-l-aʿmāl al-ḥasana, 1376 SH, vol. 2, p. 262.
  33. ↑ al-Ṣadūq, al-Amālī, 1376 SH, p. 11; al-Ṭabarī al-Āmulī, Bishārat al-Muṣṭafā, 1383 AH, p. 18; also see al-Khwārizmī, al-Manāqib, 1411 AH, p. 34.
  34. ↑ Ibn Shādhān al-Qummī, al-Rawḍa fī faḍāʾil Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, 1423 AH, p. 96.
  35. ↑ al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 2, p. 245, h. 2313.
  36. ↑ al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 368.
  37. ↑ al-Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 19, h. 5.
  38. ↑ al-Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 7, p. 102.
  39. ↑ al-Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 7, p. 108.
  40. ↑ For example, see Mūsawī ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 7, p. 75; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (Muḥashshā), 1419 AH, vol. 2, p. 214; al-Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 21, pp. 452-454; Ṭabāṭabāʾī Qummī, al-Ghāyat al-quṣwā (Book of Fasting), 1417 AH, p. 287.
  41. ↑ For example, see Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (Muḥashshā), 1419 AH, vol. 3, pp. 612-613, marginalia of Borujerdi and Kashif al-Ghita'; Imām Khomeinī, Sharḥ-i chihil ḥadīth, 1381 SH, pp. 576-578; Subḥānī, al-Maḥṣūl fī ʿilm al-uṣūl, 1414 AH, vol. 1, pp. 180-181.
  42. ↑ al-Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 21, p. 452.
  43. ↑ Ṭabāṭabāʾī Qummī, al-Ghāyat al-quṣwā (Book of Fasting), 1417 AH, p. 287.
  44. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qurʾān, 1386 SH, pp. 75, 80; Fāryāb, Maʿnā wa chīstī-yi imāmat dar Qurʾān, Sunnat wa āthār-i mutakallimān, 1391 SH, p. 161.
  45. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 6, p. 8; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, 1419 AH, vol. 3, p. 126; al-Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 2, pp. 293-294; al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, pp. 209-239.
  46. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qurʾān, 1386 SH, p. 1.
  47. ↑ For example, see al-Sayyid al-Murtaḍā, al-Dhakhīra fī ʿilm al-kalām, 1411 AH, p. 438; al-Ṭūsī, Tajrīd al-iʿtiqād, 1407 AH, p. 225; al-Muḥaqqiq al-Ḥillī, al-Maslak fī uṣūl al-dīn, 1414 AH, p. 248; Fāḍil Miqdād, Irshād al-ṭālibīn, 1405 AH, pp. 341-342.
  48. ↑ See Makārim Shīrāzī, Tafsīr-i Namūna, 1371 SH, vol. 4, p. 264.
  49. ↑ Makārim Shīrāzī, Tafsīr-i Namūna, 1371 SH, vol. 4, pp. 264-265.
  50. ↑ al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 162; al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 SH, vol. 1, pp. 292-293.
  51. ↑ See: al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 SH, vol. 1, p. 332; Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 130.
  52. ↑ See Husaynī Mīlānī, Tashyīd al-murājaʿāt, 1427 AH, vol. 3, pp. 244-248.
  53. ↑ See Amīnī, al-Ghadīr, 1416 AH, vol. 1, pp. 651-679.
  54. ↑ For example, see al-ʿAllāma al-Ḥillī, Kashf al-murād, 1382 SH, p. 191; Husaynī Mīlānī, Tashyīd al-murājaʿāt, 1427 AH, vol. 3, pp. 232-237.

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