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Islam and Sikhism
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Sikhism arose in a climate that was heavily influenced by Sufism and the Sant Mat traditions. Guru Nanak was thoroughly conversant in not only the Hindu texts, but also the Qur'an. The Guru Granth Sahib contains the teachings, philosophies and beliefs of Islamic saints. Sikh religious philosophy incorporates some aspects of Islam, and rejects others.
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Islam and its culture was the dominant strain of civilization and culture in northwestern India before Guru Nanak was born; its common idioms and modes of thought had been absorbed by the Punjab. Sikhism was born in this climate. Guru Nanak was in intimate contact with the Muslim learned men and centers of Islamic thought, and had made a close study of the basic Islamic literature; he also had a thorough knowledge of the Hindu sacred texts.[1] Guru Nanak, in Sikh thought, was a prophet in his own right; as such he does not give precise quotations or references to Hindu and Muslim texts in his verses, but a close study reveals that Guru Nanak had a definite and positive attitude toward the Qur'an.[2] Nanak ignores the Qur'an's statements on Judaic mythology as irrelevant to his message, considering it uninteresting. He also implies a rejection of the Qur'an's pronouncements on social organization and ethics as contingent and non-perennial. However, he takes the Qur'an's dissertations on the nature of God and man's relation to him quite seriously. He finds most of it as worthy of consideration and even assent, and has explicitly incorporated its essentials in the sacred book of the Sikhs, after some re-interpretation.[3]
An instance of this is the fact that one of the Qur'an's verses about the majesty of God, the "throne verse," claims Nanak's attention and general assent; his own verse in the Guru Granth Sahib known as "the Gate" has a similar tone and import. There is a difference of metaphors, however. Guru Nanak implies that the formal nature of the "throne" of God is best comprehensible by the human mind through reference to sound and feeling, while the Qur'anic text uses visual and spatial metaphors. In this departure Nanak is influenced by the Samkhya school of Hindu philosophy, which categorizes sound as the foremost element of sensation and perception.[4]
Similarly, the verse of sura 24 of the Qur'an known as "the tabernacle" has been taken note of in the Sikh holy scripture. This verse is an important one to Muslim mystics such as the Sufis, and it describes God as a mysterious lamp whose rays bathe the whole universe. Hindu thought had produced a similar metaphor in the sacred texts of Hinduism, and Nanak produced his own verse on a guiding lamp that is grounded in both traditions:
My light is the Naam of the One and only God, and its oil is pain and suffering: The former is consumed, and the latter is then done way with. Lo! There is no-doing between myself and death.[5]
There are many similar texts in the Guru Granth that are thus grounded in the sacred texts of both Hinduism and Islam, but have an identity and content of their own.
Muhammad's name never appears in the Guru Granth, though the Qur'an is mentioned. But the Sikh doctrine on the subject of the praiseworthiness of mortals is clear; in Sikhism, all praise is due to God. Thus, to whatever extent Guru Nanak perceived excellence in Muhammad, he attributes it exclusively to the grace of God, and whatever was contingent in Muhammad's actions he deemed as impermanent.[6]
The creeds of Nanak and Muhammad have much in common. Both men quite strongly condemned all types of idol-worship and superstitions,[7] and both were staunch monotheists.[8] Nanak strongly believed in the nirvana of the Hindus and the fanaa of the Sufis,[9] and just as some believe that Moses was given the decalogue and Muhammad the Wahi, Sikhs believe that Nanak was given laws by God to propagate throughout the world; these are: Naam, the law of love and devotion to the One God; Dan, the law of charity and goodness; and Isnan, the law of purity of personal character.[10] Both Nanak and Muhammad advised complete self-surrender to God.[11] Sikhs believe that Nanak was directly inspired by God, and had direct contact with God while in isolation away from society; Muslims believe something similar about Muhammad.[12] Nanak and Muhammad both emphatically rejected the doctrine of incarnation of God,[13]as did Guru Arjan, who said: "Let that mouth be scorched that declares that God incarnates."[14]
There are some differences in the theology of the two faiths. The Qur'an describes God as merciful and beneficient, though frequently angry.[15][16] In the Sikh scripture, this is not an attribute of God, who is described as always merciful.[17] Also, the Sikh Gurus believed in metempsychosis, unlike Muhammad, who preached of a day of judgement.[18] Regarding heaven and hell, Sikhism shares the Hindu belief in temporary heavens and hells.[19] Sikhs are instructed to neither desire heaven nor fear hell, both being the fruit of ego. The Sikh has to rise above ego in order to escape uncontrolled transmigration[20] and attain permanent union with the creative immanence of God.[21] Having done so, the soul retains its identity; man and God are never ontologically identical.[22]
Nanak's preachings were directed with equal force to Hindus and Muslims.[23] As such he freely borrowed religious terminology from the lexicons of both cults, sometimes redefining them.[24] As part of his preaching against communalism summarized by the famous phrase, "There is no Hindu and no Muslim," Nanak defined a Muslim as follows:
To be a Muslim is difficult; if one really be so, then one may be called a Muslim. Let one first love the religion of saints, and put aside pride and self as the file removes rust. Let him accept the religion of his authorities, and dismiss anxiety regarding death or life; Let him heartily obey the will of God, worship the Creator and efface himself. When he is kind to all men, then Nanak, he shall indeed be a Muslim.[25]
He also said, "if you make good works the creed you repeat, you shall be a Muslim," and "act according to the Qur'an and your sacred books."[26] Similarly, in a song about maqam, Nanak redefines Qiyamat to refer to a transformation of man, after which he is established in permanent union with God.[27]
While in Baghdad as part of his journey to Mecca and Medina, Guru Nanak had extensive dialogue with Muslim scholars there. In one discourse with a pir there, Nanak proclaimed his belief that - in contradistinction to the Qur'anic belief regarding seven firmaments and fourteen regions - there are innumerable earths, each with intelligent beings.[28]
Nanak was on good terms with his Muslim contemporaries.[29] He converted many Hindus and Muslims to his creed,[30] including many sheikhs with whom he had religious discussions,[31] though proselytization was not a point of major emphasis for his religion.[32] It is significant that the Muslim emperor of Lodi permitted or ignored the conversion of Muslims in a Muslim state.[33] Guru Nanak and his four successors in the sixteenth century had, on the whole, cordial relations with the Mughal emperors.[34] During that period, neither the Muslim political authority nor its organized religious orders had taken full stock of the implication of the rise and development of the new faith.[35] The Muslim rulers of the Lodi dynasty and the first Mughals were too concerned with consolidating their respective rules, and Akbar's liberalism led him to establish cordial relations with all religious communities in India.[36] This good will did not continue. The influence of the Sufi Naqshbandi order on Jahangir is regarded as a cause of the execution of Guru Arjan.[37]
In December 1588, the great Muslim Sufi saint of Lahore, Hazrat Mian Mir[44][45], who was a close friend of Guru Arjan Dev Ji, initiated the construction of the Golden temple by laying the first foundation stone (December 1588 AD).
Bhai Mardana (1459-1534) was a muslim & the first follower[46][47] and companion of the Sikh founder Guru Nanak. He was with Guru Nanak in all of his journeys across India and Asia.[48] Mardana was born a muslim to a Mirasi couple, Badra and Lakkho, of Talvandi Rai Bhoe, now called Nankana Sahib, in Sheikhupura district of Pakistan.
- ^ Sirdar Kapur Singh, Guru Nanak's Life and Thought, Guru Nanak Dev University, Amritsar, 2001, page 177.
- ^ ibid, page 178.
- ^ ibid.
- ^ ibid, page 180.
- ^ ibid, page 181.
- ^ ibid.
- ^ N.D. Ahuja, The Great Guru Nanak and the Muslims. Kirti Publishing House, Chandigarh, page 144.
- ^ ibid, page 128.
- ^ ibid.
- ^ ibid, pages 131-132.
- ^ ibid, page 135.
- ^ ibid.
- ^ ibid, page 141.
- ^ Surinder Singh Kohli, "Guru Granth Sahib, an analytical study." Singh Brothers, 1992, page 267.
- ^ Michael Cook, Muhammad. In Founders of Faith, Oxford University Press, 1986, page 314.
- ^ Surinder Singh Kohli, "Guru Granth Sahib, an analytical study." Singh Brothers, 1992, page 279.
- ^ ibid.
- ^ Ahuja, page 148.
- ^ Surinder Singh Kohli, Sikhism and Major World Religions, Singh Brothers, Amritsar, 1995, page 96.
- ^ ibid.
- ^ Daljeet Singh, Sikhism: A Comparative Study of its Theology and Mysticism. Singh Brothers, Amritsar, 1998, page 224.
- ^ ibid, page 227.
- ^ Ahuja, page 191.
- ^ ibid, page 147.
- ^ ibid, page 145.
- ^ ibid.
- ^ Ahuja, page 148.
- ^ Ahuja, page 154.
- ^ Ahuja, page 209.
- ^ Ahuja, page 182.
- ^ Ahuja, 182-190.
- ^ ibid, page 160.
- ^ Ahuja, page 188.
- ^ D.S. Dhillon, Sikhism: Origin and Development. Atlantic Publishers and Distributors, New Delhi, 1988, page 296.
- ^ ibid, page 300.
- ^ ibid.
- ^ ibid.
- ^ http://gurbani.net/religion/bhagats&othersaints/beni.htm
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- ^ http://allaboutsikhs.com/index.php?option=com_content&task=view&id=41
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- ^ http://allaboutsikhs.com/index.php?option=com_content&task=view&id=11
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- ^ http://www.sikh-history.com/sikhhist/gurus/mardana.html
- ^ http://www.allaboutsikhs.com/index.php?option=com_content&task=view&id=29
- ^ Harban Singh; Punjabi University (1998). Encyclopedia of Sikhism. Punjabi University. ISBN 817380530X.
- Talib, Gurbachan (1950). Muslim League Attack on Sikhs and Hindus in the Punjab 1947. India: Shiromani Gurdwara Prabandhak Committee. Online 1 Online 2 Online 3
