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the divine being this subtle distinction shows how muhibbullah engages indian philosophical ideas indirectly while maintaining qur anic monotheism rational proofs burāhīn for unity of being the treatise presents three levels of argumentation metaphysical proof every possible being mumkin al wujūd cannot exist by itself it requires a necessary being wājib al wujūd therefore contingent beings have no independent reality only the necessary being truly is epistemological proof perception and cognition relate only to being not to non being hence all knowledge implicitly affirms the one existence that underlies phenomena scriptural proof verses such as he is the first and the last the outward and the inward 57 3 and there is nothing like unto him 42 11 are interpreted as expressing not distance but the all comprehensive nature of divine being by combining these proofs muhibbullah establishes that wahdat al wujūd is not merely a mystical intuition but a rationally demonstrable truth consonant with revelation refuting dualism and anthropomorphism muhibbullah critiques those theologians who posit a strict creator creation duality accusing them of falling into subtle anthropomorphism he argues that to imagine god as separate from the world spatially or temporally is to limit his infinitude he writes the multiplicity of beings does not negate unity for their plurality lies in form sūrah not in essence dhāt whoever sees multiplicity has seen only the veils of manifestation not the light itself this statement is not pantheistic but panentheistic the world is in god but god transcends the world the tajallī doctrine allows him to preserve both transcendence tanzīh and immanence tashbih the doctrine of tajallī divine self manifestation central to musallamus sabut is the notion of tajallī divine self disclosure all created beings are loci maẓāhir through which the names and attributes of god appear this idea derived from ibn al ʿarabi and ʿabd al karīm al jīlī is developed by muhibbullah with logical precision he explains the cosmos is a mirror reflecting the names of allah each being reveals a particular aspect of divine perfection the human being insān kāmil is the comprehensive manifestation containing all attributes in potential or actual form through tajallī god knows himself in multiplicity yet remains the one reality beyond all forms the human being and ethical implications for muhibbullah metaphysical knowledge must culminate in ethical and spiritual transformation realizing the unity of being leads to 1 humility since the self has no independent existence 2 compassion as every creature manifests the divine presence 3 iḥsān spiritual excellence to worship god as if one sees him in all things he thus translates metaphysical insight into practical mysticism grounding sufi ethics in ontological monism to perceive unity is to embody mercy to see god in all is to love all legacy and influence muhibbullah bihari s thought profoundly influenced the trajectory of indian sufism his musallamus sabut served as a philosophical counterweight to the naqshbandi mujaddidi emphasis on wahdat al shuhūd advocated by shaykh ahmad sirhindi later thinkers like shah waliullah dehlawi acknowledged both positions seeking a synthesis between wujud and shuhūd even in the 18th and 19th centuries sufis such as ʿabd al ra ūf al muniri and ʿabd al ḥaqq dehlawi referred to muhibbullah s formulations as examples of sound metaphysical reasoning in defence of the people of unveiling ahl al kashf while musallamus sabut remains largely unpublished manuscripts are preserved in the raza library rampur aligarh muslim university and salar jung museum hyderabad it awaits modern critical editing and translation conclusion the radiance of oneness shaykh muhibbullah bihari s musallamus sabut represents the culmination of indo sufi metaphysical thought it harmonizes revelation reason and mystical experience into a single vision of being by affirming that there is nothing in existence but the one existence and all else is his shadow muhibbullah does not dissolve the distinction between creator and creation rather he reveals their intimate unity in dependence and manifestation his vision remains deeply qur anic the world is not god but it is nothing without god through the luminous reasoning of musallamus sabut we glimpse how the indian sufis transformed abstract metaphysics into a living spirituality one that sees divine beauty in every atom of creation references s a a rizvi a history of sufism in india vol ii new delhi munshiram manoharlal 1983 197 205 syed hasan askari the metaphysical thought of muhibbullah bihari islamic culture 43 no 3 1969 179 191 a k a qadiri sufi thought in the indian subcontinent lahore ferozsons 1996 112 121 ibn al ʿarabi fuṣūṣ al ḥikam ed a afifi beirut dar al kitab al ʿarabi 1946 ʿabd al karīm al jīlī al insān al kāmil fī maʿrifat al awākhir wa l awāʾil cairo al maktaba al tijāriyya al kubrā 1929 shah waliullah dehlawi tafhīmāt i ilāhiyyah ed g n jalbani hyderabad dāʾirah al maʿārif al ʿuthmāniyya 1970 a h sheriff philosophical dimensions of indian sufism journal of islamic studies 12 no 2 2001 213 231 regular columnist with newageislam com ghulam rasool dehlvi is an indo islamic scholar sufi writer and author of ishq sufiyana untold stories of divine love url https www newageislam com books documents muhibbullah musallamus sabut wahdat wujud non duality d 137342 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 52 am no comments email this blogthis share to x share to facebook share to pinterest maulana abul kalam azad s perspective on the unity of religions part two by dr zafar darik qasmi new age islam 22 october 2025 abstract maulana abul kalam azad believed that all religions share one divine truth in the beginning humanity was united but as people grew and societies expanded differences and injustice arose god then sent prophets to guide people towards truth and justice according to azad divine guidance was universal sent to every nation and era the real religion din is the same everywhere belief in one god and righteous living differences among religions exist only in outward laws rituals and customs shari ah not in essence these differences came due to time place and culture therefore followers should not fight over forms because the spirit of all faiths is one main points 1 all religions teach one god and moral righteous living 2 prophets were sent everywhere for human guidance and peace 3 true religion never changes only rituals and customs differ 4 differences are in practice not in real divine truth 5 unity of faith brings harmony equality and mutual respect today it is being strongly argued that all religions are in fact one the ways of worship and the names used for god may differ but the essence remains the same this means that if anyone follows the teachings and traditions of any faith it should not be considered wrong because in some way every person is connected to the creator this idea is known as the unity of religions the philosophy of the unity of religions is one of the important topics of the modern age maulana abul kalam azad discussed it in detail in his famous commentary tarjuman al qur an therefore before presenting my own views i find it necessary to first explain maulana azad s opinion on this subject maulana azad writes that in the beginning there was no difference among human beings all people followed the same path explaining why differences arose among humankind he says in the beginning human society lived a natural life there were no disputes no conflicts all people lived in harmony and were content with their natural unity but as the human race increased and economic and social needs expanded various differences appeared these differences turned into divisions conflicts and oppression each group began to hate the other and the powerful started to violate the rights of the weak when this situation developed divine revelation became necessary to guide humanity and to establish truth and justice thus the light of revelation appeared and the series of god s messengers began these guides were called rasul because they delivered the message of divine truth tarjuman al qur an pp 352 353 when the needs and demands of human life increased conflicts arose between nations and societies the teachings of justice equality and fairness were ignored and oppression and cruelty spread to guide humanity and to establish justice on earth the almighty sent prophets according to maulana azad prophets were sent for the guidance of all mankind not for any particular nation or group he writes this guidance was not limited to any specific country nation or period it was meant for the whole of humanity therefore in every age and in every land this guidance appeared the qur an declares that there is no corner of the world where human beings have lived and no messenger of god was sent to them tarjuman al qur an p 354 in another place maulana azad writes all prophets of god gave the same message to remain firm upon al din the one universal religion of mankind and not to be divided from one another tarjuman al qur an pp 361 362 naturally a question arises if there is only one religion for all humankind then why do we see so many differences among religions and laws maulana azad answers this question in the following words there are two kinds of differences among religions the first is the difference created by followers who have deviated from the true teachings of their religion this is not a difference of religion itself but a result of people s misguidance the second kind of difference is found in the laws and practices of religions for example one religion may have a particular way of worship another may have a different one this is not a difference in the essence or truth of religion but only in outward forms religion consists of two kinds of teachings one is its spirit and reality and the other is its outward form and practice the first is called din faith and the second is shari ah law or manhaj path the word shari ah means the law of religion and nuuk refers to modes of worship the real differences among religions are not in din faith but in shari ah and manhaj that is in secondary and external matters not in the essence or spirit these variations were necessary because the circumstances and social conditions of people differed in every age and land thus every form of religion was suitable and right for its own time and place these differences are no more significant than the natural social and cultural differences that exist among human beings tarjuman al qur an pp 366 368 from the above discussion it becomes clear that the differences among religions are not in the essence of faith but in their laws and outward practices if the true religion is one why do we still see these differences maulana azad explains this further rituals and customs are not the essence or reality of religion nor are their differences a matter of truth or falsehood they are only the outward structure of religious life the real spirit of religion lies beyond them and that spirit is the true faith the worship of one god and a life of righteousness this is not the property of any one group or nation it is common to all religions because this is the essence of faith it has never changed nor has there ever been any disagreement about it differences exist only in rituals and practices which vary according to time and place tarjuman al qur an pp 373 374 thus the differences that we observe among religions are not differences of essence but of followers they should not become a cause of conflict or division from the above discussion it is evident that maulana azad s view inclines towards the idea of the unity of religions a detailed discussion of this concept can be found throughout his tarjuman al qur an other part of the article the concept of the unity of humanity in the writings of maulana abul kalam azad part one dr zafar darik qasmi is an author and a new age islam regular columnist url https www newageislam com islamic personalities maulana kalam azad unity religions part two d 137341 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 07 am no comments email this blogthis share to x share to facebook share to pinterest it s not the world that s full of darkness by sumit paul new age islam 22 october 2025 two quotes of famous english novelist and playwright john galsworthy have always got me thinking it s not the world that s full of darkness it s your own eyes that make it seem that way and every man of action has a strong dose of egoism pride hardness and cunning john galsworthy s first quote encapsulates the essence of perception and personal outlook in a world where negativity and despair are prevalent galsworthy reminds us that our perspective plays a pivotal role in how we perceive the world it emphasizes the idea that our own lens coloured by past experiences biases and emotions can distort our perception of reality by acknowledging that darkness is not inherent in the world but rather a construct of our own perception galsworthy empowers us to redefine our outlook embracing the potential for positivity and light this quote serves as a reminder that we have the power to choose how we see and interpret the world around us ultimately shaping our own reality to sum it up with a couplet of kunwar mohinder singh bedi sahar yoon toh ujala phaila hai har soo aankhein abhi bhi dhoondti hain andheron ko though brightness is scattered everywhere eyes still look for darkness it s how we perceive things and interpret certain happenings there s one more very important facet that s implied here we tend to look for darkness and negativity naresh kumar shaad also said the same thing albeit in a different way duniya toh apni jagah sahi thi khot shayad meri hi nazron mein thi the world was right at its place perhaps the fault was within me john galsworthy s second quote every man of action has a strong dose of egoism pride hardness and cunning highlights the inherent qualities often found in individuals who possess a proactive mindset galsworthy suggests that those who take charge and seize opportunities possess an element of self centeredness as their actions are driven by personal motivations and desires additionally to be driven and accomplished in one s actions often requires a measure of pride an inner confidence that fuels determination and perseverance the mention of hard...