All Buddhas are preachers, but every preacher cannot be a Buddha. The Buddhist scripture, Saddharma-Pundrika fixes the character of an ideal preacher:-
"The strength of charity is my abode; the apparel of forbearance is my robe; and voidness (selflessness) is my seat: let (the preacher) take his stand on this and preach. When clods, sticks, or pikes, or abusive words, or threats fall to the lot of the preacher, let him be patient and thinking of me." (Narasu. p. 56. S.B.E. Vol. XXI. p. 222.)
Elsewhere we have shown in details that Mohammed is a matchless model of charity and forbearance. Here we only refer to the prophet's preaching at the town of Tayef:-
"Mahomet remained about a month in Tayef, seeking in vain to make proselytes among its inhabitants. When he attempted to preach his doctrine, his voice was drowned by clamours. More than once he was wounded by stones thrown at him, and which the faithful Zeid endeavoured to ward off. So violent did the popular fury become at last that he was driven from The city, and even pursued for some distance beyond the walls by an insulting rabble of slaves and children." (Irving. p. 72.)
"Stirred to hasten the departure of the unwelcome visitor, the people hooted him through the streets, pelted him, and at last obliged him to flee from the city, pursued by a relentless rabble. Blood flowed from both his legs; and Zeid, endeavouring to shield him, was wounded in the head. The mob did not desist until they had chased him two or three miles across the sandy plain to the foot of the surrounding hills. There wearied and mortified, he took refuge in one of the numerous orchards and rested under a vine."(Life of Mohammed by S.W.Muir. p. 109.) "How intense was the faith which sustained the prophet even in this hour of humiliation can best be seen from the touching prayer uttered at this time:-
"O Lord, I make my complaint unto Thee, of my helplessness and insignificance. But Thou art the Lord of the poor and the feeble, and Thou art my Lord. To whom wilt Thou abandon me? if Thy wrath be not upon me, I have no concern, but rather Thy favour compasseth me about the more. I seek for refuge in the light of Thy countenance. It is Thine to show anger until Thou art pleased. it is Thine to chase away the darkness. There is none other power, nor is there any resource but in Thee.'" (Islam as a Missionary Religion by Haines. pp. 27.28.)
After a time the town of Tayef wanted to submit to the prophet, and sent a delegation. Contrary to their expectation, and much to their surprise, "the delegates were graciously received."(Haines. P. 46) It is a laudable example of the forbearance and selflessness of the prophet that when the town surrendered to him, no general massacre of the inhabitants took place, and even no vengeance was taken for the personal injuries. His forbearance reaches the glorious climax. No indemnity, no fine, and no tribute from the surrendered! At the same time his spirit of goodwill and charity manifests itself. "All the spoils taken" from the enemy are returned. Over and above the other favours, the prophet makes "a present of 100 camels" to the people of the town.
In the light of what is given above, it is evident that the ideal of a preacher mentioned in Saddharma-Pundrika finds a literal fulfilment in the person of Mohammed. Such a real instance of goodwill, charity, forbearance, and selflessness, and the literal fulfilment of the predicted ideal is not found in the life of Jesus or of Shankaracharya. Hence Mohammed is the Buddha Maitreya, and not Jesus or Shankaracharya.
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