Исламдағы қамқорлық және уәләят тұжырымы

Guardianship in Islam
the divine guardianship in Islam

Welayah or Walaya (وَلاية, meaning "guardianship" or “governance”) is a general concept of the Islamic faith and a key word in Shia Islam that refers, among other things, to the nature and function of the Imamate. Welayah is a word which a power gives authority/guardianship to a person, community, or country that is under the direction and rule on behalf of another. "Wali" is someone who has "Walayah" (authority or guardianship) over somebody else. For example, in fiqh, a father is wali of his children. The term wali holds a special importance in Islamic spiritual life and it is used with various meanings, which relate to its different functions, which include: “next of kin, ally, friend, helper, guardian, patron, and saint”. In Islam, the phrase ولي الله walīyu l Lāh can be used to denote one vested with the "authority of God":

بِسْمِ ٱللَّهِ ٱلرَّحْمَنِ ٱلرَّحِيمِ إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ"In the name of God the Merciful, the Compassionate: Only God is your wali and his messenger and those who believe, establish worship, and pay the poor due while bowing down (in prayer)."

Two nouns are derived from the root W L Y ولي : walayah and wilayah, which means to be near to something, to be a friend of someone or to have power. The term welayah also has similarity with AWLIA. The term Wali derives from Quran. It occurs also in a number of hadith qudsi, such as “whoever harms a friend (walī) of Mine, I declare war against him and others". Welayah means literally "nearness" or " closeness" in which there is judgmental nearness on slavery. Also it means that being dependent of slave to Truth or God in annihilating. The welayah in the Sharia is the implementation of saying to others either will or not will. Arab lexicographers and semanticists distinguish between the words "wilayah" and "walayah." According to that, walayah sometimes represent the sense of assistance, alliance or nusrah, while wilayah invariably denotes the idea of power, authority or sultan.

There are several kinds of Walayah: Wila of love or nearness which implies that the household of the prophet are his near relatives and the believers should love them. Awliya Allah means the friends of Allah or the beloved of Allah. Walaya is a key word in Shi‘ism that refers among other things to the nature and function of the Imamate. Wila of leadership or authority over religious matters, such a position needs Ismah and the speech and deed of the leader is an example for others as is regarded in verses 33:21, 3:31. and whatever he says is a divine proof. Imams or Awliya all make up the long chain of the Friends of God who carry and transmit the divine Covenant or welayah. Mohammad Ali Amir Moezzi believes that it is the very term of welayah that denotes the ontological theological status of the Imam. It is said that walâya has a quite simple translation along with two independent and complementary meanings. First it applies to the Imams of different prophets and also refers to their ontological status or their sacred initiatory mission. The second meaning is the "chief," the master of believers par excellence. In this interpretation, walî is a synonym of wasî, "the inheritor" or "the heir." According to second meaning, walaya applied to the faithful of the Imams. It also denotes the unfailing love, faith, and submission that the initiated owe to their holy initiating guide. The Shia believe that every great prophet is accompanied by one or more Imams in his mission. The Wali has a kind of creative power over the world and the men. Corbin states that Walayah is the foundation of the prophecy and the mission of the messenger. And it concerns to the esoteric dimension of the prophetic reality. Abu al Hasan Sharif Isfahani, a student of Muhammad Baqir Majlisi, by many hadith argues that "the walayah is the inner, esoteric meaning (batin) of the Qur'anic Revelation.". Mulla Sadra states that the genealogical descendants of Muhammad and his spiritual heirs are Awliya. Dakake describes Walayah as a spiritual inheritance, esoteric knowledge, that Imams inherit from the prophets. Which expresses the spiritual and political authority of ahl al Bayt. Tabatabaei regards that Walayah is the esoteric dimension of the Imamah and it is not just guiding the man, but it is conveying the man to the Truth.

By verse 42:23 and hadith of Ghadir, the prophet called the Muslims to love his pure, sinless family. Al Tabari, Az Zamakhshari and Fakhru'd Din ar Razi state that verse 5:55 is revealed about Ali. The verse implies that Allah and His prophet is the Wali and the holders of the authority of the Muslims and the believers must accept their Wila. This bond of love further causes that the Muslims follow their speeches, deeds, behaviors. In Quran, the term walayah is used in conjunction with nusrah and it is not only used in relation to God but also is used for those who have perfect devotion to God. The verse 7:172 deals with the primordial pact (mithaq) that God has taken for His Lordship and the Walayah to the prophet and the ahl al Bayt. In the Quran, the term shows a link between faithfulness to God and devotion to the members of the community. Tabatabaei claims that wherever Quran ascribes the guardianship for the prophet, it means authority and devotion. By the verse 5:55, he claims that as the word Walayah once is used for Allah and His messenger and those who have believed, though they are under His Guardianship and at last he proves that the prophet's obedience is God's obedience.

Ar Razi quotes from az Zamakhshari that the Prophet said: "Who so ever died in the love of the Household of Muhammad has died a martyr; Whosoever died in the love of the Household of Muhammad has died in forgiveness; Whosoever died in the love of the Household of Muhammad has died a believer and in the perfection of his faith. Whosoever dies in enmity to the family of Muhammad, dies an nbeliever. Whosoever dies in enmity of the family of Muhammad,will not smell the scent of Paradise." A hadith al Baqir narrates that "Islam is built upon five: prayer, alms giving, fasting, pilgrimage, and walayah; and not one of them was proclaimed, the way walayah was proclaimed. Hasan ibn Ali narrates that after professing tawhid and the mission of the prophets, nothing is more important than professing to the Walayah of Imams. Ja'far al Sadiq told that Imam separates the people of the Heaven from the Hell, without any judgement, because their love for the Imam is their Heaven or Hell respectively. The prophet tells Ali that he heard Allah say to him: "I wrote thy name and his name on My Throne before creating the creatures because of my love of you both. Whoever loves you and takes you as friends numbers among those drawn nigh to Me. Whoever rejects your walayah and separates himself from you numbers among the impious transgressors against Me."." Al Baqir states that " There was never a prophet nor an angel who did not profess the religion of our love."

In Shia tradition, walayah is not only one of the pillars of Islam; it is the religion itself. For Shia, Imamah is bound with the Walayah which is believing their Imamate and loving them, following and obeying them in religion and in their deeds. Shia argue that the salvation is in the practice of the Walayah to the ahl al Bayt. and an intention of love is required for the acceptance of every religious act. Many hadith by Imams narrate that "the first thing about which a man is questioned after his death is his love for ahl al Bayt. If he has professed this love (walayah) and died professing it, then his deeds are acceptable to Allah. If he has not professed this love, then none of his works will be capable of being accepted by Allah." Muhammad Baqir Majlisi states that all Imamis agree that deeds without love to Imams are empty formality and Allah's approval is conditioned to Imam. The prophet established the religion and Imams are to preserve the religion and to lead the people by the divine guidance (walayah) which they inherited through the prophet. A hadith narrates, "He who knows himself knows his Lord", but without theophanic form (mazhar) and the Face of Allah, through whom Allah displays Himself, even to speak of Allah is impossible. Without the knowledge of Allah and Divine revelation, man will be trapped in ta'til (agnosticism) and tashbih (anthropomorphism). According to Shia the end of the prophecy was the beginning of Walayah which is its esoteric dimension and complementary. Walayah embraces both the idea of knowledge (Ma'rifah) and the idea of love (Mahabbah). While prophecy is the exoteric (zahir) dimension of religion, Walayah is its esoteric (batin) dimension; they are simultaneous. Wali carries the Muhammadan Light which has existed in all the prophets. By this Muhammadan Light, Imam leads over the society, propagates the religion and guides the spiritual life of the men. Shi'ites believe that the cycle of the prophecy is succeeded by the cycle of Imamah which of its essentials is Walayah e. g. "the esoteric aspect of prophecy". They as the Friends of Allah (awliya' Allah) get the divine secrets through the divine inspiration and on this basis God make them the human Guides. The prophet reveals the shariah (zahir) and Imam brings the haqiqah (batin) of the religion, so the batin is not separate from the zahir. Walayah is the foundation of the prophecy (nubuwah) and the messengership (risalah), so, closer to the inner realities, more sufficient and nearer to God. As all the possible beings are dependent to self existent, this dependence results on the authority of the self existent; so Walayah is just his right and he can designate this authority to whom he chooses.