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receiving income following recommended conduct in the spirit of charity and prompt fulfilment he combined meticulous adherence to shariah with the naqshbandi discipline of silent dhikr and heart centred vigilance his khalifa report that he could often discern the inner state of listeners and reply with precisely tailored guidance khulafa deputies and international reach hazrat s khulafa were numerous and geographically dispersed he appointed hazrat hafiz shah abu saeed faruqi mujaddidi dehlavi as successor to his khanqah in delhi hazrat shah abu saeed trained thousands and died in 1250 a h hazrat shah ahmad saeed faruqi mujaddidi son of hazrat shah abu saeed received khilafat and later migrated to madina where he died in 1277 a h he also played a visible role in the 1857 uprising perhaps the most internationally renowned of hazrat s deputies was hazrat maulana khalid al baghdadi kurdi shahrazuri baghdad iraq who within a short period received khilafat and then carried the mujaddidi naqshbandi fayd into the ottoman lands and beyond other notable khulafa include hazrat shah rauf ahmad raft faruqi mujaddidi rampuri bhopal hazrat maulana basharat allah behraichi hazrat maulana ghulam mohiuddin qusoori qusoor now in pakistan hazrat maulana syed ismail madani madina hazrat maulana shah gul muhammad ghaznavi bukhara hazrat maulana muhammad shareef sirhind hazrat maulana pir muhammad kashmir hazrat maulana jan muhammad herati herat and hazrat shaykh al haram maulana muhammad jan makkah through these deputies the naqshbandi mujaddidi silsila spread widely across the subcontinent central asia persia the arab world and ottoman domains hazrat himself noted with humility and a smile that his fayd reached makkah madina baghdad rome and maghreb and that bukhara seemed like an ancestral home writings malfuzat and literary legacy hazrat authored at least fifteen works and left a rich corpus that combined biography practical guidance refutation and naqshbandi manual principal works attributed to him include maqamat e mazhari a comprehensive persian biography of his shaykh hazrat mirza mazhar jan e janan circa 1211 a h idah al tariqat 1212 a h on adhkar terminologies and principles of naqshbandi tariqa persian urdu translations exist ahwal e buzurgan after 1225 a h biographical sketches of notable shaykhs maqamat mujaddid alf thani on the merits and stations of hazrat imam rabbāni shaykh ahmad sirhindi tariq bay ah wa azkar tariqah sharifah shah e naqshband ahwal shah e naqshband risalah azkar risalah muraqibat radd aetirazat and radd mukhalifin hazrat mujaddid polemical works addressing opponents claims against imam rabbāni and defending mujaddidi positions risalah mashghuliyah kamalat mazhari 1237 a h 1821 c e sulook raqiyah naqshbandiyah makatib sharifa a collection of 125 letters compiled by his khalifa hazrat shah rauf ahmad raaft mujaddidi these epistles circulated widely and have been published multiple times two important collections of his spoken sayings malfuzat were compiled by his khulafa durr al maarif by hazrat shah rauf ahmad raaft 1231 a h and the forty day malfuzat compiled by khwaja ghulam mohiuddin qusoori these collections preserve daily guidance answers to seekers problems narrations of karamat and practical instruction in the naqshbandi path relations with contemporaries and public role hazrat maintained relationships with leading scholars and public figures sir syed ahmad khan attests to a close familial association sir syed s father and elder brother took bayʿah with hazrat and sir syed records that hazrat regarded his family with paternal affection sir syed s testimony also provides social historical detail of hazrat s khanqah life and charitable provisions numerous scholars and prominent men including foreign students from persia transoxiana turkey and the arab lands sought hazrat s counsel and received training or khilafat his combination of scholarship moral rectitude and practical magnanimity made him a central figure for muslim society in late eighteenth and early nineteenth century india demise and final rites on 22 safar 1240 a h october 1824 c e hazrat shah abdullah passed away at the age of eighty four he was buried beside his shaykh hazrat mirza mazhar jan e janan in the khanqah mazhariya in delhi at his death he was reportedly holding the hadith collection jamial tirmidhi upon his chest a final testimony to his lifelong devotion to hadith scholarship his funeral prayer was performed in delhi s jama mosque led by his chief khalifa hazrat hafiz abu saeed faruqi and attended by thousands of disciples and admirers legacy and continuing influence hazrat s fad persisted through the institutional and personal continuity of his khulafa the naqshbandi mujaddidi network reorganised and energised by his training later radiated across the islamic world maulana khalid al baghdadi carried hazrat s influence into ottoman lands hazrat s deputies consolidated centres in bhopal sirhind madina makkah bukhara herat and qusoor in the indian subcontinent the mujaddidi teachings informed devotional practice legal instruction and even political mobilisation in later decades many of the active naqshbandi brotherhoods today trace their linkage to hazrat s khulafa in turkey and iraq largely through maulana khalid and in persianate and south asian lands through hazrat hafiz abu saeed faruqi and his lineage scholarly and spiritual appreciation of hazrat emphasises three enduring contributions first his consolidation and authentic transmission of the naqshbandi mujaddidi chain second his written corpus that preserved practical manuals biographical notices and polemical defences of mujaddidi positions third his cultivation of a large and geographically extended set of khulafa who propagated an integrated model of shariat grounded heart centred naqshbandi practice his designation as mujaddid of the 13th hijri century while a weighty spiritual claim is supported by both his widespread fayd and the testimony of contemporaries and later scholars who acknowledge the deep transformation effected by his life and work adnan faizi is a peace and harmony activist based in delhi he is an alumni of ccs university meerut url https www newageislam com islamic personalities jan e janan hazrat ghulam dehlavi mujaddidi d 137353 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 8 56 am no comments email this blogthis share to x share to facebook share to pinterest allah in the qur an intertextuality and the architecture of divine meaning by adis duderija new age islam 22 october 2025 the qur an s concept of allah the arabic term for god is not merely a theological assertion but a richly textured construct shaped by a web of intertextual references historical contingencies and rhetorical strategies to understand allah in the qur an is to engage not only with the text s internal logic but also with its dialogical relationship to the broader religious and literary traditions of late antiquity as nicolai sinai s scholarship demonstrates the qur an s theology is deeply interwoven with biblical jewish christian and arabian discourses and its concept of allah must be read through this intertextual lens allah as a theological reconfiguration the name allah likely derives from al ilāh the god a term used in pre islamic arabia to denote a high deity however the qur an reconfigures this term into a proper name that anchors its monotheistic vision sinai notes that while the term was not novel its semantic and theological centrality in the qur an marks a significant departure from earlier usage the qur an does not merely inherit the name it redefines it through a sustained theological project that integrates and transforms inherited ideas this redefinition is not limited to lexical innovation it is embedded in a broader intertextual strategy whereby the qur an engages with biblical and extra biblical traditions for example the pairing of allah with al raḥmān the merciful echoes pre qur anic invocations but is elevated in the qur an to a defining attribute of divine identity the basmalah in the name of allah the merciful the compassionate becomes a liturgical and rhetorical motif that frames the entire qur anic discourse intertextuality as hermeneutical key sinai s work underscores that the qur an s major theological concepts including allah revelation wahy mercy rahma guidance huda and justice adl cannot be fully understood without reference to their intertextual resonances the qur an frequently reworks biblical narratives motifs and terminology often without explicit attribution this embedded intertextuality is not ornamental it is foundational to the qur an s meaning making for instance the qur an s depiction of allah as rabb al ʿalamīn lord of the world dwellers resonates with the biblical notion of god as sovereign over creation yet the qur an subtly shifts the emphasis from cosmic abstraction to relational immediacy allah is not only the lord of the heavens and the earth but also rabbuka your lord addressing the prophet muhammad directly this dual register that is both universal and intimate is a hallmark of qur anic theology and reflects its dialogical engagement with earlier scriptures similarly the qur an s use of anthropomorphic language allah s face hands and coming on the day of judgment echoes biblical and rabbinic imagery however the qur an reframes these motifs within its own theological grammar often emphasizing divine transcendence while retaining the possibility of eschatological encounter the promise that the righteous will gaze upon their lord q 75 22 23 evokes the beatific vision in christian eschatology but is articulated in qur anic terms that resist full assimilation to prior models allah and the dynamics of revelation the qur an presents itself as the speech of allah revealed through the prophet muhammad this self referentiality is not merely a claim to authority it is a performative act that situates allah as both speaker and subject phrases such as tanzīl min rabb al ʿālamīn a sending down from the lord of the world dwellers and bi smi rabbika in the name of your lord frame the qur an as a divine address that is both transcendent and historically situated here again intertextuality plays a crucial role the qur an s rhetoric of revelation draws on biblical models of prophetic speech yet it reconfigures them to suit its own theological and literary aims the qur an s emphasis on oral proclamation its use of formulaic expressions and its staging of polemical exchanges all reflect a complex interplay between inherited traditions and innovative composition theological implications of intertextuality understanding allah in the qur an requires attention not only to what the text says but to how it says it and to what it assumes its audience already knows the qur an often presupposes familiarity with biblical narratives theological categories and liturgical practices its concept of allah is thus not constructed in isolation but through a process of selective appropriation and rearticulation this has significant implications for qur anic hermeneutics as sinai argues the qur an s intertextuality is not a matter of source hunting but of semantic and theological resonance the qur an does not merely borrow it transforms its concept of allah is shaped by this transformative engagement which allows it to speak simultaneously to continuity and rupture tradition and innovation moreover the qur an s intertextuality serves a pedagogical function by invoking and reworking familiar motifs the text invites its audience into a process of theological reflection the concept of allah emerges not as a static doctrine but as a dynamic discourse that unfolds through narrative exhortation and polemic conclusion intertextual theology as method to grasp the qur an s concept of allah is to engage in intertextual theology this means reading the qur an not only as a self contained text but as part of a broader scriptural and cultural conversation sinai s scholarship provides the tools for such a reading combining philological precision with historical sensitivity in this light allah is not merely the subject of qur anic theology but its organizing principle the qur an s discourse on allah integrates creation revelation judgment and mercy into a coherent theological vision yet this vision is intelligible only when situated within the intertextual matrix that the qur an both inherits and reshapes the study of allah in the qur an therefore is not only a theological inquiry but a methodological imperative it calls for an approach that is historically grounded philologically rigorous and attuned to the dialogical nature of scripture in doing so it opens up new vistas for understanding the qur an s message and its place within the religious imagination of late antiquity adis duderija is an associate professor in islam and society and griffith university and a book series editor of a new book series on islam and process relational thought routledge url https www newageislam com debating islam allah quran intertextuality architecture divine d 137346 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 8 54 am no comments email this blogthis share to x share to facebook share to pinterest muhibbullah bihari s musallamus sabut re rooting wahdat al wujūd in indo islamic tradition with metaphysical defence of non duality by ghulam rasool dehlvi new age islam 22 october 2025 note this essay is inspired by the forthcoming phd thesis on the manuscript of musallamus sabut the celebrated work of the eminent 17th 18th century indian scholar of theology philosophy and metaphysics allama muhibbullah bihari this book is among the few renowned works of indian islam that gained equal recognition and acceptance throughout the arab and islamic worlds every sentence of this work is a cradle of knowledge and wisdom offering answers to the pressing intellectual questions of the present age the phd thesis submitted by dr manzarul islam azhari is in the offfing and is expected to be out in the next few months main points 1 defence of wahdat al wujūd unity of being shaykh muhibbullah bihari s musallamus sabut is a profound metaphysical defense of ibn al ʿarabi s doctrine of wahdat al wujūd that all existence is but a manifestation of the one divine reality al ḥaqq he rationally argues that multiplicity has no independent existence apart from god s self disclosure tajallī 2 synthesis of reason revelation and mysticism...
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