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AMERICAN UNIVERSITY OF BEIRUT TOWARD A TRANSCENDENT POLITICAL PHILOSOPHY: A PHILOSOPHICAL STUDY OF RŪḤULLĀH Al-KHUMAYNĪ’S THEORY OF WILĀYAT AL-FAQĪH by HUSSEIN IBRAHIM IBRAHIM A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts to the Department of Philosophy of the Faculty of Arts and Sciences at the American University of Beirut Beirut, Lebanon January 2021 AMERICAN UNIVERSITY OF BEIRUT TOWARD A TRANSCENDENT POLITICAL PHILOSOPHY: A PHILOSOPHICAL STUDY OF RŪḤULLĀH Al-KHUMAYNĪ’S THEORY OF WILĀYAT AL-FAQĪH by HUSSEIN IBRAHIM IBRAHIM AMERICAN UNIVERSITY OF BEIRUT THESIS RELEASE FORM Ibrahim Hussein Ibrahim Student Name: __________________________________________________________ Last First Middle I authorize the American University of Beirut, to: (a) reproduce hard or electronic copies of my thesis; (b) include such copies in the archives and digital repositories of the University; and (c) make freely available such copies to third parties for research or educational purposes: As of the date of submission One year from the date of submission of my thesis. Two years from the date of submission of my thesis. Three years from the date of submission of my thesis. Hussein Ibrahim February 14, 2021 __________________________________________________ Signature Date ACKNOWLEDGEMENTS I would like to express my intense gratitude to many people whose help has been essential in writing this thesis. First and foremost, I would like to thank my advisor, Professor Raymond Brassier, for being a source of inspiration and encouragement since my undergraduate years at AUB. This thesis would not have been possible without his valuable comments on my many philosophical inquiries and instructive advice throughout my study. I am also deeply thankful to my advisor, Professor Emma Gannagé, for her guidance and support. Her insightful feedback advanced my knowledge on the scholarly approach to academic research on Islamic philosophy. Furthermore, her remarks on the first draft of this thesis had significantly contributed to the development of this research. This research project had been percolating in my mind for some years and since then had been enriched by many of my professors, colleagues, and friends throughout my academic studies. I am especially grateful to Professor Bashshar Haydar with whom I discussed the initial aspects of this project back when I took his course on political philosophy during my undergraduate years. Our intellectual conversations at the time inspired me to take over this project. I am further grateful to Professor Rula Jurdi Abisaab. The mentorship, guidance, encouragement, and patience she had lent to my academic progress while pursuing my previous M.A. in Islamic Studies under her supervision at McGill University will always have a positive influence on my research and academic outlook. I will forever be indebted to her. A great thanks to my dear friend Muhammad Fariduddin Attar, who gave me valuable feedback and comments on the final draft of this thesis. Though, I admit I may have underutilized his useful advice and constructive criticisms. I cannot forget to thank the departmental secretary Ms. Samar Rawas, whose care and kind help were consistent throughout my study at AUB. I cannot express enough gratitude to my parents and parents-in-law for their unconditional love and support. Their precious prayers and endless encouragement are what kept me going. I hope that I have made them proud. Last, but not least, this thesis would not have been possible without the tireless hours of steady care, utmost support, and constant devotion from my dear wife and best friend, Kawthar. In fact, none of my academic achievements would have been possible without her companionship and her proofreading of every word of every academic piece I have written. The mere typing of words cannot do justice to all what she gives to me and our family. Finally, I am most thankful for our beloved sons, Ibrahim Hadi and Muhammad Mahdi, who will always be my greatest achievement and blessing. This is for them. 1 ABSTRACT OF THE THESIS OF Hussein Ibrahim Ibrahim for Master of Arts Major: Philosophy Title: Toward a Transcendent Political Philosophy: A Philosophical Study of Rūḥullāh al-Khumaynī’s Theory of Wilāyat al-Faqīh This thesis critically explores Rūḥullāh al-Khumaynī’s (1902–1989) theory of Wilāyat al-Faqīh (guardianship of the jurist), tracing its philosophical sources, and bringing to light its conceptual structure and implications. It presents al-Khumaynī’s argument on the necessity of establishing an Islamic government and his position on the correlation between religious and political authority. It highlights some of al-Khumaynī’s rationales for an Islamic social-critical philosophy and examines his aim in reconciling the relationship between theoretical and practical aspects of Islam. In doing so, it investigates al-Khumaynī’s religio-political vision and the social and political motivations that led him to theorize an Islamic government headed by the guardian jurist, or al-walī al-faqīh. The thesis attempts to answer the question of whether Wilāyat al-Faqīh should be considered as a philosophical, political, or jurisprudential theory. Traditionally, Wilāyat al-Faqīh has been viewed as a legalistic, jurisprudential, and theological notion. However, Wilāyat al-Faqīh can also be understood as a political- philosophical theory that is influenced by a long tradition of Islamic philosophy. I argue that this theory is a legitimate form of Islamic political philosophy. To substantiate this claim, I investigate the philosophical perspective of al-Khumaynī’s religio-political thought and examine the philosophical foundations of Wilāyat al-Faqīh. This entails an analysis of the existing genealogical relationship between Wilāyat al-Faqīh and the philosophical tradition of Islam. Therefore, I discuss how al-Khumaynī’s theory could be seen as a political extension of Mullā Ṣadrā’s (1572–1636) integrative epistemology, despite the fact that no explicit declaration to this effect was made by al-Khumaynī. In this context, I show how theoretical ontology and epistemology turned into practical politics in the hands of al-Khumaynī. I further show how the philosophical characteristics of Wilāyat al-Faqīh reflect the pragmatism of al-Khumaynī who integrated the “idealism” of al-Fārābī (Alpharabius) (870–950/1) and the “realism” of Ibn Sīnā (Avicenna) (980–1037). Through different examples from al-Khumaynī’s texts, I show how al-Khumaynī’s religio-political theory represents a synthesis of three epistemic trajectories: philosophical, mystical, and religious. In particular, I show how it reflects a deep 2 conviction in the subtle concordance between rational and revealed sources of knowledge. Building on a variety of primary and secondary sources, I draw out what al- Khumaynī believes to be the goal of politics in his revolutionary thought and investigate the role of ontology in his religio-political theory. I further situate the philosophical characteristics of al-Khumaynī’s Wilāyat al-Faqīh in relation to its practical implications and political ramifications. In doing so, I locate the structure of the Islamic Revolution and Islamic Republic in contemporary political and philosophical debates. I further discuss al-Khumaynī’s extension of the theory of Wilāyat al-Faqīh in public affairs to the concept of the absolute guardianship of the jurist (al-wilāya al-muṭlaqa li- al-faqīh). The present thesis contributes to an understanding of the connections between Islamic philosophical tradition and al-Khumaynī’s religio-political theory of Wilāyat al-Faqīh. It paves the way for the construction of an original understanding of Islamic political philosophy and argues for its revival in the contemporary world in the hands of al- Khumaynī under what I call a “Transcendent Political Philosophy.” 3 TABLE OF CONTENTS ACKNOWLEDGEMENTS ..........................................................1 ABSTRACT .................................................................................2 1. INTRODUCTION ....................................................................7 2. FROM INTEGRATIVE EPISTEMOLOGY TO WILĀYAT AL- FAQĪH ........................................................................................18 2.1. The Ṣadrian Model of the Perfect Epistemic Authority ..................................... 23 2.2. Divine Revelation as a Source of Epistemic Reliability ..................................... 35 2.3. The Heirs of the Infallible’s Authority .............................................................. 40 2.4. Mullā Ṣadrā and al-Khumaynī Seeking Reformation and Revolution ................ 45 3. Al-KHUMAYNĪ’S POLITICAL THEORY: FROM ISLAMIC GOVERNMENT TO WILĀYAT AL-FAQĪH ..............................56 3.1. Al-Khumaynī’s Political Vision: The Motivation for Revolution ...................... 56 3.2. The Necessity of an Islamic Government .......................................................... 64 3.3. Wilāyat al-Faqīh (The Guardianship of the Jurist) ............................................ 72 3.4. The Absence of the Infallible and Presence of Wilāya ....................................... 81 4. THE PHILOSOPHICAL FOUNDATIONS OF AL- KHUMAYNĪ’S RELIGIO-POLITICAL THEORY ...................92 4.1. Al-Walī al-Faqīh: A Farabian Second Sovereign and an Avicennan Caliph....... 92 4 4.2. Philosophizing the Proposed Epistemic-Practical Capacity of al-Walī al-Faqīh .............................................................................................................................

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