Shāh Walī Allāh Dihlawi (d. 1762): The Hajj Journey and Intellectual Scholarship Between India and Arabia
Rather than simply claiming the “unorthodox” or “pluralistic” mindset of an early modern Muslim thinker, this intellectual micro-history aims to show the complexity of Shāh Walī Allāh’s (d. 1762) thought-world. This article follows him to Mecca and Medina for the Hajj pilgrimage. While pilgrimage is...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2024
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| In: |
Religions
Year: 2024, Volume: 15, Issue: 11 |
| Further subjects: | B
Intellectual History
B Unity of Being ( waḥdat al-wujūd ) B Islam B shrine visitation ( ziyārat ) B Sufism B South Asia B Hajj pilgrimage |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Rather than simply claiming the “unorthodox” or “pluralistic” mindset of an early modern Muslim thinker, this intellectual micro-history aims to show the complexity of Shāh Walī Allāh’s (d. 1762) thought-world. This article follows him to Mecca and Medina for the Hajj pilgrimage. While pilgrimage is traditionally included in the fundaments of Islamic practice, it is also important to realize that the majority of Muslims have not historically participated in this pilgrimage. Due to the physical limitations of travelling as the Muslim community rapidly expanded in the 7th century onwards, we have nearly a thousand years until the 18th century where only a select few Muslims, usually wealthy enough to make the arduous journey, participated in the yearly practice. This created a complex culture of pilgrims in the Holy Cities with the cities functioning as informal circles of scholarship. Shāh Walī Allāh Dihlawī engages in this knowledge production process while carrying out the mandatory rituals associated with the Hajj pilgrimage. Thus, this article shows that the complex interplay of Walī Allāh with Meccan and Medinan scholars is a highly dynamic process with unexpected outcomes as specific sacred geography interacts with the conceptual (and genealogical) categories that scholarly pilgrims bring with them to this intellectual encounter. In doing so, we catch a glimpse of the 18th century through a very particular set of Indian Sufi eyes. | ||
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