Is Buddha Mentioned In The Quran?
By
Naseer Ahmed, New Age Islam
21 August
2024
The Quran Taught Tolerance For The Religions Of
The “People Of The Book,” Which Referred To Christianity And Judaism. When The
Arabs Encountered Buddhism, Although Its Followers Were Not Strictly “People Of
The Book,” They Were Granted The Same Status And Rights As The Christians And
Jews Under Their Rule
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The
following is a copy-paste from whatever I could gather from the www.
In the list
of prophets specifically mentioned, specific names do not seem to belong to the
prophets of Israel. Many commentators, therefore, are inclined to believe that
they are non-Arab prophets included in the list just for the sake of
representation of the outer world. For instance, Dhul-Kifl is one name in the
list of prophets unheard of in Arab or Semitic references. Some scholars seem
to have traced this name to Buddha, who was of Kapeel, the capital of a small
state situated on the border of India and Nepal. Buddha not only belonged to
Kapeel but was often referred to as ‘Of Kapeel’. This is precisely what is
meant by the word ‘Dhul-Kifl’. Remember that the consonant ‘p’ is not present
in Arabic, and the nearest one to it is ‘fa’. Hence, Kapeel is transliterated
into Arabic and becomes Kifl.
The
mid-20th century scholar Hamid Abdul Qadir, in his Buddha the Great: His
Life and Philosophy (Arabic: Budha al-Akbar HayatohwaFalsaftoh),
postulates that the Prophet Dhu’l-Kifl, meaning “the one from Kifl,” mentioned
twice in the Quran (Al-Anbiya 85 and Sad 48) as patient and good, refers to
Shakyamuni Buddha. Although most scholars identify Dhu'l-Kifl with the Prophet
Ezekiel, Qadir explains that “Kifl” is the Arabicized form of Kapila,
short for Kapilavastu. He also proposes that the Qur’anic mention of the
fig tree (At-Tin 1-5) also refers to Buddha, since he attained enlightenment at
the foot of one. Some scholars accept this theory and, as support for this
position, point out that the eleventh-century Persian Muslim scholar of Indian
history, al-Biruni, referred to Buddha as a Prophet.
The Quran
taught tolerance for the religions of the “people of the Book,” which referred
to Christianity and Judaism. When the Arabs encountered Buddhism, although its
followers were not strictly “people of the Book,” they were granted the same
status and rights as the Christians and Jews under their rule. They were
allowed to follow their religion, provided the laypeople among them paid a poll
tax. Thus, the legal concept of “people of the Book” seems to have been widened
to include those who followed a set of ethical principles of higher authority.
Wikipedia
The Islamic
prophet Dhu al-Kifl (Arabic: ذو الكفل) has been
identified by some with Gautama Buddha.
The
supporters of this theory cite the first verses of the 95th chapter of the
Qur'an, Surah At-Tin:
By the
fig and the olive, and mount sinai, and this secure city of mecca!
It is
mentioned in Buddhist sources that Buddha attained enlightenment under the fig
tree. So, according to the theory, from the places mentioned in these verses,
Sinai is where Moses received revelation; Mecca is where Muhammad received
revelation; and the olive tree is where Jesus received revelation. In this
case, the remaining fig tree is where Buddha received revelation.
Some also
take it a bit further and state that Muhammad himself was a Buddha, as Buddha
means "enlightened one"
Ahmadiyya
Sect
Mirza Tahir
Ahmad, the fourth Caliph of the Ahmadiyya Community, in his book Revelation,
Rationality, Knowledge & Truth, argues that Buddha was indeed a prophet of
God who preached monotheism. He quotes from the inscriptions on Ashoka's stupas
which mention "Is'ana" which means God. He quotes, "'Thus
spakeDevanampiyaPiyadasi:
"Wherefore from this very hour, I have
caused religious discourses to be preached, I have appointed religious
observances that mankind, having listened thereto, shall be brought to follow
in the right path, and give glory to God* (Is'ana)."
Ahmad also
stated that Dhu al-Kifl may have been the Buddha in his book An Elementary
Study of Islam.
The first
scholar to have propounded the theory that “The Fig” refers to Buddha
appears to be an Egyptian physician Muḥammad TawfīqṢidqī (1881–1920).
The Fig
And The Buddha, According To Muḥammad TawfīqṢidqī
There are
many similarities and also significant differences between my explanation and
that of Muhammad Tawfiq Sidqi. He was
another maverick amateur who rejected the Ahadith to understand the Quran.
Ṣidqī, an Egyptian physician, published a
significant number of books and articles, including a plea to take the Qurʾān as the only source of Islam, to
the exclusion of the Sunna or most of it, which was somewhat controversial. His
explanation of “The Fig” follows:
The Fig is
the tree of Buddha, the founder of the Buddhist religion whose original truth
was corrupted [Taḥarrafat] considerably because Buddha’s teachings were
not written down in his times but transmitted in the form of oral traditions
and only written down afterwards when the number of his adherents had
increased. In my opinion, it is likely, nay, certain – if my interpretation of
this verse is correct – that he was a true prophet. He was called Sakyāmūnī
or Gawtāma. Initially, he went to a mighty Fig tree to seek shelter, and
under it, revelation came upon him, and God sent him as a messenger. The devil
came to tempt him there but failed, just as it had happened to Christ at the
beginning of his prophethood (see Lk. 4:1–13).41 This tree is very famous among
the Buddhists; they call it “the holy Fig tree” (Al-Tīna Al-Muqaddasa)
or in their language “Ajapala.”
In this
verse, God mentions the four greatest religions of mankind through which God
revealed himself for men’s guidance and welfare in their religion and worldly
affairs. [. . .] The adherents of these four religions are still the greatest
communities on Earth, the most numerous and advanced.
The
sequence in which they are mentioned in the verse is according to the degree of
authenticity retained or the degree to which it has remained uncorrupted. Thus,
God begins the oath with Buddhism because it ranks lowest for its authenticity
and is the one whose foundations have been most corrupted, just as people start
their oaths with something small and then move upwards to something higher to
strengthen [their statement]. Then comes Christianity, which has a lower degree
of corruption, then Judaism, which is more authentic than Christianity, and
then Islam, which is the most truthful of them all and furthest from corruption
and alterations; actually, there was no change whatsoever in its foundational
source, the Scripture and the Living Sunna.
Another
merit of this noble verse is that it first mentions the two religions of grace
( faḍl), Buddhism and Christianity. Then, the two
religions of justice (ʿadl), Judaism and Islam, point to the wisdom of educating people through
grace and forgiveness and then through sternness and justice. Likewise, Islam
began with mildness and forgiveness and then came sternness and punishment. To
scholars, the striking resemblance between Buddha and Jesus and their
respective religions has not remained hidden, and likewise, the similarity
between Moses and Muḥammad and their religions. Therefore, the first
two were put together, followed by the other two.
Buddhism is
placed before Christianity because it emerged first, just as the Mosaic
religion is placed before the Muḥammadan one for the same reason.
Among the merits of the verse is also the symbolic allusion to the two
religions of mercy (al-raḥma) by two types of fruit and to the two
religions of justice by mountains and a hilly city, Mecca, which is meant by
the “secure city.” One aspect of the beautiful interconnection between the
words of the verse is that the fig and olive trees often grow on mountain slopes,
such as on the Mount of Olives in Syria or on Mount Sinai, both famous for
this. This verse swears by the first sites of revelation and the noblest places
of divine manifestation to the four prophets whose religious laws are extant
until this day; God sent them to guide men whom he created “in the fairest
stature.”
My
explanation
The
following is from my article:
Non-Abrahamic Religions Endorsed by the Quran
People
often question the universality of the Message of the Quran by saying that it
is silent on Eastern religious traditions and focuses exclusively on religions
that emanate from a tiny patch of land in the Middle East. They forget that every
person living today also traces back his/her ancestry to the same mother who
lived in East Africa an estimated seventy thousand years ago, and therefore,
every religion also has a common origin, given that Allah has guided mankind
throughout our history. The prominent prophets mentioned in the Quran who
precede Abraham are Adam, Idris, Noah, Hud, and Saleh, who may be the
precursors of every significant scripture-based religious tradition. Indeed,
the Quran is mainly focused on a vertical slice of mankind’s religious history
and tradition or on the Abrahamic religions, but that is because its immediate
audience was the Arabs. However, the Quran does touch upon non-Abrahamic
religious traditions and even endorses them. It does not deal with them in greater
detail to avoid confusing its immediate audience with traditions that may
differ from theirs.
There is an
interesting Surah on the theme of what elevates and what debases man, which
begins with an adjuration to the places associated with the prominent prophets
of Allah, who have founded four of the most influential religions.
Surah 95 At-Tin / The Fig
(1) By the Fig and the Olive,
(2) And
the Mount of Sinai,
(3) And
this City of security,-
(4) We
have indeed created man in the best of moulds,
(5) Then
do We abase him (to be) the lowest of the low,-
(6)
Except such as believe and do righteous deeds: For they shall have a reward
unfailing.
(7) Then
what can, after this, contradict thee, as to the judgment (to come)?
(8) Is
not Allah the wisest of judges?
In verses 95:1 to 95:3, Allah is swearing by
certain places/things
The
Meaning of 95:2 (By Tur Sinin.)
Tur means
mountain and Tur Sinin is Mount Sinai associated with Moses which finds
a mention in the following verses of the Quran:
(19:52) And we called him from the right
side of Mount (Sinai), and made him draw near to Us, for mystic (converse).
(20:80) O ye Children of Israel! We
delivered you from your enemy, and We made a Covenant with you on the right
side of Mount (Sinai), and We sent down to you Manna and quails:
Ka`b
Al-Ahbar and several others have said, "It is the mountain upon which
Allah spoke to Musa.'' The verse is therefore metaphorically referring to
Prophet Moses, his people the Jews, and the religion Judaism
The
Meaning Of 95:3 (By This City Of Security.)
(5:97) Allah made the Ka´ba, the Sacred
House, an asylum of security for men…
The City of
Mecca was a place of pilgrimage and its precincts a sanctuary or place of
security from the time of Abraham. The City of Security, therefore,
means the city of Makkah. This city is associated with Prophet Muhammad, his
followers the confessional Muslims and the religion Islam. There is no
difference of opinion between the scholars about 95:2 and 95:3.
The theme
of the Surah is about mankind which has been created in the best of moulds.
Some remain among the best by following the ideals of Allah’s Deen (belief and
righteous deeds) while the rest by their rejection of belief and by their evil
deeds descend to the lowest levels.
Swearing by
a Prophet/Religion is therefore in line with the Surah’s theme because it is by
following Allah’s religion that man elevates himself to become the best of
creatures and by rejecting Allah’s religion, he becomes the worst of creatures.
What
Then Is The Meaning Of (95:1) By The Fig And The Olive?
Hasan
Basri, Ikrimah, Ata bin Abi Rabah, Jabir bin Zaid, Mujahid and Ibrahim Nakhal
say that the fig and the olive mean the fruit which we eat. In their opinion,
therefore, Allah is swearing by these two fruits because of their health
benefits and uses to mankind. Taking such a literal meaning is ridiculous when
the following two verses are metaphorically referring to a Prophet/Religion
through the place associated with him/it which sets the tone for the remaining
Surah. Most scholars therefore agree
that all three verses refer allegorically only to places associated with
Allah’s prominent Messengers and not to anything else.
Some
scholars have taken “The Fig and The Olive” to imply Damascus and
Jerusalem respectively. A view of Ibn Abbas has been cited by Ibn Jarir, Ibn
Abi Hatim and Ibn Marduyah to say that Fig implies the mosque of the Prophet
Noah, which he built on Mt. Judi, and Olive implies Jerusalem. I reject this
view because Noah preceded Abraham and according to verse (3:96) “The first
House (of worship) appointed for men was that at Bakka” which is the Kaaba.
“The Fig” cannot, therefore, mean the mosque built by Noah as the first
mosque was built after him by Abraham. Moreover, if Noah was meant, why not a
reference to the “Mount of Judi” which goes so well with the Mountain of
Sinai?
All the
scholars agree that “The Olive” refers to Jerusalem and to the Prophet
Jesus and some of them say that both “The Fig and the Olive” are
referring to Jerusalem only. The Mount of Olives is frequently mentioned in the
New Testament as the place where Jesus stood when he wept over Jerusalem (an
event known as Flevit super illam in Latin). Again, the story of Jesus
with his disciples on the Mount of Olives can be found in the Gnostic text Pistis
Sophia, dated around the 3rd to 4th century CE. So, why swear by “The Fig
and the Olive” and not by “The Mount of Olives” to go with the Mount
of Sinai if by it is meant the place associated with Jesus alone? Very clearly,
therefore, “The Fig” and “The Olive” refer to two different places and two
different prophets. The association of “The Fig” with Prophet Noah is a tenuous
one especially foregoing the choice of “Mount Judi” or “The Ark” by which Noah
is better known. We must therefore look for an explanation of “The Fig”
elsewhere. We know that the Bodhi Tree ("tree of awakening"), is a
large sacred fig tree located in Bodh Gaya, under which Buddha received
enlightenment. This explanation best
fits “The Fig”.
Probable
Reasons for the Difference in Style Between Verse 95:1 And The Next Two
The meaning
of 95:1 would have been unclear for 95:2 and 3. Given the apparent meanings of
95:2 and 95:3, which find unanimous acceptance, I have given the best
explanation for verse 95:1 after considering all the other explanations the
scholars gave.
Why is the
reference to Buddhism not equally strong by saying “By the Fig Tree” and to
Christianity by saying “By the Mount of Olives”? The reference to Islam and
Judaism is stronger and unmistakable, but the reference to Christianity and
Buddhism is weak and we wouldn't have guessed their meaning if these had
appeared by themselves without the other two. The reason for the weak reference
must be because Christianity diluted monotheism with their concept of trinity
and Jesus as god. The relevant verses from the Quran are cited below:
(5:72) They
do blaspheme (Kafara) who say: "Allah is Christ the son of Mary." But
said Christ: "O Children of Israel! worship Allah, my Lord and your
Lord." Whoever joins other gods with Allah,- Allah will forbid him the
garden, and the Fire will be his abode. There will for the wrong-doers be no
one to help.(73) They do blaspheme (Kafara) who say: Allah is one of three in a
Trinity: for there is no god except One Allah. If they desist not from their
word (of blasphemy), verily a grievous penalty will befall the blasphemers
among them.
The weak reference to Buddhism may also be
because Buddha has become an object of worship. Worship in the Mahayana
tradition takes the form of devotion to Buddha and Bodhisattvas. Worshippers
face an image of Buddha and chant their mantras.
Judaism and
Islam have remained monotheistic. The important point to note is that the Quran
appears to be swearing by these four religions which also means endorsing them
albeit with some reservations based on latter-day developments in two of the
religions.
How Can
The Quran Endorse An Agnostic Religion Like Buddhism?
(49:14) The desert Arabs say, "We
believe." Say, "Ye have no faith; but ye (only)say, ´We have
submitted our wills to Allah,´ For not yet has Faith entered your hearts. But
if ye obey Allah and His Messenger, He will not belittle aught of your deeds:
for Allah is Oft-Forgiving, Most Merciful."
The verse
cited above underlies that practising Allah’s Deen or way of life or the moral
code is important. The Quran does not require us to recite the Shahada or even
that we believe or have faith. To believe or not to believe is not in our
control. What is in our control is whether or not to follow Allah’s Deen or the
moral code. Belief in God and in the Hereafter where we are rewarded or
punished based on our deeds help in following the moral code which is not easy
because often our self-interest lies in violating the code. The main purpose of
Allah’s revelations is to make us follow His Deen or the moral way of living.
Buddhism fulfils this requirement through its clear rule based or deontological
moral code.
There is no
morality outside a comprehensive deontological moral code. Atheists are moral
to the extent it pays to be moral and immoral when the gains of being immoral
are high compared with the risks. Such behaviour is without any worth. About
such people, the Quran says:
(18:103) Say: "Shall we tell you of
those who lose most in respect of their deeds?-(104) "Those whose efforts
have been wasted in this life, while they thought that they were acquiring good
by their works?"(105) They are those who deny the Signs of their Lord and
the fact of their having to meet Him (in the Hereafter): vain will be their
works, nor shall We, on the Day of Judgment, give them any weight.(106) That is
their reward, Hell, because they rejected Faith, and took My Signs and My
Messengers by way of jest.
In my
opinion, therefore, a religion such as Buddhism is necessary for those who find
it difficult to believe in God and are agnostic. Such people, too, have the
choice to follow strictly a rule-based deontological moral code, without which
vain will be their work and their reward will be Hell.
Non-Abrahamic
Prophets
Some of the
prophets mentioned in the Quran who preceded Abraham are Idris, Noah, Hud, and
Saleh. The Quran also endorses the Sabians' religion, which is “non-Abrahamic”
and indeed “any who believe in God and the Last Day, and work righteousness”.
(2:62) Those who believe (in the Qur´an),
and those who follow the Jewish (scriptures), and the Christians and the
Sabians,- any who believe in Allah and the Last Day, and work righteousness,
shall have their reward with their Lord; on them shall be no fear, nor shall
they grieve.
Also
consider verse 5:48
“We have prescribed to each of you a law and a
clear way. If God had desired, he could have made you a single community.
Instead, he is testing you with regard to the revelations you received. So,
compete in doing good. You will all return to God, and he will inform you then
concerning those things about which you argued”.
This
suggests that non-Abrahamic traditions can be very different. It should not
therefore shock or surprise us if Buddhism is also endorsed.
Conclusion
The Quran
is very direct and explicit in telling us what to do and avoid, but it is
subtle in other verses, such as 95:1. These verses are not meant to be
understood by all, only by those who delve deep. These are for the leaders to
help them develop a broad vision and avoid narrow bigotry. The masses are
guided by their leaders, and if the leaders develop a broad vision, they can
guide the people well.
I do not
usually add “Allah knows best”. Still, I must do so here because the verses
discussed are in the category of the Mutashabihat (allegorical) about
which the Quran says: (3:7) “He it is Who has sent down to thee the Book: In it
are verses basic or fundamental (of established meaning); they are the
foundation of the Book: others are allegorical. But those in whose hearts is
perversity follow the part thereof that is allegorical, seeking discord and
searching for its hidden meanings, but no one knows its hidden meanings except
Allah. And those who are firmly grounded in knowledge say: "We believe in
the Book; the whole of it is from our Lord:" and none will grasp the
Message except men of understanding.”
This
article is in the spirit of verse 3:7 and attempts to grasp the Message with
the best possible explanation based on all the relevant known facts. The article
also seeks to build bridges and not to seek discord and mischief. It is to help
Muslims accept that there are paths different from theirs, which are also from
Allah.
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A frequent contributor to NewAgeIslam.com, Naseer
Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT
consultant after having served in both the Public and Private sector in
responsible positions for over three decades. He has spent years studying Quran
in-depth and made seminal contributions to its interpretation.
New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism