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PHIL 3620
Dr. George James
11/21/2016
The Encounter Between Hinduism and Islam through the Eyes of Mystics
In the popular consciousness of the West there are perhaps no religious traditions seen to
be more antithetical to one another than Islam and Hinduism. Islam, viewed by many in its
spirituality, certainly strikes a sharp contrast with the ascetic meditation and myriad artistic
personifications of the Deity that comprise popular Hinduism. This dichotomy however, between
the spiritual East and the exoteric West, is a false one, and just as Hinduism is not a term
descriptive of one unified religious tradition, the supposed homogeneity of Islam is in fact a
kaleidoscope of sects, schools of thought, and holy orders. Both rigid ritual legality and esoteric
spiritual ecumenism have played their parts in the Indian and Islamic traditions, and their
histories have long been entwined in South Asia. The 12th-16th centuries witnessed the spread of
Muslim political rule in the Indian subcontinent and ultimately the establishment of the Mughal
dynasty, under whom many of the great philosophical writings of Hindu civilization were
translated into Persian and disseminated throughout the Islamic world. Even a thousand years
ago, Muslim scholars had been fascinated by Indian religion, most notably Al-Biruni (d. 1050),
the Persian polymath who learned Sanskrit and was the first to translate Hindu texts into Arabic.1
Under Muslim rule, Hindus were accorded, along with the Jews, Christians, and other religious
communities, the title People of the Book, in recognition of the foundations of Hindu thought
in the Vedic literature, which served to legitimize Hinduism as an authentic religion. Beyond this
simple social toleration of the other however, the last millennium is replete with individuals from
both traditions who sought a deeper and more divinely-ordained religious pluralism. Contrasting
1 Muhammad Dara Shikuh, Majma-Ul-Bahrain or The Mingling of the Two Oceans (Calcutta: The Asiatic Society,
1998), 1.
2
with the Muslim clerical establishment and that of the Hindu priests who were often hostile to
each other, we find mystics from both traditions who, by truly respecting, understanding, and
engaging with the other, aimed for both social brotherhood and religious ecumenism. This paper
will discuss a number of such sages but will focus on four that harken specifically from the
Indian subcontinent, two Muslim and two Hindu, in whose writings a number of unique
perspectives are represented, ranging from the academic sophistication of a Mughal prince to the
simple devotion of illiterate holy men and even modern political/social leaders. The nuanced
views of each towards the religious other address both theological and social implications of
Muslim and Hindu unity and have, I believe, the power to profoundly affect the manner in which
Hinduism by its very nature has the unique capacity to appreciate the divine as it
manifests uniquely in different and often externally contradictory forms. This religious
perspective is fertile ground for the development of a deep soteriological ecumenism rooted in
the premise that Truth is One, and there are necessarily many different paths to the top of the
mountain of liberation. This view is held by both Mahatma Gandhi and Ramakrishna
Paramahamsa, though the two men had significantly different focuses and goals in their
affirmation of the divine Truth of Islam in particular. The critical importance of the Goddess to
many strains of Hindu thought has long stood out to Westerners as a mystical feminist ideal
utterly irreconcilable with the apparent misogyny of the Abrahamic traditions. This is not
necessarily the case however, as both the sages of Hinduism and the great Sufi masters have
teachings that emphasize the divine feminine, finding in this devotion specifically the grounds
19th century yogi Ramakrishna, considered one of the modern masters of Vedantic
mysticism, was a devotee the goddess Kali, who for him served as the supreme manifestation of
the Goddess (Shakti).2 His love for and devotion to Kali was such that he even saw her embodied
in certain women in his life, particularly his wife Sarda Devi (a Hindu saint of considerable
repute) who, while only a child at the time of their marriage, he revered as a fully conscious
manifestation of the Goddess. Ramakrishna claimed that upon achieving a state of realization
through devotion to Kali, the Goddess granted him permission to practice and study other
to Christianity and Islam. With this divine sanction, Ramakrishna systematically devoted himself
whole-heartedly to each of these paths, setting aside for these brief yet spiritually intense periods
any worship of Kali, while recognizing the unity of the paths he explored and the ecstatic states
and realizations they induced within him. Writing on his brief yet profound experience practicing
Islam, Ramakrishna writes, I received Initiation from the Sufi master Govinda Rai. He
transmitted to my heart the beautiful name Allah, which I then repeated with every breathI
learned to make the call to prayer and perform Namaaz, the graceful cycles of prostration and
praise offered by the Muslims five times every day. My practice of Islam was crowned with a
vision of the noble Prophet Muhammad- a robed, dignified, bearded figure of supreme sanctity-
who merged intimately with my being3 Most significantly, Ramakrishna continues, It was
precisely the same Samadhi attained along the paths of the Veda and Tantra. Muslims call it
fanaa. This remarkable first-person account demonstrates how through devotion to the
Goddess, Ramakrishnas heart was opened to the truth of Islam as a path to realization. Through
his great reverence for the Prophet, whom the great Sufi saints report similar visions of, he
2 Zachary Markwith, One God, Many Prophets: The Universal Wisdom of Islam (San Rafael: Sophia Perennis Press,
2013), 119
3 Ibid., 125.
4
expresses his opinion that Islam is a divine tradition not only because God pervades all things,
but because of the majesty of the figure of the Prophet, the truth of whose mystical experience is
affirmed. Moreover, he affirms the later Islamic tradition of his contemporaries, upholding the
need for initiation into the mysteries by a master, and showing familiarity with Sufi doctrines
such as fanaa (lit. annihilation) and the parallels between these and Hindu trance states. It is
even said that Ramakrishna authored a partial commentary on the Quran, though it is not clear
Ramakrishnas path to realizing the oneness Reality and the unity of the worlds faiths
through devotion to the Mother goddess bears remarkable parallels to the religious journey of the
12th century Andalusian sage Muhaiyadeen Ibn Arabi, popularly known by Sufis as the Greatest
Shaykh for his unparalleled and prodigious writings on poetry, mysticism, and systematic
metaphysics. Ibn Arabis most celebrated contribution to the Islamic tradition is his formal
articulation of the doctrine, based on earlier Sufi concepts, of Wahidat al-Wujood (lit. the
Oneness of Being), which would ultimately become the most widespread metaphysical vision
among the mystics of Islam. This doctrine, much like Vedanta, views reality in terms of a radical
oneness wherein the phenomenal world, rather than being separate from God, is in fact the
creative self-manifestation of Gods infinite attributes or names, which can be seen as roughly
equivalent to the Vedantic view of the Hindu devas. Just as Ramakrishnas transformation was
initiated upon his seeing the Goddess manifest in his young bride, Ibn Arabi recounts in his
magnum opus The Meccan Openings the profoundly transformative vision that overtook him
upon meeting Nizam, the young Persian daughter of a prominent religious scholar from Isfahan.
In Nizam, just as was the case for Ramakrishna, Ibn Arabi witnessed a theophany of the Divine
4 Nikhilananda, Sri Ramakrishna, The Face of Silence (Woodstock: Skylight Paths publishing, 2005), 57.
5
Essence itself, for she was to him the embodiment of the Goddess in all of her functions.5 A
quote from the works of 13th century mystic Najm al-Din Kubra sheds light on this when he says,
The Essence is the mother of the attributes6. This mirrors Ramakrishnas assertion that
Brahman alone is addressed as the mother indicating that, rather than simply another attribute
of God, the feminine aspect represents the very essence of the divine nature. It was the ecstasy of
this realization of mystical love and devotion that prompted some of the Shaykhs most famous
poetry, in which divisions between religious paths are burned away in the blissful fire of love.
One of his most famous poems reads, My heart is receptive to every form; for gazelles a
pasture, for monks a monastery, tables of Torah and script of Quran. My religion is the religion
of love: wherever turn her camels, that my religion is, my faith. This clearly reflects the divine
metaphysics. In another passage, Ibn Arabi more clearly articulates this, advising, Do not attach
yourself to any particular creed exclusively such that you disbelieve in the rest; otherwise, you
will lose much good, and will fail to realize the real truth of the matter. God, the omnipresent and
omnipotent, is not limited by any one creed, for He says, Wheresoever ye turn, there is the fact
Another well-known Hindu thinker who would very likely agree with Ramakrishnas
assessment of Islam is Mahatma Gandhi, though the latters studies of the faith, rather than being
inspired by personal mystical experience and speculative metaphysics, were driven by social
concerns and the unification of a new nation. As a major part of the Indian independence
movement of the 1940s, Gandhi found himself as the voice of all the diverse people of India,
including Muslims. In light of the occasional hostility between factions of both communities,
5 Markwith, One God, Many Prophets, 126-130.
6 Sachiko Murata, The Tao of Islam: A Sourcebook On Gender Relationships in Islamic Thought (Albany: State
University of New York Press, 1992), 76.
6
Gandhi often found himself facing questions from his coreligionists about the place of the
Muslim minority in a majority Hindu nation. It is in this context of Islams contribution to India
and her people that Gandhis emphasis on the ethical and social teachings of Islam is most
clearly articulated. In a 1929 interview with Young India, Gandhi stated, Islams distinctive
contribution to Indias national culture is its unadulterated belief in the oneness of God and a
practical application of the truth of the brotherhood of man for those who are nominally within
its fold. I call these two distinctive contributions. For in Hinduism the spirit of brotherhood has
become too much philosophized. Similarly though philosophical Hinduism has no other god but
Islam.7 This quote has great significance, for in it Ghandi affirms that the uncompromising
emphasis of Islam on the oneness of God is a boon to the philosophical Hinduism which he, as a
Hindu and devout reader of the Baghavad Gita, believed to be true, and is thus in a way more
oriented towards the wholeness of God than common adherents of practical Hinduism. He also
states that while philosophical Hinduism affirms this oneness of God and Man, it has overly
complicated these matters and become bogged down in philosophical jargon and speculation.
One of Islams great contributions to India, in Gandhis view, is thus its simplicity concerning
Gods oneness and the brotherhood of man. This emphasis on practicality extends to his
profound respect for the Prophet Muhammad, about whom he writes, I became more than ever
convinced that it was not the sword that won a place for Islam it was the rigid simplicity, the
utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his
friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own
mission.8 It is clear that in the Prophet of Islam Gandhi saw a model of ethics, character, and
7 Richard Johnson, Gandhi's Experiments with Truth: Essential Writings by and about Mahatma Gandhi (Oxford:
Lexington Books, 2006), 116.
8 Ibid.
7
practical action in the world. His concerns were not, however, only pragmatic or practical. When
commenting on the flaws he saw in the Hindu system of life, particularly concerning the caste
system and division between sects, he writes, What was the meaning of saying that the Vedas
were the inspired Word of God? If they were inspired, why not also the Bible and the Koran?9,
and on another occasion rebukes the negative words of a Hindu questioner saying, Is the God of
the Mahomedan different from the God of the Hindu? Religions are different roads converging at
the same point.10 These excerpts demonstrate that, like Ramakrishna, Gandhi was open to the
idea that religions are not only fuctional and useful for bringing the nation together, but share the
Like Hinduism, Islam uniquely contains within its foundational structure an openness to
accommodate (with exceptions and conditions) the truth claims of other religions, a fact not
often expounded upon in popular discourse but long the subject of study and debate among
Muslims, particularly the mystics, for whom such possibilities opened doors to realizing the one
Truth behind the multiplicity of form. While the ecumenism of Hinduism is primarily
metaphysical, being based around the different ways of knowing Reality or God (as the case may
be) and the relationship between the spiritual nature of existence and the physical world, Islams
basic support for the plurality of paths is in the plurality of messengers and prophets, each with
their own religious law (shariah) and doctrinal emphasis. While this topic, as the subject of
hundreds of books in English alone, is too extensive to delve deeply into in such a brief paper, its
importance cannot be overstated. A famous Hadith (saying of the Prophet Muhammad) states that
God sent over 124,000 prophets to all people, and over 300 different scriptures, including the
Torah, Gospel, Psalms, Quran, etc. This list has been extended by many Muslim scholars and
9 Ibid., 62.
10 Ibid., 85.
8
saints to accommodate the Vedas and the Upanishads (as well as the Gathas of Zoroastrianism
and other scriptures), in light of their focus on the doctrine of unity, which is of paramount
importance in Islam.11 Most orthodox jurists circumvent the potentially heretical implications of
this type of speculation with the doctrine of Tahrif, or the corruption of these earlier scriptures
such that, despite a divine origin, they are no longer ideal tools for realizing the truth and do not
have salvific efficacy. Many Sufis and philosophers throughout the last millennium however,
realizing the innate nature of Truth wherever it is found, long viewed these texts as wisdom of
the ancient nations that should be studied and preserved. Truth, as the Prophet Muhammad
said, Is like the lost camel of the believer- it is his right wherever it is found.
Among those Muslims of the Subcontinent that studied the Vedic literature was prince
Muhammad Dara Shikoh, eldest son and heir of the fifth Mughal emperor Shah Jahan (who
ascended to the throne in 1627). The prince is primarily known in Indian popular culture for the
bitter war over succession to the throne fought between himself and his brother Aurangzeb, who
ultimately ordered his execution.12 Shikoh was not only a great prince of the Mughal dynasty, but
was also a mystic well versed in the Quran and Hadith literature, as well as the classics of
Persian and Arabic mysticism and the more common works of Hindu philosophy such as the
Upanishads (Which he translated into Persian), all of which he draws upon heavily in his
explanations of Hinduism. One of his most famous works, The Mingling of the Two Seas,
named for a Quranic episode that became very important in mystical Quranic exegesis, is
concerned entirely with defending Hinduism as an authentic God-given religious path and
explaining the apparent discontinuity between it and Islam from the perspective of Sufism. His
work is unique in that it is a systematic treatise on the subject, divided into discourses on
everything from the five elements and the senses of the human body to the three gunas of
Samhkya philosophy, presenting teachings of both the Muslim mystics and the Indian
monotheists in support of his claims.13 Among the most critical topics discussed are the Hindu
doctrines of the soul-body dichotomy, moksha, meditative trances, and the distinction between
Brahman Nirguna and Brahman Saguna, all of which have clear analogues in Islam which the
author is keen to demonstrate. While the traditional Islamic view of salvation is concerned
primarily with eschatology and the apocalyptic sorting of humanity into the denizens of the
garden and the fire, Shikoh is concerned with demonstrating the importance of seeking ecstatic
realization of truth while still in this life, and divorcing the self of attachment to the phenomenal
world. In the process, he discusses the nature of the supernal soul (arbc. ruh) all men, and how
it is in fact identical with the transcendent Self of God, an obvious parallel with the central
teaching of the Chandogya Upanishad. Rooted in Ibn Arabis metaphysics, he writes of the Sufi
doctrine of fanaa (lit. annihiliation), often called Istighraq (drowning) but the Sufis,
wherein ones self-hood is drowned in the sea of undifferentiated unity. Dara Shikoh speaks of
this reality in a poem saying, We have not seen a single particle of dust separate from the sun,
and every drop of water is the sea in itself. With what name should I call the Truth? Whatever
name there is, it is one of the names of God. In addition to expressing sentiments very similar to
those of Vedanta, the imagery of the mote of dust in the ray of sun evokes the imagery used by
the Vaishishika school of philosophy to explain its atomistic particularism. Like the specification
of Brahman Nirguna and Brahman Saguna, Reality without and with attributes respectively,
Shikoh emphasizes that both Gods transcendence (tanzih) and imminence/resemblance (tashbih)
are critical in understanding the divine Reality that permeates existence.14 Most remarkable in
13 Ibid., 44.
14 Ibid., 55
10
Dara Shikohs work is his affirmation of the infinite cosmic cycles of the universes creation and
destruction, which directly brings to mind the cycles mentioned in both Samkhya and
Vaishishika philosophy. Expressing deeply Vedantic sentiments, he quotes the great Sufi poet
Hafiz as saying, There is no end to my story, or to that of the Beloved, for whatever hath no
beginning can have no end. He comments on this saying, After the termination of this cycle,
the world of Adam, the father of men, will re-appear in exactly the same manner, and as such it
will be endless. He cites in support of this the Quranic verse, As He brought you forth in the
beginning so shall you return (7:29), and a cryptic tradition concerning the Prophets ascent to
heaven. It is said that our prophet, may peace be upon him, saw a line of camels, proceeding in
succession without any break, and on each of which two bags were laden, in each of which there
was a world just like that of our and in each such world there was a Muhammad just like him.
Our Prophet asked Gabriel, what is this? Oh Prophet of God, since my creation I have been
witnessing this line of camels preceding with bags but I am also unaware of their meaning.
communities in Sri Lanka and Western converts to Sufism alike. Illiterate and speaking only the
ancient language of Tamil, Guru Bawa (as he was called in the West) lived and taught in a
religious milieu comprising Hindus, Buddhists, Muslims, Christians, and even western Jews who
travelled to Sri Lanka to benefit from his wisdom. Preaching a message of unity and love,
Bawas teachings were deeply rooted in the doctrines of the Qadiri Sufi order of which he was an
initiate. Living in a dominantly Hindu area, however, and preaching to mostly Hindus and
Buddhists, his lectures, recorded by followers and later translated into English, are couched in
the symbolic language of the Subcontinent. Rather than Dunya, the word used by Muslims to
15 Ibid., 75.
11
refer to the lower world of human perception and experience, Bawa speaks of Maya and
Samsara as the apparent reality of the world the veils the eye from the Oneness of creation.
Scattered throughout the 30 or so books of his teachings translated and published by Bawas
followers in America are myriad references to the deities and mythologies of the subcontinent,
explained allegorically as the aspects of God and the trials of the soul on its journey to union
with God.
For example, in June of 1970 a yogi by the name of Swami Puri visited the town of
Jaffna, Sri Lanka where Bawa lived at the time. In the course of a discussion concerning a story
of Krishna and Garuda, Bawa explained, "The two wings of the Garuda signify Craving and
Infatuation. The body indicates Maya (illusion). Its two legs represent good and evil actions.
Krishna is the radiance of the Soul (Atma). The five heads of the Cobra signify the physical body
made of the five elements, Earth, Fire, Water, Air, and Ether. Thus Maya and the five senses
thrive because of the assistance rendered to them by the Soul.... Krishna sought and obtained the
help of enemies referred to as the Garuda and the Cobra who are inimical to one another and who
attempt to kill one another in their desire for dominance. The soul is now on friendly terms with
its natural enemies and has extended its help to them and even sought their help. When Atma is
not seated itself in its proper station, how could it overcome its enemies?16 "This is an excellent
example of a Sufi saint affirming the truth contained in Hinduism, albeit in his own nuanced and
idiosyncratic* manner. Another compelling example is one in which Bawa responds to a question
concerning the Buddha, specifically the latters seeming lack of concern for the concept of
God, which by the standards of Muslim orthodoxy represents a gross breach of divine
injunction. Commenting on Siddhartas silence on the subject of God, Bawa states, Buddha said
16 M.R. Bawa Muhaiyaddeen, The Divine Luminous Wisdom that Dispels the Darkness (Philadelphia: Fellowship
Press, 1972), 152.
12
we must do our duty and help all those who have this body of man. He spoke of charity,
surrender, and helping other lives. But Buddha did not speak about God. Why? Buddha was the
only one at that time who was in communion with God He had escaped the confinement of his
body But his meditation was meant only for a true man who had managed to escape from the
things that kept him confined. Only such a man can meditate on God.17
Perhaps most unique in Bawas teachings is the repeated references to the transmigration
of the soul and rebirth in new bodies, shocking language considering Islams emphatic rejection
dictated writings one finds statements such as, Whatever he surrenders to, and whatever
qualities he takes into himself will be the form of his rebirth. In the end he will be subject to one
hundred and five million rebirths.18 These are often made in passing and without explanation,
yet their intended meaning is elucidated elsewhere. As he spoke to a dominantly Hindu audience,
it is not surprising that the symbolic language he used would be one intelligible to his listeners
(in accordance with the prophetic dictum speak to people in accordance with their
understanding), however in other places he explains, It is while you are living in this world, in
this very birth, that you undergo all these rebirths Every new quality is indeed a rebirth . . .The
heart and the face reveal the person's state, whether it be happiness, sorrow, anger, vengeance,
and all the other states that a person experiences. Each of these is a form that a person has taken
at a particular time. In this way, without his even being aware of it.19 Thus, using the Hindu
language of transmigration, Bawa is in fact teaching the orthodox Muslim doctrine of temporal
atomism, known by Sufis as Tajdid al-Khalqi bil-Anfaas (lit. The renewal of creation in each
17 Bawa Muhaiyaddeen, The Wisdom of Man (Philadelphia: Fellowship Press, 1983), 135.
18 Ibid., 67.
19 M.R. Bawa Muhaiyaddeen, To Die Before Death: The Sufi Way of Life (Philedelphia: Fellowship Press, 1997), 115.
13
breath), wherein existence is destroyed and recreated by God every instant.20 Seen holistically,
Bawas writings display a knowledge of orthodox Muslim history and creed that are surprising
considering his illiteracy and the outwardly heterodox style of his teaching. Finally, Bawa
idea, while of critical importance to most schools of Hinduism, is also very important for Sufis,
who ritually swear oaths of allegiance and spiritual apprenticeship to certain shaykhs to benefit
It can be seen from the perspectives presented that, beneath the apparent polar opposition
between Islam and Hinduism is fertile ground for social brotherhood and even the development
of an ecumenical and inclusive theology, ground tilled by the spiritual masters of both traditions,
in whose writings one finds a unique openness to affirming the divine truth manifest in the other.
This is especially important in todays world, when stereotypes and generalizations dominate the
References
Richard Johnson. Gandhi's Experiments with Truth: Essential Writings by and about
Mahatma Gandhi. Oxford, UK: Lexington Books, 2006.
Markwith, Zachary. One God, Many Prophets: The Universal Wisdom of Islam. San
Rafael, CA: Sophia Perenis Press, 2013.
Muhaiyaddeen, M. R. Bawa. The Divine Luminous Wisdom That Dispels the Darkness.
Philadelphia, PA: Fellowship Press, 1972.
Muhaiyaddeen, M. R. Bawa. The Wisdom of Man: Selected Discourses. Philadelphia,
PA: Fellowship Press, 1983.
Nikhilananda, Adiswarananda, and Dhan Gopal Mukerji. Sri Ramakrishna, the Face of
Silence. Woodstock, VT: SkyLight Paths Pub., 2005.
Dara Shikuh, Muhammad. Majma'-Ul-Bahrain or The Mingling of the Two Oceans.
Translated by M. Mahfuz-Ul-Haq. Calcutta, India: Asiatic Society, 1998.
Muhaiyaddeen, M. R. Bawa. To Die Before Death: The Sufi Way of Life. Philadelphia,
PA: Fellowship Press, 1997.
Murata, Sachiko. The Tao of Islam: A Sourcebook on Gender Relationships in Islamic
Thought. Albany: State University of New York Press, 1992.