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SIMILARITIES BETWEEN
ISLAM AND HINDUSIM
Sahih Muslim Vol. 1
Book of Imaan Chapter 2 Hadith 6.
It is reported in
Sahih Muslim:
“... A man came to
the Prophet and said ‘O Messenger of Allah, what is Imaan (faith)? He (the
prophet) said: ‘That you affirm your faith in Allah, His Angels, His Books,
His Meeting, His Messengers and that you believe in the Resurrection i.e.
Hereafter and that you believe in Qadr i.e. destiny’.
(Sahih Muslim Vol.
1, Book of Imaan, Chapter 2, Hadith 6)
THE FAITH OF MUSLIMS
i)
Concept of God (The first article of
faith in Islam is ‘Tawheed’ i.e. belief in the one Unique Eternal Creator of
all creation).
ii)
His angels
iii)
His books
iv)
His messengers
v)
The Hereafter i.e. Life after death and
vi)
Qadr i.e. destiny
Let’s study what
Hinduism says about these six articles.
Concept of God in
Hinduism and in Islam
Let us examine the
concept of God in these two major religions in light of their respective
scriptures and study if there are similarities.
First we shall
discuss the Concept of God in Hinduism.
a. COMMON
CONCEPT OF GOD IN HINDUISM :
If you ask some lay
persons who are Hindus that how many gods do they believe in, some may say three, some may
say thirty-three, some may say a thousand, while some may say thirty-three
crores i.e. 330 million. But if you ask this question to a learned Hindu who
is well versed with the Hindu Scriptures, he will reply that the Hindus
should actually believe and worship only one God.
b. DIFFERENCE
BETWEEN ISLAM AND HINDUISM IS THAT OF ’S
(Everything is
‘God’s’ – Everything is ‘God’)
The major difference
between the Hindu and the Muslim is that while the common Hindu believes in
the philosophy of Pantheism, i.e. “everything is God, the Tree is God, the
Sun is God, the Moon is God, the Snake is God, the Monkey is God, the Human
Being is God”, all Muslims believe that “everything is God’s”.
The Muslims believe
that everything is God’s. GOD with an apostrophe’s’. Everything belongs to
the one and only unique eternal God. The tree belongs to God, the sun belongs
to God, the moon belongs to God, the snake belongs to God, monkey belongs to
God, the human being belongs to God.
Thus the major
difference between the Hindus and the Muslims is the apostrophe ‘s’. The
Hindu says, “everything is GOD”. The Muslim says, “everything is God’s”, GOD
with an Apostrophe ‘s’. If we can solve the difference of the Apostrophe ‘s’,
the Hindus and the Muslims will be united.
The Glorious Qur’an
says
“Come to common
terms as between us and you”,
Which is the first
term?
“that we worship
none but Allah”
So let’s come to
common terms by analyzing the scriptures of the Hindus and of the Muslims.
UPANISHAD:
Upanishads are one
of the sacred Scriptures of the Hindus.
i.
Chandogya Upanishad Chapter 6 Section 2 verse 1
It is mentioned in
the Chandogya Upanishad:
“Ekam Evadvitiyam”
“He is one only
without a second.”
(Chandogya Upanishad
6:2:1)
(The Principal
Upanishad by S. Radhakrishnan pg. 447 & 448)
(Sacred Books of the
East Volume 1, the Upanishads Part I Page 93)
ii.
Shwetashvatara Upanishad Chapter 6 verse 9
It is mentioned in
the Shwetashvatara Upanishad
“Nacasya kascij janita na cadhipah”
“Of Him there are
neither parents nor Lord.”
(Shwetashvatara
Upanishad 6:9)
(The Principal
Upanishad by S. Radhakrishnan pg. 745)
(and in Sacred books
of the East volume 15, the Upanishads Part II Page 263)
iii.
Shwetashvatara Upanishad Chapter 4 verse 19
It is mentioned in
Shwetashvatara Upanishad
“Na tasya pratima
asti”
“There is no
likeness of Him”.
(Shwetashvatara
Upanishad 4:19)
(The Principal
Upanishad by S. Radhakrishnan pg 736 & 737 )
(and in Sacred books
of the East Volume 15, the Upanishads part II, Page no. 253)
iv.
Shwetashvatara Upanishad Chapter 4 verse 20
It is mentioned in
Shwetashvatara Upanishad
“na samdrse tisthati rupam asya, na
caksusa pasyati kas canainam”.
“His form cannot be
seen, no one sees Him with the eye”.
(Shwetashvatara
Upanishad 4:20)
(The Principal
Upanishad by S. Radhakrishnan pg. 737)
(And in Sacred books
of the East Volume 15, the Upanishad part II, Page no. 253)
BHAGWAD GEETA 7:20
The most popular
amongst all the Hindu Scriptures is the Bhagwad Geeta.
Bhagwad Geeta
mentions
“Those whose
intelligence has been stolen by material desires worship demigods” that is
“Those who are materialistic, they worship demigods” i.e. others as deities
besides the True God.
(Bhagwad Geeta 7:20)
It is mentioned in
Bhagavad Gita
“He who knows Me as
the unborn, as the beginning-less, as the Supreme Lord of all the worlds...”
(Bhagwad Geeta 10:3)
YAJURVEDA
Vedas are the most
sacred amongst all the Hindu Scriptures. There are principally 4 Vedas: Rig
Ved, Yajur Ved, Sam Ved, and Atharva Ved.
i. Yajurveda
Chapter 32, Verse 3
It is mentioned in
Yajurveda
“na tasya pratima
asti”
“There is no image
of Him”
It further says, “as
He is unborn, He deserves our worship”.
(Yajurveda 32:3)
(The Yajurveda by
Devi Chand M.A. pg. 377)
ii. Yajurveda
Chapter 40 Verse 8
It is mentioned in
Yajurveda Chapter 40 verse 8
“He is bodiless and
pure”.
(Yajurveda 40:8)
(Yajurveda Samhita
by Ralph I. H. Griffith pg. 538)
iii. Yajurved
Chapter 40 Verse 9
It is mentioned in
Yajurved
“Andhatma pravishanti ye assambhuti
mupaste”
“They enter
darkness, those who worship natural things.”
E.g. worship of
natural elements air, water, fire, etc.
(Yajurveda 40:9)
It further continues
and says
“They sink deeper in
darkness those who worship sambhuti i.e. created things”
E.g. created things
such as table, chair, idols, etc.
(Yajurveda Samhita
by Ralph T. H. Griffith pg. 538)
ATHARVA VEDA
i. Atharva
Veda book 20 hymn (chapter) 58 verse 3
It is
mentioned in Atharva Veda
“Dev Maha Osi”
“God is Verily
Great.”
(Atharva Veda
20:58:3)
(Atharvaveda Samhita
Vol. 2, William Duright Whitney pg. 910)
RIGVEDA
The oldest and most
sacred amongst all the Vedas is the Rigveda.
i. Rigveda Book no. 1, Hymn
No. 164, verse 46
It is mentioned in
Rigveda Book no. 1, hymn No. 164 verse 46
“Ekam sat vipra bahudha vadanti”
“Sages (learned
Priests) call one God by many names”.
(Rigveda 1:164:46)
Truth is one, God is
one, sages call it by various names.
A similar message is
given in Rigveda, Book 10, hymn 114, verse 5.
ii. Rigveda
Book 2 hymn 1
Rigveda gives no
less than 33 different attributes to Almighty God. Several of these
attributes are mentioned in Rigveda Book 2 hymn 1
a. Brahma -
Creator - Khaliq – Rigveda Book 2 Hymn 1 Verse 3
Amongst the various
attributes given in Rigveda
, one of the beautiful attributes for Almighty God is ‘Brahma’.
‘Brahma’ means ‘the Creator’. If you translate into Arabic it means ‘Khaliq’.
Islam does not object to anyone calling Almighty God as ‘Khaliq’ or ‘Creator’
or ‘Brahma’, but if someone says that ‘Brahma’ i.e. Almighty God has got four heads
and on each head is a crown and this Brahma has got four hands, Islam takes
strong exception to it because such descriptions give an image to Almighty
God. Such descriptions are also against what is propounded in Yajurveda
Chapter 32, verse 3 which says:
“Na tasya pratima asti”
“There is no image
of Him”.
(Yajurveda 32:3)
b.
Vishnu – Sustainer - Rabb : Rigveda Book 2, Hymn 1, verse 3
Another beautiful
attribute mentioned in the Rigveda Book 2, Hymn 1, Verse 3 is Vishnu.
‘Vishnu’ means ‘the Sustainer’. If you translate this word into Arabic
it means ‘Rabb’. Islam has no objection if anyone calls Almighty God as
‘Rabb’ or ‘Sustainer’ or ‘Vishnu’, but if someone says that Vishnu is
Almighty God and this Vishnu has four arms, one of the right arms holds the
‘chakra’ i.e. a discus and one of the left arms holds a ‘conch shell’ and
Vishnu rides on a bird or reclines on a snake couch, then Islam takes strong
exception to this, because such descriptions of Vishnu give an image to
Almighty God. Such descriptions are also against what is taught in Yajurveda Chapter
40 verse 8.
iii. Rigveda Book
8 hymn 1 verse 1
It is mentioned in
Rigveda
“Ma Chidanyadvi
Shansata”
“Do not worship
anybody but Him, the Divine One, Praise Him alone”
(Rigveda 8:1:1)
(Rigveda Samhiti
Vol. IX, pg. 1 & 2 by Swami Satyaprakash Sarasvati & Satyakam Vidhya
Lankar)
iv. Rigveda
Book 5 Hymn 81 verse 1
It is mentioned in
Rigveda
“Verily great is the
glory of the Divine Creator”
(Rigveda 5:81:1)
(Rigveda Samhiti
Vol. 6, pg 1802 & 1803 by Swami Satyaprakash Sarasvati & Satyakam
Vidhya Lanka)
v. Rigveda
Book no. VI, Hymn 45, verse 16
It is mentioned in
Rigveda
“Ya Eka
Ittamushtuhi”
“Praise Him who is
the matchless & alone”.
(Rigveda 6:45:16)
(Hymns of Rigveda by
Ralph T. H. Griffith pg. 648)
BRAHMA SUTRA OF
HINDU VEDANTA
The Brahma Sutra of
Hindu Vedanta is:
‘Ekam Brahm, dvitiya
naste neh na naste kinchan”
“Bhagwan ek hi hai
dusara nahi hai, nahi hai, nahi hai, zara bhi nahi hai”.
“There is only one
God, not the second, not at all, not at all, not in the least bit”.
All the above quoted
verses and passages from Hindu Scriptures clearly amplify the Oneness and
Uniqueness of Almighty God, the Creator of all. Furthermore, they negate the
existence of any other deity besides the One True God. These verses
essentially propound monotheism.
Therefore only if
one carefully studies the Hindu Scriptures, will one understand and realize the correct
concept of God in Hinduism.
CONCEPT OF GOD IN
ISLAM
The Qur’an too
propounds monotheism. So you will find similarities between Hinduism and
Islam even in the concept of God.
a. SURAH IKHLAS WITH
EXPLANATION
(i) Translation
As per Islam, the
best and the most concise definition of God is given in Surah Ikhlas of the
Glorious Qur’an:
Say He is Allah,
The One and Only;
Allah, the Eternal,
Absolute;
He begets not,
Nor is He begotten;
And there is none
Like unto Him.
(Al Qur’an 112:1-4)
The word ‘assamad’
is difficult to translate. It means that absolute existence can be attributed
only to Allah, all other existence being temporal or conditional. It also means
Allah is not dependant on any person or thing but all persons and things are
dependent on Him.
It is the touch
stone of Theology
Surah Ikhlas i.e.
Chapter 112 of the Glorious Qur’an is the touchstone of Theology. ‘Theo’ in
Greek means God and ‘logy’ means study. Thus ‘Theology’ means study of God
and Surah Ikhlas is the touchstone of the study of God.
If you want to
purchase or sell your gold jewellery, you would first evaluate it. Such an
evaluation of gold jewellery is done by a goldsmith with the help of a
touchstone. He rubs the gold jewellery on the touch stone and compares its
colour with rubbing samples of gold. If it matches with 24 Karat gold he will
tell that your jewellery is 24 Karat pure Gold. If it is not high quality
pure Gold, he will tell you its value whether 22 Karats, 18 Karats or it may
not be gold at all. It may be fake because all that glitters is not gold.
Similarly Surah
Ikhlas (Chapter 112 of the Qur’an) is the touchstone of theology, which can
verify whether the deity that you worship is a true God or a false God. Thus,
Surah Ikhlaas is a four-line definition of Almighty God according to the
Qur’an. If any one claims to be, or is believed to be Almighty God satisfies
this four-line definition, we Muslims will readily accept that deity as God.
This Chapter of the Glorious Qur’an, Surah Ikhlas, is the acid test. It is
the ‘Furqan’ or the criterion to judge between the one True God and false
claimants to divinity. Hence, whichever deity any human on earth worships, if
such a deity fulfills the criteria specified in this Chapter of the Qur’an,
then this deity is worthy of worship and is the One True God.
b. Is Bhagwan
Rajneesh God ?
Some people say that
Bhagwan Rajneesh or Osho Rajneesh is Almighty God. Please note my words, I
have stated that some people say that Bhagwan Rajneesh is Almighty God. Once
during a question-answer session there was a Hindu gentleman who
misunderstood my statement. He said that Hindus do not worship Rajneesh as
God. I am aware that Hinduism does not consider Rajneesh to be God. Rajneesh
has followers, who are converts to his philosophy / ideology, but who were
originally followers of various different religions.
Let us put this
candidate Bhagwan Rajneesh to the test of Divinity as prescribed by Surah
Ikhlaas, the touchstone of Divinity.
(i) The First
Criterion is ‘Qul hu Allah hu ahad’ –‘say, He is Allah one and only’. Is
Rajneesh one and only? We know several such fake god-men and claimants of
divinity amongst humans. Several are found in our country, India. Rajneesh is
surely not one and only. Not as a human and not even as a human claimant to
godhood. However, some disciples of Rajneesh may still state that Rajneesh is
unique and that he is one and only.
(ii) Let us analyse
the second criterion ‘Allah hus samad’– ‘Allah the Absolute & ‘Eternal’.
Is Rajneesh absolute and eternal? We know from his biography that he was
suffering from diabetes, asthama, and chronic backache. He alleged that the
U.S.A. government gave him slow poisoning while he was in their jail.
Imagine! Almighty God being poisoned! Moreover, all are aware that Rajneesh
died and was cremated / buried. So Rajneesh was neither eternal, nor absolute
(iii) The third
Criteria is ‘Lam ya lid wa lam yu lad’ – ‘He begets not, nor is begotten’.
However, Rajneesh was begotten. He was born in Jabalpur in India. Like all
humans, he too had a mother and a father. They later on become his disciples.
Rajneesh was a very intelligent
person. In May 1981 he went to U.S.A. He established a town in Oregon and
named it ‘Rajneeshpuram’. It seems that he took America for a ride for the
U.S. government arrested him and later deported him out of America in 1985.
So Rajneesh returned to India and started a ‘Rajneesh Neosanyas commune in
Pune in India which was later renamed the ‘Osho commune’.
If you visit this
‘Osho commune’ in Pune you will find it written on his tombstone, “Osho -
never born, never died, only visited the planet earth between 11th Dec. 1931
to 19th Jan 1990”. They conveniently forget to mention on this tombstone that
Rajneesh was not given a visa for 21 different countries of the world.
Imagine Almighty God visiting the earth and requiring a visa! The Arch Bishop
of Greece had said that if Rajneesh was not deported they would burn his
house and those of his disciples.
(iv) The fourth test
is so stringent that none besides the One True God, Allah (swt), can pass it.
‘Wa lam ya kullahu kufuwan ahad’ which means, ‘there is none like Him’. The
moment you can imagine or compare the candidate or claimant to godhood to
anything, this candidate is not god. Neither can you have a mental picture of
God.
We know that
Rajneesh was a human being. He had one head, two hands, two feet, and a white
flowing beard. The moment you can think or imagine what the claimant to
godhood is, he or she is not god.
Suppose someone
says, “God is a thousand times as strong as Arnold Schwarzenegger”. Arnold Schwarzenegger
is one of the strongest men on earth. He was given the title ‘Mr. Universe’
in (the year). The moment you can compare Almighty God to anything, whether
it is a 1000 times stronger or a million times stronger, whether it be
Darasingh or Kingkong, the moment you can compare the claimant to godhood to
anything, he is not God. ‘Wa lam ya kul lahu kufwan ahad’ ‘there is none like
Him.’
c. ATTRIBUTES OF GOD
To Allah belong the
most beautiful names:
(i) The Qur’an
mentions in Surah Isra Chapter 17 Verse 110:
Say: “Call upon
Allah, or
Call upon Rahman;
By whatever name ye
call
Upon Him, (it is
well):
For to Him belong
The Most Beautiful
Names
(Al Qur’an 17:110)
You can call Allah
by any name but that name should be beautiful and should not conjure up a
mental picture. The Qur’an gives no less than 99 different attributes to
Almighty God. Some of these are Ar-Rahman, Ar-Raheem, Al-Hakeem; Most
Gracious, Most Merciful and All Wise. 99 different names / attributes and the
crowning one, the hundredth one is Allah. The Qur’an repeats this message
that to Allah belong the most beautiful names in:
(i) Surah Al Aaraf
Chapter 7 Verse 180
(ii) In Surah Taha
Chapter 20 Verse 8
(iii) In Surah Al
Hashr Chapter 59 Verse 23 & 24
d. NAME ALLAH PREFERED
TO THE WORD ‘GOD’
The Muslims prefer
calling Allah (swt) with His Name Allah, instead of the English word ‘God’.
The Arabic word Allah is pure and unique, unlike the English word God which
can be played around with.
If you add ‘s’ to
God, it becomes ‘gods’ that is plural of God. Allah is one and singular,
there is no plural of Allah. If you add ‘dess’ to God, it becomes ‘goddess’
that is a female God. There is nothing like male Allah or female Allah. Allah
has no gender. If you add father to God, it becomes ‘godfather’. “He is my
Godfather” means that “he is my guardian”. There is nothing like Allah Abba
or Allah father in Islam. If you add mother to God it becomes ‘godmother,
there is nothing like Allah Ammi or Allah Mother in Islam. If you put tin
before God, it becomes tin god i.e. a fake God, there is nothing like-tin
Allah or fake Allah in Islam. Allah is a unique word, which does not conjure
up any mental picture nor can it be played around with. Hence, the Muslims
prefer the name Allah when referring to the Almighty Creator. But sometimes
while speaking to non-Muslims we may have to use the inappropriate word God
for Allah.
Allah is mentioned
by Name in Hindu Scriptures
The Word “Allah”, which
refers to Almighty God in Arabic, is also mentioned in
Rigveda Book 2 hymn
1 verse 11
Rigveda Book 3 hymn
30 verse 10
Rigveda Book 9 hymn
67 verse 30
There is an
Upanishad by the name ALO Upanishad.
IIA. THE CONCEPT OF
GOD IN ISLAM
We had earlier
stated that as per Islam the best and the most concise definition of God is
as given in Surah Ikhlas of the Glorious Qur’an:
Say He is Allah,
The One and Only;
Allah, the Eternal,
Absolute;
He begets not,
Nor is He begotten;
And there is none
Like unto Him.
(Al Qur’an 112:1-4)
i. Similar Verses in
Hindu Scriptues
There are several
passages in the Hindu Scriptures, which have the same or similar meaning as
Surah Ikhlas.
1. Say: He is Allah,
The One and Only.
(Al Qur’an 112:1)
It has a meaning
which is very similar to:
“Ekam Evadvitiyam”
“He is only one
without a second.”
(Chandogya Upanishad
6:2:1)
2. Allah, the
Eternal, Absolute.
He begetteth not,
Nor is He begotten;
(Al Qur’an 112:2-3)
It has similar
meaning as:
“He who knows Me as
the unborn, as the beginning-less, as the Supreme Lord of all the Worlds.”
(Bhagvad Gita 10:3)
and “Of (check – or
For Him?) Him there is neither parents nor Lord.”
(Shwetashvatara
Upanishad 6:9)
3. And there is none
Like unto Him.
(Al Qur’an 112:4)
A similar message is
given in Shwetashvatara Upanishad & Yajurveda:
“Na Tasya pratima
asti”
“There is no
likeness of Him.”
(Shwetashvatara
Upanishad 4:19 & Yajurveda 32:3)
Remember, the Brahma
Sutra of Hindu Vedanta is:
‘Ekam Brahm, dvitiya
naste neh na naste kinchan”
“Bhagwan ek hi hai
dusara nahi hai, nahi hai, nahi hai, zara bhi nahi hai”.
“There is only one
God, not the second, not at all, not at all, not in the least bit”.
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Concept of Angels in
Hinduism and in Islam
We shall now examine the belief in angels of God in these two major
religions and study if there are similarities.
1. Angels in Islam
Angels are a
creation of Allah (swt). They have been created from light and are normally
unseen. They do not have a free will of their own and hence they always
obey the commandments of Almighty Allah. Due to the absence of free will
they cannot disobey God. Different angels have been appointed by Almighty
Allah for different activities. For example, Archangel Gabriel (Jibreel)
was appointed to convey the revelation of Allah (swt) to the prophets of
Allah.
Since angels are a creation of God, and not God, Muslims do not worship
angels.
2. Angels in Hinduism
There is no
concept of angels in Hinduism. However Hindus believe that there are
certain super-beings, which perform acts, which cannot be done by normal
human beings. These super-beings too are worshipped as deities by some
Hindus.
CONCEPT OF REVELATION IN HINDUISM AND IN ISLAM
Let us now study what the Hindu and Islamic scriptures state regarding
God’s revelations or books revealed by God for the guidance of humans:
(i) Concept of Revelation in Islam
1. Allah (swt) has
sent a revelation in every age.
Allah (swt) says in the Qur’an:
“For each period
Is a Book (revealed)
(Al Qur’an 13:38)
2. Four Revelations mentioned by name in the Qur’an:
There are several revelations sent by Allah (swt) in different ages for the
guidance of human beings of the respective ages. Only four revelations are
mentioned by name in the Qur’an: these are the. Torah, Zabur, Injeel and
the Qur’an.
Torah is the Wahi, the revelation which was revealed to Prophet Moses
(pbuh).
Zabur is the Wahi, the revelation which was revealed to Prophet David
(pbuh)
Injeel is the Wahi, the revelation which was revealed to Prophet Jesus
(pbuh) and
The Qur’an is the last and final Wahi, the final revelation, which was
revealed to the Last and Final Messenger Prophet Muhammad (pbuh).
3. All previous revelations were only meant for a particular group of
people and for a particular time period.
Each of the revelations, prior to the revelation of the Glorious Qur’an,
was meant only for a particular period and for a particular group of
people.
4. The Qur’an was revealed for whole of Humankind
Since the Qur’an was the last and final revelation of Almighty Allah, it
was revealed not only for the Muslims or the Arabs but it was revealed for
whole of Humankind. Further, the Qur’an was not revealed only for the era
of the Prophet but it was revealed for the all of Humankind until the Last
Day.
a. Allah (swt) says in the Qur’an:
Alif Lam Ra. A Book
Which We have revealed
Unto thee, in order that
Thou mightest lead mankind
Out of the depths of darkness
Into light - by the leave
Of their Lord – to the way
Of (Him) the Exalted in Power,
Worthy of all Praise!
(Al Qur’an 14:1)
b. Here is a Message for mankind;
Let them take warning therefrom,
And let them know that He
Is (no other than) One God:
Let men of understanding
Take heed
(Al Qur’an 14:52)
c. Ramadan is the (month)
In which was sent down
The Qur’an, as a guide
To mankind, also clear (Signs)
For Guidance and Judgement
(Between right and wrong)
(Al Qur’an 2:185)
d. Verily We have revealed
The Book to thee
In truth, for (instructing) mankind
(Al Qur’an 39:41)
Al Qur’an is God’s Word. It is the most sacred scripture of Islam. It is
the Last and Final Revelation of Almighty God which was revealed in the
sixth century of the English Calendar to the last and final messenger
Prophet Muhammad (pbuh).
5. The Qur’an is mentioned in the previous scriptures and in scriptures of
other religions
It is mentioned in the Qur’an:
Without doubt it is (announced)
In the revealed Books
Of former peoples.
(Al Qur’an 26:196)
The mention of the Glorious Qur’an, this last and final Revelation of
Almighty God, is made in all the previous scriptures and in the scriptures
of various religions.
6. Hadith
The other sacred scripture of Islam besides the Qur’an are the hadith i.e.
the sayings and traditions of Prophet Muhammad (pbuh). These hadith are
supplementary to the Glorious Qur’an. They do not and cannot overrule the
teachings of the Qur’an nor will they contradict the Qur’an.
(ii) BOOKS OF HINDUISM
INTRODUCTION
There are two kinds of sacred writings in Hinduism: Sruti and Smrti.
Sruti means that which has been heard, perceived, understood or revealed.
It is the oldest and the most sacred of the Hindu’s Scriptures. The Sruti
is divided into two main parts: the Vedas and the Upanishads and these two
are considered to be of divine origin.
Smrti is not as sacred as the sruti. Yet it is considered to be important
and is popular with the Hindus today. Smrti means memory or remembered.
This Hindu literature is easier to understand because it speaks about the truths
of the Universe through Symbolism and Mythology. The smrti are not
considered to be of divine origin but are accepted as human composition.
The Smrti lists rules governing the actions of the individual, the
community and the society, which regulate and guide individuals in their
daily conduct. They are also known as Dharma Shastra. Smrtis consist of
many writings including the Puranas and Itihaas.
There are several Holy Scriptures of the Hindus; among them are the Vedas,
Upanishads and the Puranas.
1. VEDAS
i) The word ‘Veda’ is derived from the Sanskrit word ‘vid’, which means to
know. The word ‘Veda’ therefore, means knowledge par excellence or sacred
wisdom. There are four principal divisions of the Vedas. (Although
according to their number, they amount to 1131 out of which about a dozen
are available. According to MahaBhasya of Patanjali, there are 21 branches
of Rig Veda, 9 types of Atharva Veda, 101 branches of Yajur Veda and 1000
of Sam Veda)
ii) The Rig Veda, the Yajur Veda and the Sam Veda are considered to be more
ancient books and are known as ‘Trai Viddya’ or the ‘Triple Sciences’. The
Rig Veda is the oldest and has been compiled in three long and different
periods of time. The 4th Veda is the Atharva Veda, which is of a later
date.
Rigveda is mainly composed of songs of praise.
Yajurveda deals sacrificial formula.
Samveda refers to melody.
Atharva Veda has a large number of magic formulas.
iii) There is no unanimous opinion regarding the date of compilation or
revelation of the four Vedas. According to Swami Dayanand, who was the
founder of the Arya Samaj, the Vedas were revealed 1310 millions of years
ago and according to other scholars they are not more than 4000 years old.
iv) Similarly there is a difference of opinion regarding the places where
these books were revealed and the Rishis to whom these Scriptures were
given. In spite of these differences, the Vedas are considered the most
authentic of the Hindu Scriptures and the real foundations of the Hindu
Dharma.
2. UPANISHADS
i) The word ‘Upanishad’ is derived from ‘Upa’ meaning ‘near’, ‘ni’ which
means ‘down’ and ‘shad’ means ‘to sit’. Therefore Upanishads means sitting
down near. Groups of pupils sit near the teacher to learn from him the
sacred doctrines.
According to Samkara, Upanishad is derived from the root word ‘sad’ which
means ‘to loosen’, ‘to reach’ or ‘to destroy’, with ‘upa’ and ‘ni’ as
prefix. Therefore Upanishad means ‘Brahma knowledge’ by which ignorance is
loosened or destroyed.
The number of Upanishads exceeds 200 though the Indian tradition puts it at
108. There are 10 principal Upanishads however some consider them to be
more than 10, while others state that there are 18.
ii) The Vedanta meant originally the Upanishads, though the word is now
used for the system of philosophy based on the Upanishad. Literally,
Vedanta means the end of the Veda, Vedasya-antah, the conclusion as well as
the goal of Vedas. The Upanishads are the concluding portions of the Vedas
and chronologically they come at the end of the Vedic period.
iii) Some Pundits consider the Upanishad to be superior to the Vedas.
3. ITIHAS – EPIC
There are two Itihas or epics namely the Ramayana and the Mahabharata.
i) Ramayana
Ramayana is an epic, which deals with the life story of Rama. Most Hindus
are aware of the story of the Ramayana.
ii) Mahabharata
Mahabharata is another great epic, which speaks about the feud between the
cousins: the Pandavas and the Kauravas. It also contains the life story of
Krishna. The story of this epic, the Mahabharata, is also commonly known to
most Hindus.
4. BHAGVAD GITA
Bhagvad Gita is
the most popular and well known amongst all the Hindu scriptures. It is a
part of the epic Mahabharata and contains 18 Chapters in Bhishma Parva
Chapters 25 to 42. It contains the advice given by Krishna, in the
battlefield, to Arjun.
5. PURANAS
Next in order of
authenticity are the Puranas, which are the most widely read scripture. The
word ‘Puranas’ means ‘ancient’ The Puranas contain the History of the
Creation of the Universe, history of the early Aryan Tribes and life
stories of the divines and deities of the Hindus. The Puranas are revealed
books like the Vedas, which were revealed simultaneously with the Vedas or
at sometime close to the revelation of the Vedas
Maharishi Vyasa has divided the Puranas into 18 voluminous parts. Chief
among the Puranas is a book known as Bhavishya Purana. It is called so
because it gives prophecies of future events. The Hindus consider the
Bhavishya Purana to be the word of God. Maharishi Vyasa is considered a
mere compiler of the book the real author being God.
6. OTHER SCRIPTURES
There are several
other Hindu Scriptures like Manu Smriti etc.
7. MOST AUTHENTIC HINDU SCRIPTURES ARE THE VEDAS
Amongst all the Hindu Scriptures, the Vedas are considered the most
authentic. No other Hindu Scriptures overrule the Vedas. If there is a
contradiction between the Vedas and any other Hindu scripture, the opinion
of the Veda will prevail, according to Hindu Scholars.
Thus we have examined and highlighted similarities between the concept of
angels and revelation in Islam and in Hinduism as mentioned in their
respective scriptures. In subsequent articles in the present series, we
shall study the similarities between the concept of prophethood, life after
death, fate & destiny and worship in Islam and in Hinduism.
And all praises are for the One and Only God and Creator Allah, who alone
is worthy of devotion, complete submission and worship.
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CONCEPT OF
PROPHETHOOD IN HINDUISM AND IN ISLAM
Messengers in
Islam
Messengers or
Prophets of Almighty God are persons chosen by Almighty God to communicate
His message to the people.
Messengers were
sent to every nation
a. To
every people (was sent)
A Messenger: when
their Messenger
Comes (before
them), the matter
Will be judged
between them
With justice, and
they
Will not be
wronged.
(Al Qur’an 10:47)
b. For
We assuredly sent
Amongst every
people a messenger
(with the
command), “Serve
Allah and eschew
Evil”:
Of the people were
some whom
Allah guided, and
some
On whom Error
became
Inevitably
(established). So travel
Through the earth,
and see
What was the end
of those
Who denied (the
Truth).
(Al Qur’an 16:36)
b.
And there never was
A people, without
a warner
Having lived among
them
(In the past).
(Al Qur’an 35:24)
c.
And to every people a guide.
(Al Qur’an 13:7)
25 PROPHETS ARE
MENTIONED BY NAME IN THE QUR’AN
There are 25
Prophets mentioned by name in the Glorious Qur’an. Some of such prophets are:
Adam, Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all).
STORIES OF ONLY
SOME PROPHETS MENTIONED IN THE QUR’AN
It is mentioned in
the Qur’an:
Of some messengers We have
Already told you the story;
Of others we have not
And to Moses Allah spoke direct.
(Al Qur’an 4:164)
b. We
did aforetime send
Messengers before you: of them
There are some whose story
We have related to you,
And some whose story
We have not related
To you.
(Al Qur’an 40:78)
1,24,000 PROPHETS
SENT BY ALLAH
According to a
Sahih Hadith in Mishkatul Masaabih Vol. 3 hadith No. 5737 Ahmad Ibn Hambal Vol. 5 page 265-266: “There were 1,24,000 prophets sent by Allah (swt).”
PREVIOUS PROPHETS WERE
SENT ONLY FOR THEIR PEOPLE
All the prophets
that came before Prophet Muhammad (pbuh) were sent for their people and
nation, and the complete message they preached was meant only for that
time.
PROPHET MUHAMMAD
(PBUH) IS THE LAST AND FINAL MESSENGER
It is mentioned in
Surah Al-Ahzab:
Muhammad is not
The father of any
Of your men, but
(he is)
The Messenger of
Allah,
And the Seal of
the Prophets:
And Allah has full
knowledge
Of all things
(Al Qur’an 33:40)
PROPHET MUHAMMAD (PBUH)
SENT FOR WHOLE OF HUMANKIND
a.
Since Prophet Muhammad (pbuh) was the last and final messenger of Allah
(swt), he was not sent for only Muslims or the Arabs but he was sent for
the whole of Humankind. It is mentioned in the Qur’an:
We sent you not,
but
As a mercy for all
creatures
(Al Qur’an 21:107)
b.
We have not sent you
But as a universal
(Messenger)
To men, giving
them
Glad tidings, and
warning them
(Against sin), but
most men
Understand not.
(Al Qur’an 34:28)
c.
It is mentioned in Sahih Bukhari:
“Allah’s Messenger
(pbuh) said every prophet used to be sent to his nation only but I have
been sent to whole of humankind”.
(Sahih Bukhari
Vol. 1, Book of Salaah Chapter 56 Hadith 429)
AVTARS AND MESSENGERS IN HINDUISM
1. Avatar
according to common Hindus
a.
Common Hindus have the following concept of Avatar. Avatar is the Sanskrit
term where ‘Av’ means ‘down’ and ‘tr’ means ’passover’. Thus
Avatar means to descend down or to come down. The meaning of ‘Avatar’ in the oxford
Dictionary is, “(In Hindu Mythology) the descent of a deity or released
soul to earth in bodily form”. In simple words, Avatar according to
common Hindus means Almighty God coming down to earth in bodily form.
A Common Hindu
believes that God Almighty comes down to the earth in some bodily form to
protect the religion, to set an example or to set the rules for human
beings.
There is no
reference of Avatars anywhere in the Vedas, the most sacred of the Hindu
scriptures i.e. sruti. However it is found in the smrti i.e., the Puranas
and the Itihasas.
(b) It is
mentioned in the most popular and widely read book of Hinduism
i)
Bhagavad Geeta Chapter 4 verse 7-8:
Whenever there is
a decay of righteousness, O Bharata,
And a rise of
unrighteousness, then I manifest Myself.
For the protection
of the good, for the destruction of the
wicked and for the
establishment of righteousness, I am born in every age.
(Bhagavad Geeta
4:7-8)
ii) It is
mentioned in Bhagawata Purana:
“Whenever there is
deterioration in righteousness and waxing of sinfulness,
the glorious lord
incarnates himself.”
(Bhagawata Purana
9:24:56)
2.
No Concept of Avatar but Messenger in Veda and Islam
Islam does not
believe that Almighty God takes human forms. He chooses a man amongst men
and communicates with them on a higher level to deliver his message to the
human beings – such individuals are called Messengers of God.
‘Avatar’, as
mentioned earlier, is derived from ‘Av’ and ‘tr’, which means to descend
down or come down. Some scholars state that God’s Avatar indicates a
possessive case and actually means the coming of a man “who is in
special relationship with God”. Mention of such chosen men of God appears
in several places in all the four Vedas. Thus if we have to reconcile
Bhagavad Gita and Purana with the most authoritative scripture the Vedas,
we have to agree that Bhagavad Gita and the Puranas, when they speak about
Avatars, they refer to chosen men of God. Islam calls such men Prophets.
ATTRIBUTES OF GOD
ANTHROPOMORPHISM
a. God
need not take human form to understand human beings
Many non-Semitic
religions have at some time or the other propounded the belief in the philosophy
of anthropomorphism i.e. the concept of God taking human form. Those who
believe in it have a seemingly good logic for it. They state that Almighty
God is so pure and holy that He is unaware of the hardships, shortcomings,
weaknesses, difficulties, feelings, passions, emotions and temptations of
human beings. He does not know how a person feels when he or she is hurt or
is in trouble. Therefore, in order to set rules of behaviour and conduct
for human beings, God came down to earth in the form of a human. On the
face of it, this seems to be logical. But we need to examine this.
b. Creator
prepares an instruction manual
Suppose I
manufacture a tape recorder, do I have to become a tape recorder to know
what is good or bad for the tape recorder? The manufacturer does not have
to himself play the role of a tape recorder to understand the stress caused
by normal usage or even faulty usage of the tape recorder.
Hence, for the
users, as the manufacturer, I write an instruction manual. In this manual I
state, “in order to listen to an audio-cassette, insert the cassette and
press the ‘play’ button. In order to stop, press the ‘stop’ button. If you
want to fast forward press the ‘Fast Forward’ button. Do not drop it from a
height for it will get damaged. Do not immerse it in water for it will get
spoilt”. Manufacturers write an instruction manual or a user manual, which
contains the do’s and don’ts for usage of the machine.
c. The
Glorious Qur’an is the instruction manual for human beings
In a similar
fashion, our Lord and Creator, Allah (s.w.t.) does not need to come to
earth in the form of a human being to know what is good or bad for the
human beings. He, who has created this vast universe, has complete
knowledge of His Creation. He only has to reveal the instruction manual for
the benefit of humans. Such a manual from the Creator informs and explains:
(i) the purpose and objective of the existence of human beings (ii) who
created them and (iii) what they should do and what they should refrain and
abstain from in order to get eternal success.
The last and final
instruction manual for human beings from their Creator is the Glorious
Qur’an.
d. Allah
chooses Messengers
Allah (swt) does
need to come down personally for writing the instruction manual. He chooses
a man amongst men to deliver His message and communicates with him at a
higher level through His revelations. Such chosen men are called messengers
and prophets of God. God conveys His revelations to such persons.
GOD WILL NOT AND DOES NOT TAKE HUMAN FORM:
a. God
cannot do everything:
Some people may
argue that God can do everything, then why can he not take human form? If
God were to take human form, then He would no longer remain God because the
qualities of God and the qualities of human beings are different.
(i) God is
immortal. Human beings are mortal.
God is immortal;
human beings are mortal. You cannot have a ‘God-man’ i.e. an
immortal and mortal being at the same time. It is meaningless.
God does not have
a beginning. Human beings have a beginning. You cannot have a person, who
does not have a beginning and yet at the same time having a beginning.
God has no end.
Humans have an end. You can’t have an entity that has no end and still have
an end at the same time. It is meaningless.
(ii) God
does not require to eat:
Almighty God does
not require to eat. Human beings need to eat. The Glorious Qur’an says in
Surah Anam:
And He it is that
Feeds but is not
fed.
(Al Qur’an 6:14)
(iii) God
does not require rest and sleep:
God does not
require rest. Human beings require rest. God does not require sleep. Human
beings require sleep. The Glorious Qur’an says in Ayatul Kursi:
Allah! There is no
god
But He – the
Living,
The
Self-subsisting, Eternal.
No slumber can
seize Him; nor sleep.
His are all things
in the heavens and on earth.
(Al Qur’an 2:255)
b. Worshipping
another human being is useless:
If God takes human
form, he would cease to be god and it is useless to worship a human being,
e.g. suppose that I am a student of a very intelligent teacher and I
regularly take his guidance and help in my studies. If unfortunately, my
teacher meets with an accident and has amnesia i.e. an un-repairable loss
of memory, it will be foolish of me to yet seek guidance and help in my
studies from him. Because this person no longer has the expertise after the
transformation of his memory due to the accident. In a similar fashion how
can a human being worship and ask for divine help from a god who has given
up his divine qualities and has transformed himself into a human being like
you and I? If a person can worship a human being then why not others
worship you and also worship so many humans around us?
c. Human
beings cannot become God:
So an entity cannot
be both: God and a human at the same time. For if God retains His divine
powers then He is not a human because humans do not have divine powers. And
if God were to become a mortal which is a human quality, then he is no
longer God, for God is immortal.
Later on that same
human being cannot become God, because it is not possible for human beings
to become God. If it was so, you and I too would become God and attain
divine powers.
That is the reason
why God will never take or rather cannot take human form. The Qur’an speaks
against all forms of anthropomorphism. Anthropomorphism is illogical.
d. God
will not do ungodly things:
Islam does not say that God can do anything. Islam says that God has power
over all things. Let us understand this with the help of some examples of
matters that God cannot do simply because He is Divine.
(i) God
will not tell a lie:
God only does
Godly things; He does not do ungodly things. God cannot tell a lie. He
cannot even have a desire to lie or to make a false statement. God will
never, and can never tell a lie because to tell a lie is an ungodly act.
The moment God tells a lie, He will cease to be God.
(ii) God
will not do any injustice:
God cannot do
injustice nor can He even harbour a desire to do an unjust act or take an
unjust decision. He will not do it and He cannot do so because being unjust
is an ungodly act. The Qur’an says:
“Allah is never
unjust in the least degree.”
(Al Qur’an 4:40)
The moment God
does injustice He ceases to be God. Please realize that God cannot be God
and not-God at the same time!!! He cannot have divine qualities as a
Creator, and yet have the mortal qualities and attributes of His Creation.
(iii) God will
not make a mistake
Perfection is a
quality only of the Creator. His creation can never ever achieve this
quality. We can only try to continually improve and excel but we can never
ever be perfect.
Hence, can God
ever make a mistake? He will never make a mistake. He cannot make a
mistake. To err is human. Making a mistake is an ungodly act. Qur’an says, “…My
lord never errs.” (Al Qur’an 20:52)
Assuming without
accepting that God was to commit a mistake, the moment God makes a mistake
He ceases to be God.
(iv) God
will not forget:
God will not
forget because forgetting is an ungodly act. Qur’an says, “…My lord
never errs, nor forgets.” (Al Qur’an 20:52)
The moment God
forgets he ceases to be god.
e. God
only does Godly things
i.
Allah has power over all things
The Glorious
Qur’an says in several places:
“for verily Allah
has power over all things”
This same
statement of Divine Wisdom is emphasized for our understanding in:
Surah Baqarah
chapter 2 verse 106;
and again in:
In Surah Baqarah chapter 2 verse 109
In Surah Baqarah chapter 2 verse 284
In Surah Ale Imran
chapter 3 verse 29
In Surah Nahl
chapter 16 verse 77
In Surah Fatir
chapter 35 verse 1
ii.
Allah is the doer of all, all He intends :
The Glorious
Qur’an says,
“Allah is the doer
of all he intends.”
(Al Qur’an 85:16)
And by now I am
sure you will yourself admit in all humility and sincerity that God only
intends Godly things – not unGodly things.
By ascribing
human-like qualities of forgetting, of making mistakes, of getting tired,
of needing food, of getting jealous and the like – does one realize that
one is mocking God and committing blasphemy by ascribing such attributes to
God? Do you think we humans are in any way justified in attributing such
human qualities to God?
Is it not a better
choice, and a truthful one at that, to state that our Creator is free from
all such blemishes that ignorant humans ascribe to Him?
For the Glorious
Qur’an says:
Say: “Allah is
free from all such things that they (unbelievers / polytheists) ascribe to
Him”.
Thus we have
examined and highlighted similarities between the concept of prophethood,
and the attributes of God, in Islam and in Hinduism as mentioned in their
respective scriptures. In subsequent articles in the present series, we
shall study the similarities between the concept of life after death, fate
& destiny and worship in Islam and in Hinduism.
And all praises
are for the One and Only God and Creator Allah, who alone is worthy of
devotion, complete submission and worship.
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THE CONCEPT OF LIFE AFTER DEATH IN HINDUISM AND IN ISLAM
LIFE AFTER DEATH IN HINDUISM:
1. Concept of rebirth in Hinduism – Reincarnation
or Transmigration of the Souls
Most of the
Hindus believe in the cycle of birth, death and rebirth, which is called
‘Samsara’.
‘Samsara’ or the
doctrine of rebirth is also known as the theory of reincarnation or of
transmigration of the soul. This doctrine is considered to be a basic
tenet of Hinduism. According to doctrine of rebirth, differences between
individuals, even at the time of their birth are due to their past karma
i.e. actions done in the past birth. For example if one child is born
healthy while another is handicapped or blind, the differences are
attributed to their deeds in their previous lives. Those who believe in
this theory reason that since all actions may not bear fruit in this
life, there has to be another life for facing or reaping the consequences
of one’s actions.
a)
It is mentioned in the Bhagvad Gita
“As a person
puts on new garments, giving up old ones, the soul similarly accepts new
material bodies, giving up the old and useless.”
(Bhagvad Gita
2:22)
b)
The Doctrine of Re-birth is also described in Brihadaranyaka Upanishad:
“As a
Caterpillar which has wriggled to the top of a blade of grass draws
itself over to a new blade, so does the soul, after it has put aside its
body draws
itself over to a new existence. (Brihadaranyaka Upanishad 4:4:3)
2. Karma – The law of Cause and
Effect:
Karma means act,
deed, action or activity and refers not only to action undertaken by the
body but also to those undertaken by the mind. Karma is actually action
and reaction or the law of cause and effect. It is explained by the
saying, “As we sow, so shall we reap”. A farmer cannot sow wheat and
expect rice to grow. Similarly, every good thought, word or deed begets a
similar reaction which affects our next life and every unkind thought,
harsh word and evil deed comes back to harm us in this life or in the
next life.
3. Dharma – Righteous Duties:
Dharma means
what is right or righteous duties. This includes what is right for the
individual, family, the class or caste and also for the universe itself.
In order to achieve good karma, life should be lived according to Dharma,
otherwise it will result in bad karma. Dharma affects both, the present
life and the future as well.
4. Moksha – Liberation from the Cycle
of Rebirth:
Moksha means liberation
from the cycle of rebirth or of ‘Samsara’. The ultimate aim of every
Hindu is that one day the cycle of rebirth will be over and he will not
have to be reborn again. This can only happen if there is no karma to
cause an individual to be reborn i.e. it looses its good and bad karma.
5. Rebirth is not mentioned in the
Vedas:
The important
point worth noting is that the doctrine of rebirth is not postulated,
propounded nor even mentioned anywhere in what are considered to be the
most authentic Hindu scriptures i.e. the Vedas. The Vedas make no mention
of the entire concept of transmigration of souls.
6. Punarjanam does not mean cycle of
rebirth but means Life after Death:
The Common word
used for the doctrine of rebirth is ‘Punarjanam’. In Sanskrit ‘Punar’ or
‘Puna’, means, ’next time' or ‘again’ and ‘Janam’ means ‘life’. Therefore
‘Punarjanam’ means ‘next life’ or ‘the life hereafter’. It does not mean
coming to life on earth again and again as a living creature.
If one reads
many of the references to Punarjanam in Hindu Scriptures besides the
Vedas, keeping the life in the hereafter in mind, one gets the concept of
the next life but not of rebirths or of life again and again. This is
true for several quotations of the Bhagvad Gita and Upanishad which speak
of Punarjanam.
This concept of
repeated births or of cycle of rebirth was developed after the Vedic
period. This doctrine was included by humans in subsequent Hindu
scriptures including the Upanishad, Bhagvad Gita and the Puranas in a
conscious attempt to rationalize and explain the differences between
different individuals at birth and the different circumstances in which
people find themselves in, with the concept that Almighty God is not
unjust. So to say that since God is not unjust the inequalities and
differences between people are due to their deeds in their past lives.
Islam has a
rational answer to this which we shall discuss later InshaAllah.
7. Life after Death in the
Vedas:
There is
reference to life after death in the Vedas. It is mentioned in:
a.
Rigved Book no. 10, Hymn no. 16 verse no. 4
“The unborn
portion, burn that, AGNI, with thy heat; let thy flame, thy splendour,
consume it; with those glorious members which thou hast given him,
JATAVEDAS, bear him to the world (of the virtuous)”
(Rigved 10:16:4)
The Sanskrit
word ‘Sukritam
u Lokam’
means ‘the
word of the virtuous or region of the pious, referring to the hereafter.
The next verse i.e.
b.
Rigveda Book 10 hymn 16 verse 5 says:
“… Putting on
(Celestial) life, let the remains (of bodily like) depart: let him,
JATAVEDAS be associated with a body.”
(Rigveda
10:16:5)
This verse too
refers to a second life i.e. life after death.
8. Paradise – Swarga in the Vedas:
'Swarg’ i.e.
Paradise,
is described in several places in the Vedas including.:
a.
Atharva Veda Book 4 hymn 34 verse 6 (Devichand)
“May all these
streams of butter, with their banks of honey, flowing with distilled
water, and milk and curds and water reach thee in domestic life enhancing
thy pleasure. May thou acquire completely these things strengthening the
soul in diverse ways.”
(Atharva Veda 4:34:6)
Atharva Veda Book 4 hymn 34 verse
6 (Ved Pra.)
“Having pools of
clarified butter, stocks of sweet honey, and having exhilarating drinks
for water, full of milk and curds, may all these streams flow to us in
the world of happiness swelling sweetly. May our lakes full of lotuses be
situated near us.”
(Atharva Veda
4:34:6)
b.
It is mentioned in Atharvaveda
“Bereft of
physical bodies, pure, cleansed with the wind, brilliant, they go to a
brilliant world. The fire does not cause burning in their male organ. In
the world of happiness they get plenty of women.
(Atharva Veda
4:34:2)
c)
It is mentioned in Atharvaveda:
May the realised
ones, first of all, take the vital breath under their control from the
limbs in which it has been circulating. Go to heaven stay firm with all
the parts of your body. Attain the world of light and emancipation,
following the path of the enlightened ones (your predecessors)”.
(Atharva Veda
2:34:5)
d)
It is mentioned in Atharavaveda
“O both of you,
start to accomplish it, make determined effort to accomplish it. Those
having unflinching faith attain this abode of happiness. Whatever ripe
offerings you have made in fire of sacrifice, may both, the husband and
wife, stand united to guard them with care.
(Atharva Veda
6:122:5)
e)
It is mentioned in the Rigveda:
“O Aila, the
loud-sounding clouds, these divines say to you, since you are indeed
subject to death, let your progeny propitiate your revered cosmic forces
with oblations, then alone you shall rejoice (with me) in heaven”
(Rigveda
10:95:18)
9. Hell – ‘Nark’ in the
Vedas
‘Nark’ or ‘Hell’ is also
described in the Vedas and the Sanskrit word used is ‘Narakasthanam’.
It is also
mentioned in Rigveda:
“May the
bounteous fire divine, consume them with his fiercely glowing sharp jaws
like flames, who disregard the commandments and steadfast laws of most
venerable and sagacious Lord.
(Rigveda 4:5:4)
LIFE AFTER DEATH – THE HEREAFTER
LIFE AFTER DEATH IN ISLAM
1. Live once in this
world and then be resurrected in the Hereafter
It is mentioned
in the Qur’an
How can ye reject the faith in Allah?
Seeing that ye were without life,
And He gave you life; Then will He cause you to die,
and will He again bring you to life; And again to Him will
ye return.
(Al Qur’an 2:28)
Islam states
that a human being comes into this world only once, and after he dies, he
is again resurrected on the day of judgement. Depending on his deeds he
will either dwell in heaven i.e. Paradise or he will dwell in hell.
2. This Life is a test for the hereafter
It is mentioned
in the Qur’an
He who created Death and Life,
that He may try which of you is best in deed;
And He is the exalted in Might, oft- forgiving
(Al Qur’an 67:2)
This life that
we lead in this world is a test for the hereafter. If we follow the
commandments of the Almighty Creator and we pass the test, we shall enter
Paradise i.e., which is Eternal Bliss. If we do not follow the
commandments of our creator and fail the test then we shall be put into
hell.
3. Full Recompense on the
Day of Judgement:
It is mentioned
in the Qur’an
Every soul shall have a test of death.
And only on the Day of Judgment shall
you be paid your full recompense.
Only he who is saved far from the fire and admitted to the
Garden
will have attained the object (of life).
For the life of this world is but goods and chattels of
deception.
(Al Qur’an
3:185)
4. Paradise – Al Jannah
a.
Al-Jannah i.e. paradise is a place of perpetual bliss. In Arabic,
‘jannat’ literally means ‘the Garden’. The Qur’an describes paradise in
great detail, such as gardens underneath which rivers run. It contains
rivers of milk unchanging in flavour and rivers of purified honey. In
paradise is fruit of every kind. No fatigue shall be felt in paradise
neither shall there be any idle talk. There shall be no cause of sin,
difficulty, anxiety, trouble or hardship. Paradise shall thus have peace
and bliss.
b.
Paradise is described in several verses of the Qur’an including:
I.
Surah Ale Imran Chapter 3 verse 15
II.
Surah Ale Imran Chapter 3 verse
198
III.
Surah Al-Nisa Chapter 4 verse 57
IV.
Surah Al Maidah Chapter 5 verse
119
V.
Surah At-Taubah Chapter 9 verse
72
VI.
Surah Al-Hajr Chapter 15 verses 45-48
VII.
Surah Al-Kahf Chapter 18 verse
31
VIII.
Surah Al-Hajj Chapter 22 verse 23
IX.
Surah Al-Fatir Chapter 35 verses 33-35
X.
Surah Yasin Chapter 36 verses 55-58
XI.
Surah Al-Saffat Chapter 37 verses 41-49
XII.
Surah Al-Zukhruf Chapter 43 verses 68-73
XIII.
Surah Al-Dukhan Chapter 44 verses 51-57
XIV.
Surah Muhammad Chapter 47 verse 15
XV.
Surah Al-Tur Chapter 52 verses 17-24
XVI.
Surah Al-Rahman Chapter 55 verses 46-77
XVII.
Surah Al-Waqiah Chapter 56 verses 11-38
5. Hell – Jahannam
Hell is a place
of torment where evil-doers undergo the most terrible pain and suffering
caused by being burnt by hellfire, a fire whose fuel is men and stones.
Further, the Qur’an states that as many times as their skins are burnt,
the residents of hell shall be given fresh skin so that they feel the
pain. Hell is described in several verses of the Qur’an including:
Surah Al-Baqarah Chapter 2 Verse
24
Surah Al-Nisa Chapter 4 Verse 56
Surah Ibrahim Chapter 14 Verses
16,17
Surah Al-Hajj Chapter 22 Verses
19-22
Surah Al-Fatir Chapter 35 Verses
36,37
6. Logical Concepts for
differences in different Individuals
a.
In Hinduism, the differences in two individuals at birth is explained by
stating past karma i.e. actions of the previous life, as the cause of the
differences. There is no scientific or logical proof or evidence of the
cycle of rebirths.
How does Islam
explain these differences? The Islamic explanation for these differences
in different individual is given in Surah Mulk:
‘He who created death and life,
that He may try which of you is best in Deed;
And He is the Exalted in Might; oft-forgiving.
(Al Qur’an 67:2)
This life that
we live is the test for the hereafter.
THE CONCEPT OF FATE & DESTINY IN HINDUISM & IN
ISLAM
DESTINY
1. Concept of Destiny – Qadr in Islam
‘Qadr’ is the
concept of Destiny. Certain aspects of human life are predestined by our
Creator Almighty Allah. For example, where and when will a person be
born, the surroundings and conditions in which he will be born, how long
will he live and where and when he will die. These are predetermined by
the Creator.
2. Concept of Destiny in
Hinduism
Concept of
Destiny in Hinduism is somewhat similar to that of Islam
3. Present Conditions are
a test
There are
several verses in the Qur’an which clearly specify that our Creator
Almighty Allah tests us in several different ways
It is mentioned
in the Qur’an:
“Do men think that they will be
left alone on saying, “we believe”,
And that they will not be tested?”
(Al Qur’an 29:2)
“Or do ye think that ye shall enter the Garden (of Bliss)
without such (trials) as came to those who passed away
before you?
They encountered suffering and adversity, and were shaken
in spirit that
even The Messenger and those of faith who were with him
cried:
“When (will come) the help of Allah?”
Ah! Verily, the help Of Allah is (always) near!
(Al Qur’an 2:214)
“Every soul shall have a taste of death
And we test you by evil and by good by way of trial -
to Us must ye return.”
(Al Qur’an 21:35)
“Be sure we shall test you with something of fear and
hunger,
some loss in goods or lives, or the fruits (of your toil),
but give glad tidings to those who patiently persevere.”
(Al Qur’an 2:155)
And know ye that your possessions
And your progeny, are but a trial
And that it is Allah with whom lies
Your highest reward.
(Al Qur’an 8:28)
4. Judgement will be
based on the facility provided
Each human being
undergoes a test in this world. The test an individual undergoes differs
from person to person, depending upon the comforts and the conditions in
which Allah puts an individual. He passes His judgement accordingly. For
example if a teacher sets a difficult examination paper, the correction
is usually lenient. On the other hand if the teacher sets an easy
examination paper, the correction is strict.
Similarly some
human beings are born in rich families while some others are born in poor
families. Islam instructs every rich Muslim, who has a saving of more
than the Nisaab level, i.e. 85 gms of Gold, to give 2.5% of his excess
wealth in obligatory charity every lunar year. This called the system of
‘Zakaah’ in Islam. Some rich persons may be giving the minimum required
charity; some may be giving less than what is required while others may
not be giving at all. Thus for a rich man, he may get full marks in Zakat
i.e. charity, some may get less, some may get nil. On the other hand, a
poor person who has a saving of less than 85 gms of gold gets full marks
in Zakat, because he does not have to give this compulsory charity.
Any normal human being would like to be rich and not poor. Some may
appreciate the rich people and sympathise with the poor, not knowing that
the same wealth may take that person to hell if he does not give charity
and due to this wealth falls prey to temptations of character, while
poverty for the poor man may be an easy path to paradise if he follows
the other commandments of Almighty God. The converse may be true. A
wealthy man may earn paradise by his philanthropy and humility, while a
poor person who covets luxuries and hence resorts to unfair means to get
them may be in trouble on the Day of Judgement.
5. Children born with
congenital defects are a test for their parents
Some children
are born healthy while others are born handicapped or with a congenital
defect. Irrespective of whether a child is born healthy or handicap, in
Islam he is Masoom i.e. sinless. There is no question of the child being
handicapped due to a carried forward baggage of past sins from ‘a
previous life’. Such a belief will not inculcate a charitable attitude in
others. Others might say that the child deserves his birth defects or the
handicap since it is a result of his ‘bad karma’.
Islam states
that such handicaps are a type of test for the parent whether they are
yet thankful towards their Creator or not. Do they retain their patience?
Do they continue to persevere?
There is a
famous saying that a person was sad because he had no shoes to wear until
he saw a person who had no feet.
It is mentioned
in the Qur’an:
And know ye that your possessions
And your progeny, are but a trial
And that it is Allah with whom lies
Your highest reward.
(Al Qur’an 8:28)
Allah (swt) may
be testing the parents whether they yet are thankful to their Creator or
not. May be the parents are righteous and pious and deserve Jannah. If
Allah wants to give them a higher place in Jannah, He will test them
further, e.g. by giving a handicap child. Yet if they are thankful to
their Creator, they will deserve a higher reward i.e. the Jannatul
Firdous.
There is a
general rule that the more difficult the test, higher the reward. To pass
graduation in Arts and Commerce is relatively easy and if you pass you
are called as a graduate without any special title but if you graduate in
the field of medicine which is comparatively a much more difficult
examination, besides becoming a graduate you are also called as a doctor
and the title Dr. is put in front of your name.
In the same way
Allah (swt) tests, different people in different ways, some with health,
some with disease, some with wealth, some with poverty, some with more
intelligence, some with less, and depending upon the facility He gives
the individual, He tests accordingly.
Thus the main
reason for the differences in the human being is that this life is a test
for the hereafter. Life after death is mentioned in the Qur’an as well as
the Vedas.
Individual
differences are not due to transmigration of souls or ‘Samsara’, These
beliefs were added on in subsequent scriptures like the Upanishad,
Bhagvad Gita and the Puranas. The repetitive cycle of birth and death,
birth and death,
was unknown and unheard of in the Vedic period.
And all praises
are for the One and Only God and Creator Allah, who alone is worthy of
devotion, complete submission and worship.
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SIMILARITIES BETWEEN ISLAM AND HINDUSIM