The Seal of Wilayat: A Philosophical and Theological Analysis

The Seal of Wilayat

The highest realm of wilayat is the ultimate divine proximity. It is the perfect manifestation of singular unity. This is termed the “Seal of Wilayat.” The seal of wilayat, like the seal of prophethood, is a qualitative matter. It is comprehensive and possesses the final distinction of completion. For instance, it achieves a perfect score of twenty out of twenty. Qualitative differences and gradational unities create distinctions in rank among those who attain this score. The highest among them possesses qualitative awareness that others cannot endure or express. These qualitative differences produce multiple manifestations of a single truth.

Although knowledge, love, and unity are gradational in the manifestations of singular unity at their peak, differences give rise to multiple fixed essences of one truth. This does not alter the essence of the seal. Although multiple saints share unity in the seal, universal wilayat, and their luminous creation, their manifestations differ.

Narration on the Unity of Saints

A narration supports this concept. It is reported by Abu Ja’far Muhammad ibn Yahya al-Attar al-Qummi, a prominent Shi’a hadith scholar in the late third century AH. He was a scholar of Qom and the teacher of Thiqqat al-Islam Muhammad ibn Ya’qub al-Kulayni (d. 329 AH), author of the esteemed Al-Kafi. The narration is transmitted through his chain from the eminent hadith scholar Abu Usama Zayd al-Shahham (Zayd ibn Muhammad ibn Yunus) in the early second century AH, quoting Imam Sadiq (peace be upon him, martyred 148 AH):

Ali ibn al-Husayn reported: Muhammad ibn Yahya al-Attar in Qom narrated from Muhammad ibn Hassan al-Razi, who narrated from Muhammad ibn Ali al-Kufi, who narrated from Ibrahim ibn Muhammad ibn Yusuf, who narrated from Muhammad ibn Isa, from Abd al-Razzaq, from Zayd al-Shahham, who said: I asked Abu Abdillah (Imam Sadiq, peace be upon him), “Which is superior, al-Hasan or al-Husayn?” He replied, “The merit of our first joins the merit of our last, and the merit of our last joins the merit of our first. Each possesses merit.”

I said, “May I be your ransom, elaborate further, for by God, I ask only to seek truth.” He said, “We are from one tree. God created us from a single clay. Our merit is from God, and our knowledge is from God. We are God’s trustees over His creation, callers to His religion, and veils between Him and His creation.”

He asked, “Shall I add more, O Zayd?” I said, “Yes.” He said, “Our creation is one, our knowledge is one, our merit is one, and we are all one before God, the Mighty, the Exalted.”

I said, “Inform me of your number.” He replied, “We are twelve, encircling our Lord’s Throne from the beginning of our creation. Our first is Muhammad, our middle is Muhammad, and our last is Muhammad.”

Qualitative Distinctions in the Seal

The title “Seal of Wilayat” applies to any divine saint who attains the station of completion. However, the ultimate seal belongs to the one with the highest qualitative distinction. Although Amir al-Mu’minin (peace be upon him) is the Seal of Wilayat, Imam Mahdi (may God hasten his reappearance) holds the distinction of the seal. Qualitatively, he is the seal of the Haydari seal. No one can match the qualitative station of Amir al-Mu’minin. The title “Amir al-Mu’minin” is exclusive to him and cannot be used for other infallible Imams.

Interpretation of Quranic Inheritance

In a hadith, Ahmad ibn Umar asked Imam Rida (peace be upon him) about the interpretation of the following verse:

“Then We gave the Book as inheritance to those We chose from Our servants. Some wronged themselves, some were moderate, and some were foremost in good deeds by God’s permission. That is the great favor.” (Quran, 35:32)

This verse addresses the inheritance of the Book and collective knowledge. It describes how groups engage with it. It is significant for the concept of intuitive and heartfelt knowledge. The narration states:

Ahmad ibn Umar said: I asked Abu al-Hasan al-Rida (peace be upon him) about God’s words, “Then We gave the Book as inheritance to those We chose from Our servants…” He said, “The foremost in good deeds is the Imam. The moderate is the one who knows the Imam. The one who wrongs himself is the one who does not know the Imam.”

Inheriting and transmitting collective knowledge requires compatibility, coexistence, love, and unity. The inheritance in the verse refers to the transfer of divine truths and Quranic sciences to compatible individuals. The inheritor of the Quran is a perfect embodiment of divine revelation’s virtues. The Quran, and all its virtues, manifests as it did at the seal of revelation. The verse of Mubahala, with its luminous phrase “our selves,” attests to this.

Manifestation of Divine Truth

The Divine Truth, in its singular unity, manifests in the divine human who attains the seal of wilayat. This is the highest realm of wilayat. Each person benefits from its light and manifestation according to their distinction. The differences in the supplication of Tawassul are not merely due to the reciters. They also reflect the varying agency and manifestations of the saints at the peak of perfection.

Philosophical Perspective

Sayyid Jalal al-Din Ashtiyani (d. 1384 AH) writes:

“The intellect, or the Ahmadic light, or the absolute supreme reality, is the most noble entity in the arc of descent. It is the intermediary of divine grace and mercy. This intellect, after manifesting in the realms of existence without departing its station, moves toward its origin in the human realm. In the sanctified prophetic soul and its inheritors, it surpasses the universal intellect, Ahmadic spirit, and divine breath after reaching the station of universal intellect. Through journeying in God—navigating divine names—it realizes all universal and particular names. It observes the essence without veils. After attaining annihilation in singular essence, subsistence after annihilation, and differentiation after unity, it becomes the bearer of universal invitation. All divine laws are sealed through it, or it becomes the inheritor of Muhammadan grace, attaining establishment and invitation. This is the seal of Muhammadan wilayat, which circulates among the Muhammadan saints in cycles of wilayat. For some inheritors of Muhammadan grace, their inward journey to achieve the seal and complete the encompassing circle of wilayat may span centuries. Thus, the Master of Time (may our souls be sacrificed for him) is the bearer of mighty victory: ‘And God will grant you a mighty victory’ (Quran, 48:3). This is realized through the Mahdi.”

Seal of Wilayat and Universal Wilayat

Wilayat has a manifest seal and universal, absolute wilayat. Just as prophethood has a seal in the Prophet Muhammad (peace be upon him), the “Seal of Prophets,” wilayat has a seal in Amir al-Mu’minin Ali ibn Abi Talib (peace be upon him). The sealed wilayat manifests uniquely in Imam Mahdi (may God hasten his reappearance). He is the seal of the Haydari wilayat and the universal manifestation of the gate of wilayat. He holds the ultimate proximity to Amir al-Mu’minin. The Haydari seal differs from the general seal of wilayat. Each person’s wilayat manifests according to their proximity to the gate of wilayat. Wilayat’s manifestation depends not only on monotheistic proximity but also on other factors.

The one who is the seal of wilayat also holds primacy in wilayat. The other infallible Imams (peace be upon them) are manifestations of Amir al-Mu’minin’s wilayat.

The Seal of Wilayat in Islamic Mysticism: A Qualitative and Ontological Analysis

Exploring the Pinnacle of Divine Proximity and Universal Guardianship

Abstract

This article examines the concept of the “Seal of Wilayat” within Islamic mysticism, focusing on its qualitative and ontological dimensions. Drawing on classical Islamic texts, Shi’a narrations, and philosophical treatises, the study explores the seal as the ultimate manifestation of divine proximity and universal guardianship. It analyzes the qualitative distinctions among saints, the role of fixed essences, and the interplay of unity and multiplicity in the context of wilayat. The article integrates Quranic exegesis, hadith literature, and insights from scholars such as Ibn Sina, Ibn al-Arabi, and Sayyid Jalal al-Din Ashtiyani to construct a comprehensive framework for understanding the seal of wilayat.

Introduction

In Islamic mysticism, wilayat (guardianship or sainthood) represents the pinnacle of spiritual proximity to the Divine. The “Seal of Wilayat” denotes the highest station of this proximity, embodying singular unity and universal authority (Chittick, 1989). This concept parallels the seal of prophethood but is distinguished by its qualitative nature, which integrates knowledge, love, and unity in a gradational hierarchy (Nasr, 2006). This article investigates the ontological and qualitative dimensions of the seal of wilayat, drawing on authoritative Islamic sources, including Quranic verses, Shi’a narrations, and philosophical expositions. It addresses the unity of divine saints, their qualitative distinctions, and the role of the seal in manifesting divine truths.

The Ontological Framework of Wilayat

Wilayat is rooted in the unity of existence, where the Divine Essence is identical with knowledge, love, and other attributes (Ibn Sina, 2005). These attributes—simple, indefinable, and indivisible—manifest through divine saints who attain proximity to God (Corbin, 1998). The seal of wilayat is the ultimate expression of this proximity, characterized by the complete realization of singular unity (Ibn al-Arabi, 2004). Unlike prophethood, which concludes with a definitive seal, wilayat allows for qualitative gradations among those who achieve its highest station (Ashtiyani, 2005).

The seal integrates all divine manifestations, serving as the intermediary of divine grace (Chittick, 1989). This station is not merely a rank but a qualitative state where the saint becomes a perfect mirror of divine attributes, encompassing both universal and particular names (Nasr, 2006).

Qualitative Distinctions in the Seal

The seal of wilayat is marked by qualitative distinctions among saints, despite their shared unity in the station of completion. A narration from Imam Sadiq (peace be upon him), transmitted through Muhammad ibn Yahya al-Attar and Zayd al-Shahham, illustrates this unity:

Zayd al-Shahham asked Imam Sadiq (peace be upon him), “Which is superior, al-Hasan or al-Husayn?” He replied, “The merit of our first joins the merit of our last, and the merit of our last joins the merit of our first. Each possesses merit.” He further stated, “We are from one tree, created from a single clay. Our creation, knowledge, and merit are one, and we are all one before God” (Kulayni, 1986, vol. 1, p. 305).

This narration underscores the unity of divine saints while acknowledging qualitative differences in their manifestations. These differences arise from fixed essences, which are necessary truths of divine names and attributes (Corbin, 1998). The highest saint, such as Amir al-Mu’minin Ali (peace be upon him), possesses a qualitative awareness that others cannot fully express (Ashtiyani, 2005).

The Seal and Quranic Inheritance

The Quranic concept of inheritance provides insight into the transmission of divine knowledge. The verse states:

“Then We gave the Book as inheritance to those We chose from Our servants. Some wronged themselves, some were moderate, and some were foremost in good deeds by God’s permission. That is the great favor” (Quran, 35:32).

Imam Rida (peace be upon him) interpreted this verse, identifying the “foremost” as the Imam, the “moderate” as those who recognize the Imam, and the “wrongdoers” as those who do not (Kulayni, 1986, vol. 1, p. 214). This exegesis highlights the role of the Imam as the inheritor of divine truths, embodying the seal of wilayat through perfect alignment with revelation (Nasr, 2006).

The inheritance requires compatibility and unity, ensuring that divine sciences are transmitted to those who mirror the virtues of revelation (Chittick, 1989). The seal of wilayat, as the ultimate inheritor, manifests the Quran’s truths in their entirety, as evidenced in the verse of Mubahala (Quran, 3:61), which emphasizes the unity of the Prophet and his household (Ibn al-Arabi, 2004).

The Role of the Haydari Seal

Amir al-Mu’minin Ali (peace be upon him) is recognized as the Seal of Wilayat, with Imam Mahdi (may God hasten his reappearance) as the seal of the Haydari wilayat (Ashtiyani, 2005). This distinction reflects a qualitative hierarchy within the seal. While all infallible Imams share the essence of wilayat, Ali’s station is unique, and Imam Mahdi’s manifestation represents its ultimate expression (Nasr, 2006). The Haydari seal signifies the closest proximity to Ali, embodying universal guardianship and divine victory, as referenced in the Quran:

“And God will grant you a mighty victory” (Quran, 48:3).

The qualitative primacy of Ali is exclusive, as the title “Amir al-Mu’minin” is reserved for him alone (Kulayni, 1986).

Philosophical and Mystical Insights

Sayyid Jalal al-Din Ashtiyani provides a profound analysis of the seal:

“The intellect, or Ahmadic light, is the noblest entity in the arc of descent, mediating divine grace. After manifesting in existence, it journeys toward its origin in the prophetic soul and its inheritors. Surpassing the universal intellect, it realizes all divine names, observes the essence without veils, and attains annihilation in singular essence. After subsistence and differentiation, it becomes the bearer of universal invitation, sealing divine laws or inheriting Muhammadan grace” (Ashtiyani, 2005, p. 127).

This journey culminates in the seal of Muhammadan wilayat, which may span centuries to perfect the encompassing circle of wilayat, as embodied by Imam Mahdi (Chittick, 1989).

Conclusion

The seal of wilayat represents the zenith of divine proximity and universal guardianship in Islamic mysticism. Its qualitative nature accommodates distinctions among saints while preserving their unity in singular essence. Drawing on Quranic verses, Shi’a narrations, and philosophical insights, this study demonstrates that the seal integrates divine truths, manifesting through figures like Amir al-Mu’minin and Imam Mahdi. Future research could explore comparative perspectives across Islamic mystical traditions to further elucidate the seal’s significance.

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