Politics Allah Ke Wali Book


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Allah Ke Wali Book

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Allah Ke Wali

The word wali has a range of different meanings. Hans Wehr lists its various definitions: Helper, supporter, benefactor, sponsor; friend, close associate; relative; patron, protector; legal guardian, curator, tutor; a man close to God, holy man, saint in the popular religion of Islam ; master, proprietor, possessor, owner. Rather he the Prophet , during his life and after his death, was the wali of every believer, and every believer is his wali in life and death.

The walayah which means the opposite of enmity i.

As for the wilayah that means authority, then it is said concerning it: wali of every believer after me. It cannot refer to anyone with authority. This is because friendship is different from the wilayah which means authority. In the latter, one only says: wali of every believer.

Shah Wali Allah ke Maakhaz kutub wa Shakhsiyaat - (Urdu) - (PB)

All of this is from the explanations of Shaykh al-Islam Ibn Taymiyyah , and it is extremely strong as you can see. This is different from saying that he was more deserving of the succession than others. So, the question of comparison does not even arise! Imam Ibn Jawzi d. It is said: their Lover. And it is said: their Ruler. It is said: their Lover and Ruler. We have reasons to believe that Shaykh Ibn Taymiyyah deliberately misrepresents the truth about the word wali, but does not intend the blasphemous implications.

The walayah which is the opposite of enmity is what is mentioned in these texts, not wilayah which is authority.

But these ignorant people make wali the ruler, and do not differentiate between walayah and wilayah. As human systems, whether physical, moral or social, progress further towards this goal, religion is the factor which is administered to the system the analogy is one of a doctor [God] giving medicine [religions] to his patients. This additional component is designed to be just that elixir which will assist the system in achieving its balance or harmony so that it may progress further.

We see the influence of Islamic mystical thought in Shah Wall Allah's theory that each particular religious revelation has its origin in a primordial archetypal religion known as the din. Actualized manifestations of the ideal form of religion known as milal sing. As these human systems have developed throughout history, religion has adapted in its form, beliefs, and spiritual practices to the customs, previous faiths, and temperaments of the nations to which it has been revealed.

Here it is also interesting to note further ideas of Shah Wall Allah concerning the relationship between a particular community and its religion. These however reflect a more liberal interpretation on his part of the implications of this theory and are found in one of his mystical works, al-TafhTmad al-Ildhiyya, not in the Hujjat Allah.

Shah Wall Allah writes in this work that disliking the slaughter of animals and believing in the eternity of the world is part of the innate constitution or temperament with which the Hindus are endowed. On the other hand, allowing the slaughter of animals and believing 5 See, for example, Ibn 'Arabi, Bezels of Wisdom, trans.

Austin, p.

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New York: Reprint Books for Libraries; , pp. HERMANSEN in the creation of the world in time is consistent with the innate constitution with which the Semites and Persians are endo- wed 8 In the same discourse Wall Allah notes that some differences in beliefs are due to differences in the innate tempe- raments and material conditions of nations, but are to be considered basically extrinsic to religious revelation, and therefore the prophetic messages did not discuss them.

Examples of this which he cites are: the belief in the eternity of the world, reincarnation, the issue of God's changing and renewing attributes and His temporal attributes such as seeing, descending, the self-renewing will, and so on.

This passage, however, cannot be viewed in isolation from Shah Wall Allah's arguments for the superiority and finality of the Islamic revelation. The universalistic implications of this naturalistic and developmental theory of religious revelation are consistent with one aspect of Shah Wall Allah's purpose in writing the IHujjal Alldh, that of putting the faith of Islam on a strong basis by explaining that there are salutary purposes masalih underlying religions legislation which are based on the ideal constitution of the human species.

However, his contention that recognizing these salutary purposes is not sufficient for deciding the validity of legislation, and his arguments for the final and immutable nature of the specific Islamic rulings, introduce an element of tension into his thought. This arises due to the difficulty of asserting the ultimate validity of parti- cular rulings embodied in Islamic Law Shar'a while striving the explain these as emerging from an ideal universal form dTn.

Three broad areas of tension which occur in Shah Wali Allah's exposition will be discussed here: 1. The tension between those rulings incorporated in a prophetic revelation which are based on universal human 8 Wali Allah, Al-Tafhimdt 1: 92 no.

It should also be noted that Shah Wali Allah does not consistently maintain this tolerant attitude.

For example, in Al-Tafhimat 2: no. The problem of affirming that Islam is the final, universal revelation while asserting that it was appropriate for the specific historical situation and temperament of the Arabs to whom it was first revealed.

The problem of explaining how spiritual influences operate through each of two branches of religious legislation which Wali Allah's theory posits: a.

Having posited this relativistic and progressive model of religious revelation, Shah Wall Allah has to develop his explana- tion of the specific nature of Islamic legislation and ritual practice within this framework. He observes that the purpose of specific rulings in any religion involves making that religion endure and giving higher truths a concrete embodiment among a community of people.

How then, are these specific rules to be derived?

According to Shah Wall Allah there is, suited to the basic nature of ideal constitution fitra of all human beings a sort of common religious substratum known as the madhhab tabl'l. Of this natural way or path Shah Allah writes, "This is like the natural belief for human beings which the specific form sura nau'iyya provides, and the sects of the nations are equal in observing it".

With this in mind, Shah Wall Allah cautions that the founder-leader imam of a religion should keep his acts of legislation as close as possible to the natural belief madhhabfabT'I of mankind so that they may be promulgated with the minimum of conflict.

HERMANSEN As human history unfolds, however, one is forced to acknow- ledge the differences which appear among nations both in temperament and historical heritage, and hence the need for variety arises in religious legislation due to these temperamental and historical factors. Hence, Wali Allah explains how the specific rulings of a religion are instituted by a prophet on the basis of several factors. One of these factors is the desirability of preserving among a people those aspects of previous traditions remaining among them which still operate for their benefit, as our author notes, "It is a principle of a successful prophetic mission that no previous custom which was good will be removed.

Shah Wali Allah also notes that there is a third category of contingent, accidental factors in legislation which arise due to demands on the prophet to give rulings in the context of particular situations and to answer questions at specific times. It is here that the first tension between the particular and the universal aspects appears in Shah Wall Allah's theory.

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After explaining that some inciden- tal rulings of a prophet may become enshrined at a higher level because at certain times a spiritual force operates which effects such a transformation, he observes that Prophet Muhammad therefore discouraged specific questions of this type.

This then leads to the acknowledgment of a certain arbitrariness of some aspects of religious legislation which must nevertheless be obeyed.

A second area where tension is evident in Sh5h Wall Allah's discussion is his description of Islam as final and universal. One reason given for the finality of Islam was that it completed the development of human social forms by providing for the highest form of social organization, the Caliphate.

A major and important portion of his discussion concerning the finality of Islam and its legislation elaborates on the structure of the Islamic laws. Here Shah Wall Allah distin- guishes between two branches of religious sciences: 1 Those related to the natural benefits or interests masalih of the human race and which are based on the innate constitution of man fitra.

According to Shah Wali Allah, one who wishes to be well- versed in the religious sciences has to understand that man is required to carry out religious obligations on the basis of either or both of these branches. In this context Shah Wali Allah presents his analysis of how religious symbols work. The concept of "religious symbol" is expressed in Shah Wali Allah's thought by the term "mazinna"; plural "mazann, or mazinnat". Mazinna is derived from the Arabic root z-n-n meaning "to think", "to believe"; hence a mazinna is "a place where something is expected or thought to be, a supposed location or instantiation", or "a mark or indication for something".

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Brand New Book. These new scholarly translations of Shah Wali Allah s two important treatises on Islamic law provide access to important debates on authority and reform in Islamic legal reasoning.It is also a mercy from Allah Ta'ala that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. Download this book in ZIP format. A kafir cannot be a wali for any Muslim, nor can a lunatic be a wali for anyone. In return for that, you have been accorded this status.

Equality in Lineage 1.