SuttaCentral
I suggest you may just study carefully and critically both differences and similarities of divergent traditions.
Buddhism may be regarded as not a religion, non-theistic religion, or as psychotherapy for mental health. It is not based on ‘devotional faith’, according to the fundamental teachings of Early Buddhism. But the term atheism or atheist is inappropriate for the Buddhist tradition
Let us move on with a more delightful subject, on something I’m familiar with, that is, islamic mysticism and buddhist themes.
Mainstream Islam is a pretty worldly religion, the Prophet was both a warrior and a merchant, and there is a great emphasis on these things as a result.
However, mystics in islamic countries, sometimes due to fear of prosecution, found ways to blend their views into islamic terminology.
For example, a famous piece of poetry describing Nakşibendi aims:
‘Der tarik-i Nakşibendî lâzım âmed çâr terk / Terk-i dünya, terk-i ukbâ, terk-i hestî, terk-i terk.’
“For a Nakşibendi follower it’s required to abandon these things:
Abandoning world, abandoning heaven, abandoning being, abandoning abandon.”World here is everything worldly, fame, fortune, wealth (like what Maja would mean). Heaven is a mistranslation of Ukba, but what it means is “Abandoning things done for the sake of heavenly gains”, so a Nakşibendi should do things just for the love of god. Abandoning being is understood the same as rejecting the idea of self, not clinging to an I view, and abandoning abandonment is again a very familiar concept to buddhists, that is, not being obsessed with this whole thing and not even letting the process of abandonment turn into a source of pride or such.
From the very final aim of tasawwuf/sufism, that is “Fanafillah” meaning “Extinguishment in God”, one can find a lot of buddhist inspirations disguised in the ascetic mystics of islam.
This is particularly refreshing for individuals like me coming from moslim countries, who can find a sense of camaraderie with the wise people of our lands in the past, still carrying the torch of dhamma even if under different disguises and names. As such, mystics’ idea of god (generally more pan(en)theistic), and their exclamations “En-el haqq (An arabic word meaning ultimate truth as one of god’s names)” “I am The Dhamma” provide interesting points for investigation.
Here’s a snippet I wrote earlier on the topic.
Also coming from a moslim country, it’s a point of inspiration for me to consider the enlightened beings in our lands in ancient times that practiced their Dhamma, whatever guise it took.
Where is the original post my Turk brother?
sağ ol 
I followed Bhante Yuttadhammo’s approach to meditation, kinda blindly 
I read his little booklet and in it he did not give warnings, as - I discovered recently- he does in his Dhammarivi Guided Meditation @ The Open Buddhist University
He clearly points out that it is a challenging type of meditation, not necessarily a calming one.
You have a body, mind and breath.
As far as I understand it, ‘Islam’ means surrender, and surrender is an antidote to self-grasping. The Anapanasati Sutta states: I will breathe in calming mental fabrication… I will breathe out calming mental fabrication.
There is no culture, tradition, faith or religion when it comes to breathing, everyone does it. There is nothing to ‘acquire’ in any of this, but there is no fetter, coarse or fine which Buddha didn’t challenge us to ‘surrender’.
Whatever you find, I hope it works out for you.
Avestan húmata (good thoughts) = Sanskrit sumata (same in Pāli)
Avestan hükhta (good words) = Sanskrit sūkta i.e. su-ukta (sutta/suvutta in Pāli)
Avestan húvarshta (good deeds) = Sanskrit suvṛtta (suvaṭṭa/suvuṭṭa in Pāli)