RELS 131S Introduction to World Religions

Final Essay
On Tools of Comparison between Islam and Buddhism

Instructor: Dr. Danielle Lefebvre

Student Name: Abdalla Elraghy Student Number: 554 - 7858

When a normal person tries two different cakes, he will normally attempt to conduct a usually informal, comparison between the tastes, colours and even odours of the two cakes. Such a simple scenario is an example of the general human tendency to compare as a part of the normal everyday life. This tendency of course is not limited to food quality but rather to almost all frameworks of human activities such as culture, language and without a doubt religion. In fact, not seeing similarities and differences i.e. comparing, entails only undifferentiated chaos, isolated facts and unrelated data1. This paper will deal with comparing religions, and it will be in an academic sense where the goal is to discuss the applicability and usefulness of some comparison tools and not in a believers sense where the ultimate goal often is to find the truth. In particular, I will conduct a comparison between Buddhism and Islam using two tools of comparison, namely Theology and Spirituality and Mysticism. Before proceeding it is worth mentioning that I deliberately chose these two tools based on my intuition that the first tool is poor and the second is strong when it comes to comparing these two religions. Even though this sounds unscientific, the choice of the tools has no significant effect on the quality and type of analysis one might do since it is an argument as well. But a conclusion that agrees with an intuition based on academic analysis will provide two advantages in this particular case. First, after the paper is finished another question will arise that is Why was my

John Hinnels, ed., The Routledge Companion to The Study of Religion, 2nd ed., (New York, Routledge, 2010), 225.

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intuition correct/wrong? which stimulates further analysis. Second, I argue that a paper presenting two strong tools provides less insight than a paper that presents a strong tool and a weak one, because it might help us to understand and realize where that practical criteria and delimitation between strong and weak may lie. Finally, I would like to note that when Islam is mentioned, it refers to classical Sunni Islam, and when Buddhism is mentioned, it refers to Theravada and Mahayana Buddhism. To proceed, it is critical to define clearly and explicitly what the tools of comparison to be used entail. Theology, in this paper, mainly refers to orthodox beliefs within a certain religion about the nature of the world, God, humans, creations, etc. Theology pertains to the insiders perspective, sometimes referred to as theology beyond the academy2. Nevertheless, the uses of theology in this paper will not be restricted to this type but might include academic theology. Further related analysis here is beyond the scope of this paper. Mysticism and Spirituality, on the other hand, constitutes a category of religious experience in which a person goes through a non-material sensations and experiences. It comprises of spiritual experiences by which a person gets closer to the truth or closer to the realization of the truth, whatever it might be. Under spirituality, then, this experience is marked by rigorous religious interpretation and an attempt at definite causal explanation, and is sometimes referred to as true mysticism or religious mysticism. 3 This is in

Ibid, 93-94.

Willi Braun and Russell T.McCutcheon, eds., Guide to The Study of Religion, (Great Britain, MPG Books Ltd., 2000), 127-131.

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contrast with secular ecstasy, which might entail physiological and psychological symptoms, but is nonetheless not interpreted as religiously significant. For example a person who seems to be ecstatic after getting drunk is not considered to be going through a mystical experience by Muslims (to whom alcohol is not seen as a conduit for religious experience). Similarly a person who is happy because he harmed somebody against whom he has a grudge is not considered to be going through a mystical experience by Buddhists, but it is rather a rush of Beta-Endorphins stemming from the animal nature of man seeking lust. To start, Islamic theology orthodox belief is divided into three main categories: Divinity, Prophecy and Unseen. Divinity deals with the nature and the attributes of God, Prophecy with prophets and Unseen with other realms like the real of Angels and Jinn. In Islam, it is believed that there is only one God who created space, time and the whole universe. He is the one who maintains everything as it is and he is the sole entity responsible for bringing into existence and sustaining every atom or particle in the universe. Moreover, God is characterized by absolute infinite power, mercy and knowledge just to name a few. It is believed that the humans were created by God to worship God and that they will be resurrected after death in an event called the day of judgment. In this eschatology, God will establish absolute justice and people will be judged according to their actions in life and whether they heeded the messages sent to them through men called prophets. Delving into fine details is beyond the scope of this paper, however, the Islamic orthodox belief in summary entails acknowledging the only God, his books such as the Torah, his angels
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such as Gabriel, his messengers and prophets such as Abraham and Isaac, the occurrence of the Day of Judgment and destiny 4 . Lastly, the ultimate goal in this framework is achieving paradise, instead of hell, in the afterlife. In Islam, maintaining an orthodox belief is the most important aspect of the religion. In fact the key and only door to salvation is the acknowledgment of the oneness of God Allah and that Muhammad is his final messenger. While it is often identified as a legalistic religion, the critical importance of orthodox belief in Islam can be seen in the complete lack of sectarianism over differing, sometimes even highly divergent, interpretations of religious law. Slight differences in belief, however, have historically resulted in sectarianism and even apostasy. For example, the Ahmadiyya5 group are considered non-Muslim by Sunni Muslims, for although they largely follow mainstream Sunni Asharite theology, 6 they differ on the single issue of the finality of the prophet Muhammad. To an outsider this might seem strange, but it indeed demonstrates the rigour of Islamic theology. When it comes to Buddhism, it is believed that everything exists within a cause and effect frame, in other words everything is related together by cause and result and that nothing remains unchanged. Moreover, the true essence of life itself is

Ahmad Ibn Naqib al-Misri, Reliance of the Traveller, trans. Nuh Keller (Maryland, Amana Publications, 1994), 816-825.
5

Simon Ross Valentine, Islam and the Ahmadiyya Jamaat: History, Belief, Practice , (New York, Columbia University Press, 2008), 127-132.
6

Caesar E. Farah, Islam: Beliefs and Observances, 7th ed., (New York, Barrons Educational Series Inc., 2003), 211-213.

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suffering. This is illustrated in the four noble truths taught by Sakyamuni Buddha, where the main eight aspects of suffering, such as sickness, are explained. It also tells that the main cause of suffering is unawareness of ones blind passions and desires and that the only way to liberate oneself from suffering is by recognizing these passions and journeying to discipline the egocentric mind and heart through the eightfold path to reach Nirvana7. Here the ultimate goal is to be born in the Pure Land where one attains Enlightenment, i.e. Buddhahood. The first core difference between these two religions is the centrality of God to the belief, practice and devotion. While in Islam everything seems to be revolving about Allah, Buddhism really eschews the centrality of God. Buddhists teachings and beliefs are mainly related to practice in this life to attain liberation rather than being related to strict rigorous beliefs. In addition, Buddhism teaches that ones path is to attain enlightenment himself; in fact one of the two paths followed by a Buddhist is the Path of Sages where one strives absolutely alone. Even in the Pure Land Path, one has barely anything to do with the God or the gods8. While in Islam, it is believed that anything attained by a believer is through Gods power alone. The second point of comparison is a similarity, namely the concept of suffering because of passions. First it is important to note that, even though this point might seem related more to Mysticism, it is actually quite theological. Similar to
7

Hongwaji International Centre, Jodo Shinshu A Guide, trans. Ken Yokogawa (Kyoto, Hongwaji International Centre, 2004), 5-9.
8

Lewis M. Hopfe and Mark R.Woodward, Religions of the World (New Jersey, Pearson Education Inc., 2009), 141.

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Islam, Buddhism holds suffering for passions as a central tenet of belief. In Islam, human desires and passions can be one of the main hindrances to achieving Godconsciousness and piety. The critical position of this belief is evident in the historical emergence of the Mutazilite sect, who differed strongly on their understanding of the nature of evil passions. As indicated above, it is central to Buddhist belief that blind following of passions is the main source of suffering, in other words a person will not be able to live to the fullest9 as long as he is attached to worldly things, such as wealth. This sentiment is echoed in Islam, as Muhammad is believed to have inveighed Ruin be to a slave of the Dinar10. The last point of theological comparison is a difference, namely the nature of cause and effect. As was mentioned above, Buddhist belief entails that cause and effect is an absolute reality of this universe and that nothing exists except because this reality allowed it to exist. As again was mentioned, the bringing into being of every atom is attributed to God in the Muslim tradition, thereby implying that the cause and effect are concepts used by man to explain the order, regularity and patterns of normal events. That is to say that God does everything and he intended it to be in a pattern so that we can use that pattern for the benefit of mankind. Therefore, the ultimate difference can be stated as a relation between man and God in Islam versus a relation between man and life in Buddhism. One of the further evidences is that Shinran

Hongwaji International Centre, op cit., 16. Sahih al-Bukhari, hadith 6071 (http://www.sunnipath.com/Library/Hadith/H0002P0084.aspx).

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Shnin11 mentioned that religions based on prayer are false simply because people pray for what they think they need without understanding and realizing the karmic laws. When it comes to Mysticism and Spirituality, orthodox Muslims consider it to be a means by which a person realizes the truth in the sense that the religious truths such as the oneness of God and his infinite power shift from the intellects realm to the hearts realm. Furthermore, spiritual practices are bound by Islamic Shariah law, whereby a persons spiritual state or level, no matter how high, is meaninglessif not outright sinfulif they do not follow the laws of Shariah12. However, Mysticism is essential in reaching the high levels of piety and sainthood in Islam, which can be simply concluded by the fact that the core of the religion is about God, with whom a connection can only be established through a spiritual realm in Islam. In Buddhism, Mysticism mainly entails spiritual struggle to defeat lust and other inherently bad human traits, which cause one to suffer in this life. Furthermore, attaining higher spiritual levels brings benefits, such as being protected and sustained by unseen power, being possessed of supreme virtues, having great joy in the heart and being praised by all the Buddhas. To reiterate, the fruits of spiritual works in Buddhism are manifested in a good life full of happiness and prosperity.

11

Sokusui Murakami, Shinran Shnin: His Life and Work, trans. Orai Fujikawa (Toronto, Toronto Buddhist Church, 1988).
12

Nuh Keller, op cit., 784-792.

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One can identify three key differences between Buddhist and Islamic spirituality regarding the ultimate goal, the nature of the practices themselves and religious foundations of the practices. The first point can be clearly identified within the previous paragraph, so will be disregarded here. As for the second point, since I defined Mysticism mainly as experience, there is no doubt that in Buddhism meditation takes the number one form of spiritual practice 13 , after all this is the practice during which the Buddha gained his enlightenment. On the other hand, in Islam spiritual practice is something to be integrated in everything a person does. Examples include trying to be sincere and honest during a business transaction or during serving guests or neighbours, this entails a struggle or Jihad 14 , which is considered a spiritual activity. One deduces that for Muslims, spiritual acts and practices are not exclusive when one is alone or inside a mosque but rather it should be practiced in most of the day-to-day situations. So the upshot here is that in Buddhism, spiritual practice entails acts like meditation and in Islam it entails performing acts of worship or dealing with people with praiseworthy inner states of being. The final key difference is the basis for mystical practices. Buddhism allows a person to find his own path to enlightenment and liberation from the suffering cycle. On the other hand, Islamic scholars such as AlGhazali and Zarruq15 whose speciality was Mysticism clearly state that practices cannot go against the rigorous laws of

13

D. Keown, Buddhism: A very Short Introduction (Oxford, Oxford University Press, 1996), 88-102. Lewis M. Hopfe and Mark R.Woodward, op cit., 361. Nuh Keller, op cit., 1019-1115.

14

15

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Shariah and this is why some Muslims who encouraged reaching spiritual states through for example music16 were considered transgressors and people who follow their passions blindly. After attempting a comparison between Buddhism and Islam based on Theology and Mysticism, it appears to me that the later tool is much more useful than the former one, and this is because of three reasons. First, even though one can identify difference and similarities between Buddhist and Islamic theology, it is very difficult to see a value for such a comparison, and this in turn is due to the fact that the religions differ substantially on every theological level. For example, the concept of Godhood is obviously very different and the metaphysical explanations are very different. Furthermore, the reality comprised by Buddhism can be considered to be within the field of spiritual and mysticism from a Muslim perspective, which adds more confusion to a person Buddhist or Muslim- who might review such a comparison. Second, when we go to fine details it seems that Buddhist and Muslims have a lot in common when it comes to spirituality, so it looks like a good framework of comparison between these two religions. Third, the academic nature of theology itself makes the comparison pretty unfair and this is because of the fact that Islam is a scientifically structured religion with its disciplines like Fiqh law- and Aqidah theology- while Buddhism is not. This can also be related to the fact that the Buddha did not attempt to establish a new religion and was somewhat apathetic to organized
16

In Islamic law, most opinions go for the impermissibility of music, however there are some valid opinions regarding the permissibility of music. In the classical era, most people would recognize it as non-permissible within the shariah though.

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religion, and so Buddhism inherently is not finely structured. Therefore, it is difficult to pinpoint aspects of Buddhism which constitute theology and which do not. Things are in contrary when it comes to Mysticism which is a blurry are itself. Even though it is still structured in Islam, but it makes a much better comparative framework because it is an area that is found in almost every part of the Islamic religion, and at the same time it is significantly vivid within the Buddhist tradition. In this paper, I attempted to compare Buddhism and Islam using theology and Mysticism and concluded that Mysticism provides us with a better tool. Nevertheless, the value and usefulness of both tools are not exactly clear to me. Meanwhile I also feel that it provides us with another dimension to look through when we study religions or may be more accurately when we study how can we talk about religions.

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