The Case for Islamic Inclusivism

By V.A. Mohamad Ashrof, New Age Islam 3 December 2024 This paper presents a comprehensive case for Islamic inclusivism, a theological approach that acknowledges the potential for spiritual truth and salvation outside of Islam. Through a nuanced examination of Quranic teachings, Islamic tradition, and ethical implications, this article challenges the dominant exclusivist paradigm in Islamic theology. By defining and distinguishing Islamic exclusivism and inclusivism, this research establishes a firm foundation for exploring the Quranic basis for inclusivism and its manifestation in Islamic tradition. Ultimately, this paper demonstrates the ethical and practical benefits of embracing Islamic inclusivism, promoting a more inclusive, tolerant, and peaceful understanding of Islam. Between Truth Claims and Diversity The Harvard theologian, Diana Eck, has commented that the exclusivist affirms identity in a complex world of plurality by a return to the firm foundations of his or her own tradition and an emphasis on the distinctive identity provided by that tradition. Exclusivism is more than simply a conviction about the transformative power of the particular vision one has; it is a conviction about its finality and its absolute priority over competing views. (Eck, p.174). To John Hick, a theoretician of religious diversity, pluralism is a hypothesis about the reality of religious diversity, and a meta-theory about the relationship between religions and their historical development. (Hick, p. 163) Religious diversity raises profound questions not only about the salvation and beliefs of others but also about one’s own convictions. The existence of numerous thoughtful, honest, and sincere individuals who engage in different religious practices and hold divergent beliefs presents a significant epistemological challenge. If people consider their beliefs to be true, yet conflicting beliefs also claim truth, what is the epistemological status of such beliefs? How can one continue to regard their own beliefs as true while recognizing that others hold contradictory beliefs with equal sincerity? This dynamic highlights a case of epistemic disagreement, deeply embedded in the everyday experiences of religious adherents. Exclusivists and inclusivists agree that religious claims incompatible with their own are false. However, inclusivists are not necessarily compelled to reject other religions outright. They can critically assess whether the incompatible claims of another religion stem from an incomplete yet successful reference (and are thus partially true) or a failed reference (and are therefore false). By acknowledging incomplete references, inclusivists can accept that what may appear as "false statements" about an object could still possess partial truth. This nuanced approach distinguishes inclusivism from exclusivism, as the latter cannot accommodate such partial truths without transitioning into a form of covert inclusivism. Furthermore, inclusivists extend this idea of incomplete yet successful references not only to specific truth claims but also to entire religious frameworks. Inclusivism offers a middle ground, enabling adherents to (i) accept a plurality of attitudes and coexist within a minimal form of pluralism, (ii) learn from other perspectives to refine or deepen their understanding of their own faith, and (iii) recognize that other religious beliefs may successfully reference divine truth, albeit incompletely. This approach allows inclusivists to consistently concede that members of other religions can make valid, though partial, truth claims about God. However, a moderate form of exclusivism cannot be classified as inclusivism unless it acknowledges inclusivity within its own truth claims in relation to another religion. Although religious diversity has long been a subject of philosophical and theological reflection, recent decades have seen intensified debate on the topic. The reality of religious diversity must be distinguished from the concept of religious pluralism, which seeks to offer a theoretical explanation for this phenomenon. The question of diverse religious beliefs arises from the fact that each religion puts forth unique truth claims on matters ranging from the nature of God to human salvation. For instance, theistic religions like Judaism, Christianity, and Islam emphasize the personal nature of God, a view not shared by non-theistic religions such as Hinduism and Buddhism. Yet, even within theistic and non-theistic traditions, significant differences exist. For example, the Christian doctrines of the Trinity and incarnation contrast sharply with Islam’s strict monotheism, which emphasizes God’s absolute unity and transcendence. In this context, the "theology of religions" within Islamic theology seeks to evaluate religious diversity through theological and Quranic frameworks. This branch of thought endeavours to understand and engage with the phenomenon of religion in light of Islamic teachings and principles. Religious diversity presents a labyrinth of theological and epistemological challenges. When individuals firmly adhere to distinct religious beliefs, the question arises: how can one’s own belief system be upheld as true, while also recognizing the validity others attribute to theirs? Islamic exclusivism and inclusivism offer contrasting paths to address this dilemma. This article champions Islamic inclusivism, a perspective that embraces theological pluralism without diluting the essence of Islamic faith, which is rooted in the Quran and broader Islamic thought. Defining Islamic Exclusivism and Inclusivism Islamic exclusivism asserts that Islam, as revealed to the Prophet Muhammad, is the only path to salvation. A number of Muslim scholars have maintained that verse Q.3:85, which affirms that salvation comes through adherence to Islam alone, abrogates those verses that mention the possibility of salvation for non-Muslims, such as Jews and Christians (for instance Al-Tabari, p. 364). Muslim exclusivism finds its foundation in verses like Q.3:19, “Indeed, the religion in the sight of God is Islam,” and Q.3:85, “Whoever desires a religion other than Islam, it will not be accepted from him.” Exclusivists argue that non-Muslims are categorically excluded from salvation, based on the conviction that Islam represents the final and unaltered divine revelation. This view operates within the framework of a monolithic truth, leaving little room for alternative spiritual perspectives. Islamic inclusivists, however, offer a more nuanced approach. They distinguish between "Islam" (capital "I")—the historical, institutionalized faith revealed to Muhammad—and "islam" (small "i")—the universal, primordial faith of submission to God's will that transcends specific religious traditions. Inclusivists maintain that while "Islam" represents the specific path revealed to the Prophet, "Islam" is an overarching spiritual principle shared by people of all faiths. This distinction allows inclusivists to assert that non-Muslims, through their respective beliefs, may also submit to God's will and, thus, attain salvation. Gai Eaton, former editor of Islamic Quarterly journal, argued thus: "The term "Muslim" (with a capital letter) is properly applied only to those who follow the message of the Quran, but, when it takes the lower case, it has a far more universal meaning. In the first place, everyone and everything is Muslim in the sense that all, knowingly or unknowingly, are subject to the Divine Will and cannot escape from it. The rock that falls by the force of gravity is Muslim, so are the birds and the beasts of the field, so too is humankind as a whole. All submit to the will of their creator. Secondly, those who choose to obey guidance from above are Muslim in a higher sense. When, in the Quran, the followers of Jesus confess, "We are Muslims", they cannot have meant that they followed a messenger as yet unborn. There is, then, Islam as a recognisable religion, there is Islam as the faith and practice of all who believe in God and, finally, there is the Islam of creation as such. Nothing that enjoys the light of existence is self-sufficient. Everything depends upon the source from which it came and to which it will return when creation is wrapped up and submits to its own end." (Eaton, p.5) As Shabbir Akhtar, formerly a member of the Faculty of Theology and Religions at Oxford University’ also emphasized this point: “If we are to develop the Muslim response to other faiths, we must begin by examining the Quran's own sentiments about Islam. "The religion (Deen) with God," says in Q.3:19, is "Islam." When Allah wishes to favour a man, he "expands his breast to (contain) Islam" (Q.6:125; 39:22). With the complete establishment of Islam, God has completed his favour on mankind, announces Q.5:3, a verse that is generally held to complete the revelation of the Quranic corpus. Predictably, anyone who seeks a faith other than Islam will not find acceptance in the eyes of God: such a choice would entail a radical loss (Q.3:85). Of course, the Quran uses the term "Islam" in a very broad sense. Islam is the religion of all the prophets who preceded Muhammad (Q.3:84), whatever their respective communities may have done with the revelations received.” (Akhtar, 2003) Toshihiko Izutsu also argues that the concept “Islam” in essence means determined self-surrender and self-submission to the Divine Will. (Izutsu, p. 217). The concept “Islam” (and the related verb “Aslama”) basically means that a person puts her/his trust totally in God fully and voluntarily surrenders oneself to the Divine Will, which after all is a kind of unconditional self-surrender. (Izutsu, p. 217) Islam in 3:19 means as the self- surrender unto God, an attitude, a virtue, or a quality, rather than a religious system and identity associated with Muhammad and the Muslim community. This universal meaning of Islam is shared in other scriptures, such as the Bhagavad Gita: “one who works without attachment, who submits all his actions to the divine, not touched by sins like a leaf untouched by water.” (Gita 5:10) Inclusivist readings of the Quran often highlight key verses that promote a universal understanding of Islam, emphasizing that submission to God’s will is not confined to any single tradition. For example, Q.3:19 ("Indeed, the religion in the sight of God is Islam") is interpreted to refer to universal submission, not limited to the institutionalized faith of Prophet Muhammad, but rather a broader, inclusive concept that encompasses various spiritual paths. Similarly, Q.3:85 ("Whoever desires a religion other than Islam, it will not be accepted from him") is seen by inclusivists not as a rejection of other faiths, but as a warning against rejecting the universal principle of submission to God, which is present in all religions. Inclusivists also draw on Q.2:62, which asserts, “Indeed, those who believe, and those who are Jews, Christians, and Sabians—whoever believes in God and the Last Day and does good—they shall have their reward with their Lord, and no fear shall come upon them, nor shall they grieve.” This verse underscores the Quran's recognition of the validity of other religious traditions in the eyes of God, suggesting that salvation is accessible to all who adhere to the foundational principles of monotheism and righteousness. The Quranic Basis for Inclusivism A comprehensive reading of the Quran reveals a subtle yet profound approach to interfaith relations, wherein common ground is acknowledged between Islam and other Abrahamic faiths, such as Judaism and Christianity. The Quran recognizes the shared monotheistic foundation of these religions, as seen in Q.3:64: “Say, ‘O People of the Book, let us come to a common word between us: that we worship none but God.’” This verse calls for mutual dialogue and understanding, emphasizing the importance of coming together on shared spiritual principles. Furthermore, the Quran acknowledges the prophetic lineage, recognizing the divine messages revealed to prophets like Abraham, Moses, and Jesus. This recognition emphasizes respect for these figures and their scriptures, encouraging unity rather than division. Verses like Q.2:4 and Q.42:13 reinforce this theme of respect for other religious traditions. The Quran also emphasizes God’s universal mercy and compassion, exemplified in Q. 7:156, where God declares, “My mercy encompasses all things.” This reflects a boundless grace that transcends any one group, extending to all of humanity. Moreover, Q.5:48 stresses the divine wisdom behind the diversity of human beliefs, noting that if God had wished, He could have made all of humanity one unified nation. Instead, He has allowed for diversity to serve as a means of testing humanity. This verse, which concludes, “So race to [all that is] good,” reflects the notion that the richness of human diversity is a gift, not a burden, and that all paths leading to good and righteousness are valued in the eyes of God. Inclusivism in Islamic Tradition The concept of inclusivism has deep roots in Islamic tradition. Classical scholars such as Muqatil ibn Sulayman (720-767 CE) recognized the possibility of salvation for righteous individuals among the People of the Book (Jews and Christians), arguing that their faithfulness and commitment to God’s will could lead them to salvation, despite their non-Muslim identity. Al-Ghazali (1058-1111 CE), a towering figure in Islamic thought, maintained that individuals who were ignorant of Islam due to geographical or cultural isolation could still attain salvation. He highlighted that God evaluates individuals based on their intentions, sincerity, and actions, rather than their formal membership in Islam. Al-Ghazali’s focus on mercy and justice resonates with the inclusivist perspective, which advocates for interfaith respect. Muhammad Abduh (1849-1905 CE) argued for the universality of Islam, positioning submission to God (Islam) as an inherent disposition (Fitrah) shared across religious traditions. Abduh’s vision of Islam is expansive, recognizing that the ethical and spiritual values of Islam are not confined to Muslims alone, but resonate with the universal aspirations of humanity. The inclusivist interpretation of the Quran offers a reconciliation of Islam’s apparent exclusivity with its universal message of submission to God. Inclusivist emphasize that the Quran, while affirming Islam as the final revelation, also recognizes the spiritual truths embedded in other faiths. For example, Q. 2:62, 5:69, 22:17, 3:199, 2:111-112, 3:113-115 speaks to the possibility of salvation for Jews, Christians, and others who adhere to God’s commands and live righteous lives. This suggests that, from an inclusivist standpoint, diverse religious traditions are vehicles for truth and salvation in their own right, provided their adherents maintain a sincere commitment to God. Ethical and Practical Benefits of Inclusivism Islamic inclusivism provides a fertile ground for tolerance, understanding, and cooperation among different religious communities. By focusing on common ethical values—such as justice, compassion, and human dignity—Islamic inclusivism promotes harmony in an increasingly pluralistic world. Inclusivism also advocates for empathy, encouraging Muslims to respect the beliefs and practices of others. Q.6:108, for instance, urges believers not to insult the deities of others, recognizing the psychological and cultural factors that shape religious adherence. Additionally, inclusivism is instrumental in addressing global challenges, such as poverty, climate change, and social injustice. By fostering interfaith dialogue and cooperation, inclusivism can help build bridges between communities, leading to a more peaceful and just world. Islamic inclusivism, grounded in the Quran and enriched by Islamic scholarship, offers a balanced approach to religious diversity. It upholds Islam's unique position while recognizing the spiritual value in other traditions. By emphasizing divine mercy, human dignity, and the universality of moral principles, inclusivism provides a compelling framework for fostering understanding and peace in a pluralistic world. This inclusive vision offers a path forward, where people of diverse beliefs can coexist harmoniously, united in their pursuit of truth and righteousness. Islamic Theological Responses to Pluralism: From Ibn al ‘Arabi to Al-Banna For Ibn al ‘Arabi “No two people have exactly the same belief, because no two people are exactly the same.” (Chittick, p.336). Al-Faruqi’s claim that divine religions have the same essence grounded in the concept of Hanif revealed a classic question: What is the reason for religious diversity if God sent the same essential divine message to different prophets throughout history? He tried to answer this question, thinking that all prophets’ messages have two main parts. First is Tawhid, which means to accept that God is unique. Second is morality, which means simply to do good things and avoid doing bad things. In other words, it is to try to be a good person. Apart from these two parts, every revelation was shaped partly depending on where and when revealed. Such privatisation is not the essence of revelation. (Al-Faruqi, p.192-193). In a similar vein, another Egyptian scholar Gamal Al-Banna (1920-2013), youngest brother of Hassan al-Banna, founder of the Muslim Brotherhood, holds the view that Muslims and non-Muslims have similar characters and God allows the human souls to be either good or evil. To him, the Quran accepts the existence of Judaism, Christianity and other religions and their coexistence. Judaism, Christianity, and Islam have the same patriarch, Abraham, and they are his children and family. Religious pluralism (Al-Taʿaddudiyyah) occurs due to historical reasons and the plurality of needs, characteristics, times, and circumstances. Like Rashid Rida, Gamal Al-Banna believes that the Quran prohibits a group from claiming superiority and believing that others are simply nothing, and from claiming Paradise only for themselves and Hell for all the others. Al-Banna contends that the decision should be the privilege of God. Citing the Quran (4:123), he asserts that the matter of salvation was not according to the wishes of Muslims, the people of the book or others. God’s mercy is without limit. Guidance comes from God alone, not the prophets, not humans, he asserts. Gamal Al-Banna further argues that the shirk stated in the Q.27:14 as the unforgiven sin is the shirk resulting from intransigence and arrogance. He refers to other verses: 2:62; 2:113; 3:84; 11:118–119; and 109:1–6. For him, the Quran is critical of Jews and Christians, but also praises groups among them (3:75; 3:113–115; 3:199; 5:83) and affirms and recognises their scrip-tures as containing guidance, light and law (5:46–47). As for the religions in China, India and Japan, Al-Banna declares: “We do not know for sure if God sent a messenger to the peoples of China, India, and Japan, but we can surely say that God punishes not a people until He sent a messenger (17:15). It is a mistake to judge the followers of Buddha and Confucius, and they – more than Muslims, Christians and Jews – will necessarily go to Hell.” (Gamal Al-Banna as quoted in Ali, p.42) Asma Afsaruddin states: “The rise of extremism in most faith communities today has rendered ‘pluralism’ an urgent global shibboleth. Inclusivist readings of foundational religious texts that promote a pluralist worldview are thus imperative for people of faith who wish to combat intolerance in their midst”. (Afsaruddin, p.389-406). Farid Esack, a defender of theological inclusivism, argues that when the Quran accuses the People of the Book of having ‘distorted’ their scripture, this accusation is directed at ‘some’ of them, and we should not assume that all People of the Book have distorted their scriptures or that their scriptures are now wholly inauthentic. Esack states that if the latter were true, the Quran would not ask People of the Book to ‘judge’ according to the Torah and the Gospel (Q 5:43-47). (Esack, p.169) For him, although there is only one true dīn (as the Quran states in Q 3:19), this should not be taken to mean a specific religion. The Quran itself states that God has “appointed [different] acts of devotion for every community to observe” (Q 22:67). (Esack, p.174) ‘Abdolkarim Soroush, a contemporary Iranian philosopher and critique of religion puts the idea in correct Islamic theological terms: ‘‘The prophet of Islam is the last of prophets, and his religion is the last of religions. However, no jurisprudent [faqih] and interpreter [mofassir] is the last of jurisprudents or interpreters.’’ (Soroush, p. 37) “I believe that the Islam of identity should yield to the Islam of truth. The latter can coexist with other truths; the former, however, is, by its very nature, belligerent and bellicose. It is the Islam of war, not the Islam of peace. Two identities would fight each other, while two truths would cooperate.” (Soroush, p. 24) Embracing a Shared Humanity Islamic inclusivism presents a thoughtful and nuanced approach to religious diversity, offering a framework that accommodates both the distinctiveness of Islam and the recognition of spiritual truths found in other traditions. At its core, inclusivism is rooted in the teachings of the Quran and reinforced by Islamic tradition, emphasizing that while Islam is the final and most complete revelation, it does not dismiss the potential for other religious traditions to possess elements of divine truth. This perspective encourages Muslims to see the spiritual journeys of others as valid expressions of humanity’s search for the divine, recognizing that God’s mercy extends beyond the boundaries of any single faith. Central to Islamic inclusivism is the emphasis on divine mercy, human dignity, and shared ethical principles. The Quran teaches that God’s mercy is vast and all-encompassing, providing the foundation for an inclusive view of humanity. Inclusivism also underscores the shared moral values that transcend religious boundaries, such as compassion, justice, and the pursuit of peace. These common principles allow for meaningful dialogue and collaboration among different faith communities, fostering a spirit of mutual respect and understanding. By acknowledging the potential for truth in other religious frameworks, inclusivism encourages a worldview that values interfaith engagement and cooperation, aiming to build a more peaceful and just world. Far from compromising the essence of Islam, this inclusive vision of the faith enhances its relevance in today’s globalized world. As societies become increasingly interconnected, interfaith understanding and cooperation are crucial for addressing global challenges such as conflict, poverty, and environmental sustainability. Islamic inclusivism provides a means for Muslims to engage with the wider world without abandoning their religious convictions, promoting a vision of Islam that is both faithful to its roots and responsive to the needs of a diverse and interconnected global community. By embracing this approach, inclusivism contributes to a more harmonious and just future, where people of different faiths can work together to promote the common good. Bibliography: Afsaruddin, Asma, “Celebrating pluralism and Dialogue: Quranic Perspectives”, Journal of Ecumenical Studies 42.3, 2007 Akhtar, Shabbir, The Dialogue of Islam and the World Faiths: The Role of Speculative Philosophy, In Philosophy Bridging the World Religions, Edited by Peter Koslowski, Munich: Springer, 2003 Al-Faruqi, Isma’il Raji and Lois Lamya al-Faruqi, The Cultural Atlas of Islam, New York: Macmillan Publishing Company, 1986 Ali, Muhamad, Religious Pluralism and Freedom in Islam, In Md Jahid Hossain Bhuiyan and Carla M. 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Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/islam-pluralism/case-islamic-inclusivism/d/133909 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism