Epigraph

O ye who believe, seek the help of Alah through steadfastness and Prayer; surely Alah is with the steadfast. Say not of those who are killed in the cause of Alah that they are dead; they are not dead but alive; only you perceive it not. We will surely try you with somewhat of fear and hunger, and loss of wealth and lives and fruits; then give glad tidings to the steadfast, who, when a misfortune overtakes them do not lose heart, but say: Surely, to Alah we belong and to Him shall we return. It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided. (Al Quran 2:153-157)

Presented by Zia H Shah MD

Abstract

This analysis compares Buddhism’s Four Noble Truths with analogous concepts in Islam. The First Noble Truth holds that life inherently involves dukkha (suffering) accesstoinsight.org. Islam likewise acknowledges human life as marked by trials: the Qur’ān teaches God “created death and life that He might test you – which of you is best in deeds” alhakam.org. A Prophet’s saying emphasizes that for the faithful “the world is a prison-house… and Paradise [is] for the non-believer” sunnah.com, highlighting life’s difficulties for believers. The Second Noble Truth identifies taṇhā (craving) as the cause of suffering accesstoinsight.org; in Islam, moral failure and unbridled desire (the nafs) are seen as roots of hardship (the Qur’ān warns “the human soul enjoins evil, save by God’s mercy” islamawakened.com, and “corruption… [comes] by that which men’s hands have earned” en.islamonweb.net). The Third Noble Truth asserts that cessation of suffering comes by ending craving accesstoinsight.org, which roughly corresponds to Islamic hope in divine mercy and the afterlife: patient believers are promised eternal relief, and “in the remembrance of Allah do hearts find rest” islamawakened.com. The Fourth Truth prescribes the Eightfold Path accesstoinsight.org; Islam similarly prescribes a straight path of right belief and conduct, enjoining justice and virtue (e.g. “Allah enjoins justice and good conduct” myislam.org) and forbidding wrongdoing. By quoting Buddhist scripture and Qurʾānic verses and hadith, this study highlights parallels and contrasts: both traditions diagnose suffering and prescribe disciplined practice, yet Buddhism sees deliverance in this life through enlightenment, whereas Islam situates ultimate relief in God’s mercy in the hereafter abuaminaelias.com islamawakened.com.

1. The Truth of Suffering (Dukkha) versus Islamic View of Hardship

The Buddha opened his first discourse by declaring dukkha (suffering) intrinsic to existence: “Birth is suffering, aging is suffering, sickness is suffering, death is suffering… not to receive what one desires is suffering”accesstoinsight.org. In Islam too life’s trials are emphasized. The Qur’ān repeatedly reminds believers that earthly life is a test. For example, God says:

“Who created death and life that He might test you – [to know] which of you is best in deeds” (al-Mulk 67:2)alhakam.org.

Trials (e.g. poverty, disease, loss) are decreed by God, not as meaningless pain but as spiritual tests. A hadith succinctly captures the Muslim view of worldly life:

“The world is a prison-house for the believer and Paradise for the disbeliever.”sunnah.com

This saying (Sahih Muslim) implies that believers generally experience hardship here (the “prison”), whereas the unfaithful enjoy worldly ease (later to face consequences). Thus while Buddhism asserts that all conditioned life is fundamentally unsatisfactoryaccesstoinsight.org, Islam views hardship as contingent: life includes both joys and tests. Suffering is not seen as an inherent flaw of existence, but rather as part of God’s purpose. Classical commentators explain that life without adversity would render faith and moral striving pointlessalhakam.org. As one commentator notes, if all trials were removed (“no cold, no hunger”), humanity would lack any impulse to strive or progressalhakam.org. In summary, both traditions recognize that suffering occurs, but Islam frames it as God-willed trials and a contrast that gives meaning to goodness, whereas Buddhism posits existential unsatisfactoriness as the first noble truthaccesstoinsight.orgalhakam.org.

2. The Truth of the Origin (Cause) of Suffering: Taṇhā versus Nafs and Worldly Causes

According to Buddhism’s Second Noble Truth, craving (taṇhā, “thirst”) is the root of dukkha. The Dhammacakkappavattana Sutta states: “The Origin of Suffering is this craving which produces rebirth… namely craving for sense pleasure, craving for existence, and craving for non-existence”accesstoinsight.org. In other words, clinging to ephemeral pleasures, clinging to life, or even clinging to non-being causes continual dissatisfaction.

Islamic teaching likewise identifies internal longing and misguidance as central causes of hardship. The human soul (nafs) is described in the Qur’ān as tending toward evil by default: “the soul is a certain enjoiner of evil” (Qur’an 12:53)islamawakened.com. This implies that unchecked desires mislead a person into sin, causing suffering. Prophet Joseph (Yusuf) confessed that only God’s mercy can curb this inclinationislamawakened.com. Furthermore, Islam emphasizes moral causality: the Qur’ān warns that societal corruption and suffering stem from human misdeeds. For example, God says “Corruption has appeared on land and sea because of that which men’s hands have earned” (Qur’an 30:41)en.islamonweb.net. Classical exegesis notes this means people reap consequences of injustice and sinen.islamonweb.net.

Thus Islam sees the origins of suffering in human factors: heedlessness of God’s guidance, indulgence of desires, and wrongful acts (free-will sins), along with God’s decreed tests. This parallels Buddhism’s emphasis on the mind (craving) as cause. A difference is that Buddhism does not appeal to a creator, whereas Islam attributes the allowance of suffering to divine wisdom (testing, purification). Both, however, urge controlling desire: the Buddha prescribes letting go of cravingaccesstoinsight.org, and Islam prescribes self-discipline (sabr) and moral conduct to mitigate suffering (as Ibn Kathir comments on 2:155, believers are forewarned they “will inevitably be tested,” and must bear it with patience)islamawakened.com.

3. The Truth of Cessation of Suffering: Nirvana versus Divine Reward and Tranquility

Buddhism’s Third Noble Truth proclaims that dukkha can end. It defines the cessation of suffering as “the complete cessation of that very craving, giving it up… liberating oneself from it”accesstoinsight.org. In practice, this means attaining Nirvana, the unbinding from desires and ignorance. The Buddha taught that extinguishing all craving ends the cycle of rebirth and suffering.

Islam does not teach Nirvana in this sense, but it offers a form of relief: those who endure life’s trials with faith will eventually be rewarded. The Qur’ān repeatedly promises happiness and ease in the hereafter for the patient. For example, after warning of trials, God says: “give good news (to) the patient ones” (Qur’an 2:155)islamawakened.com. And “Truly, we belong to God and to Him we return,” uttered in patience, is a verse recited by believers in calamity to find solace (Q2:156). Moreover, “Verily, in the remembrance of Allah do hearts find rest” (Qur’an 13:28)islamawakened.com, indicating that conscious faith and Dhikr (remembrance) bring inner peace even amid hardship.

Ultimately, Islam teaches that worldly suffering ends at death, and the patient believer attains Paradise, free of sorrowabuaminaelias.com. A hadith vividly illustrates this theme: “Paradise is surrounded by hardships…”abuaminaelias.com. The Prophet explained (through al-Nawawi’s commentary) that one reaches Paradise only by enduring trialsabuaminaelias.com. In this way, Islam’s “cessation” is prospective: by God’s mercy a soul is freed from suffering in the afterlife. This contrasts with Buddhism’s view that one can extinguish suffering now by enlightenment. Nonetheless, both traditions agree that letting go (of craving or of world-attachment) is key. Buddhism achieves this through insight and meditation, while Islam achieves it through submission, repentance, and trust in God.

4. The Truth of the Path to the Cessation of Suffering: Eightfold Path versus Islamic Way of Life

Buddhism’s Fourth Noble Truth lays out the Noble Eightfold Path: right view, intention, speech, action, livelihood, effort, mindfulness, and concentrationaccesstoinsight.org. This path is the practical method to end craving and suffering through moral living, mental discipline, and wisdom.

Islam likewise prescribes a path – the Path of Submission (Islam). While not enumerated as eight steps, it encompasses guidance from the Qur’an and the Prophet’s Sunnah on belief and conduct. Central to Islam is Shahada (faith in one God) and Salat (prayer), along with ethical rules. For example, the Qur’an states: “Indeed, Allah enjoins justice and good conduct and giving to relatives; and forbids immorality and bad conduct and oppression”myislam.org. This verse (16:90) encapsulates a summary of moral duties. Similarly, the five pillars (testimony of faith, prayer, charity, fasting, pilgrimage) structure the believer’s life in service of God. Classical scholars note that following God’s commandments and the Prophet’s example constitutes the “straight path” (as in Qur’an 1:6, Sirāt al-Mustaqīm), which leads to true success and tranquility.

Thus the Buddhism’s ethical/mindfulness training parallels Islam’s devotional-ethical training. Both paths emphasize restraint (right effort, patience), moral speech and action (right speech/action vs. forbidding immorality and injusticemyislam.org), and mental focus (mindfulness/concentration vs. worship and remembrance of Allahislamawakened.com). Al-Nawawi’s explanation of the hardship–Paradise hadith effectively underscores this shared theme: spiritual attainment requires discipline. “Paradise is veiled by hardships… one does not reach Paradise except by enduring hardships”abuaminaelias.com. By persevering on the path (Buddhist or Islamic), the disciple attains the goal – Nirvana or Paradise – and is freed from suffering.

Thematic Epilogue

Although Buddhism and Islam arise from distinct worldviews, a comparative look at their teachings reveals converging insights about suffering and human hope. Both traditions diagnose suffering as a fundamental human experience – Buddhism calls it dukkha, Islam frames it as trials – and prescribe a practical path of moral-spiritual discipline to cope with it. In Buddhism, this is an inner path of insight (right understanding, meditation, etc.) leading to Enlightenment. In Islam, it is a path of outward devotion and inner submission (following God’s law, cultivating sabr and dhikr) leading to Divine mercy.

Classical sources from each faith echo this shared ethic. The Buddha teaches detachment from craving accesstoinsight.org; similarly, Islam teaches trusting Allah and patience: “Surely, with hardship [comes] ease” (Qur’an 94:6, not cited above). The Prophet’s sharp parable – “Paradise is surrounded by hardships, Hell by desires” – reflects the insight that desire and ease are a dangerous pair abuaminaelias.com. Both schools therefore urge cutting free from self-indulgence. Ultimately, the thematic unity is this: transcendence of suffering comes through training the mind (and soul) to let go of attachments. For Buddhists, liberation is achieved in this life by wisdom; for Muslims, ultimate liberation is hoped for in the life to come through faithfulness. Despite differing metaphysics, each tradition encourages the believer to confront pain with equanimity and ethical resolve, transforming suffering into an opportunity for awakening – whether it be awakening to the true nature of reality, or awakening to God’s nearness.

Sources: Buddhist canonical texts (Dhammacakkappavattana Suttaaccesstoinsight.orgaccesstoinsight.orgaccesstoinsight.org) and Islamic scripture and commentary (Qur’ān and Hadithalhakam.orgsunnah.comislamawakened.comislamawakened.commyislam.orgabuaminaelias.com) have been cited above to support this analysis.