The Foundational Principle of Amir al-Mu’minin (AS) Being Ayatollah al-Kubra (The Greatest Sign of Allah)

Principles

1: Principle: Absolute Alawi Wilayat (Guardianship) as Ayatollah al-Kubra.[1]

2: Principle: The Single Soul (Nafs Wahidah) and Single Command/Matter (Amr Wahidah) in the Tawhidi (Monotheistic) Structure of Prophethood (Nubuwwat) and Wilayat.[2]

3: Principle: The Existential Link (Rabt Wujudi) between the Muhammadan, Fatimid, and Alawi Realities in the System of Creation.[3]

4: Principle: The Manifestation (Tajalli) of Alawi Wilayat in the Prophetic Mi’raj (Ascension) and the Station of the Essence (Maqam-e Dhat).[4]

Challenges

1: Reduction of the concept of ‘Ayatollah al-Kubra’ to an honorific or metaphorical title.[5]

2: Overlooking the inner station (Maqam Batini) of the Commander of the Faithful (AS) as the Single Point (Nuqtah Wahidah) and the Self/Soul of the Messenger (Nafs Rasul), constitutes a disconnection from the reality of Tawhid and a rupture from the existential structure of unity in multiplicity.

3: Overlooking the link between Rajab, the Prophetic Mission (Bi’that), and Wilayat in the chronology/timing of revelation (Zaman-shenasi Wahy).[6]

4: Negligence towards the witnessed (Shuhudi) and objective (Ayni) station of Wilayat during the Prophet’s (PBUH&HP)¹ Mi’raj.[7]

Footnotes:

[1]. Ali (AS) is not merely a Wali Allah (Friend/Guardian of Allah), but the Manifestation of the Divine Essence (Mazhar Dhat Ilahi) and the Theophany/Manifestation (Tajalli) of the Single Command/Matter (Amr Wahidah), whom the Prophet witnessed during the Mi’raj as the reality of Ayatollah al-Kubra.

[2]. Ali (AS), as the ‘Self/Soul of the Messenger of Allah’ (Nafs Rasulillah) and the manifestation of the ‘Dot Beneath the Ba’ of Bismillah’ (Nuqtah Taht Ba’ Bismillah), is the connecting link between unity and multiplicity in existence.

[3]. The being of Ali (AS) is the intermediary for realizing the link between Muhammadan Prophethood and the Fatimid Veil of Uniqueness/Oneness (Hijab Ahadi Fatimi); he is the spirit of Tawhid, in contrast to the body of Tawhid, which is the Prophet (PBUH&HP).

[4]. The ultimate point of the Prophet’s Mi’raj journey is the witnessing (Shuhud) of the reality of Ali (AS) in the Station of the Essence (Maqam-e Dhat); the Veil of Light upon Light (Hijab Nur ‘ala Nur), through which God spoke to the Prophet (PBUH&HP) with the ‘Voice of Ali’ (Sawt Ali).

[5]. This title expresses the Station of the Essence and the reality of Absolute Wilayat, not just an honorific expression.

[6]. A superficial understanding of the occasions of Rajab without grasping the wisdom of combining the Birth (Wiladat), Prophetic Mission (Bi’that), and Wilayat in this month leads to the distortion of the Tawhidi path of the Divine message.

[7]. The narration of the Mi’raj often remains within the layers of individual spiritual journeying, and the witnessing (Shuhud) of Ali (AS) in the Station of the Essence is overlooked.