Avatar in Islam

Avatar in Islam

Date: Tue, 22 Sep 1998 00:59:47 EDT
From: Fakir9@aol.com
To: sai-disc@sainet.org
Subject: Re: Question of Formless

Bill Benson wrote:

“Hence identifying with God starts with the visible input of a form, living or idol, and is followed by a sharper inner eye perception of the visible form. It is only when one is spiritually elevated does the external stimulusof physical visibility diminish as a factor of realization and acceptance of the formless and infinite.”

Sai Ram! Peace be on you from my heart to yours!

If you read my postings Islam Eternal Part 8 and 10 on Form and Formless you will see that the view expressed above while correct for many is not universal. If you will, for the sake of making myself clear, please keep in mind that it is one thing to adore, love and seek aid from a Form but a very different thing to call that Form by the word GOD. If by God one means an OMNIPRESENT, OMNISCIENT and OMNIPOTENT Consciousness/Being then how can what the senses(which can percieve only the measurable) report easily/naturally depict the Infinite (not measurable by the senses) ? I believe that any form is God but I don’t see how it is the natural thing inthe begining. I accept that for many it is natural to worship a particular Form as God.

Beloved Sai’s statement that you need a Form to get to the Formless need to be examined very carefully because any simplistic understanding of this statement can lead to serious misunderstanding between people who believe in God as Formless Being/Consciousness and those who do not. The fact is that such a distinct and simplistic division already exists among the masses and a misunderstanding of Baba’s statements on this issue can add fuel to the existing prejudices.

In my view Baba does not mean that you need (unless that is natural to you) to see God as a Form first but that you do need to use one or more Forms to relate to the Formless Reality. For Muslims the Forms such as the Holy Kaba and the figure of the Sheikh (Spiritual Master) are means not the end. Forms for us are means to focus our minds on God. Existence of spiritual giants within the Islamic and Jewish traditions are ample proofs in support of my view point. The same perhaps could be said in different terminologies about the Zen Buddhists and some Christian sects.

From my perspective which represents the Islamic viewpoint it is easier to accept in the begining that THAT / HE / SHE / COSMIC CONSCIOUSNESS / GOD which created / gave rise to the cosmos and beyond, can not be limited by any sense. A Form initially represents a limit. Everything that the senses (which can not capture the Infinite) percieve are in the Quran “Signs of God” “for those who understand.” Through contemplating on many ‘signs’ and in particular by focusing on those ‘Signs’ that blurs the distinction between finite and Infinite such as the seemingly infinite selfless love/compassion of a Master one can begin to feel with the heart (sense without senses) the Universal relating to the particular through these ‘Signs’. These ‘Signs’ beacons the seeker to dive ever deeper until he/she realizes LA ILAHA ILLALLAH (there is nothing other than God/Sureme Reality). At that state which we call Fana (Extinction) the ‘Signs’ are more than ‘Signs’: everything is God. Kabir said “It is easy to understand how forms dissolve into the Formless (the particular dissolving into the Universal), but very few can understand that the Universal merges into the particular.” The implication is that Man as God is a highly sophisticated concept experienced first by Yogis/Holy Men/Holy Women/Prophets.

In my view the fact that Hindus so easily worship God as a Form first, does not necessarily imply that vast majority have an understanding of how the particular Form is also the Universal. It operates primarily as a belief system. Devotion however overcomes any lack of Jnana to take one to God Realization. How many Sai devotees can honestly claim that they have experienced Sai as God? For most of us it is a belief. For to know God is to be God. Only God can know God as God. How can our limited consciousness know God the Infinite except by a ‘sensing without senses’ something in our hearts and then take a ‘leap of faith’? No wonder Baba says He can count the number of His true devotees with His fingers.

Avatar in Islam – A Spiritual Reflection On Divine Guidance And Unity

Avatar in Islam is a thoughtful spiritual theme that invites us to reflect on divine guidance, human transformation, and the different ways people understand God’s presence in the world. In Hindu tradition, the word avatar generally means a divine descent, where God takes form for the protection of righteousness and the upliftment of humanity. In Islam, however, God is understood as absolutely one, formless, incomparable, and beyond incarnation. This difference is important, but it can still lead to a deeper discussion about guidance, prophets, compassion, and the purpose of spiritual life.

Islam teaches the oneness of Allah with great clarity. Allah is not born, does not take birth, and is not limited by any human form. This belief is central to Islamic faith. At the same time, Islam also teaches that Allah guides humanity through prophets and messengers. These chosen beings do not become God, but they bring divine guidance to people. They call humanity toward truth, righteousness, prayer, charity, mercy, and surrender to the will of Allah.

Avatar in Islam can therefore be understood carefully as a comparative spiritual idea, not as a direct Islamic doctrine. The Islamic view does not accept God becoming a human being, but it strongly accepts that divine guidance reaches humanity through noble messengers. Prophets such as Adam, Noah, Abraham, Moses, Jesus, and Prophet Muhammad, peace be upon them, are honored as guides who reminded people of God, morality, justice, and compassion.

The purpose behind divine guidance is similar in many spiritual traditions. Whenever people forget truth, become selfish, spread injustice, or lose moral direction, spiritual guidance becomes necessary. In Hindu thought, this may be expressed through the idea of avatar. In Islam, it is expressed through prophethood and revelation. Though the language and theology are different, both remind human beings that life must be guided by higher values.

Avatar in Islam also encourages respect for religious differences. A sincere seeker should not force one tradition’s language upon another. Every faith has its own sacred vocabulary, beliefs, and boundaries. Islam’s understanding of God is deeply rooted in tawhid, the absolute unity of Allah. Therefore, any discussion of avatar in relation to Islam must be handled with care, humility, and respect.

The lives of prophets in Islam show that divine guidance is not meant only for worship rituals. It must transform daily conduct. A believer is expected to speak truth, avoid injustice, help the poor, respect parents, show kindness, forgive others, and live with humility. This is very close to the universal spiritual message that devotion must become action. Faith is incomplete if it does not improve character.

Avatar in Islam also brings attention to the role of mercy. One of the most repeated themes in Islam is the mercy of Allah. The Prophet Muhammad is described as a mercy to the worlds. This idea teaches that divine guidance is not harsh or narrow; it is meant to uplift humanity. Mercy should be reflected in the believer’s behavior. A person close to God should become more compassionate, not more proud or divisive.

In many spiritual paths, people look for signs of divine presence outside themselves. They search in holy places, sacred books, saints, prophets, rituals, and prayers. These are all valuable when they lead to inner purity. But the real test is the heart. If worship makes a person honest, peaceful, kind, and service-minded, then the worship has become meaningful. If religion creates arrogance or hatred, its essence has been missed.

Avatar in Islam can also help us understand the importance of surrender. The word Islam itself is connected with submission to Allah. Surrender does not mean weakness. It means trusting divine wisdom, living with discipline, and accepting moral responsibility. A surrendered person does not act only according to ego and desire. Such a person seeks what is right, even when it is difficult.

Another important point is that Islam gives great value to revelation. The Qur’an is regarded as divine guidance for humanity. It calls people toward justice, prayer, charity, patience, remembrance of God, and good conduct. In this sense, divine wisdom reaches human beings through sacred word, prophetic example, and moral living. The focus is not on God taking human form, but on human beings receiving guidance and transforming their lives.

Avatar in Islam finally reminds us that different religions may explain divine help in different ways, but the need for guidance is universal. Human beings need truth because ignorance leads to suffering. They need love because selfishness creates division. They need discipline because uncontrolled desires disturb peace. They need compassion because society cannot survive without kindness.

In the end, this theme should inspire unity, not argument. Islam does not teach avatar in the same way Hinduism does, but it deeply teaches divine guidance through prophets, revelation, mercy, and righteous living. A sincere spiritual person can respect these differences while appreciating the shared call toward goodness. When people live with truth, humility, compassion, prayer, and service, they honor the highest purpose of religion. Avatar in Islam becomes, therefore, a reflective bridge for understanding divine guidance while respecting the purity of Islamic belief.

An Avatar’s Words