Agora思想的公共广场

沙·瓦利乌拉

1703–1762

初步了解有意简化——人物介绍讲得更多

伊斯兰法服务于合理的目的，并适合社会所处的阶段，所以它可以通过新的推理而更新。

定位

伊斯兰世界的哲学 · 南亚 · 宗教, 社会与历史, 政治与法

莫卧儿衰落时代的德里学者：他把伊斯兰法建立在合乎理性的目的和社会发展的阶段之上，并调和了相互对立的苏菲形而上学。

核心思想

  • 法的理性目的
  • 文明的阶段（irtifaqat）
  • 通过创制而更新

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影响

受影响于 3

  • 安萨里

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    安萨里 › 1058–1111

  • 伊本·阿拉比

    受其影响

    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)

    依据: AI 草稿

    伊本·阿拉比 › 1165–1240

  • 艾哈迈德·西尔欣迪

    受其影响

    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)

    依据: AI 草稿

    艾哈迈德·西尔欣迪 › 1564–1624

影响了 2

  • 穆罕默德·伊克巴尔

    影响了

    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

    依据: AI 草稿

    穆罕默德·伊克巴尔 › 1877–1938

  • 法兹鲁尔·拉赫曼

    影响了 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    法兹鲁尔·拉赫曼 › 1919–1988

作品

立场

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.

生平与背景

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.

其他主要作品

  • The Victory of the Merciful (Fath al-Rahman, Persian translation of the Qur’an, 1730s)
  • The Great Victory (al-Fawz al-kabir, on the principles of Qur’an interpretation, 18th century)

来源: Wikipedia · Wikidata

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