شاه ولي الله الدهلوي
تخدم الشريعة الإسلامية مقاصد عقلية وتناسب المرحلة التي بلغها مجتمع ما، ولذلك يمكن تجديدها باجتهاد متجدد.
التموضع
عالم من دلهي في عصر انحطاط المغول: أسّس الشريعة الإسلامية على مقاصد عقلية ومراحل لتطور المجتمع، ووفّق بين ميتافيزيقات صوفية متنافسة.
الأفكار الرئيسة
- المقاصد العقلية للشريعة
- مراحل الحضارة (الارتفاقات)
- التجديد بالاجتهاد
التأثير
تأثّر بـ 3
أبو حامد الغزالي
تأثّر بـ
In the introduction to The Conclusive Argument from God Shah Waliullah named al-Ghazali with respect among the forerunners who had explained the reasons behind the revealed law. Shah Wali Allah, Hujjat Allah al-baligha, introduction, tr. M. K. Hermansen, The Conclusive Argument from God (1996)
التوثيق: مسجّل أيضًا في InPhO · InPhO
أبو حامد الغزالي › 1058–1111
محيي الدين بن عربي
تأثّر بـ
Shah Waliullah argued that Ibn Arabi’s unity of being and Ahmad Sirhindi’s unity of witnessing differ only in wording, in a letter known as al-Maktub al-madani. Shah Wali Allah, al-Maktub al-madani; S. A. A. Rizvi, Shah Wali-Allah and His Times (1980)
التوثيق: مسودة بالذكاء الاصطناعي
محيي الدين بن عربي › 1165–1240
أحمد السرهندي
تأثّر بـ
Shah Waliullah sought to reconcile Sirhindi’s “unity of witnessing” with the “unity of being”, arguing that the two differ more in expression than in substance. Shāh Walī Allāh, Fayṣala-yi waḥdat al-wujūd wa-l-shuhūd; J. M. S. Baljon, Religion and Thought of Shah Wali Allah Dihlawi (1986)
التوثيق: مسودة بالذكاء الاصطناعي
أحمد السرهندي › 1564–1624
أثّر في 2
محمد إقبال
أثّر في
In The Reconstruction (1930) Iqbal cited Shah Waliullah’s view that a prophet’s law takes special account of the customs of the people to whom he is sent. M. Iqbal, The Reconstruction of Religious Thought in Islam (1930); Shah Wali Allah, Hujjat Allah al-baligha
التوثيق: مسودة بالذكاء الاصطناعي
محمد إقبال › 1877–1938
فضل الرحمن
أثّر في ✓
Fazlur Rahman saw Shah Waliullah as a forerunner of modern Islamic reform, above all for explaining the revealed law through its purposes (Islam, 1966). F. Rahman, Islam (1966); Revival and Reform in Islam, ed. E. Moosa (2000)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
فضل الرحمن › 1919–1988
الأعمال
- نحو 1740حجة الله البالغة
يشرح المقاصد العقلية وراء الشريعة والشعائر الإسلامية ويتتبع المجتمع الإنساني عبر مراحل التطور.
الموقف
Shah Waliullah held that Islamic law is not arbitrary: it serves purposes reason can grasp – individual and social welfare (maslaha). His Conclusive Argument from God traces human society through stages of development (irtifaqat), from household to city to a universal order, which the law perfects. He urged a return to Qur’an and hadith and independent reasoning (ijtihad) over rigid loyalty to one school. In Sufi metaphysics he reconciled Ibn Arabi’s “unity of being” with Ahmad Sirhindi’s “unity of witnessing”. A letter attributed to him, urging the Afghan ruler Ahmad Shah Abdali to fight the Marathas, is controversial. Deoband, the Ahl-i Hadith and modernists like Iqbal and Fazlur Rahman claimed him.
الحياة والسياق
Shah Waliullah was born in 1703 in northern India, the son of Shah Abd al-Rahim, a Naqshbandi Sufi and founder of the Rahimiyya madrasa in Delhi, whom he succeeded as its head in 1719. Around 1731–1732 he made the pilgrimage and studied hadith in Mecca and Medina. Back in Delhi he taught and wrote in Arabic and Persian amid Mughal decline until his death in 1762.
أعمال رئيسة أخرى
- The Victory of the Merciful (Fath al-Rahman, Persian translation of the Qur’an, 1730s)
- The Conclusive Argument from God (Hujjat Allah al-baligha, c. 1740s; exact date uncertain)
- The Great Victory (al-Fawz al-kabir, on the principles of Qur’an interpretation, 18th century)
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