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Common Ground - Islam and Buddhism

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Preface<br />

by Professor Mohammad Hashim Kamali<br />

The <strong>Common</strong> Word initiative of one hundred <strong>and</strong> thirty-eight Muslim<br />

religious leaders <strong>and</strong> academics, which advanced Muslim-Christian<br />

dialogue along theological grounds <strong>and</strong> themes of common concern<br />

to both religions, has borne fruit thanks to the earnest subsequent<br />

efforts <strong>and</strong> organizational support of numerous distinguished personalities<br />

on both sides. The Royal Aal Bayt Foundation for <strong>Islam</strong>ic<br />

Thought in Jordan took the initiative in September 2007 to formulate<br />

a Muslim response to Pope Benedict XVI’s somewhat controversial<br />

Regensberg lecture of the previous year. In the meantime, followup<br />

encounters took place between the Pope <strong>and</strong> Muslim leaders.<br />

Instead of engaging with the Pope from a defensive posture, the<br />

Muslim leaders launched the <strong>Common</strong> Word initiative reflecting<br />

the Qur’ānic invocation asking Muslims to call on the followers of<br />

scripture to come to a word common between us <strong>and</strong> you... (3:64) as<br />

a focus of their dialogue. The positive response from the Christian<br />

side led to several encounters <strong>and</strong> international conferences which<br />

opened new vistas of beneficial dialogue with their Muslim counterparts.<br />

Muslim leaders are now proposing a second chapter to A<br />

<strong>Common</strong> Word, this time between <strong>Islam</strong> <strong>and</strong> <strong>Buddhism</strong>: <strong>Common</strong><br />

<strong>Ground</strong>. The present book advances a seminal discourse exploring<br />

<strong>Islam</strong>’s commonalities with the teachings of the Buddha. Like its<br />

antecedent, which found common scriptural grounds between the<br />

Bible <strong>and</strong> the Qur’ān, the present attempt underscores spiritual <strong>and</strong><br />

moral affinities between the Qur’ān, the Pali Canon, the Mahayana<br />

scriptures <strong>and</strong> other Buddhist texts.<br />

This book does not shy away from acknowledging the existence<br />

of many fundamental differences, even unbridgeable gaps, separating<br />

<strong>Islam</strong> <strong>and</strong> <strong>Buddhism</strong> — starting with the leading question,<br />

whether <strong>Buddhism</strong> can be called a theistic religion, or even a religion<br />

at all. Answers to such questions are given, <strong>and</strong> the author advances<br />

an equally persuasive discourse on significant spiritual <strong>and</strong><br />

moral commonalities between <strong>Islam</strong> <strong>and</strong> <strong>Buddhism</strong>. It is an attempt<br />

at underst<strong>and</strong>ing some of the central principles of <strong>Buddhism</strong> in the<br />

light of <strong>Islam</strong>ic spirituality that uncovers considerable common<br />

ground between them. <strong>Buddhism</strong> is more of a network of spiritual<br />

xvii

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