The Meaning Of Vishnu In This Chapter – Explained By Hindu Scholars
Observe the line #5 (विष्णु) where Agni to whom the whole of the chapter is devoted is referred to as Vishnu – so it says Thavam Vishnu (विष्णु)!
Now the question is, why is Agni referred to as Vishnu (विष्णु)?
Here is the explanation from Sayana (12th century Hindu Scholar who wrote the explanation of Rig Ved).
Agni! 1st It exists on earth, not only as culninary or religious fire, but as the heat of digestion and of life, and the vivifying principle of vegetation; 2nd, as it exists in the atmosphere, or the mid-heaven, in the form of lightning; and 3rd, as it is manifested in the heavens, as light, the Sun, the dawn, and the planetary bodies.
quote:
The Sun, it is true, is acknowledged and hymned as a divinity, the soul of all moveable and immoveable beings, and his manifestations are already known as A’dityas, including several of the names preserved in the Puranas; as VISHNU (विष्णु), MITRA, VARUNA, ARYAMAN, PUSHAN, BHAGA and TWASHTRI, who are nothing more than the Sun diversified, as presiding over each month of the solar year.
Still, however, the Sun does not hold that prominent place in the vaidit liturgy which he seems to have done in the ancient Persians and he is chiefly venerated as the celestial representative of Fire.
—-End of explanation from Sayana—–
So the reason why Agni was referred to as Vishnu (विष्णु) is due to the fact that they considered one of the forms of fire to be Sun ( celestial reprsentation of fire) and one of the names of Sun as mentioned in the Puranas is Vishnu (विष्णु). And Puranas are but explanations of Vedas.
Zakir Naik’s Statement
Another beautiful attribute which is given in Rig Ved, Book no. 2, Hymn no. 1 Verse no. 3, is Vishnu (विष्णु). Vishnu (विष्णु) means “The Sustainer”. If you translate into Arabic it means ‘Rab’.
—end of Zakir Naik’s statement—–
Here is what Shaykh Salih al-Fawzaan hafidhahullaah said in Aqeedah Of Tawheed:
The understanding of the word ‘rabb’ in the Qur’aan and Sunnah.
The root of the word ‘ar-rabb’ is ‘rabbaa-yarubbu’ which means to bring up something from stage to stage, up to the state of completion. It is said: “He brought him up” and “They raised him up”. So the word ‘rabb’ is used figuratively for the doer and ‘ar-rabb’ (the Lord) is used in the absolute sense only for Allaah, the One Who is responsible for setting right the affairs of the creation, as occurs in His saying:
“The Lord of the aalameen.” [al-Faatihaa (1): 2]
“Your Lord and the Lord of your ancient fathers!” [ash-Shu‘araa (26): 26]
‘Ar-rabb’ is not used for anyone besides Him, except when it is attached in a specific sense, as is said: ‘Rabbud-daar’ (master of the house) and ‘Rabbul-fars (owner of the horse), such as His, the Most High’s, saying while narrating about Yusuf (‘alaihi salaam):
““Mention me to your lord (i.e. your king).” But Shaytaan made him forget to mention it to his Lord.” [Yusuf (12): 42]
And His, the Most High’s, saying:
“[Yusuf] said: “Return to your lord and ask him.”” [Yusuf (12): 50]
And the saying of the Most High:
“As for one of you, he (as a servant) will pour out wine for his lord(king or master) to drink.” [Yusuf (12): 41]
He (sallallaahu alaihi wasallam) said regarding the lost camel: “…until its ‘rabb’ (owner) finds it.” (Reported in Bukhaari and Muslim).
So from this it becomes clear that ‘ar-rabb’ is applicable to Allaah, in the definite form i.e. with ‘al’ and in the annexed form e.g. Ar-rabb (the Lord) or Rabbul-‘alameen (Lord of the aalameen) or Rabbun-naas (Lord of the people).
While the word ‘rabb’ is applied to others only when it’s annexed, such as Rabbud-daar (lord of the house), Rabbul-manzil (owner of the house) and Rabbul-ibl (lord of the camel).
The meaning of Rabbul-aalameen is their Creator and Owner, the One who rectifies them, and nurtures them by His blessings, by sending His Messengers, by revealing His Books and the One who rewards them for their actions.
Now the question is what does the line of hymn contain? – It says
Thavam Vishnurooroogayo namasyaha – You are Vishnu of the mighty stride, adorable.
First Angle – Linguistic point of view:-
a)Firstly, is there even a definite article in sanskrit language just like latin? If no, then how did Zakir Naik translate this to mean ‘The Sustainer’ in english? And then on what grounds has this been applied to Allaah, the Mighty and Majestic? Because this can never be the equivalent of ar-Rabb.
b)And secondly, it says vishnu of the mighty stride, which is an annexed form and not a definite form, giving more clarity that it is referring to other than Allaah, which is the Sun. And Sun is one of the millions from the creation of Allaah and there are numerous stars more brighter, more bigger than the Sun!
Second Angle – Meaning in the chapter:-
a)Here, Agni being referred as vishnu of mighty stride, the Sun is clear from the commentary above.
b)And even if someone claims that it is referring to the charecterestic of Sun being described as the one who sustains the life on earth through its sun-light then this in no way justifies the claim, that this is Allaah, the Mighty and Majestic being referred here.
So from the point of view of characterestic of the Fire and it being referred to as Sun due to which it was worshipped – one of the best explanation is what Shaykh Fawzan hafidhahullaah has explained..
Shaykh al-Fawzaan said:
Allaah, the Most High, says in a hadeeth qudsi: “I created my slaves upon the worship of Me alone (Hunafaa). Then the Shayateen misguided them.”
Meaning they directed them to the worship of idols and to taking them as lords besides Allaah; thereby they fell into deviation and destruction and into splitting and differing, everyone taking a lord for himself to worship. Since they abandoned the true Lord, they were put to trial by taking false lords as He, the Most High said:
“Such is Allaah, your Lord in truth. So after the truth, what else can there be, except falsehood? How then are you turned away?” [Yunus (10):32]
Deviation has no limits and no end. And it is a necessary consequence for
whoever turns away from his true Lord, as Allaah, the Most High, says:
“Are many different lords better or Allaah, the One, the Irresistible? You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority.” [Yusuf (12):39-40]
It is impossible to conceive shirk in rububiyyah with regards to the affirmation of two creators who are similar in attributes and actions.
However, some of the mushrikeen believed that their objects of worship had the ability to dispose some of the affairs of the universe.
So shaytaan tricked them into the worship of these objects in accordance with their intelligence.
So he called some people to worship them by means of glorifying the dead whose statues they had made, like the nation of Nuh (‘alaihi salaam).
Another group took their idols in the form of celestial bodies claiming that they could affect the things which happened on the earth. Thereafter they made structures for these celestial bodies and assigned custodians for them. However, they differed with regards to their worship; such that some worshipped the sun or the moon or other bodies.
Amongst them were those who worshipped the fire like the Maajoos or those
who worshipped the cows as in India, or worshipped angels, or the trees, or the stones, or the graves and tombs.
All of this was due to the fact that they attributed some aspects of rububiyyah to these objects of worship.
[Note:-So observe how Agni was referred to as Vishnu, the Sun that has a benefit for mankind and hence they worshipped it as a diety by composing hymns]
Amongst them were those who believed that these idols were a representation of hidden things. Ibn ul-Qayyim said: “The setting up of an idol was originally in the form of hidden object of worship. So they made the idol in its image and set it up and formed it, such that it could represent the hidden deity and take its place. Otherwise, it is well known that an intelligent person does not sculpture out a piece of wood or stone by his hand and believe that it is a deity or an
object of worship.” (Ighaathatul lahfaan 2/220).
—End of words of Shaykh Fawzaan———————–
Whatever the case may be, my primary objection is, given all these facts in the various hindu scriptures, and clear explanations of the Scholars of Ahl-us-Sunnah wal-Jamaah as to how ar-Rabb in absolute sense is applied to Allaah alone and how rabb only when it is annexed can be applied to others, how can Naik claim that Allaah can be called with the name Vishnu? And especially since Mr. Naik chose this chapter, I dont see how Vishnu here means ‘ar-Rabb’ in absolute sense whether lingustically or even in the very chapter itself?
Apart from the understanding of the hindu poets who originally
composed these hymns, clearly have AGNI in mind throughout and Agni is referred to as the Sun (one of whose name is Vishnu-विष्णु) due to them considering it as a form of Agni so how far fetched is your claim Zakir Naik?
And in Ibraheem & Sulaimaan (Alaihimaa-Salaam) Zakir Naik has a beautiful example…
When he saw the sun rising up, he said: “This is my lord. This is greater.” But when it set, he said: “O my people! I am indeed free from all that you join as partners in worship with Allâh. (Al-An’am 6:78)
“I found her and her people worshipping the sun instead of Allâh, and Shaitân (Satan) has made their deeds fair-seeming to them, and has barred them from (Allâh’s) Way, so they have no guidance,” (An-Naml 27:24)
So it would have been sufficient for Naik to respond with the Statements of Allaah, the Mighty and Majestic:
If you were to ask them: “Who has created the heavens and the earth and subjected the sun and the moon?” They will surely reply: “Allâh.” How then are they deviating (as polytheists and disbelievers)? (Al-‘Ankabut 29:61)
And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allâh Who created them, if you (really) worship Him. (Fussilat 41:37)
And I am sure Zakir Naik will struggle to prove that which the mushrikeen of Makkah believed in (ar-Ruboobiyyah) from the books of the Hindus let alone Tawheed al-Uloohiyyah and Asmaa Wa Sifaath which he is desperately trying to prove.
And the confusion/riddles of the Hindu poets who coined many hymns for wind, water and fire and worshipped them, which have no authority whatsoever, names forged by them and their forefathers, can only be cured with the Qur’aan, which Allaah has sent down upon the heart of Muhammad Sallallahu Alaihi Wa Sallam and it is a mercy for those who believe. So the only way the hindus can come out of darknesses that are filled in their scriptures is through the Qur’aan and the Sunnah as understood by the Salaf-us-Saalih radhiAllaahu anhum. And Zakir needs to point out this confustion which is clearly apparent.
The call of Naik should be this and he should show the huge confusion in their scriptures…and invite them to al-Islaam.
And Allaah has said:
“Are many different lords better or Allaah, the One, the Irresistible? You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority.” [Yusuf (12):39-40]
zakirnaikaqeedah 