Zakir Naik in his discussion with Sri Sri Ravishankar of The Art of Living, in Television, said that the Right Veda mentions Muhammad. And this was picked up by Islamic sites and Secular Indians who try to to justify everything that insults Sanatan Dharma went overdrive and have posted information on the web, justifying Zakir Naik.

Naik is a pseudo Hindu scholar and quotes non existent verses and chapters in Vedas. There are many like him. They assume that people would be so awestruck that they will not check the referred source. His knowledge of Hinduism is so great that he clubs Vedas and Purans together! To add to his scholarship he peppers his talks with his reference to Smriti and says they lack the authority of Vedas, which is is true. Because of this selective facts he gains credibility.

Convinced of his scholarship, many a site went on stating that Muhammad is mentioned in Sama Veda, Atharva Veda!

Vedas contain only prayers and no history as it is found in Puran. We infer information about persons or events only when the circumstances when a Mantra is revealed or when or how a Ritual is performed.

I am providing such great Findings and the actual text of the referred Mantras. Translation is also provided. Please visit the links which are provided as source for Mantra Text .

I will write more on other points which state that Islam is found in Hinduism.

The main points mentioned in the Kuntap Suktas i.e. in Atharvaveda book 20 Hymn 127 verses 1-13 are:Mantra 1
He is Narashansah or the praised one (Muhammad). He is Kaurama: the prince of peace or the emigrant, who is safe, even amongst a host of 60,090 enemies.

Mantra 2
He is a camel-riding Rishi, whose chariot touches the heaven.

Mantra 3
He is Mamah Rishi who is given a hundred gold coins, ten chaplets (necklaces), three hundred good steeds and ten thousand cows.

Mantra 4
Vachyesv rebh. ‘Oh! ye who glorifies’…

The original and Griffith translation of the Sukta below. This one, in reality, glorifies the rule of a king Kaurama.

इदं जना उप श्रुत नराशंस स्तविष्यते ।
षष्टिं सहस्रा नवतिं च कौरम आ रुशमेषु दद्महे ॥१॥
उष्ट्रा यस्य प्रवाहणो वधूमन्तो द्विर्दश ।
वर्ष्मा रथस्य नि जिहीडते दिव ईषमाणा उपस्पृशः ॥२॥
एष इषाय मामहे शतं निष्कान् दश स्रजः ।
त्रीणि शतान्यर्वतां सहस्रा दश गोनाम् ॥३॥
वच्यस्व रेभ वच्यस्व वृक्षे न पक्वे शकुनः ।
नष्टे जिह्वा चर्चरीति क्षुरो न भुरिजोरिव ॥४॥
प्र रेभासो मनीषा वृषा गाव इवेरते ।
अमोतपुत्रका एषाममोत गा इवासते ॥५॥
प्र रेभ धीं भरस्व गोविदं वसुविदम् ।
देवत्रेमां वाचं स्रीणीहीषुर्नावीरस्तारम् ॥६॥
राज्ञो विश्वजनीनस्य यो देवोमर्त्यामति ।
वैश्वानरस्य सुष्टुतिमा सुनोता परिक्षितः ॥७॥
परिछिन्नः क्षेममकरोत्तम आसनमाचरन् ।
कुलायन् कृण्वन् कौरव्यः पतिर्वदति जायया ॥८॥
कतरत्त आ हराणि दधि मन्थां परि श्रुतम् ।
जायाः पतिं वि पृच्छति राष्ट्रे राज्ञः परिक्षितः ॥९॥
अभीवस्वः प्र जिहीते यवः पक्वः पथो बिलम् ।
जनः स भद्रमेधति राष्ट्रे राज्ञः परिक्षितः ॥१०॥
इन्द्रः कारुमबूबुधदुत्तिष्ठ वि चरा जनम् ।
ममेदुग्रस्य चर्कृधि सर्व इत्ते पृणादरिः ॥११॥
इह गावः प्र जायध्वमिहाश्वा इह पूरुषाः ।
इहो सहस्रदक्षिणोपि पूषा नि षीदति ॥१२॥
नेमा इन्द्र गावो रिषन् मो आसां गोप रीरिषत्।
मासाममित्रयुर्जन इन्द्र मा स्तेन ईशत ॥१३॥
उप नो न रमसि सूक्तेन वचसा वयं भद्रेण वचसा वयम् ।
वनादधिध्वनो गिरो न रिष्येम कदा चन ॥१४॥

1Listen to this, ye men, a laud of glorious bounty shall be sung.
Thousands sixty, and ninety we, O Kaurama, among the Rusamas have received.
2Camels twice-ten that draw the car, with females by their side, he gave.
Fain would the chariot’s top bow down escaping from the stroke of heaven.
3A hundred chains of gold, ten wreaths, upon thee Rishi he bestowed,
And thrice-a-hundred mettled steeds, ten-times-a-thousand cows he gave.
4Glut thee, O Singer, glut thee like a bird on a ripe-fruited tree.
Thy lips and tongue move swiftly like the sharp blades of a pair of shears.
5Quickly and willingly like kine forth come the singers and their hymns:
Their little maidens are at home, at home they wait upon the cows.
6O Singer, bring thou forth the hymn that findeth cattle, findeth wealth.
Even as an archer aims his shaft address this prayer unto the Gods.
7List to Parikshit’s eulogy, the sovran whom all people love,
The King who ruleth over all, excelling mortals as a God.
8’Mounting his throne, Parikshit, best of all, hath given us peace and rest,’
Saith a Kauravya to his wife as he is ordering his house.
9’Which shall I set before thee, curds, gruel of milk, or barley-brew?’
Thus the wife asks her husband in the realm which King Parikshit rules.
10Up as it were to heavenly light springs the ripe corn above the cleft.
Happily thrive the people in the land where King Parikshit reigns.
11Indra hath waked the bard and said, Rise, wander singing here and there.
Praise me, the strong: each pious man will give thee riches in return,
12Here, cows! increase and multiply, here ye, O horses, here, O men.
Here, with a thousand rich rewards, doth Pūshan also seat himself.
13O Indra, let these cows be safe, their master free from injury.
Let not the hostile-hearted or the robber have control of them.
14Oft and again we glorify the hero with our hymn of praise, with prayer, with our auspicious prayer.
Take pleasure in the songs we sing: let evil never fall on us.

Reference and citations.

Kuntap Sukt are sections in the twentieth chapter of the Atharva Veda. These are read every year in big assemblies in prayers and where sacrifices are offered. Seventeen leading pandits assemble annually to recite these mantras (verses) with great devotion. Kuntap Sukt are mentioned in several most ancient Hindu books – Aitreya Brahmana, Kaushitki Brahmana, Gopath Brahmana, Shankhayana Shraut Sutar, Ashvlayana Shraut Sutar, and Vaitan Sutar.

The word Kuntap means to consume sin and misery, and it is composed from Kuh (sin and misery) and tap (to consume). The word Kuntap also means the ‘hidden glands in the abdomen,’ inferring the true meaning to be revealed only to those who are able to develop sufficient insight. As a comparison, Makkah (Mecca) is called the mother of towns (Umm al Qura) or the navel of the earth. Dr. Vidyarthi shows that the word Kuntap is derived from Bakkah (Makkah). In the analysis of Sanskrit and Arabic words having the same meaning such as in the preceding Table, the word ‘b’ in Arabic is used as ‘p’ in Sanskrit (in our times, one example is that of soft drink Pepsi; it is written and pronounced as Bebsi in the Arab world). A certain ‘t’ in Arabic becomes silent and pronounced as h depending on its position in that word (see Table 3, below). For example, ‘tun’ in Medinatun is replaced by h when pronounced (both t and n are dropped). Further, many Sanskrit words having parallel in Arabic are written backwards (see Table 2, above). Thus one can see the similarity between the word Kuntap and Bakkah (each containing letters k, n, t, p). Dr. Vidyarthi further demonstrates from the context of prophecies that Kuntap in fact refers to Ka’bah and Makkah (Mecca). Interestingly, the words Bakkah and Ka’bah use the same root words.’

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