Author: Mohajer Azizi
Sikhism; Its Origins and Fundamental Beliefs (Part 13)
D: Critique and Review of the Monotheistic Belief of Sikhism
1. Is God (Allah) omnipresent and incarnate?
Sikhs believe that God (Allah) is omnipresent and incarnate in all beings, they say that only those who have spiritual insight can see Him with their hearts.
But we, ahl-Sunnah wa-al Jama’ah, believe that Allah Almighty is free from space and time (“There is nothing like Him, and He is the All-Hearing, the All-Seeing”). He is independent of all the worlds and does not need any of His creatures; because He is “rich” (independent), rather, it is these creatures who need Him. [1] For this reason, Allah says:
1. “لَمْ يَلِدْ وَلَمْ يُولَدْ ٣ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ٤” Translation: “He is neither born nor is born, and no one is equal to him”. [2]
2.”وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ” Translation: “And they say: Allah ‘The Most Gracious has taken a son! Glory be to Him! Nay, they are honored servants.” [3]
3. “إِنَّ اللَّهَ هوَ الرَّزَّقُ إو الْقوَّةِ الْمتينُ”Translation: “Indeed, God is the Sustainer, Strong and Steadfast.” [4] So He is free from all need and everything needs Him, whether He wills or not.
4. “وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا” Translation: “And the keys of the unseen with Him, none knows them except Him, and He knows what is on land and sea, and not a leaf falls except that He knows it.” [5]
5. “أَأَمِنْتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ” Translation: “Do you feel secure from Him who is in the sky that the earth will not swallow you up and suddenly it will shake?” [6]
6. “وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ” Translation: “And He is with you wherever you are, and Allah is Seer of what you do.” [7]
7. “أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ” Translation: “Do you not see that Allah knows what is in the heavens and the earth? There is no confidential conversation between three except that He is the fourth of them, nor between five except that He is the sixth of them.” [8]
The knowledge of Allah in terms of existence and the essence of Allah should not be confused; Therefore, when a leaf falls from a tree, God (Allah) is aware of it, but this does not mean that the essence of Allah is above or below the tree, He is free from any resemblance to creatures, this is a matter that religious scholars have discussed in detail; but if we say that Allah is present everywhere in the sensory sense of the word, this is an unreasonable and unfounded belief; because it cannot be said that Allah is physically present in people’s houses, anthills, on the ground, underground, in the seas, pipes, ships or airplanes. [9]
In fact, the belief in the incarnation is derived from Christian ideas and beliefs, according to Allamah Shalabi, the theory of the incarnation of the divine in man (the incarnation of God in man) is a theory with Christian roots, and these two terms refer to the two natures that exist in Christ. [10]
Allama Abu Ja’far Tahawi, rejecting this belief (Hullul), says: “And Allah Almighty is superior to having limits, ends, pillars, members, and means, and the six directions do not encompass Him, as they encompass other creatures”. [11]
Imam Fakhruddin Razi refutes the idea of incarnation with a convincing rational argument and says: “The argument for the invalidity of the idea of incarnation is that what can be understood from the incarnation of something in another thing is that the thing that becomes incarnated is subject to its place in some matters, while the Necessary Being cannot be subject to anything other than itself; therefore, it is necessary that incarnation be prohibited in His case, and if incarnated is meant to be something other than what we have said, then a precise idea of it must first be presented in order to be able to examine whether its proof in the case of Allah is correct or not.” [12]
This idea, which the Sikhs believe in, has been the basis for the beliefs of incarnation and unity, which originated in India. [13]
People should distinguish between the signs of Allah in the world and the essence of the Almighty Allah. As the poet has said: “There is a sign of Him in everything which testifies that He is the only One”
But the essence of Allah must be considered pure from everything that is attributed to creatures limited to time and space. Allah is the Creator of time and space and He Himself is free from them. When we call upon Him, we raise our hands to the sky, because it is human nature to raise valuable things upwards; so, what is the status and rank of Allah Almighty? [14]
Allah says:”فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَلِيِّ”Translation: “Glorify the name of your Lord, the Most High.”
This divine knowledge and awareness do not contradict the concept of “companionship” (Allah’s companionship with His servants), Allah Almighty says: “”إِنَّ اللَّهَ مَعَ الصَّابِرِينَ”Translation: “Indeed, Allah is with the patient.” [15]
And He also said: “قَالَ إِنِّي مَعَكُمْ أَسْمَعُ وَأَرَىٰ”Translation: “He said: I am with you, I hear, and I see.” [16]
This companionship and accompaniment mean support and help; therefore, it was known that the belief in the incarnation was one of the important beliefs of the Sikhs. Scholars in the field of Islamic belief have discussed it in detail and considered it a polytheistic belief; therefore, this false belief calls into question the monotheistic belief of the Sikhs and places them on the list of disbelievers and misguided.
2. The intermediary between the Creator and the creature
This belief also clearly violates the monotheism of the Sikh religion; as the Sikhs believe that the existence of an intermediary between the Creator and the creature is necessary; Because the Creator does not manifest Himself directly to man, and the creature cannot communicate with Him without help and assistance, as Nanak emphasized the necessity of the Guru and said that the Guru is not God; but is a servant of God and a bridge for communication with God.
However, dear Islam emphasizes the direct and immediate communication of servants with God (Allah) and rejects and considers any intermediary, whether human or non-human as it does not accept anyone as an intermediary in prayers and supplications.
Allah the Almighty says: “وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ” Translation: “And when My servants ask you about Me, say: I am near; I respond to the prayer of the supplicant when he calls upon Me; so let them respond to Me and believe in Me, that they may be guided.” [17]
One of the secrets of the Quran is that in all the verses that begin with the phrase “يسالونك” (They ask you), the word “قل” (say) appears, except for the above verse that begins with “وأذا سالك”, this indicates the elimination of the intermediary; of course, in the descent of revelation, there is an intermediary (Gabriel); but in the elevation of prayer, there is no intermediary. This is divine wisdom so that no creature comes between man and his Creator and prevents him from seeking forgiveness and repentance, as has happened among other nations. The history of Europe has witnessed the tragedies that occurred regarding confession to priests and the sale of indulgences, which indicated the great fall of human thought. Humanity has witnessed the disgrace of those who claimed to be intermediaries, while they themselves were immersed in sin and disobedience and thought only of deceiving and exploiting the naïve. [18]
Here Nanak’s influence is evident from Hindu thought (with its emphasis on complete dependence on the teacher). And from Christianity (with the mediation of priests and monks between God and the servant) is also visible in his thoughts. [19]
But in Islam, there is no intermediary between the servant and his Lord, as the Prophet (peace and blessings of Allah be upon him) said in a Hadith narrated by Abu Hurairah (may Allah be pleased with him): “Nothing brings My servant closer to Me like performing obligatory acts, and My servant continues to draw closer to Me with voluntary acts (Mustahab) until I respond to him. When I respond to him, I become his ear with which he hears, his eye with which he sees, his hand with which he holds, and his foot with which he walks. If he asks Me, I give it to him, and if he seeks refuge in Me, I protect him. I have no hesitation in anything like taking the soul of My believing servant; he dislikes death, and I dislike his discomfort; but there is no way out of it.” [20]
Man needs a guide, a teacher, and a preacher to explain the truth to him; but it is completely unacceptable for someone to act as an intermediary by claiming to have a higher position and the “key to repentance”. Ibn Taymiyyah, may Allah bless him, explained this issue in detail in a treatise entitled “Al-Wasitah Bin Al-Haqq Wal-Khalq”. Unfortunately, throughout history, people have gained dominance over others by abusing the title of “Wasitah” (intermediary). [21]
Continues…
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References:
1. Bassam Al-Amoush, The Sikh Sect and Islam’s Position on It, p. 152.
2. Surah Ikhlas, verses 3-4.
3. Surah Anbiya, verse 26.
4. Surah Zariyat, verse 58.
5. Surah Al-An’am, verse 59.
6. Surah Mulk, verse 16.
7. Surah Hadid, verse 4.
8. Surah Mujadilah, verse 7.
9. Bassam Al-Amoush, The Sikh Sect and Islam’s Position on It, p. 152.
10. Ruf Shalabi, Ancient Religions, p. 259.
11. Abu Ja’far al-Tahawi, Text of al-Tahawi’s Creed, p. 45.
12. Imam Fakhruddin Razi, Ma’alim Usul al-Din, p. 49.
13. Bassam al-Amoush, The Sikh Sect and Islam’s Position Towards It, p. 152.
14. Ibid, p. 152.
15. Surah al-Baqarah, verse 156.
16. Surah Taha, verse 46.
17. Surah al-Baqarah, verse 186.
18. Bassam al-Amoush, The Sikh Sect and Islam’s Position Towards It, p. 152.
19. Nader al-Suhail, The Sikh Sect, Presentation and Criticism, p. 344.
20. Sahih Bukhari, 6502.
21. Bassam Al-Amoush, The Sikh Sect and Islam’s Position on It, p. 152.
