Khomeini and Irfaniyat: A blueprint for Wilayat Al-Faqih

Irfan (spiritual elevation) is a science that provides knowledge of the essential reality of things acquired by profound mystical training (self-discipline, self-knowledge, and self-purification). For Ibn Arabi, those who attain Irfan are perfect human beings- such a person is the vice-regent of God on earth. In Shiism, after the Prophet, the Imams are infallible human beings. They are the epitome of Irfaniyat. After the occultation of the twelfth Shia Imam Madhi, the Faqih (Islamic scholar) who practices Irfan and has knowledge of Islamic jurisprudence, philosophy, and theology, is authorized to guide Muslims in their life (Martin, 36).

Imam Khomeini propagated political authority based on the theory of wilayat al-faqih (guardianship of the jurist or philosopher kings) (Kara, p-02). Imam Khomeini's concept of Islamic government is based on constitutional government. Islamic government differs from other constitutional governments, where the majority carries out legislation. In an Islamic government, executives, legislation, and the judiciary follow a set of conditions to govern and administer the country. The Quran and Sunnah outline these conditions (Algar, p-29). The faqih has the ultimate power in the Islamic government. He bars any legislation that he believes contradicts the Quran and Sunnah. 

Irfaniyat is pivotal for a faqih to practice. According to Shahid Mutahhari, Irfaniyat and ethics are the ladders towards self-improvement and character building. The Quran says, “He who knows himself knows his Lord.” Ethics defines what is good and wrong. Irfaniyat shows ways that help a soul move toward Allah and acquire divine attributes. Quran says, “Indeed, he who purified it (soul) succeeded! And indeed, he who polluted it failed!” For Imam Khomeini, the Irfaniyat is a process of spiritual development where one learns to discard worldly desires and subsequently becomes devoted to God (Legenhausen et al, p. viii). In Wilayat al-faqih, it is a prerequisite for an Islamic scholar and ruler to be a faqih. 

Imam Khomeini learned Irfaniyat from the works of the famous Islamic mystical philosophers Mullah Sadra, Mulla Hadi Sabzavari, and Ibn Arabi (Martin, p-32). Imam Khomeini amalgamated Irfaniyat and ethics. He emphasized self-discipline as the gateway to self-knowledge that leads to attaining self-purification and unity with the divine (Martin, p-34).

 
Irfaniyat had always been frowned upon by orthodox Islam. Opposition is based on Irfan's assumption of individual union with God. It is defying existing authority, encouraging worthy death before the actual death, and creating disorder in pursuit of its goals. Khomeini started preaching Irfan to a group of selected students. His classes on ethics and the interpretation of The Four Journeys of Mullah Sadra produced pupils like Murtaza Mutahhari and Husain Ali Muntaziri. They played a significant role during the Islamic revolution (Martin, p-33). Irfan's approach is of the perception that all creation derives from the one eternal truth.

Knowledge of Irfan directed Khomeini to see a state where a wise and virtuous figure, similar to that of Plato’s philosopher-king, rules the state. He criticized constitutionalism, capitalism, dictatorship, and communism. He believed that all are the same and differ only in name. In The Revealing of Secrets, he stated his vision of government. An Islamic government is a form of consultative system under the control of the ulama/faqih. He aimed for a government in which a council comprised of fuqaha (Islamic Jurists) who are not only just, fair, cooperative, and pious but also have no motives of personal interests and appetite. They are responsible for deliberating on choosing a just sultan/the faqih who must respect the laws of Islam (Matin, p. 108). Imam Khomeini used to write mystical poetry, as this verse shows his love for Irfaniyat:

I have sacrificed myself for the sake of the Friend,
I have separate
ed myself from my homeland and my kind.

Imam Khomeini’s Irfaniyat aims to produce leaders who are refined and guided men, capable of executing politics and government affairs in such a way that people and society can achieve perfection. The aim is to establish an environment wherein only God is worshipped. Such an environment can only be possible through self-purification (Legenhausen et al, P-iii).

 
According to Imam Khomeini, the Islamic government does not emulate any existing forms of government. He said the Islamic government is not like tyranny or absolute rule. It is based on the constitution. This constitution is set forth on the principles of the Quran and Sunnah. It is the rule of God over people. The only difference between constitutional monarchies and republics with an Islamic government is that the latter's legislation is the prerogative of God Almighty. Although in its classical form, Shia theory considers political authority illegitimate in the occultation of the Mahdi. Imam Khomeini's wilayat al-faqih allows Fuqha to interpret the Quran and Sunnah and participate in government. He maintained that a jurist with special qualifications can become the full legitimate deputy of the hidden Imam (Jurdi et al, p. 129).

Imam Khomeini established the theory of Wilayat Al-Faqih. It is a system in which a faqih is responsible for executing Islamic law according to the changing circumstances of time. Islamic government under wilayat al-faqih resembles Plato's concept of a Republic, where the philosopher king looked after state affairs. In Shia theory, a faqih is virtuous and wise to rule. Al-Farabi’s "The Virtuous City" resembles Plato’s concept of a republic. In the achievement of felicity and self-actualization, a leader must possess not only moral virtues but also wisdom. In Islam and Shiism, such a leader was the Prophet and the Imams. Al-Farabi and Ibn-Arabi’s vision of a perfect man is that he is free from sin and has wisdom, divine knowledge, and virtue. He is the vice-regent of God on the earth. This doctrine influenced Mulla Sadra and Imam Khomeini's mystic works. Khomeini's essence of an Islamic government thus also manifested ideas of Plato’s republics, where the philosopher king is a faqih who interprets the Quran and Sunnah (Martin, p-35).