Professional Documents
Culture Documents
Alexander Berzin
November 2006
Originally published with extensive footnotes in
Islam and Inter-faith Relations:
The Gerald Weisfeld Lectures 2006,
eds. Lloyd Ridgeon and Perry Schmidt-Leukel.
London: SCM Press, 2007, p. 225-51
Introduction
With concern about the problems of globalization and global warming
becoming increasingly widespread, the importance of what His Holiness
the Fourteenth Dalai Lama calls universal responsibility is becoming
increasingly evident. Sustainable development, and even survival,
depends on nations, cultures, religions, and individual persons taking
shared responsibility to try to solve these universal problems. One of the
most essential bases for such cooperation is mutual understanding.
Through education about other cultures, we may hopefully avoid the
disastrous effects of any possible future clash of civilizations.
Two such civilizations are the Buddhist and Islamic worlds. Over history,
the two civilizations have interacted in both constructive and problematic
ways. When they have clashed, religious doctrine may have been used to
rally the troops. But deeper analysis shows that the motives behind the
conflicts have centered primarily on economical, political, and strategic
military issues.
At present, there are very few areas in the world where traditional
Buddhist and Islamic groups are living together. In some of those regions
where they do intermix such as Tibet, Ladakh, and southern Thailand
the interaction is so strongly affected by the actions of other cultural and
national groups that one cannot meaningfully isolate specific BuddhistMuslim issues outside of their wider context. In others, such as Malaysia
and Indonesia, the Buddhist population consists of overseas Chinese, and
the interaction between them and the native Muslims is primarily dictated
by economic factors. In short, religious doctrinal differences seem to play
little role in present-day Buddhist-Islamic relations.
What, then, is the purpose for fostering Buddhist-Muslim dialogue?
Doctrinal differences between the two religions will always be there and,
of course, these need to be known and acknowledged so as not to cause
inadvertent offence. However, by discovering and affirming shared basic
human values such as the facts that everyone wishes to be happy and
not to suffer, and that all of us are interconnected members of all
communities, not only the Buddhist and Muslim ones, can pool their
resources and focus their efforts on trying to solve pressing issues of
global concern.
Here, we shall briefly survey the history of Buddhist-Muslim interaction
during the first millennium after the Prophet, focusing on the level of
knowledge that the Indo-Tibetan Buddhist tradition has had of Islam, and
the points that it has identified as being either harmonious or problematic.
The problematic points indicate some of the issues that require mutual
with the Islamic world on many occasions over the first millennium
following the Prophet, there was hardly any Buddhist interest to learn
about the teachings of Islam.
The Kalachakra Literature as the Source for the Classical Buddhist View of
Islam
The singular place where Buddhist reference to the Islamic doctrines
appears during this period is in the Sanskrit Kalachakra literature.
Kalachakra, meaning cycles of time, is a Mahayana Buddhist system of
tantric practice for gaining enlightenment to be able to benefit all beings
as much as is possible. It describes three parallel cycles of time: external,
internal, and alternative. The external cycles refer to planetary motion,
astrological patterns, and historical cycles, including periodic invasions by
foreign forces. When speaking of these invasions, the basic texts address
themselves to a Hindu audience. Internal cycles refer to biological and
psychological rhythms. Alternative cycles are repetitive meditation
practices aimed at overcoming being under the control of the external and
internal cycles.
The Islamic references in the Kalachakra literature most likely emerged
partially in the Buddhist monasteries of present-day eastern Afghanistan
and partially in the homeland of tantra, Oddiyana (northwestern Pakistan),
during the tenth century CE. Both regions were under Hindu Shahi rule at
that time. By the end of that century, this literature reached the Indian
subcontinent, where, in Kashmir, it was probably conflated with the
experiences of the Ghaznavid invasions (1001-1025 CE). Shortly
thereafter, this literature was transmitted to Tibet; however, it has always
remained a relatively minor feature of the Indo-Tibetan Buddhist tradition.
Thus, one must keep a proper perspective concerning the prevalence of
Buddhist knowledge of Islamic thought. For the most part, Buddhists have
remained uninformed about the Islamic teachings.
Ismaili Shia of Multan as the Primary Form of Islam Referred to in the
Kalachakra Literature
To avoid misunderstanding the past Buddhist view of Islam, it is important
to identify the form of Islam that the Kalachakra literature describes. The
texts are not referring to Islam as a whole and certainly not to Islam as it is
understood and practiced in its wide range of forms today. The texts
speak, more specifically, of a foreign people who, in the future, will
threaten an invasion of the kingdom of Shambhala the mountainous land
in which the Kalachakra teachings flourish. From the description of the
beliefs of these future invaders, they appear to be followers of the early
eastern Ismaili Shia tradition.
The main evidence supporting this hypothesis comes from The Regal
Abridged Kalachakra Tantra I.153 (bsDus-pai rgyud-kyi rgyal-po dus-kyi
khor-lo, Skt. Laghu-Kalachakra-tantra-raja). This verse presents a list of
the eight prophets of the future invaders: Adam, Noah, Abraham, and five
others Moses, Jesus, the White-Clad One, Muhammad, and Mahdi The
eighth will be the blinded one. The seventh will manifestly come to the city
of Baghdad in the land of Mecca, (the place) in this world where a portion
of the asura (caste) will have the form of the powerful, merciless
mlecchas.
into which the Indian Samkhya philosophical system divides the universe.
According to The Regal Abridged Kalachakra Tantra, I.153, the prophets
Moses, Jesus, Mani, Muhammad, and Mahdi are Those with the Tamas.
Here, the Kalachakra text also explains beliefs common to all Muslims: not
making idolatrous statues, honoring the equality of all men in Islam,
keeping strict ethics, and praying five times a day.
Problematic Points Mentioned in the Kalachakra Texts
The Kalachakra literature points out two problematic features of the Tayi
teachings that might prevent religious harmony. It is significant, however,
that the literature does not indicate that these problematic features will be
the causes for a future invasion by the Tayi forces. Invasions are a periodic
occurrence in the Kalachakra vision of cycles of time and, according to The
Regal Abridged Kalachakra Tantra, II.48-50, are to be understood as
mirroring and representing periodic invasions of each persons mind by
disturbing emotions and attitudes. Moreover, neither of the problematic
points is unique to Multanese Ismaili thought, let alone to Islam in
general. They are points shared by other religions as well.
Sacrificial Slaughter of Animals
The first feature that the Kalachakra texts find problematic was also found
among the Hindus of the time. The problem concerns the slaughter of
cattle in the name of the Tayi God, Bismillah. Thus, Pundarika, in Stainless
Light, mistakenly takes the halal method of slaughter to signify a sacrifice
to God, similar to the Vedic ritual. Addressing himself to a Hindu audience,
Pundarika states, You will consider that (Tayi) teaching to be valid,
because of the words in your (Vedic) scriptures, Employ cattle for the sake
of sacrifice.
The Buddhist teachings strongly prohibit animal sacrifice. According to
Buddha, sentient beings take repeated rebirth as any life form that has a
mind, including both human and animal. Consequently, any animal that
one might sacrifice could have been ones mother in a previous life.
Although the Kalachakra texts misunderstand the halal method of
slaughter as a sacrifice and make no reference to the ritual sacrifice of
sheep by pilgrims on the hajj, sacrificial slaughter was and still remains a
problematic area between Buddhism and Islam.
Buddhist doctrinal difficulty concerning sacrificial slaughter, however, is
not limited to the presence of this practice in Islam. It also pertains to
certain forms of Hinduism. The problem extends even to certain forms of
Buddhism that are mixed with indigenous customs. For instance, during
the Kalachakra initiation conferred by the Dalai Lama in Bodh Gaya, India,
in January 1975, the Dalai Lama strongly advised Buddhists attending from
remote Himalayan regions that they must stop all animal sacrifice.
In modern times, Buddhists no longer seem to associate the halal method
of slaughter with sacrifice. During the pre-communist period in Tibet, for
example, not only were the local Muslims permitted to slaughter animals
in the halal manner, but also many Tibetan nomads brought their livestock
to Muslim butchers to be slaughtered and sold as meat. Most Tibetans, in
fact, felt that the best meat dishes were served in the Muslim restaurants
and had no qualms or hesitation in patronizing them.
The Afterlife
The second problematic area between the two belief systems mentioned
in the Kalachakra texts concerns the nature of the afterlife. The Regal
Abridged Kalachakra Tantra, II.174, states: Through an (eternal) afterlife,
a person experiences (the results of his) earlier committed karmic actions
of this world. If that were so, then depletion of humans karma from one
birth to another would not occur. There would be no exiting from samsara
and no entering into liberation even in terms of immeasurable existence.
That thought, indeed, appears among the Tayis, although dismissed by
other groups.
Pundarika elaborates on this passage in Stainless Light: The assertion of
the mleccha Tayis is that humans who die experience happiness or
suffering in a higher rebirth (in Paradise) or in Hell with their human
bodies, through Rahmans decision.
This passage refers to the general Islamic belief in the Day of Judgment,
when all men will rise from the dead in their human bodies and will be
judged by Allah. Based on their past deeds, they will pass to either eternal
happiness in Paradise or eternal suffering in Hell, still retaining their
human bodies. The Ismaili tenet, however, as formulated by al-Sijistani,
denies the resurrection of the human body. According to al-Sijistani, the
happiness of Paradise and the suffering of Hell are experienced purely
mentally by the individual soul, without any physical aspect.
Buddhism, on the other hand, with its teachings of karma, asserts
recurring rebirth (Skt. samsara) by the force of ones karmic actions
motivated by disturbing emotions and attitudes. Destructive actions,
motivated by anger, greed, attachment, or naivety about behavioral cause
and effect, result in rebirth in a hell, or as a ghost, or an animal. Naivety
may be due to either lack of knowledge or an incorrect understanding.
Constructive actions, but still associated with naivety about reality, result
in rebirth as a human, an asura (anti-god), or in a heaven. Each of these
types of rebirth that anyone may experience including rebirth in a
heaven or a hell has its own type of body specific to that realm. One
cannot be reborn in a heaven or a hell with a human body.
Moreover, Buddhism teaches that the karmic aftermath of any karmic
deed ripens into happiness or suffering for only a limited period of time.
Once that karmic aftermath has finished ripening, it is depleted. One then
dies from a heavenly or hellish rebirth and is reborn in yet another
samsaric realm. From a Buddhist point of view, rebirth in a heaven or a
hell cannot be eternal. However, ones recurring samsaric rebirths will
continue eternally, one after the next, unless one completely rids oneself
of their true causes. Moreover, even the happiness of a heavenly rebirth is
a form of suffering, since it never satisfies and eventually comes to an
end.
Thus, Buddhism teaches that if one rids oneself of all disturbing emotions
and attitudes, one stops committing karmic actions that would lead to
continuing samsaric rebirth, whether in a heaven, a hell, on this earth, or
elsewhere. Likewise, one gets rid of the karmic aftermath already
accumulated. Then, on the basis of constructive deeds done without any
The nineteenth-century CE Tibetan commentator Mipam (Mi-pham Jamdbyangs rnam-rgyal rgya-mtsho), in his Illumination of the Vajra Sun,
Clarifying the Meaning of the Words of The Glorious Kalachakra Tantra,
Commentary to Chapter (Five), Deep Awareness, (dPal dus-kyi khor-loi
rgyud-kyi tshig don rab-tu gsal-byed rdo-rje nyi-mai snang-ba Ye-shes
leui grel-chen) explains: The mlecchas have two (philosophical points)
that they hold. They hold external phenomena to have the nature of a
collection of atoms, and they hold the existence of a self of a person that
temporarily takes birth or that has an aspect that takes birth in samsara.
The goal is to achieve the happiness of the gods as the fruit. Aside from
this, they do no assert any other type of nirvana.
The Nature of Atoms
Mipam does not provide a specific text in which Buddha spoke of matter
being composed of atoms. However, by following his discussion of the
invaders views with a progressive presentation of the four schools of
Indian Buddhist philosophy, Mipam implies that the Tayi assertions fit in
with the Buddhist presentations. He explains that the Vaibhashika and
Sautrantika schools of Hinayana Buddhism assert indivisible, partless
atoms; while the Chittamatra and Madhyamaka schools of Mahayana
Buddhism assert atoms that are endlessly divisible.
Similarly, among the philosophical views that had developed within Islam
before the mid-tenth century CE, certain writers asserted indivisible
atoms. They included al-Hakam and al-Nazzam, within the Shiite Mutazili
school of disputation, and the Sunni theologian al-Ashari. Most other
Islamic theologians of that time, as well as afterwards, asserted atoms as
being infinitely divisible. Al-Sijistani, however, seems to be unclear about
the divisibility of atoms.
The Buddhists and the Muslims used significantly different arguments,
however, for refuting the indivisibility of atoms. The Buddhists argue that
it is illogical for atoms not to have at least directional parts or sides;
otherwise, it would be impossible for two atoms to join together. For two
atoms to join, they would have to join on only one side, in which case they
can be divided, at least mentally, into directional parts. The main Islamic
argument is that if atoms were indivisible, that would imply a limitation in
Allahs powers. As Allah is omnipotent, He must be able to divide an atom
infinitely.
The Nature of Persons or Souls
Mipam continues, Knowing their dispositions and thoughts, Buddha
taught sutras of what they (the Tayis) could accept. For instance, in The
Sutra of Carrying Responsibility (Khur khu-bai mdo), Buddha said that
persons carrying responsibility (for their actions) do exist, but without
speaking of the soul of a person as being either permanent or
impermanent. These points are true on the face of their (Tayi) assertions.
Buddhas intended meaning is that persons do exist as continuities of a
self that bears responsibility for karma, but which is merely imputed onto
a continuum and, by nature, is neither permanent nor impermanent.
The Buddhist View
Buddhism teaches that there is a finite, but uncountable number of
Tibet
Relations between the native Tibetan Buddhist population and the
centuries-old Kashmiri Muslim settler community have continued to be
harmonious, based on the policies of the Fifth Dalai Lama. In current days,
the members of this Muslim community are fully accepted as Tibetans by
the other Tibetan groups, both inside and outside Tibet, and they continue
to play an integral role in Tibetan society in exile in India.
On the other hand, there have been significant problems in the relations
between the Tibetan Buddhists and the Chinese Hui Muslims. These two
groups have lived side by side for many centuries in the traditional
northeastern Tibetan region of Amdo, currently divided between Qinghai
and Gansu provinces of the Peoples Republic of China. Although, at times,
Hui warlords have exercised strong control over parts of this region, the
Buddhists and Muslims living there had worked out a modus vivendi. In the
last decades, however, the PRC Government has promoted Tibet as the
land of economic opportunities. Consequently, Hui merchants have moved
in significant numbers into traditional Tibetan regions, not only in Amdo,
but also in Central Tibet (the Tibetan Autonomous Region). The local
Tibetans view these new arrivals as foreign competitors and thus there is a
great deal of resentment.
[See: Historical Sketch of the Hui Muslims of China. See also: The Relation
of the Hui Muslims with the Tibetans and Uighurs, 1996.]
Both the Buddhist and Muslim groups living in the traditional Tibetan
regions within the PRC face serious restrictions on the practice of their
religions. Especially in Central Tibet, the lay communities have almost no
access to religious instruction. Thus, the confrontations that arise between
the two groups are not based on religious differences. The problem is not
that the new settlers are Muslims, but that they are Chinese and are
threatening the economic welfare of the native population. Religious
dialogue and cooperation are extremely difficult in the current situation,
when the PRC authorities encourage and exploit cultural differences in
order to maintain control.
[See: The Situations of Buddhism and Islam in China, 1996.]
Ladakh
Ladakh, with its Tibetan Buddhist population, is currently part of the Indian
state of Kashmir and Jammu. The attention of the Ladakhis Muslim
neighbors in the Kashmiri part of the state is focused primarily on the
Hindu-Muslim political conflict concerning whether to join Pakistan, remain
within India, or become an independent state. Moreover, the traditional
trade route between Kashmir and Tibet, through Ladakh, is closed due to
Chinese Communist control of Tibet. Thus, the Kashmiri Muslim traders no
longer have contact with the Buddhist community in Tibet, or even with
the growing Muslim community there.
Conflict between the Buddhists and Muslims in Ladakh is fueled mostly by
competition for developmental aid. With the living Buddhist tradition no
longer viable in Tibet, Western tourists flock to Ladakh to witness Tibetan
Buddhism practiced in a traditional setting. Developmental projects,
harmony between the Buddhists and Muslims and, in general, among all
world religions, looks hopeful.
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Page Contents
Introduction
Historical Survey of the Interaction between the Buddhist and Islamic
Worlds
Buddhists under Umayyad and Abbasid Rule
Buddhist Scholars in Baghdad
The Destruction of Buddhist Monasteries on the Indian Subcontinent
Muslims in Tibet under the Fifth Dalai Lama
Conclusion
The Kalachakra Literature as the Source for the Classical Buddhist View of
Islam
Ismaili Shia of Multan as the Primary Form of Islam Referred to in the
Kalachakra Literature
The Kalachakra Description of the Tayi Beliefs
Creation and Obedience to Allah
Circumcision, the Ramadan Fast, and Halal
Ethics, Prayer, and Injunction against Statues of God
Problematic Points Mentioned in the Kalachakra Texts
Sacrificial Slaughter of Animals
The Afterlife
Battle with the Mleccha Tayi According to the Kalachakra Literature
Common Points, but Having Different Interpretations in Each System
The Nature of Atoms
The Nature of Persons or Souls
The Nature of the Creator
Summary
Current Buddhist-Islamic Interaction
Tibet
Ladakh
Southern Thailand
Burma/Myanmar
Bangladesh
Malaysia and Indonesia
Conclusion
The Position of His Holiness the Dalai Lama Regarding Islam and Interfaith
Harmony
The Contemporary Role of the Kalachakra Initiation as a Venue for
Buddhist-Muslim Harmony
Universal Responsibility as a Basis for Buddhist-Muslim Cooperation
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