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