The Wilāya-Oriented Society and the Ummah-Centered Order (The Relationship Between the Islamic Ummah and the Wilāya-Oriented Society in the Model of the Global Islamic Order)

This article examines the relationship between the Islamic Ummah and the Wilāya-oriented society within the framework of the model of the global Islamic order. The desirable model of global order, derived from Islamic teachings, is the “Ummah-Imamate Order.” On the other hand, Islamic sources emphasize a pattern of social interactions among Muslims under the title of “Wilāya” (guardianship), which shapes the Wilāya-oriented society. The main question of this article concerns the nature of
the social fabric of the Ummah-centered order, its layers, characteristics, and the relationships among them. The goal is to explain the social layers in the Ummah-Imamate model, analyze the factors shaping the social fabric, examine the depth of patterning in each layer, and the role of deeper layers in organizing more superficial ones, and how each layer forms distinct levels of behavioral, identitarian, existential patterning and social order. The central idea is that the Ummah-Imamate order is a social order composed of two intertwined layers-the society of Muslims and the Wilāya-oriented society-and is part of the monotheistic society. The Wilāya-oriented society constitutes the central core and focal axis of the Ummah, and without it, talk of the emergence of the Ummah will make no sense. By proposing the idea of a network order in contrast to a hierarchical order, this article envisions a role for the Wilāya-oriented society that transcends the deepest social layer of the Ummah-Imamate order. This role elevates the Wilāya-oriented society as the focal axis and central core of the order and illustrates its position in transforming discussions of power, legitimacy,
and foundational concepts of political science within the Islamic Ummah order. The research method is analytical-deductive, and in citing Islamic sources, it employs valid and conventional methods of research in Islamic texts.The article is organized into two sections: the first section addresses the characteristics of the social layers, and the second section examines the position of the Wilāya-oriented society in transforming political concepts. In the first section, the monotheistic society is a space grounded in the shared belief in the centrality of justice and equity in social organization, which guarantees the rights of the entitled and values on the basis of the sacred. The Islamic society is formed within the monotheistic society and on the basis of explicating rights and values according to the Sharia and the Islamic methodology. This social fabric possesses a deeper essence than mere shared belief and creates an independent culture that is identity-forming. This stage of organization requires the determination of boundaries of self-sacrifice, the model of self and other, the model of friendship and enmity; in light of this, the Islamic society becomes capable of defining territorial and identitarian boundaries, strengthening solidarity against external forces, and preserving the independence and sovereignty of its domain. This capability provides the foundation for elevating the society-building of Muslims to believing Muslims and realizing
the Wilāya-oriented society. Nevertheless, the society of Muslims is composed of a structure a portion of which lives in doubt and vacillation in thought, behavior, and faith. Therefore, realizing an order based on responsible collective inner commitment-which is the prerequisite for a network order-is difficult within it. Accordingly, it is organized on the basis of a hierarchical order and its requirements in realizing a system of obligation and obedience. The Wilāya-oriented society is the central point and deepest social layer of the Ummah, founded on profound heartfelt bonds with the sacred
and constructed by saints (awliyāʾ) who are faithfully and committedly devoted to responsibility. They are capable, through their commitment and sincerity, of transforming the hierarchical order into a Wilāya-oriented network order. Through
the three pillars of faith, affection, and commitment, they constitute the truth of the organizing social institutions in the Ummah-Imamate order-namely, enjoining good and forbidding evil, associating oneself with God’s friends (tawallī) and dissociating oneself from God’s enemies (tabarrī), and social guardianship (wilāya). In the second section, the role of the Wilāya-oriented society as the focal core of the Ummah-centered order is examined. The article distinguishes between hierarchical order (based on power and coercion) and network order (based on cooperation and empathy), and by delineating
the Wilāya-oriented order as a network order, it addresses the transformation of foundational political concepts in light of this redefinition. In the transformation of political obedience and obligation, it examines amorous order in contrast to servile order; and in the transformation of calculative logic, it deals with the behavioral model based on self-sacrifice and acceptance of truth. In governance, the Imam, through the path of hijra (migration), baʿtha (prophetic mission), jihad, and shahāda (martyrdom), becomes the exemplar of the Ummah’s virtues and organizes the Um mobilization within the framework of mutual rights between ruler and ruled. In politics, the organization of power is founded upon struggle to attain the transcendent and is built on justice, freedom, and spirituality. Wilāya is the synthesis of sovereignty and love, and stands apart from modern sovereignty (the monopoly of force). Ultimately, politics is centered on preserving justice, not on balancing power.
In the conclusion, the Wilāya-oriented society—the semantic core of the Islamic order—is network-based and amorous, whereas the other layers are hierarchical. The society of Muslims defines boundaries, and the monotheistic society resists tyranny (ṭāghūt). In the ideal model, power relations are organized according to the logic of Wilāya, and Wilāya-oriented actors are the pioneering social agents. This layering shapes the dynamics of international relations in the Islamic world.