Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 28)
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Belief in the Bodily Ascension of Buddha to Heaven
A: Explanation of the Belief
Followers of Buddha believed that after Buddha passed away and completed his mission on earth, he ascended bodily to the heavens. This belief resembles the view held by Muslims regarding Jesus (ʿIsa) (RA).
B: Response and Critique
The Buddhist belief that Buddha ascended bodily to the heavens after death is a notion that originates from unfounded imagination and self-made myths, and it has no real basis or truth.
Allah the Exalted has established for all creatures and human beings a specific system and law in this world from which no one can escape and to which all must submit. That law is “tasting death and its agonies.” Allah the Exalted says: “کُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ” Translation: “Every soul shall taste death.” [1]
«أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ» Translation: “Wherever you may be, death will overtake you, even if you are in fortified towers.” [2]
These verses show that the Buddhist belief regarding Buddha’s bodily ascension to heaven is inconsistent with the universal principle stated in the Qur’an concerning the fate of all human beings. According to these verses, all humans experience death, and their bodies ultimately return to their natural destiny—the earth.
«مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ» Translation: We created you from it (the earth), and into it We shall return you, and from it We shall bring you forth once again. [3]
This verse further emphasizes that death and return to the earth are universal and unchanging laws of Allah for all people, from which no one is exempt—not even the Prophets (peace and blessings be upon them), kings, or nobles. Until now, no religion or creed has denied this reality; rather, all generally acknowledge this established law.
According to Islamic teachings and the texts of the Noble Qur’an, among all the prophets (peace and blessings be upon them), only Jesus (ʿIsa) was raised alive to heaven. By the command and wisdom of Allah, he ascended to the heavens and will descend again near the Day of Judgment.
According to Islamic narrations, after his return, Jesus (AS) will rule upon the earth according to the law of Muhammad (PBUH). Thus, both his ascension to heaven and his future descent occur solely by the permission and wisdom of Allah the Exalted.
Allah (SWT) says: «بَلْ رَفَعَهُ اللّٰهُ إِلَيْهِ ۚ وَكَانَ اللّٰهُ عَزِيزًا حَكِيمًا وَإِنْ مِنْ أَهْلِ الْكِتابِ إِلاّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً» Translation: “Rather, Allah raised him unto Himself. And Allah is ever mighty and all-wise. And there is none from the People of the Scripture except that he will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them.” [4]
From the perspective of reason and human nature as well, it is evident that death is a reality and that all creatures and human beings taste death and eventually return to the earth:
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All living beings, including humans, are subject to the law of death and bodily decomposition. There is no reliable scientific observation or authentic human experience proving that a human being, after death, can ascend bodily into heaven without decomposition. Therefore, bodily ascension into the heavens is inconsistent with natural and rational laws. [5]
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Every human being, including the Prophets (may peace and blessings be upon them), has experienced death. The human body eventually decays and returns to dust. If bodily ascension were naturally possible, similar cases would have been historically documented, but they have not. [6]
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If a great or highly ranked individual were exempted from death, this would undermine the universal natural law expressed in the verse: Every soul shall taste death. Reason likewise does not accept such an exception.
To be continued…
Previous Part
References:
- Encyclopedia of Religions and Sects, Vol. 2, p. 117.
- Āl ʿImrān: 185.
- An-Nisāʾ: 78.
- Ṭā Hā: 55.
- An-Nisāʾ: 159.
