Muslims & The Straight Path [Published 2010]
Part - 2-C
TRINITY IN ISLAM
Salfia was a group of Muslims following
the Hanbali Fiqh (a school of thought among Muslims), which later became the
base of developing the Wahabi thought. Salfia group was of the opinion that
every view of theirs and solutions to all modern issues and problems can only
be found in the light of Quran and Seerat (life) of Prophet and through no
other means.
Though later, the Wahabis went
overboard in attempting to carve out a sect of their believes, and framed the
views that helped strengthen political power, it may be argued that the earliest views of the Salfia, on
which the foundations of later day Wahabism were laid, were sincere attempts to
carve their view out of the verses of Quran.
Therefore, when the Quran talked out of
an invisible, all pervading God, they believed in His Unity but at the same
time, when the Quran talked of a throne, a particular abode, and of the face
and hand of god, they accepted the same for God. Fact remains that all other
sects of Muslims, who say that their God is Absolute and Invisible and critize
the Salfias for their view that God has hands and face, has a throne at a
particular place and so on, have never been truly able to give an acceptable
reason why such verses and hadees (traditions), which are undoubtedly
countless, appear in Quran and other authentic books of traditions. In other
words, because of their inability to give a valid and digestible argument based
on reason, such people are merely doing the act of looking the other way, when
the Quranic verses appear to give such descriptions of God. Truly speaking,
whatever view the Salfia group formed of God was in the light of the Quranic
verses and authentic traditions and what they could infer from them within the
framework of their limited knowledge.
The great differences that arose due to
the Muslims’ inability to understand these verses of Quran can be understood
from the case of attack on the famous Sunni historian, Mohammad ibn Jareer
Tabari, by the followers of Hanbali fiqh in a mosque in Baghdad. When Tabari
reached
Around 325 A.H., the differences
between followers of Hanbali and Shafii fiqh (a school of thought among
Muslims) had reached such heights that a Caliph had to pass a ruling that two
followers of Abu Mohammad Barbahari won’t collect together and several of his
followers were imprisoned. At the same time, followers of Barbahari instigated
people to beat the Shafiites till death. This is to be remembered that
Barbahari who died in hiding in 329 A.H. was the proponent of thought which was
later given a more defined shape by Ibn Taimia and Mohammad Ibn Abdul Wahab
(the founders of the Wahabi sect). Due to his similar views on God, Ibn Taimia
(towards the end of 7th century A.H.) had to remain in prison for a
good part of his life and fatwa was given that he was a Kafir by Shafii and
Maliki ulemas. Ibn Taimia was released only when he declared in writing, on 25th
Rabiul Awwal, 707 A.H., that the meaning of certain verses of Quran,
particularly like ‘Ar-rahmano alal arshis tawaa’ (talking of God and his seat)
were not clear and had to agree to his inability to understand these views
saying that none but God knew their meaning and took back the earlier fatwa regarding
God descending on earth and He seated on a throne in the heavens. Clearly, this
was written by force and to get his release from prison and Ibn Taimia never
changed his views as regards to interpretations of several Quranic verses.
Ibn Qaiyom, a disciple of Ibn Taimia
writes in Kafiatush-shafiah that those in heavens will see the God above their
heads, the way they see the moon and the sun. He further says that this has
been narrated continuously since the time of Prophet Mohammad and only the one who’s
Imaan (faith) is false denies this tradition. The verses that talk of seeing
God in person are Surah Qiyamat (verse 22,23), Surah Baqarah (verse 223), Surah
Ahzab (verse 44) and Surah Kahf (verse 110). At another place (see Tauzeehul
Maqasid, Vol. II, Page 573) – commentary of Kafiatush-shafiah – Ibn Qaiyom
writes that when the denizens of heaven will be enjoying their stay there, a Noor (Light) will shine, which will
be not be invisible to anybody and which will lighten the entire heaven, all
will raise their head upwards and will get to know that this was the Noor of
God which is not hidden from anybody, and in this manner they will see God
above their heads, who will greet the denizens of heaven and then God will talk
to them and at this time the denizens of heaven will see the God clearly.
Ibn Qaiyom also talks of God reciting
Quran in the most beautiful voice that they have never heard of and has
referred to a narration of Tibrani as per which the denizens of heaven will go
in the presence of God twice each day and God will recite Quran in a never
heard of beautiful voice.
Ibn Taimia died in prison in 728 A.H.
but by that time had such a good number of followers that it is said that about
2 lakh people attended his funeral, some of whom drank the water used for his
bathing, while others kept cloths touched to his dead body as relics. Despite
the fatwas allowing killing of his followers and confiscating their property, a
good number of followers of Ibn Taimia remained in Syria and later Mohammad Ibn
Abdul Wahab, backed by the ruler of the day Mohammad bin Saud, created a sect
out of Ibn Taimia’s teachings, about 4 centuries later.
Ibn Waradi states that Ibn Taimia only
said what was apparent to him from Quran and hadees and what he said was
already in the hearts of ulemas of yore and present but were afraid to bring
that view in open. He says that Ibn Taimia was opposed by all the ulemas of
This narration confirms that even the
Muslim ulemas had no choice but to agree that the meanings of several Quranic
verses and traditions of Prophets were incomprehensible and never understood
truly. Since we here are giving arguments totally from Quran and the authentic
traditions of Prophet, we hope the educated Wahabis will be the first to accept
them as true.
The Shia scholars in
Muslims prone to attachments to their
set beliefs won’t easily accept the arguments being given by us but we can
confidently say that our argument, in the light of knowledge derived from study
of Hindu scriptures, is totally based on the Quranic verses and is not
contradictory to any verse of Quran. In fact, for the first time, we will be
able to understand several verses of Quran, which we have been unable to do
till now. Only those who accept our points of arguments will henceforth be able
to say with confident that the Absolute God is truly One, UnManifest,
Invisible, All-pervading and All-powerful and they will say so even when Quran
appears to talk of God sitting on a throne, all beings presented before God on
the Day of Judgment, a Kursee (seat) of God beyond Sidratul Muntaha (the
highest point where any being can go), and God shaded by the clouds, at times,
descending on earth among human being.
Reading our arguments in this regard,
you will understand for the first time how seemingly contradictory verses of
Quran like those below are both true and have their significance.
Wujooho yauma ezin nazeratan ila rabbaha nazerah
(Surah Qiamat, verse 22,23)
And
La tud rekohul absaro wa hova yudrekul absar
(Surah In’am, verse 103)
There
are other traditions too that the Muslims will never understand truly unless
they accept our explanations as true.
Hakim
writes in Mustadrak that when Adam ate from the forbidden tree then he said:
“God! I pray to you by the name of Mohammad and his haq (truly, whatever
belongs to him) that you forgive me. Allah said O Adam, how did you recognize
Mohammad? Adam said: “When I looked in the sky, I saw written: ‘There is no God
but Allah, and Mohammad is His messenger.’ When I saw Mohammad’s name with Your
name, I understood that he was greatly beloved of You.”
Ibn
Khalliqan has quoted from Shebi in his historical narration saying that he saw
something very curious. I, Abdullah ibn Umar, Ibn-e-Zubayr, Mus’ab ibn Zubayr
and Abdul Malik ibn Marwan were in front of Kaa’ba and we said that one of us
shall go to the ‘rukne Yamani’ and holding it shall pray from God and his
prayer will surely be answered. Abdullah ibn Zubayr got up and prayed: “God!
You are great and we look towards you for all our needs. I pray to you in the
name of your Arsh’s (the highest abode in the skies) reputation, in the name of
your face’s reputation and in the name of your Prophet’s reputation that I do
not die but that I am the ruler and people salute me as Caliph.”
Sunan
Ibn-e-Majah (one of the six authentic books of traditions) narrates from Abu
Sayeed Khadri that the Prophet said that when you go out of your house for
prayers, say this: “Allah, I pray to you by the haq (truly whatever belongs to
them) of those who pray in your court and pray to you . . .”
Who
are the ones who have prayed in the God’s court? We have already shown to you
that the Manifest Self (Paramatma), the first of the creations, was also the
first of the worshippers. This Manifest Self had taken the task of leading the
entire creation towards the worship of One Imperishable and Absolute God.
See what II.1.20 of Mundaka Upanishad
says:
As a spider moves along the thread, as
small sparks come forth from the fire, even so from this Self come forth all
worlds, all divinities, all beings. Its secret meaning is the truth of truth.
Vital breaths are the truth and their truth is it (that has been told here).
It has been clarified here that the
Manifest Self (Paramatma) took the task of creation further and all
worlds, all divinities (Devatas) and all beings have come forth from it,
just as a spider moves along the thread or as small sparks come forth from the
fire. This knowledge, forgotten now to both Hindus and Muslims, is regarded as
extremely important and the secret meaning of this utterance is termed as the
truth of the truth.
If so much of importance is attached
to this knowledge, even termed as having a secret meaning, it is obvious that
solution to our quest lies somewhere here only. The divinities so described
serve as a link between God and us. Guardians of faith, possessors of all
knowledge, pure and truthful ones, these Divine Beings ceaselessly strive to
lead us towards the right path. It is they who interact with the human beings
on behalf of God, who whether they are in heaven or when they take birth as
humans on earth endeavor to reveal to us the right way and to guide mankind
with the sole aim that man follows their path to reach God.
All the subsequent creations,
including the human beings, are inseparably linked with these Divine Beings
(referred to as Devatas); even our spirit (atma or rooh in
Arabic) is inseparably linked with the Manifest Self (Paramatma) comprising
of these divinities.
Certain Upanishads describe these Devatas
as rulers of our organs of sense and action. Others state that a part of our
self, that is ceaselessly trying to lead us to the right path, is an extension
of the Self of these Divine Beings. Consciousness is courtesy them. We are
related to these beings to such a great extent that life is meaningless without
them; in fact, Gita states that a person who is unable to cognize this Self
within his self is dead even when he breathes and one who is aware of this
relationship is alive, even when he is physically dead.
Chapter IV of Svetasvatara Upanishad
describes the process of creation initiated by the Absolute God ‘He’ in these
words:
IV.I. He who is one, without any
colour, by the manifold exercise of his power distributes many colours in his
hidden purpose and into whom in the beginning and at the end the universe is
gathered. May He endow us with a clear understanding.
All the worlds emanated from the
Absolute God (Mahesh or Allah) and will finally converge into Him at the end of
the universe. Quran also confirms that that there was none but Allah in the
beginning and none but Allah will remain in the end. Many colours in God's
hidden purpose have been described in the Quran (Surah Al-Baqarah), as well, in
these words:
(This is) God’s Colouring
and who is better than God in Colouring; while Him (alone) do We worship.
There is one more point. The
Upanishad describes these Devatas by the words: "That indeed is the
pure". And Quran gives a verse where the God confirms to the purity of the
Ahlul-bayts, who are actually 14 in number, having 7 names.
Innama Yoridullaho Leuzheba
Ankumrrijsa Ahlalbaite wa Yotahhirakum Tathira
Verily Allah desires to
keep away all blemishes from you, O Ahlul-bayt and keep you pure with perfect
purification.
Heavenly world is possible only
through the path of these door-keepers of heavenly world, as per Chhadogya
Upanishad. And Mohammad said that Ali was the head of the men in the heavens,
That the Devatas too have
seven names can be seen from references like ‘the seven moving tongues of
fire’. Also, you have seen earlier from Paingala Upanishad that the Devatas are
14; at other places, the same Devatas are referred to as Manus who too
are 14 in number. In Brhad-aranyaka Upanishad, you have seen that the Absolute
God created a Manifest Self in the form of Light or Noor. This Manifest
Self desired to have another Self, and thus were two Selfs. Then there is talk
of another Self by the name Aditi, suggesting that this was a Devi
(female version). Then Radhakrishana has said the words used suggest progeny;
this is followed by references to two types of sacrifices by two Selfs created
out of progeny. Thus, one became 5 which later became 14, but had only seven
names.
Interestingly, the first five of the
Ahlul-bayt were Prophet Mohammad, Ali, Fatima, Hasan and Husain. Later, 9
lineal descendants in Husain’s progeny were included to make 14 Ahlul-bayt.
These 14 also comprised group of 12 Imams; Fatima and Mohammad being the
exceptions. The relationship that they had with each other was exactly similar
to the relationship described in the aforementioned Upanishad. Prophet Mohammad
clearly confirms his role as first of creations when he said:
I was the Prophet even when
Adam was in the stage of creation.
And he confirms that Ali (his cousin,
who later married his daughter Fatima) was also created at the same time:
I and Ali are the divisions
of the same Noor.
And he said:
Fatima is of me and I am
from
Unable to understand this
complex relationship foretold in the Vedas, there is a very curious debate at
one place in Hindu scriptures wherein the person is puzzled as to how can a
father’s brother, who is like a father, marry his daughter. Several
mythological stories got built so much so that even till date dictionary
describes Aditi as one who married to Aditya, but also tells that she was born
out of an incestuous relationship with her father (May God forgive those who
misunderstood this sacred relationship owing to their ignorance). There are 12
vicegerents to the Prophet with Ali being the first and the dictionary
describes Adityas to be 12; Aditya meaning ‘the sun’.
When Fatima and Ali got
married, the mention of marriage in Brhad-aranyaka got completed. And two sons
of
Lest somebody think that due to this
division, their powers diminished or they became dissimilar, Brhad-aranyaka
Upanishad states that all Devatas are alike:
I.5.13:
These are all alike, all endless.
Verily, he who meditates on them as finite, wins a finite world. But he who
meditates on them as infinite wins an infinite world.
And Mohammad said of them:
The first is Mohammad, the middle is Mohammad,
the last is Mohammad, all are Mohammad.
And this knowledge is linked with
salvation is talked about in once again in II.7:
He (who knows this) overcomes
repeated death, death cannot get hold of him, death becomes his body, and he
becomes one with these divinities.
You have seen earlier how Mohammad
has linked Ahlul-bayt with heaven earlier. In another tradition he says:
One who dies with love of Ahlul-bayt
dies a shaheed (i.e. he attains salvation; we will describe the term ‘shaheed’
later in this compilation).
Let us now see what the 7 names of 14
Ahlul-bayt are:
Mohammad, the Prophet
Ali, cousin and also son-in-law of the Prophet
Fatima, daughter of Mohammad (married to Ali)
Hasan, son of Ali
Husain, son of Ali
Ali, son of Husain
Mohammad, son of Ali
Jafar, son of Mohammad, son of Ali, son of Husain
Musa, son of Jafar
Ali, son of Musa
Mohammad, son of Ali, son of Musa
Ali, son of Mohammad, son of Ali, son of Musa
Hasan, son of Ali
Mohammad, son of Hasan.
As you read further, you
will find that this is ‘the colouring of God’, that both Quran and the
Upanishads talk about. This is also the ‘Golden Chain’ as per Tahirul Qadiri
that emanated from the ‘Golden Egg’, as per the Upanishads.
Our view is that till the time of
Krishna, people were far more knowledgeable about the identity of Devatas,
to the extent that they had begun worshipping the Devatas, something
that
What circumstances forced the worship
or knowledge of Devatas to wane from our lives is not known with
certainty. However, whether it was the Pandavas, the Kauravas or the revered
saints of the time like Bhishma and Drona, all knew far more about the Devatas
than what we know now. That is why Arjuna, who is asking questions wherever he
does not understand a point, is silent when
Till now, we have seen the concept of
trinity or triad, as given in the Gita. We have seen that the one who is doing
the talking in Gita is the Manifest Self (Paramatma) who is talking of
an Absolute God, towards whom we all must submit ourselves in worship. This
Absolute God is referred to in Third Person. The Manifest Self is the creator
of the Devatas and the rest of creations emanated from the Devatas
and it is they who manage the affairs of the universe; this has been clearly
stated. The Manifest Self says that the worship of Devatas is the
unorthodox way of worship and calls for complete submission to the Manifest
Self while worshipping the Absolute God. What does complete submission to the
Manifest Self means? This means that the Manifest Self (Paramatma) seeks
blind obedience to the rules and regulations framed by it once the person has
used his wisdom to identify the true path. Or in Upanishadic words, it means
acknowledging and treating the Devatas (who together comprise the
Manifest Self) as leaders of our organs of action and senses.
Muslims believe in the presence of
one Imperishable, Invisible, Formless, Absolute God referred to as Allah. Quran
says that when this Allah wished to create, He said ‘kun’ (let it be) and all
the cosmos came into origin. Consequent to this ‘kun’, Quran talks of creation
of Adam and says that Adam was created with ‘His’ own hands. Not much is
described of the process of creation that ultimately resulted in the birth of
first of the human beings (Adam). It is the Upanishads and Puranas which shed
light on this intervening phase in greater detail. Only through their study, we
will be able to understand the process which led to the creation of Adam. They
talk of the formless (nirakar) Absolute creating a manifest (saakar) form -
Manifest Self or Paramatma - and process further leading to creation of
Brahma (also referred to as Prajapati or Vishva). Brahma divided manifold to
create the Devatas and consequent to this the first of the human beings got
created.
We will prove here that the
aforementioned process is present in the Quran too, but Muslims, owing to their
ignorance, and owing to the fact that they left the true preachers of Quran
quite early, couldn’t understand the real teachings of Islam.
It was the Manifest Self of
God that sent Prophets and appointed Messengers in this world when it saw that
man had deviated from the true path that led to God. It is not possible for
Muslims to deny that the Noor (spirit or light) of Mohammad was in
existence from the time prior to the creation of Adam.
The Prophet said:
I was the prophet even when Adam was
in the stage of creation.
Even Quran confirms this when Chapter Az-Zukhruf
(Ornaments of Gold), verse 81 says:
Say (O’ Our Apostle
Mohammad): “If there be for the Beneficent God any son, I am the first of the
worshipers (to Him).”
A segment of Muslims use a
quote of Mohammad to claim that it were the Noor (light) of the Pure and
Infallible Ahlul-bayt which were shown to Adam at the time of his
creation; something that is also referred to in the Quran. And we are of view
that it was the Manifest Self in whose presence Prophet Mohammad went on the
night of meraj (ascent) to heavens.
There are several questions
that the Muslims cannot answer unless they believe in the presence of Manifest
Self. Meraj (Prophet Mohammad’s ascent to the skies) is mentioned in
Quran. Quran describes the location in detail, right till the presence of a
tree and garden at the entrance. There is even description of Gabriel (the
angel who accompanied Mohammad from earth to heavens) talking of his
incapability of going any further and Mohammad went to face the ‘God’ alone. If
the God of the Muslims is Invisible and All-Pervading, as they believe, why was
it that their Prophet had to go to a particular place in the heavens to meet
Him?
There are several traditions
of Mohammad which talk of a seat of power for God. How can the Muslims explain
these traditions when their God is invisible and unmanifest?
Mohammad is said to have split
the moon in two and returned the sun, after it had set. If Mohammad was a
common mortal man, as Wahabis claim him to be, how can such traditions
be described?
On the Day of Judgment, it is
said that the men and women will be presented before their God. If the God is
invisible and present everywhere, in whose presence will all the people be
presented?
As regards to the relationship
of the Manifest Self (Paramatma, literally meaning ‘the highest spirit’)
with the Prophets, Quran (Surah Ghafir, verse 15) clearly states that the rooh
(atma or spirit) is responsible for all guidance. Allama Tabatabai too
agrees to this but says in ‘Tafseer-e-Meezan’ that this rooh (atma
or spirit) is put inside those chosen as rasools (Messengers). Another
proof of this is that it was the rooh (atma or spirit) that was blown
inside Adam – the Prophet. Surah Nabah (Ayat 37) of the Quran further states
that rooh is a manifest identity and talks of a time when this rooh
will stand with the angels in a queue. Unable to understand the real truth,
Muslim scholars interpret this rooh (spirit) to be the Angel Gabriel,
without even thinking for a while that
the same verse talking of rooh is referring to angels as a different
entity.
Fact is that Muslims know very
little about the constitution of this ‘Spirit’, even though Quran has talked
about it on few occasions. The spirit mentioned here is nothing but the Divine
Spirit (Paramatma) or the Manifest Self created by God as an intermediary
between man and the Absolute UnManifest God.
Chapter Al-Hajj (verse 16) of Quran
states the concept of avatar in these words:
And thus have We sent it
down, as signs manifest, and that verily God guideth whomsoever He intendeth.
And verse 32 says:
That (shall be so); And whoever
respecteth the signs of God verily it is (the reflection) of the piety of the
hearts.
Verse 51 even talks of a
punishment to strive to invalidate the signs of God:
And those who strive to invalidate
Our signs they shall be the inmates of the flaming (Hell) fire.
Verse 52 confirms that Satan has
tried to enforce error whenever apostles or prophets came to deliver the
message. But it is confirmed that eventually God will annul all the work of
Satan and the signs of God will get firmly established in the heart of people.
And We sent not before thee
(O’ Our Apostle Mohammad!) any apostle or prophet, but when he recited (the
message) the Satan did cast his recitation (to create error); But annulleth God
that which the Satan casteth, then God doth establish His signs; And verily God
is All-Knowing, All-Wise.
Interestingly, third
Brahmana (Chapter) of Brhad-aranyaka Upanishad tells how, when the demons knew that
the Devatas would overcome them, they tried to pierce evil everywhere.
This is so because the demons were created for this purpose alone. Initially
they succeeded in corrupting the knowledge from the speech, eye, ear, mind and
life-breath but when the demons wished to obliterate the knowledge from the
vital-breath, they themselves were vanquished and the Devatas were
victorious.
Surah Al-Baqarah too talks ill of those who
disbelievers in God's signs:
And verily We sent down
unto thee clear signs, but none disbelieveth in them but the perverse.
Those Muslims who claim that by
sending down a sign, sending down of Quran is meant should note the following
verse of Surah Ad-Dukhan,
which talks of signs in plural:
And when he cometh to know
any of Our signs he taketh it in jest; These shall have a disgracing
chastisement.
Behind them is hell, and
shall avail them not aught of what they did earn, nor those whom they took as
guardians besides God, and for them shall be a grievous chastisement.
Eventually, signs of God
are the same as the Light of God or the spirit that descended on earth. Man
would try to cause harm to these signs but God will punish the infidels and He
will perfect His Light. Surah al-Bara'at says:
Intend they that they put
out the Light of God with (the blow of) their mouths, and disdaineth God save
that He perfecteth His Light, though may detest it the infidels.
It is evident that God
Himself saw to it that His Light (Noor) was perfect. And it is said that the
infidels won’t like this knowledge to come to the forefront. Since God had
already perfected this Light (Noor) of His, the verse of purity was revealed
regarding the Ahlul-bayt, who were truly the bearers of that Noor on
earth. Had there been no tradition of Mohammad linking himself and the self of
Ali to that Noor, there was reason to disbelieve.
Innama Yoridullaho Leuzheba
Ankumrrijsa Ahlalbaite wa Yotahhirakum Tathira
Verily Allah desires to
keep away all blemishes from you, O Ahlul-bayt and keep you pure with perfect purification.
Now see the succeeding
verses from an Upanishad in succession:
I.2.
Time, inherent nature,
necessity, chance, the (five) elements, the womb or the person be considered as
the cause? It cannot be a combination of these because of the existence of the
soul. Even the soul is powerless in respect of the cause of pleasure and pain.
I.3.
Those who followed
after meditation and contemplation saw the (Devatma-sakti) self-power of the
Divine hidden in its own qualities. He is the one who rules over all these
causes from time to the soul.
I.4.
Him (the self-power or
Devatma-sakti), whose one rope is manifold.
See how clearly this
Upanishad states that the self-power (devatma-sakti) created by Brahman
(the God) is one that moves this universe. It is stated that the rope of this
self-power is manifold, thereby confirming that more than one Devatas
comprise this self-power. You have also seen earlier that Svetasvatara
Upanishad had said:
All these affairs,
including life and death, creation and destruction, and sending of the
Messengers to lead us to the worship of Absolute God are in the hands of the
Devatma-sakti; the Manifest Self with manifold rope (several Devatas).
Quran says:
Hold fast, all of you together, to the cord (rope) of Allah.
It gives a mental impression
that a rope is hanging from the heaven so that those who are below on the
ground (earth) may climb up, by holding it, and reach the presence of the Lord
to seek His nearness.
Abu Sa-id Khudri reports that
he heard the Holy Prophet saying:
I leave behind me, among you, two ropes. If my people hold fast to
these two ropes, after me, they shall not go astray. They are the book of
Allah, hung from the heaven unto the earth, and my Ahlul-bayt. One of them is greater than the other. Be it known
that these two shall never be separated from each other; and joined together,
they shall meet me at the spring of Kausar (in heaven).
Tafsir Kabir and Durr
al Manthur
In another similar
declaration, known as hadees-e-Saqalain, the Prophet stated:
My Ahlul-bayt, among you, are
like the ark of Nooh (Noah). He who sails on it will be safe, but he who holds
back shall perish.
Another interesting
observation is that Upanishads confirm that the rest of beings were created
through the Devatas (Noor or Light). You are invited to read Hadees-e-Kisa
(given later in this compilation) in which God says that He created the moon,
the sun, the stars and all things merely in love of his Ahlul-bayt (the
creations from Noor).
Thus we see that both the
Hindu and Muslim scriptures are unanimous that a direct relationship was
created between the selfs of all the animate and non-animate life on earth and
the Manifest Self whose constituents are the fourteen Pure Ones – the Devatas,
who had seven names. It is this Manifest Self which does the talking in
Quran and Gita and it is Its self-imposed duty to lead all creations to the
worship of Absolute God.
Chapter IX-34 of Matsya
Purana again shows a link between Devatas and Manus:
I have explained to you
something about the past and future Manus, O King! Similarly commencing from
the age of Devatas, in the 994th age, the afore-mentioned fourteen Manus rule
in succession. In their time, they play their part in the creation of the
moveable and immoveable objects, and afterwards attain final rest with Brahma,
at the end of the age. They (the Manus), after 1000 ages, shall be absorbed in
Brahma and be joined to Vishnu.
The very fact that Quran decided not
to talk about the intervening period till the creation of Adam can be
understood from the fact that it has also not talked about the creation prior
to Adam though the conversation of Angels with God at the time of creation of
Adam is ample proof that there were certain creations prior to creation of
human beings. The angels had asked the God whether He was going to create
someone who would cause bloodshed on the earth. This and the fact that Satan is
traced to one such earlier creation is ample proof that there are certain
things that Quran has not referred to purposefully.
As there is not much information available, Muslims find it difficult to explain why words like ‘creating with one’s own hands’ are described, why there is mention of a God’s seat in front of which all beings will be produced on the Day of Judgment and why Mohammad had to go to a particular place high up in the heavens, to be present in front of His Creator. If the God is Formless and All-Pervading, how can these accounts and many others that have come to us as part of Prophet Mohammad’s sayings, be true. Answer to this apparent paradox lies in believing that there indeed is a Manifest Self of God, which is responsible for framing all the rules, all the obligations, all the rites and rituals of the True Path, so that the created beings come to the path of worship of the Absolute Formless God. It is the Manifest Self from where the creation further proceeded and kept on expanding, first through creation of Devatas and then through the creation of the rest of beings, who all are irrevocably linked somehow with the Noor (Devatas). And Devatas are the manifest proofs of God who are given the task of running the affairs of the cosmos.
Accepting this would solve the puzzle to all the questions.
But how can the Muslims, who have
been criticizing the concept of triad or trinity for past fourteen hundred
years, accept this merely because some unknown writer is saying so? How can the
Muslims accept a ‘foreign’ belief, which was until now related to the Hindus
and to some extent Christians, without some concrete proofs? We will have to
give proofs from Quran itself, the most authentic of Muslim books and one that
is undoubtedly divine in origin for the Muslims to accept what we are saying.
This is to be noted that the literary genius of Quran itself is said to be a miracle and no Muslim can ever say that Quran could have a grammatical or syntax error or flawed construction in the sentences. In fact, Quran itself presented its shortest chapter as challenge to all humanity and said that if anybody is of view that Quran is not divine and was the product of Mohammad’s own imagination, then he is invited to compose one chapter equal in eloquence and literary genius to the shortest chapter of Quran (al-Kausar), merely having five lines.
Let us now see whether the Quran too talks of the presence of Absolute God and Manifest Self as two distinct identities where it is desirable to worship the Absolute God and abide by the path laid for us by the Manifest Self (Paramatma) - the manifest form of the Absolute God that further carried forth the process of creation.
No comments:
Post a Comment