Islam has produced multiple men of insight, high calibre and multidimensional personalities since its inception who contributed immense towards the reinvigoration of Islamic teaching. One of them was Qutb-ub-Din Ahmad bin ‘Abd-ur-Rahīm popularly known as Shah Wali-Allāh (B.1703). Primarily, Shah Wali-Allāh got his early religious education from his father Shah Abdur Rahim at Madrasa Rahimiya. He was one of the most outstanding Muslim thinkers of the subcontinent who comprehended Islam in a holistic way. In this regard his magnum opus Hujatullahi Baligha (The Conclusive Argument of Allah) is a famous book. It is a comprehensive book on Islam. He took deliberate efforts and initiatives to reconstruct the Islamic teachings in an effective manner. He persistently stressed upon Ijtehād within boarders of Qur’ān and Sunnah to sought out the issues confronting by the Muslim. In the vast field of Islam, Shah Walī-Allāh became famous for his outstanding contributions. In fact, he was able to encompass such a vast field of the Islamic knowledge. In this regard, as primary step, he made a Persian translation (Fathah-Ur-Rahmān) of the Qur’an.

Shah Walī-Allāh’s idea of reconstructing Islam within the principles of Qur’ān and Sunnah constitutes one of the revolutionary features of his religious thought. Similarly, his reconciliatory approach to different opinions of schools of thought is another most remarkable feature of his contribution. He presented Qur’ān and sunnah as a common way for all the schools of thought, and he treated these two sources as core of Muslim education. According to him, the only effective mechanism to avoid these differences is to remain constantly attached to the religious values provided by Prophet (SAW). He has generally been regarded as a Mujadid. He asked the Muslims to go back to the original and primary sources of Islam to regain their lost religious glory. He attempted to liberate the original Islamic teaching from the influence of un-Islamic and unhealthy elements. In all his writings, Shah Walī-Allāh stressed his strong belief in the Qur’ān and Sunnah as the two fundamental, authentic, perfect, unquestionable and comprehensive source of knowledge. He, thus, treated the differences among the various schools of thought as a demand of different situations to comprehend and follow Islam accordingly.
Shah Walī-Allāh, as a religious reformer did not believe in accepting things unquestionably. He said that the only way to reform Islam is to get access to the original sources of Islam. He appealed to the Muslims to comprehend Islam at intellectual level. He was in favour of ijtehād.Shah Walī-Allāh says that the blind imitation was not exercised till 4th century A.H. However, later on when the political system of the Muslims became inactive in the religious matters, the caliphs became dependent on ‘ulma and naturally the importance of fuqha (jurists) increased in the society, and this led to the taqlīd (adherence).
Shah Walī-Allāh had a balanced and moderate approach about taqlīd. Although he studied Fiqh under Sheikh Abu Tahir who was follower of Shaf ‘I school of thought, however, Shah Walī-Allāh himself was much more inclined towards Hanafi school. He had a reconciliatory approach towards the diverse schools of thought. Imam Shaf ‘I (D. 820) studied Mawaṭa (a book of traditions) under its author Imam Malik (D.795 AD) and compiled his fiqh, similarly Imam Muhammad one of the famous students of Imam Abu Hanifa (D. 767AD) also took help from the Mawaṭa and made necessary amendments in Hanafi fiqh, so Shah Walī-Allāh gives Mawaṭa a central position in the jurisprudential matters. Personally, Shah Walī-Allāh strongly condemned to follow any Imam without scrutinization of his opinions in the light of Qur’an and authentic traditions (sahih ahādīth), though he never denied the efforts of predecessors (aslāf). Nevertheless, he says that a person who do not possess calibre to deduce results from Qur’an,and cannot differentiate between authentic and unauthentic traditions, has right to follow any of the four schools. Shah Walī-Allāh opines that in religious matters, it is pertinent to follow our predecessors because it provides expediency in solving and comprehending religious issues. He believed that, it has been tradition of the Muslims to take assistance from previous generations in resolving religious matters since the inception of Islam. So, Shah Walī-Allāh characterizes taqlīd as a religious phenomenon.
Shah Walī-Allāh, however, says that we should not exaggerate and should not be biased while following any particular Imam. He vehemently resisted against to follow any school of thought without arguments and solid evidences from Qur’an and Hadith. Similarly, he also condemns to interpret the Quran and hadith in the light of opinions of any Imam. Shah Walī-Allāh divides taqlīd in to two types:
a) Taqlīd-e-wājib:Here a layman is allowed to follow any imam while resolving any jurisprudential issue as long as he is not able to go through the primary sources of Islam himself. However, whenever, he will find any authentic tradition against the opinion, then it is imperative on him to act upon that very tradition.
b) Taqlīd-e-harām: It means when a person deliberately follows any particular Imam even if he is able to comprehend Qur’an and Hadith himself. Such type of taqlīd is strongly prohibited in Islamic teachings. Islam keeps no scope for such sort of blind imitation.
Shah Walī-Allāh lays down three conditions fortaqlid:
a)Taqlīd is strongly prohibited in Islam; however, a layman is exempted from this restriction.
b)There should be no exaggeration while following any particular school of thought. While following any one school, other schools also should be respected, rather there should be a reconciliatory approach among different schools of thought.
c) If a person lives in a place where scholars of only one particular school of thought are available then he has no option except to follow theopinions of that very school. On contrary, if he lives in such a place where all the four schools of thought are available, then he should not limit himself to any particular school, rather it is must that he should visit the opinions of all the schools.
Shah Walī-Allāh, nevertheless tried to infuse a spirit of research among the Muslims. He advocated for an interpretation of Islam in the light of arising issues among the Muslims. Shah Walī-Allāh was the scholar who emphasised to open the door of Ijtehād which was closed after the emergence of four schools of thought among the Sunni Muslims. He left a valuable legacy through his literature. The need of hour is to take benefit from his works. Taking into consideration the contemporary challenges, it is inevitable to liberate ourselves from blind adherence. Madrasas should avoid to take taqlīd as a religious principle. Conservatism and sectarian tensions prevalent in our religious institutions need to give up. Freedom of thought should be provided to the students enrolled in the Madrasas. Need is to widen the boarders of curriculum in religious institutions. Students should get acquaintance with various languages and other sciences along with Qur’anic sciences. Because it will help to bridge the dichotomy between religion and science. They should be educated about various scientific and philosophical theories regarding various issues so that they can be able to defend the Qur’anic perspective regarding these issues.

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