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Common Ground Between Islam and Buddhism: Spiritual and by Reza Shah Kazemi

By Reza Shah Kazemi

Forging a interfaith conversation among traditions that sometimes stand at odds, this groundbreaking book explores the scriptural and religious tenets of Islam and Buddhism with regards to each other, making a foundation for comparability and research of the 2 traditions. Written by means of eminent students, this discussion juxtaposes foundational ideas and practices via linking underlining ideas and fostering a mutual appreciation among fans of either religions. This interfaith quantity discusses metaphysical traditions and philosophical reports born of Islam and Buddhism, areas them in context with one another, therefore encouraging knowing, and delivering some degree of reference for persisted studying and cooperation.
Forging an interfaith conversation among traditions that sometimes stand at odds, this groundbreaking booklet explores the scriptural and non secular tenets of Islam and Buddhism when it comes to each other, making a foundation for comparability and research of the 2 traditions. The dialogue juxtaposes foundational rules and practices by means of linking underlying ideas and fostering a mutual appreciation among fans of either religions. This interfaith initiative focuses upon metaphysical and moral features of Islam and Buddhism, placing them in context with one another, hence encouraging knowing, and delivering some degree of reference for carrying on with and deepening reciprocal admire and collaboration. of their respective introductions to this e-book, H.H. the Dalai Lama states that the publication is helping exhibit that Islam is certainly a 'path of salvation'; whereas best Islamic pupil of jurisprudence, Prof Mohammad Hashim Kamali, asserts that at the foundation of this booklet you can still argue that Buddhism is an genuine 'deen' or religion.

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Extra info for Common Ground Between Islam and Buddhism: Spiritual and Ethical Affinities

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4–5. 34. By the word ‘contemplation’, the Dalai Lama means, here and in most other contexts read by us, the analytical or philosophical aspects of the tradition. 26 Setting the Scene ral humility will arise in you, allowing you to communicate better with people from other religious traditions and cultural backgrounds. 35 The Dalai Lama then adds a point of inestimable significance for understanding and overcoming the psychology underlying religious fundamentalism; implicit in what he says here is that this kind of fundamentalism or exclusivism arises out of an inability not only to understand other religions, but also an inability to plumb the depth of one’s own religion: People often experience feelings of exclusivity in their religious beliefs—a feeling that one’s own path is the only true path—which can create a sense of apprehension about connecting with others of different faiths.

It also echoes the verse of the Qur’ān: There is no compulsion in religion. Indeed the right way has been made distinct from error. So whoever rejects [lit. ‘disbelieves’: yakfur] the false gods and believes in God, he has truly held tight to the firmest of handles, which can never break (2:256). The Unborn It is possible to discern in the Buddha’s saying from the Udāna two affirmations of the oneness of ultimate reality, one temporal and the other substantial. At this point we will endeavour to address the temporal aspect, later the substantial aspect, relating to the distinction between compounded and non-compounded, will be addressed.

The Name al-Haqq, as we shall argue below, might be translated into Buddhist terms as Dharma. In Arabic, the word haqq comprises not only the ideas of truth and reality, but also, that of ‘right’, that which is ‘due’. Therefore the notions of duty, law and propriety are also implied in this polyvalent concept, such notions going to the heart of the meaning 5 common ground between islam and buddhism of dharma. However, at the highest level, the Dharma is also identified with absolute Truth, absolute Reality.

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