Buddhist and Islamic approaches to morality and ethics

Buddhism and Islam

Perspectives on Morality

The traditions of ancient India and the ancient Arabic world, but Buddhism and Islam were formed at a time when traditional mythological religions were being disposed of in favor of more mature religions that could bear the weight of complex social problems. Although remarkably different, Buddhism and Islam share many similarities. These differences and similarities may spring from the founding of both religions. Both Muhammad, the prophet of Islam, and Siddhartha, the historical Buddha, founded their respective philosophies as a result of revelations. In the case of Muhammad, the revelation came to him after several hours of prayer. Questioning the condition of the current socioeconomic problems of his Arabic tribe, the prophet found answers in the form of revelation. He also believed that God was finally revealing himself to the Arabic people through their own profit (Armstrong 200, p.3-7). Siddhartha, too, had a revelation, but his was less spiritual and more pragmatic. In fact, some hesitate to call Buddhism a religion, insisting it is rather a philosophy or way of thinking about life. The historical Buddha did not claim that God had come to him, but rather realized, after a long search for truth, that truth lay not in extremes, but in "The Middle Way" ("Buddhist Pilgrimage" 2008). Thus, in just their beginnings, one can quickly see both the similarities and differences of Buddhism and Islam. Although each religion promotes various methods of thinking about various topics, one of the most important topics when it comes to religion is the definition of morality and ethics, or what it takes to become a good person. Through an exploration of both Buddhist and Muslim tenants on this issue, in addition to a comparison of these tenants, one can determine that each view has its unique strengths, while Buddhism is more applicable to modern society.

II. Buddhist Morality

The golden rule of Buddhism is very close to what many recognize as the golden rule of Christianity -- do unto others as you would have them do unto you. But the Buddhist's ethics are governed by a much less self-centered version of this rule. In essence, Buddhists try to judge their actions by whether or not that action would cause harm to a person. This means Buddhists undertake actions that are unlikely to cause suffering in any person, including the person doing the action. Thus, if an action were to cause the actor to suffer by feeling guilty about what he or she had done, than that action is still creating suffering, and is, therefore, against Buddhist teachings ("Buddhist Ethics" nd). Furthermore, a Buddhist's moral code depends on his or her position in the religion -- whether or not he or she is a leader (clergy) or a layperson -- and that Buddhist's tradition of Buddhism. As a layperson, a Buddhist is instructed to learn the Five Precepts, five teachings that Buddhists should learn to achieve. Upon breaking one of these precepts, the Buddhist layperson is taught to examine the action with thoughtfulness, consider its consequences, and plan for a future avoiding this type of action. The precepts include -- refraining from killing living beings, both animals and humans, taking only what belongs to one, refraining from being overly indulged in the sensual, speaking only what will benefit others, and avoiding substances that may alter perception and lead to breaking the other four precepts. Buddhists following various traditions may have slightly different notions of what it means to be a good person. In addition, the precepts and other fundamental tenants of Buddhism were meant to be changed should times and culture change enough to warrant this ("Buddhist Ethics" nd). Finally, Buddhists are motivated to adhere to their prescribed morality as a result of the existence of Karma, which essentially holds that one will reap what one sows. Thus, if one does good deeds during most of one's life, he or she will reap good, and vice versa. Karma does not pertain solely to one lifetime, however, but one's Karma follows one through many lives. Thus, the Buddhist idea of morality, or a good person, can be most adequately summarized by the phrase, "do no harm."

III. Islamic Morality monotheistic religion, Islamic ethics or morals are based upon the desire and will of Allah, or God. Muslims believe God gives each person the ability to choose between right and wrong, and that humans are born like a blank slate, without good or evil marked upon them. They must choose for themselves the course of morality. According to Islam, most can universally agree what general deeds are moral, or good, and which are immoral, or evil. Thus, Islam's morality is highly centered upon traditional societal beliefs of good and evil. For example, having a good work ethic, being generous, refraining from murder, and being polite are seen as good qualities, while lying, stealing adultery, and murder as seen as evil qualities. Thus, the Muslim person must choose between these qualities in order to make his or her disposition or tendencies known. Muslims believe that the moral or good person will choose the first set of morals, although Muslims do acknowledge that what is moral and ethical can sometimes differ between different people (Maududi nd).

In addition to practicing these principals of Morality, a Muslim is a good person if he or she has the will of serving God. In fact, the word "Islam" actually means submission, submitting to God. Muslims believe that following God's commands in their daily lives is the utmost goal. Indeed, according to Muslim belief, it is Allah that creates what is good, and a supplication to Allah is necessary before determining whether or not a thing is good. In addition, the Qu'ran and the Sunnah of the Messenger of Allah spell out the Islamic moral code for Muslims to practice. Islamic morals and ethics do not change, but instead are forever the same, established by Allah (Maududi nd). Pleasing Allah, in addition to a desire to perform well on judgment day, motivate Muslims to keep to this moral code. Thus, the definition of a good person according to a Muslim is someone who does right in order to please Allah. Right is not something that can be arbitrarily decided by each person according to his or her views, but is a specific category of action, as established in the Islamic Moral Code.

V. Conclusion

Both Islam and Buddhism are great traditions that have contributed much to both history and religious development. In terms of morality, both religions make significant contributions. Buddhism teaches the learner that actions have consequences, and it is important to think about actions and consequences with one's own intellect in order to determine what actions should be taken. Islam, on the other hand, teaches that societal rights and wrongs are important, that morality cannot be changed from one generation to the next, and that a supreme being is the creator of morality. Both of these philosophies shine an interesting light on the topic of morality. They are excellent instigators of conversation and debate on the topic. For a modern society, however, Buddhism's version of morality seems to be the one that is more universally applicable. As Buddhism allows for religious changes over time, many would feel more convicted by so-called modern values. In addition, Buddhism's creed that calls for intellectual introspection would be very well received in a society so focused on personal responsibility. Thus, while both Islam and Buddhism's versions of morality are important to a discussion on the topic, Buddhism's version of morality is more applicable to modern society.