8/14/2019 Reflections from the Glorious Qur'an - Issue 13

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One of the greatest problems with

the idea of religious pluralism is that

it tries to rationalize religious beliefs

and in claiming that all belief sys-tems lead up to one and the same

reality, it contradicts itself because

if this were the case, then both

religious exclusivity and religious

pluralism would be, in the pluralist

view, equally efficacious in reaching

the ultimate goal.

Further, in making such claims, it

must be assumed that the pluralist

is fully cognizant of what the

ultimate reality or ultimate goal

is. This can be achieved in one of

two ways. Either through revealed

religion or rationalization. If the

pluralist comes to recognize it

through religion, then his recogni-

tion of that reality would be

founded on one particular religious

tradition exclusively. How could he

then extrapolate it to other religious

traditions?

Indeed, if a claim were to be made

that the pluralist actually searched

all the religious traditions and then

came to realize the common

ultimate goal, this would question-

able in the very least. For the reli-

gious experience varies from tradi-

tion to tradition and religion is made

up of doctrine and practice to-

gether, not just the former.

The second possible way of recog-

nizing the common ultimate goal is

through rationalization. Here again

there is a problem. For if human

beings were able to reach the ulti-

mate goal through the rational

process, what need would there be

of religion in the first place? Of

course this does not negate that

religion is rational, rather it high-

lights the limits of the human mind.

And indeed this is my straight path so

follow it, and do not follow (other)

ways for they will divert you from His

way. This is what He enjoins upon you

so that you may be God wary.

(Al-Anaam [6]:153)

Religious Pluralism has been defined

in different ways by scholars. Some

use the term to refer to a theological

view that allows salvation for theadherents of different religions and

concedes some sort of validity to a

plurality of religions. Others (mis)use

the term to mean the acceptance of or

respect for followers of other religions

- something akin to the role played by

present-day interfaith dialogues.

Peter Byrne defines Religious Plural-

ism in terms of three equality condi-

tions. He says that all major religions

are equal in their reference to a single

sacred reality , in their offering their

adherents a means to salvation and intheir inability to provide a norm for

interpreting the others. Muhammad

Legenhausen has termed this type of

pluralism as equality pluralism and

then goes on to list seven different

types of religious pluralisms.

Religious pluralism was conceptualized

in the twentieth century and was

initially accepted as a theological

principle by sections of the Church.

Since discussions on the subject are

still ongoing, it is not uncommon to

find some scholars hinting to it in their

sermons and writings. The concept

seems especially appealing to those

Muslims who live in multicultural

societies and regularly have to deal

with adherents of different faiths.

Traditionally, in Judaism, Christianity

and Islam, salvation was limited to

believers of the respective faiths with

some concessions made for the pious

among other faiths in certain condi-

tions. The Catholic Church was firm in

its belief that there would be no salva-

tion outside the Church and excom-

munication for grievous offences was

common.

Today, scholars like Sayyid Hossein

Nasr are strong advocates for her-

metic religious pluralism where all

religions are said to share a common

esoteric core despite all their exoteric

differences. Hermetic pluralists may

claim that all major religions are

equally effective means for reaching

the same ultimate goal. Other writers

who advocate this form of pluralism

include Frithjof Schuon and Rama-

krishna.

John Hick, who is known to be one of

the most influential promoters of

religious pluralism, proposes that if

the differences in the major religious

traditions are done away with, a singleall-encompassing religious tradition

may be realized. He downplays the

doctrinal differences in the major

religions while ignoring their practical

aspects altogether. This type of plural-

ism is known as reductive religious

pluralism.

The Muslim scholars who support the

notion of religious pluralism, some-

times present their arguments using

verses of the Glorious Quran. The

most oft-referred to verses are 2:62,

2:110-111, 5:59 which are interpretedto mean that Jews and Christians who

believe and do good will not suffer

chastisement in the hereafter.

The Problem With Religious Pluralism

B U S I N E S S N A M E

1 S T J U N E 2 0 0 9I S S U E N O . 1 3

P O I N T S T O

P O N D E R

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What is the

meaning of

Religious Plural-

ism?

When was the

concept of Reli-

gious Pluralism

thought up?

What are some

of the problems

with the idea of

Religious Plural-

ism?

What does the

Quran say

about following

one straight

path as opposedto other ways?

Reflections

From the Glorious Qurn