Editing The Buddha (section)

=== Islam ===
Buddhist ideas in Muslim culture can be traced to the presence of Buddhism in [[Transoxiana]] and [[Greater Khorasan|K̲h̲urāsān]].<ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref> Buddhism lasted from the 2nd century B.C. to the 8th century, there, until it dwindled in the face of [[Zoroastrianism]], the [[Sassanid Empire|Sassanide state religion]].<ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref> Remnants of Buddhism remains until the 9th century<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 27</ref> and the lasting impact of Buddhist influence is reflected in Muslim arts and poetry of [[Islam in Iran|Islamic Persia]].<ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref> However, in the 9th century, the intellectual distance between Buddhism and Islam increased drastically.<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 27</ref> Only centuries later, during [[Turco-Mongol tradition|Turco-Mongol]] governance, the attention of Muslim scholars shifted towards Buddhism again.<ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref>

In Islamic sources, Buddha is called ''Budd'' (Persian: ''but'')<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> or Shakyamuni. The former term is used in the writings of [[al-Jahiz]], [[al-Mas'udi]], [[al-Biruni]], and [[al-Shahrastani]].<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> The term further denotes a temple or an idol,<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> as many authors believed that Buddhists were idolaters.<ref>Scott, D. (1995). Buddhism and Islam: Past to Present Encounters and Interfaith Lessons. Numen, 42(2), 144. http://www.jstor.org/stable/3270172
</ref><ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref> They are described further as believing in the eternity of the world, the retributation of actions after life, and the appearance of Buddha in various forms.<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> Buddhists were referred to as ''sumaniyya''.<ref>Monnot, G. (2012). Sumaniyya. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_7186</ref>

Although Muslims had only rudimentary knowledge about Buddhism, they attempted to integrate the Buddha into their own religious history.<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> [[Ibn Hazm]] defines the Buddha as a person who is not born, does not eat or drink, and does not die.<ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref> The Buddha is compared to various Islamic figures by Muslim heresiologists. In his ''Fihrist'', [[ibn al-Nadim]] reiterates three opinions from among the scholars, that the Buddha is either an [[Angels in Islam|angel]], an [[Ifrit|''ʿifrīt'']] (demon), or a [[Prophets and messengers in Islam|Prophet]].<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 31</ref><ref>{{cite conference |author1=Ahmad Faizuddin Ramli|author2=Jaffary Awang|author3=Zaizul Ab Rahman|date=2018|title=Muslim scholar's discourse on Buddhism: a literature on Buddha's position|conference=International Conference on Humanities and Social Sciences (ICHSS 2018)|volume=53|issue=4001|pages=6–7|doi=10.1051/shsconf/20185304001|doi-access=free |journal=SHS Web of Conferences}}</ref> Al-Shahrastani identified Buddha with the legendary [[Khidr|al-Khizr]].<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 31</ref><ref>{{cite conference |author1=Ahmad Faizuddin Ramli|author2=Jaffary Awang|author3=Zaizul Ab Rahman|date=2018|title=Muslim scholar's discourse on Buddhism: a literature on Buddha's position|conference=International Conference on Humanities and Social Sciences (ICHSS 2018)|volume=53|issue=4001|pages=6–7|doi=10.1051/shsconf/20185304001|doi-access=free |journal=SHS Web of Conferences}}</ref><ref>Carra de Vaux, B. (2012). Budd. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_SIM_1489</ref>

[[Rashid al-Din Hamadani]]'s (1247–1318) ''[[Jāmiʿ al-Tawārīkh]]'' dedicates an entire chapter on describing Buddhist beliefs to the [[Ilkhanate]] from a Muslim viewpoint. He identifies Buddha (Shakyamuni) as a monotheistic prophet.<ref>Millward, J. A. (2013). The Silk Road: A very short introduction. Oxford University Press. pp. 154-156</ref><ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 30</ref> He integrates the cyclical reappearance of the Buddha into the lineage of Islamic prophets, who likewise raise whenever a community yielded into decay and violence.<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 32</ref> In line with Islamic prophetology, Rashid al-Din emphazizes the finality of [[Muhammad in Islam|Muhammad]].<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 33</ref> In order to establish Buddha's monotheism, the author retells a story from the ''[[Lalitavistara Sūtra]]'' within an Islamic framework: Accordingly, the Indian deities, [[Vishnu]], [[Brahma]], [[Shiva]], and [[Indra]] are prophets or angels who claim divinity for themselves and thus identified with the "people of [[Iblis]]" (''ahl-i iblīs'').<ref>Millward, J. A. (2013). The Silk Road: A very short introduction. Oxford University Press. p. 156</ref><ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 34</ref> When Buddha is brought to the idols and ordered to worship them, the idols bow down before Buddha instead, an idea linked to the Quranic story of angels prostrating before Adam, and the superiority of prophets over angels in Islamic theology (''[[Kalām]]'').<ref>Brack, J. Z. (2023). An afterlife for the Khan: Muslims, Buddhists, and sacred kingship in Mongol Iran and Eurasia. Univ of California Press. p. 33</ref>

[[Muhammad Hamidullah]] (1908 – December 2002) identifies Buddha as a prophet based on the [[Quran]] [[Surah]] 95:1. The verse takes an oath by a fig-tree, followed by Mount Sinai. Since [[Moses in Islam|Moses]] received his revelation on [[Mount Sinai]], the fig-tree features as the location of revelation for another prophet, identified with Buddha, since Buddha reached enlightenment under a fig-tree.{{sfnp|Yusuf|2009|pp=376}} He is further identified with the prophet [[Dhu al-Kifl]], supposedly related to his birthplace in Kapila-Vastu.{{sfnp|Yusuf|2009|pp=376}}<ref>Ramli, A. F., Awang, J., & Ab Rahman, Z. (2018). Muslim scholar’s discourse on Buddhism: a literature on Buddha’s position. In SHS Web of Conferences (Vol. 53, p. 04001). EDP Sciences.</ref> He furthermore compares Buddha's teachings with that of Muhammad: The teaching of the omnipresence of [[dukkha]], as formulated in the [[Four Noble Truths]], is compared to 90:04, stating that "humans are created in "pain toil and trial"".{{sfnp|Yusuf|2009|pp=377}} Similarly, by receiving his revelation, Muhammad would have entered into a state of peace (salam) and, as per [[hadith]], his [[Qareen|devilish nature]] surrendered to islam (''aslama shayṭānī'').{{sfnp|Yusuf|2009|pp=376}}