Eka Aneka Vis-A-Vis Ṭawḥīd Al-Asmā’ Al-Ḥusna: An Analysis Of Uthaya Sankar’s View In His Malaiur Manikam

*Corresponding author: Mastura Haji Abdul Wahab, Universiti Sains Islam Malaysia, Nilai, Malaysia; Email: masturawahab02@yahoo.com Abstract: In the religion studies, al-Asmā’ al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone, as prescribed in the notion of tawhīd. In Hinduism, the theological concept is addressed as eka aneka. Eka means one, while aneka means not one or many. Therefore, eka aneka means God in Hinduism is one but also aneka, which has many manifestations, incarnations, and different from the concept of tawḥīd in Islam. In 2015, Uthaya Sankar, a famous Hindu writer, claims that the Hindu concept of eka aneka is similar with the concept of al-Asmā’ al-Ḥusnā in Islam in his Malay language book titled Malaiur Manikam. Therefore, this research aims to study the intellectual background of Uthaya Sankar and his book Malaiur Manikam. Then this research intends to describe the concept of eka aneka as prescribed by Uthaya Sankar in his Malaiur Manikam and also to investigate Uthaya Sankar’s view of equalizing the concept of eka aneka with the concept of al-Asmā’ al-Husnā in Islam. This research applies the qualitative approach, namely content analysis method on the Malaiur Manikam text. As a result, this research found that the Hindu concept of eka aneka cannot be equalised with the concept of al-Asmā’ al-Ḥusnā in Islam. This is due to the fact that although Allah has 99 names, but Allah is one (tawḥīd) in His essence (dhāt), actions (afcāl) and names (asmā’), as well as does not incarnate into any forms or manifestations. On the contrary, even though the Hindu God is one, but it incarnates into various forms and manifestation. Thus, this finding can enlighten the Muslims and the non-Muslims on the concept of tawḥīd al-Asmā’ al-Husnā vis-a-vis eka aneka, and also evaluate Uthaya Sankar’s notion of equalising the Hindu concept of eka aneka with the concept alAsmā’ al-Husnā in Islam.


Introduction
Islam believes that Allah SWT is the Most Omnipotent God; creates everything in this world. Islam is one of the monotheistic religions besides Christianity and Judaism. Monotheistic religion means that the Muslims worship or believe in the oneness of God. In the Sūrah al-Ikhlās, verses 1-4, it reads: Meaning: Say, "He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor is born. Nor is there to Him any equivalent." (Saheeh International Translation, 2010).
In Islam, God is one with al-Asmā' al-Ḥusnā. Literally, al-Asmā' al-Ḥusnā means the good names, beautiful names, or best names of God. In Islamic studies, al-Asmā' al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone.
Whilst, Hinduism is one of the oldest religions of this world. The word Hindu is derived from the word Sindhu, which refers to the Hindus Valley. They are many controversies about Hindu god, whether this religion is theologically polytheistic, monotheistic, henotheistic or pantheistic. In Malaysia, a Hindu author named Uthaya Sankar makes his claim, which he equalizes the concept of eka aneka in Hinduism with al-Asmā' al-Ḥusnā in Islam. Therefore, this study analyzes this issue based on Uthaya Sankar's descriptions in his Malaiur Manikam. This article describes the intellectual background of Uthaya Sankar, concept of eka aneka according to Uthaya Sankar's view, and analyses Uthaya Sankar's argument on equalizing of eka aneka in Hinduism with Tawḥīd al-Asmā' al-Ḥusnā in Islam.

The Intellectual Background Of Uthaya Sankar And His Book Malaiur Manikam
Uthaya Sankar was born and grew up in Aulong Lama, Taiping, Perak Darul Ridzuan. Presently, he is staying in Shah Alam, Selangor. He is married in year 2000 and has a 16 years old daughter (Uthaya .Uthaya Sankar received his primary education from Convent Aulong National School. At secondary level, he got his education at Darul Ridwan High School, King Edward VII High School. Then, he furthered his study in Jabatan Pengajian Media at University of Malaya (1993Malaya ( -1998
In the previous paragraph, it is clear that Uthaya Sankar begins his descriptions on the literal meaning of eka, which means one or single. Evidently, in the Sanskrit Language, eka means one.
Based on that statement, term aneka connotes the various names of Hindu Gods and Goddesses such as Brahman, Vishnu, Shiva, Saraswati, Lakshmi, Durga, Agni, Indra, Surya, and others. Those gods and goddesses have various characteristics as well as their own special functions or specialties. Among the Hindu deities and their specialties are: The meanings of term eka aneka as prescribed by Uthaya Sankar are mentioned in pages 31, 68, 74 and 75 in Malaiur Manikam. As stated in page 72, eka aneka means: "Muncul konsep ekan anekan-Tuhan yang eka tetapi dikenali dalam aneka bentuk" ( Uthaya Sankar, 2015: 31).
Evidently, according to the book written by Karel Wayner. 2005. A Popular Dictionary of Hinduism, the term eka means one; ekatva: oneness; tad ekam" (Kerel Werner, 2015: 43). Moreover, in the book of Introduction to Study of Hinduism also stated that "Ekam eva Advitiam," means "there is but one Being; no second!" (Guru Prosad Sen, 1893:185).
"Brahman is limitless and non-dual awareness", (Anantanand Rambachan, 2006: 61) which means He is only one (eka) and not two God. Limitless means Brahman is the God who has limitless power as he creates the universe and al things in this world.
The above paragraph stated that Hindu God can incarnate or appears into 33 faces based on the God's characters. The term kodi in Tamil language means ten million and that term can be referred to the class of Hindu people. There is also a view that views 33 kodi Devar means God can arise in 33 faces that he wants in 33 type of human (kodi) according to the attributes that God has. Devar or Thevar here means God and not the title to human being (Uthaya Sankar.

Specialties Indra
God of Rain and Thunderstorm Agni God of Fire

Mitra
Minor Sun God

Ananta
Snake God

Goddess of Wealth and Prosperity (Consort of Vishnu) Durga
Goddess of Vengeful Warrior

Goddess of Fertility, Prosperity and Bountiful Harvest Consort of Brahma Prithvi
Goddess of Earth

Kali
Goddess of Destruction (Consort of Shiva) In The Illustrated Encyclopedia of Hinduism by J.G. Lochtefeld states about the concept of incarnation (avatars). In "Hindu mythology, the descent (of a deity), but more colloquially the incarnation, of a deity on earth. The concept of avatars has been best developed by the devotees (bhakta) of the god Vishnu, who perceive him as taking a specific form to help the world" (James G. Lochtefeld. 2002: 72).
So, Hindu God incarnates in many specific forms and have variety of names and attributes. Then, in page 69 Uthaya Sankar continues to equate the concept of eka aneka with the concept of al-Asmā' al-Ḥusnā through his claim as follows: "sejumlah 99 nama itu tidak pula bermakna Allah hanya memiliki 99 sifat atau lebih parah jika ada pihak yang beranggapan bahawa terdapat 99 Tuhan selain daripada Allah dalam agama Islam. Atas sebab inilah juga saya amat menggalakkan dialog antara agama, supaya dapat merungkai apa-apa salah tanggap yang mungkin wujud dalam kalangan masyarakat pelbagai agama. Antara nama yang digunakan berdasarkan sifat-sifat Allah ialah Al-Khāliq iaitu Therefore, through the analysis on the concept of eka aneka and tawḥīd al-Asmā' al-Ḥusnā, this research found that the view of Uthaya Sankar on equalising the Hindu concept of eka aneka with the concept of al-Asmā' al-Ḥusnā in Islam is not coherent. In reality, the concept of al-Asmā' al-Ḥusnā in Islam is not same with eka aneka in Hinduism because the Hindu God incarnates or manifests into various forms and shapes. Evidently: "Although there is some variation in the list of Vishnu's avatars, the generally accepted list is as follows: Fish, Tortoise, Boar, Man-Lion, Vamana (dwarf), Parashuram, Rama, Krishna, Buddha, and Kalki. This list of avatars follows an "evolutionary" sequence-the first three are animals, the fourth a hybrid man-animal, and the ones after that mythic heroes and sages; the exception is the Buddha, a real person who has been incorporated into the Hindu pantheon" (Lochtefeld, 2002: 73).
In this paragraph, it shows that Hindu Gods have many animal shapes such as tortoise, fish, and boar. In addition, the Hindu Gods can also incarnate into various forms such as Man-Lion, elephant headed man, and many more.
The concept of eka aneka differs from the concept of Tawḥīd al-Asmā' al-Ḥusnā because Allah SWT is the only one single God. Allah is not two, three or more than that. The term of Tawḥīd is originated from term 'waḥḥada', which means combine something. This term also shows the oneness of thing. Waḥḥada also means cannot be associated or equalized with anything. Therefore, the term of tawḥīd means the oneness of Allah, the Most Omnipotent, unbeatable and no one can be equalized with Allah (Taḥzīb al- Lughah,   Based on this verse, it shows that Allah tells Muslims to call His name as Allāh or using al-Raḥmān and both names are good to call. This is because Allāh has many honourable and good names such as al-c Ālīm In addition, Allah also said in Sūrah al-c Arāf 7:180: Meaning: "And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing." Based on the previous verse, it can be understood that Allah says all the ninety-nine best names are belong to Allah SWT. Other creations cannot share His names and His attributes. Thus, Muslims must use all of those names to invoke Him. Then, who misuse Allah's names will get punishments from Him.
Thus, the concept of Tawḥīd al-Asmā' al-Ḥusnā means the essence of Allah is only one and Allah does not manifest or incarnate into any shapes and manifestations same as the Hindu Gods. Even though Allah has 99 beautiful names, all these names are referring to one essence or divine substance. Allah never manifests and nor will He be the same as his creatures in terms of attributes, essence or in actions. Evidently, in Sūrah Al-Isrā' 17:111: Meaning: And say, "Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify

Him with [great] glorification."(111)
Based on the previous verse, it can be understood that Allah SWT has no son or partner. Allah also did not need something or someone to protect Him because Allah is the Most Omnipotent, Most Omniscient all of things that happen in this universe. Allah is also purified from any weaknesses and He is the Most Great Muslim scholars also give their commentaries about the meaning of Tawḥīd al-Asmā' al-Ḥusnā such as al-Ghazali, al-Qurṭubī and al-Sanusi in interpreting Sūrah al-A c rāf 7:180: Meaning: And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing. Al-Qurtubī', one of the great Muslim scholars gives his commentary on that verse, by describing the three parts of Tawḥīd al-Asmā' al-Ḥusnā, namely Tawḥīd in essence (dhāt), actions (af c āl) and names (asmā') (Al-Qurtubī, 2005: 36). This means that Allah SWT is unity in his essence, actions and names. Unity in his essence means that Allah does not incarnates in other body or other essence such as the Gods and Goddesses in Hinduism. Next, unity in His actions. This means that only Allah alone Who governs this world and universe. Allah also does not need any help from other beings. Lastly, unity in His names. Although Allāh has ninety-nine of Beautiful Names This view means that even though Allah has many highest names, but his divine attributes cannot be shared to anyone else including other beings. This is because, Allah is al-Khāliq, the One who determines and creates thing according to proper measure and proportion of each thing. Allah is also the Creator, the One who plans and works effectively and perfectly. That is why the essence of Allah also one, which cannot be similarized with any creations and purified from new things and changes. The actions of Allah also cannot be equated with the actions of other beings.
Meaning: You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know. (Al-Qur'ān, Yūsūf, 12:40) He views on the verse mā ta c budūna min dūnihī illā asmāan sammaitumūhā antum wa ābā'kum. Which Allah says: 'Those whom you worship beside him are but names which are you have named, you and your fathers'. (12:40), though it is known that they did not worship words which were composed of letters, but rather the things named; we say whoever infers from this (that named are the same things named) fails to understand its meaning, for He did not say that they worshipped the things named without the names" (Abī Ḥāmid Muḥammad Bin Muḥammad al-Ghazālī, 2003: 37).
This view by al-Ghazali shows that whoever worshipped the idols, they only worshipped that idol because of the names of their God. For example, the Hindus make the idol according to their God characteristics and names. But, in the Islamic perspective, the idols cannot do anything or help anyone. The idols also can be destroyed. If it can be destroyed, so these idols could not be regarded as Gods. God is eternal and do not die or cannot be destroyed. God is also omnipotent which is having unlimited power and able to do anything that He want to do. Therefore, all of these evidences show that Allah is only one God, although He has many names, which is al-Asmā' al-Ḥusnā (99 beautiful names of Allah). Allah is not same with other creatures because Allah is the Most Omnipotent, Omnipresent, and Omniscient. Allah said in Sūrah al-Shūrā 42: 11: Meaning: [He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing (11).
Based on the verse above, it can be proven that Allah SWT is the creator of everything that exists in this universe. Allah also cannot be equated with any creatures whether in His essence, names actions and arttributes. Therefore, these evidences refute the equality between concept eka aneka in Hinduism with concept Tawḥīd al-Asmā' al-Ḥusnā in Islam as prescribed by Uthaya Sankar in his Malaiur Manikam.

Conclusion
In conclusion, eka aneka means Hindu God is one (eka), but has many (aneka) forms. The forms that they have are in term of faces, shapes and names. While, al-Asmā' al-Ḥusnā means the best and beautiful names of Allah. In Malaiur Manikam, Uthaya Sankar views the concept of eka aneka in Hinduism equals with the concept of Tawḥīd al-Asmā' al-Ḥusnā in Islam. But, through analysis of both concepts, it is found that the Tawḥīd al-Asmā' al-Ḥusnā of Allah Highest names Highest divine attributes concept of al-Asmā' al-Ḥusnā in Islam is differs from the eka aneka concept in Hinduism. This is because the Hindu God incarnates or manifests into many shapes or forms. Therefore, the Hindu concept of eka aneka is not Tawḥīd al-Asmā' al-Ḥusnā because both concepts are not same and can never be equalized together in human faith. Allah SWT does not incarnate or manifest into any shapes or forms.
Although Allah SWT has many names (99 al-Asmā' al-Ḥusnā), the essence of Allah is only one as proven by Islamic scholars and Al-Qur'ān al-Karīm. Allah SWT is not same with His creatures because Allah is the Creator of everything in this universe. Lastly, every religion is unique. In order to understand every religion, one must refer to the authentic source and religious scholar who has expertise about their religion. Thus, one can get the right information about every religion.