Khomeini and Irfaniyat: A blueprint for Wilayat Al-Faqih

Irfan, or spiritual elevation, is a discipline that imparts knowledge about the essential reality of things through profound mystical training, which includes self-discipline, self-knowledge, and self-purification. For Ibn Arabi, individuals who attain Irfan are considered perfect human beings and act as God's vice-regents on earth. In Shiism, after the Prophet Muhammad, the Imams are seen as infallible human beings and represent the pinnacle of Irfaniyat. Following the occultation of the twelfth Shia Imam, Mahdi, the Faqih (Islamic scholar) who practices Irfan and possesses knowledge of Islamic jurisprudence, philosophy, and theology is authorized to guide Muslims in their lives. (Martin, 36)

Imam Khomeini promoted the idea of political authority through the theory of wilayat al-faqih, which translates to the guardianship of the jurist or philosopher-kings (Kara, p. 02). His concept of Islamic government is grounded in constitutional principles. However, Islamic government is distinct from other constitutional governments, where legislation is primarily driven by the majority. In an Islamic government, the executive, legislative, and judicial branches must adhere to specific conditions for governance. These conditions are derived from the Quran and Sunnah (Algar, p. 29). In this system, the faqih holds ultimate power and has the authority to reject any legislation that he believes contradicts the teachings of the Quran and Sunnah.

Irfaniyat is essential for a faqih to effectively practice their role. According to Shahid Mutahhari, both Irfaniyat and ethics serve as ladders that lead to self-improvement and character building. The Quran states, “He who knows himself knows his Lord.” Ethics helps define what is good and what is wrong, while Irfaniyat provides guidance for the soul's journey toward Allah and the acquisition of divine attributes. The Quran also says, “Indeed, he who purified it (the soul) succeeded! And indeed, he who polluted it failed!” For Imam Khomeini, Irfaniyat represents a process of spiritual development, where one learns to let go of worldly desires and becomes devoted to God (Legenhausen et al., p. viii). In the concept of Wilayat al-faqih, it is a prerequisite for an Islamic scholar and ruler to be a faqih.

Imam Khomeini learned about Irfaniyat from the works of renowned Islamic mystical philosophers such as Mullah Sadra, Mulla Hadi Sabzavari, and Ibn Arabi (Martin, p. 32). He integrated Irfaniyat with ethics, emphasizing that self-discipline is the key to self-knowledge, which ultimately leads to self-purification and unity with the divine (Martin, p. 34).

 
Irfaniyat has traditionally been frowned upon by orthodox Islam. This opposition stems from Irfan's idea of individual union with God, which challenges established authority, promotes the concept of a worthy death before actual death, and creates disorder in its pursuit of goals. Khomeini began teaching Irfan to a select group of students. His classes on ethics and the interpretation of "The Four Journeys" by Mullah Sadra produced notable pupils such as Murtaza Mutahhari and Husain Ali Muntaziri, who played significant roles during the Islamic Revolution (Martin, p. 33). Irfan's perspective holds that all creation originates from the one eternal truth.

Imam Khomeini's understanding of Irfan led him to envision a state governed by a wise and virtuous leader, akin to Plato's philosopher-king. He criticized constitutionalism, capitalism, dictatorship, and communism, arguing that they are fundamentally the same and differ only in name. In his work "The Revealing of Secrets," he articulated his vision for government. He proposed an Islamic government as a consultative system led by the ulama (Islamic scholars) or faqih (jurist). Khomeini envisioned a council made up of fuqaha (Islamic jurists) who are not only just and fair but also cooperative and pious, devoid of personal interests and desires. This council would be responsible for deliberating on the selection of a just sultan or faqih who must adhere to the laws of Islam (Matin, p. 108). Additionally, Imam Khomeini expressed his love for Irfaniyat through mystical poetry, as shown in the following verse:

"I have sacrificed myself for the sake of the Friend,  

I have separated myself from my homeland and my kind."

Imam Khomeini’s Irfaniyat seeks to cultivate refined and guided leaders who can effectively manage political and governmental affairs, enabling individuals and society to reach perfection. The objective is to create an environment where only God is worshipped. Achieving such an environment requires a commitment to self-purification (Legenhausen et al., p. iii).

Imam Khomeini asserted that the Islamic government does not mimic any existing forms of governance. He emphasized that it is not akin to tyranny or absolute rule, but rather it is founded on a constitution. This constitution is derived from the principles of the Quran and Sunnah, representing the rule of God over humanity. The key distinction between constitutional monarchies and republics, in the context of an Islamic government, is that the legislation in the latter is vested in God Almighty.

While traditional Shia theory views political authority as illegitimate during the occultation of the Mahdi, Imam Khomeini's concept of wilayat al-faqih allows qualified jurists (Fuqha) to interpret the Quran and Sunnah and engage in governance. He argued that a jurist with the requisite qualifications can become the legitimate representative of the hidden Imam. (Jurdi et al., p. 129).

Imam Khomeini established the theory of Wilayat Al-Faqih, a system in which a faqih (Islamic jurist) is responsible for implementing Islamic law in accordance with the changing circumstances of time. The Islamic government under Wilayat Al-Faqih bears resemblance to Plato's concept of a Republic, where the philosopher-king manages state affairs. In Shia theory, a faqih is considered virtuous and wise, qualifying him to rule.

Al-Farabi’s "The Virtuous City" also parallels Plato’s Republic. In achieving felicity and self-actualization, a leader must possess not only moral virtues but also wisdom. In Islam and Shiism, such a leader was exemplified by the Prophet and the Imams. Al-Farabi and Ibn Arabi envisioned a perfect man as someone who is free from sin and possesses wisdom, divine knowledge, and virtue. This ideal individual is viewed as God's vice-regent on Earth.

This doctrine significantly influenced Mulla Sadra and Imam Khomeini's mystical writings. Consequently, Khomeini’s vision of an Islamic government incorporates ideas from Plato’s Republic, where the philosopher-king is represented by the faqih, who interprets the Quran and Sunnah (Martin, p. 35).