Discourse Two: Sunni-inclined interpretations of Imamate and Wilayat
According to the belief of seekers of revision in Shia Faith:
Imamate and Wilayat is in the meaning of rulership!
Those who are after revision in Shia beliefs
are easily entrapped in deviated beliefs. It could be due to their inclination to discussions related to Islamic government. They are prey of this perverted belief of chosen Caliphate.
The first particularity of the system of ‘chosen Caliphate’ has enchanted
these open-minded ones or seekers of revision in belief. They have fallen prey to consider the subject of Imamate and Wilayat unimportant in relation to rulership.
According to this all traditions, Quranic verses and signs related to the subject of Imamate and Wilayat have become an object of moral deviation and perversion, which is, of course detrimental and very much harmful. It has a direct bearing on government.
Thus it is claimed:
“In the pristine faith of Islam the subject of Imamate concerns only government affairs and administration of political and social affairs and issues of Ummah.”!
“Imamate means leadership and to run the political affairs of Islamic Ummah.”!
“The executive of Islamic orders applies to Waliul Amr (possessor of affairs).”!
“If an Islamic ruler carries out an Islamic order or commandment he is called Waliul Amr.”!
“In Quran Waliul Amr is mentioned which gains meaning in the domain of government!”
“In Islamic literature, the word Imam is mentioned repeatedly. It is used in a sense of chief of government. His duties have been discussed repeatedly.”!
“The dispute between Shia and Sunni since centuries is on the issue of government.”!
According to the belief of seekers of revision in Shia Faith:
Wilayat and Imamate is rulership and an elected post
These advocates of revision in beliefs of Shia are strongly inclined that Ummah must be present in field of Islamic government, which is the second deviation of this group.
Thus it is claimed:
“Wilayat and rulership that is surrendered by people to an administrator if it carries Islamic conditions, it will be a divine government and it will be called an Islamic government as well as a popular one….”!
Their superficial understanding about elected Caliphate and elected nature of government is the real cause of their deviation.
As said in preceding pages the theory of selection goes beyond the issue of Imamate and Caliphate and becomes a common field without any divine sanction.
Choice is a deceptive word used only to avoid or overshadow its being a divine office. This term is utilized in the issue of Caliphate and Imamate to attract the attention of revision-seekers or the so-called modern open minded youths. Then it can be easily claimed:
“The choice of government after the Prophet does not lie in the hands of Prophet. But it lies in hands of people to choose whomever they like.”
“To choose or to select an Imam is only the right of Ummah.”
“Chief Executive of Muslims is a chosen one.”
“To choose a Waliul Amr is a determined certainty of all Muslims which is unchangeable.”
“The responsibility of installing the government of Quran is an obligation on all Muslims. The ruler of Muslims is chosen from among the masses themselves.”
“The issue of Caliphate, Imamate and appointment of a chief is in the hands of people.”
“It is the people who give Wilayat to whoever they desire in an open environment of freedom. It is the people who give entity and reality to his rule. These are powers of the masses which furnish reality to Wilayat and authority of Imam.”
“A man chosen by people has the right to govern the people.”
“Islam has vested rulership and authority to the masses themselves.”
According to the belief of seekers of revision in Shia Faith:
Only ways of installing Imamate and Wilayat (Rulership) are consultation and Bay’at
The view that consultation and Bay’at are correct ways has exercised great influence on minds of seekers of revision in Shia beliefs. To think so is a particularity of the system of the thought of ‘chosen Caliphate’.
In the preceding discussion, it was indicated that in the system of conjecture of ‘chosen Caliphate’ in reality consultation and Bay’at have a very narrow and tight domain. But the simple-minded people do not detect this and are easily dominated by false allegations and window-dressing, because there are several other ways to install a Caliphate.
In other words, those who have laid the foundation of ‘chosen Caliphate’ do not treat Bay’at and consultation as the only way to establish Caliphate. Furthermore, they do not consider it necessary for each and every individual of Ummah to have a say in choosing the Caliph. The founders of chosen Caliphate have made the job for themselves easy. Since the beginning they were particular to clear the way and avoid setbacks and hindrances.
The close inclination to Bay’at and consultation has caused this group of revision-seekers to persist on this principle as the only way to establish Imamate and Wilayat. They want to purge the beliefs of founders of theory of chosen Caliphate, although it is an attraction to them. Yet they criticize the system of Sunni thought
that why they go after other ways and means and leave aside the way of consultation.
They have the following claim:
“The Sunni Sect has gone against Divine commands and traditions of the Prophet with regard to Caliphate and Caliph. They do not follow the conditions which exist in own books including the reputed Sahih Bukhari and Sahih of Muslim. The qualities of Caliph are stated therein. But in practice they did not exercise these conditions.”
“If they refer to their own books and traditions, they could see what is required in the personality of the Caliph. But the thing is they have overlooked these facts.”
“Almost all Islamic sects have gone astray with regard to issue of Caliphate. The Quranic verse of Ulil Amr was forgotten from the first day. It was rightful to have these two verses of Ulil Amr as touchstones after the Prophet’s passing away. Each one of companions was an object of this verse and was suitable to be a Caliph. Such a practice would have lasted until the Days of Judgment. Caliphate would have been a Quranic one.”
Rulership of Muslims is selection according to the command of Quran! One whose qualities are specified by Quran…Muslims must choose as their Executive since it is enjoined by Quran.
So since the era of Muawiyah upto now all leaders of Islam were chosen against Quranic standards.”
It is misunderstanding the meaning of chosen Caliphate that impelled revision-seekers to purge the beliefs of Sunni outlook on this issue. And they limited their criticism to Sunnis only to this subject.
While what they criticize is coherent with the thought of chosen Caliphate. Contrary to their imagination, the Sunni Sect is not lacking anything in the issue of Imamate and Caliphate. They do their job without Bay’at and consultation.
On the whole, it can be said:
Wrong conclusions about conjecture of chosen Caliphate have resulted in a belief that there is no way other than Bay’at and consultation to appoint a Caliph. Therefore they say:
“The real issue of Caliphate according to traditions and Quran is based on consultation and choice.”
“The matter of rulership in Islam is through consultation and selection.”
While the system of Imamate and Caliphate (rulership) is so designed that no criticism applies thereon because the thought in Sunni conjecture is based on choice.
The revision-seekers regard Bay’at and consultation as the only way to fix Imamate and Wilayat. They emphasize on it too much.
This group in the end justifies all other ways of forming Caliphate (rulership) and they further say:
“Domination over masses by means of force or succession or Bay’at by only a few people is not ground of governorship. If it does not secure the satisfaction of all, it would be short of validity. If it is supported by agreement of all it is a valid choice.”
According to the belief of seekers of revision in Shia Faith:
Consultation and Bay’at is source of legitimacy of Imamate and Wilayat
Misunderstanding of this group regarding view of chosen Caliphate is the cause for considering Bay’at and consultation to be the only ways to form Caliphate and Islamic government. But they have gone even farther. They think that Bay’at and consultation is the means to give legitimacy to the chosen Caliphate.
Thus it is said:
“Discussion is how to establish the system of Wilayat and Imamate. It would not attain popularity through means of Bay’at and consultation.”
“A head of government must be chosen through consultation and public opinion. The Holy Quran refers to this as a legitimate way. It further lays stress on the necessity of its practice in absence of the Prophet.”
“The principle of consultation in Islam is an absolute principle. If the government happens to lack this principle, it will not be legitimate.”
“If people choose a man of their choice by consultation with Imam or a guardian to administer affairs of Islamic government it will please God.”
“Bay’at is a right of leader on the masses. This gives legitimacy to government. A governor or a ruler has no command on the people and people too have no obligation to obey him.”
“As long as people have not done Bay’at with him they are not obliged to obey him. But as soon as they do Bay’at with him his rule becomes legitimate and obedience becomes a religious duty on them.”
“Rightfulness of Islamic government comes to light when the people have entered into Bay’at with it.”
All this is borrowed from belief of Sunni Sect about the issue of Imamate of selection. As a matter of fact, the chosen Caliphate on the basis of Bay’at and consultation has quite a different dimension with Sunnis. But revision-seekers are unaware of it.
To explain further:
Founders of ‘chosen Caliphate’ believe in its substitute or transferring it to another. This is against Quranic verse and Divine appointment as is the belief of Shia Imamiyah Sect. Sunni belief is briefed in this:
God has allotted a right to people to choose an Imam for themselves to administer their affairs and govern the society.
To prove their belief that God has sanctioned them to choose an Imam they follow several ways. One of the important ways is Bay’at and consultation. According to them it has an important place in Islam.
In other words, founders of chosen Caliphate believe its legitimacy lies in substitution of authority. Therefore they lay much stress on consultation and Bay’at because they think it a correct one.
Therefore these two elements, consultation and Bay’at are to them one of several ways to appoint Caliphate. They bring it forward as the origin of legitimacy. This is the only proof with them towards correctness of theory of transferring the authority.
In other words they regard consultation and Bay’at as the only important sign, which gives them the right of choosing a Caliph for the Ummah. They think this is the route through which they can obtain legitimacy for Caliphate. Caliphate to them is not a divine appointment. After all this dispute and argument, they do not bind themselves to any particular method because they think they have established legitimacy to it. They argue:
“The nature and characteristic of system of chosen Imamate and Caliphate lose importance of its means when the government is established.
Revision-seekers think consultation and Bay’at to be the only means to frame Imamate and Wilayat.
The above perverted outlook is a reason why revision-seekers exert their efforts to find ways and means to carry out Bay’at and consultation towards establishment of government. To set aside the difficulties and setbacks that hinder execution of this design they should borrow the services of those who tie and untie as is the system in Sunni Sect.
It is neither practicable nor possible for each individual of the Ummah to participate in choosing an Imam. The revision-seekers cannot conceal every age and every occasion in history.
The situation of some endeavors is as follows:
The first stage
“It is natural that all individuals can participate directly in the first stage and choose a ruler for their society, which is most necessary and important. Or to seek their opinion individually too is not possible.
What is possible and practicable is that a few among the Ummah choose a person. Masses too agree with the choice. Then the masses do Bay’at with him. So a government is formed.”!
“Between consultation and Bay’at, there is a difference in meaning. Imam and administrator of Islamic society must be a reputed person in addition to his being popular and most popular among majority of people. Bay’at does not mean that all people know the candidate. Consultation has a direct bearing on those who distinguish the people.”
“In the system of consultation the experts, the scholars and persons in charge, who themselves are representatives and confederates of people; choose a man having ability and competency for the job. They select him for Guardianship (Wilayat Amr) of society. Then the masses (in case of acceptance) do Bay’at with him. This is the same system of majority. This system through two stages provides popularity and legitimacy to the Islamic government.”!
The second stage
“Some have stressed that those who tie and untie should fix a head of the government of Muslims. This right does not apply to all Muslims. Here this much could be debated. First, if the body of those who tie and untie is chosen by Muslims masses then all people share in political matters. The only difference is that the ruler is appointed in two stages instead of one.
Secondly, the appointment of the ruler by those who tie and untie is an ephemeral job not a permanent one. As there is no way for presence of masses to choose a ruler the persons who tie and untie should give importance to this job. This is applied only when it is not possible to collect popular opinion.”!
Perverted Repercussions of this Conjecture on the subject of Alawi Government
First wrong result
The sense of Bay’at is changed into a vote of confidence and legitimacy to one with whom Bay’at is done.
Thus it is said:
“Bay’at is in the sense of opinion of trust, selection and formalization of someone as a leader to whom Bay’at has been given.”
It can be said:
Such a sense originated from a wrong outlook that Bay’at is the source of legitimacy and legality of Imamate and Wilayat.
As a result:
The text of Quran and Bay’at become parallel to each other. They become two pillars of equal worth and importance. Both have a part in exercising the right of Imam Ali (a.s.).
So they say:
“One chosen by people has a right to govern them.”
Second wrong result
When Bay’at is changed to a vote of confidence and a choosing right, and becomes equal to Verse of Quran in forming a right to frame the Alawi government, the sense of the verse of Ghadeer too is changed from Divine support to that of priority of Ali towards forming a government.
As a result:
In addition to this Imamate is set outside the boundary of Divine appointment. It becomes a sort of a chosen post. Imam Ali (a.s.) too becomes the most befitting person whom God chooses to this job. They also say:
“Although after passing away of Prophet, Muslims had the right to frame a consulting committee to appoint a Caliph but it was better to act on the will of the Prophet also about the consulting committee. Was Shura formed according to God’s command more befitting and suitable than the Prophet? The will is a finishing touch to the consulting body and the completing element to it.”
“When the Prophet has cleared a matter or recommended a thing the job of consulting body becomes simple and easy. The Prophet had wanted to lay the religion on a foundation that it could exist and last to the last day of the world. So the Prophet introduced to Muslims a man most prefect, most brave, must knowledgeable and consummate one in every tribute and in each aspect. He was Ali. The Prophet presented him to the Ummah as a model to be his successor. The Prophet even reminded to Ummah a few of Ali’s virtues and qualities.
Finally, at Ghadeer he finished the job. He raised Ali on his hands and declared him as the Imam and Caliph and his successor after him.”!
Third wrong result
When Bay’at changes to the meaning of a vote of confidence and goes parallel to the Holy text of Quran and helps in creating a right to govern in Alawi manner, the sense of legitimacy also gets changed. It becomes the eligibility of a ruler which rests with the people to decide.
So it is said:
“A leader or ruler in Islam should have legitimacy as well as acceptance. His legitimacy is judged on the standards of a serious school.”
“Caliphate is a common right of all. It should be vested on the basis of consultation to a competent person.”
“God’s and Islam’s command is to choose a more suitable man for Imamate, Wilayat and government. People must choose as a leader one who is more suitable than all and has moral values.”
Reminder
Explaining the position of Bay’at in the system of divinely appointed Imamate
“Bay’at neither has a religious aspect nor worth in the matter of Wilayat, obedience and holy war. It cannot be a source of legitimacy. According to this theory, the value of Bay’at goes as far as to oblige a Bay’at doer to obey the ruler whose Guardianship is laid upon Muslims. The obedience too goes as far as Divine commands go, and no further.
According to this theory Bay’at does not constitute any superiority or Guardianship of others. According to my belief, this is the highest angle of jurisprudence in this respect.
The Prophet enjoined the people at four stations to do Bay’at with him. First at Aqaba One, then Aqaba Two, third at the Bay’at of Rizwan and fourth on Ghadeer Day.
The first Bay’at was an invitation. The second and the last one for his governorship and successorship and the third for holy war. According to this, three kinds of Bayyats took place in the time of the Prophet. In these Bayyats, there is no jurisprudential decree to make it incumbent. But reason makes it incumbent to pay allegiance because it is demanded by the Prophet.
Obedience to Prophet is incumbent in peace and war. It is a religious duty.
The issue of Bay’at in Imamate and Wilayat has no jurisprudence value. It does not give legitimacy. It is only a connection and link between Ummah and its leader. It strengthens ties between the two.”
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Author: Ali Labbaf
