So far, we have in three chapters, discussed the following topics: What Wilayat is? (Al-Wilayah Maa Hiya); Whether Wilayat exists? (Al-Wilayah Hal Hiya) and What Wilayat is for? (Al-Wilayah Lima Hiya). We already discussed the definition of Wilayat; whether it is in existence or not and what is the method of achieving it. Now, in the fourth section, we would discuss: What are the types of Wilayat? (Al-Wilayah Kam Hiya). In this chapter we will explain the types of Wilayat. Mention will be made of natural and legislative divisions of Wilayat and that legislation is a nominal matter. Thus, before entering the actual discussion, it is necessary to mention some preliminary points:

1) What is the meaning of real and nominal?

2) Both matters are included in the system of causality: real and nominal.

3) Attribution of real and nominal matter to Almighty Allah.

4) Meaning of Natural and legislative Wilayat.

Now, we begin the discussion on these prefaces:

First Preface

The words of ‘supposition’ and ‘real’ are used in opposition to some terms:

First Term

Regarding this term, it is discussed whether a being is real or nominal; in this, being nominal means latitudinally scrutinisable. For example, when it is said that since quiddity is a nominal matter and existence is factual, it means that actualization, first of all is related directly to existence and after that to latitudinal quiddity.

Second Term

This terminology is used in the discussion of rationalities, where some of them are called as nominal existence like rationality of addition and attribution, which is present from the aspect of addition from the two sides.

Third Term

It is used in classifying perceptions in divine recognition. This classification is made regarding perceptible things. If the perception is in the exterior, it is called as real perception, but if it is like a second logical rationality, like wholeness, partiality or type; material or season, then its perception is known as nominal perception, whose existence is only in the mind. Therefore, the perception of tree and man is actual perception whereas perception of wholeness and type is nominal perception.

As you observed, these classifications are so different from one other in different terminologies that, that which is nominal in one terminology it is actual in another. For example, in first terminology the quiddity of man is a nominal matter, whereas in the third terminology, its perception is real.

Fourth Term

This is different from all terms and is opposed to them all. In this terminology, the actual implies that, in which the voluntary act of man does not interfere, whereas nominal are those issues and matters, which come under the jurisdiction of human life. In this way, if a person is not there, there is no question of those issues. For example: ownership, representation, spousehood and partiality etc. in other words all those issues, which come under discussion in ethical or jurisprudential matters, because it is only man who, in order to run the system of his life relies on these things. Thus, if man is not there, there is neither any meaning of nominal ownership nor any possibility of spousehood or other moral and rights issues.

As hinted before, this fourth term of supposition is under our discussion, although it is necessary to pay attention to the fact that division of issues into actual and nominal is not in their meanings, which in principle, comes in jurisprudence also. It is a philosophical division, because discussion regarding existence itself and the reality of existing things is the responsibility of philosophy.

Yes, if the existence of something is proved in philosophy; that is with reference to the restricted existence, the discussion is considered partial knowledge. From this aspect, this principle and existence, whether it is real or nominal, is a philosophical discussion. After proving that nominal matters exist, those partial sciences are discussed, whose standard are these nominal issues and for this effort is made with reference to those different suppositions, which are made for achieving different aims.

Second Preface

Since there is no matter, which should come into existence accidentally or by chance without an active (faaili) cause outside the circle of cause and effect, therefore, all actual and nominal matters take support of such a cause only, which invents them or supposes through them.

Third Preface

In the previous discussion, on the basis of monotheism of Lordship, it is proved that every matter, which comes into existence and which can be called as existence; whether an actual or nominal matter, it is attributed only to Allah, the Mighty and the High.

Fourth Preface

Providential (Takwini) Wilayat and legislative Wilayat: Wilayat on providence and Wilayat on legislation; that is, it refers back to providential (Takwini) Wilayat and legislative Wilayat, because as mentioned before, the cause is a guardian for effect and effect is under the training of cause and is a charge of it. Therefore, if the cause performs a real act; like creating a tree or a human being, in that case, it is a providential guardian (Wali Takweeri) of this issue; and if it performs a nominal act, it is a nominal Wali, or in other words: a legislative guardian (Wali Tashree').

On the basis of this, the limits of legislative Wilayat, which is the keeper of Natural Wilayat in legislation, refers back to Wilayat only, because legislative Wilayat is not a legislative or nominal matter; on the contrary, it is a real matter; because one who frames the law, he is the Wali of that law; it means that he is a Wali on a nominal matter; and not that his Wilayat is ‘nominal’.

Nominal Wilayat is also a fact; for example, that Wilayat, which the legislator (God) has given to the father with regard to his son. This nominal Wilayat, which in its limits, is fixed by the legislator as nominal, is definitely not opposed to Natural Wilayat. On the contrary, that Wilayat only comes out against that Natural Wilayat whose Wali, personally and originally, is not having the right of legislation, and is from the nominal and such Wilayat is only the Wilayat of the Almighty Allah, which has not been fixed by anyone; whereas other Wilayats; that is prophets and divine saints: all the legislations are specified and restricted.

The above discussion shows that classification of Wilayat into Natural and legislative is in fact a classification that is accomplished under the topic of ‘charge’. If being charge is a natural issue, it is Wilayat on providence (Takween) of Wali and if it is a legislative matter, the implication of Wilayat of Wali is his Wilayat on legislation.

From here the meaning of intention being natural and legislative also becomes clear, because intention being a carnal quality is always a factual matter, although under the topic of implication it is classified into natural intention and legislative intention, because sometimes the implication is natural and sometimes nominal. This, in fact, is in the meaning of classifying into natural intention and legislative intention.

In order to clarify the difference between natural and legislative intention, also to know that the contradiction of these two is because of implication, it is said that if the attribution of intention is an act of a person; for example: sitting, getting up etc, this is a natural intention, but if the attributed intention should be the action of someone, it would be legislative intention. For example, something is demanded from others through a command.

The difference between natural intention and legislative intention of the Almighty Allah is that the natural intention of Almighty Allah is definite and unchangeable; that it is not possible that Allah should make an intention with His natural intention and then it should come about:

“His command, when He intends anything, is only to say to it: Be, so it is” (36:82).

The whole universe is obedient to His command, like a divine army:

“So He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly” (41:11).

The Holy Qur’an compares this comprehensive obedience to Islam and submission of all and says:

“And to Him submits whoever is in the heavens and the earth” (3:83).

Or:

“And whatever creature that is in the heavens and that is in the earth makes obeisance to Allah (only)” (16:49).

However, opposition is possible in the legislative intention of Almighty Allah, because the intention and act of another becomes an obstacle in the legislative intention of Allah; that is between this intention and external act. In such type of intention, Allah desires action from the duty-bound, and since man is having a free will, therefore, sometimes he obeys and sometimes not.

Natural And Legislative Wilayat Of Allah

In the light of the above prefaces and principles, it becomes clear that Almighty Allah is having Natural as well as legislative Wilayat. It is so, because from the aspect of Lordly monotheism, it is only Allah, Who enforces His Wilayat and runs the system of this universe and it is Him only who uses His Lordship from different aspects.

“Every moment He is in a state (of glory)” (55:29).

After proving revelation and on the basis of acceptance of prophethood, only Almighty Allah is having the right of legislation and it is Him only. Who conveys to the people the law, framed through prophets. When the Holy Qur’an attributed framing of laws to Almighty Allah, it also says by way of example; The Prophet should listen to the existing laws and convey them to the people. Thus, He says:

“Do not move your tongue with it to make haste with it” (75:16).

“Surely on Us (devolves) the collecting of it and the reciting of it” (75:17).

Verses revealed about Natural Wilayat of Almighty Allah are of two types: Some are regarding both Wilayats: Natural and legislative; some are only about legislative Wilayat. Among Verses, which are regarding both, is the well-known Throne Verse (Ayat al-Kursi):

“Allah is the guardian of those who believe. He brings them out of the darkness into the light” (2:257).

In this holy Verse, legislative Wilayat is included from the aspect that Almighty Allah frames luminous laws and brings human beings from darkness and guides into light.

“(This is) a Book, which We have revealed to you that you may bring forth men, by their Lord’s permission from utter darkness into light- to the way of the Mighty, the Praised One” (14:1).

Thus, in order to make the believers luminous, Wilayat of the Almighty Allah frames laws and propagates them. These laws are either legislative; like: obligatory, unlawful, recommended and detestable; or general laws; like; correctness, invalidity, ritual purification and ritual pollution etc.

Natural Wilayat is included in this Verse as Allah is having Wilayat on divine opportunities, inclinations and inner sentiments of man. If these two commands of Almighty Allah:

“And keep up prayer and pay the poor-rate” (2:43).

“So know that there is no god but Allah, and ask protection for your fault and for the believing men” (47:19).

Should be issued for two persons equally and then one of them should be inclined to obedience and servitude; thus, this inner inclination, which is a natural matter, its control is with Allah, the Mighty and the High, who is the Wali on creation.

Thus, the above Verse includes the legislative Wilayat of Almighty Allah as well as His natural Wilayat on the hearts of people. That, which proves the legislative Wilayat of Almighty Allah, is the following:

“And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying” (33:36).

That is: if naturally all are owners of discretion and:

“So let him who please believe, and let him who please disbelieve” (18:29).

However, no one has the right that when Allah and the Holy Prophet (S) command something, he should oppose it and adopt something else; and whoever would oppose it, is in clear deviation and misguidance.

In this Verse, the attribution of disobedience that is given for those who oppose the command of Almighty Allah, is the proof that this Verse mentions the Wilayat and legislative command of the Almighty Allah; otherwise as mentioned previously, in comparison to natural Wilayat of Allah, no one can dare to disobey.

Another Verse, which mentions legislative Wilayat. is the 59th Verse of Surah an-Nisa’, it is stated therein:

“O you who believe! Obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in A Hah and the last day; this is better and very good in the end” (4:59).

When the discussion of monotheism and prophethood is complete, the discussion of Natural and legislative Wilayat is also complete. In this matter also whatever is mentioned, is in fact only by way of calling of attention and as a reminder.

That, which is more important, is proving Wilayat of prophets and divine saints. It should be clear through some discussions that whether the Messenger of Allah (S) and the Holy Imams (‘a) are having Wilayat and whether Wilayat is proved for saints and believers or not and if it is proved, whether it is a matter of severity and weakness (Amr Tashkiki). Whether it is having different ranks or not?

Here, mostly the discussion is related to the proofs of the natural Wilayat of divine saints, because it is clear that Almighty Allah gives legislative Wilayat to a person, who is appointed as a prophet and messenger.

And praise be to Allah, the Lord of the worlds.