Analysis of information sources in references of the Wikipedia article "Shah Waliullah Dehlawi" in English language version.
{{cite journal}}: Cite journal requires |journal= (help)Like Ibn Taymiyya, he rejected the speculative theology of Ash'ari and advocated the straightforward acceptance of God's description of Himself
In his resistance to rigid loyalty to the madhhabs, his critique of the excesses of Sufism and his rejection of Ash'ari speculative theology, Ibn Taymiyya brought together important strains of iconoclastic opposition to the powerful medieval institutions of Islamic thought. Shah Wali Allah devoted a treatise to defending him and praised him as one of the great scholars of Sunni Islam.
Shah Wali Allah devoted himself to reviving what he understood to be the true Islam... Like Ibn Taymiyya, he rejected the speculative theology of Ash'ari and advocated the straightforward acceptance of God's description of Himself
Hujjat Allah al-Balighah (Arabic), Cairo, 1933 It is the magnum opus of the author which has been universally acknowledged by Muslim scholarship as his most outstanding and epoch-making contribution. It constitutes a highly significant exposition of the Islamic worldview. We shall separately present an introduction to this work in some detail. It was first published in Bareily (India) in 1286 A.H.
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.
{{cite magazine}}: Cite magazine requires |magazine= (help)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."]
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."]