Ambreen Zaidi

The latest offering from Khusro Foundation is a book Swami Vivekananda: Sufism and Islam, which enlightens readers about Swami Vivekananda's views on Islam and his opinions on Sufism. The author, Dr. Hussain Randathani, has put in significant effort to research and write this valuable compilation rooted in the tenets of Sufism. Dr. Hussain Randathani is a distinguished historian and author specializing in Indian history.

The book sheds light on the teachings of Swami Vivekananda, particularly his perspectives on Sufism and Islam. It explores how he believed that every religion, despite their differences, ultimately leads to God. Through a detailed examination of Vivekananda's views, the book highlights his inclusive philosophy that emphasizes the unity and common spiritual goals of all religious traditions.

Dr. Randathani explains how Swami Vivekananda believed that Vedanta celebrated a multitude of religions and beliefs. He acknowledged, "Whether you are a Christian, a Buddhist, a Jew, or a Hindu, regardless of the mythology you follow, whether you honour the Prophet of Nazareth, Mecca, India, or elsewhere, or whether you are a Prophet yourself... Vedanta advocates the principle that underlies every religion, with all Prophets, saints, and seers serving as mere examples and manifestations of it." Vivekananda considered tolerance as the foundation of religion.

His concluding words in the famous Chicago speech encapsulate his entire concept of religion: “The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve their individuality, growing according to their own law of growth. If the Parliament of Religions has demonstrated anything to the world, it is this: holiness, purity, and charity are not the exclusive possessions of any one church, and every system has produced men and women of the most exalted character."

These words reflect Vivekananda’s vision of religious harmony and mutual respect. He believed that while individuals should embrace and preserve their own religious identities, they should also appreciate and learn from the values of other faiths. The Parliament of Religions, according to him, was a tribute to the fact that moral and spiritual greatness transcends any single religious tradition.

The author highlights an account by American writer Christopher Isherwood, who recorded Vivekananda's statement from a speech in America: “For our motherland, a junction of the two great systems, Hinduism and Islam—Vedanta brain and Islam body—is the only hope... I see in my mind’s eye, the future perfect India rising out of this chaos and strife, glorious and invincible, with Vedanta brain and Islam body.”

Vivekananda emphasized that true reform cannot occur amidst arrogance, bloodshed, and barbarism. He believed that no reform could succeed without fostering a spirit of generosity and understanding. The first step towards this essential generosity is to view other religions with love and respect. He asserted that even if our ideals and concerns differ from others, we should support people of other faiths. He cited the example of India, where Hindus have built mosques for Muslims and churches for Christians. This spirit of mutual support and respect is what he advocated for.

In this book, Dr.Randathani delves deeply into how many Sufi saints have historically spread the message of peaceful coexistence, illustrating the harmonious relationships between different religious traditions in India. He provides several examples, such as Hazrat Nizamuddin, who demonstrated an open-minded appreciation for the devotion of Hindus. Nizamuddin's inclusive approach is a classic example of the Sufi ethos of universal love and respect. Another example is Shaikh Nasiruddin, who not only studied Hindu yoga practices but also integrated them into his own spiritual teachings, advising his followers to adopt the yoga practice of holding their breath to enhance concentration. This cross-cultural exchange highlights the Sufi commitment to spiritual synthesis and mutual respect.

Dr.Randathanibeautifully draws intricate parallels between the metaphysical concepts of Vedanta and Sufism, illustrating their shared spiritual foundations. He explains how the self-manifestation of the ultimate Being is described in Vedantic terms such as vivarta, prathibhasa, and pratibimbha, which correspond closely to the Sufi concepts of tajalli, zuhur, aks, and numud. Both traditions emphasize the idea that the Supreme Soul or God manifests within the individual soul, leading to profound spiritual realizations.

For instance, the Sufi declaration of "anl Haq" (I am the Truth) and the Vedantic assertion of "Aham Brahmasmi" (I am Brahman) both articulate the realization of unity between the individual soul and the ultimate reality. These concepts highlight the non-dualistic (advaita) philosophy common to both Sufism and Vedanta, where the individual soul and the supreme reality are seen as fundamentally one.

Dr.Randathani further explores the terminologies used in both traditions to describe the spiritual journey and the attainment of ultimate knowledge. In both Vedanta and Sufism, the state of ultimate truth is referred to as gyana or ma'rifat. The path leading to this realization is known as marga in Vedanta and tariqa in Sufism. The stages of spiritual progression are termed bhumika in Vedanta and maqam or maqamat in Sufism.

Moreover, the transformative experiences described in Sufism as fana (annihilation of the self) and baqa (continuance in God) have their Vedantic equivalents in nirvikalpa samadhi (a state of profound meditative absorption) and mukti (liberation). These parallels underscore the deep connections between these spiritual traditions, suggesting a shared vision of the ultimate goal of human existence—a direct, experiential union with the divine.

Through these detailed comparisons, Dr.Randathani illustrates that despite the apparent differences in their rituals and practices, both Vedanta and Sufism converge on the same essential truths about the nature of reality and the path to spiritual enlightenment. This scholarly work not only illuminates Swami Vivekananda's views on Sufism and Islam but also contributes to a broader understanding of the universal principles underlying different religious traditions.

He explores some other terms as- Nirgunabrahmam- zatul Mutlaq; Vyakta- avyakta –Zahir-batin; Nirupadhika-Sopadhika – mutlaq- muqayyad; Sat and satyam – haq–wa- haqaiq; Sadhaka and siddha – Salik and wasil; Dhyana and dharna – zikr-wa-muraqaba; Satyasyasatyam- Haqiqatulhaqaìq and JyotismJyoti - nurulanwar

The author explains how Hazrat Nizamuddin avoided the company of kings. During his lifetime, seven rulers ascended the throne of Delhi, yet he visited none of them. When AlauddinKhalji decided to visit him, Nizamuddin remarked, “My hospice has two doors. If the Sultan enters through one, I will run away through the other.”

Similarly, Shaikh Abdu Rahman Naqshbandi refused the land offered to him by Aurangzeb. Mohammad Ghouth of Gwalior engaged with Hindu saints and yogis, studying Hindu philosophy and translating the Hindu philosophical work on yoga, Amritha Kunda, into Persian. Mir Abdul Qasim Findiriski (1562-1640) studied the Yoga Vasistha, wrote marginal notes on it, and compiled a glossary of its technical terms.

Dara Shukoh, the son of Emperor Shahjahan and a member of the Qadiri Sufi order, had great respect for Hindu saints. He translated fifty Upanishads into Persian and wrote a treatise on Vedanta in Sanskrit, as well as several works in Persian that dealt with both Vedanta and Sufism.

Many Sufis regarded Hindu heroes like Rama and Krishna as prophets. Khwaja Hasan Nizami, a descendant of Hazrat Nizamuddin, wrote a book on this subject titled Hindustan ke do Peghamber Rama aur Krishna (Rama and Krishna: Two Prophets of Hindustan).

Kshitimohan Sen eloquently describes the historical context: “Hinduism and Islam, strictly bound by the tenets of their scriptures, had no points of contact with each other. They were like the two banks of a river, ever separated by the stream flowing between them. Who was to build the connecting bridge? The orthodox Hindus and the orthodox Muslims were unfit for the task. It was left to the free spirits and lovers of humanity from both these groups—the Hindu Bhaktas and the Muslim Sufis—to devote their lives to constructing the bridge.”

ALSO READ: Nana Patekar's NGO joins hands with Army to improve schools, impart skills to students in Kashmir

The book serves as an eye-opener on many occasions. Through its commitment to spreading patriotism, non-violence, humanity, and harmony, the Khusro Foundation has made a significant contribution by publishing this work. The foundation aims to create literature that celebrates the commonalities between all faiths, cultures, and civilizations, and this publication exemplifies that mission.