ABU RAYHAN AL-BIRUNI’S (973- 1048) METHODOLOGY IN COMPARATIVE RELIGION: A REVIEW তুলনামূলক ধর্মচর্চায় আবু রাইয়ান আল-বিরুনীর (৯৭৩- ১০৪৮) পদ্ধতি: একটি পর্যালোচনা

Abdullah Al Masud

ABSTRACT

Abu Rayhan Muhammad Ibn Ahmad al-Biruni (September 4, 973-September 11, 1048) was one of the greatest scholars in the world who plays outstanding contribution and his scholarship in various subjects of knowledge including astronomy, physics, metaphysics, history, geography, mathematics, linguistics, earth sciences and comparative religion. Although most of his contributions highlight towards the study of science, mathematics and philosophy but this study focuses his approaches in the study of comparative religion as a distinct branch in knowledge in the early phase of the history of religious studies. He was a multitalented genius, is respected and recognized by both Muslims and Western intellectuals as “one of the greatest scientist of all times whose critical spirit, tolerance, love of truth and intellectual courage were almost without parallel in medieval times’. Al-Biruni greatly contributed to his era through his 120 books and treaties on versatile knowledge with six of them being on religion while Kennedy mentions that he wrote 183 books and treaties total of thirteen thousands pages was an equal load of a camel. Among his total books ‘18 were on astronomy, 15 on geography, 4 on light rays and sight, 5 on astronomical instruments and its usages, 5 on estimation and fixation of time, 5 on tailed stars, 7 on astrology, 14 on light reading and humor, 6 on religious beliefs, and 22 books on miscellaneous subjects, 5 were lost during his life after completion and a large number of his original texts were destroyed by Changez Khan in 13 th Century’. His prominent works Kitab al- Hind (History and Geography of India), and al-Athar al-Baqiyah (Ancient history of nations and the related geographical knowledge), talk about religions and religious communities which immensely give us valuable information on the religious traditions studied by him in very scientific, systematic and methodological way. Kitab al- Hind was written when he was 53 years old addresses an in-depth study of Hindu religion and its civilization focusing on their religious beliefs, practices, metaphysics, customs, laws, scriptures, literatures, sciences, Geography, astronomies, Myths, philosophies, societies, institutions, traditions, languages, and geography of the land so that reader can learn enough about their religion and civilization. Two third of this book is written on Indian science while other parts were based on religious, social and philosophical issues relating to India and Hinduism. Al-Biruni, Sachau rightly mentioned, became an Indian for completing the study of Hinduism and he mentions that “and certainly we do not know of any Indian like him, before his time or after” (Sachau, 1879: xxiv). His book Kitab al-Âthar al-Baqiyah ‘an al-Qurûn al-Bâqiyah (Monuments or Vestiges of Generations of the Past) exposes an idea of different religious communities with their roots, epochs, branches, famous festivals, commemoration days and times, events, months and years. He addressees in this book are the Greeks, the Romans, The Persians, the Jews and the Christians in details, but on a minor scale he discusses the Zoroastrians, the Manicheans, the Magians, the Samaritans, the Khawarizms, the Sughdians and the Sabians. These valuable books have been recognized by modern scholars in the study of religions. Twelve religions and religious communities have been addressed in the books of Kitab al-Athar and Kitab al-Hind. These twelve includes Hinduism, Judaism, Christianity, ancient Greek religion, ancient Persian religion, Zoroastrianism, Magianism, Manicheanism, religions of the Khawarizmians, the Sughduans, the Sabians and the Samaritans. With these religions he also focuses on some cult movements such as Budhasaf, Mazdak, Musaylima, Bahafirid, al-Mukanna, al-Hallaj, and Ibn Abi-Zakaria. As a traditional Islamic scholar Al-Biruni follows the practices and methodologies of traditional Muslim scholars. He always emphasizes on the contextual approach in the study of religion to express the historical narratives of beliefs, practices and religious background. According to Al-Biruni, religions and religious communities will be interpreted, manifested and studied what they are through their scriptures, literatures and traditions which are the most authoritative in the study of other religions. Beside this, he also explores the substantial appraisals, observations and criticism based on the verifications and justifications. He was very sharp in his observation, systematic in his analysis and objectives in criticism with well-planned arguments. In the discussion of religious faiths and practices he refrains himself from criticizing but his comments are very general in nature. In an analytical exposition his explanations was textual analysis rather than polemical approaches. In addition, Al-Biruni comprises between different religious communities: Hinduism and Greek religious tradition, different doctrines and explanations of a religion: the Melkite and the Nestorian Christians and comparison within the religion itself: different versions and interpretations of texts and doctrines. Al-Biruni observed that the Muslim community in his time was unknown and difficult to know everything about other religion especially Hindus and their culture. He personally talks to Hindus like question-answer session e.g. dialogue and explore his experiences whatever and wherever he found about them. This study conducted by qualitative and descriptive method however will show the new perspectives of al-Biruni’s scholarship to other religions which helps to understand religious communities and their society, culture, custom and civilization lead to religious harmony in society and resolve the adversities among contemporary religious groups. The study will also contribute to demonstrate the methodological approaches that he used to understand other religious culture and civilization.