शाह वलीउल्लाह देहलवी
इस्लामी विधि तर्कसंगत प्रयोजनों की सेवा करती है और समाज की पहुँची हुई अवस्था के अनुरूप बैठती है, इसलिए नए तर्क से उसका नवीनीकरण किया जा सकता है।
पृष्ठभूमि
मुग़ल पतन के युग में दिल्ली के विद्वान: उन्होंने इस्लामी विधि को तर्कसंगत उद्देश्यों और सामाजिक विकास की अवस्थाओं पर आधारित किया और परस्पर विरोधी सूफ़ी तत्त्वमीमांसाओं में सामंजस्य बैठाया।
मुख्य विचार
- विधि के तर्कसंगत उद्देश्य
- सभ्यता की अवस्थाएँ (इर्तिफ़ाक़ात)
- इज्तिहाद द्वारा नवीकरण
प्रभाव
जिनसे प्रभावित 3
अल ग़ज़ाली
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
अल ग़ज़ाली › 1058–1111
इब्न अरबी
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
इब्न अरबी › 1165–1240
अहमद सरहिन्दी
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
अहमद सरहिन्दी › 1564–1624
जिन्हें प्रभावित किया 2
मुहम्मद इक़बाल
जिन्हें प्रभावित किया
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
साक्ष्य: AI मसौदा
मुहम्मद इक़बाल › 1877–1938
फ़ज़्लुर रहमान
जिन्हें प्रभावित किया ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
फ़ज़्लुर रहमान › 1919–1988
कृतियाँ
इस्लामी विधि और अनुष्ठान के पीछे के तर्कसंगत उद्देश्यों को समझाती है और मानव-समाज को विकास की अवस्थाओं के माध्यम से खोजती है।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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