By examining the history and teachings of Buddhism, it becomes clear that many of the beliefs attributed to this religion are based more on legendary narratives and philosophical interpretations than on clear historical and rational evidence. In scientific and religious inquiry, any belief can only be considered acceptable when it is supported by a solid foundation of reason, history, or reliable sources; otherwise, such beliefs require serious examination and critique.
In the previous section, we discussed some of the most important Buddhist beliefs regarding the fate of the human being after death, beliefs such as karma, reincarnation, and nirvana. It was explained there that these views neither possess sufficient rational strength nor are they acceptable from the perspective of religious law and authentic texts; rather, they are largely rooted in human philosophies and interpretations.
In this section, we address several other beliefs that followers of Buddha have expressed about his life and status; such as the claim that a special star appeared in the sky at the time of his birth, that he ascended to the heavens with his physical body, that he will return to the earth again, and that heavenly beings rejoiced and celebrated at his birth. We will examine these views from two perspectives, rational and Islamic, to clarify the extent to which they are consistent with truth, reason, and religious law.
1. Belief in the Appearance of a Special Star at the Birth of Buddha
a) Explanation of the Belief
Followers of Buddha believe that at the time of his birth, a star appeared on the horizon of the sky, which they named the “Star of Buddha.” [1]
In ancient cultures, the appearance of a star or light in the sky was often considered a symbol of the birth of a great figure. Since Buddha is regarded as a leader and founder of a religion, his followers attributed this phenomenon to him.
b) Response and Critique
If we examine such narrations and beliefs from the perspective of truth and from scientific and historical viewpoints, it becomes clearly evident that they lack strong historical and scientific support; rather, they are mostly presented to strengthen the faith of Buddha’s followers.
Such beliefs are undoubtedly human constructions and are often promoted by Buddhist leaders and monks in order to attract more people to this religion and to present the faith of their followers as stronger and more firmly established.
These kinds of stories and mythical narratives are not limited to this religion alone; they are also widely found in other non-divine religions, such as Hinduism, Sikhism, Jainism, Confucianism, as well as in the religious beliefs of ancient Egyptians, where many mythical accounts can likewise be observed.
Below, this view will be examined and critiqued from two perspectives: the scientific perspective and the Islamic perspective.
Scientific Perspective
First: The issue of how a star comes into existence and appears relates to the field of astronomy. Astronomy is based on the observation, recording, and calculation of the movements of celestial bodies. Regarding the sixth century BCE, the period to which the birth of Buddha is attributed, there is no reliable or authentic report in civilizations with established traditions of observation (such as China and Babylon) about the appearance of a specific star linked to this event.
Second: Even if we assume that such an event occurred at that time and a bright object was seen in the sky, within the framework of science it could be one of the following:
a) A comet, which usually appears in the sky for a period of time.
b) A supernova or stellar explosion, which is recognized in astronomy.
c) A conjunction or unusual brightness of a planet.
However, attributing such an occurrence to the birth of a specific individual is not accepted or confirmed by science.
Islamic Perspective
First: In Islamic belief, the stars are creations of Allah and are subject to the system of creation; they have no independent influence over the fate of human beings. Allah (SWT) says:
“إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ [2]” Translation: “Indeed, your Lord is Allah, who created the heavens and the earth in six days, then established Himself above the Throne. He covers the night with the day, chasing it rapidly; and the sun, the moon, and the stars are subjected by His command. Unquestionably, His is the creation and the command. Blessed is Allah, Lord of the worlds.”
Second: The creation of stars has specific wisdoms and purposes. They were created to adorn the sky, to drive away devils from ascending to the heavens to listen to the speech of the angels, to guide people, and for other divine wisdoms, not to determine the fate of human beings or to link earthly events with the movement of stars. As Allah (SWT) has mentioned in multiple verses regarding the wisdom behind the creation of stars: “وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ” [3] Translation: “And indeed, We have adorned the nearest heaven with lamps and have made them as missiles to drive away the devils, and We have prepared for them the punishment of the Blaze.”
“وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ” [4] Translation: “And it is He who made the stars for you so that you may be guided by them in the darkness of the land and the sea.”
Imam Qatadah (RA) stated that the purposes of the creation of the stars are three, and he rejected attributing any other meanings or purposes to them. It has been reported from him: “Allah created these stars for three purposes: He made them an adornment of the sky, a means of driving away devils, and signs by which people are guided. Whoever attributes to them anything beyond this has spoken based on his own opinion and conjecture, has wasted his share, and has involved himself in something about which he has no knowledge.” [5]
Likewise, Muhammad ibn Ka‘b (RA) said in refutation of such beliefs: “By Allah, none of the people of the earth has a specific star in the sky; rather, people use such statements as a means for fortune-telling and claiming knowledge of the unseen.” [6]
Therefore, it becomes clear that stars were created only for these purposes and wisdoms. Attributing other meanings to them, such as what the Buddhists claim, that “at the time of Buddha’s birth a special star appeared in the sky”, is based on opinion and conjecture and has no reality.
7Belief in the Ascension of Buddha’s Body to the Sky
a) Explanation of the Belief
Followers of Buddha have held the belief that after he passed away and completed his mission on earth, he ascended to the sky with his physical body. [7] This belief bears similarity to the view that we Muslims hold regarding Prophet Isa (AS).
b) Response and Critique
This Buddhist belief that Buddha ascended to the heavens with his physical body after death is a notion that originates from unfounded imagination and self-constructed myths, and it has no basis or reality.
Allah (SWT) has established a specific system and law in this world for all creatures and human beings, which no one can oppose and all are compelled to submit to it. That law is “tasting death and its agonies.” Allah (SWT) says: “كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ”[8] Translation: “Every soul shall taste death.”
“أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ [9]” Translation: “Wherever you may be, death will reach you, even if you are in fortified towers.”
These verses show that the Buddhist belief about the bodily ascension of Buddha into the heavens is not consistent with the general principle that the Qur’an states regarding the fate of all human beings. According to these verses, all human beings experience death, and their bodies ultimately return to their natural fate, which is the earth.
“مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ [10]” Translation: “From it We created you, and into it We shall return you, and from it We shall bring you out once again.”
This verse also emphasizes that death and returning to the earth is a definite and universal law of the Lord of the worlds, from which no one has been excluded, not even prophets, kings, or nobles. No religion or belief system has denied this reality; rather, all share a common acceptance of this fixed law.
According to Islamic teachings and the texts of the Holy Qur’an, among all the prophets (peace be upon them), only Prophet Isa (AS) was raised alive to the heavens. He was elevated by divine command and wisdom, and he will descend to the earth again near the Day of Judgment.
According to Islamic narrations, Prophet Isa (AS), after his descent, will rule on earth based on the law of Prophet Muhammad (PBUH). Thus, both his ascension to the heavens and his return to the earth have occurred and will occur by the permission and wisdom of Allah (SWT). Allah (SWT) says: “بَلْ رَفَعَهُ اللّٰهُ إِلَيْهِ ۚ وَكَانَ اللّٰهُ عَزِيزًا حَكِيمًا – وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا [11]” Translation: “Rather, Allah raised him to Himself, and Allah is Mighty, Wise. And there is none from the People of the Book but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them.”
From the perspective of reason and human nature as well, it is established that death is a reality, and all creatures and human beings taste death and ultimately return to the earth:
All living beings, including human beings, are subject to the law of death and the decomposition of the body. There is no reliable scientific observation or trustworthy human experience that shows a human, after death, ascending to the heavens with his body without decomposition. Therefore, bodily ascension into the heavens is not consistent with natural and rational laws.
Every human being, even the prophets, has experienced death. The human body eventually undergoes decay and returns to the earth. If bodily ascension were possible, such cases would have been recorded in history, but they have not been.
If a great and high-ranking individual were to be exempted from death, this natural rule, “every soul shall taste death”, would be called into question. Reason does not accept such an exception.
8. Belief in the Return of Buddha to the Earth
a) Explanation of the Belief
Buddhists believe that Buddha will return to the earth once again to restore peace and blessings to it. [12] This is similar to the belief that we Muslims hold regarding Prophet Isa (AS). The ascension of Prophet Isa (AS) alive to the heavens and his return to the earth near the Day of Judgment is established in the Qur’an and Sunnah, and this matter is certain, with no doubt or uncertainty in it. However, the return of Buddha to the earth is a matter subject to critique and invalidation.
b) Response and Critique
The belief in the return of Buddha to the earth is a doctrine that lacks both rational and transmitted evidence. This view, like the belief in his ascension to the heavens, is generally considered among the baseless and mythical claims of Buddhists, for which they have no convincing or reliable proof. Such ideas are usually presented by the leaders and monks of this religion to encourage and strengthen their followers; similar examples of such beliefs can also be found in other false religions and sects.
Allah (SWT), in various verses, has described death as a definite and undeniable reality and has declared the return of human beings to this worldly life after death to be impossible: “حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ [13] ” Translation: “Until, when death comes to one of them, he says: ‘My Lord, send me back so that I may do righteousness in that which I left behind.’ No! It is only a word he is saying, and behind them is a barrier until the Day they are resurrected.”
This verse clearly shows that after death, returning to worldly life is impossible, even if a person repeatedly requests it from the Lord of the worlds.
According to the texts of the Qur’an and Hadith, Prophet Isa (AS) will descend to the earth near the Day of Judgment and will rule on earth according to the law of Prophet Muhammad (PBUH). This is an exceptional case specific only to Prophet Isa (AS). Other than him, no one has ascended to the heavens in such a manner nor returned again to the earth.
“وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلاّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً [14]” Translation: “And there is none from the People of the Book but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them.”
A group of commentators have said in explaining this verse: the meaning is that before the death of Isa, son of Mary, all the People of the Book will believe in him. This will occur when Prophet Isa descends to the earth to kill the Dajjal; at that time all religions will become one religion, which is the pure religion of Islam, the religion of Ebrahim (AS). Ibn Jarir also narrates that Yaqoub reported to him, from Abu Raja’, from Al-Hasan Al-Basri, who said regarding this verse: it refers to before the death of Isa. By Allah, he is now alive with Allah, but when he descends to the earth, all will believe in him. [15[
9. Belief in the Joy of Heavenly Beings at the Birth of Buddha
a) Explanation of the Belief
Among the strange and astonishing beliefs of Buddhists is that when Buddha was born, the beings of the heavens rejoiced, and angels sang songs of love and happiness for that blessed newborn. [16]
b) Response and Critique
The view held by Buddhists that at the time of Buddha’s birth the hosts of the heavens rejoiced and angels sang for him is mentioned in some Buddhist religious texts as well as in certain books on the history of religions. However, this claim can be critiqued from both rational and transmitted perspectives and is far from reality:
First: From a rational point of view, any extraordinary claim requires strong, clear, and reliable evidence. Narrations such as the joy of heavenly beings or the singing of angels at the birth of a human being are among supernatural matters; therefore, they cannot be accepted without solid and well-documented proof.
Second: According to Islamic belief, angels belong to the unseen, and they are not visible to anyone except the prophets. As Allah (SWT) says: “الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ” Based on the explanation of the commentators, the unseen refers to everything that is hidden from human sight and senses, and angels are among its examples. [17] Therefore, if the existence of angels belongs to the unseen and they are invisible, how did the followers of Buddha see them, or from what sources and evidence do they report such a view? It is clear that such claims resemble mythological literature and the glorification of personalities rather than reality.
