Logical Arrangement Of The Discussion

Our discussion is regarding Wilayat of human being in the Holy Qur’an. The logical arrangement of this discussion is that first the meaning of Wilayat should be determined. That is: what in fact Wilayat is? After that its actual being and existence should be discussed.

That is: Whether it is there or not? After that the different kinds of Wilayats should be mentioned: That is: how many kinds of Wilayat are there. In this connection the order should be determined regarding every kind. Then for every kind, reasoning of some laws should be clarified. That is, what for Wilayat is?

What Is Wilayat?

Wilayat means connection and proximity and it is sometimes used in the sense of spiritual matters and sometimes in bodily or material matters. Such two matters, which occur one behind the other, regarding them it is said that there is continuity between the two. Two events, which occur one after the other, it is said that there is connection between them, because the meaning of Wali is proximity.

Since the second event is proximate to the first, that is why it is said that between them Wila’ or connection or continuity is there. Events and incidents occur one after another in such a way that like they are links of a chain and these links are continuous too. Therefore, connection and continuity are in the sense of mutual relationship and it denotes proximity of one incident to another.

Just as this connection is present in case of material and perceptive matters, in the same way, it is also present in spiritual matters. If two prefaces are continuous and mutually related there would some conclusion to them. If the relationship of one event with another is from the aspect of cause and effect, it is said that one of them is preceding and the other, following. Since the following is after preceding and along with it, that is why, the words of following and Wali are used for it.

Connection between continuous and regularly occurring matters is necessary. If no connection exists between two things; like a stone is laying near a person; between the two the relationship of mastership is meaningless. There are two kinds of this relationship or effect: Either it is complimentary and two-sided or it is one-sided. If the effect is complimentary and two-sided, the attachment (Mawalat) would also be two-sided. That is the first one is the friend (Waif) of the second, but the second one is also the friend (Waif) of the first; but if the effect is one-sided, the first one is the friend (Waif) of the second, but the second one is the recipient of regard (Wali ilaih) of the first and not the friend (Waif). In the first case this relationship is reciprocal Like in case of brotherhood and other aspects it is one-sided, as in case of cause and effect; or divinity and prophethood.

Wilayat is additional (haff) and relative (Nasabi) matter. Even if there is reciprocal effect and imagination its connection would be reciprocal, in which, both sides are friends (Waif) of each other, but if the effect and influence is one-sided, Wilayat would also be one-sided. In such instances, the word would be pronounced as Walayat. And Wali would be called as guardian (Wali), because the meaning of friend (Waif) is also guardian (Wali). And the charge (whose Wilayat one has) is also there. Mania also means the same, but the word of Wali is especially used in the sense of guardian and it is applied to the one who is the owner of Wilayat.

“Here is protection only Allah’s, the True One…” (18:44).

Allah is guardian (Wali) and Wilayat is with Allah, because He is the guardian.

Therefore, if this effect and influence is two-sided, the attachment (Mawalat) is also two-sided and if it is one-sided, it is neither Wilayat nor Walayat. In this case, one is the custodian (Wali) and the other is the charge.

External Existence Of Wilayat

The second question is: Does Wilayat exists or not? The fact is that in the meaning of complimentary (Mutaqabil) effect and influence it is easy to prove the matter of Wilayat, because human being is not a being beyond the circle of existence; rather relationship exists between him and other beings. Men are also related to each other. From this aspect it is possible that between two persons, Wila’ of love and help should be present, which is implied from two-sided effect and influence. One human being is a friend or helper of another in such a way that each of them is having love and help of another. This Wilayat means love and help among people and it denotes complimentary effect and influence between persons.

It is to some extent easy to prove Walayat in the world, because one who finds himself helpless and weak in many matters, he considers it necessary to be under the control of some controller and that he should make him his guardian. Therefore, the existence of Wilayat in the world is also certain. The important thing is that human being should see whether it is two-sided Wilayat or one-sided, and he should act on it after due consideration. In the light of reason and revelation, he should act with prudence in selection of a Wali. The Holy Qur’an has said regarding complimentary Wilayat that believers are brothers of each other and brothers should guard mutual attachment (Mawalat). So it says:

“The believers are but brethren…” (49:10).

It has also said:

“And (as for) the believing men and the believing women, they are guardians of each other...” (9:71).

In literary terminology, both these sentences are informative, but they are mentioned for expression. That is they call the believers to live as brothers of each other; to live as guardians of each other and maintain Wila’ among themselves, since it is not possible that one should have devotion (Wila’) with a believer as well as a disbeliever. Thus, the Holy Qur’an has taught the method of friendship (Wila’) as well, and has also specified the signs of hatred and enmity in its way. Thus, He says:

“O you who believe! do not take the Jews and the Christians for friends” (5:51).

On the contrary, it is also said that they should not establish the relationship of Wilayat with any disbeliever. And more than that:

“O you who believe! do not take My enemy and your enemy for friends” (60:1).

Moreover, it says that if your forefathers and children do not follow your religion, you must not maintain friendly relations with them. If the beginning is not with seclusion (Takhliya), that is if the Self is not purified of false and invalid attachments (Walas), one will never have access to enlightenment (Tajalli) and divestment (Tahalli). In the beginning that matter should be clearly specified for human being, from which he should keep away. Then he should impart some direction to his inclination.

Like the Almighty Allah has sometimes described immunity in the form of informative sentence and sometimes in the form' of expression...