By Johan Elverskog
In the modern international the assembly of Buddhism and Islam is quite often imagined as considered one of violent war of words. certainly, the Taliban's destruction of the Bamiyan Buddhas in 2001 appeared not just to reenact the notorious Muslim destruction of Nalanda monastery within the 13th century but in addition to reaffirm the stereotypes of Buddhism as a relaxed, rational philosophy and Islam as an inherently violent and irrational faith. but when Buddhist-Muslim heritage used to be easily repeated circumstances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived 13 hundred years of Muslim rule?
Buddhism and Islam at the Silk Road demonstrates that the heritage of Buddhist-Muslim interplay is far richer and extra advanced than many think. This groundbreaking ebook covers internal Asia from the 8th century in the course of the Mongol empire and to the tip of the Qing dynasty within the overdue 19th century. by way of exploring the conferences among Buddhists and Muslims alongside the Silk highway from Iran to China over greater than a millennium, Johan Elverskog finds that this lengthy come upon used to be truly certainly one of profound cross-cultural trade during which spiritual traditions weren't purely enriched yet reworked in lots of ways.
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Additional info for Buddhism and Islam on the Silk Road
They offered to remit a tribute in regular installments and received in return a written treaty from the governor in Iraq. ’ ” 112 48 Chapter One Buddhists and Muslim Rule The common view of Muslim rule is one of violence and persecution. Namely, non-Muslims were either threatened with the sword or else bur dened with the loathsome jizya, the poll tax levied on those who did not accept Muhammad’s revelation. While this certainly makes for a powerful story and still fires the imagination from Bosnia to India, as with so much else commonly said about Islam, it is wrong.
142 Or was it simply the difficulties in finding a suitable husband for his daughter? Or did Islam simply make more sense than the Dharma? 143 By putting these questions in terms of an individual one can readily see how difficult such questions are on a personal level; how much more so on an abstract, historical, and civilizational level? Of course, it is on that macro level that historians and scholars of religion often try to provide answers and thereby paint a convincing portrait of what “actually happened” through a logical chain of cause and effect.
Traveling Buddhist merchants could also bring back valuable goods, ideas, and technologies from abroad. The Mauryas, for example, adopted numerous practices from the Achaemenid Empire of Persia. ” 49 Within the Buddhist international^ nexus of trade, empire, and religion there was one region that was to play a pivotal role: northwest India up to the Hindu Kush (which now includes much of Afghanistan and Pakistan) and Central Asia (the area north of the Hindu Kush stretching to the Kazakh steppe and flanked in the west by the Caspian Sea and the Tianshan mountains in the east, which is now largely comprised of the five post soviet states of Turkmenistan, Kazakhstan, Kyrgyzstan, Uzbekistan, and Tajikistan).