An Analysis of the Condition of ‘A‘lamiyyah’ in Wali Faqih: A Qur’anic and Narrative-Based Approach

The condition of ‘A‘lamiyyah (being most knowledgeable) is one of the criteria that, in Shia jurisprudence, is considered in following a religious authority (marja’). This term in the jurisprudential context refers to superiority in science of Islamic jurisprudence, deeper awareness of Sharia rulings, and the ability to derive legal judgments from jurisprudential sources. By referring to the Holy Quran and the narrations of the Infallibles, it is understood that one of the conditions for an Islamic ruler is ‘A‘lamiyyah—being the most knowledgeable. With regard to the condition of ‘A‘lamiyyah in Article 107 of the Constitution of the Islamic Republic of Iran for leadership, the present study aims to explain and analyze the Qur’anic and narrative foundations of the necessity to observe this condition for an Islamic ruler and to clarify the precise meaning of ‘A‘lamiyyah. However, there is disagreement over whether ‘A‘lamiyyah means being most knowledgeable in jurisprudence or being most aware in governance. Therefore, this article seeks to answer the question: What does ‘A‘lamiyyah mean for an Islamic ruler, and must the ruler be the most knowledgeable person in all fields related to governance? Since knowing and identifying an Islamic ruler during the occultation of the Infallible Imam is of great importance in the life of the Islamic community, clarifying the criteria for recognizing a ruler is essential. One of these criteria is the ruler’s ‘A‘lamiyyah.
The hypothesis underlying this study, which constitutes its main claim, has two points:

a) By using Qur’anic verses and narrations, it is clarified that ‘A‘lamiyyah refers to the ruler being more knowledgeable in all matters related to governance. b) Absolute ‘A‘lamiyyah is neither required nor possible in all these matters; therefore, relative ‘A‘lamiyyah—to the extent that the ruler can derive Islamic interests and the welfare of Muslims through ijtihad from the sum of relevant knowledge—is sufficient. A jurist who lacks proper insight and decision-making ability in social and political matters cannot be considered a mujtahid (jurist) in governance and cannot take responsibility for leading society.

The main objective of this study is to clarify the concept of ‘A‘lamiyyah in the Islamic ruler with reference to the contents of the Quran and the narrations of the Ahl al-Bayt (peace be upon them) and its necessity.
This research, conducted using a descriptive-analytical and library-based method, after explaining the meaning of the term ‘A‘lamiyyah, examined related verses and narrations and reached the following results:

A review of the above studies shows that the condition of ‘A‘lamiyyah in religious authority and Islamic leadership is multidimensional and a matter of debate, and its Qur’anic and narrative foundations need to be clearly explained. This crucial task has not been adequately addressed in the studies mentioned; therefore, a precise analysis of the conditions of an Islamic ruler, including ‘A‘lamiyyah, from the perspective of the Quran and narrations, is very important and enlightening, and is the responsibility of researchers.
The term fiqh and its derivatives (such as faqih, afqah, etc.) in narrations mean deep and absolute knowledge of religion and differ from their modern common usage.
The term ‘A‘lam in the well-known usage refers to being more knowledgeable in jurisprudence. Among the various interpretations of the term ‘A‘lam, it seems that the interpretation which understands ‘A‘lamiyyah as being more skilled in applying general rules to specific cases and deriving legal rulings from relevant sources is the closest to accuracy.
The term ‘A‘lam in most narrations appears alongside words relating to the leadership of the community and guidance of the nation, such as judgment; meaning that ‘A‘lamiyyah in these narrations is considered one of the conditions for an Islamic ruler. Since leading the community is not solely dependent on the ability to deduce jurisprudential rulings, ‘A‘lam in these narrations cannot mean the same as the conventional definition. Careful examination of the narrations where the word ‘A‘lam is used reveals that it refers to a jurist who is more knowledgeable than other jurists in managing society, leading the community, and securing the various interests of people in political, economic, military, and other matters, whether or not ‘A‘lam is understood in its conventional sense. For leading an Islamic society, being most knowledgeable in jurisprudence in the conventional sense is insufficient.
On this basis, it is suggested that the term afqah be used for a religious authority (marja’), and the term ‘A‘lam for the Islamic ruler.