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idi 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 the treatise bridges ʿilm al kalām islamic theology philosophy falsafa and sufism tasawwuf demonstrating that intellectual reasoning and qur anic revelation complement each other it upholds rational inquiry burhan as a means to deepen divine understanding rather than oppose revelation 3 refutation of dualism and anthropomorphism muhibbullah rejects the rigid separation between creator and creation promoted by literalist theologians using qur anic reasoning he affirms that all beings are dependent reflections of the divine essence god transcends yet pervades creation making his view panentheistic not pantheistic 4 doctrine of tajallī and human perfection central to the work is tajallī divine self manifestation through creation every being mirrors god s names and attributes and the insān kāmil perfect human reflects them most completely this vision leads to spiritual humility compassion and iḥsān seeing god in all things 5 intellectual legacy and indo islamic significance musallamus sabut influenced later sufis like shah waliullah dehlawi and served as a philosophical counterweight to the naqshbandi mujaddidi critique of wahdat al wujūd preserved in libraries across india it remains an underexplored masterpiece that epitomizes the rational mystical synthesis of indo islamic metaphysics first page of the manuscript musallamus sabut introduction an erudite scholar friend of this writer dr manzarul islam azhari has recently submitted his phd thesis with an annotation on the remarkable work musallamus sabut the established proofs by shaykh muhibbullah bihari d ca 1648 ce major indo islamic thinker of the chishti sabiri silsila and a disciple of shaykh ʿabd al rahman chishti known for his deep engagement with ibn al ʿarabi shaykh bihari s musallamus sabut and especially his defence of wahdat al wujūd based on extant scholarly interpretations is truly insightful i had a brief exposure to the various letters and sufi discourses makātīb reflecting his mystical thought thanks to dr manzar ul islam saheb a magnum opus on ilm al kalām islamic theology one that bridges the rationalist tradition of scholastic theology with the illuminative metaphysics of sufism it is one of the most remarkable yet underexplored works of indian sufi metaphysics written in eloquent arabic during the mughal period this treatise represents a profound defence of the doctrine of wahdat al wujūd the unity of being as articulated by ibn al ʿarabi and developed within the chishti sabiri tradition through a synthesis of qur anic revelation rational argument and mystical insight shaykh bihari demonstrates that only divine presence truly exists while all creation is but his self manifestation tajallī this essay explores the key arguments philosophical methods and enduring legacy of musallamus sabut within indo islamic intellectual tradition in an era when speculative philosophy falsafa and rational theology ilm al kalām are losing ground to juristic literalism in the indian madrasas we need to revitalize muhibbullah bihari s epistemology of usul ud deen and metaphysical kalām methodology as a living discipline his musallamus sabut reasserts the intellectual legitimacy of reasoning in matters of divine knowledge not as an alternative to revelation but as its inner unfolding shaykh bihāri and his intellectual milieu shaykh muhibbullah of bihār d 1058 ah 1648 ce stands among the foremost metaphysical thinkers of the indian sufi tradition a master of the chishti sabiri silsila he was a disciple of shaykh ʿabd al raḥmān chishti and a contemporary of emperor shah jahan his spiritual circle in allahabad then known as ilahabad became a centre of both sufi devotion and philosophical discourse muhibbullah s intellectual project reflects the mature indo sufi attempt to reconcile the theological orthodoxy of the qur an with the metaphysical depth of ibn al ʿarabi s theosophy he authored several works most notably musallamus sabut sharḥʿayn al yaḳīn and risālah fī al wujūd all of which revolve around the ontology of being wujūd his writings mark a shift from ecstatic mystical expression toward a more rationalized scholastic sufism a trend that matured in mughal india alongside figures like ʿabd al ḥaqq muḥaddith dehlawi and mulla ʿabd al ḥakīm sialkoti musallamus sabut the meaning and magnificence the title musallamus sabut is roughly rendered as the soundly established proofs the treatise was written to affirm the ontological and rational soundness taḥqīq of the doctrine of wahdat al wujūd that all existence is a manifestation of the one reality al ḥaqq and that multiplicity has no independent being while ibn al ʿarabi had expounded this doctrine primarily through mystical intuition muhibbullah sought to ground it in phi...
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