Short answer
The Pali texts, the scriptures Theravada Buddhists follow, argue against a creator in two ways. First, they describe Brahma, a being born into a world that already exists, who wrongly thinks he made the beings who came after him. Second, they say that if a Lord made every act, no one would be responsible. The Qur'an's God (﷾) is not born, does not die, and creates all things, our deeds included. Yet each person answers for his own choice. And the Qur'an rejects the excuse that God's (﷾) will takes that away. So the first argument is about some other being. And the second ends in an excuse the Qur'an itself rejects. Islam asks you to hear who He is, and to weigh the book that tells you.
Full explanation
Two branches of Buddhism, and Brahma in the first sutta
Buddhism has two great branches. Theravada (the way of the elders) is followed in South and Southeast Asia and keeps the Pali texts. Mahayana (the great vehicle) is followed in East and Central Asia and adds further sutras. Zen and Pure Land are Mahayana schools. This page names the layer each time. The Pali Canon holds the suttas (the discourses of the Buddha), the rules for monks and the Abhidhamma. Its Digha Nikaya (the Long Discourses) tells of a being reborn into an empty mansion of divinity when the cosmos expands. He thinks he made the beings who come after him. Sujato's English prints the Pali Brahma as "the Divinity". The beings who arrive after him believe him because he was there first.
“I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. These beings were created by me!”
“Because we see that he was reborn here first, and we arrived later.”
Brahma does not know, and he perishes
The Pali texts say more about this Brahma. In Digha Nikaya 11 a mendicant (a monk) asks him where the four elements cease. He takes the mendicant aside and admits that he does not know. In Anguttara Nikaya 10.29 even the Great Divinity (Brahma) "decays and perishes". In Majjhima Nikaya 49 the Buddha tells Baka the Divinity that he is lost in ignorance about what lasts. So the Pali Brahma is born, mistaken, limited and passing.
“Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. That’s why I didn’t answer in front of them. But I too do not know where these four principal states cease with no residue left behind.”
“As far as the galaxy extends, the Great Divinity is said to be the foremost. But even the Great Divinity decays and perishes.”
“Oh lord, Baka the Divinity is lost in ignorance! Oh lord, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away.”
A being born into a world is not its Maker
Here the Pali texts and the Qur'an agree on a point of reason. One who arrives after the world has begun did not make it. One who does not know, and who perishes, is not the ground of all that is. The Qur'an does not describe such a being. It says Allah (﷾) is One, the Eternal, who neither begets nor is begotten, and that there is nothing like Him. He is the First and the Last, the Living One who dies not, and the Creator of all things. Nothing in the Pali picture of Brahma touches this description.
“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”
“(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).”
“He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things.”
“And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;-”
“Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs.”
A Lord who makes every act: Anguttara Nikaya 3.61 and Jataka 528
The Pali texts also argue against a Lord who makes every act. In Anguttara Nikaya 3.61 the Buddha names three tenets that he says end with inaction. The first is that everything a person feels is because of past deeds. The second is that it is because of God (﷾) Almighty's creation. The third is that it has no cause. If the second were true, he says, a person might kill or steal "all because of God Almighty’s creation". Those who hold it, he says, have no effort and no idea of what should be done. The Jataka verse 528 puts it more sharply. It says such a Lord "is stained with sin", since man only works his will. The Jataka verses are canon; the stories round them are later commentary.
“Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.”
“Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.”
“In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’ Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.”
“If there exists some Lord all powerful to fulfil In every creature bliss or woe, and action good or ill, That Lord is stained with sin. Man does but work his will.”
The Qur'an rejects that excuse
The Qur'an knows this argument, and it does not deny that God (﷾) creates all things. It says Allah (﷾) is the Creator of all things. It says He created you "and your handwork", which Ibn Kathir reads first as "and what you do". It also holds each person answerable for his own choice. It quotes those who give God (﷾) partners and say that if Allah (﷾) had wished, they would not have done it. It calls this argument false, and says they follow nothing but conjecture. It says God (﷾) showed man the way. Whoever wills may believe, and whoever wills may reject. Each soul has been shown its wrong and its right, and God (﷾) does not deal unjustly with man. The Prophet (ﷺ) was asked whether people should rely on what is written. He told them to keep acting. The Qur'an also says that no one wills except as Allah (﷾) wills, and that He knows all things. So Islam holds God's (﷾) knowledge, will, power and creation together with the person's real choice. The page "Does Islam say our choices don't matter? Do Muslims have free will?" shows this. The Buddha's concern about a doctrine that excuses every wrong is one the Qur'an shares. It does not teach that excuse.
“Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs.”
“"But Allah has created you and your handwork!"”
On "Allah created you and what you do", Ibn Kathir says the word "ma" may mean "your doing" (Allah created you and your work) or "that which" (you do). He says the two readings entail each other, and that the first is plainer.
“Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul.”
“Those who give partners (to Allah) will say: "If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath. Say: "Have ye any (certain) knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie."”
“We showed him the Way: whether he be grateful or ungrateful (rests on his will).”
“Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it):”
“By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right;-”
“Truly he succeeds that purifies it, And he fails that corrupts it!”
“(With profit) to whoever among you wills to go straight: But ye shall not will except as Allah wills,- the Cherisher of the Worlds.”
“He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things.”
Ali reports that at a funeral the Prophet (ﷺ) said every person's place in Paradise or the Fire has already been written. The Companions asked whether they should then rely on what was written and give up doing deeds. He said: keep doing deeds, for each person will find it easy to do the deeds that lead to where he was created for. He then recited Qur'an 92:5-7.
"Why does Brahma not set his creatures right?"
Majjhima Nikaya 101 runs five causes of pain through one test against the Jain ascetics. One cause is God Almighty's creation. The sutta says that if pain came from it, its maker would be a bad God (﷾). It says the same of past deeds: the Jains must then have done bad deeds. Jataka 543 asks the question at length. The Bodhisatta (the Buddha in a former life) answers a claim that Brahma made the four castes and ordered the sacrifices. He asks why Brahma does not set his creatures right. He asks why his hand is so rarely spread to bless, and why his creatures are condemned to pain. The verses are canon; the story round them is later commentary.
“If sentient beings experience pleasure and pain because of God Almighty’s creation, clearly the Jains were created by a bad God, since they now experience such intense pain.”
“He who has eyes can see the sickening sight; Why does not Brahma set his creatures right? If his wide power no limits can restrain, Why is his hand so rarely spread to bless? Why are his creatures all condemned to pain? Why does he not to all give happiness?”
Pain is a test, and the account is not closed at death
The Qur'an answers the question of pain. God (﷾) created death and life to try which of us is best in deed, and He tests us by evil and by good. Every soul returns to Him, so the account is not closed at the grave. The page "Why does God allow suffering?" gives the full answer. It speaks of a real choice, harm done by people, and a Day when every wrong is weighed. A world where pain exists does not show a bad Maker. It shows a world that is a test and not the reward.
“He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;-”
“Every soul shall have a taste of death: and We test you by evil and by good by way of trial. to Us must ye return.”
No first beginning, and questions set aside
Samyutta Nikaya 15.3 says that this transmigration has no known beginning and that no first point of beings roaming on is found. Majjhima Nikaya 63 lists the convictions that the Buddha left undeclared. One is whether the cosmos is eternal or finite. Another is whether soul and body are the same. A third is whether a Realized One (a Buddha) exists after death. His answer to Malunkyaputta is the parable of the poisoned arrow. A man struck by a poisoned arrow should have it taken out, and not ask first who shot it. A Creator is not on the list of undeclared points.
“this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.”
“For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
A chain with no first link, and what the Buddha did declare
A chain in which each link depends on another explains nothing about why there is a chain. The Qur'an asks whether people were created of nothing or were themselves the creators. Something must exist that depends on nothing else, as the page "If everything needs a creator, who created God?" explains. The Buddha also declared much about what is unseen. He taught rebirth, deeds and their results, and the realm of Divinity. So he did not set all unseen matters aside. Whether there is a Creator is a question about what is real, and the answer decides what the end of suffering means. It is not a side question.
“this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.”
“It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.”
“As far as the galaxy extends, the Great Divinity is said to be the foremost. But even the Great Divinity decays and perishes.”
“Were they created of nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, they have no firm belief.”
Mahayana: the endless Buddha and the Law-body
Mahayana sutras say more of the Buddha. In the Lotus Sutra he is "the father of the world, the Self-born, the Healer, the Protector of all creatures". The length of his life is as long as an endless period. In the Diamond-cutter Sutra the Buddhas "have the Law-body", and the nature of the Law cannot be understood. Many Mahayana Buddhists read these as pointing to the Absolute. Both are Mahayana sutras, not Pali texts.
“So am I the father of the world, the Self-born, the Healer, the Protector of all creatures. Knowing them to be perverted, infatuated, and ignorant I teach final rest, myself not being at rest.”
“the duration of my life is as long as an endless period; I have acquired it after previously following a due course.”
“A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body; And the nature of the Law cannot be understood, nor can it be made to be understood.”
Who the Creator is, and how to weigh the claim
The Lotus Sutra's own verse 18 says this Buddha acquired his endless life after following a due course. One who acquires is not the uncaused One. The Diamond-cutter verse says the Law-body is beyond understanding. The Qur'an too says God (﷾) "is above all comprehension", so the difference lies elsewhere. In that verse the Law-body is not described as one who creates the world, knows, speaks, commands and judges. The Qur'an's God (﷾) does all of these, and He is not begotten and gained nothing by a course. He says: "I am indeed close", and He answers every caller. He has also told us how to weigh His message: consider the Qur'an with care, and see whether it holds together. The Qur'an was brought by Muhammad (ﷺ), who was sent to all mankind. Muslims invite every reader, Buddhists too, to weigh the book and the man who brought it. That is the next step for a reader who has met the Buddha's arguments and wants to know what is true of the Creator.
“the duration of my life is as long as an endless period; I have acquired it after previously following a due course.”
“A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body; And the nature of the Law cannot be understood, nor can it be made to be understood.”
“No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.”
“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!"”
“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”
“Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."”
Seven replies answered
Anguttara Nikaya 3.61 — Numbered Discourses, book of the threes, discourse 61 (Sectarian Tenets), segment 1.6
“Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.”
Cited for
If God made everything, no one is responsible. The Buddha shows that this ends in inaction, and Islam says God wills all things.
The response
The Buddha's worry is a real one, and the Qur'an shares it. It quotes the same excuse, "If Allah had wished, we should not have given partners to Him", and calls it false. It says God (﷾) showed man the way, and that each soul has been shown its wrong and its right. The Prophet (ﷺ) told his Companions, when they asked whether to rely on what is written, to keep acting. Islam teaches that God (﷾) creates all things, man and his deeds included (39:62; 37:96), yet He wrongs no one (10:44). His will is never an excuse (6:148).
Where it lands — The excuse in AN 3.61 is the one the Qur'an rejects. God (﷾) creates all things, and each person is still answerable for his own choice.
Qur'an 81:28-29 — Surat al-Takwir (The Folding Up), verses 28-29
“(With profit) to whoever among you wills to go straight: But ye shall not will except as Allah wills,- the Cherisher of the Worlds.”
Cited for
The Qur'an itself says that you will not will except as Allah wills. So your choice is not really yours.
The response
That verse is addressed to "whoever among you wills to go straight", so it takes a human will for granted. It says that this will does not escape God (﷾), the Cherisher of the Worlds. The Qur'an holds both together. It says God (﷾) showed man the way, and that whoever wills may believe and whoever wills may reject. The page "Does Islam say our choices don't matter? Do Muslims have free will?" takes the question in full.
Where it lands — Islam holds God's (﷾) will over all things and the person's real choice together. The Qur'an does not use God's (﷾) will as an excuse (6:148).
Jataka 543 — The Jataka, vol. 6, no. 543 (Bhuridatta Jataka), p. 110
“He who has eyes can see the sickening sight; Why does not Brahma set his creatures right? If his wide power no limits can restrain, Why is his hand so rarely spread to bless? Why are his creatures all condemned to pain? Why does he not to all give happiness?”
Cited for
A Creator would be to blame for the world's pain. Jataka 543 asks why Brahma does not set his creatures right.
The response
The Jataka asks it of the Brahma that Arittha describes, who is said to have ranked people by birth and ordered sacrifices. The wider question, why a good Maker allows pain, has an answer in the Qur'an. God (﷾) created death and life as a test, and every soul returns to Him for the account. Pain is not the last word, because the account is not closed at death. The page "Why does God allow suffering?" gives the full answer.
Where it lands — Pain in a world of testing does not show a bad Maker (67:2; 21:35).
Samyutta Nikaya 15.3 — Linked Discourses, chapter 15, discourse 3 (Tears), segments 1.2-1.3
“this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.”
Cited for
The round of rebirth has no known beginning, so nothing needs to have made the world.
The response
The sutra says no first point is found of beings roaming on. That is a statement about beings, and it does not say what the world depends on. If every link depends on another, the whole chain still depends on something. A chain with no first link does not explain why there is a chain. Something must exist that depends on nothing else, and the Qur'an names Him.
Where it lands — A beginningless round does not remove the need for a Maker. The page "If everything needs a creator, who created God?" takes this up.
Majjhima Nikaya 63 — Middle Discourses, discourse 63 (The Shorter Discourse With Malunkyaputta), segment 2.3
“For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
Cited for
The Buddha set questions about God aside, as the poisoned arrow shows. First pull out the arrow of suffering.
The response
The points MN 63 leaves undeclared are the world's eternity, soul and body, and the Realized One after death. A Creator is not among them, and AN 3.61 and DN 1 argue about one. The Buddha also taught other unseen things, such as rebirth and the realm of Divinity. He did not refuse all questions about what is unseen. And what ends suffering depends on whose world this is and who judges it. So the question of the Creator is part of the cure.
Where it lands — The Buddha did not set the unseen aside, so the question of the Creator is open. The answer decides what the end of suffering means.
Digha Nikaya 1 — Long Discourses, discourse 1 (The Divine Net), segments 2.5.2-2.5.3
“I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. These beings were created by me!”
Cited for
In DN 1 Brahma is called God Almighty, the Maker, the Creator, the Father. Those are the titles of a creator God, so the Buddha rejected God.
The response
Those are the titles a mistaken being claims for himself. The sutta also says how he was born, who arrived after him, and why they believed him. Anguttara Nikaya 10.29 says even the Great Divinity decays and perishes. The Qur'an gives these titles to no created being. It says Allah (﷾) is not begotten, that nothing is like Him, and that He is the Living One who dies not. The sutta rejects a Brahma who is born and passes away. That is not the Creator of the Qur'an.
Where it lands — DN 1 rejects a born, mistaken being who claims a Creator's titles. It does not describe the One who is not begotten and who dies not.
Saddharma-pundarika (Lotus Sutra) 15.21 — chapter XV (Duration of Life of the Tathagata), verse 21, pp. 309-310
“So am I the father of the world, the Self-born, the Healer, the Protector of all creatures. Knowing them to be perverted, infatuated, and ignorant I teach final rest, myself not being at rest.”
Cited for
In the Mahayana the Buddha is the father of the world, and the Law-body is the Absolute, so Buddhism has its own God.
The response
Many Mahayana Buddhists would say so, and the Lotus Sutra does call the Buddha the father of the world. But by the sutra's own words (verse 18) he acquired his endless life "after previously following a due course". One who acquires is not the uncaused One. The Diamond-cutter verse speaks of a Law-body beyond understanding, and the Qur'an too says God (﷾) is "above all comprehension" (6:103). The difference lies elsewhere. In that verse the Law-body is not described as one who creates the world, knows, speaks, commands and judges. The Qur'an's God (﷾) is not begotten, made the world, hears every caller and answers (2:186; 40:60). Which description is true is a question the Qur'an asks you to weigh (4:82).
Where it lands — The Mahayana sutras describe a Buddha who gained his state and a Law-body beyond understanding. The Qur'an describes the One who is not begotten and who hears.
Perspectives
The Pali texts (Theravada)
The Pali texts do not teach a God who made the world. They show a Brahma who thinks he made other beings and is wrong. They argue that a Lord who made every act would leave no one responsible.
Brahma thinks he made other beings. But he is a mistaken being, born into a world that already exists (Digha Nikaya 1).
Rebuttal
Granted. A being who arrives after the world has begun, and who is wrong about who made others, is not a Maker. The Qur'an says its God is not born and that nothing is like Him.
Brahma does not know where the elements end. And the Great Divinity "decays and perishes" (Digha Nikaya 11; Anguttara Nikaya 10.29; Majjhima Nikaya 49).
Rebuttal
Granted. One who does not know, and who perishes, is not God. The Qur'an calls Allah (﷾) the First and the Last, the Living One who dies not, who has full knowledge of all things.
If a Lord made every act, no one would be responsible, and such tenets "end with inaction" (Anguttara Nikaya 3.61).
Rebuttal
Granted that a doctrine which excuses every wrong is false. The Qur'an rejects it as the excuse of those who give God (﷾) partners. It says God (﷾) creates all things, yet each soul has been shown its wrong and its right and answers for its choice.
Jataka 528 speaks of a Lord with power to bring every joy or sorrow. Such a Lord, it says, "is stained with sin", since man only carries out his will.
Rebuttal
The verse charges such a Lord with sin. The Qur'an answers: "Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul" (10:44). God (﷾) shows the way, and whoever wills may believe, and whoever wills may reject (76:3; 18:29).
Majjhima Nikaya 101 says that if pain came from God Almighty’s creation, the Jains were "created by a bad God". Jataka 543 asks why Brahma does not set his creatures right.
Rebuttal
MN 101 puts past deeds through the same test. So its point is aimed at the Jains' practice of torturing themselves. It is not a proof that there is no Maker. The Qur'an says God (﷾) created death and life to test which of us is best in deeds, and that every soul returns to Him.
The round of rebirth has no known beginning (Samyutta Nikaya 15.3), so no first cause is needed.
Rebuttal
The sutra speaks of the roaming of beings, and says no first point is found. A chain with no first link still depends on something else for each link. Something must exist that depends on nothing else.
The Buddha set such questions aside, because they do not lead to the end of suffering. That is the lesson of the poisoned arrow (Majjhima Nikaya 63).
Rebuttal
Granted that MN 63 sets aside the world's eternity, soul and body, and the Realized One after death. It does not list a Creator, and other suttas argue about one. The Buddha also taught rebirth and the realms of the gods.
The Mahayana sutras
Mahayana sutras speak of a Buddha whose life has no end and of the Law-body. Many Mahayana Buddhists hold that this is the Absolute.
In the Lotus Sutra the Buddha is "the father of the world, the Self-born, the Healer, the Protector of all creatures". His life is as long as an endless period.
Rebuttal
Granted. But in the same chapter he says he acquired his endless life after following a due course. The Qur'an's God (﷾) is not begotten, and nothing is like Him.
In the Diamond-cutter Sutra the Buddhas "have the Law-body", and the nature of the Law cannot be understood.
Rebuttal
Granted that the Law-body is beyond understanding, as the Qur'an says God (﷾) is "above all comprehension" (6:103). But this verse does not describe it as one who creates, knows, speaks, commands and judges. The Qur'an's God (﷾) does all of these, and He hears every caller.
The Islamic perspective
The Pali texts argue against a born, mistaken Brahma. They also say that if God (﷾) Almighty's creation lay behind every act, no one would strive or be responsible. The Qur'an's God (﷾) is not a born Brahma. He is the Creator who is not born and does not perish, and He creates all things, our deeds included. Each person is still answerable for his own choice. He hears, knows and judges. Belief, worship and character belong together as one way of life.
In the Pali texts Brahma is born into a world that already exists. He is mistaken about who made others, does not know where the elements end, and perishes.
A being who arrives after the world has begun, who does not know, and who dies, cannot be the Maker. The Maker of all things is none of these.
The Qur'an says Allah (﷾) is One, not begotten, the First and the Last, the Living One who dies not, and the Creator of all things. Nothing is like Him.
The Qur'an rejects the excuse that God's (﷾) will removes our choice. It says God (﷾) showed man the way and each soul its wrong and its right.
The Qur'an says God (﷾) creates all things, our deeds included. And it says each person still answers for his own choice.
God (﷾) knows and wills all things, and the Prophet (ﷺ) told his Companions to keep acting.
Life is a test, and the account is not closed at death. So the pain in the world does not show a bad Maker.
A chain of causes with no first link explains nothing. The Buddha also declared much about unseen things, so whether there is a Creator is not a question to set aside.
The Lotus Sutra's Buddha gained his endless life after following a due course. The Qur'an's God (﷾) is not begotten, and there is nothing like Him.
The Creator hears and answers every caller, and the Qur'an asks to be weighed with care.
The Qur'an was brought by Muhammad (ﷺ), who was sent to all mankind. It invites every reader to weigh the book and the man who brought it.