Author: Mehrullah Muhajer Azizi
The History and Beliefs of Buddhism (part one)
Abstract
Many books have been written about Buddhism, its historical development, and its teachings. Scholars have examined this tradition from different perspectives and approaches. However, alongside these studies, the present research attempts to analyze and explain Buddhism from a different viewpoint, employing a historical, analytical, and critical approach. It seeks to clarify the origins, emergence, and intellectual and doctrinal transformations of this tradition within the broader framework of the history of religions.
In the introduction of this study, relying on Qur’anic and Hadith sources, it is explained that the fundamental principle in human history was monotheism, and that polytheism was a secondary and gradual phenomenon that emerged as human beings moved away from their natural disposition and the original teachings of religion.
This research demonstrates that Buddhism was initially founded not as a divine religion but rather as an ethical and ascetic school by Siddhartha Gautama. Its primary focus was on liberation from suffering, asceticism, self-discipline, and mental practices. However, after the death of the Buddha, and under the influence of the intellectual and polytheistic environment of Indian society, his teachings underwent transformation. Gradually, through exaggeration in the veneration of Buddha’s personality, elements of excessive sanctification, worship, and polytheistic beliefs emerged.
Using library sources and applying analytical, historical, and critical methods, this article shows that Buddhism gradually developed into a religious tradition. From an Islamic perspective, its teachings were not based on divine revelation but were the result of human thought and intellectual construction. In conclusion, the study finds that Buddhism, from the Islamic viewpoint, is a non-divine tradition incompatible with the principles of monotheism. Studying it can help in understanding the processes through which doctrinal deviations have appeared throughout the history of religions.
Keywords: Non-Ibrahamic religions, Buddhism, Monotheism, Siddhartha Gautama (Buddha), Polytheism, Karma, Islamic critique, Nirvana.
Introduction
From the beginning of human existence for many centuries, humanity possessed a monotheistic inclination and recognized only one religion and one God. Gradually, however, large groups of people turned away from the divine religion due to following their desires and the deceptions of Satan, and they inclined toward polytheistic and superstitious beliefs. Thus, polytheistic and non-divine religions emerged, and humanity slowly moved away from the pure teachings of monotheism.
According to Islamic teachings, human beings were created upon the natural disposition of monotheism. Adam was the first prophet who called people to the worship of the One God. The Qur’an clearly states that all prophets were sent with the same message of monotheism: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ Translation: Indeed, we sent a messenger to every nation, saying: Worship Allah (SWT) and avoid false deities. [1]
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ Translation: Mankind was one community, then Allah (SWT) sent the prophets as bringers of good news and Warners.[2]
Therefore, polytheism was not the original condition of humanity but rather a secondary and accidental development.
According to reliable exegetical and hadith sources, the first organized form of polytheism appeared among the people of Noah. After that, different forms of polytheism gradually emerged. Some people began worshipping stars, others worshipped the sun, and some considered natural phenomena as deities or intermediaries between themselves and the Lord of the worlds.
ibn Abbas (RA) said, as reported by Muhammad ibn Jarir al-Tabari, that there were ten centuries between Adam and Noah, and all people were upon one true religion. Later they differed, so Allah sent the prophets as bringers of glad tidings and warners.[3]
This truth is also supported by the statement of Allah in Surah Yunus: وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا Translation: Mankind was but one community, but then they differed.[4]
These verses indicate that the descendants of Adam worshipped only Allah for a period of time—according to Ibn Abbas, ten centuries—before they deviated from the straight path. Thereafter, Allah sent prophets to guide them back to monotheism.
Another report from Ibn Abbas explains how polytheism began among the children of Adam. Sahih al-Bukhari reports in the interpretation of the verse: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا Translation: And they said: Do not abandon your gods, nor Wadd, nor Suwaʿ, nor Yaghuth, nor Yaʿuq, nor Nasr.[5]
He explained that these were the names of righteous men among the people of Noah. When they died, Satan inspired their people to set up statues in their gathering places and name them after them. At first, they were not worshipped, but when that generation passed away and knowledge was forgotten, they began to be worshipped.
Thus began the fall of humankind into polytheism and deviation from the monotheism of Allah.
Our argument from these reports does not mean that this reality is established only through revelation—although revelation is sufficient in itself—but this perspective has also been acknowledged by a number of historians and scholars of religions, both Muslim and non-Muslim.
After Abraham, the revealed religions appeared upon the foundation of one monotheistic faith, including the traditions of Moses, Jesus, and Muhammad. However, over time, the teachings of Moses and Jesus were altered by their followers, and their original monotheistic teachings were mixed with false beliefs.
Alongside these traditions, Buddhism emerged as a non-Abrahamic tradition before the birth of Jesus. Initially, Siddhartha Gautama did not claim to be a prophet, nor did he call people to worship him. His teachings focused mainly on liberation from suffering, detachment from worldly attachments, ascetic life, ethical conduct, and mental discipline.
During his lifetime, there was no established religion in the formal sense. His path was more like an ethical and ascetic school rather than a structured religious system.
However, after the death of Buddha, his followers gradually took a different direction. Due to the intellectual and social environment of India—deeply influenced by polytheism, mythology, and nature worship—the later generations of followers began to elevate Buddha’s status from that of a moral teacher to a sacred and supernatural being worthy of reverence and worship.
Over time, statues and images of Buddha became widespread. Temples were built, and practices such as vows, prayers, prostration, and supplication before his statues became established as religious acts. At this stage, Buddhism formally entered the realm of polytheistic religion.
With the passage of time, this tradition spread throughout many parts of Asia and eventually became one of the major living religions of the world.
Based on these discussions, the central question of this research is: What kind of religion is Buddhism, what were the historical circumstances that led to its formation, and how can it be evaluated from an Islamic perspective?
Using library sources and analytical, historical, and critical methods, this research concludes that Buddhism did not emerge suddenly but developed gradually through various historical stages. Siddhartha Gautama was originally an ordinary prince who, after witnessing the sufferings and social problems of his society, adopted a life of asceticism. Later he returned and called people to his teachings. After his death, his sayings and teachings were collected and gradually transformed into a religious system followed by millions of people today.[6]
From the perspective of Islam, however, this tradition is regarded as a polytheistic, non-Ibrahamic, and invalid belief system whose doctrinal teachings are incompatible with the fundamental principles of Islam.
Continues…
References:
[1]. Qur’an, Surah An-Nahl, 16:36.
[2]. Qur’an, Surah Al-Baqarah, 2:213.
[3]. Al-Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihayn, vol. 2, p. 480.
[4]. Qur’an, Surah Yunus, 10:19.
[5]. Qur’an, Surah Nuh, 71:23.
[6]. Sahih al-Bukhari, Hadith No. 4220.
