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Religious pluralism is a theory that considers all religions to be true and their followers to be the people of salvation and deliverance. Pluralism in truth, pluralism in salvation, and pluralism in behavior have been considered as types of religious pluralism.

Pluralism in truth attributes truthfulness and verity to all religions. To prove the legitimacy of this type of pluralism, verses such as 44 and 46 of Qur'an 5 have been cited, which have been criticized by critics. Pluralism in salvation considers salvation from divine punishment and deliverance possible for the followers of all religions. The salvation and deliverance of intellectually weak people has been considered an instance of this type of pluralism in Islam. What is meant by pluralism in behavior is the peaceful coexistence of followers of different religions regardless of religious prejudices. Some Muslim scholars, referring to some verses of the Qur'an, have considered this type of pluralism legitimate.

Religious pluralism is one of the newly emerged views in the new theology which, in order to explain the diversity and difference of religions, was first raised in the 20th century in the Christian world by John Hick, the English philosopher. It is said that in Iran too, these discussions became widespread among thinkers after the translation of the book Philosophy of Religion authored by John Hick and the writing of articles by Abd al-Karim Surush regarding religious pluralism.

Conceptology

Pluralism, or religious pluralism, is a theory based on which all religions, regardless of their fundamental differences with each other, are valid and none is superior to the other.[1] Based on this theory, all religions, by possessing a part of the truth, are equal in truthfulness, and the followers of all of them are also on the right path.[2] Religious pluralism is of three types: pluralism in truth, pluralism in behavior, and pluralism in salvation or deliverance.[3]

Religious pluralism is related to various other titles such as "conflicting claims of different religions regarding the truth",[4] "the salvation of the followers of other religions"[5] and "the truthfulness of other religions"[6] and deals with questions such as: Are all religions one? Is salvation and felicity dependent on following a specific religion? Is the difference among religions a sign of one being true and the rest being false? Are all religions true, or is truthfulness exclusive to one religion?[7]

Position and Importance

Religious pluralism is among the newly emerged theological topics[8] and an epistemological and religion-recognizing theory[9] directed at explaining the issue of the "multiplicity and diversity of religions".[10] This theory, from the first half of the 20th century onwards, became one of the controversial topics[11] in the Philosophy of Religion.[12]

In some Islamic sciences such as exegesis[13] and principles of jurisprudence,[14] an issue entitled Abrogation of Past Religious Laws (the invalidity of religious laws before the Islamic religious law) has been raised which has been considered related to the issue of religious pluralism.[15] Also, the discussion about the issue of the Saved Sect and different views surrounding it is related to the topic and issue of salvation and intra-religious pluralism.[16] Exegetes have also discussed issues under verses such as Qur'an 2:62 and Qur'an 5:69 which are related to the issue of religious pluralism.[17]

John Hick considered the theory of religious pluralism a revolution in Theology and somehow equivalent to the Copernican revolution in theology and kalam.[18] Just as Copernicus considered the sun instead of the earth as the center of the universe, in the theory of religious pluralism, instead of a specific religion being the axis and true and the rest being considered empty of truthfulness and salvation, faith in God and performing His commands must be made the axis, and religions must be considered as its various manifestations.[19]

History

It is said that religious pluralism as a theological attitude regarding the multiplicity of religions, was first raised in the Christian world by John Hick (1922-2012), the English philosopher.[20] This thought then entered the Arab world and found supporters and opponents among Arab thinkers under titles such as "al-Ta'addudiyya al-Diniyya" or "al-Bluraliyya".[21]

Regarding the entry of this theory into Iran, Ja'far Subhani, the Shi'a theologian, considered a person named Maymandi Nizhad as the first to raise it in Iran in the second half of the 20th century.[22] Subhani believes two things caused the expansion of this discussion in Iran: the translation of the book Philosophy of Religion by John Hick and the writing of a series of articles by Abd al-Karim Surush on the topic of religious pluralism which were later collected in a book entitled Sirat-ha-yi Mustaqim.[23] According to Muhammad Hasan Qadrdan Qaramaliki, a Shi'a theological researcher, the discussion on religious pluralism was raised before the Islamic Revolution of Iran in the negotiations of Henry Corbin with 'Allama Tabataba'i.[24]

A group of pluralists, citing words from some Muslim thinkers such as Ibn 'Arabi and Rumi, have attributed pluralism to them[25] which have faced criticisms.[26]

Pluralism in Truth

Pluralism in truth means that all religions can be true;[27] Various religions are different manifestations of a single truth, and their differences arise from varying interpretations of that truth.[28] It is said that the meaning of religious pluralism, when used absolutely, is pluralism in truth.[29]

Abd al-Karim Surush, a proponent of the theory of religious pluralism,[30] holds that the differences among religions are not a matter of right and wrong, but rather a difference in perspective and viewpoint. In his view, truth is one, and the prophets of Judaism, Christianity, and Islam have each looked at that single truth from three distinct angles and under different temporal, linguistic, and ethnic conditions, thereby presenting three different religions.[31] Acceptance of pluralism in truth also brings along acceptance of pluralism in behavior and pluralism in salvation.[32]

Qur'anic Evidences of Pluralism in Truth

A group of Muslim proponents of this type of pluralism have resorted to verses from the Qur'an, some of which are as follows:

  • Verses that have made the Qur'an, Torah, and Injil as light and source of guidance, such as verse 44 and 46 of Qur'an 5.[33] Jaʿfar Subḥānī believes that these verses and the like are related to a part of the Torah and Injil that has not been distorted, and Islamic religious law has also officially recognized their content. Therefore, the praise of this part of the verses by the Qur'an does not mean officially recognizing past religions.[34]
  • In verse 128 of Qur'an 2, Prophet Abraham (a) asked God for Islam for himself and his offspring, and in verse 84 of Qur'an 10 too, [[Prophet Moses (a)] called his people "Muslims". It has been said that the Qur'an has not introduced a specific religion as the true religion, and that Islam in these verses and the like means "submission" and "to bow down" and is not exclusive to the "religion of Islam". Therefore, it encompasses all religions.[35] In criticizing this matter, they have said that the word "Islam" and its cognates have been used 318 times in the Qur'an and it is not such that in all these instances and everywhere it means "submission"; rather, in some verses such as Qu'an 5:3 and Qur'an 3:20, it means Islam as a specific religion and creed, or the very religious law of the Seal of the Prophets (s).[36]
    Muhammad Legenhausen, a philosophy researcher and religion scholar, has also said that Islam in its general meaning (to be submissive) can be applied to all divine religions; but its specific meaning only refers to the specific religion of the Seal of the Prophets (s) and in the current situation of mankind, it is considered the only divine religion.[37]
  • Based on verses such as Qur'an 5:48, Qur'an 42:42 and verses 118 and Qur'an 11:119, if God willed, He would have made people a single nation and on the axis of a single religion, but He did not do so.[38] Thus, it becomes clear that the multiplicity of religions has been by the will and desire of God.[39] To this argument, they have answered that what the Qur'an means is that if God willed, He could compel all human beings to the true religion; but the divine will and volition has dictated that human beings choose the true religion with their own will and free choice. Therefore, these verses have no connection with officially recognizing different religions.[40]

Pluralism in Salvation

Pluralism in salvation or deliverance does not restrict salvation and deliverance from eternal punishment to a specific religion, and considers followers of different religions, under specific conditions, as people of salvation.[41] To prove this type of pluralism, they have argued, based on Qur'an 2:62, that the Qur'an has considered salvation equal for followers of different religions (on the condition of faith in God and the Resurrection and performing righteous deeds). Therefore, for being saved, faith and righteous deeds are sufficient, and these two conditions can be realized in all religions.[42] In criticizing this argument, it has been said that Qur'an 2:62 was revealed in response to the false assumption of the Jews and Christians[43] who considered merely being a Jew or a Christian as the cause of salvation. Hence, this verse has no connection with pluralism.[44]

Salvation of the Intellectually Weak

Some researchers have considered the salvation of the intellectually weak[45] as an example of pluralism in salvation in Islamic culture.[46] Some exegetes and theologians, referring to verses 98 and 99 of Qur'an 4 and some traditions,[47] have considered the intellectually weak as people of salvation;[48] of course, some have said God does not punish the intellectually weak, but He does not reward them either; because reward is given in exchange for acting upon obligations, and the ruling of this group depends on divine grace and favor.[49]

Pluralism in Behavior

Pluralism in behavior means the peaceful coexistence of followers of different religions and denominations, regardless of religious prejudices.[50] Some researchers have cited verses from the Qur'an to prove the legitimacy of this type of pluralism from the perspective of the religion of Islam.[51] Abd Allah Jawadi Amuli and Ja'far Subhani, citing Qur'an 3:64, believe that the Qur'an has invited Muslims to peaceful coexistence with the People of the Book under the banner of monotheism.[52] Subhani has enumerated the advice of Imam 'Ali (a) to Malik al-Ashtar,[53] during his governorship of Egypt, regarding good conduct towards all people of any religion and denomination as an example of behavioral pluralism in Islam.[54]

Foundations and Reasons of Pluralism

Some theological and philosophical foundations of pluralism are as follows:

  • The single essence of religions is considered one of the most important foundations of religious pluralism.[55] According to this foundation, all religions, despite differences in their religious laws, rituals, and teachings, have a common and single essence, and for this reason, all of them are true.[56]
  • The limitations of human perception are among the reasons based on which pluralists believe that seemingly each of the prophets, due to the limitations of human knowledge, has looked at the single truth from a specific perspective and presented an image commensurate with their time, situation, and prior knowledge.[57]
  • The similarity of the reasons that different religions present for their truthfulness has been considered among the presuppositions of religious pluralism.[58]
  • The expansiveness of divine mercy and guidance is another foundation of the thought of pluralism.[59] Based on this foundation, the expansiveness of God's mercy and guidance demands that He guides all or most human beings from whatever religion they may be and leads them to salvation.[60]
Views Regarding the Truthfulness and Salvation of Various Religions
View Truthfulness Salvation Theorist
1 Pluralism All religions All religions John Hick
2 Exclusivism Only a specific religion Only a specific religion
3 Inclusivism Only a specific religion Its possibility in all religions Karl Rahner

Notes

  1. ↑ Asadu and others, Religious pluralism and its implications for church development, p. 2.
  2. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 3.
  3. ↑ See: Legenhausen, Islām wa kathrat-girāyī-yi dīnī, pp. 34-35, 76, and 97.
  4. ↑ Hick, Falsafa-yi dīn, p. 243.
  5. ↑ Hick, God and Universe of Faiths, p. 120; Coward, Sin and Salvation in the World Religions: a short introduction, pp. 2-4.
  6. ↑ Hick, Problems of Religious Pluralism, p. 28.
  7. ↑ Walīkhāh, Plūrālīsm-i dīnī az manẓar-i Qurʾān wa sunnat, pp. 37-39.
  8. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 289.
  9. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 3.
  10. ↑ Peterson and others, ʿAql wa iʿtiqād-i dīnī, p. 398.
  11. ↑ Hick, Disputed Questions in Theology and the Philosophy of Religion, p. 139.
  12. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 289; Ibrāhīmī, Plūrālīsm-i dīnī wa Qurʾān, p. 23.
  13. ↑ See: Ṭabāṭabāʾī, al-Mīzān, vol. 14, p. 406.
  14. ↑ See: Sayyid al-Murtaḍā, al-Dharīʿa ilā uṣūl al-sharīʿa, vol. 1, p. 425; Muḥaqqiq al-Ḥillī, Maʿārij al-uṣūl, p. 162.
  15. ↑ Qadardān Qarāmalikī, Kalām-i falsafī, p. 111.
  16. ↑ See: Ghazālī, Fayṣal al-tafriqa bayn al-Islām wa l-zandaqa, pp. 106-107; Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 292.
  17. ↑ See: Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 3, pp. 535-537; Ṭabāṭabāʾī, al-Mīzān, vol. 1, p. 193; Subḥānī, Manshūr-i jāwīd, vol. 14, p. 266.
  18. ↑ Hick, God and Universe of Faiths, 1973, p. 120.
  19. ↑ Hick, God and Universe of Faiths, pp. 123-124.
  20. ↑ Khusrawpanāh, Kalām-i jadīd bā rūykard-i Islāmī, p. 193.
  21. ↑ Mamdūḥ Saʿd, al-Taʿaddudiyya al-dīniyya (Qirāʾa naqdiyya min khilāl al-taʿrīf al-ijrāʾī), Mubādirāt Ṭāba, p. 6; Hāshimī, Qurʾān wa kasrat-girāyī-yi dīnī (plūrālīsm); mabānī, zamīna-hā wa angīza-hā, p. 3.
  22. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 294.
  23. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 295.
  24. ↑ Qadrdān Qarāmalikī, Kalām-i falsafī, pp. 102-103.
  25. ↑ See: Hick, Taʿaddud-i adyān, p. 34; Surūsh, "Ṣirāṭ-hā-yi mustaqīm", p. 6; Hick, God and the Universe of Faiths, p. 14.
  26. ↑ Rabbānī Gulpāygānī, Taḥlīl wa naqd-i plūrālīsm-i dīnī, p. 72; Yūsufiyān, Kalām-i jadīd, pp. 295-296.
  27. ↑ Hick, Falsafa-yi dīn, pp. 244-245.
  28. ↑ Ibrāhīmī, Plūrālīsm-i dīnī wa Qurʾān, p. 38.
  29. ↑ Yūsufiyān, Kalām-i jadīd, p. 292.
  30. ↑ Yūsufiyān, Kalām-i jadīd, p. 292.
  31. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 6.
  32. ↑ Peterson and others, ʿAql wa iʿtiqād-i dīnī, p. 406.
  33. ↑ Mudabbir, 'گPlūrālīsm-i dīnī az manẓar-i Qurʾān-i karīm, p. 48; Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 316.
  34. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 318.
  35. ↑ Guftugū bā Bahāʾ al-Dīn Khurramshāhī: Qurʾān plūrālīsm-i dīnī rā mī-padhīrad, Zeitoun website.
  36. ↑ Qadrdān Qarāmalikī, Naqd-i muddaʿayāt-i Qurʾānī-yi plūrālīsm-i dīnī", p. 139.
  37. ↑ Legenhausen, Islām wa kathrat-girāyī-yi dīnī, pp. 98-99.
  38. ↑ Qur'an 5:48; Qur'an 42:42; Qur'an 11:118-119.
  39. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 7; Bīnā, Ḥikmat-i mutaʿālī-yi adyān: guftugū bā Maḥmūd Bīnā, pp. 7-8.
  40. ↑ Qadrdān Qarāmalikī, Naqd-i muddaʿayāt-i Qurʾānī-yi plūrālīsm-i dīnī, p. 141.
  41. ↑ Yūsufiyān, Kalām-i jadīd, p. 290.
  42. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, pp. 314-315; Qadrdān Qarāmalikī, Naqd-i muddaʿayāt-i Qurʾānī-yi plūrālīsm-i dīnī, p. 147.
  43. ↑ See: Qur'an 2:135; Qur'an 5:18.
  44. ↑ See: Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 315; Rabbānī Gulpāygānī, Taḥlīl wa naqd-i plūrālīsm-i dīnī, p. 49.
  45. ↑ An intellectually weak person is someone who, from a mental or physical aspect, is unable to recognize the teachings of religion and truth from falsehood, and does not have enmity with the truth either. (Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 51; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 4, p. 87; Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 320.)
  46. ↑ Yūsufiyān, Kalām-i jadīd, pp. 290-291.
  47. ↑ See: Kulaynī, al-Kāfī, vol. 2, pp. 404-407.
  48. ↑ See: ʿAllāma Majlisī, Mirʾāt al-ʿuqūl, vol. 11, p. 203; Ṭabāṭabāʾī, al-Mīzān, vol. 5, pp. 50-51; Muṭahharī, ʿAdl-i Ilāhī, p. 289.
  49. ↑ Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, vol. 3, p. 303; Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 52; Jawādī Āmulī, Tafsīr-i Tasnīm, vol. 20, p. 241.
  50. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 300.
  51. ↑ See: Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, pp. 306-307; Yūsufiyān, Kalām-i jadīd, p. 288.
  52. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, vol. 6, pp. 211-212; Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 307; Yūsufiyān, Kalām-i jadīd, p. 288.
  53. ↑ In a passage of the letter of Imam 'Ali (a) to Malik al-Ashtar, it has come as such: "And make your heart a cover of mercy for the subjects, and loving them, and being kind to everyone, and do not be like a predatory animal that considers eating them a booty; for the subjects are of two groups: one group are your brethren in religion, and the other group are your equals in creation." (Nahj al-balagha, edited by Subhi Salih, Letter 53, p. 427; Shahidi, Tarjuma-yi Nahj al-balagha, p. 326.)
  54. ↑ Subḥānī, Madkhal-i masāʾil-i jadīd dar ʿilm-i kalām, vol. 2, p. 308.
  55. ↑ Ḥusaynī, Qurʾān wa kathrat-girāyī-yi dīnī (plūrālīsm); mabānī, zamīna-hā wa angīza-hā, p. 7.
  56. ↑ Legenhausen, Islām wa kathrat-girāyī-yi dīnī, p. 120; Peterson and others, ʿAql wa iʿtiqād-i dīnī, pp. 408-409.
  57. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 6; Yūsufiyān, Kalām-i jadīd, pp. 298-299.
  58. ↑ Ḥusaynī, Qurʾān wa kathrat-girāyī-yi dīnī (plūrālīsm); mabānī, zamīna-hā wa angīza-hā, p. 8.
  59. ↑ Yūsufiyān, Kalām-i jadīd, p. 301; Ḥusaynī, Qurʾān wa kathrat-girāyī-yi dīnī (plūrālīsm); mabānī, zamīna-hā wa angīza-hā, p. 12.
  60. ↑ Surūsh, Ṣirāṭ-hā-yi mustaqīm, p. 11; Hick, God and the Universe of Faiths, p. 122.

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  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom: Intishārāt-i Ismāʿīlīyān, 1363 SH.
  • Walī Khwāh, Muḥammad. Plūrālīsm-i dīnī az manẓar-i Qurʾān wa sunnat. Tehran: Intishārāt-i Rāh-i Abrīsham, n.d.
  • Yūsufī, Zaynab and others. "Az inḥiṣār-girāyī dar ḥaqqāniyyat tā shumūl-girāyī dar najāt wa taʿāmul-i insān-hā: bar-rasī-yi dīdgāh-i Jawādī Āmulī". Justār-hā-yi Falsafa-yi Dīn, No. 1, Spring and Summer, 1400 SH.
  • Yūsufiyān, Ḥasan. Kalām-i jadīd. Qom: Intishārāt-i Samt, 9th edition, 1401 SH.
  • "Guftugū bā Bahāʾ al-Dīn Khurramshāhī: Qurʾān plūrālīsm-i dīnī rā mī-padhīrad." Zeitoun website, Accessed: March 2023.
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