Syed Ameer Ali’s Views on The Concept of Worship in Hinduism, Zoroastrians, Judaism, Christianity and Islam (Part Two)

By Dr. Zafar Darik Qasmi, New Age Islam 24 September 2025 Abstract: Syed Ameer Ali compares worship in Hinduism, Zoroastrianism, Judaism, Christianity, and Islam. In Hinduism, early worship involved offerings and prayers, but later became ritualistic, controlled by priests. Zoroastrians prayed constantly, but spiritual control was limited to clergy. Judaism lacked formal prayer rules, later shaped by customs, but became mechanical. Christianity, taught by Jesus, emphasised personal devotion, but eventually became controlled by church authorities. In all these religions, prayer and worship exist, though methods differ. Islam, while unique in its worship system, shares the core idea of connecting with God through prayer. Thus, all major religions share a spiritual foundation of devotion. Main Points: 1. Hindu worship began with offerings, later controlled by priests. 2. Zoroastrians prayed daily; only clergy held spiritual knowledge. 3. Judaism lacked rules; customs made worship mechanical later. 4. Jesus taught personal devotion; priests later controlled worship. 5. All religions share worship, though methods are very different. ----- The Concept of Worship in Hinduism In the book The Spirit of Islam by Syed Ameer Ali, the title of the second chapter of the second part is The Religious Spirit of Islam. In this chapter, he has tried to explore the systems of worship in various religions. Regarding the concept of worship in Hinduism, he writes: “The early Hindu form of worship consisted of two main elements: offerings and sacrifices on one hand, and prayers and supplications on the other. In the infancy of religious thought, it was believed that gods had the same passions and desires as humans. Just as humans depend on material benefits, it was believed that gods required pleasing gifts and offerings. This belief is repeatedly reflected in the hymns and devotional songs of the Rigveda. As religious thought progressed, it is likely that, at least among the more developed minds, the meaning of offerings and sacrifices evolved. However, as the priestly class (who claimed exclusive spiritual knowledge passed down through heredity) tightened its grip on the minds of the people, Brahmanism gradually took the shape of a fixed doctrine, in which sacrifice became the central pillar. Only pundits (priests) were authorised to perform these sacrifices, and strict, unchangeable rules were set for this. The priest would chant mantras without any emotional involvement, following rigid rituals. Meanwhile, the devotee would stand or sit silently like a statue, merely watching someone else perform the act of worship on his behalf. If there was even a slight mistake in the recitation of the mantras or rituals, the entire worship was considered invalid. Still, it seems likely that religious devotion did not disappear entirely; otherwise, a text like the Bhagavad Gita would never have emerged. Whatever the case, for the general public, worship became a complex web of rituals and offerings. The focus was not so much on the individual’s moral and spiritual state but rather on the priest’s knowledge and ritual accuracy. For the worshipper, it was enough to have faith in the rituals and customs and to be "pure" in the religious sense.” (Vol. 2, pp. 272–273) According to Syed Ameer Ali, the path to worship and closeness to God in Hinduism consisted mainly of supplication and sacrifice. However, the sacred texts of Hinduism contain other forms of worship as well. The Concept of Worship in Other Religions Syed Ameer Ali also discusses worship in other religions. He writes: “The Zoroastrians (Magians) and Sabians lived constantly in a spirit of worship. Zoroastrians would recite prayers upon sneezing, cutting hair or nails, cooking, lighting lamps—essentially, at every moment of the day and night. They began with supplication to Hormazd (Ahura Mazda), followed by prayers directed towards the sky, earth, the four elements, stars, and even trees and animals. Some prayers had to be repeated up to 1,200 times. Although a few individuals may have preserved ethical values, for the general public, morality had almost completely vanished. In truth, even those who attained a spiritual life did so under the exclusive control of religious leaders. The special sanctity separating religious officials from the masses deprived the latter of all higher spiritual experiences.” (p. 273–274) On the nature of Zoroastrian worship, he further writes: “There were two kinds of understanding of the divine beings in Zoroastrianism: one hidden, reserved for the clergy; the other public, accessible to ordinary people.” (p. 274) Judaism and Christianity He continues: “The Mosaic Law did not contain specific rules for prayer. If any instructions for worship or praise existed, they were limited to obligations like giving a tenth of one’s income to religious officials or presenting one’s firstborn according to set rituals. On such occasions, a father would present his child and ask for blessings promised to the children of Israel. However, over time, as a more spiritual understanding of God developed and the idea of a physical likeness to God diminished, people began to realise that worship is a way of building a relationship between God and human beings. The lack of formal worship laws in Mosaic Law was later filled in by custom and tradition. According to Döllinger, Jews became a devoutly worshipping community. They dedicated three hours daily (the 9th, 12th, and 3rd hours) to religious acts. But the need for priests and the absence of clear prophetic guidance turned worship into a mechanical process for most people. “ In the time of Jesus, Jews used to carry small leather cases containing verses from the Torah and Psalms, which they tied to their foreheads and arms during worship. These cases were even bought and sold. The Qur’an condemns the practice of selling God’s verses in strong terms.” (pp. 274–275) Regarding Christianity, he writes: “The teachings of Jesus Christ, who represents a more spiritually advanced stage of human development, convey the true meaning of worship. He strongly emphasised personal devotion and gratitude through his own example. However, the absence of fixed rules for public worship meant that people were left completely free in these matters. As a result, they became dependent on priests, who took it upon themselves to decide the form, duration, and terminology of prayers. Collections of prescribed prayers, rules for rituals, and councils for defining belief systems—all of these emerged from this situation. Worship became a set of tasks that monks performed in a murmuring tone, often mechanically.” (p. 275) Conclusion: A Shared Concept of Worship From all of the above, we can conclude that prayer, supplication, and acts of worship are present in Hinduism, Zoroastrianism, Sabianism, Judaism, and Christianity. Though their forms differ, there is a common element of worship across all these religions. It is possible that the structure of worship and prayer in Islam is significantly different from those in earlier religions, but the core idea—of turning to a higher power in devotion—is shared by all. ----- Part one of the Article: Syed Ameer Ali: Views On The Hindu Worship And The Caste System (Part One) ---- Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. 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