Shah Waliullah Dehlawi | |
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قطب الدين أحمد ولي الله بن عبد الرحيم العمري الدهلوي | |
Personal | |
Born | Phulat, Muzaffarnagar, Mughal Empire | 21 February 1703
Died | 20 August 1762 | (aged 59)
Resting place | Mehdiyan[11] |
Religion | Islam |
Nationality | Mughal |
Denomination | Sunni |
Jurisprudence | Hanafi[1][2] |
Creed | Ash'ari[3][4][5][6][7][8][9] |
Movement | Naqshbandi[10] |
Main interest(s) | Hadith, Tafsir, History, Bibliography, Fiqh |
Notable work(s) | Translation of the Quran into Persian Hujjatullah-il-Baligha Al-Fauzul Kabeer Izalat al-Khafa 'an Khilafat al-Khulafa Al-Akidatul Hasanah Majmua Rasail Imam Shah Wali Ullah |
Occupation | Mufassir, Muhaddtih, Historiographer, Bibliographer, Theologian, Philosopher, Academic, Linguist |
Muslim leader | |
Students | |
Influenced by | |
Influenced | |
Arabic name | |
Personal (Ism) | Aḥmad أحمد |
Epithet (Laqab) | Quṭb ad-Dīn قطب الدين Shāh Walīullāh شاه ولي الله |
Toponymic (Nisba) | al-ʿUmarī العمري ad-Dihlawī الدهلوي |
Qutb ud-Din Ahmad ibn ʿAbd-ur-Rahim al-ʿUmari ad-Dehlawi (Arabic: قطب الدين أحمد بن عبد الرحيم العمري الدهلوي, romanized: Quṭb ad-Dīn Aḥmad ibn ʿAbd-ur-Raḥīm al-ʿUmarī ad-Dehlawī; 1703–1762), commonly known as Shah Waliullah Dehlawi (also Shah Wali Allah), was an Islamic Sunni scholar and Sufi reformer,[13] who contributed to Islamic revival in the Indian subcontinent, and is there fore seen by his followers as a renewer.[14][15]
Shah Wali Allah agrees with Shaykh Abu'l Hassan Ashari on most of the points held in dispute. In the beginning of the tenth khizanab he mentions fourteen main points. Shah Wali Allah is of the view that the Ashari school of thought generally represents the school of the companions. It is stated that Shah Wali Allah himself was Ashari in taste.
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In the tenth khizana, Shah Wali Allah explains his theological view which, according to him, is in full accord with Ash'arite theology.
Another important work dealing with metaphysics is al-Khayr al-Kathir (The Abundant Good), which is divided into ten chapters or, by his description of it, khizana (treasures). The book seeks to reconstruct new cohesive modes pertaining to the reality of wujud (being), the knowledge of God and human knowledge, the relationship between the Creator and the cosmos, and the reality of prophecy and the prophethood of Muhammad. Then, he discusses the principles of sainthood and Sufism. In the eighth and ninth chapters, practical and theoretical religious matters, such as the Shari'a (Islamic law) and the eschatological theories of Islam, are evaluated. In the last chapter, his theological views, generally in line with the Ash'arite theological school, are discussed.
وقال في الختام: وكتبه بيده الفقير إلى رحمة الله الكريم الودود ولي الله أحمد بن عبد الرحيم بن وجيه الدين بن معظم الدين بن منصور بن أحمد بن محمود عفا الله عنه وعنهم، وألحقه وإياهم بأسلافهم الصالحين؛ العمري نسباً، الدهلوي وطناً، الأشعري عقيدة، الصوفي طريقة، الحنفي عملاً، والحنفي والشافعي تدريساً[He (i. e., Shah Waliullah Dehlawi) then finally said: "And he wrote it with his hand, the one needy of the mercy of Allah the Generous and Most Loving, Waliullah Ahmad b. 'Abd al-Rahim b. Wajih al-Din b. Mu'azzam al-Din b. Mansur b. Ahmad b. Mahmud, Allah forgive him and them, and join him and them with their righteous ancestors. Al-'Umari by way of lineage, al-Dehlawi by way of homeplace, al-Ash'ari in 'Aqida, al-Sufi in Tariqah, al-Hanafi by way of practice, al-Hanafi and al-Shafi'i in terms of teaching."]
As for Tasawuf Shah Waliullah was a reformist Sufi..
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