Wilaya: Difference between revisions

The majority of philologists take "wilaya" to mean guardianship or friendship. According to some people, contexts of some verses of the [[Qur'an]] give a reason to interpret "wilaya" as guardianship. Wilaya as guardianship and administration, which is significant in the Shiite thought, is of two kinds: Wilaya over objects, and wilaya over persons. An instance of the former is wilaya over the property or possessions of a deceased person, and instances of the latter include a wali's guardianship over all financial affairs of a child or a madman, or the wilaya of God and His messengers, such as some [[prophets]] and Infallible Imams (a) in mundane and afterlife affairs of believers.

The term, "wilaya" and its paronyms are said to be among the most widely used words in the Qur'an. Although its paronyms, such as "wali" and "mawla", have been used in various meanings in the Qur'an 233 times (110 times in verb forms and 123 in noun forms), the word "wilaya" has occurred only two times in the Qur'an; once in the verse 72 of the [[ًQur'an 8]] and once again in the verse 44 of the [[ًQur'an 18]], in both of which it is written as "walaya". Some people hold that there is no difference between "walaya" ({{ia|وَلایة}}) and "wilaya" ({{ia|وِلایة}}); both meaning closeness and guardianship. However, there are people who maintain that "walaya" means Lordship, love, victory, friendship, and connection, whereas "wilaya" means guardianship and rule. Moreover, "walaya" is said to be exclusive to God, while "wilaya" applies to creatures.

[['Allama Tabataba'i]] believes that "wilaya" in the Qur'an does not mean love; instead, it means administration and guardianship. One of the most important Quranic verses for the [[Shi'a]] is said to be the verse 55 of the [[Qur'an 5]], known as the [[Wilaya Verse]]. According to many Shiite scholars and some Sunni scholars, such as [[al-Zamakhshari]], [[al-Tabari]], al-Niyshaburi, and [[al-Fakhr al-Razi]], the verse was revealed about [[Imam 'Ali (a)]].

It is reported that there are many [[hadith]]s in which wilaya is considered to be one of the most fundamental and important tenets of the religion, because it is concerned with the administration and rule of religious affairs, whether they are internal or external, bodily or spiritual, worldly or otherworldly, material or nonmaterial, social or concerned with worship. All these issues are components of Islam over which [[the Prophet (s)]] had wilaya.

Wilaya is believed to be very significant for the Shiite thought, because there are hadiths according to which wilaya is a condition for the validity of religious practices.

Also, wilaya is believed to be a very important issue in the tradition of the Prophet (s), because he made recommendations about wilaya more than he did about anything else. There are a number of hadiths, such as [[Hadith Yawm al-Dar|Hadith al-'Ashira]], [[Hadith of Anas]], [[Hadith al-Ghadir]], [[Hadith al-Manzila]], [[Hadith al-Thaqalayn]], [[Hadith al-Safina]], etc. in which the Prophet (s) recommended about wilaya. Moreover, the [[Third Testimony]] in Shiism, that is bearing witness for the wilaya of [[Imam 'Ali (a)]] in [[adhan]] and [[iqama]], after bearing witness for the unity of God and the prophethood of the Prophet Muhammad (s), signifies the importance of wilaya in the Shiite thought. This has been regarded as heretical by Sunni scholars, although there is evidence that the Third Testimony was recited by people, such as [[Salman]] and [[Abu Dhar]], during the life of the Prophet (s) as well.

"[[Imamate]]" is said to mean rule and government. In verses of the [[Qur'an]] and [[hadith]]s from the [[Infallibles (a)]], the word means a leader and a spiritual role-model or a person whose sayings and actions are reliable, as well as a political leader, which is also referred to as "wali al-amr" (administrator of affairs). It is claimed that wilaya has not been discussed independently of the problem of imamate; wilaya or guardianship over all believers is said to have been discussed as a component of imamate.

Some Shiite scholars do not distinguish wilaya from imamate. For example, in his book, ''Ayat-i wilayat dar Qur'an'' (Verses of wilaya in the Qur'an), [[Makarim Shirazi]] uses the words, "wilaya" and "imamate" interchangeably. Also, in his ''[[Payam-i Qur'an]]'' (the message of the Qur'an), he introduces general and specific wilaya as imamate and leadership. In his book, ''Wilayat-i faqih'', [[Jawadi Amuli]] also uses the terms, "imamate" and "wilaya," interchangeably. Moreover, in his ''Imamat wa rahbari'' (imamate and leadership), [[Murtada Mutahhari]] takes imamate to mean wilaya. However, some contemporary scholars hold that it is a degradation of the position of imamate to reduce it to wilaya or administration of mundane affairs, since imamate is primarily concerned with religious, rather than mundane, affairs, just like [[prophethood]].

The position of [[prophethood]] is not equivalent to that of wilaya and administration. Thus, some scholars, such as [[al-Shaykh al-Tusi]], maintain that prophets do not necessarily have wilaya and the right to administer people's affairs only by virtue of their prophethood. Only some [[prophets]] had wilaya over people. Wilaya in this sense is inseparable from imamate. Al-Shaykh al-Tusi's position was taken by [[al-Shaykh al-Mufid]] to be agreed upon by the majority of Shiite scholars. Contrary to other scholars, [[Muqaddas Ardabili]] does not differentiate between a prophet and an [[Imam]], holding that the only difference between them is that a prophet receives [[revelations]], while a wali or Imam does not.

There is no Quranic verse in which prophets are introduced as guardians or walis over people, except a few of them who had a position higher than prophethood, such as [[the Prophet Muhammad (s)]] and [[Abraham]]. The verse 247 of [[Sura al-Baqara]] states that there were only few prophets, such as [[David]], [[Solomon]] and [[Muhammad (s)]] who were both prophets and rulers (or kings) at the same time.

On the contrary, it is believed by some others that it is impossible for a prophet not to have wilaya, because it would lead to the possibility of [[sin]]s by prophets. [[Mirjahani]] believes that according to the Shiite thought, a prophet should be [[infallible]] against sins, and whoever is infallible is ipso facto a wali. Thus, since prophets were infallible, they were walis as well. Thus, prophethood without wilaya is impossible. However, it is not the case that every infallible person is a prophet. Thus, wilaya without prophethood is possible.

There are a number of verses in the [[Qur'an]], such as the verse 257 of [[Sura al-Baqara]], the verse 7 of [[Sura al-A'raf]], the verse 68 of [[Sura Al 'Imran]], the verse 11 of [[Sura Muhammad]], the verse 40 0f [[Sura al-Anfal]], the verse 22 of [[Sura al-Hajj]], the verse 4 of [[Sura al-Tahrim]], and the verse 11 of [[Sura al-Ra'd]], that refer to God's administration and guardianship (wilaya) of the world.

An important theological problem is wilaya as an act of God. It was discussed by some theologians within the issues of [[imamate]], and by others as an independent issue. Examples of independent theological issues regarding wilaya, which have been written throughout the Islamic intellectual history, include the work of people such as Tirmidhi, Tabari, Mawardi, and Ibn Qutayba.

"Wali" is a Divine Attribute, which is essential to God, just like His Unity, because the world would not come to existence without wilaya, and even if it comes to existence, it would not persist without wilaya. Thus, true wilaya is that of God. There are a number of occasions, in which the attribute of wilaya has been imputed to God in the [[Qur'an]]. For example, the verse 9 of [[Sura al-Shura]] emphasizes that true wilaya exclusively belongs to God. This is endorsed by [['Allama Tabataba'i]]. He believes that the verse points to the exclusiveness of wilaya to God and the obligation of taking God as the wali.

It is held by many Shiite scholars that the human caliphate (khilafa) or succession on the Earth amounts to the human being becoming an example of Divine Attributes, inheriting His exclusive wilaya. There are conditions to be met by a person to obtain this position. Since wilaya is exclusive to God, it is not possessed by anyone other than God except when it is authorized by God Himself. Thus, the human wilaya is horizontal, as pointed out in the [[Qur'an]]. The Qur'an has identified the obedience of prophets and [[Ulu l-Amr]] with the obedience of God, because their wilaya was authorized by God. Thus, since it is obligatory to obey God, it is also obligatory to obey those whose wilaya is authorized by God.

The wilaya of [[Infallibles (a)]] is believed by some Shi'as to be identical with God's wilaya. This is not to say that they have a wilaya independently of God; instead, their wilaya is a manifestation of God's wilaya. That is, the wilaya of the Infallibles (a) is identical with God's wilaya as manifested in them. Their wilaya is authorized by God. Thus, it is obligatory for everyone to obey them just as it is obligatory to obey God, as implied by [[Ulu l-Amr Verse]] and [[Wilaya Verse]].

Wilaya has been discussed by many Shiite theologians under the issues of [[imamate]]. They hold that the appointment of the Imam as the wali or guardian of believers is necessitated by the [[Principle of Grace]] (or qa'ida al-lutf). The principle implies that God should do everything that is necessary to bring people closer to belief and obedience and prevent them from disbelief and sins. Thus, the existence of [[prophets]] is necessary, because without a prophet people would never be aware of divine commands and prohibitions. The principle also implies that [[Infallible Imams (a)]] should be introduced by God, because the presence of the Imam is necessary for the above purposes.

Thus, according to the Divine Grace, the appointment of a religious and political leader in the Islamic community is necessary. Such a political and religious leader should be [[Infallible]] against [[sins]] and mistakes, because since people tend to trespass the rights of others, the political leader should be infallible in order to prevent people from corruptions and disobedience. Otherwise, the Principle of Grace would be violated. A specific condition for a wali is that he should be introduced by an [[Imam]] or a [[prophet]], because a wali should be infallible, and a person's infallibility is only known by someone who has the [[knowledge of the hidden]].

Wilaya Takwini is that wilaya which allows the wali or guardian to administer and plan the affairs of all things in any way that he pleases. It also means to possess the power and ability to affect ontological affairs and to have the ability to administer the natural order of the World and to disrupt its usual system.

Wilaya is considered as a main element of [[Islamic mysticism]]. Spiritual journey is said to make no sense without wilaya. It is widely held that the mystical notion of wilaya is rooted in the teachings of [[the Prophet (s)]] and [[Imams (a)]]. An investigation of Sufi sources shows that "wilaya" has been interpreted differently in different branches of Sufism in accordance with their principles.

Wilaya is believed by many Sufis to be the internal aspect of the religion and the reality of servanthood for God. On the one hand, it implies the servants' proximity to, and friendship with, God, and on the other hand, God's proximity to His servants and all entities in the world. The interior of wilaya is said by mystics to be a hidden treasure (kanz khafi) with different degrees and an unknown nature, because it is incomprehensible and indefinable. The highest degree of wilaya is the position of proximity to, or "sustaining togetherness" (al-ma'iyya al-qayyumiyya) with, God. The position is obtained when a person overcomes his or her self in order to meet God, annihilating his or her self on the path of God. The position is believed by some people to be exclusive to [[the Prophet (s)]] and [[Infallible Imams (a)]], but it was denied by those who consider it to be achievable by every traveler of the spiritual path.

According to al-Jami, there are two types of wilaya: general and specific. The former is common to all believers, and the latter is exclusive to those who have traveled the stages of the spiritual journey and arrived at its final stages, that is, the annihilation in God. Sufi sources imply that wilaya is an acquired position, which can be obtained by traveling the stages of the spiritual journey and arriving at the stage of annihilation in God. However, the Shi'as believe that "wali" should be appointed by God. Thus, it is not an acquired position.

Himadi maintains that the majority of Sunni jurisprudents have used "wilaya" to mean rule and kingdom in such a way that includes [[imamate]] and all jurisprudential ancillaries regarding wilaya. Moreover, he claims that the word has also been used in other meanings, such as deputyship. However, the majority of [[Sunni]] exegetes of the Qur'an and theologians have attempted to interpret "wilaya" in Quranic verses and hadiths, and in particular in the verse 55 of Sura al-Ma'ida ([[Wilaya Verse]]), as victory and love. "Wilaya" in the latter verse has been interpreted in ''Tafsir al-Tabari'', ''Tafisir al-minar'', and ''Tafsir al-Maraghi'' as victory. However, [[al-Fakhr al-Razi]] has interpreted it as love. Thus, contrary to the Shi'a, they believe that the main origin of the issue of imamate is [[fiqh]] (or jurisprudence), which is concerned with actions of the accountable person (mukallaf), and it has no place in [[kalam]] (theology). Thus, discussions of imamate in some Sunni theological books are taken to be mere responses to rival views in this regard.

Some Sunni scholars allegedly hold that people bring wilaya to whomever they elect as a leader or imam, and since that person is elected by people, it is endorsed by the Islamic sharia as well. Thus, imamate or wilaya consists, in fact, in a contract between the [[Umma]] (Islamic nation) and the Imam. The ruling of the sharia is the endorsement of the elected person, rather than appointing an imam.

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