Movatterモバイル変換

[0]ホーム
URL:

Jump to content
WikipediaThe Free Encyclopedia
Search

Islam and Jainism

From Wikipedia, the free encyclopedia

Part ofa series on
Islam
Part ofa series on
Jainism
Islam
and other religions
Abrahamic religions
Other religions
Islam and...
Others

Islam andJainism interacted with each other in theIndian subcontinent following the frequent Islamic incursions, and later theIslamic conquest and rule of the subcontinent from twelfth century AD onwards, when much of northwest, north and central India came under the rule of theDelhi Sultanate, and later the Moghuls (Mughal people) ofTurko-Mongol origin.

Islam and Jainism have different theological premises,[1] and their interaction has been mixed ranging from religious persecution to mutual acceptance. Jains faced persecution during and after theMuslim conquests on the Indian subcontinent.[2][3] There were significant exceptions, such as EmperorAkbar (1542–1605) whose supposedreligious tolerance, out of respect for Jains, ordered release of caged birds and banned killing of animals on the Jain festival of Paryusan.[4]

Jainism under Muslim rulers

[edit]

Muslim conquerors and Jain institutions

[edit]
Further information:Conversion of non-Muslim places of worship into mosques

The first mosque built in Delhi, the "Quwwat al-Islam" (nearQutb Minar) was built after theJain temples built previously under theTomara dynasty were forcefully converted into Mosques by the Muslim Sultanate.[5] 27 Jain temples were demolished to build this mosque whose name translates to "might of Islam". The remains of the temple were used for to provide the building material for the mosque.[6] Similarly the Jami Masjid atKhambhat was built on ruins of Jain temples.[7]

In the year 782, the city ofVallabhi, which was an important Jain center, was destroyed by Turkic rulers of Sindh.[8]Mahmud Ghazni (1001),Mohammad Ghori (1175) andAla-ud-din Muhammed Shah Khalji (1298) had an interesting relation the Jain community.[9]

A mosque inKhambhat

The Shrine of Ibrahim atBhadreshwar in Gujarat, built in 1160 AD was built before Islamic conquest. Mehrdad Shokoohy regards the Muslim monuments at Bhadreshwar to be the earliest Muslim monument in India based on archaeological evidence[10] with architecture similar to the Jain temples of Mt Abu.[citation needed]

Jainism in the Delhi Sultanate

[edit]

Founders and rulers ofDelhi Sultanate such asMohammad Ghori (1175) andAlauddin Khalji (1298) had a known relation with the Jain community.[3]

Jinaprabha Suri (d.1333) writes in his "Vividhatirthakalpa" ("Guide to Various Pilgrimage Places") of his relationship withMuhammad bin Tughluq (r.1325-1351),Sultan of Delhi. In two chapters that discuss his relationship with the Sultan (one of which was actually written by his disciple), Jinaprabha travels to Delhi to recover an image that had been taken from a temple. After impressing the Sultan with his poetic flair and his thorough knowledge of the various religious and philosophical schools in India. In the second chapter, Jinaprabha is called back to Delhi to settle some religious matters for the Sultan. After getting the image back from the Sultan's treasury, Jinaprabha is paraded around the town on an elephant as a display of his pre-eminence in debate. He accompanies the Sultan on his military campaigns and upon his return is awarded a quarter of town in Tughluqabad for the Jain community, including a hall for Jinaprabha to teach in. Amid great fanfare and celebration the Jain community is declared by our author as prosperous and "just as when the Hindus ruled and times were not so bad, the glorious Jinaprabhasuri taught all those who come to him, even those of other faiths, and all rush to serve him."[11] Jinaprabha also secured edicts (firmans) to allow Jains to go on pilgrimage unharmed and untaxed (ibid.). While temples were desecrated, Jinaprabha speaks of these incidents as due to the power of the Dark Age (Kali Yuga) in which such things are going to happen. He also speaks of these desecrations as opportunities to earn "endless merit" by restoring temples, which laymen did with gusto.[12]

In theDigambara tradition, the founding of the Bhattaraka tradition in its modern form (as an orange-robed monk), is often attributed toPrabhachandra ofMula Sangh,Balatkara Gana Saraswati gachchha, who travelled fromPattana (Gujarat) toDelhi, where he was anointed in a ceremony as the first Bhattaraka of Delhi. He was invited by the ruler of Delhi, who is identified as Muhammad BinTughlaq.[13]

Jainism in the Mughal period

[edit]

As bankers and financiers, the Jains had significant impact on Muslim rulers, but they rarely were able to enter into a political discourse which was framed in Islamic categories.[14]

Some Jain customs and characters that influenced the Mughal court ofAkbar have been documented. Akbar honoredHiravijaya, the leader of theSvetambaraTapa Gaccha.[15] They persuaded the emperor to forbid the slaughter of animals for six months in Gujarat and abolish the confiscation of property of deceased persons, the Sujija Tax (jizya) and a Sulka (possibly a tax on pilgrims) and free caged birds and prisoners. Akbar is said to have given up hunting and quit meat-eating forever as it had become repulsive.[15] Akbar also declared "Amari Ghosana" banning the killing of animals during Jain festival ofParyushana andMahavir Janma Kalyanak. He rolled back the jizya fromJain pilgrimage places likePalitana. Thesefarmans were also issued in 1592, 1594 and 1598.[15] Jain monks gained the respect of the Mughal emperorsJahangir[16] andShah Jahan. Akbar banned animal slaughter near important Jain sites during theParyushana.[17]

In 1645, the Mughal princeAurangzeb, after being appointed the Governor of Gujarat, ordered the slaughter a cow inside theChintamani Parshvanath Jain temple constructed by the Jain jeweller and bankerShantidas Jhaveri, according to the French travellerJean de Thévenot (1666).[18] Aurangzeb then caused the desecration of the noses of all carved figures in the temple, and then converted the place into a mosque calledQuvval-ul-Islam ("the Might of Islam").[18] Shantidas likely complained to Aurangzeb's father emperorShah Jahan. Few years later, in 1648, Shah Jahan issued afirman declaring that a wall be constructed between themihrabs to separate the Muslim area and Jain area, and Jain part be handed back to Shantidas so that Jains can worship in that part. Thefirman also declared that the Muslimfakirs housed in the building be removed, and the materials carried away from the temple should be restored.[18][19] However, Shantidas and the Jain community removed the principal images from the desecrated building and installed them in other Jain temples, did not attempt to restore it and the temple disappeared for all practical purposes.[18][20]

Similarities

[edit]
This articlepossibly containsoriginal research.Wp:synth Pleaseimprove it byverifying the claims made and addinginline citations. Statements consisting only of original research should be removed.(January 2025) (Learn how and when to remove this message)

Both Jainism and Islam place value on ritual fasting. The ascetic practices and festive occasions in Jainism involve fasting. In Islam,Sawm (Muslim Fasting for Ramadan) is a month long mandatory ritual fasting by Muslims.[21] One major difference is that duringSawm fasts in Islam, fasting is limited to daylight hours, and Muslims break their fast after sunset. InJain fasting fasting continues during day and night, and Jains break their fast 48 minutes after the sunrise of the day when fast ends. Another difference is that Jain practice is optional and set by the preferences of the Jain any time of the year. In contrast, the month long fasting in Islam is a part of the mandatory five pillars of Islam practice that is set by the Islamic calendar.[21]

Differences

[edit]

Creator god

[edit]

Jains, unlike Muslims, do not believe in a creator God. Jainism believed that an individual soul will attain moksha with intense meditation, self discipline and sacrifice of even food and water to attain Moksa which is state of free from cycle of birth and karma, that soul will merge with nature and ultimate peace and eternity against time and space.[22][23][1]

Theology

[edit]

There is neither eternal heaven nor eternal hell nor judgement day in Jainism, unlike Islam. They believe only karma can help a person[24][25][26] Jainism accepts numerous deities (gods and goddesses) that are a part of the cycles of rebirth,[23] while Islam is strictly monotheistic.[27]

Animal rights and food

[edit]

The non-violence doctrine of Jainism has encouraged a strict vegetarian Jain culture.[28] Islam teaches that meat is a gift of God, such as in verses 6:141-142 of the Quran.[29][Quran 6:142]

Muslims are allowed to be vegetarian.[30] Most Muslims only consumehalal meat.[31] They strictly avoid consuming pork and alcohol.[32] Jains oppose any slaughter of animals. Muslims ritually perform large scale slaughter of animals for meat, such as on the festival ofEid al-Adha but also forbid harming of any animal whatsoever.[29]

Judgement day versus cyclic rebirth

[edit]

Islamic scriptures reject any idea ofreincarnation of human beings or God.[33][34][35] It teaches a linear concept of life, wherein a human being has only one life and upon death is judged by God, then rewarded in heaven or punished in hell.[33][36] Islam teaches final resurrection and Judgement Day,[34] but there is no prospect of reincarnation of a human being into a different body or being.[33] In contrast, the reincarnation (rebirth) doctrine, along with its theories ofSaṃsāra and Karma, are central to Jain theological foundations, as evidenced by the extensive literature on it in the major sects of Jainism, and their ideas on these topics from the earliest times of the Jaina tradition.[37][38] Reincarnation in contemporary Jainism traditions is the belief that the worldly life is characterized by continuous rebirths and suffering in various realms of existence, and that a spiritual and ethical life is a means to end suffering and rebirths.[39][38][40]

Asceticism and monasticism

[edit]

Asceticism is celebrated and a major part of Jain theology and salvation process.[41][42] The ProphetMuhammad andhis followers practiced asceticism.[43] BothSunni andShiaSufis practice asceticism.[44]

Monasticism is cherished in Jainism.[45] Monasticism is forbidden inIslam.[46]

Apostasy

[edit]

According to some Islamic scholars and schools, like theHanbali madhab, Apostasy is a religious crime in Islamic jurisprudence punishable by death. The Quran promises dire consequences in the afterlife to those who "turn from", "renounce" or "disbelieve after having believed".[47][48] However, the Quran itself does not mention the death penalty for apostasy,[49][50][51][52] causing modern thinkers to reject it. Many classical scholars hold the opinion that apostasy has no punishment.[53] According to theHanafi school, The death penalty for apostasy from Islam is limited for men of fighting age only, and those who cause aggravated robbery or grand larceny (ḥirābah) after leaving Islam, not for converting to another religion.[54]Sunni scholarAl-Awza'i differed with other schools of jurisprudence in holding that apostates from Islam ought not be executed unless their apostasy is part of a plot to take over the state.[55]

Modern Islamic scholars and thinkers like Khaled Abou El Fadl Labels blanket executions for apostasy a “corruption (taḥrīf) of God’s book”; historically tied to sedition, not disbelief.[56]Muḥammad ʿAbduh &Rashid Riḍa Re-interpret early “wars of apostasy” as political rebellion; deny a fixed ḥadd for mere change of faith.[57]

Jainism allows freedom of conscience and apostasy. Conversions of Jains to other religions, and the marriage of a Hindu king and Jain queen wherein each continued to follow their religion, and build temples of both religions, has been documented in Jain history.[58][59] In some Digambara Jain writings, theBuddha is presented as someone who joined Mahavira's Jain sangha, but became an apostate and started his own religion now calledBuddhism.[58] This historic interaction is confirmed by early Buddhist texts wherein the Mahavira is called asNigantha Nataputta.[60][61][62]

See also

[edit]

Notes

[edit]
  1. ^abvon Glasenapp 1925, pp. 241–242.
  2. ^Dundas 2002, pp. 145–146, 124, 220–221.
  3. ^abvon Glasenapp 1925, pp. 74–75.
  4. ^Dundas 2002, p. 146.
  5. ^Maulana Hakim Saiyid Abdul Hai "Hindustan Islami Ahad Mein" (Hindustan under Islamic rule), Eng Trans by Maulana Abdul Hasan Nadwi
  6. ^PETERSEN, ANDREW. (2002).Dictionary of Islamic architecture. London:Routledge.ISBN 0-203-20387-9 p.241
  7. ^PETERSEN, ANDREW. (2002).Dictionary of Islamic architecture. London:Routledge.ISBN 0-203-20387-9 p.102
  8. ^Dundas 2002, p. 145
  9. ^von Glasenapp 1925, pp. 74–75
  10. ^Bhadreśvar: the oldest Islamic monuments in India. By Mehrdad Shokoohy, with contributions by Manijah Bayani-Wolpert and Natalie H. Shokoohy. (Studies in Islamic Art and Architecture. Supplements to Muqarnas, Vol. II.) Leiden, E. J. Brill, 1988, p. 7
  11. ^(Phyllis Granoff,Speaking of Monks (Oakville, Ont.: Mosaic Press, 1992)
  12. ^See John Cort and Phyllis Granoff's contributions inThe Clever Adulteress : A Treasury of Jain Stories, (Oakville, Ont.: Mosaic Press, 1990.)
  13. ^दिल्ली पट्ट के मूलसंघीय भट्टारक प्रभाचन्द्र और पद्मनन्दि, Parmanand Jain, Agarchand Nahta Abhinandan Granth Part 2, 1977, p.191-197
  14. ^John E. Cort 1998, p. 86.
  15. ^abcVashi, Ashish (23 November 2009)."Ahmedabad turned Akbar veggie".The Times of India. Retrieved23 November 2009.
  16. ^<Jahangir's Vow of Non-Violence, Ellison B. Findley, Journal of the American Oriental Society, Vol. 107, No. 2 (Apr. - Jun., 1987), pp. 245-256
  17. ^Akbar as Reflected in the Contemporary Jain Literature in Gujarat, Shirin Mehta, Social Scientist, Vol. 20, No. 9/10 (Sep. - Oct., 1992), pp. 54-60
  18. ^abcdM. S. Commissariat, ed. (1996) [1931].Mandelslo's Travels in Western India (reprint, illustrated ed.). Asian Educational Services. pp. 101–102.ISBN 978-81-206-0714-9.
  19. ^Gazetteer of the Bombay Presidency: Ahmedabad. Government Central Press. 1879. p. 285.
  20. ^Carl Olson (2015).Indian Asceticism: Power, Violence, and Play. Oxford University Press. p. 177.ISBN 978-0-19-022533-9.
  21. ^abNatana Delong-Bas (2010).The Five Pillars of Islam: Oxford Bibliographies Online Research Guide. Oxford University Press. pp. 3, 15.ISBN 978-0-19-980414-6.
  22. ^Dundas 2002, pp. 90–99, 104–105, 229–233.
  23. ^abJaini 1998, pp. 162–165, 295–296.
  24. ^Jeffrey M. Shaw; Timothy J. Demy (2017).War and Religion: An Encyclopedia of Faith and Conflict. ABC-CLIO. p. 635.ISBN 978-1-61069-517-6.
  25. ^Robert C. Solomon; Kathleen M. Higgins (1998).A Passion for Wisdom: A Very Brief History of Philosophy. Oxford University Press. pp. 11–22.ISBN 978-0-19-511209-2.
  26. ^Thomas R. McFaul (2006).The Future of Peace and Justice in the Global Village: The Role of the World Religions in the Twenty-first Century. Greenwood Publishing. pp. 27–40.ISBN 978-0-275-99313-9.
  27. ^"From the article on Tawhid in Oxford Islamic Studies Online". Oxfordislamicstudies.com. 6 May 2008. Archived fromthe original on 20 November 2010. Retrieved24 August 2014.
  28. ^Margaret Puskar-Pasewicz (2010).Cultural Encyclopedia of Vegetarianism. ABC-CLIO. p. 93.ISBN 978-0-313-37557-6.
  29. ^abCatharina Raudvere (2014).Islam: An Introduction. I.B.Tauris. p. 198.ISBN 978-1-84885-084-2.
  30. ^"Fatwas on Vegetarianism".
  31. ^Riaz, Mian; Chaudry, Muhammad M. (2004).Halal food production. CRC Press. pp. 1–2, 17,195–196.ISBN 978-1-58716-029-5.
  32. ^Esposito, John (2011).What everyone needs to know about Islam. Oxford University Press. p. 119.ISBN 978-0-19-979413-3.
  33. ^abcJane Idelman Smith; Yvonne Yazbeck Haddad (2002).The Islamic Understanding of Death and Resurrection. Oxford University Press. pp. 23–24.ISBN 978-0-19-028880-8.
  34. ^abNorman C. McClelland 2010, pp. 122–123.
  35. ^John L. Esposito (2004).The Oxford Dictionary of Islam. Oxford University Press. pp. 137, 249.ISBN 978-0-19-975726-8.
  36. ^Norman L. Geisler; Abdul Saleeb (2002).Answering Islam: The Crescent in Light of the Cross. Baker Academic. p. 109.ISBN 978-0-8010-6430-2.
  37. ^Jaini 1998, pp. 217–236.
  38. ^abDundas 2002, pp. 14–16, 102–105.
  39. ^Jaini 1998, pp. 226–228.
  40. ^Tara Sethia (2004).Ahimsā, Anekānta, and Jainism. Motilal Banarsidass. pp. 30–31.ISBN 978-81-208-2036-4.
  41. ^Dundas 2002, p. 177-180.
  42. ^W. J. Johnson (1995).Harmless Souls: Karmic Bondage and Religious Change in Early Jainism with Special Reference to Umāsvāti and Kundakunda. Motilal Banarsidass. pp. 196–197.ISBN 978-81-208-1309-0.
  43. ^Cook, David."Mysticism in Sufi Islam".
  44. ^Eric O. Hanson (2006).Religion and Politics in the International System Today. Cambridge University Press. pp. 102–103.ISBN 978-0-521-61781-9.
  45. ^Dundas 2002, pp. 55–59, 177–182.
  46. ^Malise Ruthven (2006).Islam in the World. Oxford University Press. p. 153.ISBN 978-0-19-530503-6. Quote: "the famousHadith, "there is no monasticism in Islam the monasticism (Rahbaniya) of my community is the Jihad."
  47. ^Esposito, John (2003).The Oxford dictionary of Islam. Oxford University Press. p. 22.ISBN 978-0-19-512559-7.
  48. ^Ali, Kecia (2008).Islam : the key concepts. Routledge. pp. 10–11.ISBN 978-0-415-39638-7.
  49. ^Surah Al-Baqarah 2:256
  50. ^Surah An-Nisa 4:137
  51. ^Surah Al-Kahf 18:29
  52. ^Surah An-Nahl 16:106
  53. ^"Apostasy". 13 October 2021.
  54. ^Marie-Luisa Frick, Andreas Th. Müller Islam and International Law: Engaging Self-Centrism from a Plurality of Perspectives Martinus Nijhoff Publishers. 2013 ISBN 978-9004233362 p. 95
  55. ^Wood, Asmi (2012)."Apostasy in Islam and the Freedom of Religion in International Law".Freedom of Religion under Bills of Rights. University of Adelaide Press. pp. 152–171.ISBN 978-0-9871718-0-1.JSTOR 10.20851/j.ctt1t3051j.13.
  56. ^The Great Theft: Wrestling Islam from the Extremists (2007) & essay “The Death Penalty, Mercy and Islam”
  57. ^Akbar, Dr Ali; Saeed, Abdullah (10 November 2020)."Death penalty for apostasy: Selected Sunni and Shi'a scholars' views in favour of abolition".Melbourne Asia Review.2020 (4).
  58. ^abDundas 2002, pp. 4–5, 120–123.
  59. ^T.K. Tukol (1980).Jainism in South India, in Compendium of Jainism. Harvard University Archives.OCLC 8964694.
  60. ^Sangave 2001, p. 21.
  61. ^Paul Dundas (2003). Jainism and Buddhism, in Buswell, Robert E. ed. Encyclopedia of Buddhism, New York: Macmillan Reference Lib.ISBN 0028657187; p. 383
  62. ^Damien Keown; Charles S. Prebish (2013).Encyclopedia of Buddhism. Routledge. pp. 127–130.ISBN 978-1-136-98588-1.

References

[edit]
Wikiquote has quotations related toIslam and Jainism.
Gods
Philosophy
Branches
Digambara
Svetambara
Practices
Literature
Symbols
Ascetics
Scholars
Community
Organisations
Jainism in
India
Overseas
Jainism and
Dynasties and empires
Related
Lists
Navboxes
Islam topics
Beliefs
Five Pillars
Religious texts
Denominations
Economics
Hygiene
Other aspects
Arts
Medieval science
Philosophy
Other areas
 Other
Other religions
Apostasy
Related topics
Retrieved from "https://en.wikipedia.org/w/index.php?title=Islam_and_Jainism&oldid=1309455093"
Categories:
Hidden categories:
[8]ページ先頭
©2009-2025 Movatter.jp