Bhagavad Gita vs Quran: Respectful Interfaith Comparison

Q: How do both scriptures connect faith with action?

Both reject faith as mere intellectual belief divorced from ethical conduct. The Gita teaches Karma Yoga - selfless action as worship and offering to God. The Quran repeatedly pairs 'iman' (faith) with 'amal salih' (righteous deeds), emphasizing that genuine belief must manifest in moral action. Both teach that work performed with proper intention becomes an act of devotion.

Q: What common ethical values do both texts emphasize?

Both sacred texts emphasize truthfulness and honesty, justice and fairness in all dealings, compassion and mercy toward all beings, charity and care for the vulnerable, self-discipline and control of desires, humility and rejection of arrogance, patience in facing life's tests, gratitude to the Divine, respect for parents and elders, and fulfilling responsibilities with integrity.

Quick Comparison Summary

The Bhagavad Gita and Quran share profound similarities: Both emphasize complete surrender to the Divine, insist that faith must manifest in righteous action, present God as compassionate and merciful, teach moral accountability, and guide seekers toward overcoming ego. Key differences: The Quran presents strict monotheism with Allah as transcendent without form, while the Gita accepts both personal and impersonal aspects of the Divine; the Quran teaches one earthly life before eternal judgment, while the Gita teaches reincarnation until liberation; Islam emphasizes one clear path of submission, while the Gita presents multiple yogic paths suited to different temperaments.

The Spirit of Interfaith Understanding

This comparison is offered with deep respect for both Hindu and Islamic traditions. Our purpose is not to prove superiority of one scripture over another, but to illuminate the wisdom each offers humanity and discover shared spiritual truths that transcend cultural boundaries.

Why Compare Sacred Texts?

Throughout history, scholars, mystics, and seekers have found tremendous value in studying sacred texts beyond their own tradition. The great Sufi mystic Rumi drew parallels with Hindu concepts of divine love. Hindu philosophers like Swami Vivekananda acknowledged the beauty and power of Islamic devotion. This comparative exploration follows in that noble tradition of respectful inquiry and interfaith dialogue.

Both the Bhagavad Gita and the Holy Quran have transformed countless lives and continue to provide moral guidance, spiritual solace, and paths to the Divine for billions of people. While their contexts, forms, and certain teachings differ significantly, both share the fundamental goal of guiding human beings toward right relationship with God and ethical living in the world.

Guiding Principles for This Comparison

Respect: Honoring each tradition on its own terms without distortion
Accuracy: Representing teachings faithfully from authoritative sources
Humility: Acknowledging the profound depth that resists simple comparison
Appreciation: Celebrating the wisdom both traditions offer humanity
Dialogue: Fostering understanding rather than debate or competition
Context: Understanding each text within its historical and cultural framework

Historical Context of Both Scriptures

Understanding when, where, and how these sacred texts emerged provides essential foundation for meaningful comparison.

The Bhagavad Gita

Time Period: Core teachings likely date to 500-400 BCE, though traditional dating places it around 3000 BCE based on astronomical references in the Mahabharata. Scholarly consensus generally places composition between 400 BCE and 400 CE.

Geographic Origin: Ancient India, specifically the Kurukshetra region (modern-day Haryana, India)

Context: The Gita forms part of the larger Mahabharata epic, appearing in the Bhishma Parva section. It is presented as a dialogue between Lord Krishna (considered an avatara or divine incarnation) and the warrior prince Arjuna on the battlefield before a great fratricidal war.

Structure: 700 verses (shlokas) organized into 18 chapters, each focusing on a specific yoga or spiritual approach. The text synthesizes various philosophical schools including Vedanta, Samkhya, and Yoga.

Cultural Role: Considered one of the Prasthanatrayi (three authoritative texts) of Hindu philosophy, alongside the Upanishads and Brahma Sutras. It serves as a bridge between ancient Vedic wisdom and practical spiritual life.

The Holy Quran

Time Period: Revealed over 23 years, from 610 CE to 632 CE, during the lifetime of Prophet Muhammad (peace be upon him)

Geographic Origin: Arabian Peninsula, primarily in Mecca and Medina (modern-day Saudi Arabia)

Context: Muslims believe the Quran was revealed to Prophet Muhammad through the angel Jibreel (Gabriel) in response to various circumstances facing the early Muslim community. The revelations came gradually, addressing spiritual, moral, legal, and social matters.

Structure: 114 surahs (chapters) of varying lengths, arranged generally from longest to shortest (with exceptions). Contains approximately 6,236 verses (ayat). The text addresses theology, law, narrative, and moral guidance.

Cultural Role: The central religious text of Islam, believed by Muslims to be the literal, uncreated word of Allah. It is considered the final and complete divine revelation, completing and superseding previous scriptures.

The Nature of Revelation

A fundamental difference lies in how each tradition understands the text's relationship to the Divine:

The Quran as Direct Divine Speech: Muslims believe the Quran is the literal, eternal, uncreated word of Allah. It was not composed by Prophet Muhammad but transmitted through him. The original Arabic text is considered the true Quran; translations are understood as interpretations or approximations of the divine message. This understanding influences how the text is approached, memorized, recited, and interpreted.

The Gita as Divine Dialogue: While considered sacred revelation (shruti), the Gita is presented as spoken words of Krishna to Arjuna, then narrated by Sanjaya to the blind king Dhritarashtra, and compiled by the sage Vyasa. The Hindu tradition generally embraces multiple valid scriptures and diverse commentatorial traditions. Different philosophical schools (Advaita, Vishishtadvaita, Dvaita) interpret the same Gita verses in distinct ways, all considered legitimate.

Implications for Interpretation

The Quran is studied with emphasis on linguistic precision in Arabic; Quranic sciences include grammar, rhetoric, and etymology
The Gita welcomes multiple interpretive frameworks and has generated diverse commentaries from various philosophical perspectives
Islamic scholarship follows established methods of exegesis (tafsir) with careful attention to context of revelation
Hindu tradition encourages personal realization and direct experience alongside scriptural study

Concepts of the Divine: Unity and Manifestation

Perhaps the most significant theological difference between these traditions concerns the nature and manifestation of God.

Islamic Monotheism: Tawhid

The Quran presents uncompromising monotheism, known as tawhid - the absolute oneness and uniqueness of Allah. This is the fundamental principle of Islamic theology, so central that the greatest sin in Islam is shirk (associating partners with God).

"Say: He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent."

- Quran, Surah Al-Ikhlas (112:1-4)

Key aspects of Quranic theology:

Transcendence (Tanzih): Allah is utterly beyond human comprehension, without form, body, or physical attributes
No Incarnation: God does not incarnate or take human form; the concept of avatara is incompatible with Islamic theology
No Intermediaries: While prophets convey God's message, every soul has direct access to Allah through prayer and submission
99 Names: Allah's attributes are understood through His beautiful names (al-Asma al-Husna), revealing divine mercy, justice, power, and wisdom
Divine Immanence: While transcendent, Allah is also intimately near: "We are closer to him than his jugular vein" (Quran 50:16)

Gita's Theological Synthesis

The Bhagavad Gita presents Krishna as the Supreme Being who manifests in both personal (saguna) and impersonal (nirguna) aspects. This sophisticated theology allows for both devotional worship of a personal God and philosophical contemplation of ultimate formless Reality.

अहम् आदिश्च मध्यं च भूतानामन्त एव च।

aham ādish ca madhyaṁ ca bhūtānām anta eva ca

"I am the beginning, middle, and end of all beings."

- Bhagavad Gita 10.20

Key aspects of Gita theology:

Both Personal and Impersonal: Krishna reveals himself as both the supreme person (Purushottama) and the formless Brahman underlying all existence
Avatara Doctrine: The Divine descends in various forms to restore dharma: "Whenever dharma declines, I manifest myself" (4.7)
Multiple Valid Forms: Various deities are understood as aspects or manifestations of the one supreme Reality
Immanence and Transcendence: God pervades all existence yet remains beyond it: "I pervade this entire universe in My unmanifested form" (9.4)
Direct Realization: The ultimate goal is not just belief but direct experiential knowledge (jnana) of one's identity with the Divine

Navigating the Difference

This theological divergence represents a genuine difference that cannot be easily reconciled or dismissed. Islamic theology sees the Hindu acceptance of divine forms and incarnation as incompatible with pure monotheism. Hindu philosophy might view Islamic strict transcendence as missing the immanent dimension of divine reality.

However, both traditions share profound agreement on core attributes:

Both affirm one ultimate Reality as the source of all existence
Both present God as all-knowing, all-powerful, and all-merciful
Both teach that God is beyond complete human comprehension
Both emphasize divine compassion and mercy toward sincere seekers
Both see creation as dependent on and sustained by divine will

Core Ethical Teachings: A Comparison Table

Despite theological differences, both scriptures converge remarkably on fundamental ethical principles and moral values.

Ethical Principle	Bhagavad Gita	Holy Quran
Truthfulness	Satya (truth) is a cardinal virtue; truthfulness in speech and being	Sidq (truthfulness) commanded; lying is among the gravest sins
Justice	Dharma requires just action; impartiality even toward enemies	'Adl (justice) commanded even if it harms oneself; no favoritism
Charity	Dana (giving) as duty; giving without expectation of return	Zakat (obligatory charity) and Sadaqah (voluntary charity)
Compassion	Karuna toward all beings; seeing God in everyone	Rahmah (mercy); treatment of orphans, poor, and vulnerable
Self-Control	Control of senses and mind; moderation in all things	Control of desires; patience (sabr); avoiding excess
Humility	Rejecting ego (ahamkara); avoiding pride (mana)	Rejecting arrogance (kibr); humility before God and others
Gratitude	Recognizing all as God's grace; offering results to Divine	Shukr (gratitude) as fundamental attitude; thanking Allah constantly
Forgiveness	Kshama (forgiveness) as divine quality; letting go of revenge	'Afw (pardoning); forgiving those who wrong you

Views on Surrender and Submission to the Divine

Both texts place supreme importance on surrendering to God's will - so central that the very word "Islam" means submission or surrender.

The Gita's Call to Surrender

The Bhagavad Gita's climactic teaching is Krishna's call for complete surrender, known as sharanagati:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of dharma and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."

- Bhagavad Gita 18.66

This verse represents the pinnacle of the Gita's teaching. After elaborating multiple paths (karma, jnana, bhakti yoga), Krishna reveals that ultimate refuge lies in complete surrender to the Divine. This is not passive resignation but active alignment of one's will with divine will.

Components of surrender in the Gita:

Letting Go: Releasing attachment to fruits of action while continuing to act
Trust: Accepting whatever comes as God's will and grace
Refuge: Taking shelter in God alone as ultimate security
Dedication: Offering all actions as worship to the Divine
Love: Surrender rooted in love (bhakti) rather than fear

Islam: The Religion of Submission

The very name "Islam" derives from the Arabic root "s-l-m," meaning surrender, submission, and peace. A "Muslim" is literally "one who submits" to Allah's will. This surrender is the foundation of the entire faith.

"Say: Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims [those who submit]."

- Quran, Surah Al-An'am (6:162-163)

Islamic submission (taslim) means complete acceptance of Allah's sovereignty over all aspects of life. The five daily prayers (salat) themselves are physical embodiments of submission - standing before God, bowing, and prostrating in acknowledgment of His supremacy.

Dimensions of Islamic submission:

Tawhid: Acknowledging Allah's absolute oneness and sovereignty
Tawakkul: Complete trust and reliance on Allah alone
Rida: Contentment and acceptance of divine decree
Taqwa: God-consciousness permeating all actions
Ihsan: Excellence in worship, acting as if seeing Allah

Shared Understanding

Despite different theological frameworks, both traditions recognize surrender as the apex of spiritual life. Both teach that:

Surrender is not weakness but the highest strength
The ego (false self) must be surrendered to realize truth
Surrender must be total, not partial or conditional
Divine grace flows to those who genuinely surrender
Surrender brings inner peace that surpasses understanding
Surrender is an ongoing practice, not a one-time event

Views on Action, Duty, and Divine Will

How should the spiritually committed person engage with worldly duties and responsibilities? Both texts offer profound guidance on integrating spiritual principles with practical life.

Karma Yoga: Action as Worship

The Bhagavad Gita introduces Karma Yoga - the path of selfless action as one of the primary spiritual paths. This teaching emerges directly from Arjuna's crisis: how can a spiritually sensitive person engage in violent warfare?

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

karmaṇy-evādhikāras te mā phaleṣu kadācana
mā karma-phala-hetur bhūr mā te saṅgo 'stv-akarmaṇi

"You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction."

- Bhagavad Gita 2.47

This teaching revolutionizes the understanding of work and duty. Action becomes yoga (spiritual practice) when performed:

Without attachment to results: Doing one's best while releasing control of outcomes
As offering to God: Every action becomes worship when dedicated to the Divine
With right understanding: Recognizing the Divine as the true doer
In service of dharma: Aligning actions with cosmic order and duty
With equanimity: Remaining balanced in success and failure

Islamic Work Ethic: Action as Divine Service

Islam similarly integrates spiritual devotion with worldly responsibility. The concept of ibadah (worship) extends beyond ritual prayer to encompass all life activities performed with proper intention (niyyah) for Allah's sake.

"And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed."

- Quran, Surah Al-Jumu'ah (62:10)

The Quran and Hadith literature emphasize righteous work and fulfillment of responsibilities:

Work as worship: Earning halal livelihood is a form of jihad (striving in Allah's path)
Excellence (Ihsan): Doing quality work as if Allah is watching, because He is
Trust in provision: Working diligently while trusting Allah for results (tawakkul)
Social responsibility: Work benefits not just self but family and community
Ethical boundaries: All work must be within halal (permissible) parameters

Convergence on Faith and Action

Both traditions firmly reject the notion that genuine faith can exist divorced from righteous action. This represents a significant point of convergence.

In the Quran, the phrase "those who believe and do righteous deeds" (الذين آمنوا وعملوا الصالحات) appears repeatedly - over 50 times. Faith (iman) and righteous action (amal salih) are inseparable.

In the Gita, mere theoretical knowledge without practical application is insufficient. Krishna emphasizes that even jnana (knowledge) must culminate in action aligned with dharma.

Both traditions teach that work performed with proper spiritual intention becomes a vehicle for divine connection rather than an obstacle to spiritual life.

Paths to Spiritual Fulfillment

A key difference emerges in how each tradition understands the paths available to spiritual seekers.

Gita: Multiple Yogic Paths

The Bhagavad Gita presents multiple valid paths (margas) or yogas, each suited to different temperaments and capacities:

Karma Yoga (Path of Action): Selfless action as offering to God; suited for those of active temperament

Bhakti Yoga (Path of Devotion): Love and devotion to God; considered the most accessible and powerful path

Jnana Yoga (Path of Knowledge): Discriminative wisdom and self-inquiry; for those of philosophical temperament

Raja Yoga (Path of Meditation): Meditation and mind control; systematic approach to inner transformation

The Gita emphasizes that these paths are not mutually exclusive but complementary. Different chapters emphasize different approaches, yet Krishna indicates that bhakti (devotion) ultimately encompasses and crowns the others.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham

"As people approach Me, so I receive them. All paths lead to Me."

- Bhagavad Gita 4.11

Islam: The Clear Path of Submission

Islam presents one clear path for all humanity: submission to Allah through following the guidance revealed in the Quran and the example (Sunnah) of Prophet Muhammad (PBUH).

The Five Pillars: Islam provides a clear structure of practice:

Shahada: Declaration of faith in Allah's oneness and Muhammad's prophethood
Salat: Five daily prayers facing Mecca
Zakat: Obligatory charity to purify wealth
Sawm: Fasting during the month of Ramadan
Hajj: Pilgrimage to Mecca once in lifetime if able

Islamic Spirituality (Ihsan): Within this framework, spiritual depth (tasawwuf/Sufism) emphasizes:

Purification of heart: Removing spiritual diseases like arrogance, envy, greed
Dhikr: Constant remembrance of Allah
Muraqaba: Meditation on divine presence
Love of God: Cultivating deep love (mahabbah) for Allah

While methods may vary by schools of thought, all Muslims follow the same basic framework of submission through these practices.

Remarkable Similarities in Moral Guidance

Beyond theological differences, both scriptures offer strikingly similar guidance on how to live ethically and compassionately.

Compassion and Mercy

Both traditions emphasize divine compassion and call believers to embody this quality:

Quranic emphasis: 113 of 114 surahs begin with "Bismillah ir-Rahman ir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful). The Quran states: "My mercy encompasses all things" (7:156).

Gita emphasis: Krishna describes himself with the quality of karuna (compassion). The Gita teaches: "They who are free from hatred toward all beings, friendly and compassionate... are dear to Me" (12.13).

Treatment of the Vulnerable

Both texts emphasize special care for those in need:

In Islam: The Quran repeatedly commands care for orphans, the poor, travelers, and the oppressed. Zakat (obligatory charity) is one of the Five Pillars, ensuring wealth circulates to those in need.

In the Gita tradition: Dana (giving) is emphasized as one of the divine qualities. The Gita teaches: "Charity given to a worthy person at the right place and time, without expectation of return, is considered sattvic" (17.20).

Honesty in Speech and Dealings

Truthfulness is cardinal in both traditions:

Quran: "O you who believe, fear Allah and be with those who are truthful" (9:119). Lying is considered a grave sin that damages both character and community.

Gita: Satya (truthfulness) is listed among the divine qualities (16.2). The Gita teaches that speech should be true, pleasant, beneficial, and not agitating (17.15).

Controlling Anger and Desire

Both identify uncontrolled passions as destructive forces:

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati

"From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of intelligence; and from loss of intelligence, one is ruined."

- Bhagavad Gita 2.63

Similarly, the Quran warns: "And when anger comes to one of you, let him keep silent" (Hadith recorded in Ahmad). The Quran teaches controlling anger, desire, and impulses as essential to spiritual health.

Patience in Adversity

Both scriptures teach that difficulties are opportunities for spiritual growth:

Islamic sabr: Patience (sabr) is mentioned over 90 times in the Quran. "Indeed, Allah is with the patient" (2:153). Trials are seen as tests of faith and means of purification.

Gita's equanimity: Krishna teaches: "One who is equal in pleasure and pain, whom these cannot disturb, alone is fit for immortality" (2.15). Difficulties should be met with sama-buddhi (equanimity).

Key Philosophical Differences

Intellectual honesty requires acknowledging genuine differences that cannot be easily reconciled or minimized.

Soul and Afterlife: Reincarnation vs. Resurrection

The understanding of the soul's journey represents one of the most fundamental differences:

Quranic Teaching: Each human soul is created by Allah and lives one earthly life. After death, the soul enters Barzakh (an intermediate state) until the Day of Resurrection (Yawm al-Qiyamah), when all will be raised, judged, and assigned eternally to Paradise (Jannah) or Hell (Jahannam) based on faith and deeds.

"And they say: 'What is there but our life of this world? We die and we live, and nothing destroys us except time.' But they have no knowledge of that; they merely conjecture."

- Quran, Surah Al-Jathiyah (45:24)

Gita Teaching: The atman (soul) is eternal, never born and never dying. It passes through countless bodies in the cycle of birth and death (samsara) according to karma. The ultimate goal is moksha - liberation from this cycle entirely.

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥

na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre

"The soul is never born and never dies. Having come into being once, it never ceases to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain."

- Bhagavad Gita 2.20

These differences have profound implications for how each tradition understands human life, death, moral accountability, and spiritual liberation.

Karma vs. Divine Decree

Related to the above, the mechanisms of moral causation differ:

Karmic Law: The Gita teaches an impersonal law of cause and effect: actions create consequences that must be experienced, often across multiple lifetimes. While Krishna can intervene through grace, the general principle is that one reaps what one sows.

Divine Decree (Qadr): Islam teaches that all events ultimately occur by Allah's will and decree, though humans have genuine moral responsibility for their choices. The Quran balances divine sovereignty with human accountability in ways that have generated sophisticated theological discussions.

Scriptural Authority and Finality

Quranic finality: Muslims believe the Quran is the final, complete revelation from Allah, superseding previous scriptures. Prophet Muhammad is the "Seal of the Prophets" - no prophet comes after him. The Quran contains all essential guidance for humanity.

Hindu pluralism: Hindu tradition embraces multiple valid scriptures (Vedas, Upanishads, Puranas, Itihasas) and does not claim finality. The concept of eternal dharma (sanatana dharma) suggests truth reveals itself progressively through various teachers and texts across ages.

Frequently Asked Questions

What are the main similarities between the Bhagavad Gita and Quran?

Both sacred texts emphasize complete surrender to the Divine, the inseparable connection between faith and righteous action, divine compassion and mercy toward sincere seekers, moral accountability and consequences of actions, the necessity of overcoming ego and selfish desires, and the importance of prayer and remembrance of God. Both promise inner peace through alignment with divine will and emphasize ethical treatment of all people, especially the vulnerable.

How do the Bhagavad Gita and Quran differ in their concept of God?

The Quran presents strict monotheism (tawhid) - Allah is one, transcendent, without form, partners, or incarnation. The concept of shirk (associating partners with God) is the gravest sin. The Bhagavad Gita presents Krishna as the Supreme Being who manifests both personal (saguna) and impersonal (nirguna) aspects, accepts divine incarnation (avatara), and allows for various divine forms as expressions of one ultimate Reality. This represents the most significant theological difference between the traditions.

What does each scripture teach about the afterlife?

The Quran teaches that each soul lives one earthly life, followed by death, an intermediate state (Barzakh), resurrection on the Day of Judgment (Yawm al-Qiyamah), and eternal assignment to Paradise (Jannah) or Hell (Jahannam) based on faith and deeds. The Bhagavad Gita teaches reincarnation (samsara) - the eternal soul (atman) passes through countless bodies according to karma until achieving liberation (moksha) from the cycle of rebirth entirely, transcending both heaven and hell.

Can studying both texts benefit someone's spiritual journey?

Yes, many scholars and spiritual seekers find that respectful comparative study deepens understanding of universal spiritual truths while maintaining commitment to their own tradition. Learning how different cultures and eras have approached fundamental questions about the Divine, morality, and meaning can enrich one's own faith, provide fresh perspectives on familiar concepts, foster interfaith appreciation and dialogue, and contribute to peaceful coexistence in our diverse world.

How do both scriptures connect faith with action?

Both firmly reject faith as mere intellectual belief divorced from ethical conduct. The Gita teaches Karma Yoga - selfless action performed as worship and offering to God. The Quran repeatedly pairs 'iman' (faith) with 'amal salih' (righteous deeds), emphasizing that genuine belief must manifest in moral action - appearing over 50 times in the phrase "those who believe and do righteous deeds." Both teach that work performed with proper intention becomes an act of devotion and worship.

What common ethical values do both texts emphasize?

Both sacred texts emphasize: truthfulness (satya/sidq) and honesty in all dealings, justice ('adl) and fairness even when difficult, compassion (karuna/rahmah) and mercy toward all beings, charity (dana/zakat) and care for the vulnerable, self-discipline and control of desires and anger, humility and rejection of arrogance and pride, patience (dhairya/sabr) in facing life's tests, gratitude (kritajna/shukr) to the Divine, respect for parents and elders, and fulfilling responsibilities with integrity.

Bhagavad Gita vs Quran: A Bridge Between Sacred Traditions