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{{Short description|Framework for comparing world religions.}} |
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Meta-religion is a theoretical framework aimed at understanding and comparing various world religions by identifying common principles and values that transcend individual traditions. This concept seeks to foster a critical and rational examination of religious beliefs and practices, promoting a unified perspective that integrates diverse religious experiences. The idea of meta-religion is particularly significant within Islamic thought, where it is seen as a way to harmonize the various religious experiences of humanity under a single, comprehensive framework<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 13</ref>. |
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'''Meta-religion''' is a theoretical framework aimed at understanding and comparing various world religions by identifying common principles and values that transcend individual traditions. This concept seeks to foster a critical and rational examination of religious beliefs and practices, promoting a unified perspective that integrates diverse religious experiences.<ref name="Ibrahim">{{cite journal |last=Ibrahim |first=Haslina |title=Al-Faruqi and His Principles of Meta-Religion: The Islamisation of Comparative Religion |journal=Kulliyah Research Bulletin |volume=3 |issue=1 |date=March 2008 |publisher=IIUM |pages=1–6 }}</ref> The idea of meta-religion is particularly significant within Islamic thought, where it is seen as a way to harmonize the various religious experiences of humanity under a single, comprehensive framework.<ref name="Faruqi">{{cite journal |last=al-Faruqi |first=Ismail Raji |title=Meta-Religion: Towards A Critical World Theology |journal=American Journal of Islamic Social Sciences |volume=3 |issue=1 |date=1986 |pages=13–21 |doi=10.35632/ajis.v3i1.2902 }}</ref><ref name="Osman">{{cite journal |last1=Osman |first1=Ahmad Sabri |last2=Sharif |first2=Mohd Farid Mohd |last3=Zakaria |first3=Raihaniah |title=Konsep Meta-Religion Menurut Isma'il Raji Al-Faruqi |journal=Voice of Academia |volume=7 |issue=1 |year=2012 |publisher=Universiti Teknologi MARA (Perlis) |pages=72–87 }}</ref><ref name="Yusuf">{{cite journal |last=Yusuf |first=Imtiyaz |title=Ismail al-Faruqi's Contribution to the Academic Study of Religion |journal=Islamic Studies |volume=53 |issue=1/2 |date=Spring–Summer 2014 |pages=99–115 |publisher=Islamic Research Institute, International Islamic University, Islamabad |jstor=44627369 |url=https://www.jstor.org/stable/44627369}}</ref> |
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== Key Characteristics == |
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Several key characteristics of meta-religion include: |
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== Key characteristics == |
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* **Rational and Critical:** Meta-religion does not a priori condemn any religion but evaluates each one critically based on historical and rational analysis<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 14</ref>. |
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Meta-religion is defined by several key characteristics. It is rational and critical, evaluating each religion based on historical and rational analysis rather than condemning any religion ''a priori''.<ref name="Faruqi" /><ref name="EngkuZaki">{{cite journal |last1=Engku Alwi |first1=Engku Ahmad Zaki |title=Al-Faruqi and His Views on Comparative Religion |journal=International Journal of Business and Social Science |volume=1 |issue=1 |date=October 2010 |pages=106–117}}</ref> It considers the possibility that various religions may have a common divine origin, expressed through different historical and cultural contexts. This perspective allows for the recognition of shared ethical principles and values, fostering a dialogue that transcends individual traditions.<ref name="Faruqi" /><ref name="EngkuZaki" /> According to al-Faruqi, meta-religion involves a belief in God or Ultimate Reality as the "totally other" and is not about testing the validity of religions through external or functional tests, but rather about understanding the condition of ''homo religiosus''.<ref>{{cite journal |last=Yusuf |first=Imtiyaz |title=Ismail al-Faruqi's Contribution to the Academic Study of Religion |journal=Islamic Studies |volume=53 |issue=1/2 |date=Spring–Summer 2014 |pages=105–106}}</ref> |
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* **Divine Source:** It considers the possibility that various religions may have a common divine origin, expressed through different historical and cultural contexts<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 15</ref>. |
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* **Universal Values:** Emphasizes identifying and promoting universal ethical principles and values shared across different religions<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 16</ref>. |
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== Historical Development == |
== Historical Development == |
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The concept of meta-religion has evolved |
The concept of meta-religion has evolved through the efforts of scholars aiming to reconcile the diverse religious experiences of humanity. [[Ismail al-Faruqi | Isma'il Raji al-Faruqi]]'s work in the late 20th century significantly shaped the understanding of meta-religion within Islamic thought.<ref name="Ibrahim" /><ref name="Yusuf" /> He advocated for a rational approach to studying religions, proposing a meta-religion that acknowledges the potential divine origin of religious experiences while critically examining their historical manifestations.<ref name="Osman" /><ref name="Yusuf" /> Al-Faruqi also suggested that meta-religion could serve as a basis for meaningful interfaith dialogue, where shared values and ethical principles are emphasized to foster mutual understanding.<ref name="ChristianEthics">{{cite book |last=al-Faruqi |first=Isma'il Raji |title=Christian Ethics: A Historical and Systematic Analysis of its Dominant Ideas |year=1967 |publisher=McGill University Press |location=Montreal |pages=21–24}}</ref><ref name="Yusuf" /> |
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== Applications == |
== Applications == |
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Meta-religion can be applied in various fields, including interfaith dialogue, religious studies, and cultural analysis. In interfaith dialogue, it promotes mutual understanding and respect among different religious traditions by highlighting shared values and ethical principles.<ref name="Faruqi" /><ref name="EngkuZaki" /><ref name="Yusuf" /> In religious studies, meta-religion provides a framework for the interdisciplinary study of religion, encouraging exploration of the broader context of religious phenomena.<ref name="Faruqi" /><ref name="Osman" /><ref name="Yusuf" /> In cultural analysis, it examines the impact of religion on culture and society, analyzing how religious ideas shape art, literature, politics, and social norms.<ref name="EngkuZaki" /><ref name="Yusuf" /> |
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Meta-religion can be applied in various fields, including: |
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* **Interfaith Dialogue:** Promotes mutual understanding and respect among different religious traditions by highlighting shared values and ethical principles<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 18</ref>. |
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* **Religious Studies:** Provides a framework for the interdisciplinary study of religion, encouraging exploration of the broader context of religious phenomena<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 19</ref>. |
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* **Cultural Analysis:** Analyzes the impact of religion on culture and society, examining how religious ideas shape art, literature, politics, and social norms<ref>Ismail Raji al-Faruqi, "Meta-Religion: Towards A Critical World Theology," American Journal of Islamic Social Sciences, Vol. 3, No. 1, 1986, p. 20</ref>. |
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== Criticisms == |
== Criticisms == |
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Meta-religion has faced criticism. Some argue that it can oversimplify the complexities of individual religious traditions by focusing on commonalities. Others suggest it may inadvertently privilege certain philosophical or cultural perspectives over others, potentially leading to biased interpretations of religion |
Meta-religion has faced criticism. Some argue that it can oversimplify the complexities of individual religious traditions by focusing on commonalities. Others suggest it may inadvertently privilege certain philosophical or cultural perspectives over others, potentially leading to biased interpretations of religion. Critics like Abdulkader Tayob argue that al-Faruqi's approach manipulates philosophical frameworks like those of Kant to fit Islamic theological commitments, potentially limiting the space for contemplation or alternative religious expressions, such as Sufism or other forms of mysticism.<ref name="Yusuf" /><ref>{{cite journal |last=Tayob |first=Abdulkader |title=Religion in Modern Islamic Discourse |journal=Numen |volume=60 |issue=2–3 |date=2013 |pages=232–247}}</ref> This critique highlights that while al-Faruqi's approach sought to integrate religious values into socio-political contexts, it may have inadvertently sidelined diverse religious experiences and interpretations.<ref name="Yusuf" /> Al-Faruqi himself acknowledged these challenges but maintained that a meta-religious approach could provide a valuable framework for understanding and engaging with diverse religious traditions.<ref name="ChristianEthics" /><ref name="Yusuf" /> |
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== References == |
== References == |
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{{reflist}} |
{{reflist}} |
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{{Authority control}} |
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[[Category:Philosophy of religion]] |
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[[Category:Comparative religion]] |
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[[Category:Religious studies]] |
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[[Category:Interfaith dialogue]] |
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[[Category:Theology]] |
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[[Category:Phenomenology]] |
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Revision as of 14:56, 12 July 2024
Meta-religion is a theoretical framework aimed at understanding and comparing various world religions by identifying common principles and values that transcend individual traditions. This concept seeks to foster a critical and rational examination of religious beliefs and practices, promoting a unified perspective that integrates diverse religious experiences.[1] The idea of meta-religion is particularly significant within Islamic thought, where it is seen as a way to harmonize the various religious experiences of humanity under a single, comprehensive framework.[2][3][4]
Key characteristics
Meta-religion is defined by several key characteristics. It is rational and critical, evaluating each religion based on historical and rational analysis rather than condemning any religion a priori.[2][5] It considers the possibility that various religions may have a common divine origin, expressed through different historical and cultural contexts. This perspective allows for the recognition of shared ethical principles and values, fostering a dialogue that transcends individual traditions.[2][5] According to al-Faruqi, meta-religion involves a belief in God or Ultimate Reality as the "totally other" and is not about testing the validity of religions through external or functional tests, but rather about understanding the condition of homo religiosus.[6]
Historical Development
The concept of meta-religion has evolved through the efforts of scholars aiming to reconcile the diverse religious experiences of humanity. Isma'il Raji al-Faruqi's work in the late 20th century significantly shaped the understanding of meta-religion within Islamic thought.[1][4] He advocated for a rational approach to studying religions, proposing a meta-religion that acknowledges the potential divine origin of religious experiences while critically examining their historical manifestations.[3][4] Al-Faruqi also suggested that meta-religion could serve as a basis for meaningful interfaith dialogue, where shared values and ethical principles are emphasized to foster mutual understanding.[7][4]
Applications
Meta-religion can be applied in various fields, including interfaith dialogue, religious studies, and cultural analysis. In interfaith dialogue, it promotes mutual understanding and respect among different religious traditions by highlighting shared values and ethical principles.[2][5][4] In religious studies, meta-religion provides a framework for the interdisciplinary study of religion, encouraging exploration of the broader context of religious phenomena.[2][3][4] In cultural analysis, it examines the impact of religion on culture and society, analyzing how religious ideas shape art, literature, politics, and social norms.[5][4]
Criticisms
Meta-religion has faced criticism. Some argue that it can oversimplify the complexities of individual religious traditions by focusing on commonalities. Others suggest it may inadvertently privilege certain philosophical or cultural perspectives over others, potentially leading to biased interpretations of religion. Critics like Abdulkader Tayob argue that al-Faruqi's approach manipulates philosophical frameworks like those of Kant to fit Islamic theological commitments, potentially limiting the space for contemplation or alternative religious expressions, such as Sufism or other forms of mysticism.[4][8] This critique highlights that while al-Faruqi's approach sought to integrate religious values into socio-political contexts, it may have inadvertently sidelined diverse religious experiences and interpretations.[4] Al-Faruqi himself acknowledged these challenges but maintained that a meta-religious approach could provide a valuable framework for understanding and engaging with diverse religious traditions.[7][4]
References
- ^ 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 j 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.
- ^ a b c d Engku Alwi, Engku Ahmad Zaki (October 2010). "Al-Faruqi and His Views on Comparative Religion". International Journal of Business and Social Science. 1 (1): 106–117.
- ^ 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.