Does the "transcendent unity of religions" mean that any or all religions are valid for a Muslim to follow?
I would first state that the question of 'validity' does not enter into a discourse on a "transcendent unity of religions" as a primary concern when recognizing Truth: it appears to be more a theological category of appropriation than a metaphysical or esoteric concern initially. It is the 'validation' of Total Truth as far as ones's knowledge and awareness of God is concerned, that a universalist Muslim is primarily after, and not the acceptance of the validity of all revealed 'systems' or religions per se. When Ibn Arabi states in the Fusus, "Beware of being bound up by a particular creed and rejecting all others as unbelief...God is greater and wider than to be confined to one particular creed to the exclusion of others...", Ibn Arabi says all this AS a Muslim practicing Islam exclusively with faith in the Prophethood of Muhammad (saw), with a view to deepening his gnosis (ma'rifah) of God that he has attained 'through' the religion of Islam. In other words, Ibn Arabi's 'validation' of the religious beliefs of the Other is an 'esoteric validation', and not an 'exoteric' one...
Most, if not all universalist Muslims would never dare leave their religion in order to "practice" another religion as the result of a belief in a transcendent or 'inner' unity of religions which makes all religions 'equivalent' to follow. Other religions do not suddenly become 'valid' for a Muslim to follow just because he is able to discern an ever-Present and inner unity of Truth working in religions preceding the Islam of Muhammad (saw). Such unity or 'validity' is "inner" or "essential" and not "outer" or "formal". On the outer or formal level each relgion is distinct, different, divergent and therefore formally "unequal". Hence such a Muslim would either have faith in the 'Islam' of Muhammad (saw) as the final and "completed" or even "perfected" formal path to and from God that the present cycle of humanity has to offer, or would accept the Islam of Muhammad (saw) as the most 'opportune' path for them to follow in their particular context. Both kinds of universalist Muslims would however practice the religion of Islam exclusively as the only Path valid for them while recognizing that other Paths do in fact exist and have some form of validity or salvific efficacy in their own revealed contexts for their respective adherents as the Quran can be understood to affirm in 2:62.
In this sense, the "transcendent unity of religions" is not entirely equal to or reducible to a "universal validity of religions" especially if "universal validity" means "equal validity". The former is a metaphysical/esoteric postulate or spiritual intuition confirmed at times by certain experiences in life and/or by inner vision, whereas the latter is an 'error' from the point of view of theological or exoteric exclusivism. Revealed forms of Religion, much like the multiplicity of Divine Names in Islam, share the same transcendent Source yet are not formally equivalent. It is in this sense that there is a transcendent (non-formal/supra-formal) unity yet formal diversity of revealed religions. The Quran recognizes the universality and diversity of revelation but also upoholds the normativity of its own revelation as the final revelation which completes and integrates this universal prophetic cycle of revelation. As such, the Quran's very particularity is inextricably linked to its universality: the universal and all-encompassing scope of its appreciation of those religions and "scriptures which came before it" (5:48).
There is however another aspect to 'validity' that should be addressed here and that is 'validity' on God's scale (mizan) who is the "wisest of Judges" (ahkamil hakimin) and who is aware of each and every one's existential context and predicaments regarding one's connection with their Lord Most High, yet Most Near. And this has more to do with the providential nature of 'validity' or 'spiritual efficaciousness' in "God's Eyes" vis a vis a human being's secret nexus to God (sirr), and how this unfolds on the human plane of experience and realization--if I be permitted to use such a formulation. The mystery of religious conversion and the inspired 'intangibles' which go into a seeker 'converting' from one religion to another--or even staying in one religion and reviving one's 'fatih'-- as a destined means to strengthen and fortify one's connection with God comes to mind here.
In this light we can again see how all religions are not 'universally valid' in the sense of being 'equally valid' for each and every human being or religious adherent. Here the diversity of 'humanities', ethnicities, and human types almost necessitates a diversity of revelation and prophecy and thereby the mutliplicity of religions : recall 5:48 again, "For each We have appointed a Law and a Way...". Even the 'universal' or 'global' religions, such as Islam, Christianity and Buddhism, religions whose messages are to be applicable for all times and places (according to their own revealed narratives) have been formally perserved through real historic, linguisitic, psyhcological and geographical barriers and limits to expansion erected by the Divine Providence Itself which has not allowed all of humanity to properly receive via 'sound' transmission--let alone come to accept--one religion alone. Much can be said about this (see Schuon and Lings' wonderful discussions regarding this matter in "Transcendent Unity of Religions" and "Return to the Spirit" respectively), but the point here is to bring attention to the fact that each human being is called by God through one's God-Willed destiny to reach and be with God--in principle--through a revealed religion. And in this sense, the other religions--no matter how true, real, 'valid' or "formally intact" they are--could not equal the 'spiritual import' of that one, particular revealed religious form for such and such a person.
In other words, and by way of illustration, it could be said that a Saint and follower of Christ who resides on Mount Athos and has realized the very heart of all true religion, has in principle, no real and intrinsic 'need' to 'accept' and 'follow' the teachings of the last and final Prophet in this cycle of humanity, that is Muhammad (saw) to the extent that such a man has realized the 'goal' of all true religion, which is Nearness to God through sanctity...In this sense, it is inconceivable that the formal religion of Islam would be more "spiritually valid" for him than the formal religion of this saint's birth, that is Christianity....
In this light, a universalist perspective can recognize the providential barriers of "mutual incomprehension" (to quote Schuon) set forth by God and men between the religions in order to keep religions and their follower distinct and separate from one another, all of which can be seen as a kind of "hidden mercy". Moreoever, a Muslim need not concede to a 'universal validity of religions' thesis if this is understood to mean a kind of acceptance of a 'universal spiritual applicability' of all religions to each and every human being 'in fact'. In as much as there can not be a 'universal validity' or applicability of 'any' religion for each and every human being on the human plane, the diverse exclusivisms find their right, ryhme and reason to exist and proclaim that only one religion is salvifically valid: ie, their own religion. On this level, religious exclusivism stems from the nature of Truth Itself which is Absolute and Exclusive which 'binds' a seeker (as in a covenant) in an exclusive manner to one revealed form of guidance (rushd). This understanding of the nature of Truth does not deter one from recognizing however that along with being "Absolute and Exclusive", the Truth (or the Divine Nature) is also and equally "Infinite and Universal"....
However, it could be said that the 'universal validity' of 'religions' can only be found 'in Divinis', that is "in God" or 'ind Allah' where that which is "universally valid" is simultaneously a "transcendent unity". For, "Verily, (true) Religion with/in God is submission (islam)"--Quran 3:19. The Quranic term 'islam' here can be understood to mean "submission to God" which is the general root and principle of every aunthentic revealed religion--or religion as such--and not only confined to the religion of Islam given to the last Prophet--the two categories of 'islam' here not being mutually exclusive. Only in God's Transcendent Unity, are all revealed religions One and thereby universally valid: "For those who strive in Us, surely we shall guide them to our Paths (subulana)"--Quran, Surah Ankabut (The Spider, verse 69). "Those who strive in Us", that is 'those who partake and strive spiritually within a revealed framework', shall by gudied to one of multiple revealed and inspired spiritual paths to the Heart (this is perhaps the most universalist way to understand this profound Quranic verse from a universalist perspective). In this manner are all revealed traditions 'essentially equivalent' while remaining 'formally diverse', multiple and even formally "unequal" in order to suit our diverse and 'non-equal' needs: hence the usage of God of the plural form of the word for path (subulana from sabil) in Arabic in this Quranic verse.
To conclude then, the universalist Muslim would concede that there is a difference between a metaphysical validity of revealed religions which ultimately finds such "inner unity" of all authentic religions in God's Unity, and a theological validity of a given religion which only conceives of the exclusive validity of one religion. The former is accepted as a revealed Quranic principle, whereas the latter is accepted in fact from the point of view of exclusively praciticing one's own revealed form of religion (al-Din)--which also has its Quranic supports. However insofar as there is essentially only 'one religion' practiced by 'all'--the 'islam' of the Qur'an or 'submission' in divinis which encompasses all modes and forms of authentic revelation--it is that archetype or principle of religion (al-Din) which manifests itself in various revealed forms in space and time. It is this One Religion of 'islam' which can be found in all revealed religions as the essence of all true religion: that 'underlying religion', which is the "religio perennis" of Schuon; the "religion of the heart" of Rumi; "the religion of love" of Ibn Arabi; that 'immutable religion' (al-din al-qayyim) or 'primordial religion' (din al hanif or fitrah) of the Quran, of which, "most men know not" according to the Quran 30:30:
"So set thy purpose for Religion as a hanif (with unswerving devotion); in conformity to the Fitrah-(t)-Allah (the Primordial Nature of God) in which God created Man. There is no altering/exchanging God's creation (for another). That is the Immutable Religion (Dalika Din ul-Qayimma). But most men know not." (Quran: 30:30)
Allahu Alam
I would first state that the question of 'validity' does not enter into a discourse on a "transcendent unity of religions" as a primary concern when recognizing Truth: it appears to be more a theological category of appropriation than a metaphysical or esoteric concern initially. It is the 'validation' of Total Truth as far as ones's knowledge and awareness of God is concerned, that a universalist Muslim is primarily after, and not the acceptance of the validity of all revealed 'systems' or religions per se. When Ibn Arabi states in the Fusus, "Beware of being bound up by a particular creed and rejecting all others as unbelief...God is greater and wider than to be confined to one particular creed to the exclusion of others...", Ibn Arabi says all this AS a Muslim practicing Islam exclusively with faith in the Prophethood of Muhammad (saw), with a view to deepening his gnosis (ma'rifah) of God that he has attained 'through' the religion of Islam. In other words, Ibn Arabi's 'validation' of the religious beliefs of the Other is an 'esoteric validation', and not an 'exoteric' one...
Most, if not all universalist Muslims would never dare leave their religion in order to "practice" another religion as the result of a belief in a transcendent or 'inner' unity of religions which makes all religions 'equivalent' to follow. Other religions do not suddenly become 'valid' for a Muslim to follow just because he is able to discern an ever-Present and inner unity of Truth working in religions preceding the Islam of Muhammad (saw). Such unity or 'validity' is "inner" or "essential" and not "outer" or "formal". On the outer or formal level each relgion is distinct, different, divergent and therefore formally "unequal". Hence such a Muslim would either have faith in the 'Islam' of Muhammad (saw) as the final and "completed" or even "perfected" formal path to and from God that the present cycle of humanity has to offer, or would accept the Islam of Muhammad (saw) as the most 'opportune' path for them to follow in their particular context. Both kinds of universalist Muslims would however practice the religion of Islam exclusively as the only Path valid for them while recognizing that other Paths do in fact exist and have some form of validity or salvific efficacy in their own revealed contexts for their respective adherents as the Quran can be understood to affirm in 2:62.
In this sense, the "transcendent unity of religions" is not entirely equal to or reducible to a "universal validity of religions" especially if "universal validity" means "equal validity". The former is a metaphysical/esoteric postulate or spiritual intuition confirmed at times by certain experiences in life and/or by inner vision, whereas the latter is an 'error' from the point of view of theological or exoteric exclusivism. Revealed forms of Religion, much like the multiplicity of Divine Names in Islam, share the same transcendent Source yet are not formally equivalent. It is in this sense that there is a transcendent (non-formal/supra-formal) unity yet formal diversity of revealed religions. The Quran recognizes the universality and diversity of revelation but also upoholds the normativity of its own revelation as the final revelation which completes and integrates this universal prophetic cycle of revelation. As such, the Quran's very particularity is inextricably linked to its universality: the universal and all-encompassing scope of its appreciation of those religions and "scriptures which came before it" (5:48).
There is however another aspect to 'validity' that should be addressed here and that is 'validity' on God's scale (mizan) who is the "wisest of Judges" (ahkamil hakimin) and who is aware of each and every one's existential context and predicaments regarding one's connection with their Lord Most High, yet Most Near. And this has more to do with the providential nature of 'validity' or 'spiritual efficaciousness' in "God's Eyes" vis a vis a human being's secret nexus to God (sirr), and how this unfolds on the human plane of experience and realization--if I be permitted to use such a formulation. The mystery of religious conversion and the inspired 'intangibles' which go into a seeker 'converting' from one religion to another--or even staying in one religion and reviving one's 'fatih'-- as a destined means to strengthen and fortify one's connection with God comes to mind here.
In this light we can again see how all religions are not 'universally valid' in the sense of being 'equally valid' for each and every human being or religious adherent. Here the diversity of 'humanities', ethnicities, and human types almost necessitates a diversity of revelation and prophecy and thereby the mutliplicity of religions : recall 5:48 again, "For each We have appointed a Law and a Way...". Even the 'universal' or 'global' religions, such as Islam, Christianity and Buddhism, religions whose messages are to be applicable for all times and places (according to their own revealed narratives) have been formally perserved through real historic, linguisitic, psyhcological and geographical barriers and limits to expansion erected by the Divine Providence Itself which has not allowed all of humanity to properly receive via 'sound' transmission--let alone come to accept--one religion alone. Much can be said about this (see Schuon and Lings' wonderful discussions regarding this matter in "Transcendent Unity of Religions" and "Return to the Spirit" respectively), but the point here is to bring attention to the fact that each human being is called by God through one's God-Willed destiny to reach and be with God--in principle--through a revealed religion. And in this sense, the other religions--no matter how true, real, 'valid' or "formally intact" they are--could not equal the 'spiritual import' of that one, particular revealed religious form for such and such a person.
In other words, and by way of illustration, it could be said that a Saint and follower of Christ who resides on Mount Athos and has realized the very heart of all true religion, has in principle, no real and intrinsic 'need' to 'accept' and 'follow' the teachings of the last and final Prophet in this cycle of humanity, that is Muhammad (saw) to the extent that such a man has realized the 'goal' of all true religion, which is Nearness to God through sanctity...In this sense, it is inconceivable that the formal religion of Islam would be more "spiritually valid" for him than the formal religion of this saint's birth, that is Christianity....
In this light, a universalist perspective can recognize the providential barriers of "mutual incomprehension" (to quote Schuon) set forth by God and men between the religions in order to keep religions and their follower distinct and separate from one another, all of which can be seen as a kind of "hidden mercy". Moreoever, a Muslim need not concede to a 'universal validity of religions' thesis if this is understood to mean a kind of acceptance of a 'universal spiritual applicability' of all religions to each and every human being 'in fact'. In as much as there can not be a 'universal validity' or applicability of 'any' religion for each and every human being on the human plane, the diverse exclusivisms find their right, ryhme and reason to exist and proclaim that only one religion is salvifically valid: ie, their own religion. On this level, religious exclusivism stems from the nature of Truth Itself which is Absolute and Exclusive which 'binds' a seeker (as in a covenant) in an exclusive manner to one revealed form of guidance (rushd). This understanding of the nature of Truth does not deter one from recognizing however that along with being "Absolute and Exclusive", the Truth (or the Divine Nature) is also and equally "Infinite and Universal"....
However, it could be said that the 'universal validity' of 'religions' can only be found 'in Divinis', that is "in God" or 'ind Allah' where that which is "universally valid" is simultaneously a "transcendent unity". For, "Verily, (true) Religion with/in God is submission (islam)"--Quran 3:19. The Quranic term 'islam' here can be understood to mean "submission to God" which is the general root and principle of every aunthentic revealed religion--or religion as such--and not only confined to the religion of Islam given to the last Prophet--the two categories of 'islam' here not being mutually exclusive. Only in God's Transcendent Unity, are all revealed religions One and thereby universally valid: "For those who strive in Us, surely we shall guide them to our Paths (subulana)"--Quran, Surah Ankabut (The Spider, verse 69). "Those who strive in Us", that is 'those who partake and strive spiritually within a revealed framework', shall by gudied to one of multiple revealed and inspired spiritual paths to the Heart (this is perhaps the most universalist way to understand this profound Quranic verse from a universalist perspective). In this manner are all revealed traditions 'essentially equivalent' while remaining 'formally diverse', multiple and even formally "unequal" in order to suit our diverse and 'non-equal' needs: hence the usage of God of the plural form of the word for path (subulana from sabil) in Arabic in this Quranic verse.
To conclude then, the universalist Muslim would concede that there is a difference between a metaphysical validity of revealed religions which ultimately finds such "inner unity" of all authentic religions in God's Unity, and a theological validity of a given religion which only conceives of the exclusive validity of one religion. The former is accepted as a revealed Quranic principle, whereas the latter is accepted in fact from the point of view of exclusively praciticing one's own revealed form of religion (al-Din)--which also has its Quranic supports. However insofar as there is essentially only 'one religion' practiced by 'all'--the 'islam' of the Qur'an or 'submission' in divinis which encompasses all modes and forms of authentic revelation--it is that archetype or principle of religion (al-Din) which manifests itself in various revealed forms in space and time. It is this One Religion of 'islam' which can be found in all revealed religions as the essence of all true religion: that 'underlying religion', which is the "religio perennis" of Schuon; the "religion of the heart" of Rumi; "the religion of love" of Ibn Arabi; that 'immutable religion' (al-din al-qayyim) or 'primordial religion' (din al hanif or fitrah) of the Quran, of which, "most men know not" according to the Quran 30:30:
"So set thy purpose for Religion as a hanif (with unswerving devotion); in conformity to the Fitrah-(t)-Allah (the Primordial Nature of God) in which God created Man. There is no altering/exchanging God's creation (for another). That is the Immutable Religion (Dalika Din ul-Qayimma). But most men know not." (Quran: 30:30)
Allahu Alam
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