Survey of Indian Religions
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Fusulun fi Adianil Hind, Al-Hindusiatu, Wal Buziatu, Wal Zainiatu, Was Sikhiatu and Alakatut Tasawwfi Biha (فصول في أديان الهند الهندوسية والبوذية والجينية والسيخية وعلاقة التصوف بها, A survey of Hinduism, Buddhism, Jainism and Sikhism as well as Indian religions and their relationship with Sufism') is a book written by Ziaur Rahman Azmi on Hinduism from an Islamic perspective.[1] The book was published in 1997 from Darul Bukhari, Madina Munawara and later in 2002 from Maktabur Rushd, Saudi Arabia.[2] The book was published in 1997 from Darul Bukhari, Madina Munawara and later in 2002 from Maktabur Rushd, Saudi Arabia.
| Author | Ziaur Rahman Azmi |
|---|---|
| Original title | فصول في أديان الهند الهندوسية والبوذية والجينية والسيخية وعلاقة التصوف بها |
| Country | Saudi Arabia |
| Language | Arabic |
| Published | 1997 |
| Publisher | Darul Bukhari Maktabur Rushd |
History
This book is actually a collection of the author's articles, which were published in Madinah Islamic University's "Magjalat Al Jamiat Al-Islamiyya Bil Madinah Al Munawara (Madinah Islamic University Magazine)".[3] and then when he was appointed as a professor at the University of Madinah, he was also responsible for teaching "Adiyan al-Alam (World Religions)". Among other things, when entrusted with this responsibility, he prepared the text of "Religion" from the articles and then rearranged these articles for public use and published them in book form.[3][4] Now these two books deal with "religion", namely "Judaism and Christianity" (دراست في اليهودية و أديان النصرانية) and "The Religion of India", published in one volume titled Dirasat Fil Yahudiyat wal Masihiyat wal Adianil Hind (دراست في اليهودية و الكشرينية و أديان الحند, Studies in Jewish, Christian and Indian Religions), containing 784 pages,[3] it is being published by Maktabat Al-Rushd, a famous printing house in Saudi Arabia, due to the similarity of the content[3] and so far it has had seven editions.[5] The institution publishes this book every year as it is very popular among the teachers and students of the local Islamic University.[6][3]
Contents
Hinduism
In the book Azami says about Hinduism, the Kol race lived in Mohenjodaro in India in the third century BC, the Turanians came and defeated them and mixed with them, the Dravid race arose, who Mohenjodaro in Sindh. They settled in the Harappan city and then spread into South India, and they divided into four groups according to their language, Kannada, Malayam, Tamil and Telugu.[3] During this time they continued to clash with the Aryans from the east of the Indus for several centuries, and the name Hindu was given by the Greeks and Iranians to this Indus (Sindh) word. The inhabitants accepted their allegiance and then the Aryans began to mold the social system and the inhabitants of India entered the Vedic society. Azmi cites archaeological similarities as well as linguistic similarities between Sanskrit and Persian, suggesting that the Aryans were of European Persian origin, and he cites linguistics to suggest that the Sanskrit-speaking Aryans and the Persian-speaking were inhabitants of the same territory, and that they came from Persia.[3] At one point when the Aryans won, the local inhabitants including the Dravidians accepted their allegiance, then the Aryans began to shape the social system and the inhabitants of India entered the Vedic society. Azmi cites archaeological similarities as well as linguistic similarities between Sanskrit and Persian, suggesting that the Aryans were of European Persian origin, and he cites linguistics to suggest that the Sanskrit-speaking Aryans and the Persian-speaking were inhabitants of the same territory, and that they came from Persia.[3]The Aryans then divided the natives of India into four classes in order of status, these being Brahmins (Arya priests or clerics), Kshatriyas (Rajput warriors or Marathas), Vaishya (Turani Dravidian traders or traders and farmers) and Shudra (Turani Dravidian laborers or labourers), the first two being the Aryan upper caste and the latter two the Dravidian lower caste. According to Azmi, among them, the Shudras were persecuted and disrespected by the Aryans, and in the 20th century they converted en masse, and a large number of people converted to Islam, especially the Dalit communities in various places, including Tamil Nadu, whose voluntary conversion to Islam was received coverage from the Indian press , whuch Azmi cites numerous sources with quotations including of Babasaheb Ambedkar.[3] Hindus then concentrated on writing texts which were divided into five eras. respectively:[7]
- The four Vedas were composed in the first age. According to Azmi, Vedic culture was the product of a mixture of Aryan and local Dravidian cultures. Besides, he rejects the conventional idea of claiming the Vedas as an Abrahamic sahifah book with his own arguments.[3]
- In the second period, Hindu philosophers wrote the Upanishads, which incorporated the basic concepts of Sufism or Tasawwuf, Associated with him were Mansur Hallaj, Ibn Arabi and Sarmad Kashani, who together with Nirban and Om composed Wahdat al-Ojud, also Ibn Habit, Ahmad Ibn Namus, Abu Muslim Khorasani and Muhammad Ibn Zakariya Razi propagated the idea of reincarnation described in Hinduism in the name of Islam.[3] Also at this time, an Upanishad called Allah Upanishad was written during the reign of the Emperor of India Jalal Uddin Akbar, where the concept of God in Islam is discussed.
- Compendium of religious practices was prepared in the third period. Smriti books were written during this time, among which Manusmriti is the most notable.
- The Aryan gods started disappearing due to the fusion of the Aryans with the inhabitants of India during the fourth period. The Aryas worshiped Indra as the god of thunder, Agni as the god of fire, Aruna as the god of the sky and Usha as the god of the morning. But later Vishnu as the god of sustenance and Shiva as the god of destruction took their place and the Puranic books were written praising these gods. At various places in the books, the story of creation, resurrection and the time between the two Manus and the time between the two destructions of the universe are given. According to Hindu belief this universe is imperishable. It is destroyed and created anew many times. Azmi also claims that, since the Aryan migration took place through Egypt and Syria during the time of the Christian Saint Paul, the Aryans were later influenced by the Christian trinitarianism developed by Saint Paul to develop a triune divine concept consisting of Vishnu, Brahma and Mahadeva (Shiva). [3]
- In the fifth age, the Mahabharata, the Gita and the Ramayana were composed, which contain accounts of the battles of the Aryan leaders and their victories in war.[7]
In addition, Hindu scriptures are said to contain descriptions of various Islamic gospels, including the arrival of the Islamic prophet Muhammad, which Muhammad Ibrahim Mir Sialkoti and Sanaullah Amritsari and many others in the 20th century.[3] wrote the book in the beginning, Azmi said that according to the consensus of Muslims, the Hindu scriptures Asmani Kitab may be that when the Aryans left their native land, Ibrahim was in Iraq. Azmi claims more support for the second view that the religion emerged and either the Aryans adopted these from the Torah and the Sahifas of Abraham when they passed through the region, or the Hindus, when revising their texts, inserted them to satisfy Muslim rulers during Islamic rule.[3][7][8]
Azmi says about the religion of Hinduism,
Every modern and ancient race and religion of the world has some basic beliefs and philosophies on which the followers of that religion believe. In light of this, they solve their problems. Improve their personal and social life. Researchers can gain a better understanding of the reality of an organization or religion by studying these principles. If an organization or religion does not preserve such basic principles or creeds, it can be compared to a lifeless body. Considering this aspect, it can be said about Hinduism that this religion does not have its own basic principles or religious beliefs. Hindu devotees also realize that their religion lacks basic tenets. They even take pride in it. The Hindu guru Gandhi said, “The absence of fundamental tenets of Hinduism is a proof of its greatness. If I am asked in this regard, I will say - freedom from dogma and search for truth is the basic principle of this religion. In this case, believing in the existence of God or not is the same. It is not necessary for a Hindu to believe in the existence of God. Whether one believes in it or not, he will be considered a Hindu.' He said in his book Hindudharma, 'The peculiarity of Hinduism is that it does not cherish any particular religion. But it includes the beliefs and fundamental concepts of other religions.'[3] That is why Hindu scholars consider all new things sacred. They think this is their goal and purpose. They consider all saints to be men sent by God—creators in human form. Even if he cherishes Hinduism and opposes them in some beliefs, they do not hesitate to regard him as an avatar until he renounces Hinduism and claims to be a Muslim or a Christian. The main reason for this is that there is no separate measure of the religious faith of the followers of Hinduism - a follower of Hinduism is considered to be a holder of Hinduism forever.[7]
Azmi says that the reason behind Hindus' negative perception of Islam is,
In my view, Hindus do not understand the reality of Risalat and the essence of Tawheed, the main reason for their conflict and hatred with Muslims. For, those among Muslims who have pursued Hinduism-influenced Sufism have distorted the correct creeds of Islam—the creeds cherished by the Sahaba and the Tabees in the light of the Qur'an and Sunnah. And Imam Ahmad Ibn Hanbal who struggled to establish the Aqeedah and Shaikhul Islam Ibn Taymiyyah followed his path and the Imams of Ahlus Sunnat Wal Jamaat followed him. Furthermore, these Sufis mixed Islamic Aqeedah with Idolatry beliefs. The great proof of this is the mausoleums built on many graves across India and the Kufr activities like Tawaf, Sijda and prayers for help are performed around them. These works are mainly done by Hindus around their temple. Apart from this, lies and propaganda by Hindu writers about Islam and Islamic religion are equally responsible for this. They have spread massive lies about our history and the life of Rasool ﷺ. A primary student of Hindu scriptures begins his studies with a negative view of Islam and Muslims. Therefore, for the Muslims of India, efforts should be made to extensively translate their religious texts into local languages. On the other hand, Muslims ruled India for about eight centuries. But there were generally not many rulers among them, except those specially favored by Allah, who took any initiative to spread the light of Islam among the Hindu masses under them. Rather, the situation became more dangerous when Hindu scriptures like the Vedas, Gita and Ramayana were translated into Arabic and Persian at their initiative; Where they have shown indifference towards the translation of Quran, Hadith, Sirat and original and pure books containing details of Islamic religion into other local languages including Sanskrit. Even till today no reliable pure translation of Quran has been written in Hindi language.[3] I have read some Hindi translations of the Quran in some libraries, which have not been translated with such precision. So these should be re-examined. It would be best to have it translated anew under the supervision of an alim well-known in the field of Aqeedah and Self-Purification.[3][7]
Receiption
Abubakar Muhammad Zakaria in his book Hindusiat wa Tasur Bad al-Firak al-Islamiyat Biha (Arabic: الهندوسية وتأثر بعض الفرق الإسلامية بها) (Hinduism and Islamic Tribes Influenced by It), which he initially composed as a thesis, he took the direct help of his teacher Ziaur Rahman Azmi and also followed Azmi's this book "Fusulun fi Adianil Hind" closely.
References
- ↑ غازي ،الدكتور, محمود أحمد (1 January 2019). محاضرات في علوم القرآن الكريم (in العربية). Dar Al Kotob Al Ilmiyah دار الكتب العلمية. p. 222. ISBN 978-2-7451-9409-1. Retrieved 24 December 2023.
- ↑ ابراهيم, د سفيان ياسين (7 February 2018). ( الهند في المصادر البلدانية (3 -7 ه ، 9-13 ه (in العربية). دار المعتز للنشر والتوزيع. p. 63. ISBN 978-9957-65-009-4. Retrieved 24 December 2023.
- ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 3.14 3.15 3.16 Zakaria, abu Bakar Muhammad (2016). الهندوسية وتأثر بعض الفرق الاسلامية بها (in العربية). Dār al-Awrāq al-Thaqāfīyah. pp. 17, 63, 95–96, 102, 156, 188–189, 554–558, 698–99, 825, 990–991, 1067–1068, 1071, 1159. ISBN 978-603-90755-6-1. Retrieved 28 July 2023.
- ↑ الهاشمي, الإمام القاضي أبي البقاء صالح بن الحسين الجعفري (20 February 1998). تخجيل من حرّف التوراة والإنجيل: الجزء الأول (in العربية). العبيكان للنشر. p. 7. ISBN 978-9960-02-028-0. Retrieved 24 December 2023.
- ↑ الفرّاك, أحمد (1 June 2021). المسلمون والغرب: والتأسيس القرآني للمشترك الإنساني (in العربية). International Institute of Islamic Thought (IIIT). p. 94. ISBN 978-1-64205-563-4. Retrieved 23 December 2023.
- ↑ مانع بن حماد الجهنى - الموسوعه الميسره فى الاديان و المذاهب و الاحزاب المعاصره - 2 (in العربية). IslamKotob. p. 943. Retrieved 24 December 2023.
- ↑ 7.0 7.1 7.2 7.3 7.4 আজমি, জিয়াউর রহমান; মহিউদ্দিন কাসেমী (অনুবাদক) (5 June 2021). হিন্দু, বৌদ্ধ, জৈন, শিখ ধর্মের ইতিহাস (in Bengali). কালান্তর প্রকাশনী. pp. 20, 21–30, 36–39, 101–102, 105–106, 173–174. ISBN 978-984-95932-8-7.
- ↑ الحافي, د عمر; البصول, السيد علي (24 June 2010). "البشارات بنبؤة محمد في الكتب الهندوسية المقدسة". The Jordanian Journal of Islamic Studies. Al al-Bayt University. 9 (1): 2, 12. Retrieved 2 September 2022.