Chapter II

Salient Features of the Political Thought of

Shah Wali Allah Dehlawi

45
 1. Introduction
Shah Wali Allah Dehlawi (1703-1762) was a great religious scholar, sūfi and
revivalist of eighteenth century India. His thought and revivalism re-
awakened his contemporary Muslims and those of later centuries. His
contribution was not confined to the spiritual life of Muslims, rather it was
very comprehensive. He believed that Islam consisted of spiritual, moral,
social, economic and political teachings which were to be followed in all
spheres of life.

The political thought of Shah Wali Allah was based on principles derived
from the authoritative sources of Islam, i.e. the Quran and the Sunnah, and
the thought of classical Islamic scholars. He worked hard to reform existing
Muslim rule according to the firm foundation of the Quran and Sunnah and
to spread the ideal piety and morality of early Muslims (salaf al-sālihῑn) in
the lives of his contemporary Muslims.

2. Life of Shah Wali Allah Dehlawi

Shah Wali Allah Dehlawi was born in Phulat in Utter Pradesh. His original
name was Qutub al-Din Ahmad. Seeing signs of spiritual greatness in him,
he was given the title „Wali Allah‟ by his father Shah „Abdu al-Rahim who
was a scholar of Islam and a sūfi. He established an educational institution,
Madarasa-i Raḥimiyah, where he worked as the principal and teacher till his
death. He was also associated with the compilation of Fatāwa Alamgῑri.

Shah Wali Allah Dehlawi acquired his primary education from his father and
graduated from Madarasa-i Raḥimiyah at the age of fifteen. He was also
trained in tasawwuf by his father. He began to teach in the same madrasa
when he was seventeen and continued for twelve years. Then he proceeded

46
to Hijāz for the pilgrimage and for acquiring higher education. In Madina he
was influenced by Sheikh Abu Tahir bin Ibrahim. It was a coincidence that
both Shah „Abdu al-Rahim and Sheikh Abu Tahir bin Ibrahim were very
similar in their attitude. Their approach towards controversial issues was
academic. They tried to reduce differences on details of belief and
interpretations by reconciling conflicting ideas. This training made Shah
Wali Allah a man of broad understanding and capable of academic
detachment from partisan arguments and beliefs.1

Shah Wali Allah spent fourteen months in Hijāz and returned to Delhi in
1732. By then the Mughal Empire had been totally weakened and its
authority had rapidly declined. This greatly depressed Shah Wali Allah. He
sought strength through prayer and meditation and planned a line of action
for the future.

In Delhi he re-joined Madrasa-i Raḥimiyah, but left most of the classes to

other teachers and devoted himself to research and writing. Very soon he
became known as a great scholar and sūfi.2

3. Shah Wali Allah’s Revivalism

Shah Wali Allah Dehlawi was extremely disturbed by the condition of India
during his lifetime, yet he did not let despair overtake him, rather he decided
to work towards eradicating evils from society. Looking at circumstances
from a political view point, he made a strategy to reform the situation. The
main objectives of his program were the restoration of peace, justice and law
and order in the empire as per the Islamic sharῑ‘ah.3 He tried to fulfill these

1
I. H. Qureshi, „Ulama in Politics, p. 108.
2
Ibid, pp. 108-126; G. N. Jalbani, Life of Shah Wali Allah (New Delhi: Kitab Bhavan, 2006) pp. 1-41.
3
Abdur Rashid Bhat, Political Thought of Shah Wali-u-Allah (Delhi: Adam Publishers, 1996) p. 87.

47
objectives in two ways: firstly, he sought to establish contact with
contemporary Muslims in positions of authority through meetings and
letters, explaining to them the condition of India and calling them to save it.
Secondly, he interpreted the teachings of Islam as per the needs of the time.

Shah Wali Allah boldly criticised contemporary rulers and their nobles for
their misdeeds, corruption, luxury and indolence and advised them to get rid
of the evils which were widespread in society. He urged them to repent for
their past misdeeds and abstain from indulgence in luxury.4

Shah Wali Allah suggested that only those who are orthodox in beliefs and
have never been charged with bribery should be appointed as quḍāt (judges)
and muḥtasibūn (regulators of public business). Imāms of mosques should
be well-paid and should lead prayers punctually.5

Similarly, Shah Wali Allah advised soldiers to be true Muslims by practising

the Islamic way of life. He criticised them for their indiscipline, hostile
approach towards the common people and their addiction to wine and other
intoxicants. He advised rulers to train the army well and to appoint only
those who are brave, kind to their colleagues and sincerely loyal to the
emperor as superintendents. All those soldiers who had betrayed their trust
should be dismissed. Soldiers should be regularly paid, due to delay in
getting salaries as a delay in their salaries will lead them to borrow money
on interest which will in turn ruin them.6

Shah Wali Allah further suggested that the khalῑsah (territory whose
revenues accrued directly to the royal treasury) should be extended up to

4
Ibid, pp. 85-87.
5
K. A. Nizami, “Shah Wali Allah: His Work in the Political Field” in A History of Freedom Movement,
vol. 1 (Karachi: Pakistan Historical Society, 1957) pp. 522-524.
6
Ibid, pp. 522-524.

48
Sirhind on one side and Akbarabad on the other because one of the causes of
weak administration was decrease in khalῑṣah and the consequent deficit in
treasury.7

Shah Wali Allah realized that the Jats were more harmful for Mughal rule
than the Marathas and Sikhs as their territory was near the capital. During
Ahmad Shah‟s (r. 1748-1754) era, the Jats attacked and looted Delhi. The
government was too weak to crush their uprising and prevent their
depredations. They plundered the people, violated their honour and set fire
to their houses. This plunder started in early Rajab 1161 A.H (1748 C.E) and
continued till the end of Sha‟ban.8 Shah Wali Allah mentioned this tragic
incident in one of his letters to a Jat leader, Hafiz Jara Allah Panjabi.

Shah Wali Allah invited the ruler of Hyderabad, Nizām al-Mulk Ᾱsaf Jāh,
the Rohilla chief Najib al-Dawla and the Afghan ruler Ahmad Shah Abdali
to combat the Marathas, Jats and Sikhs and restore peace throughout the
realm.9 Through letters and meetings, he encouraged and pleaded with them
to launch a military campaign, as it was the only way to save the Mughal
state and its people. In a letter to Ahmad Shah Abdali he explained about
India‟s geographical situation, regional administration, economic condition,
and the military power of the enemies etc. Nadir Shah‟s massacre, torture of
honourable families and loot and plunder of cities was also described in
Shah Wali Allah‟s letters to Ahmad Shah Abdali, encouraging him to invade
India.10

7
Ibid.
8
Ibid.
9
Abdur Rashid Bhat, Political Thought of Shah Wali-u-Allah, p. 88.
10
G. N. Jalbani, Life of Shah Wali Allah, pp. 61-62.

49
Ahmad Shah Abdali attacked India in 1759, captured Punjab and re-
established Muslim rule there. Then he advanced towards Delhi and the
Afghans and Marathas met at Panipat, where the battle continued for a few
months. On 14 January 1761 Afghan troops defeated the Marathas. The
arrival of Ahmad Shah Abdali and the third battle of Panipat influenced the
fate of India. The Sikhs lost Punjab. The Rajputs who tried to recover their
lost lands were prevented from doing so. The Maratha confederacy dispersed
into different independent clans.

4. Salient Features of the Political Thought of Shah

Wali Allah
Besides his letters, Shah Wali Allah Dehlawi interpreted the political
teachings of Islam through his writings, which clearly differentiated between
Islamic and un-Islamic rule.

4.1. The Theory of Irtifāqāt

Shah Wali Allah‟s political thought begins with al-irtifāqāt i.e. the theory of
socio-cultural development. It begins with the emergence of a primitive
society which develops into a commonwealth in the final stage.

4.1.1. Primitive Stages of Political Development

Language is the instrument by which man expresses what is in his mind. It is
not only the vehicle of communication but also an instrument of thought.
Hence according to Shah Wali Allah, the first step for a man towards the
attainment of irtifāqāt is the acquisition of language. First he imitates what
he hears from those with whom he is associated. Then he begins to express
his thoughts and feelings. When he is hungry and thirsty he finds an
experienced person who teaches him to sow, dig wells, domesticate animals,

50
reap, thresh, winnow, store and to cook. He finds a dwelling to protect
himself from the weather, clothing to cover his nakedness and selects a mate
to fulfill his physical desires and assist him in his domestic life. Thus he
interacts with the people around him in several matters. A man of
exceptional ability and sound judgment subdues others and becomes their
leader by one means or the other.11

Unlike animals, man possesses a comprehensive outlook towards life. Most

deeds are for rational benefits: it could be to establish justice in town, to
refine the soul, to perfect character or to win a special space in the hearts of
fellow beings etc. Aesthetic and emotional motives are also there in human
nature, so that beyond his basic needs, man seeks delicious foods, a
magnificent dwelling, sumptuous clothing and a beautiful wife etc.12

Shah Wali Allah says that man desires to attain his basic needs in a
sophisticated and refined manner. His desire paves the way for the
emergence of five sciences: the wisdom of living, wisdom of earning,
wisdom of managing his household, wisdom of economic transactions and
wisdom of co-operation, which guide him in the pursuit of his needs. Living
in accordance with these sciences, he attains a high standard of social and
moral progress. That is the second stage of irtifāq.13

11
Shah Wali Allah Dehlawi, The Conclusive Argument from God: Shah Wali Allah of Delhi's Hujjah Allah
al-Baligha, trans. Marcia K. Hermansen (Delhi: Kitab Bhavan, 2013) pp. 119-120 ; Shah Wali Allah
Dehlawi, Al-Budur al-Bazigha, trans. Ghulam Husain Jalbani (Islamabad: National Hijra Council, 1985)
pp. 53-54.
12
Shah Wali Allah Dehlawi, The Conclusive Argument from God, pp. 115-116.
13
Shah Wali Allah Dehlawi,The Conclusive Argument from God, pp. 121-128; Shah Wali Allah Dehlawi,
Al-Budur al-Bazigha, pp. 55-74.

51
 4.1.2. Emergence of the City-State as the Primary Stage of
Political Development
When people co-operate with each other, some of them seek the help of
others. This co-operation and exchange of assistance among people from
different backgrounds- such as traders, weavers and tillers etc. - constitute a
township. According to Shah Wali Allah, such a habitation can be called a
city or town if they are villagers who belong to different families and groups
and have close dealings with each other because a township is not merely
walls, fortresses and markets. The families and groups in the city are like
organs of a human body. All organs are obliged to unitedly protect the body
and to keep it in sound condition. For this they have to choose a leader who
is capable of fully reforming its affairs and to prevent corruption and other
malaise.14

According to Shah Wali Allah Dehlawi there are several reasons to choose a
leader. They are:

a) Jealousy and stinginess are instinctive in human nature. They result in

differences and disputes which cause disruptions in relations between
people of the city and create a sense of insecurity. Therefore it is
necessary to select a just ruler who is capable of solving disputes. This
phase is called execution (qaḍā’).
b) When low desires and baser tendencies prevail upon the people and
the city is corrupted and diseased, a just ruler is elected. This phase is
named potent monarchy (shahriyāriyah).
c) Sometimes people who are jealous, indulge in loot, murders and
rebellion. Then brave fighters are required to be gathered under a
14
Shah Wali Allah Dehlawi, Al-Budur al-Bazigha, p. 75.

52
 capable leader to suppress such groups and protect the city. This phase
is termed as jihād.
d) People may not have enough time and capacity to handle both their
personal affairs and the affairs of the city. There are also a variety of
opinions among people. It is easy for them to entrust the affairs of the
city to a single person who will protect their life and property along
with the frontiers of the city, dig canals, build bridges, arrange
marriages of orphans and distribute inheritance among heirs and alms
among the needy. This phase is called headship or trusteeship and the
one who is entrusted with is the trustee or head.
e) A large number of people in the city are of corrupt nature, desire
luxury and act upon their low desires. Hence a wise missionary who
cultivates noble characters is to be elected, so that the administration
of the city may be managed. This phase is called purification
(tazkiyyah) and admonition (maw‘iẓah).15
4.1.3. The Third Irtifāq
The third irtifāq refers to maintaining of mutual relations between the people
who live in a city.16 Shah Wali Allah Dehlawi calls the individual who rules
the city in this stage as a leader (imām) or king (malik).17 The king is
required to possess seven cardinal virtues. They are: ḥikmah (wisdom) for
making public policies, „iffah (chastity), samāḥah (generosity), shujā‘ah
(bravery), faṣāḥah (eloquence), diyānah (honesty) and samt al-ṣālih (good
conduct) along with certain universally acknowledged qualities such as
sanity, adulthood, gentleness, forbearance, an extraordinary capacity for
15
Shah Wali Allah Dehlawi, Al-Budur al-Bazigha, pp. 75-77; Shah Wali Allah Dehlawi, The Conclusive
Argument from God, pp. 129-130.
16
Shah Wali Allah Dehlawi, The Conclusive Argument from God, p. 129.
17
Shah Wali Allah Dehlawi, The Conclusive Argument from God, p. 129; Shah Wali Allah Dehlawi, Al-
Budur al-Bazigha, p. 94.

53
understanding and judgment, and a reputation among the public for
dedication to human welfare.18

The king is required to be assisted in the affairs of the city by three

important offices. They are: lieutenants whose responsibility is protecting
the city from external aggressions; policy-makers and executives who are
responsible for formulating new policies; and advisors of the ruler. If the city
is a human body, the lieutenants are its two hands which are responsible for
protecting it by carrying arms in both hands; and policy-makers, executives
and advisors comprise its intellect.19

The officials of the city are required to be honest, competent, obedient and
well-wishers of the king. They are answerable to the king and will be
punished for any negligence. If they deserve dismissal, the king should
dismiss them, hence he has to take care when he appoints anyone who may
have claim over him because of kinship or other factors. The number of
offices may be increased or reduced as per the requirement of expediency
and the ability of its officials. Sometimes the ruler can appoint one officer
for several departments or several officers for one department.20

4.1.3.1. Chief Officials of the City

According to Shah Wali Allah Dehlawi in general there are five principal
officials in a city. They are:

a) Judge (Qādi) who is a male, adult, free, sane, competent, firm, patient
and mild person and possesses sufficient knowledge in law. He has to

18
Shah Wali Allah Dehlawi, Al-Budur al-Bazigha, pp. 36-46, 79-81, Shah Wali Allah Dehlawi, The
Conclusive Argument from God, pp. 132-133
19
Shah Wali Allah Dehlawi, The Conclusive Argument from God, p. 134.
20
Ibid, pp. 133-135.

54
 consider all evidence and hidden circumstances before pronouncing
the judgment.
b) Military Commander (Amῑr al-Ghuzāt) who is an expert at war
machine. He has to appropriately organize brave soldiers and gallant
fighters. He should be aware of the potential of troops under his
command. He should know the methods of equipping the army and
techniques of deploying informers and spies for gathering information
about the enemy etc. Moreover, he is required to understand the
ultimate aim of war.
c) Manager of the City-State (Sā’is al-Madῑnah) who is in-charge of the
city-state. He is required to be firm and patient and aware of the exact
condition of the city-state. He has to appoint deputies from each group
of subjects of the city-state and to regulate the administration of the
city-state through these deputies. Thus he will be able to uplift the
backward classes of the city-state.
d) Tax-collector (‘āmil) or minister (vazῑr) whose duty is the collection
and distribution of taxes.
e) Secretary (vakῑl) who is responsible for organizing the daily life of the
king and may engage himself with the affairs of the city-state.21

In addition to these five chief officials, the ruler has to appoint a chief mufti
(shaykh al-Islam) if he wants to implement Islamic law in the city. The
function of the shaykh al-Islam is to declare rulings (fatāwa) on doctrinal
problems, to impart religion to people such that it is practised in daily life
and to arrange resources and men for the preaching of Islam.22

21
Shah Wali Allah Dehlawi, Hujjah Allah al-Baligha, vol. 1, p. 47; Shah Wali Allah Dehlawi, Al-Budur al-
Bazigha, pp. 94-95.
22
Shah Wali Allah Dehlawi, Al-Budur al-Bazigha, p. 95.

55
The ruler is also required to have proven himself in the art of composition of
letters, decree, etc. Sometimes he may have to deal with matters related to
history, arithmetic, astrology and medicine etc. Therefore, a versatile
intellectual who is an expertise in these fields is to be appointed. This
officer is called sage (ḥakῑm) by Shah Wali Allah.23

4.1.4. The Fourth Irtifāq

The fourth irtifāq investigates the political strategy of leaders of different
cities. When a king consolidates his power in a city and constantly rules over
it, greed, selfishness and jealousy naturally rise in his mind. Thus he breaks
all established conventions of relations with citizens of other city-states and
attempt to attack them out of selfish motives. This situation needs to be
controlled effectively; otherwise it will ruin peace and destroy people‟s life
and property. By itself this is sufficient for undermining all the achievements
of the previous stages of al-irtifāqāt. Therefore all city-states are required to
be led by a leader (al-khalῑfah) who is able to assure their security, peace,
justice, equity and welfare.24

The khalῑfah is required to possess an ideal moral character, political

acumen, tremendous power and high reputation. Only then will his authority
not be challenged by anyone. He needs to subdue all who might be a threat
to his dominion. He is required to ensure the active co-operation of leaders
of every city-state.25

No human society is free of wicked elements which disrupt the life of the
common people and plunder their property. Therefore the khalῑfah has to
23
Shah Wali Allah Dehlawi, Al-Budur al-Bazigha, p. 95; M. Al-Ghazali, The Socio-Political Thought of
Shah Wali Allah (Delhi: Adam Publishers and Distributers, 2009) p. 69.
24
Shah Wali Allah Dehlawi, The Conclusive Argument from God, pp. 137-8; Shah Wali Allah Dehlawi, Al-
Budur al-Bazigha, p. 97.
25
Shah Wali Allah Dehlawi, The Conclusive Argument from God, pp. 138-9.

56
ensure justice throughout the confederacy. His basic function is the
elimination of wicked elements. However, no system can eliminate them
without resorting to physical power. Therefore the khalῑfah has to maintain
troops, but he is not allowed to engage in war for his own sake. He is also
required to be aware of the factors which justify war. They are: the
eradication of wicked elements which are otherwise incurable. There may be
some less wicked elements too, which are to be controlled by curbing the
activities of some individuals or certain organizations by jailing their ring-
leader and seizing their properties etc. War is not allowed in such cases and
the khalῑfah is allowed to take such strong actions only on the basis of solid
evidence.26

Shah Wali Allah does not use any particular term for the leader. He calls him
‘al-khilāfat al-‘uẓmā’‟ (the supreme vicegerency), ṭabῑb al-aṭibbā’ (the
supreme physician), al-khilāfah al-khulafā’ (caliph of caliphs), imām al-
a'immah (the supreme leader), shaykh al-Islam (teacher of good morals) and
mālik al-mulūk (the king of kings).27 All these indicate that the leader of the
confederacy is at the highest level of political power. Through different
terms he highlights the different roles of the khalῑfah. By using al-khalῑfah
(the vicegerent), the standard Islamic term, he highlights that his authority is
a sacred responsibility and the ruler and ruled are obliged to behave
accordingly; al-imam (leader of the community) indicates a high level of
spiritual responsibility, moral integrity and social obligation; ṭabῑb al-aṭibbā’
(the supreme physician) implies, in the political context, the necessity of
diagnosing maladies of the governed and treating them with a high level of

26
Shah Wali Allah Dehlawi, The Conclusive Argument from God, p. 133; Shah Wali Allah Dehlawi, Al-
Budur al-Bazigha, pp. 97-98.
27
M. Al-Ghazali, The Socio-Political Thought of Shah Wali Allah, p. 74.

57
diligence, altruism and sincerity and shaykh al-Islam (teacher of good
morals) involves the educative and corrective role of the ruler whose moral
responsibility is to increase his efforts according to the requirements of
society.

According to Shah Wali Allah Dehlawi the political authority of the

confederacy is confined to defence and foreign relations. Therefore only a
small portion of revenue is to be surrendered to the confederacy and the
major portion remains under the city-states which are responsible for the
collection and distribution of taxes. The share of the confederacy will be
again added up to the city-states in proportion to their participation in
defence.28 No doubt, the theory of irtifāqāt provides adequate financial
support and autonomous power to city-states. Thus Shah Wali Allah
Dehlawi may introduce the idea of a federal system in which only defence
and foreign relations rests with the central power and all other affairs belong
to the federal states.

The khalῑfah should enhance his prestige and win over the hearts of the ruled
by using all functions of the confederacy, avoiding complete dependence
upon anyone and inspiring people while pursuing formidable tasks like war.
The khalῑfah also has to end the possible animosity of rulers of city-states
towards him, inspire awe in their minds and prompt them to surrender to his
authority as they do not have any other option.29

The khalῑfah is an overseer and protector of a system which combines many

heterogeneous elements. Therefore he has to remain alert by sending spies to
every nook and corner of the realm. If he perceives any rebellious move

28
Ibid, p. 73.
29
Shah Wali Allah Dehlawi, The Conclusive Argument from God, pp. 138-139.

58
from anywhere he has to rush to take preventive measures, weaken it and
block its advancement as a threat to his realm.30

The khalῑfah is required to make constant efforts to win the affection of his
people. However, mere verbal acceptance is not sufficient, rather he has to
find some signs of this affection such as acknowledgment of his authority in
public meetings and large gatherings and engraving of his name on coins
etc.31

4.1.5. The Concept of Islamic State

According to Shah Wali Allah Dehlawi, the attainment of the fourth irtifāq
is a natural necessity of human society. This was the reason which prompted
the children of Israel to ask their Prophets to choose a king who could lead
them to fight in the path of God.32 Analyzing the verse, Shah Wali Allah
explains that the propensity to establish a political order which reduces evil
and mischief is innate in human beings.33

It is not necessary that the irtifāqāt occur as outlined by Shah Wali Allah.
They can materialize in a similar or at least an approximate fashion. Here he
explains the general principles of the phenomenon which are identical in
every society. As each society has different customs and heritage, they can
manifest themselves in different forms, but the essence or general principles
are similar.34 The irtifāqāt can be diverse according to the varieties of
prevalent ideas. If Islamic thought co-exists with it, the irtifāqāt will be

30
Ibid, p. 139.
31
Ibid.
32
Al-Quran 2:246.
33
Shah Wali Allah Dehlawi, The Conclusive Argument from God, pp. 137-138.
34
M. Al-Ghazali, The Socio-Political Thought of Shah Wali Allah, p. 79.

59
Islamic; likewise if it co-exists with ideas of jāhiliyyah (ignorance) then the
irtifāqāt will also be jāhiliyyah.35

Here Shah Wali Allah explains the existence of a confederacy as a natural

phenomenon. He does not explain the idea in the light of authoritative
sources of Islam, i.e. the Quran and the Sunnah. Rather, he presents a
comprehensive idea of the society and the state grounded on rational and
pragmatic principles. However, at the end he says that the things which
make the state Islamic or jāhiliyyah are the principles which co-exist with it.
Hence Muslims should realize that since it is their collective religious
obligation to establish an Islamic political order, they should make
maximum effort to give the confederacy an Islamic color by Islamizing all
the stages of irtifāqāt.

4.1.5.1. Attainment of Iqtirābāt alongside the Irtifāqāt

Iqtirābāt, the plural of iqtirāb, literally means „seeking proximity‟ and is
derived from the word „qurb‟ which means „nearness‟ i.e. nearness to
Allah.36 The idea of iqtirābāt alongside irtifāqāt makes man a moral agent in
all stages of the latter. It generates a healthy relationship of man with his
soul in the beginning and with his fellow-beings in the later stages.

According to Shah Wali Allah, the attainment of iqtirābāt is necessary in all

stages of irtifāqāt because the healthy development of a human being is
possible only through the attainment of iqtirābāt. If the rulers and the ruled
of a state attain iqtirābāt, it will lead to the formulation of the Islamic state.37

4.2. Al-Khilāfah

35
Ibid, p. 79.
36
Ibid, p. 301.
37
Ibid, p. 82.

60
Shah Wali Allah Dehlawi uses the term al-khilāfah for both the confederacy
(as discussed in his idea of fourth stage of irtifāq) and the Islamic state. By
constantly using the typical Islamic term in both contexts, Shah Wali Allah
seems to be suggesting that al-khilāfah is a universal state which transcends
physical borders. It is the ultimate stage of human development in both
Islamic and un-Islamic states.

Integrating reason ( aql) into traditional sources of Islam (naql), Shah Wali
Allah explains that the establishment of the Islamic political order (al-
khilāfah) is a collective religious obligation (farḍ al-kifāyah) which means
that if anybody makes efforts to establish the state or runs it justly, the entire
society will be exempted from divine punishment. Otherwise the whole
society will be responsible for the negligence.

According to Shah Wali Allah Dehlawi, Allah has prescribed certain

collective obligations for the community. They are: al-jihād which is a
peaceful or military effort for promoting Islam and protecting the territory;
the guaranteeing of justice; the resurgence of Islamic sciences and the
establishment of prayer, fasting, zakāh and hajj in the individual and
collective life of the community etc. These collective obligations are not to
be accomplished without the establishment of the Islamic political order.38

Analyzing the life of the Companions of the Prophet Muhammad (peace be

upon him), Shah Wali Allah argued that the establishment of the Islamic
political order was necessary because they gave primacy to the election and
appointment of a new khalῑfah rather than the burial of the Prophet (peace be
upon him). This shows that the Companions were fully aware of the

38
Shah Wali Allah and Hujjat al-Islam Mawlana „Abd al-Shukur Sahib Faruqi, Izālat al-Khifā’ ‘an Khilāfat
al-Khulafā’, vol. 1 (Deoband: Hafzi Book Depot, 1995) p. 21.

61
importance of appointing a new leader. They believed that any delay in the
matter was discouraged.39

By quoting a hadῑth of the Prophet (peace be upon him) regarding the

necessity of the oath of allegiance, i.e. “Whoever dies while there is no oath
of allegiance (bay‘ah) on his neck, he indeed dies the death of jāhiliyyah”40,
Shah Wali Allah tried to prove that it is obligatory to establish the Islamic
political order. According to him, as the leader of the Muslim community,
the khalῑfah continues to perform certain basic tasks which were performed
by the Prophet (peace be upon him). The Prophet (peace be upon him)
waged jihād, dispatched military expeditions, appointed governors, judges
and tax-collectors, encouraged good and forbade evil (amr bi-al-ma‘arūf wa
nahi ‘an al-munkar) etc. and hence those who lead people similarly are the
true successors and living symbols of the Prophet (peace be upon him) and
preservers of his mission in all ways.41

4.2.1. Khilāfah al-Rasūl

Shah Wali Allah Dehlawi classifies the succession of the Prophet (al-
khilāfah al-Rasūl) into temporal khilāfah (al-khilāfah al-ẓāhirah) and
spiritual khilāfah (al-khilāfah al-bāṭinah). The temporal khalῑfah succeeds
the Prophet (peace be upon him) in ensuring justice, organizing jihād,
execution of ordained punishments (ḥudūd), tax collection and the
distribution of the money thus collected etc., while the spiritual khalῑfah
succeeds the Prophet (peace be upon him) in preaching, teaching the Holy
Quran and wisdom and purifying the community through spiritual training.

39
Ibid, p. 21.
40
Ibid, p. 21.
41
Ibid, pp. 19, 21.

62
These activities are indicated by the Quran as the major functions of the
Prophet (peace be upon him).42

However the absolute successors (al-khilāfah al-muṭlaqah) of the Prophet

(peace be upon him) succeeds him in both domains, the spiritual and
temporal.43

4.2.2. Al-Khilāfah al-Khāṣṣah and al-Khilāfah al-‘Ᾱmmah

Shah Wali Allah classifies khilāfah into ordinary and extraordinary types
and terms them al-khilāfah al-‘āmmah and al-khilāfah al-khāṣṣah
respectively. Instead of using the term „rāshidūn’ which is used by the
majority of Muslim political thinkers for the Rightly-Guided Caliphs, Shah
Wali Allah formulates the term al-khilāfah al-khāṣṣah because he recognizes
certain extraordinary qualities in them.

Analyzing verses from the Quran and the Sunnah, Shah Wali Allah says that
the khilāfah khāṣṣah were among migrants (al-muhājirūn) who had been
promised ascendancy over the land by the Quran. They properly fulfilled the
absolute responsibility of the Islamic state by establishing the ṣalāh and
zakāh (aqāmu al-ṣalāta wa ātawu al-zakāta), affirming the good (amarū bi
al-ma‘arūfi), engaging in jihād, establishing al-ḥudūd and punishing
criminals (nahi ‘an al-munkar). They belonged to the highest ranks of
believers as mentioned by the Quran, i.e. the truthful (al-siddῑqῑn), the
martyrs or the witnesses of Islam (al-shuhadā’) and the pious (al-ṣālihῑn).
The Prophet (peace be upon him) had spent his life with the Pious Caliphs
until his demise. He promised them paradise, which was the expressly
established proof of their belief and piety. He also charged them with certain

42
Shah Wali Allah Dehlawi, Al-Tafhῑmāt al-Ilāhiyyah, vol. 1, p. 13; Al-Quran 3:164
43
M. Al-Ghazali, The Socio-Political Thought of Shah Wali Allah, p. 86.

63
responsibilities which were part of his prophetic mission. Some of the
promises which he had assured were fulfilled by the Caliphs. The consensus
of the Caliphs was considered as authentic evidence in matters of Islamic
jurisprudence. They were not only the political leaders of the community but
were also unquestioned authorities in spiritual and religious matters.44

Shah Wali Allah emphasizes the unique character of al-khilāfah al-khāṣṣah

at a time the Shῑ„ah doctrines on the same had deeply impressed common
people and created doubts in the validity of the Rightly-Guided Caliphs.45
Here Shah Wali Allah observes that Islamic political order is perfect only in
imaginations or theory, but it is the ideal state for Muslims which did exist
during the reign of al-khilāfah al-khāṣṣah. Hence Muslims have to
acknowledge the characters of the khilāfah and reform the prevalent rulers
and their government in accordance with Islamic principles. Al-khilāfah al-
khāṣṣah demands an exalted faith of the community in it and it cannot be
established in its fullest at any later time or place.

However, people may support al-khilāfah al-‘āmmah due to the latter‟s

knowledge and integrity, but it cannot be compared with al-khilāfah al-
khāṣṣah because their authenticity is undeniable as it is backed up by textual
evidences (al-qaṭa‘ῑ al-dalālah). Consequently, Shah Wali Allah does not
want to rebel against the prevalent rule, but wants to reform the same by
integrating the characteristic features of al-khilāfah al-khāṣṣah to the al-
khilāfah al-‘āmmah.

44
Ibid pp. 31-50.
45
Mawlana Abu al-Hasan „Ali Nadwi, Saviours of Islamic Spirit, vol. 4 (Lucknow: Academy of Islamic
Research and Publications, 2004) pp. 183-184.

64
4.2.3. Qualifications of the Khalῑfah
Shah Wali Allah recognizes that the Khalῑfah has to possess certain qualities
which are universally acknowledged by people irrespective of creed, space,
time and location. They are freedom, saneness, masculine gender, adulthood,
bravery, gentleness, forbearance, justice, a vision for policy making, ability
to perceive, excellent communication skills, a distinctive capacity for
understanding and judgment and a reputation among the people for
dedication to human welfare etc.46

In addition to those, the khalῑfah is required to be a Muslim, not an infidel or

an apostate. He should possess a high level of integrity, righteous conduct,
abstain from major sins and should not persist in committing minor sins and
should be magnanimous. The khalῑfah is required to be a mujtahid who
possesses a keen understanding and insight in matters of Islamic law (al-
sharῑ‘ah) i.e. is knowledgeable and competent in formulating authentic
opinion in matters of Islamic law. Only such a khalῑfah who understands
Islamic injunctions (al-aḥkām) along with their detailed proofs (al-adillah
al-tafṣῑliyyah) (which have their origins in the Holy Quran, the Sunnah,
consensus (al-ijmā‘) and analogical reasoning (al-qiyās)) and effective
causes (‘illah), can handle important functions of the state, such as judicial
functions, revival of Islamic sciences, encouraging of good and forbidding
of evil etc. However, the khalῑfah does not need to be an independent
(mustaqil) mujtahid like Imam Abu Hanῑfa and Imam al-Shafi„ῑ, rather he
can follow any of the four leading schools of law (mujtahid muntaṣib). Such

46
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘al Khilāfat al-Khulafā’, vol. 1, pp. 21-23; Shah Wali Allah,
Hujjah Allah al-Baligha vol. 2, p. 149.

65
a mujtahid understands the researches and supporting arguments of the
scholars of the classical period.47

Following the views of early Muslim political thinkers, Shah Wali Allah
also asserts that the khalῑfah is required to “be a Qurayshite in paternal
ancestry”.48

4.2.4. Modes of Installation

According to Shah Wali Allah, those who have the above qualities can be
appointed khalῑfah through one of the four modes used by the Companions
of the Prophet (peace be upon him) for electing their caliphs.

The first mode is the oath of allegiance of ahl ḥall wa al-‘Aqd (those who
resolve and prescribe). Ahl al-ḥall wa al-‘aqd is group which consists of
leaders, chiefs, scholars, judges and other prominent individuals of the
community. According to Shah Wali Allah, not all people from across the
realm, belong to ahl al-ḥall wa al-‘aqd, are required to participate in the oath
of allegiance as this is impossible, rather those who are easily available are
required to partake in it. Pledging allegiance (bay‘ah) to those who do not
have the qualities of the khalῑfah is forbidden.49

The second mode is entrusting the responsibilities to a capable individual by

al-khalῑfah al-‘ādil. Here, a just ruler designates a candidate as the next
ruler, out of his sincere concern for the well-being of the people in the
future. The third mode is the designation of a just ruler to confine the
responsibility of electing the khalῑfah to a group of people who are
responsible to arrive at a consensus and select one individual, from among
47
Ibid, p. 149.
48
Ibid.
49
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 24; Shah Wali Allah.
Hujjah Allah al-Baligha, vol. 2, p. 149.

66
themselves, to the post of the khalῑfah after mutual consultation. According
to Shah Wali Allah, if a proposal for designation arises in favor of an
individual or a group of individuals, then it is unlawful to ignore it and elect
someone else from outside the group.50

The fourth mode is acquisition of political authority by an individual who

proclaims himself as the khalῑfah when the office is vacant. It takes place
when the oath of allegiance of ahl al-ḥall wa al-‘aqd is impossible and when
a khalῑfah dies without leaving a nomination for the successor after him.
Then the candidate may ensure the support of the people through force and
appeasement. The commands of such a khalῑfah are valid unless they are
contrary to Islamic law (al-sharῑ‘ah) and, therefore all Muslims of the state
are obliged to accept and obey his commands.51

Shah Wali Allah explains that it is also legal if a person who fulfills the
requirements of the khalῑfah is able to appease his opponents without
conflicts and thus is able to come to power. However, if an individual who
does not fulfill the qualifications of the khalῑfah, suppresses his opponents
through violence and prohibited means and assumes the post of khalῑfah, the
mode of acquisition is invalid and he is a sinner, but his orders which are
sanctioned by Islamic law are lawful and ought to be obeyed. The verdict of
the qādi who has been appointed by him is valid. Performing the holy war
(al-jihād) under the khalῑfah is lawful. The forcible removal of the khalῑfah
is not to be encouraged as it may be an undesirable intrusion to the peaceful
life of Muslims, may pave the way for hardships and troubles and lead to a

50
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 24; Shah Wali Allah
Dehlawi, Hujjah Allah al-Baligha, vol. 2, pp. 149-150.
51
Shah Wali Allah Dehlawi, Hujjah Allah al-Baligha, vol. 2, pp. 149-150; Shah Wali Allah Dehlawi, Izālat
al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 24.

67
state of anarchy. Therefore, instead of forcibly overthrowing, it is better to
hope that the continuation of the present rule would promote public welfare.
Shah Wali Allah quotes many traditions from the Prophet (peace be upon
him) regarding this and cites „Abd al-Malik b. Marwān (r. 685-705 C.E.) and
Abu al-„Abbas al-Saffāh (r. 750-754 C.E.) as examples of this mode of
installation.52

According to Shah Wali Allah, the community is required to designate their

khalῑfah by adopting the aforementioned modes. Other modes are illegal
even if the candidate fulfills all the mandatory criteria.53 Here Shah Wali
Allah permits almost all the modes to designate ruler which were prevalent
during his lifetime. He also remarks that forcibly removing a ruler is
unfavorable because it creates hardships and trouble and leads to a state of
anarchy. Thus he requests the nobles and the general public to support the
existing rule, obey the ruler and make efforts to strengthen Islam in the
dominion.

4.2.5. Responsibilities of Rulers

According to Shah Wali Allah Dehlawi, as a true successor and a living
symbol of the Prophet (peace be upon him), Islamic sharῑ‘ah has
recommended some responsibilities of the khalῑfah. They are:

a) Safeguarding and protecting the Islamic state from hostile combatants

and from the attacks of infidels, robbers and usurpers.
b) Formulating extensive arrangements for the observance of the five
pillars of Islam, i.e. congregational prayers, fasting, collection and

52
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 25; Shah Wali Allah
Dehlawi, HujjahAllah al-Baligha Vol. 2, p. 150.
53
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 25.

68
 distribution of zakāh, organizing the pilgrimage and appointing the
amῑr al-Ḥajj (leader of the pilgrimage). The khalῑfah has to personally
organize all these in his own city and deploy imams of mosques and
zakāh collectors in other areas of the reign.
c) Revival of religious sciences: the khalῑfah should ensure the
dissemination of Islamic knowledge throughout the reign by
appointing teachers and instructors.
d) Remunerating imams of the mosques, preachers, teachers, judges and
jurists without miserliness or extravagance, thereby assuring their
unfaltering commitment to their respective roles.
e) The ruler is obliged to appoint honest, truthful and sincere aides for
running the affairs of the state.
f) The ruler is required to be alert of the conditions of his army,
activities of the chiefs and judges of the city-states. He should ensure
that no injustice or corruption occurs in any departments of the state.
g) The ruler should be updated in the affairs of his people.
h) The ruler is obliged to look into the affairs of both Muslims and
infidels. He is not permitted to neglect the affairs of Muslim subjects
for infidels.
i) The ruler ought to sense the emergence of any trend among people
against his rule along with its motives, before formulating public
policies.54
4.2.6. Responsibilities of Subjects
According to Shah Wali Allah Dehlawi, subjects of the Islamic state are
obliged to obey the khalῑfah in all directives which are lawful as per the

54
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 27.

69
Islamic sharῑ‘ah, even if that is against their own ijtihād and school of
jurisprudence. In such an instance, the Muslims are not permitted to consider
whether the ruler fulfills the qualification or not.55

None is permitted to rebel against a government even if the ruler is not

eligible for the office. However if the ruler openly commits an act of
„evident breach of Islam‟ (kufr bawwah) or rejects any essential postulates
(al-ḍarūriyyah) of religion or exploits and kills people to loot and plunder
their property, then a rebellion against him is necessary and it will be
considered as the highest form of jihād. Shah Wali Allah quotes a tradition
of the Prophet (peace be upon him) in which once the Companions asked
him: “Shall we not overthrow them (i.e., unjust rulers)? The Prophet (peace
be upon him) answered, “No, as long as they establish prayer” 56. Therefore
the ruler ought to be overthrown only if he rejects any of the essential
postulates (al-ḍarūriyyah) of Islam.

Shah Wali Allah then declares that people who inspire the khalῑfah for doing
good and prevent him from committing evil perform the highest form of
jihād.57 Hence they are required to work towards reforming the existing rule,
which was extremely pathetic during the lifetime of Shah Wali Allah. Yet
they should be lenient when they do the jihād and it is better to express their
protestations privately.58

4.2.7. Functions of the Islamic Political Order

Shah Wali Allah Dehlawi observes that every political order, Islamic or
otherwise, should perform certain general functions, i.e. safeguarding and

55
Ibid, p. 28.
56
Ibid; Shah Wali Allah Dehlawi, Hujjah Allah al-Baligha Vol. 2, p. 150.
57
Shah Wali Allah Dehlawi, Izālat al-Khifā’ ‘an Khilāfat al-Khulafā’, vol. 1, p. 29.
58
Ibid, p. 29.

70
protecting of the realm from external aggression and prevention of various
forms of oppression and injustice inside the dominion. It is required to
ensure justice throughout the realm. This function has already been
explained while discussing the theory of irtifāqāt.59

In addition to this, as the Islamic political order has a distinct religious and
ideological distinctiveness, it should appoint Muslims in key posts and
collect jizyah from dhimmis.60 The Islamic political system has three major
functions. They are: preventing crimes against society, the administration of
justice and jihād. The responsibility of constructing guidelines for the
functioning of the government rests on the khalῑfah, so that he can decide on
the practical method of his governance. However he is not permitted to
violate the interests of Islam when he performs these functions.61 The
functions have been elaborated below.

4.2.7.1. Preventing Crimes against Society

One of the significant missions of all prophets who came in different eras
was to prevent all forms of oppression which are the major cause of human
misery. The various forms of oppression include crimes against the human
life, against human body and against private property. Islam introduces
effective methods for preventing these crimes. Islam considers killing a
person without a legitimate reason as a heinous sin and as equivalent to
killing of all mankind. The sharῑ‘ah takes an extremely serious view of the

59
Shah Wali Allah Dehlawi, Hujjah Allah al-Baligha, vol. 2, p. 148.
60
Ibid.
61
Ibid.

71
matter and prescribes retaliation (al-qiṣāṣ). The retaliation could be in the
form of a life for a life, accepting blood-money or pardoning the offender.62

Islam introduces retaliation for crimes against human limbs also. It could be
in the form of inflicting the same physical injury, accepting compensation or
pardoning the offender. Crimes against property could be usurpation,
damage, theft or dacoity. Most crimes hinder social peace and cause
widespread social weakening in society. A reminder of the punishments of
the hereafter may not be sufficient to prevent such crimes. Therefore the
intervention of the state is necessary. Islamic law wants to eliminate such
crimes from their very root; hence it introduces certain specific punishments
for them.63

Shah Wali Allah attempts at a logical reasoning on why Islam implements

stringent measures for certain crimes. He states that adultery is forbidden in
an Islamic political order because it paves the way for numerous
psychological, genealogical, moral and social problems. Indulgence in
unlawful sex might result in family disputes. Theft is also forbidden because
it plunders private property and prevents people from securing their
livelihood through fair and legitimate means. Protecting private property of
citizens is the primary function of every political order. Consequently
highway robbery is forbidden as it is an open plunder of property and can
lead to murder. Drinking alcohol is forbidden as it leads to widespread
corruption and would likely affect man‟s sense of judgment. As crimes
breach the peace and tranquility of society, one of the major functions of the

62
Ibid, pp. 151-158.
63
Ibid, pp. 158-166.

72
Islamic political order is to take stern actions against those who commit
them and provide exemplary punishment.64

4.2.7.2. Judicature

The second major function of the Islamic state is deputing judges in different
areas of the realm for handling disputes and to prevent injustice and
exploitation. Mutual disputes are natural in human society. This may lead to
feuds, animosity and greed, which results in the denial of rights of fellow
beings. Therefore the Islamic political order is obliged to deploy judges
throughout its realm to settle the quarrels and disputes of people.65

The function of the judiciary might be influenced by bias and prejudice.

Hence Islamic sharῑ‘ah necessitates certain rules and principles for judges.
Only those who possess adequate knowledge of the sharῑ‘ah, competence in
matters of judicial procedures and a high level of integrity and are free from
wrong-doing and bias, can be appointed as judges in the Islamic state. They
are also required not to desire appointment as a judge for money and
prestige.66

Further emphasizing the above argument, Shah Wali Allah says that the
mandatory condition to be considered for the post of judge is fine intellect,
resolute mind and balanced temperament. The judge should consider all
evidence before pronouncing judgment. He is obliged to provide a chance to
both the plaintiff and defendant to explain their positions.67

64
Ibid, pp. 158-166.
65
Ibid, pp. 166-170.
66
Ibid.
67
Ibid.

73
There are two stages in the judicial process. The first is verification of facts
and the second is pronouncement of a verdict.68

4.2.7.3. Jihād

According to Shah Wali Allah, jihād is the other basic function of the state.
A religion cannot be considered practical and complete without the
injunction of jihād. It is recommended for establishing the supremacy of
Islam. The Prophet and his Companions safeguarded the boundaries of the
territories under Muslim rule from external aggressions.69

Shah Wali Allah also terms the elimination of corruption inside the political
order as jihād. According to him, a political order which is run by corrupt
officials is a threat to Islam and the Muslim community. The corrupt
officials prevent Muslims from freely advocating Islam in the realm, and
gradually destroy the neighboring regions like a cancer in the human body.
Hence they should be eliminated by force as a physician amputates the limb
of a cancer patient.70

5. Conclusion
Shah Wali Allah Dehlawi‟s achievement in his short life is very important.
As his political thought is a result of his immense learning and keen
observation of the nineteenth century India, his writings occupy a significant
position, even today, among Islamic political discourses. All that he
preached is drawn from his observation and analysis of the condition of
Islam and Muslims in India during his lifetime. He had always upheld a
sense of responsibility and firm desire to save Muslim rule from destruction.

68
Ibid.
69
Ibid, pp. 170-178.
70
Ibid.

74
The political thought of Shah Wali Allah Dehlawi is very coherent and was
derived from his deep understanding of the role of Islam in individual and
collective life. It begins with the theory of al-irtifāqāt which starts from the
emergence of a primitive society to a cosmopolitan state. He asserts that the
irtifāqāt vary in accordance with ideologies and principles. Hence it is the
responsibility of Muslims to make ceaseless efforts to integrate Islamic
morals and values in all the four stages of al-irtifāqāt, namely oneself, one‟s
fellow beings, one‟s surroundings and the entire world because establishing
an Islamic society and political order is a collective religious obligation. If
one makes an effort to establish them or runs them according to the sharῑ‘ah,
the entire society will be discharged from divine punishment.

Explaining khilāfah al-rasul Shah Wali Allah remarks that there are two
kinds of successions, spiritual and temporal. Those who uphold the sunnah
in both domains are the absolute successors of the Prophet (peace be upon
him). In all ages there are people who believe that upholding the sunnah
either in religious or political affairs is sufficient. Shah Wali Allah indicates
that upholding either of the two is only a partial succession of the Prophet
(peace be upon him). Hence he appears to appeal to the believers to not feel
content upholding just one of the spheres.

Shah Wali Allah Dehlawi classifies the khilāfah into ordinary and
extraordinary. The khilāfah of the Rightly-Guided Caliphs is the ideal
political order. Shah Wali Allah does not imagine of re-establishing the
extraordinary khilāfah (al-khilāfah al-khāṣṣah) in his lifetime because he
knows that the same cannot be established again, but it is possible to
establish the ordinary khilāfah later. Hence he calls upon Muslims to possess
firm faith in the validity of al-khilāfah al-khāṣṣah and uphold all its

75
qualities. This is the way Shah Wali Allah proposed to strengthen the
existing rule.

Shah Wali Allah did not attempt to topple the existing Mughal reign ruled by
emperors who had not fulfilled the conditions of the khalῑfah. Jahandar Shah
(r.1712-1713) lacked control over the empire, Farrukhsiyar (r.1713-1719)
was fickle-minded, and Muhammad Shah Rangila (1720-1748) was a
drunkard and pleasure-seeker. Through his writings, Shah Wali Allah
appealed to the kings to follow the aforementioned qualifications of the
khalῑfah and refine themselves.

Shah Wali Allah argued that there are certain modes which were used by the
Companions of the Prophet (peace be upon him) to select the Rightly-
Guided Caliphs; but if a ruler assumes the post using force, Muslims should
not rebel against him. They should obey his orders which are in line with the
sharῑ‘ah, make efforts to strengthen Islam in the realm, and prevent him
from committing evil as that is the highest form of jihād. Here, Shah Wali
Allah appears to indicate that people should obey the Mughal ruler even
though he was not designated through the modes adopted by the
Companions in the case of the Rightly-Guided Caliphs. He discouraged a
public rebellion against the ruler even if he did not fulfil the requisites; as
such a rebellion would lead to social and public unrest, and may even lead to
an end to the Mughal rule. Shah Wali Allah not only attempted at a
theoretical analysis but also worked hard to strengthen the existing Muslim
rule in India by encouraging, through letters addressed to various rulers and
scholars, a shift from conventional modes to Islamic methods.

Shah Wali Allah remarks that unlike other political orders, the Islamic
political order has certain notable responsibilities and functions which are
76
prescribed by the sharῑ‘ah. There are some responsibilities prescribed for
subjects as well. It is impossible to regain the earlier glory which was
prevalent during the lifetime of the Prophet (peace be upon him) and
Rightly-Guided Caliphs without fulfilling the necessary responsibilities and
functions. Hence both the rulers and subjects should follow them and thus
pursue to regain the former glory of Islam. In short, Shah Wali Allah argued
that the contemporary rule should be moulded to suit the Islamic principles.
He did not want the people to rise against the empire or attempt an
overthrow.

Shah Wali Allah Dehlawi‟s political thought is very comprehensive.

Through his writings, he touched upon all the spheres of Islamic political
thought unfamiliar to the Muslim society he was a part of. The activities of
Shah Wali Allah did not re-establish the former political glory of Muslims in
India, but they lighted a flame which lit the path of those who came after
him and they proved to be successful as efforts to protect Islam and the
Muslim community. Khurshid Ahmad remarks: “Shah Wali Allah of Delhi
reconstructed the Islamic thought and laid the foundations of Islamic
renaissance in the country. All the reformers of the nineteenth and twentieth
centuries drew their inspiration from this beacon of learning”71.

71
Khurshid Ahmad, “Editor‟s Note”, The Islamic Law and Constitution, p. 12.

77
78