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Religious Exclusivism is the theological perspective asserting that only one religion is the true faith and that truth and salvation are attainable solely through adherence to that specific tradition. This view stands in direct contrast to Religious Pluralism.

Exclusivist claims are found within the sacred texts and traditions of Judaism, Christianity, and Islam. [cite_start]Citing verses such as Qur'an 25:1, Qur'an 34:28, Qur'an 33:40, and Qur'an 6:115, Muslim exclusivists regard the sharia of Prophet Muhammad (s) as the final divine law and the abrogator of all preceding codes[cite: 1, 3, 5]. They maintain that salvation and deliverance are possible only through faith in and adherence to this sharia.

Similarly, Jewish and Christian exclusivists identify Judaism and Christianity, respectively, as the sole repositories of truth, limiting salvation to their own adherents.

A primary theological argument advanced by exclusivists posits that salvation is contingent upon divine grace; consequently, human efforts to attain salvation outside the divinely ordained path are destined to fail. Therefore, to achieve salvation, one must identify the manifestation of divine salvific power, seek it out, and follow it.

Conceptology and Status

Religious exclusivism is a doctrine limiting truth and salvation to a single, specific religion.[1] While the intellectual underpinnings of religious exclusivism are present in the scriptures of various faiths and have been discussed by theologians historically, the concept has garnered renewed attention in modern theology and religious studies as a counterpoint to the theory of Religious Pluralism.[2] The typology categorizing approaches to religious diversity into exclusivism, pluralism, and inclusivism is attributed to the English philosopher of religion John Hick (d. 2012).[3] This tripartite classification has become a central and often contested framework within the philosophy of religion and Modern theology.[4]

Views on the Truth and Salvation of Various Religions
View Truth Salvation Theorist
1 Exclusivism Only one specific religion Only one specific religion
2 Pluralism All religions All religions John Hick
3 Inclusivism Only one specific religion Possible in all religions Karl Rahner

Claim of the Exclusivists

Exclusivists maintain that salvation, liberation, perfection, or the ultimate goal of religion is attainable exclusively through adherence to one specific faith. While other religions may contain elements of truth, the complete truth is restricted to one. Consequently, followers of other traditions—even if sincere in their practice and morally upright—cannot achieve salvation through their respective religions.[5] Driven by the conviction that they possess the unique path to salvation, exclusivists often propagate their faith with zeal, seeking to guide others to the true religion.[6] They assert that the prophet or founder they follow constitutes the unique channel and manifestation of divine agency on earth.[7]

It is frequently argued that the exclusivist claim—that only one specific religion is true and the sole path to salvation—represents the natural, primary stance of most religious practitioners. Consequently, from the perspective of a believer, any religion contradicting their own is deemed incorrect.[8]

Theological Argument of the Exclusivists

A primary theological argument advanced by exclusivists posits that salvation is contingent upon divine grace; consequently, human efforts to attain salvation outside the divinely ordained path are destined to fail. Therefore, the prerequisite for salvation is to identify where divine salvific power has manifested, to seek it out, and to follow it.[9]

Reasons for Exclusivism in Islam

Citing specific Qur'anic verses, Muslim exclusivists identify the religion of Islam and the Muhammadan sharia as the only true faith and legal code, conditioning prosperity and salvation upon adherence to it.

The Religion with God is Islam

According to some exegetes, the verse "Qur'an 3:19"[10] implies that by revealing Islam, God abrogated all preceding religions. Therefore, among existing faiths, Islam stands as the sole true religion, and adherence to its teachings is the exclusive means of salvation.[11]

Other exegetes, referencing this verse alongside Qur'an 3:80 and the Qur'an 30:30, argue that the Qur'an speaks of a singular, primordial religion rather than a plurality of faiths: Islam. In this context, Islam is defined as submission to God and the rejection of obedience to any other entity. Thus, all prophets throughout history were commissioned to propagate this single, immutable religion, which remains subject to neither alteration nor abrogation.[12]

Universality and Finality of the Muhammadan Sharia

Scholars such as Abd Allah Jawadi Amuli and Ja'far Subhani argue for the universality and finality of the religion of Islam, regarding it as the sole path to salvation.[13] Their argument rests on two foundations:

  1. Plurality and abrogation of previous sharias: Based on Qur'anic verses (such as Qur'an 5:48, Qur'an 45:17, and Qur'an 45:18), the laws and sharias of past prophets were diverse, tailored to the capacities and conditions of their respective eras. While valid in their own time, these laws were abrogated by the subsequent sharia.[14]
  2. Universality and finality of the Islamic sharia: Citing verses such as Qur'an 25:1, Qur'an 34:28, Qur'an 33:40, and Qur'an 6:115, the sharia of the Prophet of Islam is posited as universal and final, abrogating all prior codes.[15]

Consequently, they specify that following the bi'tha (mission) of the Prophet of Islam, the duty of all humanity is to adhere to his comprehensive and perfect sharia, with salvation dependent solely upon this allegiance.[16]

Salvation of the Intellectually Weak

See also: Intellectually Weak

Drawing upon verses Qur'an 4:98 and Qur'an 4:99, as well as narrations from the Shi'a Imams (a),[17] some Muslim theologians and exegetes include the 'intellectually weak' (al-mustad'afun)—even those from other religious traditions—among the saved.[18] Another group posits that while God does not punish the intellectually weak, neither does He grant them reward; reward is contingent upon the fulfillment of religious duties, whereas the fate of this group rests on divine grace.[19]

The intellectually weak are defined as individuals incapable of distinguishing truth from falsehood or acquiring religious knowledge due to intellectual or physical limitations. They harbor no enmity toward the truth and would not reject it were it presented to them.[20]

Sectarian Exclusivism

See also: Hadith al-Iftiraq and Saved Sect

Sectarian exclusivism occurs when a specific sect or branch within a religion regards itself as the sole possessor of truth and the only vehicle for salvation, viewing followers of other sects as misguided.[21] Within Islam, significant divergence regarding Imamate and the succession of the Prophet (s) led to the formation of various sects, many of which engaged in takfir (declaring others to be disbelievers), thereby excluding them from the fold of salvation.[22] Citing the Hadith al-Iftiraq,[23] some scholars assert that the Muslim community will split into 73 sects, of which only one constitutes the Saved Sect, while the remainder are destined for perdition. Scholars differ regarding the identity of the saved sect, with each group typically claiming the title for itself.[24]

Exclusivism in Other Religions

Exclusivist doctrines are also prevalent in the theological discourses of other Abrahamic Religions, namely Judaism and Christianity.[25]

Exclusivism in Judaism

Jewish exclusivists maintain that the Torah is the unique source of truth and that Judaism constitutes the sole revealed religion. Consequently, salvation is attainable only through adherence to this covenant.[26] Based on certain scriptural interpretations, they regard the Jews as the chosen and eternal people.[27]

Exclusivism in Christianity

Similarly, Christian theology has historically emphasized that truth and salvation are exclusive to the Christian faith, with other religions deprived of this blessing.[28] A central tenet propagated within this tradition is that Jesus Christ is the sole path to God.[29] For example, Acts 4:12 states: "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved."[30] Likewise, the Gospel of John declares: "I am the way and the truth and the life. No one comes to the Father except through me."[31] Citing the doctrines of the Incarnation[32] and Atonement (the belief that Jesus redeemed humanity from original sin through his crucifixion), Christian exclusivists argue that salvation is possible only through him.[33] According to traditional Catholic doctrine, those who remain outside the Church are deprived of salvation and liable to Eternal punishment, unless they are united with the Church before death.[34]

The Qur'an reports the exclusivist claims of Jews and Christians in the era of the Prophet of Islam (s), citing their assertion: "No one will enter paradise except one who is a Jew or a Christian" (Qur'an 2:111). The Qur'an rejects these claims in verses such as Qur'an 5:18, Qur'an 2:80, and Qur'an 2:135.[35]

Religious exclusivism is not confined to the Abrahamic traditions; traces of exclusivist thought can also be found in Hinduism and Buddhism, though they are generally less prevalent.[36]

See also

Notes

  1. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, pp. 402-404; Yūsufiyān, Kalām-i jadīd, 1401 Sh, p. 281.
  2. ↑ See, for example: Hick, Falsafa-yi dīn, 1390 Sh, p. 243; Plantinga et al., Justārhā-yī dar falsafa-yi dīn, 1380 Sh, pp. 86-87; Yandell et al., Falsafa-yi dīn, 1392 Sh, p. 334.
  3. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, p. 402.
  4. ↑ Hick, Falsafa-yi dīn, 1390 Sh, p. 243; Plantinga et al., Justārhā-yī dar falsafa-yi dīn, 1380 Sh, pp. 86-87; Yandell et al., Falsafa-yi dīn, 1392 Sh, p. 334.
  5. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, p. 402.
  6. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, p. 402.
  7. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, p. 404.
  8. ↑ Khusrawpanah, Kalām-i jadīd bā rūykard-i Islāmī, 1390 Sh, p. 197; Yandell et al., Falsafa-yi dīn, 1392 Sh, p. 334.
  9. ↑ Peterson et al., ʿAql wa iʿtiqād-i dīnī, 1393 Sh, p. 402.
  10. ↑ Qur'an 3:19.
  11. ↑ See, for example: Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1376 Sh, vol. 4, p. 418; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 2, p. 335.
  12. ↑ See, for example: Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 5, pp. 350-351; Muṭahharī, Majmūʿa-yi āthār, 1390 Sh, vol. 2, p. 181 & vol. 27, pp. 126-127; Subḥānī, Madkhal masāʾil jadīd dar ʿilm kalām, 1382 Sh, vol. 2, pp. 296-298.
  13. ↑ Javādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 6, p. 220; Subḥānī, Mafāhīm al-Qur'ān, Muʾassisa Imam Sadiq (a), vol. 3, p. 214.
  14. ↑ Muṭahharī, Majmūʿa-yi āthār, 1390 Sh, vol. 2, p. 181; Subḥānī, Mafāhīm al-Qur'ān, Muʾassisa Imam Sadiq (a), vol. 3, p. 43.
  15. ↑ Muṭahharī, Majmūʿa-yi āthār, 1390 Sh, vol. 2, p. 181; Subḥānī, Mafāhīm al-Qur'ān, Muʾassisa Imam Sadiq (a), vol. 3, p. 43.
  16. ↑ Javādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 6, p. 220; Subḥānī, Mafāhīm al-Qur'ān, Muʾassisa Imam Sadiq (a), vol. 3, p. 214.
  17. ↑ See, for example: Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 404-407.
  18. ↑ See, for example: 'Allāma al-Majlisī, Mirʾāt al-ʿuqūl, 1363 Sh, vol. 11, p. 203; Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 5, pp. 50-51; Muṭahharī, ʿAdl-i ilāhī, 1391 Sh, p. 289.
  19. ↑ Shaykh Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, Dar Ihya al-Turath al-Arabi, vol. 3, p. 303; Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 5, p. 52; Javādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 20, p. 241.
  20. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 5, p. 51; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 87; Subḥānī, Madkhal masāʾil jadīd dar ʿilm kalām, 1382 Sh, vol. 2, p. 320.
  21. ↑ Qadardān Qarāmalikī, Kalām-i falsafī, 1383 Sh, p. 182.
  22. ↑ Qadardān Qarāmalikī, Kalām-i falsafī, 1383 Sh, p. 182.
  23. ↑ Ibn Ḥanbal, Al-Musnad, 1419 AH, vol. 3, p. 145; Ibn Māja, Sunan Ibn Māja, Dar al-Fikr, vol. 2, p. 364; 'Allāma al-Majlisī, Biḥār al-anwār, 1404 AH, vol. 28, pp. 3-7.
  24. ↑ Baghdādī, Al-Farq bayn al-firaq, 1408 AH, pp. 11-21; Isfarāyinī, Al-Tabṣīr fī l-dīn, 1408 AH, pp. 23-25; Malaṭī Shāfiʿī, Al-Tanbīh wa l-radd, 1413 AH, p. 12.
  25. ↑ Gensler, Ethics and Golden Rule, 2013, p. 36.
  26. ↑ Brill, Judaism and Other Religions: Models of Understanding, 2010, p. 151.
  27. ↑ Brill, Judaism and Other Religions: Models of Understanding, 2010, p. 151.
  28. ↑ Qurbānī, "Muʾallifih-hā-yi inḥiṣārgarā-yi dar sunnat-i Masīḥī", p. 32.
  29. ↑ Religious exclusivism, Web site: New World Encyclopedia.
  30. ↑ Acts 4:12.
  31. ↑ John 14:6.
  32. ↑ I.e., viewing Christ as God and believing in his divine nature.
  33. ↑ Yūsufiyān, Kalām-i jadīd, 1401 Sh, p. 281.
  34. ↑ Yandell et al., Falsafa-yi dīn, 1392 Sh, p. 335.
  35. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 9, p. 238.
  36. ↑ Religious exclusivism, Web site: New World Encyclopedia.

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