![]() Therefore, this phenomenon constitutes a contemporary problem only to those cultures and societies, especially the West, which have no experience of peaceful coexistence with the different religious communities. Hence, the issue of plurality has been dealt with and settled definitely and completely from the very beginning of the emergence of Islamic community. Īnd on the other, the phenomenon of religious diversity does not pose any problem to Islam, since according to the Islamic tenets, it is Allah The Almighty Himself Who ontologically willed this plurality to exist. Soren Kierkegard has ever said, that “religion is something toward which ‘neutrality’ is not possible.”. For, on the one hand, it is widely argued that such an approach is hardly possible, and that the claim that all truth, especially in the field of comparative (and scientific) study of religions, should be approached from a value-free perspective is, paradoxically, a value judgement of a kind. How and why it develops? The second chapter focuses on what are the tendencies in this line of idea and thought, and the theoretical bases on which they are grounded? The third chapter examines what they imply theoretically and practically? And the fourth chapter seeks to show what the Islamic response to them is? To what extent are religious minorities able to profess their beliefs and practice their religions within the Islamic state compared to the liberal and pluralistic democratic state?Īs the title suggests, this study is normative and critical, and does not pretend at all to be a value-free inquiry. The first chapter endeavors to answer what is meant by the term religious pluralism, nowadays. This humble work is an academic attempt to explore this timely question of religious pluralism, and the extent to which the theories and concepts of religious pluralism, developed and presented by the modern pluralist thinkers and philosophers, can serve that common ground, or as a solution of the problem at hand. ![]()
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