Following the encounter of Islamic civilization with modernity, various questions and doubts have arisen regarding how modern political requirements can be reflected in Islamic civilization while adhering to its principles. A spectrum of theories, ranging from rejection to renewal, has emerged in response. Among these, the theory of Wilayat al-Faqih represents an attempt to reconcile modernity with traditional Islamic thought. In this regard, this study explores the political theory of Wilayat (Guardianship) in the Quran. The central research question is whether a political theory of Wilayat can be derived from Quranic verses. This study focuses on a specific aspect of this theory: the identification of the ruler of the society and their primary characteristics. The research hypothesis asserts that the civic dimensions of the Quran and the legal verses it contains possess the necessary conceptual potential for formulating a political theory. The findings indicate that, firstly, it is possible to develop a political theory of Wilayat based on Quranic verses. Secondly, this political theory can describe political behaviors, interpret related laws, and prescribe necessary norms. The research approach is interpretative, relying on library and documentary sources for data collection.
Introduction
The emergence of theories of Wilayat in Shi'a jurisprudence was part of a historical response to the confrontation between traditional Islamic governance and modernity. This confrontation necessitated a theoretical framework that justified political action. The Shi'a ijtihad-based jurisprudential approach argued for the necessity of a Na'ib al-Imam (Deputy of the Imam) assuming the responsibilities of the infallible Imams, setting aside concepts such as Ghaybah and Intidhar (waiting), and advocating radical political action. The Shi'a tradition possessed intellectual tools that facilitated this theorization, including principles such as ijtihad, rationalism, unity, attention to time and place, prioritization of a'ham wa muhimm (essential versus important), and justice. These principles were particularly relevant for developing a political theory.
However, the question arose: should political action precede theoretical formulation, or must every action be predicated on an established theory? Islamic history demonstrates three approaches: one prioritizing action, another prioritizing theory, and a third advocating an interactive relationship between the two. Shi'ism belongs to the third approach, historically adopting various strategies, including taqiyyah (dissimulation), reform, and revolution, depending on the political environment.
Methodology
This research employs a descriptive-analytical method, utilizing Quranic exegesis as its primary tool. The study focuses on three key political verses known as the Ayat al-Thalatha (Three Verses of Guardianship):
-Ayat al-Wilayah (5:55)
-Ayat al-Ta'ah (4:59)
-Ayat al-Imamah (2:124)
By examining these verses through the interpretative framework of Ayatollah Ma'rifat, the study seeks to construct a theoretical model of political Wilayat based on Quranic principles.
Findings
Definition of Political Authority in the Quran
The Quran explicitly defines legitimate leadership through Ayat al-Wilayah, which states:"Your guardian is only Allah, His Messenger, and those who establish prayer and give zakat while bowing." (5:55)
Shi'a scholars unanimously interpret this verse as referring to Imam Ali (AS), with Tawatur (frequent transmission) confirming this interpretation in both Sunni and Shi'a sources.
Criteria for Leadership
Ayat al-Imamah (2:124) establishes a key criterion for leadership:
"And [remember] when Abraham was tested by his Lord with certain words and he fulfilled them. He [Allah] said, ‘Indeed, I will make you an Imam for the people.’ [Abraham] said, ‘And of my descendants?’ He [Allah] said, ‘My covenant does not include the wrongdoers.’”
This verse indicates that divine leadership is conditional upon righteousness and justice, excluding oppressors from legitimate authority.
The Obligation of Obedience to Legitimate Authority
Ayat al-Ta'ah (4:59) mandates obedience to legitimate rulers:"O you who have believed, obey Allah and obey the Messenger and those in authority among you."
This verse underscores the necessity of a divinely sanctioned leadership that ensures justice and societal stability.
Interpretative Justification of Leadership
Ayatollah Ma'rifat’s interpretative method confirms the Quranic basis for Wilayat by demonstrating that political authority must align with divine justice and be exercised by those possessing spiritual and moral superiority.
Conclusion
This study concludes that the Quran provides a robust foundation for a political theory of Wilayat. The Ayat al-Thalatha offer a comprehensive framework addressing key political questions:
-Who should rule? (Ayat al-Wilayah)
-What qualifies a leader? (Ayat al-Imamah)
-What is the basis of obedience? (Ayat al-Ta'ah)
By employing Ayatollah Ma'rifat’s interpretative approach, this research demonstrates that the Quran not only permits but necessitates a structured political theory centered on divine justice and leadership legitimacy. Future research should further explore the implications of this theory in contemporary governance models, particularly in relation to modern Islamic political thought.