Verse 257 of Surah Al-Baqarah is one of the foundational verses of the Holy Qur'an, delineating the concept of Divine Wilaya in opposition to the Wilaya of Taghut, thereby illustrating the monotheistic system and Qur'anic guidance. This verse, articulated with profound depth, addresses the relationship between God and the believers on the one hand, and Taghut and the disbelievers on the other, positioning Wilaya as the pivotal axis of guidance and misguidance. This treatise, adopting a scientific and systematic approach, analyses the concept of Wilaya within this verse by utilising lexical derivation, Qur'anic exegesis, and critique of traditional interpretations to elucidate the multifaceted dimensions of this concept. The objective is to present a comprehensive and academic interpretation that not only clarifies the meanings of the verse but also highlights the necessity for re-evaluation and modernisation of religious sciences.
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
God is the Guardian and Patron of those who have believed; He brings them forth from the darknesses into the light. As for those who disbelieve, their guardians are Taghut, who bring them forth from the light into the darknesses. They are the companions of the Fire, wherein they will abide eternally.
Wilaya in the Holy Qur'an is a multi-layered and profound concept that transcends simplistic and popular interpretations such as mere guardianship or support. This concept refers to the connection and continuity between two entities, accompanied by divine attention and spiritual influence.
Wilaya in the Holy Qur'an is categorised into various types:
The term "Wilaya" is derived from the root وَلَى (wal yal), signifying a close connection and continuity between two entities, accompanied by following and influence. This concept is distinct from وَلَد (walad), which relates to physical birth or emergence; Wilaya, in contrast, denotes a spiritual and supportive relationship.
The concept of Wilaya in the Holy Qur'an is defined as a spiritual and dynamic connection that transcends popular interpretations of guardianship. This concept, classified into general, specific, and prohibitive types, depicts the system of guidance and misguidance. The lexical derivation plays a fundamental role in precise comprehension of this concept, demonstrating that Wilaya is a relationship compatible with the independent volition and movement of beings.
Interpreting Wilaya as guardianship portrays society as a collection of incapable and dependent individuals requiring direct intervention. This view conflicts with the monotheistic system and human free will as presented in the Qur'an. God created beings with independent agency, and Divine Wilaya functions as benevolence and assistance, not direct control.
Popular interpretations that reduce Wilaya to nearness, support, or protection diverge from its essential meaning. These interpretations conflate the consequences of Wilaya with its essence. Wilaya is a spiritual and existential relationship that may result in nearness or support, but is not confined to these meanings.
In jurisprudence, Wilaya over minors or insane persons is a legal right rather than an operational guardianship. For instance, a grandfather may be the wali (guardian) of a minor without necessarily providing support. Conversely, someone might aid a minor without possessing Wilaya. This distinction illustrates the separation of the concept of Wilaya from material support.
Traditional and popular interpretations, by reducing Wilaya to guardianship or support, diverge from its Qur'anic meaning. Wilaya, as a spiritual benevolence, aligns with human free will and the cosmic order. In jurisprudence, Wilaya is defined as a legal right distinct from material support. These critiques underscore the necessity of revisiting religious interpretations.
Interpreting the Wilaya of the jurist as guardianship presents a flawed image of the Islamic society as if its members are incapable and require intervention. Properly understood, Wilaya of the jurist refers to assistance and the provision of conducive conditions for the community's progress, rather than direct interference in individual matters.
Traditional structures, such as the presence of supervisory forces on the streets, indicate the absence of efficient and autonomous systems. Advanced societies, through organised systems, have diminished the need for direct oversight. This critique highlights the necessity to establish scientific and efficient systems within Islamic societies.
Wilaya within the social system signifies assistance and engineering of the conditions for societal movement, not direct control. Critiques of traditional structures emphasise the imperative of transformation towards scientific and autonomous systems so that Islamic societies can keep pace with modern needs.
Lexical derivation, as a fundamental science, is the key to precise understanding of Qur'anic concepts. Neglecting derivation has reduced religious sciences to superficiality and popular interpretations. Without derivation, philosophers, jurists, and exegetes remain at a laymans level.
Overemphasis on morphology and syntax has hindered attention to derivation and true sciences, leading to the degradation of religious sciences. Morphology and syntax are preliminary tools, but without derivation, religious sciences lack efficacy.
Traditional logic, focusing on the four forms, has neglected the essence and reality of things, reducing itself to mere formalism. Reevaluation of religious logic is necessary to attend to intrinsic and authentic matters.
Access to modern tools such as the internet and computers is obligatory for seminary students to harmonise religious sciences with contemporary needs. This transformation aids in addressing the challenges of modern society.
Narratives such as the story of Shahrbanu and the mountain are baseless and fabricated, undermining the credibility of religion. Purging superstitions and replacing them with scientific approaches is necessary to preserve religious rationality.
Modernising religious sciences, emphasising derivation, leveraging technology, and purging superstitions represent a strategy to revive the status of religious knowledge. This transformation aligns religious sciences with the needs of modern society and prevents their extinction.
Angels assist the believers through benevolence and grace, not direct intervention. This assistance aligns with divine justice and strengthens the spiritual and intellectual faculties of believers.
Popular notions of angels intervening with physical weapons to annihilate previous peoples such as Ad and Thamud are incorrect. These destructions resulted from the withdrawal of divine grace, not physical acts by angels.
Angelic Wilaya, as part of the system of divine benevolence, operates through spiritual and indirect assistance. This perspective, rejecting popular misconceptions, emphasises divine justice and rationality.
Divine Wilaya, by generating tranquillity and intellectual clarity, improves the state of believers, whereas prohibitive Wilaya, by inciting temptation and confusion, leads to stroke or anxiety.
In jurisprudence, speech can function as a knife, causing killing and being considered an instrument of homicide. This viewpoint highlights the significant psychological and juridical effects of speech.
Wilaya, through its psychological impact, plays a crucial role in the spiritual and intellectual health of individuals. Speech, as a powerful tool, can produce deep positive or negative effects.
Verse 257 of Surah Al-Baqarah, by delineating Divine and Taghut Wilaya, portrays the system of guidance and misguidance within the framework of benevolence and free will. Wilaya, as a spiritual and dynamic connection, differs from guardianship or material support and encompasses general, specific, and prohibitive types. Critique of popular interpretations, emphasis on lexical derivation, and the call for modernising religious sciences offer strategies for reviving religious knowledge. Employing technology, purging superstitions, and attention to contemporary sciences such as psychology harmonise religious sciences with modern societal needs. This treatise, through a comprehensive and scholarly interpretation, underscores the necessity of presenting religion rationally and universally to prevent its degradation.
