Meta-religion is a theoretical framework developed to compare and understand various world religions by identifying common principles and values that transcend individual traditions. It promotes a rational and critical examination of religious beliefs and practices, seeking a unified perspective that integrates diverse religious experiences. Scholars have used this concept to encourage dialogue between different faiths.[1] In Islamic thought, meta-religion has been particularly influential, offering a way to harmonize varied religious experiences under a single, comprehensive framework.[2][3][4]
Key characteristics
editMeta-religion is characterized by its emphasis on rational and critical analysis of religious traditions. Rather than evaluating a religion based on preconceptions, it encourages examination through historical and logical reasoning.[2] The framework also considers the possibility that multiple religions might share a common divine origin, expressed through different cultural and historical contexts. This perspective allows for the identification of shared ethical values, promoting dialogue that transcends the boundaries of individual religious traditions.[2] According to Ismail al-Faruqi, meta-religion includes belief in an Ultimate Reality, but it does not aim to test the validity of religions. Instead, it focuses on understanding the broader condition of homo religiosus, the human being as a religious entity.[5] This framework can be applied across different religious contexts to explore common human experiences.
Historical development
editThe development of the concept of meta-religion has been shaped by scholars who seek to reconcile the diverse religious experiences of humanity. One of the most notable contributors to this field was Isma'il Raji al-Faruqi, whose work in the late 20th century was influential in Islamic thought.[1][4] Al-Faruqi proposed a rational approach to the study of religions, suggesting that meta-religion could acknowledge the potential divine origin of religious experiences while critically analyzing their historical manifestations.[3][4] His vision for meta-religion emphasized shared ethical principles and values as a basis for interfaith dialogue and mutual understanding.[6][4]
While al-Faruqi's contributions were significant in Islamic thought, similar ideas have appeared in other religious and philosophical traditions. Scholars in the field of comparative religion have explored how diverse religious traditions express universal values, though the language and approach may differ.
Applications
editMeta-religion has found applications in various fields, including interfaith dialogue, religious studies, and cultural analysis. In the context of interfaith dialogue, it fosters mutual respect and understanding by highlighting the shared values and ethical principles that different religious traditions uphold.[2][4] In religious studies, meta-religion provides an interdisciplinary framework that allows scholars to explore the broader contexts of religious phenomena beyond specific theological boundaries.[2][3][4] In cultural analysis, it examines how religion influences areas such as art, literature, politics, and social norms, offering insights into how religious ideas shape societal developments.[4]
By focusing on common values and principles, meta-religion aims to facilitate cooperation and dialogue between religious communities worldwide. This broader, more inclusive approach encourages an understanding of how religion intersects with culture and society, making meta-religion relevant beyond a single tradition.
Criticisms
editMeta-religion has faced criticism, particularly concerning its tendency to simplify the complexities of individual religious traditions. Critics argue that focusing on commonalities can overlook the theological and ritual differences that are central to many faiths. Furthermore, there is concern that meta-religion might privilege certain philosophical frameworks, particularly those rooted in Western or Islamic thought, over others.[7] Abdulkader Tayob, for instance, critiques al-Faruqi’s approach, suggesting that it may impose a Kantian philosophical framework that aligns with Islamic theology, potentially limiting the space for other religious expressions, such as Sufism or mysticism.[4]
These critiques underscore the challenge of applying meta-religion across diverse traditions without diminishing their distinctiveness. Despite these concerns, proponents of meta-religion, such as al-Faruqi, argue that it remains a useful tool for fostering understanding and engagement with diverse religious perspectives.[4] [6] Scholars continue to explore the balance between recognizing universal values and maintaining respect for the uniqueness of individual religious experiences.
References
edit- ^ a b Ibrahim, Haslina (March 2008). "Al-Faruqi and His Principles of Meta-Religion: The Islamisation of Comparative Religion". Kulliyah Research Bulletin. 3 (1). IIUM: 1–6.
- ^ a b c d e al-Faruqi, Ismail Raji (1986). "Meta-Religion: Towards A Critical World Theology". American Journal of Islamic Social Sciences. 3 (1): 13–21. doi:10.35632/ajis.v3i1.2902.
- ^ a b c Osman, Ahmad Sabri; Sharif, Mohd Farid Mohd; Zakaria, Raihaniah (2012). "Konsep Meta-Religion Menurut Isma'il Raji Al-Faruqi". Voice of Academia. 7 (1). Universiti Teknologi MARA (Perlis): 72–87.
- ^ a b c d e f g h i Yusuf, Imtiyaz (Spring–Summer 2014). "Ismail al-Faruqi's Contribution to the Academic Study of Religion". Islamic Studies. 53 (1/2). Islamic Research Institute, International Islamic University, Islamabad: 99–115. JSTOR 44627369.
- ^ Yusuf, Imtiyaz (Spring–Summer 2014). "Ismail al-Faruqi's Contribution to the Academic Study of Religion". Islamic Studies. 53 (1/2): 105–106.
- ^ a b al-Faruqi, Isma'il Raji (1967). Christian Ethics: A Historical and Systematic Analysis of its Dominant Ideas. Montreal: McGill University Press. pp. 21–24.
- ^ Tayob, Abdulkader (2013). "Religion in Modern Islamic Discourse". Numen. 60 (2–3): 232–247.