Dr. Khalid Zahri:

The Popularity and legitimacy of Wilayat al-Faqih in Shi’ah and Sunni Thought

Rasa – Dr. Khalid Zahri said that the requirement for the establishment of a caliph for Sunni Muslims and the Wali al-Faqih for the Shi’ahs requires obedience to the caliph and to the Wali al-Faqih.

News ID: 436415

Date: 14 February 2018 - 23:56

RNA – In the following essay, the motivation of Dr. Khalid Zahri, a Moroccan researcher and researcher, in discussing the caliphate from the perspectives of Sunni and Shi’ah Islam is the false perception that some of the followers of each of the denominations have in regard to the subject of caliphate.

Some Sunnis believe that the Shi’ahs do not accept caliphate in the same manner as the Sunnis believe in it and explain it. On the other hand, we also observe that some Sunnis do not accept the issue of Wilayat al-Faqih. As far as many Sunni have assumed, Wilayat al-Faqih is a specific belief of the fanatical “rafidhis” [rejectors] and has its origin in a tyrannical sect and does not act on the principle of council and democracy which is one of the principles that Islamic governments have commanded. They do not accept that Wilayat al-Faqih and Shi’ah politics is a framework for the process of ijtihad.

A brief answer to this view is that Wilayat al-Faqih, as is explained in Shi’ah jurisprudence, lies within the caliphate and is also synonymous with it and Wilayat al-Faqih is one of the theories of the early Shi’ah jurisprudents, and it is not new, as Muhammad ibn Makki, known as Shahid al-Awwal, Fadhil Miqdad and Roger Savory have mentioned it.

The Term “Caliphate”

The term “khilafah,” or “caliphate” as it is called in English, is taken from the trilateral Arabic root “kh-l-f” [khilafa] and means “successor.” It’s plural form is “khala’if.” This meaning also appears in the Holy Quran, where it has been stated, “…and Moses said to Aaron, his brother, ‘Be my successor among my people’” [7,142].

Relationship Between Imamate and Caliphate

Caliphate and imamate are both synonymous both theoretically and practically. ibn Khaldun, an Arab historiographer and historian, emphasized in his book “al-Muqaddimah” (Introduction) and the scholars of Islamic political jurisprudence as well as, considered caliphate and imamate as synonymous in their books.

Imam Ali also uses these two terms synonymously in Nahj al-Balaghah. In one place he used the term “caliphate”, saying: “By God, I had no liking for the caliphate nor any interest in government, but you yourselves invited me to it and prepared me for it.” (Sermon 205)

In another instance, he used the term “imamate,” saying, “By my life, if the question of imamate was not to be decided unless all the people were present, then there would be no such case. But those who agreed about it imposed the decision on those who were absent, so much so that he who was present could not dissent and the one who was absent could not choose (any one else).” (Sermon 173)

For this reason, “sultan,” “caliph” and “imam” all have the same meaning and in addition to these three terms, we add another term that is known to the Shi’ah as Wilayat al-Faqih.

Definition of Wilayat al-Faqih

In the term “Wali al-Faqih” [Guardian-Jurist] it is one who, through great effort and tolerating many difficulties, has a comprehensive and dynamic understanding of Islam and its resources, and engages in the refinement of his soul, and has a aptitude and a power that can be surrounded by all the new circumstances.

In Islamic jurisprudence terminology, as stated by ibn Khaldun, caliphate means “to consider everybody under the Islamic jurisprudence perspective in their worldly benefits and interests, as well as in relation to the Hereafter.” In reality, the caliph is a vicegerent of the Lawmaker in safeguarding the religious and worldly affairs.

Therefore, a caliph is a person who succeeds the Prophet in applying the Islamic jurisprudence and ruling the Muslims in their religious and worldly matters.

Study and Comparison Between the Two Theories

It is clear from the definitions given to us that the Sunnis consider the theory of caliphate as the basis of the Islamic government, whereas Shi’ahs considers the Wilayat al-Faqih as the basis of the Islamic government.

In fact, these two theories are equal and there is no distinction between them but with the difference that the Wali al-Faqih is the successor of the infallible imam but the caliph is the successor to the Prophet Muhammad. Therefore, the problem can be expressed in the following logical way.

A) Shi’ahs say: The jurisprudent is the deputy of the infallible imam (the first preliminary).

B) The imam is also the vicegerent of the Prophet (the second preliminary).

From these two preliminaries, we understand that the jurisprudent is the vicegerent of the Prophet. This is the same as what which Sunnis believe in, though the method they use to obtain this result is different.

Conclusion

The result is that the theory of caliphate and the theory of Wilayat al-Faqih is in fact one thing because the concept of both is one and they explain both conditions and duties in the same manner for the Wali al-Faqih and consider the obligation of following him as a result of the same conditions.

Caliphate is common in the Shi’ah school of thought, just as Wilayat al-Faqih has been accepted in Sunni political and jurisprudential thought and this is a sign of the dynamism and vividness of Islamic jurisprudence.

Confirming this, Ayatollah Mohammad-Ali Taskhiri said, “I do not think that Wilayat al-Faqih is exclusive to Shi’ahs as most Sunni scholars consider the existence of the Wali al-Faqih necessary, except that the lack of the implementation of Wilayat al-Faqih over time has caused it to be forgotten.”

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