In Myanmar, there is a deeply rooted concept known as The Five Infinite Objects of Veneration (Ananta Nga Par). This group comprises the Buddha, the Dhamma (his teachings), the Sangha (the monastic community), Parents, and Teachers. They are grouped together because the gratitude owed to them is considered immeasurable and infinite. As Muslims living side-by-side with our Buddhist neighbors in Myanmar, we generally understand that performing the traditional act of bowing down or prostrating (shiko or gadaw) to another person conflicts with Islamic tenets. However, a common misunderstanding arises when it comes to "receiving" that bow; some mistakenly believe it is perfectly fine since they are not the ones doing the bowing.
This situation frequently involves Muslim teachers. When their Buddhist students attempt to show traditional respect by bowing down to them, these teachers often worry that refusing or stepping away would seem deeply offensive or impolite. Consequently, they reluctantly accept the gesture and even offer blessings in return. While this may seem like a polite social compromise, Islamic jurisprudence dictates that no created being has the right to accept an act of physical prostration from another human. Prophet Muhammad (peace be upon him) clearly stated:
"It is not permissible for a human being to prostrate to another human being." (Ahmad)
A powerful example of this can be found in the actions of the Prophet’s companion, Mu'adh ibn Jabal. Upon returning from Syria, Mu'adh prostrated before Prophet Muhammad (pbuh) out of immense love and respect. The Prophet immediately corrected him, saying:
"Do not do this. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded a wife to prostrate to her husband." (Ibn Majah)
This Hadith confirms that even when the underlying intention is purely to show deep respect and honor, physical prostration between humans is strictly forbidden in Islam. Therefore, for a Muslim teacher to comfortably accept such a bow—or worse, to internally view oneself as a deserving member of the Five Infinite Objects—is a significant spiritual error born out of a lack of religious awareness.
Growing up in a predominantly Buddhist society like Myanmar naturally means that its cultural and social norms will influence us. However, while we respect and participate in local civic culture, we must not blur religious boundaries by importing distinct faith rituals into our Islamic practice. Islam holds parents and teachers in incredibly high esteem, but it strictly draws the line at elevating them to a status reserved for the Creator alone. As Allah commands in the Holy Quran:
"Worship Allah and associate nothing with Him, and to parents do good..." (Surah An-Nisa, 4:36)
Regrettably, this misunderstanding isn't confined to ordinary citizens; it subtly exists even among some religious leaders and Islamic scholars (Alims). If a scholar puts on traditional long robes (jubbah) or carries themselves with even a mustard seed's worth of arrogance—intending to signal that they belong to an elite, elite monastic-like class superior to the common folk (Awam)—it becomes a serious spiritual failing. Prophet Muhammad (pbuh) warned:
"He who has in his heart the weight of a mustard seed of pride (Kibr) shall not enter Paradise." (Sahih Muslim)
Islam is inherently built upon the foundation of a classless society. We see this vividly during our five daily prayers (Salah). Whether you are a ruler, a minister, a soldier, a working-class citizen, or a highly learned religious scholar, all social distinctions completely vanish. Everyone stands together in identical rows—shoulder-to-shoulder and foot-to-foot—bowing and prostrating as absolute equals before the Creator behind a single leader (Imam).
If we are required to stand as equals before God, it is deeply contradictory to assume the posture of an "elite class" over ordinary people in daily life. This misplaced pride sometimes shows up even in basic greetings. For instance, when a scholar subtly waits and expects others to initiate the Islamic greeting of peace (Salam)—even in situations where the scholar should be the one to offer it first—it is a clear byproduct of internal arrogance.
A Practical Solution
Muslim educators and community members in Myanmar can easily navigate this delicate cultural intersection with empathy and clarity. Notably, there is a beautiful, highly respectful evolution in how contemporary Buddhist youth handle apologies or show deference. Instead of fully prostrating onto the floor, they will often press their palms together in a prayer-like gesture (anjali mudra), keeping their hands below chin level, to politely ask for forgiveness for any shortcomings. This is a wonderfully gracious compromise that preserves mutual respect without crossing religious boundaries.
When Buddhist students prepare to show respect, a Muslim teacher can gently raise a hand to stop them from kneeling, ask them to stand, and accept their gesture with a warm smile, explaining:
"In my religious faith, we only bow down to the ground before God Almighty. However, I deeply appreciate and wholeheartedly accept your respect, love, and kind intentions through your folded hands."
By handling the situation this way, teachers can steadfastly uphold their religious principles while simultaneously presenting a beautiful, gentle, and practical example of Islamic manners (Dawah) to their neighbors.
Aung Myo Lwin @ Agga
(One who frequently accepted such prostrations in the past)
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