Promoted post: Beauty in Nature as a Path to God: An Islamic Perspective

Dear friends,
I write to you as a fellow seeker of truth, with warmth and respect. Though we come from different traditions – you from the rich spiritual heritage of Hinduism and I from the path of Islam – we share many of the same deepest values and questions. Both our faiths cherish ideals like moral law, compassion, and the pursuit of higher truth. Both teach that there is a profound unity behind this universe and that a disciplined spiritual life is the key to enlightenment. In this letter, I invite you to explore some beautiful resonances between Hindu philosophy and the teachings of the Qur’an (using the English translation by M.A.S. Abdel Haleem), as well as to consider some insightful distinctions. Let us reflect together on our common ground and the call toward a single Ultimate Reality with an open heart.

Embracing Our Shared Values

At the heart of both Hinduism and Islam lie shared ethical and philosophical values that we can celebrate together:

• Moral Law (Dharma): In Hindu thought, dharma signifies righteous duty and the cosmic moral order. Similarly, the Qur’an upholds justice, goodness, and integrity as central duties. It teaches that true righteousness is not merely external ritual but devotion to God and care for others – “Truly righteous are those who believe in God and the Last Day … and give away some of their wealth to … their relatives, orphans, the needy, travelers and beggars” ​escholarship.org. Both traditions insist that living in line with moral law is the foundation of a meaningful life.
• Truth-Seeking: Hindus revere Satya (truth) and have a long tradition of philosophical inquiry – from the probing questions of the Upanishads to the logical debates of scholars. Islam, too, honors the intellect and invites humanity to seek the truth. The Qur’an constantly urges readers to use reason and contemplation to discover reality. In fact, it presents signs (ayāt) in nature and within ourselves, asking, “Why do you not use your reason?” ​pdfcoffee.com. Our faiths both encourage a sincere quest to understand the truth of existence.
• Unity of Life: Hindu philosophy teaches the unity of all life in the divine – the famous insight that Brahman (the ultimate reality) pervades everything, and that each individual soul (Atman) is a spark of that Brahman. Islam likewise teaches that all lives are connected by their origin in the One Creator. The Qur’an reminds us that all humans were created from the same essence – “One of His signs is that He created you from dust and—lo and behold!—you became human and scattered far and wide”​ yaqeeninstitute.org. In other words, we are one human family, born of the same divine act of creation. This shared sense of unity inspires us to respect and love all beings.
• Compassion: Both our traditions uphold compassion and non-violence as high virtues. The Hindu ideal of ahimsa (non-harm) and love for all creatures finds resonance in the Qur’anic emphasis on mercy (rahma). The Qur’an calls God “the Most Compassionate, the Most Merciful,” and urges kindness to neighbors, animals, and the vulnerable. True piety in Islam involves caring for creation – much as a Hindu might see the divine in each living being and therefore treat them with reverence.
• Spiritual Discipline: Hindus and Muslims both understand that spiritual progress requires practice and discipline. Hinduism offers techniques like yoga, meditation, chanting, fasting, and selfless service to purify the mind and realize God. Islam similarly establishes prayer (salah), fasting (sawm), remembrance of God (dhikr), charity, and pilgrimage as ways to humble the ego and awaken the soul. This centrality of spiritual discipline in both faiths reflects our common belief that devotion and self-control are pathways to the Divine.

These shared values create a strong basis for mutual respect. We both strive to live ethically, seek wisdom, honor the unity of existence, show compassion, and commit to spiritual practice. In essence, we are traveling companions on the road of truth and love. With this in mind, let us delve into a few specific themes that illustrate how the Qur’an speaks to concerns close to Hindu hearts.

Signs of the Divine in the Natural World

One striking commonality is the sense of wonder at the universe as a revelation of the Divine. Hindus see the natural world as sacred, filled with the presence of Brahman. From the might of the Himalayas to the humblest river or tree, every aspect of nature is an embodiment of divinity in some form. The Qur’an likewise teaches that the created world is full of signs (ayāt) pointing to God. It encourages us to study and ponder these signs as a way to know the Creator.

In fact, the Qur’an devotes many verses to the marvels of creation as a universal scripture open to all. Consider this beautiful passage:

“One of His signs is that He created you from dust and—lo and behold!—you became human and scattered far and wide. Another of His signs is that He created spouses from among yourselves for you to live with in tranquility: He ordained love and kindness between you. There truly are signs in this for those who reflect. Another of His signs is the creation of the heavens and earth, and the diversity of your languages and colors. There truly are signs in this for those who know. Among His signs are your sleep, by night and by day, and your seeking His bounty. There truly are signs in this for those who can hear. Among His signs, too, are that He shows you the lightning that terrifies and inspires hope; that He sends water down from the sky to restore the earth to life after death. There truly are signs in this for those who use their reason.”​ yaqeeninstitute.org

In these verses (Qur’an 30:20–24), we hear a celebration of cosmic order that would appeal to any student of the Vedas. The Qur’an draws our attention to universal phenomena – our humble origin from dust (echoing the Hindu teaching that our bodies are made of the five elements), the love between husband and wife, the expanse of heavens and earth, the diversity of human languages and cultures, the cycle of sleep and wakefulness, the drama of lightning and the life-giving rain. All these are presented as signs of a wise, benevolent power behind the scenes. Just as Hindu sages contemplated the elements and the seasons as reflections of Rta (cosmic order), the Qur’an invites us to see in nature a purposeful design and to “reflect… those who use their reason”​ yaqeeninstitute.org will discern the underlying Unity.

What is remarkable is how strongly the Qur’an appeals to our intellect and observation. It does not ask us to accept truth blindly. Rather, it says: look around you, examine the interdependence in nature, the fine-tuning of the environment for life, the way the universe is ordered. Are these not clues that reality has an intelligent Source? This rational, almost scientific spirit in the Qur’an resonates with the inquisitive spirit of Hindu philosophy. Hindus, especially those of a scientific bent, often speak of the harmony between their faith and science – the idea that the more we learn about the universe (whether through astronomy or biology), the more we stand in awe of the One behind it all. In the same way, the Qur’an tells us “We shall show them Our signs on the far horizons and in themselves, until it becomes clear to them that this is the Truth”​ yaqeeninstitute.org. There is a shared sense that faith and reason work together: the natural world is a bridge between science and spirituality, revealing unity and wisdom that both Hindus and Muslims find deeply meaningful.

Righteous Action and Moral Responsibility (Dharma and Karma)

Another bridge between our traditions is the emphasis on moral responsibility for one’s actions. In Hinduism, the law of karma teaches that every action, good or bad, will bear fruit – if not immediately, then in time, even across lifetimes. Dharma, the moral law, guides Hindus to act righteously and perform their duties, so that they accumulate good karma, uphold cosmic balance, and eventually attain liberation. While Islam does not teach reincarnation, it powerfully affirms the principle that our actions have consequences and that we each must answer for how we live. The Qur’an often speaks of the Day of Judgment as the moment each soul meets the outcome of its deeds. But even in this life, the Qur’an appeals to our conscience – our inner sense of right and wrong – as a compass given by God.

One Qur’anic passage on the human soul could almost be describing the concept of a higher moral self that Hindus might call the divine spark within. The Qur’an swears by a series of natural symbols (the sun, moon, day, night) and then says: “[By] the soul and Him who formed it, and inspired it with [knowledge of] what is wrong and what is right. The one who purifies it succeeds, the one who corrupts it fails.”​ pdfcoffee.com (Qur’an 91:7–10). Here we find a profound affirmation that every human being is imbued with a moral intuition – an innate ability to discern good from evil – much like the dharma idea of a natural law in the heart. Our Creator has “inspired [the soul] with knowledge of what is right and wrong”​ pdfcoffee.com, and it is up to us to cultivate the good within us. To “purify” the soul – through self-discipline, repentance, and virtuous deeds – is to succeed and flourish spiritually; to “corrupt” or ignore the soul’s moral knowledge is to fail oneself. This teaching resonates with the Hindu view that through many lives one must progressively purify atma (the self), overcoming greed and ego, to eventually reach moksha (liberation). While Islam compresses our journey into a single lifetime, the essential task sounds similar: to live ethically, tame the selfish impulses, and elevate the soul toward its divine purpose.

Furthermore, the Qur’an’s definition of righteousness aligns remarkably with the virtues Hinduism praises. As mentioned earlier, Qur’an 2:177 says righteousness is not a matter of empty ritual or “turning your face to the East or West,” but rather true goodness is found in faith in God, kindness, generosity, honesty, patience, and charity​ escholarship.org. It specifically highlights caring for one’s relatives, orphans, the needy, travelers and beggars – essentially, service to humanity – as a pillar of piety​ escholarship.org. Hindu teachings likewise extol dāna (charity), hospitality, caring for guests (who are regarded as gods in disguise, per the Taittiriya Upanishad), and compassion for the poor as sacred duties. Both faiths see ethical living and selfless service as indispensable spiritual practices. A devout Hindu might recall the Bhagavad Gita’s teaching to act without attachment to reward, for the sake of righteousness; a devout Muslim strives to do good seeking only God’s pleasure, not worldly gain. In both, goodness and dharma are their own reward, refining the soul.

Even the idea of accountability after death is a point of convergence, albeit understood differently. Hinduism speaks of the soul reaping its karma in future rebirths until it learns life’s lessons. Islam speaks of each soul facing God on Judgment Day to account for its deeds, followed by eternal recompense. In both cases, justice is ultimately served and every choice matters. Nothing we do is in vain. This instills a shared seriousness about moral living. It also offers hope that injustices in this world will be righted by a Higher Power. A Hindu and a Muslim can both agree: living justly and kindly is not only right for its own sake, but it aligns us with the deeper moral fabric of the universe – whether we call it ṛta or the will of Allah.

Divine Unity: Tawhid and the One Brahman

Perhaps the most fascinating dialogue between our faiths centers on the unity of the Divine. Hindu philosophy, especially in the Advaita Vedanta tradition, has a profound vision of oneness: there is ultimately one reality (Brahman) without a second, and all multiplicity (the world of names and forms) is a kind of illusion or incomplete perception (maya). The individual soul (Atman), when stripped of ignorance, is not different from the universal Brahman – “Atman is Brahman,” as the ancient sages declared​ philosophy.stackexchange.com. This non-dualism (Advaita) is a cornerstone of much Hindu spirituality, emphasizing an absolute unity of being.

Islam’s core creed is also oneness – expressed in the doctrine of tawḥīd, the oneness of God. The very first chapter of the Qur’an declares the nature of God in succinct form: “He is God the One” (Qur’an 112:1). To Muslims, “There is no god but God” is the fundamental truth. In Islam, however, the oneness of God does not mean that created beings are God or merge into God, but rather that only God is to be worshipped and nothing is equal or comparable to Him. The Qur’an teaches that the Creator is utterly transcendent and unique: “There is nothing like unto Him” (42:11)​ pdfcoffee.com. All power, all beauty, all wisdom we see in the universe are reflections of His attributes, but God remains the singular, independent Reality above and beyond the world.

At first glance, Advaita philosophy and Islamic tawhid seem to approach unity differently. Advaita says everything is essentially God (Brahman), whereas Islam says everything is created by God (and thus contingent on Him, but not Him). Yet there is an intriguing consonance in the spirit behind these ideas: both are reactions against the illusion of multiplicity and polytheism, asserting that ultimate truth must be one and indivisible. Hindus, despite popular portrayals of “330 million gods,” understand that these are various manifestations or forms – the Upanishads repeatedly insist on one eternal Brahman behind all the deities and beings. Likewise, Muslims may describe God with 99 Names, but these are all aspects of the one Almighty. Both of us are trying to describe the One Infinite Reality.

Where we differ – and this is an important, respectful difference – is in how we relate the One to the many. Hindu Advaita tends to say the One is the many (like waves arising from an ocean of Being), while Islam says the One creates the many and is sovereign over it. In the Qur’anic vision, the universe is not God, but it bears witness to God. The relationship is of Creator and creation rather than essence and emanation. Thus, Muslims worship God as Lord (Ishvara in Sanskrit terms), not as identical to the self, but as the transcendent Source above the self – yet closer to us than our jugular vein in His knowledge and mercy. We find comfort and meaning in worshiping a personal God to whom we can pray, rather than seeking to realize an impersonal absolute. From the Islamic perspective, God’s oneness is the truth that frees us from serving false idols or the ego, and instead devote ourselves to the singular, loving Lord of all. Many Hindus, especially in devotional traditions (bhakti), might relate to this, as they also worship one loving God (be it Vishnu, Krishna, Rama, or Shiva) as supreme. Indeed, the Bhagavad Gita speaks of the supreme Brahman as a personal Lord (Bhagavan) who incarnates to guide humanity – showing that Hinduism has room for a personal God within its overall umbrella of beliefs.

Despite these theological nuances, our traditions agree that the Divine is ultimately one and only one. We both acknowledge that all apparent divisions dissolve when we approach the Highest. Whether one speaks of Brahman pervading the universe or Allah holding all creation in His grasp, the message is that Ultimate Reality is singular. This shared truth can be a powerful unifying force between us. It means that as believers, we stand together against nihilism (the idea that life has no source or purpose) and against pure materialism (which treats the universe as a random accident). We affirm that there is One spiritual reality behind everything. In Islam, every prayer and every call to worship (adhan) proclaims this unity: “Allahu Akbar – God is the Greatest” and “There is no deity but God.” And the Qur’an tells humanity to come to common terms: “Worship none but God” (3:64) and recognize His signs. In the Hindu tradition, one finds verses like “Ekam sat vipra bahudha vadanti” – “Truth is one, though sages call it by many names.” How beautifully that sentiment echoes the spirit of the Qur’an’s message of one God.

To be clear, Islam does make a distinction: we cannot equate anything in creation fully with the Creator. There is an infinite gap between the two – God is eternal, uncaused, and perfect, whereas we are temporary and fallible. From a Muslim view, this guards the majesty of God. But this distinction does not prevent us from finding common ground in the yearning for unity. In fact, one might say that what Advaita seeks through philosophical insight (the unity of Atman with Brahman), Islam seeks through loving surrender (islam means surrender) to the One God – a union not of essence but of will and devotion. A Hindu mystic and a Sufi mystic might describe the experience of the Divine in very similar terms of love and oneness, even if their theological descriptions differ. Such convergences are mysteries worth exploring together.

Worship and Liberation: The Purpose of Life

Why are we here? Both Hinduism and Islam ultimately ask this question, and both answer in terms of spiritual fulfillment through connection with the Divine. In Hindu belief, the highest goal of life (the paramartha) is moksha – liberation from the cycle of rebirth (samsara) and union with God (Brahman). The paths to moksha vary: some seek self-realization through knowledge (jnana yoga), some through devotion (bhakti yoga), some through righteous action (karma yoga), etc., but the aim is the same – freedom and bliss in God.

Islam’s answer to the purpose of life is beautifully direct. The Qur’an has God Himself state our purpose: “I created jinn and mankind only to worship Me.”​ quranpedia.net (Qur’an 51:56). In other words, the very reason we exist is to know and worship the one God. This might sound at first like a simple duty but consider the deeper meaning: We were made to experience the Divine, to be in loving awe of the Ultimate Reality. Worship (ibadah) in Islam is not just ritual—it encompasses knowing God, loving Him, remembering Him constantly, and aligning our lives with His guidance. It is very much like saying the purpose of life is to attain moksha, except Islam frames it as an ongoing relationship of worship rather than an escape from rebirth. When a Muslim prays or recites God’s names, it is an act of intimate connection – akin to a Hindu chanting mantras or singing kirtan in praise of the Lord. Both are tastes of the Divine communion for which our souls hunger.

Notably, the Qur’an’s assertion that we are created to worship God also implies that worldly goals are secondary. Just as Hindu philosophy warns that chasing mere pleasure (kama) or even worldly success (artha) will not ultimately satisfy the soul, the Qur’an redirects our focus to the eternal. It reminds us that wealth, status, and sensual enjoyments are fleeting, and that true fulfillment lies in surrender to God. As an Islamic tradition (hadith) puts it, “Contentment is not the accumulation of things, but a richness of the soul.” In practice, a Hindu renunciant turning away from illusions of the material world, and a Muslim turning their heart away from dunya (worldliness) toward akhirah (the hereafter), are making parallel journeys.

In Hindu thought, one who achieves moksha is freed from the cycle of death and rebirth to dwell in the blissful presence of the Divine – often envisioned as merging into Brahman or residing in God’s eternal abode. In Islam, the ultimate reward for a righteous soul is Jannah (Paradise), which is an eternal life in nearness to God, full of peace, joy, and the vision of God’s face. Both of these portrayals convey eternal union with the Divine Mercy as our destiny. Neither faith sees death as the end; it is rather a transition to our true, everlasting state. We might picture it differently, but we are each motivated by the hope of a blessed afterlife with God.

There is, of course, a difference: Islam teaches we have this one life to earn our entry into Paradise (through God’s grace and our efforts), whereas Hinduism offers multiple lifetimes to grow until liberation. Some Hindus may feel comfort in the idea of gradual progress over reincarnations, while Muslims find urgency and focus knowing “you have but one brief life to plant your seeds for eternity.” These differences are significant, yet they need not be a point of contention – they are simply different divine arrangements in our respective understandings. What matters is that we both see life as a meaningful spiritual journey rather than a random accident. Every moment is an opportunity to remember God, to follow our duty (be it dharma or shari‘a), and to draw closer to the Divine purpose.

Reason, Inquiry, and the One Reality

A wonderful aspect of engaging with Hindu friends is the shared love of philosophical inquiry. Hindu civilization has a long history of embracing science, logic, and exploration of consciousness, alongside its religious practice. From ancient mathematicians and astronomers in India to modern scientists, there is a spirit of curiosity encouraged by the belief that truth is one – thus all fields of knowledge ultimately harmonize. Islam too has a proud tradition of inquiry: the early Muslim world produced great scientists, philosophers, and seekers of knowledge, all inspired by the Qur’an’s teachings that understanding the world can lead to understanding the Creator. In fact, the Qur’an does not shy away from rational arguments. It asks pointed questions, for example: “Were they created out of nothing? Or did they create themselves?” (52:35-36) and “Can there be any doubt about God, the Originator of the heavens and earth?” (14:10). Such verses show an alignment with reason – they invite the listener to use logic and common sense to recognize a necessary Being behind existence​ pdfcoffee.com​pdfcoffee.com.

Both Hindus and Muslims are unafraid to grapple with big questions: Where did the universe come from? Why are we conscious? How should we live? We might approach the answers through slightly different frameworks, but our curiosity is a uniting force. A Hindu might explore cosmology through the cycles of creation and dissolution (as described in the Puranas or modern cosmological theories) and see parallels with the concept of a singular cosmic origin (the Big Bang) and eventual return to Brahman. A Muslim turns to the Qur’an and finds a clear statement that God “originates creation and then repeats it” (Qur’an 30:27), indicating an ultimate beginning and a promised resurrection. Interestingly, science today points to the universe having a beginning – a fact that aligns neatly with the idea of creation. Both of us see no conflict between true science and faith; rather, science can deepen faith by illuminating the incredible complexity and order that point to One intelligent Designer.

When it comes to consciousness, Hindu philosophy has led the world in recognizing the enigma of the conscious self. The Upanishads boldly proclaimed that consciousness is fundamental and identified it with Brahman (e.g. “Prajnanam Brahma” – Pure Consciousness is Brahman). Today, scientists still puzzle over the “hard problem” of consciousness, unable to explain how subjective awareness arises from matter. The Qur’an doesn’t give a technical answer to this, but it does direct us to appreciate that life and consciousness are special signs of God. It says God “breathes of His spirit” into man (Qur’an 15:29) – indicating that our sentience is a gift from the Divine breath. It also asks us to reflect on the nature of our soul and admits that “You have only been given a little knowledge” of it (17:85), suggesting humility before this mystery. In dialogue, a Hindu sage and a Muslim theologian might agree that the light of consciousness in each of us points to a greater Light. Whether one speaks in terms of Atman or the Qur’anic “ruh” (spirit), we sense that our very awareness comes from and yearns for the Absolute Consciousness that is God. This common understanding can open fascinating conversations about meditation, prayer, near-death experiences, and the like – areas where empirical science and spirituality converge.

Even in ethics, as we’ve seen, both traditions uphold a moral order that is discernible by reason. We both assert that there is objective right and wrong – dharma or the commandments of God – and that human beings are endowed with the intellect (buddhi) and conscience to recognize it. This stands in contrast to moral relativism. Thus, a Hindu and a Muslim can jointly affirm values like honesty, charity, self-restraint, and reverence for parents, not merely as cultural norms but as part of the fabric of reality. We may cite different scriptures, but the harmony of their moral teachings is striking. For example, the Bible of Hinduism, the Bhagavad Gita, teaches devotion, duty without attachment, and seeing the Divine in all – principles one also finds echoed in Qur’anic passages and the sayings of Prophet Muhammad.

In short, our shared philosophical curiosity and reverence for knowledge makes it easy for us to communicate. We both appreciate that faith is not a stagnant dogma but a living pursuit of understanding. Just as a Hindu might sit with a guru and ask profound questions, Muslims are encouraged to ponder and even question (with sincerity) to arrive at conviction. The Qur’an welcomes earnest inquiry and says that in the end, “truth stands out clear from error” (2:256). This invites an open-minded dialogue where neither of us fears the truth – because we trust that all paths of genuine inquiry, if pursued deeply, lead to the one Truth.

A Sincere Invitation in Friendship

My dear friends, I hope these reflections show that Muslims and Hindus have much to learn from each other and celebrate together. We share a belief that the universe has spiritual significance, that life has a purpose, and that God (by whatever name we call Him) is inherently one and worthy of devotion. We both treasure peace and compassion, and we both strive to discipline ourselves to live in harmony with the Divine will.

Of course, we also have real differences in theology and practice. It would be false courtesy to pretend otherwise. For example, Islam does not embrace the idea of multiple deities or incarnations of God, while Hinduism has a colorful pantheon and stories of divine incarnations (avatars). Islam sees Jesus as a prophet, not a god, whereas many Hindus might see him as an avatar or saint. Hindus believe in rebirth; Muslims await a resurrection. These differences are not trivial – they influence how we relate to God and the world. But acknowledging differences need not breed discord. In fact, understanding our differences can deepen our respect, as we appreciate the diverse ways humans have approached the Ultimate Mystery.

In extending this invitation to you, I speak as a Muslim who genuinely admires the spiritual fervor of Hindu tradition. I have sat with Hindu swamis and felt the sincerity of their God-consciousness. I have listened to Sanskrit chants that glorify the One Reality with many beautiful names. It reminds me of how the Qur’an teaches that “to God belong the Most Excellent Names” (7:180) – truly, no single name can encompass the Infinite! I have also seen the tremendous discipline of Hindu yogis and the compassion of Hindu saints towards all creatures, and I find in those qualities a mirror of Islamic piety. All of this makes me believe that God’s light shines in every culture, and if we approach one another with humility, we can recognize that light.

I warmly invite you, therefore, to discover the Qur’an for yourself – to read it as a friend, not an adversary. You might find verses that surprise you with their familiarity to your ethos. You will find a strong ethical monotheism that, while different from Advaita philosophy, offers a powerful vision of hope: that there is a loving God who knows each of us personally, who hears our cries, and who guides us through His revelation. The Qur’an says, “For every community, there has been a guide” (13:7), and Muslims believe the Qur’an is a guide for all humanity, confirming the truths that came before and correcting any deviations. Approach it in the spirit of śraddhā (faithful openness) and see what resonates. You may notice how the Qur’an honors many beings you respect – it speaks of Adam, Noah, Abraham, Moses, and even mentions Mary and Jesus (whom it calls Messiah, though not divine). And while Hindu figures are not mentioned by name, the Qur’an’s universal messages about one God, righteousness, charity, patience, and prayer certainly echo what a follower of the Vedas holds dear.

In the end, this is a call to mutual understanding and spiritual dialogue. The world needs us – Hindus, Muslims, people of all faiths – to come together on the common platform of truth and compassion. Our scriptures, despite their differences, both demand that we treat each other with respect and kindness. The Qur’an beautifully states, “God does not forbid you from befriending those who do not fight you because of religion and do not expel you from your homes – you are to show them kindness and deal with them justly” (60:8). And Hindu teachings famously declare “Vasudhaiva Kutumbakam” – all the world is one family. If we truly believe this, then let us be family to one another.

In friendship, I invite you: let us reflect together on the unity behind our existence. Let us have heartfelt conversations about God, about our purpose here, and about how we can grow in goodness. We can pray side by side – you in your way and I in mine – and ask the Supreme Being to guide us to truth and to increase the love between us. In the Qur’an, God instructs Muslims to say to others, “Come to a common word between us and you” – to find that overlap of values and faith that we all share. I believe we have found many common words in this letter. Now, let’s act upon them.

May our shared values of dharma and compassion lead us to greater cooperation. May our shared awe at the cosmos lead us to deeper wisdom. May our differences be sources of learning rather than division. And may the One Almighty – known as Paramatma or Allah – bless our friendship and guide us all to the ultimate truth and bliss.

Thank you for listening with an open heart. I look forward to growing in understanding together, as we walk hand in hand toward the Light of God, in service of Truth and Love.

Om Shanti & Assalamu Alaikum (Peace be unto you).