Generative Guardianship

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Al-Wilāyat al-takwīnīyya (Arabic: الولاية التَكوينية), also known as Generative Authority or Generative Guardianship, refers to a supernatural power that encompasses the ability to manipulate the universe and its entities. It pertains to God's authority to control and govern all aspects of creation. Within the context of Shiism, the ascription of generative authority to the Prophet (s) and the Imams of the Shi'a (a) has been a subject of discussion. Furthermore, it is a topic explored in Islamic mysticism. In the works of Shia scholars, generative authority is indeed attributed to the Prophet (s) and the Imams of the Shi'a (a). However, there exist two perspectives concerning the extent and limitations of their generative authority.

According to the first perspective, the generative authority of the Prophet (s) and Imams (a) is not comprehensive; rather, it is specific to certain matters. This includes the ability to perceive the inner thoughts of others and the power to perform extraordinary manipulations of beings. On the other hand, the second viewpoint suggests that their generative authority extends to the entirety of existence, encompassing all aspects from birth to the death of all entities. It is through the Prophet and Imams that God bestows His grace upon the universe, serving as a conduit for divine blessings.

Definition

Generative authority, or al-wilayat al-takwiniyya, encompasses a supernatural power that enables the manipulation of existence and entities within the world. It signifies God's inherent ability to govern and manipulate all aspects of the universe.[1] Additionally, an individual who has attained spiritual perfection may, with God's permission, possess the capacity to perform extraordinary manipulations within existence.[2]

Instances of generative authority include various phenomena, such as miracles and supernatural acts demonstrated by prophets (a) and Imams (a). These extraordinary manifestations consist of feats such as tayy al-ard (teleportation or covering long distances instantaneously),[3] walking on water,[4] perceiving the inner thoughts of others,[5] communicating with animals,[6] separating the soul from the body,[7] and manipulating nature through the utilization of spiritual power.[8]

What is the Problem of Generative Authority?

Within Islamic sources, the issue of generative authority primarily revolves around humans. The central question is whether or not humans can possess generative authority, and if so, what its extent and limitations are.[9]

Generative authority should not be confused with instances where an individual prays to God and their requests are fulfilled.[10] Rather, it relates to the level of spiritual attainment and servitude to God that grants an individual the ability to manipulate nature to some degree. It is essential to emphasize that this ability to manipulate is only possible with God's permission and sanction.[11]

Origin of the Problem

Morteza Motahhari (d. 1399/1979) suggests that the problem of generative authority holds significance in both mystical and religious contexts, particularly within Shia Islam. However, historical evidence indicates that the doctrine of generative authority in mysticism has been derived from Shiism.[12]

Imams of the Shia have transmitted hadiths regarding the concept of "delegation" of affairs by God to the Prophet (s) and Imams (a). These hadiths present varying perspectives, with some endorsing the idea of delegation[13] and others rejecting it.[14]

According to a study, the problem of generative authority emerged within Islamic mysticism in the third/nineth century, specifically under the concept of "wilaya." It continued to be discussed in the realm of Islamic mysticism until Muhyi l-Din al-ʿArabi (d. 638/1240), who further elaborated on the matter.[15] Interestingly, the term "al-wilayat al-takwiniyya" was first introduced by Shi'a scholars in more recent centuries, as highlighted in the study.[16]

Generative Authority of the Prophet and Imams

Shia scholars maintain the belief that both the Prophet (s) and Imams (a) possess generative authority, yet there exists disagreement among them regarding the extent of this authority.

There are scholars, such as Morteza Motahhari, Safi Gulpayigani, and Ja'far Subhani, who believe that the Infallibles (a) possess the ability to manipulate nature in exceptional cases.[17] However, they emphasize that this authority is not all-encompassing, and it does not imply that the Infallibles manage every aspect of the world, including creation, birth, and death, on behalf of God.[18] On the other hand, scholars like al-Shaykh al-Saduq and al-Shaykh al-Mufid reject the notion of God’s delegating the affairs of the world to the Prophet (s) and Imams (a), considering it a position held by extremists or exaggerators (ghulat).[19]

On the contrary, scholars like Muhammad Husayn Gharawi Isfahani, also known as al-Kumpani, and Sayyid Muhammad Husayn Husayni Tihrani, known as Allama Tihrani, hold the belief that the Prophet (s) and Imams possess generative authority over all aspects of the world. They argue that the Prophet (s) and Imams act as intermediaries or channels through which God's grace flows into the universe.[20]

Bibliography

  • Wilayat-i takwini by Hasan Hasanzada Amuli
  • Al-Wilayat al-takwiniyya was al-tashri'iyya by al-Sayyid Ja'far Murtada al-'Amili
  • Wilayat-u waliyy-i l-Ma'sum (a) by Muhammad Mu'min
  • Ithbatu al-wilayat al-'amma li-Nabiyy wa al-A'imma by Sayyid Ali Husayni Milani
  • Al-Wilayat al-takwiniyya bayn al-kitab wa al-sunna by Hisham Shiri al-Amili
  • Al-Wilayat al-takwiniyya bayn al-Qur'an wa al-Burhan by Diya' al-Sayyid Adnan al-Khabbaz al-Qutayfi
  • Al-Wilayatan al-takwiniyya wa al-tashri'yya inda al-Shi'at wa ahl-i al-Sunna by Muhammad Ali Hulu

See Also

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 6, p. 12.
  2. ↑ Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 26.
  3. ↑ Raḥīmī, "Barrasī-yi taṭawwur-i tārīkhī-yi wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī", p. 82.
  4. ↑ Raḥīmī, "Barrasī-yi taṭawwur-i tārīkhī-yi wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī", p. 82.
  5. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 285-286.
  6. ↑ Raḥīmī, "Barrasī-yi taṭawwur-i tārīkhī-yi wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī", p. 82.
  7. ↑ Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 49-50.
  8. ↑ Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 49-50.
  9. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 285-286; Ṣāfī Gulpāyigānī, Wilāyat-i takwīnī wa wilāyat-i tashrīʿī, p. 82, 99, 100; Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 26.
  10. ↑ Ṣāfī Gulpāyigānī, Silsila mabāḥith-i imāmat wa mahdawīyyat, vol. 1, p. 43.
  11. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 285; Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 26.
  12. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 289.
  13. ↑ Rabbānī Gulpaygānī, "Naqsh-i fāʿilī-yi Imām dar niẓām-i āfarīnish", p. 20-25.
  14. ↑ Ṣadūq, al-Iʿtiqādāt, vol. 1, p. 100.
  15. ↑ Raḥīmī, "Barrasī-yi taṭawwur-i tārīkhī-yi wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī", p. 75.
  16. ↑ Raḥīmī, "Barrasī-yi taṭawwur-i tārīkhī-yi wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī", p. 73.
  17. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 285-286; Ṣāfī Gulpāyigānī, Wilāyat-i takwīnī wa wilāyat-i tashrīʿī, p. 99-100; Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 51.
  18. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 3, p. 286; Ṣāfī Gulpāyigānī, Wilāyat-i takwīnī wa wilāyat-i tashrīʿī, p. 98; Subḥānī, Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa, p. 51.
  19. ↑ Ṣadūq, al-Iʿtiqādāt, vol. 1, p. 97-100; Mufīd, Silsilat muʾallifāt al-Shaykh al-Mufīd, vol. 5, p. 134.
  20. ↑ Gharawī Iṣfahānī, Ḥāshiyat al-Makāsib, vol. 2, p. 379; Ḥusaynī Tihrānī, Imām shināsī, vol. 5, p. 114.

References

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  • Ḥusaynī Tihrānī, Sayyid Muḥammad Ḥusayn. Imām shināsī. Mashhad: Allāma Ṭabāṭabāʾī, 1426 AH.
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  • Rabbānī Gulpaygānī, ʿAlī. "Naqsh-i fāʿilī-yi Imām dar niẓām-i āfarīnish". Intiẓār-i mawʿūd 29". (1388 Sh)
  • Raḥīmī, Ja'far. "Barrasī-yi taṭawwur-i tārīkhī-yi Wilāyat-i takwīnī az Ḥākim Tirmidhī tā Ibn ʿArabī dar mutūn-i manthūr-i ʿirfānī". Muṭāliʿāt-i ʿirfānī 20. (1393 Sh)
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Iʿtiqādāt. Second edition. Qom: Kungira-yi Jahānī Hizāra-yi Shaykh Mufīd, 1414 AH.
  • Ṣāfī Gulpāyigānī, Luṭf Allāh. Silsila mabāḥith-i imāmat wa mahdawīyyat. Qom: Daftar-i Nashr-i āthār-i Āyat Allāh Ṣāfī Gulpāyigānī, 1391 Sh.
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  • Subḥānī, Jaʿfar. Wilāyat-i takwīnī wa tashrīʿī az dīdgāh-i ʿilm wa falsafa. Qom: Muʾassisat al-Imām al-Ṣādiq, 1385 Sh.
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