Islam and Budhism

[syilla]

Human Being

Islam explains that a human being is made up of the physical-material, the spiritual-emotional and the rational-intellectual components. The Qur‘an narrates how God molded the first man, Adam (peace be upon him), from a type of clay (the physical-material component), breathed life into him (the spiritual-emotional component) and taught him the names of things (the rational-intellectual component). Thus in Islam, a human being is defined as a being who has the combination of all these three components – the physical-material, the spiritual-emotional and the intellectual-rational components. As such, a human being will have needs and wants for the physical-material, as in food, family, shelter, and material facilities; for the spiritual-emotional, as in spirituality, religion, sentiments and relationships; and the rational-intellectual, as in understanding, learning, knowledge and scholarship.

Thus In Islam, a wholesome and healthy development of a person should encompass growth and development on all these three components, and if more emphasis is given to one only or two only of the components, then the growth will not be holistic but lopsided, which will result in an imbalanced personality. An imbalanced personality will be an unhealthy and an unhappy personality, restless and ill at ease with himself or herself, as well as with all others. Moreover, such a person can also be destructive in nature, inwardly as against himself, translated into the forms of alcoholism, drug addiction, excessive smoking, or even suicides; or outwardly as against others as in the forms of aggression, violence, exploitations, oppressions, etc.

In Buddhism, a human being is perceived to be made up of five components i.e. the skanda, namely that of the body (rupa), perception (jamjna), feelings (vedana), instinct (samkharas), and consciousness (vijnana). Furthermore, Buddhism rejects the concept of soul, or at least regards the soul as unreal or as a non-reality (anatta); it however, upholds the concept of the self.

Although the skanda cannot be identified on a point of one-to-one basis with the human components in Islam, still a component may be similarly explained by the two religions. For example, the body (rupa) may be identified to the physical-material component in Islam, whereas the feelings (vedana) and instinct (samkharas) may be compared to the spiritual-emotional component in Islam, and the perception (jamjna) and consciousness (vijnana) to that of the rational-intellectual component.

Based on these human components and concepts, Buddhism has also developed the concept of wisdom (prajna), morality (sila) and meditative mind (samadhi). Thus for the Buddhists too, a human being should develop himself to attain wisdom, good morality and a meditative mind and these should likewise be translated into social conduct and social life.

Code of Morality

Despite the differences in understanding on what a human being is composed of, both Islam and Buddhism, however, emphasize on responsibility and accountability of a person. Every person is made responsible and accountable for his or her actions and deeds, thought and words, and these will result in his or her position and status in the next life. It is remarkable too that what constitute as good and bad behavior, and what as good and bad values are similar, not only between Islam and Buddhism, but also with other religions.

In Islam, the codes of behavior or morality are reflected in the shari‘ah. In particular, the hudud (penal code) of the shari‘ah, has murder, adultery, robbery, consumption of alcohol (intoxicants) and apostasy as major crimes. Other crimes include all forms of violence and brutalities, rapes and abuses, oppressions and victimization, cheating and swindling, to name a few. All crimes also tantamount to sins in Islam and thus entail both a religious and a social sanction, punishable both in this world through the worldly or governmental authorities, as well as retributions in the next life. Whereas with regards to the next life, sincere repentance may be sufficient to annul the punishment, however, in this world, these crimes are to be punished regardless of repentance. This is in order to safeguard the well-being, security and interest of public life.

In Buddhism, this moral code is reflected in the Ten Precepts, five of which are applicable for all while the other five are exclusively for the monks. Forbidden to one and all are killing, stealing, unchaste conduct, lying, and intoxicants. For the monks, they are also prohibited from having meals outside the proper time, entertainments, decorations, luxuries and wealth. Likewise, Buddhism also abhors and repulses all that are bad and evil. Unlike Islam, however, punishments to the crimes are left for worldly authorities. The monks can also be given sanctions for misbehavior by fellow monks of the Sangha (monastery) and this may entail a de-robe, i.e., taking off their status as a monk.

Accountability and responsibilities in both Islam and Buddhism are not just a this-life affair since what are sown in this life will be reaped in the next life. For Islam, this will be in the form of retributions – good deeds will lead to Paradise and bad deeds will lead to Hell. For Buddhism, these deeds will be translated into the status of a person’s rebirth – a higher or a lower rebirth. Thus although Islam and Buddhism are radically different in the conception of the next life, still the status of the next life is very dependent upon the person’s performance in the present life. Hence both religions look at life as meaningful and should be lived correctly and properly. Living entails personal responsibilities to one’s self as well as social responsibilities to others. Thus, both Islam and Buddhism give serious attention to the nurturing of a good person. Islam, in particular, spells out social responsibilities very clearly and thus firmly puts socio-politico-economic matters as part and parcel of religion and religious life.

Closing Remarks

It is clear therefore, in the cases of Islam and Buddhism the faith-items are radically different but at the level of ethics and value systems, similarities do exist abundantly. It is therefore along the line of ethics, and in particular on universal humanistic values and social responsibilities that Muslims and Buddhists can work together for peace and a harmonious pluralistic living. The formulas for this are found from within each religion. It is advisable therefore for all parties who desire peace and harmony to extract from within their very own religion those elements or items or injunctions that denotes and conjure peaceful social life. Best wishes to all.

Prepared by:

KAMAR ONIAH KAMARUZAMAN (Ph.D)

Associate Professor of Comparative Religion

International Islamic University Malaysia.

23rd June 2006

http://www.inebnetwork.org/en/content/view/22/18/1/4/

[north_malaysian]

IIUM!!! :okay:

I wonder what happened to IIUM graduates of Comparative Religion.:?

<--------------- the pic on my avatar is IIUM!!!

[syilla]

Professor Kamah Oniah Kamaruzaman, Islamic University of Malaysia

Professor Kamah Oniah Kamaruzaman, known as "Kamar", is a Malaysian Muslim actively involved in interfaith dialogues and works, at home and abroad. She is deeply disturbed by the sporadic violence and atmosphere of restlessness across the world. She visualizes a world at peace with itself and human beings living together in the spirit of human family-hood.
She is a founding member and Regional Representative for Australasia of The World Council of Muslims on Interfaith Relation (WCMIR) as well as a founding member of the World Council of Spiritual and Religious Leaders. She also participates in the Parliament of World Religion. Locally, among others, she is a Co-Director of the Malaysian Interfaith Network (MIN) and is especially involved with Muslim Youth Outreach programs.

She has published a number of works pertaining to Muslim scholarship in comparative religion and on interfaith dialogues and engagements. She has given numerous lectures on Islam as well as other religions, home and abroad, to Muslims and non-Muslim audiences. She believes that education should move from producing "hollow beings" to producing "fulfilled beings" - for to be objective and scientific, she feels, surely does not entail one having to be hollow and spiritually vacant.

Professor Kamah Oniah Kamaruzaman is currently an Associate Professor at the International Islamic University of Malaysia. Her field of specialization is Comparative Religion. She obtained her first degree, in English Studies, from the University of Malaya, her MA in Comparative Religion from Temple University, Philadelphia, USA, and her Ph.D. in Islamic Thought and Civilization from ISTAC, of the International Islamic University Malaysia.

http://www.ncec2006.com/highlights.a...sityofMalaysia

[north_malaysian]

All Muslim students in IIUM must take comparative religion subject for "Usrah programme" for one semester, even have an exam on that subject.....maybe she prepared our Comparative Religion syllabus... it's simple to understand and not hostile towards other religions.

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[nishom]

Buddhism has certain aspects that you could ascribe to Allah, or in general to God, but doesn’t put them all together under one term.

However, Buddhism doesn’t assert some principle or reality completely beyond or separate from us and our universe in a transcendental dualistic manner.

The highest principle in Buddhism that unites everything is "voidness." Voidness refers to the fact that nothing exists in impossible, fantasized ways, truly independent from everything else, but that all beings and things arise interdependently on one another.

If you speak in terms of voidness, it’s not separate from us or our world, although some Tibetan traditions speak of it as beyond words and concepts. Because all creatures and the environment are interdependent, one must have concern and compassion for all others. The quality of compassion is not separate or beyond, but innate in everyone.

[Trumble]

It is clear therefore, in the cases of Islam and Buddhism the faith-items are radically different but at the level of ethics and value systems, similarities do exist abundantly. It is therefore along the line of ethics, and in particular on universal humanistic values and social responsibilities that Muslims and Buddhists can work together for peace and a harmonious pluralistic living.

Can't argue with that, or indeed anything else. An excellent article.

[QuranStudy]

Buddhism isnt even a religion. It's merely a set of guideline on how to carry out life. No wonder why Buddhism is so flexible.

[Trumble]

Buddhism isnt even a religion.

It most certainly is. It is just not a theistic one, and theism is not required by the definition (although whether there has ever been a truly satisfactoy definition of "religion" is debatable). The Buddhist perception of the universe requires no conception of a God, at least in the Judeo/Christian/Islamic sense.

It's merely a set of guideline on how to carry out life.

So is Islam. The only difference is the supposed source of those guidelines.

[QuranStudy]

It most certainly is. It is just not a theistic one, and theism is not required by the definition (although whether there has ever been a truly satisfactoy definition of "religion" is debatable). The Buddhist perception of the universe requires no conception of a God, at least in the Judeo/Christian/Islamic sense.

A religion is defines as belief in a supernatural power. Buddhism is as much of a religion as Confucianism.

So is Islam. The only difference is the supposed source of those guidelines.

Well, a flexible religion isnt a bad thing. They spread easilly.

[Vaseline]

Buddhism is not a religion, but rather a belief system. There is a difference between the two and it is important to differentiate Buddhism from "religion" (as QuranStudy said, belief in supernatural power which is not what Buddhism is about).

I had the pleasure of studying Buddhism as one of my core topics last year. Beautiful belief system, right up with Islam.

[QuranStudy]

Buddhism is not a religion, but rather a belief system. There is a difference between the two and it is important to differentiate Buddhism from "religion" (as QuranStudy said, belief in supernatural power which is not what Buddhism is about).

I agree. You can literally be a Buddhist and a Muslim simultaneously.

[Vaseline]

I agree. You can literally be a Buddhist and a Muslim simultaneously.

I would say only to a certain extent.

[InToTheRain]

So is Islam. The only difference is the supposed source of those guidelines.

I wouldn't say Islam is "flexible" as there are boundaries, rules and regulations set by Allah(SWT) on a muslim which they can't be transgress.

Trumble, from what I understand Budhism doesn;t believe in the concept of God is this correct?
Do budhists believe in Karma?

Peace

[Trumble]

Buddhism is not a religion, but rather a belief system

Rubbish. I disagree, obviously,and indeed find that position rather arrogant. From the perspective of an academic (Western) religious studies viewpoint on Buddhism you my have a vaguely arguable point but from an experiential point of view (the most important by a mile when it comes to religion) saying Buddhism is not a religion is ignorant nonsense. It has every aspect that any serious definition of religion must include, including "belief in a supernatural power", as long as that is not taken to mean a "God". The vast majority of Buddhists themselves consider Buddhism to be a religion just as much as a philosophical system.

I agree. You can literally be a Buddhist and a Muslim simultaneously.

No you can't. You might be able to practice certain Buddhist techniques, such as meditation, but you cannot whole-heartedly take part in any muslim devotional activity as a Buddhist, or Buddhist devotional activity as a muslim. Such activity is actually part of all the mainstream Buddhist traditions. Quite apart from which, the basic beliefs are totally contradictory even if the way of life instructed is similar.

Trumble, from what I understand Budhism doesn;t believe in the concept of God is this correct?

Correct, although I would emphasise that should be the concept of God in the Judeo/Christian/muslim sense. There are other concepts of God.

Do budhists believe in Karma?

Yes, although the term is used rather differently by Buddhists and Hindus.

[Muezzin]

Yes, although the term is used rather differently by Buddhists and Hindus.

How so? Is it a sort of 'what goes around comes around' philosophy? Though I might be getting the Hindu concepts of Karma and Dharma mixed up.

[QuranStudy]

Rubbish. I disagree, obviously,and indeed find that position rather arrogant. From the perspective of an academic religious studies viewpoint on Buddhism you my have a vaguely arguable point but from an experiential point of view (the most important by a mile when it comes to religion) saying Buddhism is not a religion is ignorant nonsense. It has every aspect that any serious definition of religion must include, including "belief in a supernatural power", as long as that is not taken to mean a "God". The vast majority of Buddhists themselves consider Buddhism to be a religion just as much as a philosophical system.

A religion is defined as a belief in a higher being. Who is the Buddhist god?? There is none! Hence, it's not really a religion. It's like Conficianism.

No you can't. You might be able to practice certain Buddhist techniques, such as meditation, but you cannot whole-heartedly take part in any muslim devotional activity as a Buddhist, or Buddhist devotional activity as a muslim. Such activity is actually part of all the mainstream Buddhist traditions.

I have read the Eight-fold Noble Path, and most (if not all) are doable by Muslims.

Correct, although I would emphasise that should be the concept of God in the Judeo/Christian/muslim sense. There are other concepts of God.

So is Buddhism atheistic??

[Trumble]

A religion is defined as a belief in a higher being. Who is the Buddhist god?? There is none! Hence, it's not really a religion. It's like Conficianism.

It's defined that way by you, not by me or (as Vaseline will no doubt confirm) by any serious student of academic religious studies. Religion is, actually, a very hard thing to define while avoiding obvious absurdities. Excluding Buddhism is one such absurdity. Actually, your definition is pretty absurd. Imagine an infant stranded alone on a desert island, where he grows up. One day, the thought pops into his head that there must be a higher being, and he believes it. Does he have a "religion" in any meaningful sense, that could be recognised as such by any observer?

I have read the Eight-fold Noble Path, and most (if not all) are doable by Muslims.

Exactly my point. The Noble Eightfold Path is 'merely' a set of instructions on how to live. It is not Buddhism, but 'only' the last of the Four Noble Truths that come closest to representing it. It is a means to the end that is Buddhism.

Saying that someone is a Buddhist because they follow the Eightfold Path is like saying someone is Jewish because they follow the Ten Commandments.

So is Buddhism atheistic??

A provisional yes, although not actively so in the sense you would consider the term in relation to Western atheistic philosophy. The concept wouldn't bother a Buddhist too much as long as he didn't get hung up on it, and many Buddhist mythologies acknowledge "gods" of some sort. The essential difference, though, is that they are subject to the same laws of cause and effect as every other sentients. That obviously isn't true of the God of Christianity or Islam.

[QuranStudy]

It's defined that way by you, not by me or (as Vaseline will no doubt confirm) by any serious student of academic religious studies. Religion is, actually, a very hard thing to define while avoiding obvious absurdities. Excluding Buddhism is one such absurdity.

According to Webster dictionary definition of religion, Buddhism is not a religion. Confucianism is not a religion. How come Buddhism is a religion while Confucianism is not?

A provisional yes, although not actively so in the sense you would consider the term in relation to Western atheistic philosophy. The concept wouldn't bother a Buddhist too much as long as he didn't get hung up on it, and many Buddhist mythologies acknowledge "gods" of some sort. The essential difference, though, is that they are subject to the same laws of cause and effect as every other sentients. That obviously isn't true of the God of Christianity or Islam.

What do Buddhists belive will happen after death? Nothing??

[Trumble]

According to Webster dictionary definition of religion, Buddhism is not a religion. Confucianism is not a religion. How come Buddhism is a religion while Confucianism is not?

Can you please produce this seemingly feeble definition? Surely you agree something like

a personal set or institutionalized system of religious attitudes, beliefs, and practices

is far more useful and accurate? I can produce more if you like, that don't require belief in God or gods.

As to Confucianism, I would argue that it lacks the spiritual aspect of Buddhism, that "belief in a higher power" if you like. A far more relevant comparative from China would be not Confucianism, but Daoism.

What do Buddhists belive will happen after death? Nothing??

That on death, the person dies. Aspects of them may continue through "rebirth" as a consequence of the laws of cause and effect until, eventually, such causes, effects and consequences are eliminated and rebirth no longer occurs. There is no conception of an "afterlife" in the muslim sense; the objective of Buddhism is to extinguish the individual ego-personality as a means to ending suffering, not seeking for it to endure eternally which would perpetuate such suffering.

[QuranStudy]

a personal set or institutionalized system of religious attitudes, beliefs, and practices

How can you use the word "religious" if the definition of "religion" itself is unsettled?

That on death, the person dies. Aspects of them may continue through "rebirth" as a consequence of the laws of cause and effect until, eventually, such causes, effects and consequences are eliminated and rebirth no longer occurs. There is no conception of an "afterlife" in the muslim sense; the objective of Buddhism is to extinguish the individual ego-personality as a means to ending suffering, not seeking for it to endure eternally which would perpetuate such suffering.

So after death, it's all over?

[Trumble]

How can you use the word "religious" if the definition of "religion" itself is unsettled?

An excellent question, to which there isn't yet a satisfactory answer! Using what is obviously a totally unsatisfactory alternative definition is not such an answer. Would you say that any "religious" practice must involve belief in a God? I could put on robes, or swing incense burners, or chant, or sing hymns. All "religious" activities, but no belief in God is required. Same with "religion".

So after death, it's all over?

Only for a Buddha. What you need to understand is that in Buddhist terms "all over" is exactly what is most desirable. It is only constant attachment, clinging, to things, ideas and concepts that causes suffering. The idea of an afterlife is perhaps the ultimate example of such an attachment - a total rejection of the idea that the individual ego-entity might cease to exist. It is a manifestation of fear of death, really. Buddhists strive TO eliminate that individual ego-entity, not preserve it.

[QuranStudy]

Only for a Buddha. What you need to understand is that in Buddhist terms "all over" is exactly what is most desirable. It is only constant attachment, clinging, to things, ideas and concepts that causes suffering. The idea of an afterlife is perhaps the ultimate example of such an attachment - a total rejection of the idea that the individual ego-entity might cease to exist. It is a manifestation of fear of death, really. Buddhists strive TO eliminate that individual ego-entity, not preserve it.

If it's all over for a Buddha after he/she dies, then how come Buddhists care so much about ending sufferring in this world. Shouldnt they be enjoying every moment of their life since they dont have to worry about the afterlife??

Would you say that any "religious" practice must involve belief in a God? I could put on robes, or swing incense burners, or chant, or sing hymns. All "religious" activities, but no belief in God is required. Same with "religion".

I understand now. Thanks.

[Vishnu]

Shouldnt they be enjoying every moment of their life since they dont have to worry about the afterlife??

Maybe they have morals and actually care for things other than 'enjoyment'.

[wilberhum]

If it's all over for a Buddha after he/she dies, then how come Buddhists care so much about ending sufferring in this world. Shouldnt they be enjoying every moment of their life since they dont have to worry about the afterlife??

Is this back to morals again? No god = no morals. No after like = no morals.
Is “Judgment Day” the only thing that stops you from committing every evil act?

[QuranStudy]

Is this back to morals again? No god = no morals. No after like = no morals.

Very accurate and to the point. However, Buddhists do have morals (unlike atheists).

Is “Judgment Day” the only thing that stops you from committing every evil act?

Most.

[Trumble]

If it's all over for a Buddha after he/she dies, then how come Buddhists care so much about ending sufferring in this world. Shouldnt they be enjoying every moment of their life since they dont have to worry about the afterlife??

If by "enjoying every moment of their life" you mean essentially hedonistic pleasure, no. That creates and builds on attachments, and with such attachments rebirth and failure to escape the Wheel of suffering is inevitable. Only by living as a Buddha can you become one... or even take steps in that direction. Quite apart from which, are you suggesting that a life of simple needs, peaceful thoughts and compassion towards other beings cannot be "enjoyable"?

[QuranStudy]

Quite apart from which, are you suggesting that a life of simple needs, peaceful thoughts and compassion towards other beings cannot be "enjoyable"?

I was referring to a typical atheistic lifestyle. (one with no moral restrictions).

[snakelegs]

syilla,
thanks for posting this article. it is one of the best posts i've seen in this section because it truly is about comparitive religion.
if we focus more on what we have in common than what divides us, it would produce a giant leap in tolerism.
and trumble, thanks also for your comments.
reps to both of you!

[InToTheRain]

Hi trumble,

Can you clarify how the karma system works in your belief, add as much detail as possible :D

[north_malaysian]

Trumble,...

I just watch the story of a boy claiming he's Buddha. He's fasting for six years ... his name is Ram Bomjan , native of Nepal. I've seen many Buddhist worshipping him .... can he be the future Buddha?:rollseyes

[Zulkiflim]

Salaam,

For me buddhism and buddha is a great story ..

But personally i find that a religion that started wiht a man who abandoned his own wife and kid is just a terrible starting point.

I ahve had many enocuter with buddhist and in our discussion they admit they never see it from that perspective but admit that given today context it is an abomination to leave one wifea nd son for one own path.

But they say it is what came form the loss,is nirvana and salvation and an end of the cycle for all of mankind.

But i say,the furit are what is taught but again,does it liberate the father and son ,wife and husband?
Sadly no.
IMO..

[Trumble]

Hi trumble,

Can you clarify how the karma system works in your belief, add as much detail as possible :D

Thinking about it (at some length), its probably better to keep it simple rather than add too much detail. Firstly there's a big risk of "not seeing the wood for the trees", and secondly I make no claims for being an expert on the fine points of the concept!

In Buddhism, karma is simply intentional activity.

The 'intentional' is essential. What is important is not so much the actions themselves as the thought processes leading to them, and indeed even un-acted upon thoughts have karmic consequences. For example, if I were accidently (not just carelessly) to step on a bug, no karmic consequence. If I decided to stomp on the bug, but it flew off before I could, there is karma even in the absence of any actual stomping.

Karma is always accompanied by its counterpart, vipaka , which simply means the consequence(s) of karmic action. Every karmic action has consequences. That's where "rebirth" comes in. What is reborn is not a "soul" - Buddhism acknowledges no such thing, only a transient and illusory individual ego-entity - but the inevitable appearance of the effects of the karmic action of the deceased manifested in a new being.

As I said, I believe the Hindu and Jain conceptions of karma are rather different. Rather than risk misrepresentation, maybe one of our Hindu posters could explain their take on karma ?

[Zulkiflim]

Salaam,

my favourite Buddhist sayin is..


When you see the leaves of a tree swaying,,,does the leaves move or your mind..

The answer is Your Mind

Hope you guys understand..
Perspective is everything and we must all learn new things.Inshallah