Urdu translation of the famous book of Shah Waliullah Dehlavi, Hujjatullah-il- Baligha. Translated by Maulana Abdul Haqq Haqqani Published. Picture. Urdu Hujjatul Balaghah Translation by: مولانا خلیل احمد بن مولانا سراج احمد Picture. Urdu Talkhees - Hujjat ul Balaghah Shaykh Syed Raziuddeen. Urdu translation of the famous book of Shah Waliullah Dehlavi, Hujjatullah-il- Baligha. Download PDF ( MB) More in this category: «Saadat-ul-Ibad Sharah Mubda wa Maad - Urdu - volume 2 Difa-e-Mujaddid - Urdu.

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He states: Some people think that there is no usefulness involved in the injunct of Islamic law and that in actions and rewards as prescribed by God there is no beneficial purpose.

They think that the commandments of Islamic law are similar to a master ordering his servant to lift a stone or touch a tree in order to test his obedience and that in this there is no purpose except to impose a test so that if the servant obeys, he is rewarded, and if he disobeys, he is punished. This view is completely incorrect. The traditions of the Prophet and consensus of opinion of those ages, contradict this view. Pendlebury, trans. Jalbani, Lahore: Ashraf, Considered his most important work.

First published in Rae Bareily , India in Hijri. Sata'at Manifestations , trans. Hashimi, Lahore: Idarah Thaqafat Islamiyya, ; trans. One of the important writings on Sufism. One of the most comprehensive metaphysical works. Besides these, he is also credited being the first to translate the Quran into Persian in the Indian subcontinent. His deep understanding of the Qur'an, Hadith, Fiqah and Tasawwuf made him highly knowledgeable scholar at an early age.

Since he believed that an emphasis of the Quranic teachings was made vital to Muslims, he translated Arabic Qur'an into Persian. Few Muslims spoke Arabic and so the Qur'an had not been widely studied previously. 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. 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.

Hujjatullah-il-Baligha - Urdu translation

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".

The symbols mazann for the religious acts were set in pre-eternity to be the most suitable for the nature of every people. These symbols have a very special relationship to their referents, for they are not only models 15 Ibid.

Iujjat was largely for orthodox consumption, so that this is as far as Wall Allah discusses the finality of religious forms.

However, in his more mystical work, the Tafhlmat, he presents the concept that development in religious understanding continues, not prophetic revelation--but further possibi- lities for individual spiritual development. The principal bearers of this further development are, first, Ibn 'Arabi, and finally, Shah Wali Allah himself.

Al- Tafhmadt 1: HERMANSEN of them, standing for them, but they come to have an identical spiritual value and effectiveness insofar as the requital of God is concerned, and insofar as their psychological and spiritual effect on the humans practicing that religion is concerned.

The relationship of the mazinna to the principle for which it stands is compared by Shah Wall Allah to that of the word to its referent, or the mental image to the reality which is thought about.

While the relationship of the symbol to its referent is fixed within any one context, it is possible that just as there are different languages, there may be different sets of mazann, each corresponding to a successive revelation of the one true din. According to this theory of change, the symbols for the best interests masalih of the human race will vary with the in ages and customs.

Examples of such abrogations are given, such as the varying of symbols or their expected locations within the Islamic tradition during the lifetime of the Prophet due to changes in material circumstances.

Hujjatullah Al Baligha Urdu By Shah Waliullah Dehlvi Pdf

For example, the rules of inheri- tance were changed when the first Muslims emigrated to Medina, 16 Hujjat Allah 1: The Holy Enclave Hazirat al-Quds are the highest angels and souls of great beings who participate in the process of assisting the humans species.

Another ruling where the mazinna changed concerned a prohibition on making a date beverage in vessels other than water skins, as this would lead to fermentation.

Later the prohibition was applied directly to the drinking of alcohol.

The reason given for this change in the mazinna of the ruling was that by the time of the second, more comprehensive and clear prohibition, the Muslims had become firm in their faith and able to obey the rule. Other factors in the variation of religious rulings were changes in particular historical cir- cumstances. For example, Jacob had imposed on himself certain dietary restrictions as the result of a vow to God, and these were made incumbent on the Jews.


The Muslims, however, did not have to follow the same rules since these historical circumstances were not considered part of the heritage of the Arabs. He must also consider the relationship of the symbols to the time in which they had been revealed. Therefore, those rulings which are conditional upon the symbols for the salutary purposes mazann al-masalih of that time, and then those symbols come to vary due to variations in customs-he the prophet changes, since the essential goal in the legislation of rules is the best interests of mankind masdlih , and these are indicated by the symbols mazann.

Sometimes a thing is a symbols for a salutary purpose, then it ceases to be such a symbol for it Some of these mazdnn may be considered natural symbols, as they are derived through the branch of rulings based on the masalih those things which are in accordance with the nature fira and purpose of the human race. Violating rules connected with such mazann may be understood to lead to some sort of natural punishment or damage for a person even if no religious law had been revealed explicitly requiring them.

In the case of the religious laws shari'as connected with specific historical contexts; the religious symbols embodied in their rulings are derived from particular and temporal contexts. These come to have a general validity at a higher spiritual level and from there come to affect the form of the human species which exists from pre-eternity in the archetypal plane of the World of Images.

Thus the symbols derived from the sharl'a branch of legislation become "naturalized" so that being requited on the basis of them is natural, as well as being based on legislated decrees. This conclusion reinforces Shah Wall Allah's argument for the importance of the study of the hadith or sayings of the Prophet, an argument for which the entire first volume of the Hujjat Allah is a prelude. Here again a tension is evident in Shah Wall Allah's thought between universality and particularity.

While the first cate- gory of religious symbols, the mazdnn which embody the masalih or beneficial interests of humanity, are recognized as based on the form of the human species based in a higher spiritual realm, the second category of the particular rules of the revealed Islamic shar'a, generated by particular historical circumstances or incidents, can only be allowed to carry the same force by allowing them a special power to reach this higher level.

Such a transformation occurs by negating time, so that these special events may act on the pre-eternal form of the human species altering it so that they become embodied in its ultimate destiny. Reasons for Requital Natural-Spiritual Reasons 1. The human specific form For Requital 2.Later the prohibition was applied directly to the drinking of alcohol.

A few years after his birth the last powerful Mughal ruler, Aurangzeb, died, and this began a decline and disintegration of Muslim power in India. He therefore made his life's mission one of reconciling these opposing viewpoints. While the relationship of the symbol to its referent is fixed within any one context, it is possible that just as there are different languages, there may be different sets of mazann, each corresponding to a successive revelation of the one true din.

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