The concept of meta-religion refers to a higher level of understanding and interpretation of religious traditions, which transcends their individual differences and limitations. Meta-religion seeks to identify the commonalities and shared values among various religions, promoting a deeper understanding and respect for the diversity of human spiritual experiences.
In today’s world, where religious conflicts and intolerance often dominate the headlines, the need for a meta-religious approach has never been more pressing. By recognizing the shared human values and spiritual aspirations that underlie all religions, meta-religion offers a powerful tool for promoting interfaith understanding, dialogue, and cooperation.
Key Principles of Meta-Religion for Fostering Ecumenism
The concept of meta-religion is rooted in several key principles. Firstly, meta-religion acknowledges that all religions stem from a common human quest for meaning, purpose, and spiritual fulfilment, reflecting our shared aspirations for transcendence and connection with something greater than ourselves. This recognition of shared human aspirations provides a foundation for understanding and respecting the diverse ways in which people seek to express and experience their spirituality.
Building on this foundation, meta-religion recognizes the inherent value and validity of diverse religious traditions, acknowledging that each offers a unique perspective on the human experience and the divine. By acknowledging the validity of different faiths, meta-religion encourages mutual respect, empathy, and understanding, fostering a spirit of inclusivity and cooperation.
Furthermore, meta-religion seeks to transcend the limitations, biases, and dogmatic constraints of individual religions, revealing their shared spiritual essence and commonalities. By moving beyond the boundaries of individual faiths, meta-religion fosters a deeper understanding of the universal principles that underlie all religions, promoting a sense of unity and shared purpose.
Finally, meta-religion considers the intricate web of relationships between all things, promoting a holistic understanding of the human experience and our place within the larger cosmos. This perspective encourages a sense of responsibility, reciprocity, and reverence for the interconnected world we inhabit, recognizing that our individual and collective well-being is inextricably linked to the well-being of the planet and all its inhabitants.
In the context of meta-religion, ecumenism denotes the endeavour to unify and reconcile diverse religious traditions, cultivating greater understanding, cooperation, and peace among their adherents. By embracing the principles of meta-religion, individuals and communities can strive for meaningful interfaith dialogue, engaging in respectful and open conversations that deepen mutual understanding and respect.
This collaborative approach enables people of different faiths to work together on shared social, environmental, and humanitarian concerns, fostering a sense of unity and collective purpose. Moreover, the sharing of spiritual practices, wisdom, and experiences enriches one another’s understanding and devotion, promoting a profound appreciation for the diversity of human spiritual expression.
The concept of meta-religion offers a powerful framework for promoting ecumenism among the world’s religions. By acknowledging the shared human values and spiritual aspirations that underlie all faiths, we can work towards a more harmonious and peaceful world, where diverse religious traditions are celebrated, respected, and valued as integral components of our shared human heritage.
Innate Ethical Ability of Humankind Through Primordial Nature
God tells us in the noble Quran that in primordial time, when humankind was still in the realm of potentiality, called by tradition “the world of atoms” (alamaldharr), God took out of the loins of the children of Adam their progeny and made them witness over themselves (Q.7:172). The human part of this primordial divine covenant is to affirm in word and deed the sovereign Lordship of the One God. God’s part is to guide humankind out of the darkness of heedlessness. God first renewed this covenant with Adam and his spouse, after they lost the bliss of Paradise through man’s first act of heedlessness, first in His saying, there shall come from me to your guidance; and whoever follows my guidance, no fear shall come upon them nor will they grieve.” God then renewed this covenant with every prophet until the coming of the Prophet, Muhammad. Mahmoud Ayoub (1938-2021), a renowned Islamic scholar, theologian and professor of Islamic Studies and Comparative Religion at Temple University in Philadelphia, develop this aspect further:
The Quran presents religion as such under two distinct, but also interrelated, dimensions. The first is institutionalized religions, such as Islam, Christianity and Judaism. These are the frame-work of the laws and rituals of worship which give their followers their legal and social identity as Jews, Christians and Muslims. All three traditions should ideally constitute what the Quran calls, “millat abikum ibrahim (the religion of your father Abraham)”, who called all his children muslims. Institutionalized human religions are the necessary vehicle and framework of the inner dimension which they represent. (Ayoub, 2002)
The Quran emphasizes the idea of unity and oneness among humanity. Two significant verses, Quran 2:213 and 10:19, highlight this concept, emphasizing that humanity was originally united in a single community, but later became divided due to differences in beliefs, values, and practices.
The verse “Mankind was one community, and God sent Prophets with glad tidings and warnings” (Q.2:213) serves as a reminder of our shared humanity. It emphasizes that despite our differences, we are all part of a single human family, deserving of dignity, respect, and compassion. This verse underscores the idea that humanity was initially united, with a common purpose and values, but later became divided due to various factors.
Similarly, the verse “Mankind was not but one community [united in religion], but [then] they differed” (Q.10:19) highlights the idea that humanity was originally united in a single community, sharing a common purpose and values. However, as time passed, people began to differ in their beliefs, practices, and values, leading to division and conflict. This verse encourages us to reflect on our shared humanity and the factors that have led to our division.
The Quranic concept of unity has far-reaching implications for human relationships and societies. Recognizing our shared humanity encourages empathy, compassion, and understanding among people from diverse backgrounds. Acknowledging the unity of humanity does not imply uniformity; rather, it celebrates the diversity of human experiences and perspectives. By emphasizing our shared humanity, the Quranic concept of unity promotes peace, harmony, and cooperation among people and nations.
Furthermore, the Quranic concept of unity encourages interfaith dialogue, mutual understanding, and respect among people of different faiths and beliefs. It reminds us that, despite our differences, we are all part of a single human family, striving for similar goals and values. By recognizing our shared humanity, we can work towards a more harmonious and peaceful world, where diversity is celebrated and respected.
The Quranic concept of unity, as expressed in verses 2:213 and 10:19, serves as a powerful reminder of our shared humanity. By recognizing and celebrating our unity, we can foster greater empathy, understanding, and cooperation among people from diverse backgrounds, promoting a more harmonious and peaceful world.
As Abdulaziz Sachedina, prominent Islamic scholar, human rights activist, and professor of Islamic Studies at George Mason University in Virginia, wrote:
“The idea that “the People are one community” is the foundation of a theological pluralism that presupposes the divinely ordained equivalence and equal rights of all human beings. Although the verb in the first sentence can be translated in the past tense (“The people were one community”), in Arabic the verb kana (to be), divested of all temporal connotations, is often used as a copula, which links a subject with a predicate complement without any reference to time. Hence, the people are still “one nation” on the basis of the humanness that they continue to share. The statement also indicates that while this unity is justified theologically within the activity of the divine, it is best sought in the ethical sphere, which sustains relationships between peoples of faith; it is with the help of this innate ethical ability, the primordial nature (fitra) put by God in all human beings, that humanity acquires the ability to deal with the other in fairness and equity. This moral ability allows for the development of a “global ethic” that can provide the pluralistic basis for mediating interreligious relations among peoples of diverse spiritual commitment, enabling them to build a working consensus of values and goals. The idea of salvation, whether applied to individuals or communities-hinges on a standard of worthy conduct, living according to the true faith. Since all religions are concerned with salvation, recognition of other religions implies recognition of their claim to conduce to salvation. Unfortunately, Islam’s readiness to recognize the legitimacy of other religions’ paths to salvation has become obscured by the theological controversy over “supersession”: whether the Quranic revelation supersedes or abrogates all other revelations. Closely related to the question of supersession is the position of the prophethood of Muhammad in the salvific efficacy of other monotheistic traditions.” (Sachedina, p.28-29)
In post-Muhammadan Islam, ummah came to mean the Muslim community exclusively. However, this is not the case in the Quran, where the term’s meaning underwent development; as stated already, in verse 21:92 the conception of ummah is as inclusive as that expressed in the beginning of the Constitution. The Quranic usage of ummah to refer solely to the Muslims is rare, and is limited to Q. 2:128, 143 and Q. 3:104, 110. These verses are chronologically late, while most occurrences include the Christians and the Jews, such as at Q. 23:52, 21:92, 16:120, and 22:34. (Denny, p.43.)
Therefore, the Quran does not deny salvation or spiritual success to those who do not follow the message of Muhammad. Rather, it ensures ‘reward’ to those who follow properly their own revealed religions (Q. 22:67; 5:48), since ‘Naught is said unto thee [Muhammad] save what was said unto the messengers before thee’ (Q. 41:43). (Miraly, 2006)
Focus of the Concept of Din-al-Fitra
Din-al-Fitra, or the religion of nature, is a fundamental concept in Islam that refers to the innate human inclination towards monotheism and righteousness. This concept shares a strong affinity with the Islamic notion of Tawhid (the oneness of God) and is rooted in the belief of human submission/surrender to Ultimate Reality.
Din-al-Fitra is based on the idea that every human being is born with a natural inclination towards good and a predisposition to recognize and worship one God. This concept is supported by a famous ḥadith, which states: “Every child is born according to primordial nature (fitrah); then his parents make him into a Jew, a Christian, or a Zoroastrian.” (Sahih Muslim 6423)
The Quranic usage of the term “Muslim” is universal in meaning, referring to anyone who submits/surrenders themselves to God or Ultimate Reality. This perspective acknowledges the phenomenon of prophecy as a universal and timeless occurrence, transcending spatial and temporal boundaries. Palestinian-American Muslim scholar Ismail Ali Al-Faruqi (1921-1986) recognized a universal, natural faith that transcends denominational boundaries. This concept, rooted in the Qur’anic verse 30:30, describes the innate human inclination towards monotheism and righteousness.
“Islam introduced the concept of din-al fitrah to express its judgment that all men are endowed at birth by God with a religion that is true, genuine and valid for all time. In so far as they are humans, this claim would be true of them that they all have a sensus communis by the free exercise of which they can arrive at the essence of all religious truth. Without this natural endowment, man would not be man at all. The universalism of this aspect of Islamic doctrine knows no exception whatsoever. On this basis of regligionaturalis Islam has based its universal humanism. All men are ontologically the creatures of God, and all of them are equal in their creatureliness as well as in their natural ability to recognize God and His law. Nobody may even be excused from not-knowing God, his Creator, for each and every one has been equipped at birth with the means required for such knowledge.” (Al Faruqi (1979), p.90-95)
The concept of din al-fitrah (the religion of nature) can serve as a foundation for interfaith understanding and cooperation, fostering greater harmony among diverse faith traditions. By recognizing the universal and timeless nature of human spirituality, we can work towards a more inclusive and compassionate understanding of religion and its role in human society.
The Universal Vision of Sree Narayana Guru
Sree Narayana Guru (1853-1928), a renowned spiritual leader and social reformer, left an indelible mark on human history with his profound philosophy of unity and equality. His visionary doctrine, “One Caste, One Religion, One God for Man,” has garnered international acclaim for its powerful message of universal brotherhood.
In his seminal work, ‘Atmopadesa Satakam’ (One Hundred verses of Self-Instruction), verses 44-49, Narayana Guru presents a critique of religion, emphasizing that the content of all religions is essentially one and the same (Yati, pp. 90-101). He argues that the differences between religions are merely a result of partial understanding and that one religion becomes respectable and another despicable only because of this limited understanding.
On May 28th, 1916, Narayana Guru made a public declaration, known as ‘declaration of casteless-ness’ (‘Jatiyilla vilambaram’) stating that he no longer considered himself as belonging to any particular caste or religion (Mohan, p. 230). This declaration was a testament to his commitment to social equality and justice.
In 1924, Narayana Guru made history by organizing the pioneering “All Religions’ Conference” (Interfaith Meet) in Aluva, Kerala, a first-of-its-kind gathering in India and only the second worldwide. This milestone event brought together people from diverse racial and religious backgrounds to share the universal light of love and spiritual wisdom.
Narayana Guru’s philosophy is rooted in universalism and humanism, recognizing the inherent value and supremacy of every human being. The Guru emphasized that whatever may be the differences in man’s creed, class, language, etc., because they all belong to the same kind of creation, there is no harm in dining together or having marital relations with one another. (Sudhananda, pp. 278-281) This message, delivered at the Sahodara Sangham Annual meeting conducted at Aluva Advaita Ashram in 1924, is considered one of the greatest specimens of his religious ideology. His doctrine, “One Caste, One Religion, One God for Man,” embodies a lofty humanism that transcends social divisions and barriers. (Bhaskaran, pp. 68-72). The Guru’s message distills the finest principles of rational thought and philosophy, celebrating the oneness and universality of humanity.
In a world plagued by intolerance and division, Narayana Guru’s teachings offer a beacon of hope. His vision of unity and equality has been endorsed by global leaders, including Pope Francis, who has cited the Guru’s teachings as a powerful message of universal brotherhood.
Sree Narayana Guru’s universal vision is a testament to the power of humanism and the importance of unity and equality. His doctrine, “One Caste, One Religion, One God for Man,” is a call to action, urging us to transcend our differences and come together as one human family. As we navigate the complexities of the modern world, Narayana Guru’s teachings offer a guiding light, reminding us of the importance of compassion, empathy, and unity.
Meta-Religion and the Avoidance of Religious Conflict
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. (Ibrahim, p.1–6)
Al-Faruqi associated Islam with a universal rationality, explaining that Islamic Meta-Religion is not about condemning any faith but assuming that every religion is God-revealed until history proves otherwise. He emphasized that the historical background of religion is linked with revelation, maintaining that no people have been left without a prophet teaching them about tawhid (monotheism) and morality. (Yusuf, p.99–11) Furthermore, Islamic Meta-Religion acknowledges humanity’s innate inquisitiveness to know God and suggests a critical, rational examination of one’s own religion to identify human additions or alterations to divine teachings.
Al-Faruqi’s framework highlights key principles of Islamic Meta-Religion:
1. Religion should be examined rationally and critically without preconceptions.
2. Revelation and reason complement rather than contradict each other.
3. Humans are inherently good, free, and responsible.
4. The world was created with purpose, not by a blind force.
5. Islamic Meta-Religion values pluralism and acknowledges diverse religious laws as part of divine wisdom. (Al-Faruqi, 1986, pp. 56-57)
The Quran corroborates this understanding, emphasizing human accountability (Q.17:13-15) and God’s absolute justice, which necessitates conveying His law through prophecy (Q.13:24). To underscore the universality of prophecy, the Quran highlights the shared content of prophetic messages (Q.16:36). Furthermore, the Quran posits that humans are created in the best form (Q.56:4) and are endowed with an innate sense of faith (fitrah), enabling them to recognize God. Prophets have been sent to guide people in their own languages, reinforcing the notion that humans are inherently innocent and good.
Meta-religion aligns with religious pluralism, which accepts the validity and equality of different faiths. Religious pluralism holds that religious truth is not the exclusive property of one tradition but can be found in multiple traditions. It promotes unity, cooperation, and dialogue, emphasizing that religious diversity is a boon rather than a bane for humanity. Islam recognizes the religious truth of Judaism and Christianity, provided their followers uphold monotheism and righteousness, without indulging in shirk (associationism).
Fred Donner, American historian and Professor of Near Eastern History at the University of Chicago, argues that Islam began as an inclusive, general monotheism that included Jews, Christians, and Quranic Arabs. (Donner, p. 69-70) He has pointed out that the Quran originally regarded other religions as part of the Ahl al-Kitab (Family of the Book), fostering a pluralistic outlook. However, some contemporary Muslim clerics and religious bodies have distanced themselves from this perspective, even rejecting the term “religious pluralism,” despite its conceptual parallels with Ahl al-Kitab.
Interfaith dialogue is a crucial aspect of meta-religion. Effective interfaith dialogue is not about compromising one’s faith but about strengthening it through mutual understanding and respect. This “supremely ethical endeavour” should be conducted in a spirit of freedom, friendship, and brotherly love rather than as a competition of narrow religious interests.
M.K. Gandhi (1869-1948) embodied an inclusive approach, incorporating devotional readings from the Quran and Christian hymns into his spiritual practice. While deeply rooted in Hinduism, he cultivated a personal quest open to the truths of all religions. His legacy in India contributed to a secularism that, while inclusive, retains a distinctly Hindu character. (Laine, p.210) Similarly, President Jimmy Carter (1924-2024) has advanced what can be described as enlightened meta-religious policies (www.cartercenter.org).
The major world religions recognize an Ultimate Reality and a structured cosmos, though interpretations vary. Christianity, Hinduism, and Buddhism acknowledge an Ultimate Reality, though Buddhism does not define it as a creator. Islam uniquely emphasizes the servitude of humans to God, their Creator and Master. This servitude entails humans acting as khalifah (stewards) on Earth, accountable for their actions before God. Other elements of the universe serve as signs of God’s creation, aiding humanity in fulfilling this divine responsibility.
The concept of meta-religion affirms the inherent capacity of every human being to seek and express spiritual truth. By recognizing that all individuals are born with an innate ability to discern God’s will and moral law, meta-religion acknowledges the universal human potential to distinguish between good and evil. In essence, meta-religion grants fundamental legitimacy to the spiritual pursuits of all people, regardless of their cultural, religious, or philosophical backgrounds.
Let us unite in a spirit of open dialogue and mutual understanding. By sharing our perspectives and listening to one another, we can dispel misconceptions, cultivate respect, and discover common ground. Together, we can harness our shared values to promote the well-being of our nations and foster a brighter future for all.
Bibliography
Al-Faruqi, “Meta-Religion: Towards A Critical World Theology”, American Journal of Islamic Social Sciences, vol. 3, No. 1, 1986
Al-Faruqi, Ismail (1979), Rights of non-Muslims under Islam: social and cultural aspects, Institute of Muslim Minority Affairs Journal, 1:1
Ayoub, Mahmoud, Religious Pluralism And The Quran, In “Religious Pluralism and The Challenges of Inclusivism, Exclusivism and Globalism: An Islamic Perspective”, In, Th. Sumartanaet. al. (eds.), Commitment of Faiths: Identity, Plurality and Gender, Yogyakarta, Indonesia: Institute of Dian, 2002
Bhaskaran,T, Sree Narayana Darshanam (Malayalam), Grass Roots, Calicut: Mathrubhumi Books, 1984
Denny, Frederick M., ‘Ummah in the Constitution of Medina,’ Journal of Near Eastern Studies, 36, no. 1 (January, 1977):39-47
Donner, Fred M, Muhammad and the Believers: At the Origins of Islam, Cambridge, Mass: Belknap Press of Harvard University Press, 2010
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
Laine, James W, Meta-Religion: Religion and Power in World History, Oakland, California: University of California press, 2014
Miraly, Mohammad N, The Ethic of Pluralism in the Quran and the Prophet’s Medina, A thesis submitted to Institute of Islamic Studies, Montreal of McGill University for the degree of Master of Arts in Islamic Studies, 2006
Mohan, P. Chandra, Developmental Modernity in Kerala, Narayana Guru, SNDP Yogam and Social Reform, Delhi: Tulika Books, Delhi, 2019
Sachedina, Abdulaziz, Islamic Roots of Democratic Pluralism, New York: Oxford University Press, 2001
Sudhananda, Swami, Sree Narayan Guruvum Ekaloka Sidhanthavum, in S. Mohandas (ed.), Viswaguru (Malayalam), Irinjalakuda: Sree Narayana Club, 1998
Yati, Guru Nityachaitanya, Neither This Nor That But Aum, Delhi: Vikas Publishing House, 1982
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
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at [email protected]
