DonDaddyD said:
So it begs the question why not Buddhism?
Don't take that as an offensive question, but why one religion if another set of philosophies have struck you so?
Because of one word: Duty
Islam stresses the individuals Duty to his/her Creator, Humanity, and the Universe as a whole.
Buddhism focuses primarily on the individual and the way to attain inner peace.
Islam stresses peace only through submission and service. Personally, Im a person who believes in service and duty, hence my love of my military service, government service, and God will future political service.
Besides, Islam isnt relegated to Sunni or Shia Islam, which tend to be more "rigid" there is always Sufism or Sufi Islam, which is very esoteric in nature and encompasses many of the Taoist, Buddist, and other "mystical" traditions.
Most Muslims adhere to some form of Sufism anyway, me being one of them which is way im so "moderate" in my exegesis of Quran.
Here is a little information about Sufism for those who never heard of the term:
Basic beliefs
The central concept in Sufism is
love.
Dervishes—the name given to initiates of sufi orders—believe that love is a projection of the essence of
God to the
universe.They believe that God desires to recognize
beauty, and as if one looks at a mirror to see oneself, God looks at himself within the dynamics of nature. This is substantiated using the famous
Hadith Qudsi (extra-Qur'anic utterance of God):
"I was a hidden treasure, and I wanted to be known, so I created Creation." Since they believe that everything is a reflection of God, Sufis try to see the beauty inside the apparently ugly, and to open arms even to what is considered the most evil one. The Sufi conception of divine love is not restricted to what the term "love of God" implies, it also includes human loves with a perspective that views everything a manifestation of God.
The central doctrine of Sufism, sometimes called
Wahdat or Unity, is the Sufi understanding of
Tawhid. Put very simply
Tawhid states that all phenomena are manifestations of a single reality, or
Wujud (being), which is indeed
al-Haq (Truth, God). The essence of being/Truth/God is devoid of every form and quality, and hence unmanifest, yet it is inseparable from every form and phenomenon either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. The chief aim of all Sufis then is to let go of all notions of
duality (and therefore of the individual
self also), and realize the divine
unity which is considered to be the truth.
Ibn Arabi describes this doctrine in a poetic language:
It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. Sufis teach in personal groups, believing that the intervention of the master is necessary for the growth of the pupil. They make extensive use of
parables,
allegory, and
metaphors, and it is held by Sufis that meaning can only be reached through a process of seeking the truth, and knowledge of oneself.
Although philosophies vary between different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such may be compared to various forms of
mysticism such as
Zen Buddhism and
Gnosticism.
The following metaphor, credited to an unknown Sufi scholar, helps describe this line of thought.
There are three ways of knowing a thing. Take for instance a flame. One can be told of the flame, one can see the flame with his own eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek to be burned by God. A significant part of
Persian literature comes from the Sufis, who created great books of
poetry (which include for example the
Rubaiyat of Omar Khayyam, the
Conference of the Birds and the
Masnavi), all of which contain profound and abstruse teachings of the Sufis.