The meaning they have always applied to the word "wali" in...

The meaning they have always applied to the word "wali" in such a context is identical to the one which I have applied above; therefore, context does not bear any weight if you take it to contradict their texts,[^2] for all Muslims are in consensus regarding the application of context as a proper argument. When context and proof collide with one another, they abandon the connotation of the context and yield to the judgement of the proof.

This is so due to the fact that the connotation of this verse's context is not relied upon, since the Glorious Book itself is not arranged in the order of its compilation, according to the consensus of all Muslim scholars, but according to the sequence of the revelation of its verses. As such, there are quite a few verses which give a meaning that contradicts their context. Take, for example, the Verse of Purification.

The fact that the chapter where it exists deals with women is quite clear in restricting its connotation to the five individuals [men and women] who were covered with the mantle. Generally speaking, to interpret a verse in a way which contradicts its context does not in any way violate its miraculous aspect, it does not harm its eloquence, and it does not hurt to resort to it whenever irrefutable proofs demand it, Wassalamo Alaikom.

Sincerely, Sh [^1]: This is similar in meaning to the hadith of the Messenger of Allah, peace be upon him and his progeny, saying: "You, folks of Quraysh, shall never cease feuding till Allah sends you a man the sincerity of whose faith He has tested to strike your necks with his sword, while you run away in fear like frightened cattle." Abu Bakr asked: "Is it I, O Messenger of Allah?" He answered: "No." ‘Umar asked: "Is it I, O Messenger of Allah?" He answered: "No; but it is he that mends the sandal." The narrator continues to say: "‘Ali then had in his hand the Prophet's sandal which he was mending for the Messenger of Allah, peace be upon him and his progeny." This hadith has been recorded by many authors of books of traditions, and it is hadith number 610 at the beginning of page 393, Vol.

6, of Kanz al-’Ummal.