The Danger of Equating and the Critique of Equality of the Imams with Others

The Danger of Equating and the Critique of Equality of the Imams with Others

Equating the Imams with other entities is a danger that disregards their distinguished status. This perspective leads to the destruction of the knowledge of Wilaya and the distortion of truth. This danger is akin to reducing the sun to the level of stars, diminishing its unparalleled light.

Key point: Equating the Fourteen Infallibles with others disregards their creational status and results in the distortion of truth.

Critique of Apparent Unity

Unity at the cost of ignoring the status of the Imams means the destruction of the epistemic foundations of Islam. True unity depends on preserving the Wilaya of the Imams. This unity is like a bridge that remains standing only with the firm pillars of Wilaya.

The Role of People’s Affection for the Ahl al-Bayt in Preserving Religion

People, through their love for the Ahl al-Bayt (peace be upon them) and emotional practices such as mourning, have played a key role in preserving Shiite culture and religion. This love has maintained the faith against the weakness of some elites. This affection is like a stream in the heart of a desert, preserving religious life.

Key point: People, through their love for the Ahl al-Bayt, have preserved religion, while sometimes some elites have failed in understanding deep knowledge.

The Necessity of Enhancing Knowledge in Religious Science

The main weakness of religious science lies not in practice, but in the lack of deep knowledge and understanding. Religious science requires review and advancement towards the knowledge of Wilaya and the Qur’an. This deficiency is like darkness that can be illuminated by the light of Wilaya knowledge.

Key point: The weakness of religious science lies in the lack of knowledge, not practice, and requires advancement towards Wilaya-based knowledge.

The Value of Emotional Acts

Acts such as mourning and walking barefoot on the day of Ashura, though simple, have high value as they stem from pure love for the Ahl al-Bayt. These acts are like melodies from the heart that resonate the truth of Wilaya.

The Qur’an’s Complaint on the Day of Resurrection

The Qur’an will complain on the Day of Resurrection about those who were content with appearances and neglected its deep knowledge. Religious science must progress from a preschool-level understanding to university-level knowledge. This complaint is like a cry from a neglected heart awaiting to be heard.

Summary

The interpretation of the verse Ṣirāṭ alladhīna an‘amta ‘alayhim ghayri al-maghdūb ‘alayhim wa la al-ḍāllīn serves as a key opening the doors of Wilaya knowledge. The Imams, as the full exemplars of the Straight Path, are the axis of creation and the source of divine grace, while other entities, from prophets to wrongdoers, are manifestations of this truth. Critiquing prevalent approaches, especially in al-Mīzān, highlights the necessity to reconsider interpretive methods that reduce the creational status of the Fourteen Infallibles to mere preference. The role of people in preserving religion and the weakness of religious science in comprehending deep knowledge are also emphasised. This work invites the enhancement of Wilaya knowledge and the transcendence of superficial interpretations, enabling humans to advance along the Straight Path towards divine truth.

The Position of Wilaya in the Straight Path and the Importance of “An‘amta ‘alayhim”

The concept of ‘An‘amta ‘alayhim in Ṣirāṭ alladhīna an‘amta ‘alayhim (the path of those upon whom You bestowed Your favour) goes beyond ordinary material or spiritual blessings and refers to the exalted station of Wilaya. In Shiite view, this blessing belongs specifically to the Ahl al-Bayt and the Fourteen Infallibles, led by the Prophet, who are the channels of divine grace and the axis of guidance.

Key point: The blessing in ‘An‘amta ‘alayhim refers to the station of the Infallibles’ Wilaya, the axis of creation and guidance.

This perspective presents Wilaya not only as apparent guardianship but also as a luminous intermediary in the system of creation and guidance.

The Qur’anic Classification of Wilaya

Wilaya in the Qur’an is presented in two forms: “closed” (limited to specific verses such as the verse of Wilaya in Sūrah Mā’ida: 55) and “extended” (dispersed across general concepts such as guidance and the Straight Path). The Infallibles, particularly the Prophet, introduced themselves as the embodiment and axis of this Wilaya.

Key point: Wilaya in the Qur’an is presented both explicitly (closed) and implicitly (extended), with the Infallibles as the axis in both levels.

This classification shows the comprehensiveness of Wilaya within the Qur’anic system and aligns with Shiite narrations.

The Systematic Nature of Creation and the Role of the Infallibles

Unlike the superficial view that sees creation as a collection of separate beings, like raindrops falling independently, creation from a philosophical and Wilaya perspective is a connected, systematic flow originating from specific channels. Key point: Creation is a connected and systematic flow originating from the luminous channels of the Infallibles.

The analogy of rain from dense clouds under atmospheric pressure highlights the role of the Infallibles as intermediaries of creation.

Another analogy: creatures are like a crowd guided along streets to a particular destination, with the Infallibles as divine channels directing the flow of creation. Key point: The Infallibles, like organised streets, are channels guiding creation towards the cosmic order.

The Necessity of Philosophical and Wilaya Sciences in Explaining Creation

Understanding the station of the Infallibles as channels of creation requires a combination of philosophical sciences (for theoretical clarification) and Wilaya sciences (for mystical comprehension). Key point: Explaining creation and the station of the Infallibles necessitates combining philosophical and Wilaya sciences. This approach emphasises the need for a multidisciplinary perspective in understanding theological matters and aligns with Mulla Sadra’s transcendent wisdom.

Critique of Insufficient Attention in Previous Interpretations to Wilaya Matters

Despite its comprehensiveness, al-Mīzān falls short in elucidating the central status of the Infallibles as channels of divine grace. Key point: al-Mīzān does not adequately address the Wilaya position of the Infallibles. This critique is generally directed at interpretive methods in religious science and does not focus on specific individuals. Many subsequent interpretations largely reproduce al-Mīzān’s content without providing notable innovations in explaining Wilaya topics. This underscores the necessity for new and scholarly approaches in Qur’anic interpretation.

Narrations and the Station of the Infallibles

Imam Sadiq (peace be upon him) stated regarding ‘An‘amta ‘alayhim: “Ṣirāṭ alladhīna an‘amta ‘alayhim means the Prophet and his progeny (peace be upon them)” (from Bihār al-Anwār), identifying the Infallibles as the primary exemplars of the Straight Path and recipients of divine blessing. Key point: The Infallibles, as the primary exemplars of ‘An‘amta ‘alayhim, are the axis of the Straight Path. This narration confirms the central station of the Infallibles in the system of guidance.

Resolving the Apparent Contradiction Between the Narration and Sūrah Nisa Verse

The verse: “And whoever obeys Allah and the Messenger, those are with those upon whom Allah has bestowed favour, of the Prophets, the truthful, the martyrs, and the righteous” (Nisa: 69) divides the recipients of blessing into four groups, while the narration assigns this blessing to the Infallibles. This apparent contradiction can be resolved by explaining the levels of blessing. Key point: The apparent contradiction between the narration and Sūrah Nisa verse is resolved by clarifying the hierarchy of blessing and the centrality of the Infallibles. The Infallibles, as the general exemplars of blessing, occupy a higher level than other groups.

The Infallibles as a Luminous Section

The Infallibles, particularly the Prophet and the Ahl al-Bayt, are the luminous section of creation, from whose light even the angels were created. Unlike other prophets, such as Abraham or Jesus, who do not have this status mentioned in narrations. Key point: The Infallibles are the luminous section of creation, from whose light angels were created. This concept aligns with Shiite narrations and theoretical mysticism, presenting the Infallibles as the axis of creation.

Critique of the Concept of Surplus in Creation

The narration “They were created from the surplus of our clay” does not indicate surplus or redundancy in creation but refers to subsequent levels and exemplars. Divine creation is free from excess or deficiency. Key point: Divine creation is free from surplus, and “surplus of our clay” refers to the levels of exemplars. Analogies such as bread dough or kebab, where nothing is added or lost, indicate the perfect order of divine creation.

The Infallibles as Channels of Grace

The Fourteen Infallibles, from the Prophet to Imam al-Mahdi, are channels of divine grace. All blessings and decrees, whether good or bad, reach creation through them. Key point: The Infallibles are channels of divine grace, and all creation flows through them.