Monday, 3 March 2014
Shah Waliullah
| Islamic scholar Shāh Walīullāh | |
|---|---|
| Born | 21 February 1703 (1114 Hijri) Delhi, Hindustan |
| Died | 20 August 1762 (aged 59) (1176 Hijri) Delhi, Hindustan |
| Jurisprudence | Hanafi, Sufism |
| Creed | Sunni Islam |
| Notable work(s) | Hujjat Allah al-baligha (The Conclusive Argument from God) |
 |
| Part of a series on |
| Sunni Islam |
|---|
| Beliefs |
| Monotheism Prophethood / Messengership Holy Books · Angels Judgement Day · Predestination |
| Five Pillars |
| Declaration of Faith · Prayer Charity · Fasting · Pilgrimage |
| Rightly Guided Caliphs |
| Abu Bakr · Umar ibn al-Khattab Uthman ibn Affan · Ali ibn Abi Talib |
| Schools of Law |
| Hanafi · Maliki · Shafi'i · Hanbali · Ẓāhirī |
| Extinct Schools of Law |
| Awza'i · Laythi · Thawri · Jariri |
| Schools of Theology |
| Maturidi · Ash'ari · Athari |
| Movements |
| Ahl al-Hadith · Barelvi · Deobandi · Salafism |
| Hadith Collections |
| Kutub al-Sittah Sahih al-Bukhari · Sahih Muslim Al-Sunan al-Sughra · Sunan Abu Dawood Sunan al-Tirmidhi · Sunan ibn Majah |
Life[edit]
Shāh Walīullāh was born in 1703, four years before the death of Mughal emperor Aurangzeb. His genealogy can be traced back to the family of 'Umar ibn al-Khattab.[3] He received a structured education and spiritual instruction at the madrasa (religious school) established by his father, Shah 'Abd al-Rahim, at Delhi. Along with the Qur'an, he studied Arabic and Persian grammar and literature and the higher philosophical, theological, metaphysical, mystical and juridical texts. He graduated from the school when he was barely fifteen years old; in the same year, his father initiated him into the famousNaqshbandi order. He began his career as a teacher at the Madrasa-e-Rahimia under the tutelage of his father; after the death of the latter in 1719, Shah Waliullah became the head of the madrasa, teaching all the current sciences at the school for about twelve years. During the same period he continued his own studies, growing in stature as a teacher and attracting students to his circle.[4][5]In 1724 he went to the Hijaz on a pilgrimage (Hajj) and stayed there for eight years studying Hadith and Fiqh under such distinguished scholars as Abu Tahir bin ibrahim al-Kurdi al-Madani, Wafd Allah al-Makki, and Taj al-Din al-Qali. During this period he came into contact with people from all parts of the Muslim world and, thus, obtained first-hand information about the conditions then prevailing in the various Muslim countries.[3] During this time, he also saw the forty-seven spiritual visions which form the subject matter of his famous mystical work Fuyud al-haramayn (Emanations or Spiritual Visions of Makkah and Madina).[6]
He returned to Delhi in 1733, where he spent the rest of his life in producing numerous works till his death in 1763 during the reign of Shah Alam II. The most important of Shah Waliullah's works is his Ḥujjat Allāh al-Bāligha in which he made an attempt to present the teachings of Islam in a spirit of scientific objectivity. The range of his works include: economic, political, social, meta-physical, as well as purely theological aspects.
He had a son, Sheikh Muhammad and a daughter, Ammatul Azeez, from his first wife. His second wife, the daughter of Shah Sanaullah, bore him four sons.[5] After the death of Shah Waliullah, his son Shah Abdul Azeez took his place and brought up his siblings . Each one of Shah Waliullah’s descendants were the bright suns and shining stars of the Islamic academia during their times. After returning from the holy cities of Makkah and Madinah, the miserable condition of Indian Muslims inspired him to improve their character, buck up their morale, inculcate the feeling of selflessness and love for their fellows. He overhauled the existing education system, separated the faith from unlawful invented traditions (bidaat), unnecessary and unwanted suspicions regarding Islam and its holy books. He presented what he considered pure and pristine Islam to the people.
List of works[edit]
- Altaf al-quds (The sacred knowledge of the higher functions of the mind: Altaf al-Quds)[7]
- Al-Khayr al-kathir (The Abundant Good)[8]
- Ḥujjat Allāh al-Bāligha[5]
- Sata'at (Manifestations)
- Lamahat (Flashes of Lightning)
- Fuyud al-haramayn (Emanations or Spiritual Visions of Makkah and Madina)[6]
- Al-Tafhimat (Instructions or Clear Understanding)
- Al-Budur al-bazighah (The Full Moons Rising in Splendor)
- Al-Fauz Al-Kabir Fi Usul Al-Tafsir
