An Analysis of the History and Beliefs of Buddhism (part 22)

Author: Mehrullah Azizi

An Analysis of the History and Beliefs of Buddhism (part 22)

Ideologies and Beliefs of Buddhism

5. Denial of Resurrection (The Hereafter)

In Buddhism, the discussion concerning resurrection and the afterlife revolves around three fundamental concepts:

1. The Law of Karma

2. Reincarnation of souls

3. Nirvana

The primary concern of Siddhartha Gautama (Buddha) was to discover a path through which human beings could be liberated from the sufferings of life, such as birth, aging, sickness, and death. According to this worldview, each individual shapes his own destiny, and no divine being intervenes in this process. In fact, Buddhism does not affirm belief in a Creator God. Therefore, Buddha and his followers do not believe in the Day of Judgment, resurrection, accountability, Paradise, or Hell. [1]

Buddha even discouraged his disciples from engaging in debates concerning death and what occurs afterward. It is narrated that when his followers once asked him about a recently deceased disciple and whether he would be reborn, Buddha initially answered positively. However, when a Brahmin objected to this discussion, Buddha advised his followers that such questions were of no practical benefit, as no one could know their answers with certainty. Instead, he urged them to focus on the righteous path in this life, the path that leads to inner peace and tranquility. [2]

Nevertheless, Buddhists believe that a person experiences the consequences of good and evil deeds, but these consequences manifest in this world rather than in an afterlife. [3] This principle is called “karma.” Based on this belief, they hold that after death, the soul transmigrates into another body, where it experiences reward or punishment in the form of happiness or suffering. Whoever seeks liberation from this endless cycle of rebirth must abandon all attachments, desires, and worldly cravings in order to attain Nirvana, a state in which there is neither birth nor death but only the cessation of suffering and the attainment of perfect peace. [4]

First Section: The Law of Karma

1. Explanation of the Doctrine

The term “karma” originates from Sanskrit and literally means “action” or “deed.” It refers to everything a person does, whether by action, speech, or even thought. [5]

In Buddhist belief, every karma has a cause and an effect. If karma is good, its outcome will also be good; and if it is bad, its consequences will likewise be harmful. In simple terms, you reap what you sow. [6]

In the book Religions of India, karma is defined as follows:

“The principle of karma means that whatever a human being does in the world—whether deed, speech, or thought—he will eventually experience its result. Every action has a corresponding reaction, and this reaction affects both one’s present life and future rebirths (samsara). Thus, a person’s current life is the result of karma from previous lives, and his suffering is the consequence of his past actions.” [7]

Muhammad Jawad Shams, a scholar of comparative religions, explains:

“Karma is one of the essential Buddhist doctrines, first systematically developed in the Upanishadic texts. It refers to the consequences of human actions: good deeds bring happiness, while evil deeds result in suffering.” [8]

Professor Atria states: “Desire is the most powerful force in our lives, yet our desires also affect others. Therefore, in actions motivated by desire, we sometimes benefit others and sometimes harm them. Consequently, the law of karma inevitably applies to us, governing all free beings in the universe.” [9]

Buddhists believe this law governs all existence automatically, without intervention from any deity. Every person is responsible for his own deeds, and their consequences inevitably return to him.

Faith in karma is regarded as one of the central pillars of Buddhism, and from it arises the doctrine of reincarnation. Since not all actions receive their consequences in this life, Buddhists argue that justice is fulfilled through future rebirths. Thus, the soul enters new forms of existence after death in order to experience the consequences of previous actions and rectify past mistakes. [10]

According to this belief, if someone commits evil acts—such as harming animals, killing, stealing, adultery, or drinking intoxicants—he may be reborn as an animal or a lower being. After exhausting that stage of karma, he may return again as a human, perhaps as someone poor, oppressed, sick, or afflicted, each according to his deeds. This cycle continues until liberation from karma is achieved.

2. Response and Critique

This Buddhist doctrine fundamentally contradicts the Islamic understanding of deeds and recompense. Buddhism restricts reward and punishment to this world or future rebirths, while Islam affirms a final Day of Judgment.

First:

In karma, an impersonal and automatic law governs reward and punishment, independent of divine will. In Islam, however, the universe is under the direct authority of Allah, and no one besides Him determines recompense. Allah says: (إِنِ الْحُكْمُ إِلَّا لِلَّهِ) Translation: “The judgment/authority belongs to none but Allah (SWT).” [11]

Allah also says: (لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى). Translation: “So that He may recompense those who do evil according to what they have done, and reward those who do good with the best reward.” [12]

Thus, reward and punishment belong solely to Allah (SWT), Who will judge His servants on the Day of Resurrection. Therefore, karma is merely a philosophical and human-centered doctrine and is invalid from the Islamic perspective.

Second:

Karma assumes that recompense is fulfilled in this world or through future rebirths, denying the hereafter. By contrast, belief in the Day of Resurrection, accountability, Paradise, and Hell is one of the essential pillars of Islam. Allah says: (فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ۝ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ) Translation: “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” [13]

This verse affirms that every deed, however small, will be fully accounted for on the Day of Judgment. Although some consequences may appear in this world, complete justice will only be realized in the Hereafter.

Third:

Belief in karma is inseparably linked to reincarnation, the doctrine that after death the soul passes into another body. Islam categorically rejects this belief. Each person lives only once, then enters Barzakh until the Day of Resurrection. Allah says: (حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ… كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ). Translation: “Until death comes to one of them… No! It is only a word he speaks, and behind them is a barrier until the day they are resurrected.” [14]

Therefore, the return of the human soul into another body is entirely rejected in Islam.

Fourth:

In karma, consequences are inevitable and automatic, leaving no room for mercy or forgiveness. In Islam, however, divine justice is accompanied by mercy and forgiveness. If Allah wills, He forgives His servant through sincere repentance. Allah says: (إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا) Translation: “Indeed, Allah (SWT) forgives all sins.” [15]

Hence, unlike karma, Islam does not view recompense as a rigid mechanical law but as subject to the wisdom, justice, mercy, and forgiveness of Allah.

To be continued…

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Sources:

1. The Concept of the Hereafter in Buddhism, p. 5.
2. Ahmad Shalabi, The Major Religions of India, p. 154.
3. Al-‘Aql wa al-Qaffari, A Brief Guide to Religions, p. 87; Al-Hamad, Essays on Religions, pp. 54–56.
4. The Concept of the Hereafter in Buddhism, p. 6.
5. Fayyaz Qarapi, Religions of India, p. 47.
6. Muhammad Jawad Shams, Religions of India, p. 28; Ahmad Shalabi,
7. The Major Religions of India, p. 59.
8. The Concept of the Hereafter in Buddhism, p. 6, cited in Sanj Jantara, Principles of Buddhism, pp. 190–191.
9. Ahmad Shalabi, Religions of India, p. 62.
10. Abdullah Nomask, Buddhism, pp. 191–192.
11. Yusuf: 40.
12. An-Najm: 31.
13. Az-Zalzalah: 7–8.
14. Al-Mu’minun: 99–100.

15. Az-Zumar: 53.