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'''Wilāya''' (Arabic:{{ia|الولاية}}) and its paronyms, literally meaning guardianship, are widely used in the | '''Wilāya''' (Arabic:{{ia|الولاية}}) and its paronyms, literally meaning guardianship, are widely used in the [[Qur'an]] to mean administration and authority. Wilaya is sometimes an act by [[God]], which is the same as [[monotheism]] and counts as a Divine Attribute. Such a wilaya, which is known as [[creative wilaya]] consisting in a causal relationship between the creator and creatures, is exclusively attributed to God. Wilaya is essential to God. Thus, wilaya of some [[prophets]] and [[Infallible Imams]] is a manifestation of God's wilaya. | ||
Sometimes wilaya is legislative ( | Sometimes wilaya is legislative (tashri'i) and conventional, that is, making the laws of the created world. This type of wilaya is also exclusive to God. | ||
Wilaya is sometimes a human action, in which case it is a [[legislative wilaya]]. This type of wilaya is discussed in [[ | Wilaya is sometimes a human action, in which case it is a [[legislative wilaya]]. This type of wilaya is discussed in [[jurisprudence]], including wilaya (guardianship) over [[mahjur]] people (or wards) and wilaya on elites or [[wilaya al-faqih]] (guardianship of the jurist). | ||
Shiite [[Theology of Imamiyya|theologians]] believe that not all prophets had wilaya. According to Qur'anic verses, only some prophets, such as [[ | Shiite [[Theology of Imamiyya|theologians]] believe that not all prophets had wilaya. According to Qur'anic verses, only some prophets, such as the [[Prophet Muhammad (s)]] and [[Abraham (a)]], had the position of wilaya. They also appeal to the [[principle of grace]] (Qa'ida al-Lutf) to show that God merely should introduce the "wali" (the person who has wilaya). The Principle implies that the wali be [[infallible]] and be introduced by another infallible person, such as a prophet. | ||
Although in [[mysticism]], wilaya counts as an internal aspect of the religion and a hidden treasure, some people maintain that any | Although in [[mysticism]], wilaya counts as an internal aspect of the religion and a hidden treasure, some people maintain that any wayfarer of the mystical path can reach the position of wilaya after traveling the stages of the spiritual journey. Wilaya is the position of proximity to God that, according to some other people, is exclusive to the [[Prophet (s)]] and [[Infallible Imams (a)]]. | ||
==Wilaya as Guardianship== | ==Wilaya as Guardianship== | ||
The majority of philologists take "wilaya" to mean guardianship or friendship.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 15, p. 406; Ṭurayḥī, ''Majmaʿ al-baḥrayn'', vol. 1, p. 455.</ref> According to some | The majority of philologists take "wilaya" to mean guardianship or friendship.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 15, p. 406; Ṭurayḥī, ''Majmaʿ al-baḥrayn'', vol. 1, p. 455.</ref> According to some scholars, the contexts of some verses of the [[Qur'an]] give a reason to interpret "wilaya" as guardianship.<ref>Ṭabāṭabāyī, ''Tarjuma-yi tafsīr al-Mīzān'', vol. 6, p. 16.</ref> 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.<ref>Jawādī Āmulī, ''Wilayat-i Faqīh'', p. 120-132; Ṭabāṭabāyī, ''Tarjuma-yi tafsīr al-Mīzān'', vol. 6, p. 16; Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 85.</ref> | ||
===The Qur'an's Approach to "Wilaya"=== | ===The Qur'an's Approach to "Wilaya"=== | ||
The term, "wilaya" and its paronyms are said to be among the most widely used words in the Qur'an.<ref>''Imāmat Pazhūhī'', p. 49.</ref> 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),<ref>''Imāmat Pazhūhī'', p. 193.</ref> the word "wilaya" has occurred only two times in the Qur'an;<ref>''Imāmat Pazhūhī'', p. 195.</ref> once in | The term, "wilaya" and its paronyms are said to be among the most widely used words in the Qur'an.<ref>''Imāmat Pazhūhī'', p. 49.</ref> 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),<ref>''Imāmat Pazhūhī'', p. 193.</ref> the word "wilaya" has occurred only two times in the Qur'an;<ref>''Imāmat Pazhūhī'', p. 195.</ref> once in [[Qur'an 8]]:72 and once again in [[Qur'an 18]]:44, in both of which it is written as "walaya".<ref>''Imāmat Pazhūhī'', p. 196-198.</ref> 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.<ref>''Imāmat Pazhūhī'', p. 195.</ref> | ||
[['Allama Tabataba'i]] believes that "wilaya" in the Qur'an does not mean love; instead, it means administration and guardianship.<ref>Ṭabāṭabāyī, ''Tarjuma-yi tafsīr al-Mīzān'', vol. 18, p. 26-27. </ref> One of the most important | [['Allama Tabataba'i]] believes that "wilaya" in the Qur'an does not mean love; instead, it means administration and guardianship.<ref>Ṭabāṭabāyī, ''Tarjuma-yi tafsīr al-Mīzān'', vol. 18, p. 26-27. </ref> One of the most important Qur'anic 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)]].<ref>Raḥīmī Iṣfahānī, ''Wilāyat wa rahbarī'', vol. 3, p. 119-121.</ref> | ||
==Wilaya as a Social, Political, and Spiritual Principle== | ==Wilaya as a Social, Political, and Spiritual Principle== | ||
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,<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 126.</ref> 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 | 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,<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 126.</ref> 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 non-material, social or concerned with worship. All these issues are components of Islam over which the [[Prophet (s)]] had wilaya.<ref>Ḥusaynī Tihrānī, ''Imām shināsī'', vol. 2, p. 206.</ref> | ||
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.<ref>Makārim Shīrāzī, ''Āyāt-i wilāyat dar Qurʾān'', p. 70.</ref> | 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.<ref>Makārim Shīrāzī, ''Āyāt-i wilāyat dar Qurʾān'', p. 70.</ref> | ||
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.<ref>Ḥusaynī Tihrānī, ''Imām shināsī'', vol. 2, p. 206.</ref> 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. | 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.<ref>Ḥusaynī Tihrānī, ''Imām shināsī'', vol. 2, p. 206.</ref> 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: Specific Wilaya== | ==Imamate: Specific Wilaya== | ||
{{Main|Imamate}} | |||
"[[Imamate]]" is said to mean rule and government.<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 129.</ref> 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).<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 129.</ref> 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.<ref>''Imāmat Pazhūhī'', p. 176.</ref> | "[[Imamate]]" is said to mean rule and government.<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 129.</ref> 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).<ref>Ṭāhirī Khurramābādī, ''Wilāyat wa rahbarī dar Islām'', p. 129.</ref> 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.<ref>''Imāmat Pazhūhī'', p. 176.</ref> | ||
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The position of [[prophethood]] is not equivalent to that of wilaya and administration.<ref>Ḥusaynī Tihrānī, ''Imām shināsī'', vol. 1, p. 36.</ref> 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.<ref>Ṭūsī, ''al-Rasāʾil al-ʿashr'', p. 111-114.</ref> Al-Shaykh al-Tusi's position was taken by [[al-Shaykh al-Mufid]] to be agreed upon by the majority of Shiite scholars.<ref>''Imāmat Pazhūhī'', p. 60.</ref> 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.<ref>''Imāmat Pazhūhī'', p. 60.</ref> | The position of [[prophethood]] is not equivalent to that of wilaya and administration.<ref>Ḥusaynī Tihrānī, ''Imām shināsī'', vol. 1, p. 36.</ref> 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.<ref>Ṭūsī, ''al-Rasāʾil al-ʿashr'', p. 111-114.</ref> Al-Shaykh al-Tusi's position was taken by [[al-Shaykh al-Mufid]] to be agreed upon by the majority of Shiite scholars.<ref>''Imāmat Pazhūhī'', p. 60.</ref> 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.<ref>''Imāmat Pazhūhī'', p. 60.</ref> | ||
There is no | There is no Qur'anic verse in which prophets are introduced as guardians or walis over people, except a few of them who had a position higher than prophethood,<ref>Ḥusaynī Tihrānī, ''Wilāyat-i faqīh dar ḥukūmat-i Islāmī'', vol. 1, p. 35.</ref> such as the [[Prophet Muhammad (s)]] and [[Abraham (a)]].<ref>Ḥusaynī Tihrānī, ''Wilāyat-i faqīh dar ḥukūmat-i Islāmī'', vol. 1, p. 35.</ref> The [[Qur'an 2]]:247 states that there were only few prophets, such as [[David (a)]], [[Solomon (a)]] and [[Muhammad (s)]] who were both prophets and rulers (or kings) at the same time.<ref>''Imāmat Pazhūhī'', p. 59.</ref> | ||
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.<ref>Mīrjahānī Ṭabāṭabāyī, ''Wilayat-i kullīya'', p. 12.</ref> [[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.<ref>Mīrjahānī Ṭabāṭabāyī, ''Wilayat-i kullīya'', p. 12.</ref> | 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.<ref>Mīrjahānī Ṭabāṭabāyī, ''Wilayat-i kullīya'', p. 12.</ref> [[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.<ref>Mīrjahānī Ṭabāṭabāyī, ''Wilayat-i kullīya'', p. 12.</ref> | ||
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==Wilaya as a Religious and Mundane Position according to Sunnis== | ==Wilaya as a Religious and Mundane Position according to Sunnis== | ||
Himadi maintains that the majority of Sunni | Himadi maintains that the majority of Sunni jurists have used "wilaya" to mean rule and kingdom in such a way that includes [[imamate]] and all jurisprudential ancillaries regarding wilaya.<ref>Ḥammād, ''Naẓarīyyat al-wilāya'', p. 8.</ref> Moreover, he claims that the word has also been used in other meanings, such as deputyship.<ref>Ḥammād, ''Naẓarīyyat al-wilāya'', p. 8.</ref> 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 Qur'an 5:55 ([[al-Wilaya Verse]]), as victory and love.<ref>ʿAbd Allāhī & Nājī, "Nigarishī taḥlīlī bar mafhūm-i wilāyat", p. 78.</ref> "Wilaya" in the latter verse has been interpreted in ''Tafsir al-Tabari'', ''Tafisir al-minar'', and ''Tafsir al-Maraghi'' as victory.<ref>Ṭabarī, ''Tafsīr al-Ṭabarī'', vol. 6, p. 343; Rashīd Riḍā, ''Tafsīr al-Manār'', vol. 6, p. 443; Marāghī, ''Tafsīr'', vol. 6, p. 143.</ref> However, [[al-Fakhr al-Razi]] has interpreted it as love.<ref>Fakhr al-Rāzī, ''al-Tafsīr al-kabīr'', vol. 12, p. 27.</ref> Thus, contrary to the Shi'a, they believe that the main origin of the issue of imamate is [[jurisprudence]], which is concerned with actions of the accountable person (mukallaf), and it has no place in [[theology]]. Thus, discussions of imamate in some Sunni theological books are taken to be mere responses to rival views in this regard.<ref>Pīshafard, "Taḥlīlī az wāzha-yi wilāyat", p. 12.</ref> | ||
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.<ref>Pīshafard, "Taḥlīlī az wāzha-yi wilāyat", p. 12.</ref> | 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.<ref>Pīshafard, "Taḥlīlī az wāzha-yi wilāyat", p. 12.</ref> | ||