Author: Abu Ayesha
Shinto Religion (Part 23)
Books of the Shinto Religion
In the Shinto religion, there are books that contain the customs and traditions of the ancestors. These books were compiled at different times, and one of them was written in the year 806 CE. These books narrate ancient stories in defense of the priestly class.
The most important sacred texts of the Shinto religion are two books: the first is called Kojiki, written in the year 712 CE, and the second is called Nihongi, which was compiled in the year 720 CE. These two texts are considered the oldest writings in the Shinto religion of Japan. However, the people did not limit themselves to these two books; rather, later, two other books appeared in this religion: one containing supplication for different occasions, written in the tenth century, and the other a collection of poems composed between the fifth and eighth centuries CE.
The Kojiki Book
One of these two important books is the Kojiki, and this book is currently available and has been translated by Dr. Ehsan Moqaddas. Regarding the authorship of this book, there are points mentioned inside the book itself, which we will discuss below:
Around the fourth century CE, Japanese tribes gradually came under the central government of Yamata, and by the end of the fifth century and the beginning of the sixth century CE, the Japanese Empire gradually took shape, and its legitimacy became a subject of debate and dispute.
The main purpose of writing the book Kojiki and the book Nihongi [1] was to prove the divine origin of the imperial family. The stories of these two books about ancient myths and poems were passed down orally from generation to generation by narrators. These narrators, who in Japanese were called Kataribe (Kataribe: storytelling tribe), would attend gatherings and celebrations and narrate these stories to the people. In this way, these stories were transmitted orally through many centuries.
In the seventh century, Emperor Jimmu became confused by the vast dispersal of these stories and declared: “Our historical customs and genealogies are scattered among all families, and all these stories have been mixed with falsehood. If we do not gather and correct them today, they will soon be lost.” Then the Emperor asked Hida no Arbe, who was twenty-eight years old, to travel everywhere and collect these stories and study them. But the Emperor passed away before the book was completed. After him, Queen Genm-u continued the work and assigned a man named Ō no Yasumaro to write down everything that Hida no Arbe had gathered. Thus, Ō no Yasumaro wrote the book within four months, and on the twenty-eighth day of January, 712 CE, he presented the book to the Queen. In this manner, the book Kojiki (Record of Ancient Matters) came into existence in the early eighth century CE after the arrival of Buddhism in Japan. But it should not be forgotten that these myths have an ancient history and arose during the fourth, fifth, and sixth centuries before the arrival of Buddhism. For this reason, the Kojiki is considered the most important religious book for understanding the religious worldview of the Japanese. [2]
This work is the oldest historical book of Japan and was written to preserve and solidify the ancient court traditions. [3]
The Nihongi Book
Eight years after the appearance of Kojiki, another book came into existence called Nihongi (Chronicles of Japan), written in thirty chapters. The book Nihongi was in fact a supplement to the Kojiki and aimed to fill its gaps. It was written in a style similar to Chinese historiography. This book was translated into English by George William Stone and published in London in 1896 CE.
Gradually, Nihongi attracted more attention, and as a result, the Kojiki fell into relative obscurity until the Edo period (1615–1867 CE). Therefore, the oldest manuscript of Kojiki is dated to 1371 CE and is preserved at Shimbokuji Temple in Nagoya, while there are multiple manuscripts of Nihongi whose writing dates back to the Heian period (794–1185 CE). This shows that studies and research on Nihongi were more extensive and covered a wider historical range. [4]
The book Nihongi was completed eight years after Kojiki. Structurally, this work is considered an imitation of Kojiki and consists of two main sections. One of the distinguishing features of Nihongi is that it also includes the history of the seventh century CE. Later, commentaries were written to supplement and complete this book. [5]
Analysis and Comparison of the Books of the Two Religions
Now let us examine the differences between the books of these two religions (the Holy Religion of Islam and the Shinto faith). Do the characteristics, features, and attributes present in the Qur’an exist in the books of Shinto? Can the books of Shinto even be compared to the Qur’an, whose greatness surpasses any book?
The answer to all these questions is no; because we have already recognized the status of each of the two books and understood the rank and position of each. If we summarize these differences, we arrive at the following conclusions:
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The Qur’an is from Allah the Exalted and is divine revelation, whose preservation and safeguarding are undertaken by the Lord of the Worlds Himself. It is a book that neither changes, nor undergoes any transformation, nor is it destroyed. As the Lord says:
«إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُۥ لَحَافِظُونَ [6] » Translation: (Indeed, We have sent down the Qur’an, and indeed, We will be its guardian). In contrast, the books of Shinto were created by people themselves and have changed over time.
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The Qur’an is full of wisdom, exhortation, advice, and counsel. Every verse is a cure for the afflicted, a remedy for the sick, and a straight path for those who have lost their way. In contrast, the books of Shinto consist entirely of tales and stories of the past and cannot serve as a proper methodology for seekers and travelers on the path.
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The Qur’an recounts the stories of past nations, prophets, and their followers for the purpose of learning lessons and guidance, so that people may benefit from the lives of the Prophets (PBUTH) and their communities, and take them as models in times of difficulty and hardship. The books of Shinto, however, are filled with myths and legends that hold no truth, created and embellished by the minds of people and ancestors.
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The followers of the Qur’an increase day by day, and the love of the Qur’an flows in their hearts. Healing copies of the Qur’an are found in every home, school, and mosque. Muslims see their honor, greatness, majesty, and dignity in the Qur’an, just as previous generations reached the highest peaks through the Qur’an and attained honor, pride, and success in both this world and the Hereafter. As ʿUmar ibn al-Khaṭṭāb (RA) says:
«إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَامًا وَيَضَعُ بِهِ الآخَرِينَ [7]» Translation: Indeed, Allah elevates some people through this Book and lowers others). Today as well, this Ummah attains the same rank and status through the Qur’an. In contrast, the followers of Shinto (except for a limited number who pay attention to their books, read them, and take pride in them) mostly do not pay attention to their books and see no difference between the books of their own faith and those of other religions.
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Reciting every word of the Qur’an brings multiple rewards, and the best person in Islam is one who learns the Qur’an and teaches it to others. The Messenger of Allah (PBUH) says:
«خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ [8] » Translation: The best of you is the one who learns the Qur’an and teaches it). For this reason, Muslims compete with one another in learning the Qur’an, and thousands of Hafiz memorize the entire Qur’an completely each year. Various courses are held to explain and interpret the meanings of the Qur’an, with some spending years devoted to studying and reflecting on its meanings. In contrast, in the books of Shinto, no such reward or merit exists, and no one guarantees such rewards; for this reason, their academic centers do not give significant attention to their own books.
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The Noble Qur’an is a book of knowledge; as knowledge advances, the status of the Qur’an becomes more apparent, and scholars examine and research it more deeply. Since the revelation of the Qur’an until today, thousands of commentaries have been written, and scholars and exegetes have derived profound insights from it, a process that continues to this day. In contrast, the books of the Shinto faith focus mostly on myths, legends, and fabricated stories, to the extent that the very first person who was ordered to collect them had the sole purpose of ensuring that these stories would be transmitted to future generations and not be lost.
As a result, the Noble Qur’an is the greatest and most honorable book; whoever clings to the Qur’an is saved and protected from the trials, calamities, and hardships of this world and the Hereafter. Conversely, whoever turns away from its commands, rulings, and ordinances goes astray and faces destruction. This Ummah will remain in goodness and well-being as long as it clings to the Qur’an, acts upon it, and strives in teaching and learning it.
To be continued…
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References:
- Also referred to as Nihon-shūgi in some sources. However, our extensive research to access this book did not yield results.
- Kojiki, the sacred book of the Shinto Religion, translated by Dr. Ehsan Moqaddas, First Edition, Winter 2001 (1380 SH), pp. 27–28.
- Ebrahim, Alireza, Shinto Religion: A Perspective from Above, unpublished, p. 97.
- Kojiki, the sacred book of the Shinto Religion, translated by Dr. Ehsan Moqaddas, First Edition, Winter 2001 (1380 SH), pp. 29–30.
- Ebrahimi, Alireza, Shinto Religion: A Perspective from Above, unpublished, p. 97.
- Al-Hijr, Ayah 9.
- Al-Nishaburi, Muslim ibn al-Hajjaj, Sahih Muslim, Chapter: The Virtue of One Who Recites the Qur’an and Teaches It, Hadith No.: 1934, Vol. 2, p. 201, Dar Al-Jil, Beirut.
- Al-Tirmidhi, Muhammad ibn Isa, Sunan al-Tirmidhi, Chapter: Teaching the Qur’an, Hadith No.: 2907, Vol. 5, p. 173, Dar Ihya al-Turath al-Arabi, Beirut.
