چکیده:
Takwini Wilayah is one of the levels and functions of Prophethood and Imamate that possesses broad dimensions. Takwini intervention in the human soul for the purpose of refinement and changing the inner self is considered among the dimensions of this type of Wilayah. Accordingly, the friends of God (Awliya), with the knowledge and power granted to them by God Almighty, are capable of changing the souls of predisposed humans through knowledge of their conscience. The Takwini role of the Awliya in the transformation of the inner self and the refinement of souls is both a general active role and a specific active role. In the general active role, the Awliya are the cause and intermediary for the reaching of divine grace to all creatures, including humans, which is specific to the fourteen infallible ones. The specific active role, whose manifestation is seen in the Takwini interventions of the Awliya, is divided into two types: maximal and minimal. The maximal role is termed guidance to the command and conveyance to the desired goal (Isal ila al-Matlub). The minimal specific meaning is where a person has not yet attained this capability; here, sometimes, the friend of God, by intervening in the universe, smooths the path of self-refinement for them so that they may walk the path with their innate essence, namely free will, and find the capability for specific guidance. The present essay, with a descriptive-analytical perspective, explains various aspects of the concept of Takwini Wilayah and clarifies why the Takwini Wilayah of the Imam impacts the refinement of souls.
خلاصه ماشینی:
(Baqarah/257, A'raf/27) And according to many Shiite thinkers, the Prophet and the Imam, in addition to legislative Wilayah (Wilayah al-Tashri'iyyah), possess a type of Takwini Wilayah from God. 4 A group of contemporaries, under the influence of the Wahhabi interpretation of functional monotheism (Tawhid al-Af'ali), have negated any kind of active mediation by creatures and ultimately have denied the Takwini Wilayah of the Prophet (PBUH) and the Imam (AS), considering it as necessitating exaggeration (ghuluw) and departure from the circle of monotheism.
(Taftazani, 1370, 2: 106) Another group, although they have accepted the principle of causality in the system of creation, [deny] the acceptance of an active and creative role for the divine prophets and Imams: and consider intervention in the universe to entail prohibitions such as incompatibility with functional monotheism (Tawhid al-Af'ali), exaggeration (Ghuluw), and delegation (Tafwid).
(Javadi Amoli, 1390: 437) Af'ali Monotheism emphasizes the independent agency of God and does not imply any partner for God. This is while in the Takwini Wilayah of the Infallible Imam (AS), their intervention in the world is derivative and subordinate to the agency of God; therefore, it has no contradiction with the monotheistic system, especially since in the Holy Quran, this type of agency subordinate to the agency of God is officially recognized.
The Infallible Imams: By God's permission, in addition to legislative guardianship (Wilayah Tashri'i), they possess ontological guardianship and the power to intervene in humans and the realm of creation; 2.
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