In the grand architecture of
Islamic thought, few minds stand as luminously as Shah Waliullah Dehlawi (1703–1762).
A traditional Islamic scholar par excellence, Dehlawi’s Hujjat Allah
al-Baligha (The Conclusive Argument from
God) offers a profound insight into the divine wisdom underpinning Islamic
laws, rituals, and societal structures. Far from being a rigid legalist,
Dehlawi delves into the spiritual psychology and socio-moral rationale behind
every divine command.
In doing so, he affirms a central Islamic axiom: Allah, the
Creator of the human psyche, body, soul, heart, and society, legislates laws
rooted in perfect wisdom and justice. These are not arbitrary injunctions, but
carefully designed prescriptions for human flourishing-physically, emotionally,
mentally, socially, and spiritually.
This foundational truth recognises the integrated nature of the human being as
envisioned in Islamic anthropology: the nafs (self), aql (intellect), qalb
(spiritual heart), ruh (soul), and jism (body) form a divinely harmonised and
cohesive system. Disruption in any one domain-spiritual, psychological, or
physical-unbalances the whole. Thus, Islamic law is not merely a legal system
but a comprehensive method of soul-nurture and societal healing.
Modern secular psychology, in its
fragmented evolution, continues to stumble upon insights (partial; truths) that
traditional Islamic teachings already encompass. Yet, Islam doesn’t require
validation from secular disciplines; rather, psychology must recognise the
innate truths embedded in divine revelation.
Let us explore how Shah Waliullah
presents the rational and psychological dimensions of key Islamic institutions
and practices- conclusive arguments from God, not merely symbolic rites or
social norms.
Rituals: The Divine Training of the Human Soul
Salah (Prayer)
Wisdom: Creates a disciplined and
God-conscious mind; fortifies moral self-regulation.
Rationale: Salah embodies a
structured, rhythmic spiritual practice that recent psychological studies
recognise as fostering mindfulness and emotional regulation (Kabat-Zinn, 2003).
The physical prostration promotes humility, while the collective nature of
prayer nurtures social belonging-a basic psychological need (Baumeister &
Leary, 1995).
Dehlawi highlights how prayer engrains divine awareness (taqwa) into daily life, aligning with what psychologists today call "internal locus of control," associated with greater well-being and reduced anxiety (Rotter, 1966).
Sawm (Fasting)
Wisdom: Develops resilience, empathy, and heightened spiritual consciousness.
Rationale:
By withholding
desires, fasting trains the nafs (self) against impulsivity- a form of delayed
gratification that psychologist Walter Mischel demonstrated is key to success
and self-control.
Empirical research shows fasting
improves dopamine regulation, enhances gratitude, and boosts neuroplasticity
(Longo & Panda, 2016). Shah Waliullah explains that Sawm strips away
indulgence, sharpening the soul’s receptivity to divine light.
Zakat (Almsgiving)
Wisdom: Distributes wealth justly
and purifies the heart from greed.
Rationale: Zakat addresses the
emotional and psychological burdens of both wealth and poverty. Studies show
that generosity activates reward centers in the brain (Moll et al., 2006), and
giving correlates with increased happiness (Dunn et al., 2008).
Dehlawi notes that Zakat sustains
communal harmony and reinforces the social fabric, reducing class envy and
spiritual alienation.
Hajj (Pilgrimage)
Wisdom: Reinstates humility, unity, and spiritual clarity.
Rationale: Stripping one of
worldly identifiers, the Ihram dress of Hajj psychologically reorients the
pilgrim toward universal human identity and divine accountability. This has
some corresponds with self-transcendence theory (Frankl, 1963), which links
purpose to psychological health.
Shah Waliullah sees Hajj as a journey inward as much as outward—toward purification and global Islamic unity.
Social Transactions: The
Architecture of a Just Society
Marriage
Wisdom: Protects emotional
well-being, lineage, and communal values.
Rationale: Dehlawi affirms that
the Shariah’s rules around marriage aren’t restrictive-they are psychologically
protective. Marriage is associated with better mental health, increased life
satisfaction, and reduced depression (Waite & Gallagher, 2000).
The contract formalises
responsibilities, ensuring stability and reducing abandonment, especially for
women and children.
Business Transactions
Wisdom: Promotes transparency,
fairness, and ethical reciprocity.
Rationale: Islam’s prohibition of
Riba (usury) protects against exploitative economic behaviours that modern
economic psychology links to financial stress and inequity. Clear contracts
promote trust-a psychological cornerstone of sustainable relationships
(Erikson, 1963).
Inheritance
Wisdom: Prevents familial
disputes and ensures equitable wealth distribution.
Rationale: Studies in family
psychology show that unclear or unjust inheritance often fractures
relationships (Pillemer, 2004). By codifying fair shares for each family
member, including women and orphans, Islamic inheritance law prevents conflict
and sustains generational support.
Criminal Punishments: Justice with Moral Psychology
Hudud (Fixed Punishments)
Wisdom: Upholds public morality
and deters high-impact crimes.
Rationale: Though often
misunderstood, Hudud laws are preventive more than punitive. Their strict
evidentiary standards make their actual implementation rare. Shah Waliullah
emphasises their psychological role as behavioural deterrents, akin to how
consistent rules shape social conformity (Bandura, 1977).
Qisas (Retribution)
Wisdom: Offers closure and restores emotional balance.
Rationale: The option for
forgiveness through Diyya (compensation) reflects a deep understanding of
‘trauma’ healing. Forgiveness, according to Enright & Fitzgibbons (2000),
facilitates emotional release and cognitive reframing. Qisas thus balances justice
with mercy-a divine duality echoed in psychological healing.
Tazir (Discretionary
Punishments)
Wisdom: Applies moral discernment
in individualised cases.
Rationale: Unlike rigid penal systems, Ta’zir reflects situational judgment-a psychological necessity. It empowers judges to consider intent, context, and repentance-elements central to moral development.
Additional Ethical and Social
Insights
Dietary Laws
Wisdom: Protects physical and
spiritual health.
Rationale: Modern nutrition confirms the harms of pork, alcohol, and other prohibited substances. Beyond biology, Dehlawi identifies the spiritual desensitisation caused by impure consumption. Halal is not just a die-it’s a philosophy of mindful eating and spiritual resonance.
Modesty and Dress Code
Wisdom: Cultivates dignity and protects societal values.
Rationale: Psychology shows that
sexual objectification leads to reduced self-esteem and mental health issues,
especially among women (Fredrickson & Roberts, 1997). Islamic modesty
counters this trend by emphasising ‘inner worth’ according to Islamic values
and mutual respect, shielding individuals from commodification.
Jihad (Struggle)
Wisdom: Uplifts moral courage and societal justice.
Rationale: Scholars underscores
that Jihad also is fundamentally a psychological and ethical battle against
ego, oppression, and injustice. The greater Jihad (al-jihad al-akbar) is inner
reform, Tazkiya and the taming of the darker instincts through conscious effort.
Revelation Before Validation
Shah Waliullah’s Hujjat Allah
al-Baligha remains a masterwork of theological psychology, merging divine
wisdom with an incisive grasp of human nature. His conclusive arguments from
God are not merely theological defences; they are blueprints for psychological
equilibrium and spiritual ascension.
In our modern climate, where
faith is often subjected to secular lenses, Shah Waliullah's perspective
reorients us: God’s commands are not in need of psychological
validation-rather, psychology is incomplete without acknowledging divine truth.
“He who created us, does He not
know? And He is the Subtle, the All-Aware.” (67:14)
Instead of reshaping Islam to fit
contemporary psychology, we are called to elevate sound, authentic and real
scientific psychology (not pseudoscience) through the lens of revelation. For
only through divine wisdom can the soul find its true calibration.
Modern secular psychology,
despite its empirical advancements, remains fundamentally incomplete and
reductionist in its understanding of the human being. Rooted in materialist and
humanist paradigms, it often denies or marginalises the soul and spirit (nafs/ruh)-a
core component of human reality in Islam. Its frameworks fluctuate with trends,
ideologies, and cultural biases, producing contradictory therapies and moral
ambiguities. As Carl Jung admitted, “We have stripped things of their
mystery... and what is left is an emptiness” (Modern Man in Search of a Soul,
1933).
Once Muslims begin to give weight
to secular therapies over divine prescriptions, they are effectively
stating-whether consciously or not-that secular models are superior to the
Qur’an and Sunnah, and that Islamic teachings are not sufficient for psychological
healing. This undermines the finality and comprehensiveness of Islam, replacing
timeless guidance with fragile and fluctuating philosophies.
The Qur'an addresses the full
spectrum of human needs-biological, psychological, emotional, social, and
spiritual-because it comes from the One who created the human psyche itself:
"And do not be like those
who forgot Allah, so He made them forget their own souls." (59:19)
Therefore, instead of treating the soul through secular guesswork, Islamic law offers divinely calibrated therapies-Salah for anxiety, Zakat for societal greed, Sawm for impulse regulation, and Dhikr for existential meaning. Shah Waliullah's conclusive arguments remind us that psychology should be humbled before revelation, not the other way around. Where secular psychology gropes in darkness, revelation provides light.
Baumeister, R. F., & Leary, M. R. (1995). The need to belong: Desire for interpersonal attachments as a fundamental human motivation. Psychological Bulletin.
Dunn, E. W., Aknin, L. B., &
Norton, M. I. (2008). Spending money on others promotes happiness. Science.
Frankl, V. E. (1963). Man's
Search for Meaning. Beacon Press.
Fredrickson, B. L., &
Roberts, T. A. (1997). Objectification theory. Psychology of Women Quarterly.
Kabat-Zinn, J. (2003).
Mindfulness-based interventions in context: Past, present, and future. Clinical
Psychology.
Longo, V. D., & Panda, S.
(2016). Fasting, circadian rhythms, and time-restricted feeding in healthy
lifespan. Cell Metabolism.
Moll, J., et al. (2006). Human
fronto–mesolimbic networks guide decisions about charitable donation. PNAS.
Rotter, J. B. (1966). Generalized
expectancies for internal versus external control of reinforcement.
Psychological Monographs.
Waite, L. J., & Gallagher, M.
(2000). The Case for Marriage. Doubleday.
Courses
