C. Madjid's Concept of Inclusivism and Religious Pluralism.
From the very beginning, Madjid's ideas have carried with them a sense of the
inclusive tendency of Islam and of religious tolerance and pluralism in general. He argues that
such senses an highly fundamental and indispensable to any effort at guaranteeing the
existence of a harmonious life for religious believers in this world. In Indonesia, where the
differences within its population stem from culture, language, ethnicity, geography, and
religion, and are quite distinctive, such an attitude is even more imperative. For Madjid,
although there are several factors that need to be considered to ensure the achievement of
harmony among the population, the religious consideration seems to be the most critical one.
Therefore it is important to inquire into the fundamental principles laid down by the religions
themseIves, especially those regarding the need to create a peacefid life and inter-religious
dialogue. Moreover, gaining such understanding of the internal religious basis could give the
effort greater legitimacy and make it more convincing, rather than simply basing it on the
practical benefit it contains."
In describing the Islamic perspective on socalled inclusive theology and religious
'6 Madjid, Islam Agam Kemunusiaan, p. 40; idem, Islam, Doktrin dan Peradaban, p. 360;
idem, "In Search of Islamic Roots for Modern Pluralism," pp. 100 and 104; and idem, "Konsep
Asbab aI-NW," p. 37
" Madjid, "Dialog Agarna-agama ddam Perspektif Universalisme al-Is1h," in Komamddia
Hidayat and Ahmad Gaus* eds., Passing Over Melintad Batas Agarna (J- Gramedia Pustaka
Utama and Paramadim, 1 W8), p. 6.
"Fathimah, Chapter IIl, " I23
pluralism, Madjid uses, among others, many of Ibn Taymiyya's, Abdullah Yusuf Ali's, and
Muhammad Asad's commentaries on the Qur'iinic verses relating to the relationship between
Islam and other religions and the essential meaning of "Islam". According to Madjid, the first
thing to be considered in trying to find the fundamental source for the concept of the
universality of Islam is the definition of the term "id& " itself. The term "isl"', he
explains, in its generic or literal sense. means "submission to God" which is identical to the
literal meaning of &(religion) itself, that entails "submission" or "obedience." This principle
of "submission to God" constitutes the most fundamental message of God's revelation to alI
prophets, all human beings, and even to all his creatures. Therefore, a religion cannot be
considered as valid or authentic, if it does not promote this message of submission or
obedience to God as the Only Creator. In other words, all authentic religions are essentially
to be identified also as ''isIW and all their believers are also to be called rn~slirnsM.~a djid
finds this to be the teaching of Q. 2~136;3 : 19; 3% 4: 163-65; 29~46F. or Q. 3:85 especially,
he appears to be impressed with AbduUah Yusuf Ali's commentary:
The Muslim position is clear. The Muslim does not claim to have a religion
peculiar to himself. Islam is not a sect or an ethnic religion. I . its view all
religion is one, for the Truth is one. It was the religion preached by all the
earlier Prophets. It was the truth taught by all the inspired Books. Iu essence
it amounts to a consciousness of the Will and Plan of God and a joyful
submission to that Will and Plan. If anyone wants a religion other than that
[ishh],h e is false to his own nature, as he is false to God's W111 and Plan.
Such a one cannot expect guidance, for he has deliberately renounced
guidance?
For Madjid, this is also padel to Muhammad Asad's explanation:
- --
#a Madjid, Islam, D O&n P~eradz ban, pp. 427428; idem, 'geberapa Renungin," pp. 19-21.
" See Yusuf Ali, Thc Holy Qur'm, p. 145, n. 418.
[Wlhen his amma mad's] contemporaries heard the words isf' and
muslim they understood them as denoting man's "self-surrender to God" and
"one who surrenders himself to God," without limiting these to any specific
community or denomination. .?
However. Madjid asserts that it cannot be expected that the word "isfGd' should form
part of the terminology of religions other than Islam, which was brought by Mulprnmad?'
Madjid relies on the categorization given by Ibn Taymiyya of the meaning of "isis into
"universal isf&n" (al-isiiin e l - ' k ) and 'particular isiiihr" (al-isiih al-kh@g)." The
"universal i s . ' , which also constitutes the al-us2 or q2idat al-&, contains the
principle of monotheism (tawv& which is submission of the self to God, the One Reality.
Since this principle is also to be found in all authentic and valid religions, however, it is the
one that serves as their common platform (kalimatun sawi')." Therefore, in this category of
"isliiin," all religions are united by the single principle of tswpldand universal ethics; they
all believe in the oneness of God, in man's obligation to submit himself to God and in the
purpose of his religion as being to create an ethical world society. For both Madjid and Ibn
Taymiyya, all religions are the same in their essential and universal teachings, because all the
prophets brought the same kind of fundamental teachings and truth which came from the one
. - .
Muhammad Asad, The Message of the Qur'b (Gibraltar: DZr aI-Andalus, 1984), p. vi.
Madjid, Islam, Doktrin dan Pemdaban, pp. 383384. See also his "Reface," in Hidayat and
Gaus, eds.. Passing Over, p. xxxv.
Madjid, Islam, Ag- Kernanusiaan, pp. xiv -xv; idem, islom, Do& dan Pemdabon, pp.
440 and 442. See also Iba Taymiyya, &Tm al- 'lrfipjyi fi %A 'mil d-Qalbtjya (Cairo: IdPat
al-mf a al-Mudriyya, ad.), p. 39; idem, sl-Ri9ca al-Tadsmmmfia (Riyad: Maktabat al-RiyHd
al-Haditha, 1980), p. 60. This categorization of Madjid clearly parallels Hanm Nasution's
dBerentiation between uabsoIute isliiid' (the Qur'ka nd the Swtlux) and "relativ "Isei (cultural
interpretations of the Qur'in and the Sunncr according to its specific cu1tutal context). See Muzani,
"Mu'tazilah Theology," p. 107.
" Madjid, Istw Duktrin dm Perrrdaban, pp. 428-429 and 437.
"Fathimah, Chapter 114 " 125
source, the ultimate Reality, who is Allah. In other words, there are no differences between
the believers of religions, and none therefore between Muslims and the aljl al-kft#b, such as
the Jews and the Christians, in their essential religious messages (Q. 42: 13).They alI can be
called muslims in the eyes of ~od." Madjid finds support for this idea in Yusuf Ali's
commentary on Q. 42: 13: "God's religion is the same in essence, whether given for example,
to Noah, Abraham, Moses, or Jesus, or to our holy Prophet. The source of unity is the
revelation from God?
However, according to Madjid, since human beings live in different times and places,
each with particular historical, social and cultural settings, the concept of this universal isI&
i.e., submission to the one God, is inevitably interpreted in a variety of ways according to their
respective differences in time and pIace."To anticipate these different contexts, God has sent
His prophets to every community or every period of human history (Q. 16:36) and He gave
each its respective sbir'a (law) and mid@ (way of life) (Q. 548); and He did not send a
prophet except according to the language of its community (Q. 14:4). These different
interpntations, thus, result in the existence of different religious conceptions of the one
ultimate Reality: here lies the fundamental meaning of "particular isIcSin." Thus, these
'particular islid b a n be said to take the form of Christianity, Judaism, and Islam itself, and
therefore Judaism and Christianity must be accepted as legitimate revelations ftom God?
" Madjid Islam, Doktrin drur Pera&ban, pp. Ixii, 3 1'1 and 498; idem, 'Tidak Usah Mmafik,"
in Dialog Keterbukaan, pp. 128-129; and idem, "Dialog Agama-agarna," pp. 15-18.
9s Madjid, Islam, Doktrin don Pera&ban, pp. 498499. See also Yusuf AIi, me Holy Qur'an,
p. 1308, a. 4541.
" Madjid, Ishm, Do& &zn Peradcrbrm, pp. 437.
" Madjid, "Bebrapa Renungan," WZmuf Qur'un, vol. 4, no. 1 (1993), pp. 4-25 and idem, 'ln
Seiirch of bIamic Roots for Modem Pluralism," pp. 89-1 16. See also Woodwad, "Talbjng Across
"Fathimah, Chapter I . " 126
Referring to the Qur'ik (Q. 2:136 and 285, and Q. 3:84), Madjid explains that these
differences which are called &'a and lzljnhal and which include different rituals and
personal worship, are not essential ones since they reflect differences in historical, social and
cultural factors? It is in this connotation of isIb, perhaps, that van Nieuwenhuijze's
statement that Islam is the outcome and consolidation of a parting of ways with the two older
monotheisms, Judaism and Christianity, finds confinnati~nA.~s Madjid himself contends in
this case, the Qur'k continues, comcts and supplements the messages of the previous holy
bookdW
With this inclusive interpretation of the term b%Irilm)Mt' adjid seems willing also to
expand the meaning of ahl d-kita'b to all religions which contain the basic doctrine of
monotheism (taw874 and which have a kind of holy book."' Therefore, referring to 'Abd
Hdd al-IfaEm and Hamka (1908-1982), prominent Indonesian 'Ul'Z' fiom West
Sumatra, he stresses that the religions which can be considered part of the &&kita'b are not
only Judaism and Christianity, but also Zoroaseianism, Buddhism, Hinduism, and even
Confucianism, Taoism, and Shintoism, on the ground that these religions also believe in
-- -
Paradigms," p. 1 1.
Madjid. "Kosmopolitanisme Islam," p. 44; idem, Islam, Dobrin don Peradoban, p. Ixii;
idem, ''Dialog Agama-agama," pp. 19-20; and idem, "Kebebasan Beragama dan Pluralisme dalam
Islam," in Hidayat and Gaus eds., Passing Over, pp. 173-174 and I8 1.
See CAO. van Nieuwenhuijze, Paradise Lost: Refections on the Struggle for Authenticity
in the Midde E m (Leiden: EJ. Brill, 1997), p. 89.
Madjid, Islan. Dokrrin don PermMan, p. 495.
lo' Madjid, '%ekrapa Renungad', p. IS and idem, "Cita-Cita Politik Rita,'' in Dasrizal, ed.
Aspirasi Uinmat Islam IrrCiOnessio (J- Leppenas, 1983), pp. 9-16.
"Fathimah, Chapter IlI, " 127
taw@t(monotheism) and have a holy s~r iptun.T'~hi~s perspective of Madjid is apparently
shared by Kommddin Hidayat @. 1953), his ally, who says that although the historical
connection of some of these religions, such as Buddhism, Hinduism, Confucianism, Taoism,
with Ibriim cannot be traced, this does not mean that they do not contain the monotheistic
idea?* The same idea is suggested by OlafSchumann who, echoing Huntington's thesis, says
that all religions, even so-called national religions like Shintoism, share a universal character
in that each can serve as an example of good moral principles, showing how people should
deal with each other, and contribute to the construction of culturai values and expressions that
are regarded as belonging to all people.'" Therefore, Madjid maintains that the adherents of
these religions, as long as they believe in God, and the Hereafter, and perform good deeds,
deserve also to achieve happiness in Heaven (Q. 2: 120 and Q. 5:69).lW
This religiously pluralistic understanding of Madjid follows the lines of his contextual
and substantial approach in the sense that the world's religions should be perceived as
different human responses to the one divine Reality. In other words, there is one ultimate
Reality beyond all religious expressions, which also implies that the various conceptions of
the one ultimate Reality found in the world's religions are ultimately human images
'" Madjid, 'Beberapa Renungan," pp. 1546; idem, "Prefk$'in Hidayat and Gaus, eds.,
Passing Over, p. xxx; idem, "In Search of Islamic Roots of Modern Pluralism, p. 109; and idem.
"Konsep Asbab aI-Nd," p. 32. See also Ibn Taymiyya, N&wa akSa@ fiMaa Baddalam
a f - M e 'AG b. Hasaa b. Ni, 'Abd. AI-'Ah b. IbriEm al-'Askar & Hamdin b. M@ammad
al-HamdSia, eds. (Riyad: Dk al-'&#ma, 1993). vol. 1, p. 8 1.
Hidayat and Nafis, Agum Maro Depart, pp. 41-42.
l"OIafSchumann, 'Tersepsi Diri dan Persepsi Majemukdi B arat," in Ag- drm Dialoghtar
PeraAahan (JaLaRa: Pammadinp. 1996). p. 81. See also Huntington's 'The Clash of Civilizations,"
in Foreign Affairs, vot. 72, no. 3 (Summer, 1993), pp. 22-46.
los Madjid, 'Tref~e,"in Hidayat and Gaus, eds., Passing Over, p. xativ.
"Fathimah, Chapter Ill." I28
tepresenting the various ways of approaching the one divine Reality. It also impIies the
existence of relational and tentative truths as a result of human understanding of God as the
absolute ~ m t h .T'h~us , the notion that Islam is a religion for all humanity (&uzatarr li 'I-
' ihzi i~is) b ased on its claim to universal truth, not its particular or relative truth. This latter
truth, reflected for instance in its rituals and other practical rules, is relevant and valid only
for Muslims, not for other believers. Yet, however relative and specific this religious truth
may be, it still contains universal meanings, since it is in fact a derivation of the universal
truth, which is the ultimate Truth of God. In view of the fact that this universal truth is present
in every religion, there is therefore a basic unity among the religions, such that their
practitioners constitute a single wnma." Hidayat finds this understanding of other religions
to be in line with the basic principIe of perennial philosophy. He says that perennial
philosophy believes that the Absolute Truth is only one and that the essence of religious truth
is only one as well. Yet, since religion comes to the world at different times and in different
places, the particularity and plurality of its form and language is indispensabIe to historical
reality.la In relation to this, Madjid argues further that it is extremely important to realize that
the teachings of religions are also described as the signs of God (Zyit allrib), expressed in
various symbols. In order to understand these symbols, one should go beyond or "pass over"
them. However, the problem which the believers of every faith in Indonesia often encounter
is the temptation to focus only on these symbolic forms of piety and to avoid trancending
Madjid, ''Beberapa Renungan." pp. 12-13; idem, Islam, Dobrin don Peradobon, p. Ixiii and
idem, 'Tidak Usah M~mafik,"i n Dialog Keterbukaan,p . 128.
'" Madjid, "I(osmopolitanism Islam, " p. 44. See for example Q. 16:36.
Hidayat and Nafis, Agama Masa Depun, p. 6.
"Fathimah, Chapter Ill," 129
them to their more essential meanings and to act in accordance with these intended
meanings?'
This inclusive view of Islam provides not ody a more comprehensive theoretical basis
for understanding differences between religious systems, but also encourages Muslims to
engage in fiuitfd and enriching dialogue with members of other faiths. According to Madjid,
this is hndamentally signifcant since dialogue and understanding constitute the logical
consequence of the most basic tenets of the Qur'k."O Therefore, one finds hquent reference
in Madjid's works to this tolerant and pluralistic tendency of Islam. In several of his essays,
for example, Madjid claims that, when viewed on the basis of its historical record, Islamic
society has been relatively tolerant of minorities, as can be seen in its assigning to the a61
bta'b the doctrinal status of ahl al-&ma (protected pcople). What is more, this special
status of the al-btib was strengtened by other rules, such as can be seen in a prophetic
tradition quoted by Madjid, "maw Z i i &mmwm fa lapa &MZ' meaning "whoever
abuses or hurts a diu'mmfis not among my people.""l
In Indonesia, however, not all Muslims a pwi th Madjid's inclusive interpretation
of Islam. The neo-revivalists, of which the Media Dakwah group and the Dewan Dakwah
Islamiyah Indonesia are major examples, have expressed sharp criticism of Madjid's idea in
general and on this issue in particular. Abdul Qadir Djaelani (b. 1938) and Didin Hafidhuddin,
for instance, argue that Madjid's interpretation of the term "isIW is not only awkward and
" Macijid, "Preface," in Hiday at and Gaus, eds., Possing Over, p. xxxix.
"S ee Sch~maan", Christian-Muslim Encounter in Indonesia," in Yvonne Y. Haddad and Wadi
Z Haddad, eds.. ChristianMutim Encounters (Florida: University ReJs of Florida, 1995), p. 295.
"Fathimah, Chapter 11." I30
without basis in the Qur'k and Ha&&, but also that it reflects a literal interpretation of the
sources which contradicts his own commitment to the contextual approach. They also reject
the implications of any interpretation which holds that all religions are to be considered as true
religions. For them, it is very clear that Islam is the only true religion and that neither
Christians nor Jews can be said to be followers of TbrihTm.l12 Similarly, H. M. Rasyidi, in his
criticism of Harun Nasution, whose ideas on this issue seem to correspond with those of
Madjid, strongly rejects the concept that aIl religions are principally the same. Rasjidi argues
that such a categorization or division of IsIam cannot be used to justify the claim that other
religions are basically the same as Islam since Islam is clearly declared in the Qur'h to be
distinct and perfect (Q. 3: 5).'* Djaelani's and Rasjidi's criticisms, however, may be said to
miss the point. Neither Madjid nor Nasution denies the fact that Islam is the final and most
perfect religion."' However, this does not mean that it is then appropriate to maintain an
Islamcentric paradigm in which Islam is placed before all other religions. The truth contained
in the assertion that Islam is the most perfect and the final religion seems to constitute only
a relative truth, i.e., it is valid only for Muslims. Similarly. Madjid' s claim that all religions
are the same and true is based on the fact that Islam acknowledges the validity of all
monotheistic religions whose prophets and teachings come from the same source. that is God.
'I2 See their npsective works Menelusuri Kekeliruun Pembahanron Pemikiran Islam
Nurcholish Maaid, (Bandung: Yadia. 1994), pp. 144-157 and %Iatn: Tunduk dan Patuh pada
Syari'at is lax^^," in Media Dakwah. (February. 1993). cited in Djaelani, Menelusuri Kekelim, ibid.
Rasjidi. Koreksi terhodcp Dr. Harun Nution tentang Islam Ditinjau &ri Berbogoi
Aspeknya (Jaltarta: Bulan Bintang, 1977). p. 23. See also Miuani? %lu6tazilah Theology," p. 107.
lL4 This opinion of Madjid is. in fact, stated very clearly by Franz MagnisSuseno, a Catholic
priest, who says that even with his distinctive definition of "tsl,@" Madjid is not at all attempting
to reIativize Islam as a religion and is not about to sacrifice his TsIdc faith. See Magnis-Suseno,
"Nucholish Madjid, Islam dm Modernitas," in Ulumut Qur 'un, vo1.4, no. I (1993). p. 37.
"Fathimah, Chapter Ill, " 13 1
and therefore acknowledges their right to exist side by side with Islam.
Similarly, some object to Madjid's inclusive theology on the ground that there are
special cases, as stated also in the Qur'k, when the Jews and the Christians can no longer be
called as aljl al-kit& and when the universal sense of "mlLslim" can no longer be attributed
to them. As Rahman himselfargues, since they are guilty of sectarian divisiveness through
willful stubbornness (baghy), these Jews and Christians could not meet the substantial
requisite of the term "islrid' (surrendering to the law of God) or "muslim" (one who
surrenders oneself to the law of God). Various prophets and their communities, Rahman adds,
from Na (Noah) onward and in particular Ibriliim, were called "musIi131s." But, because the
Jews and the Christians distorted some parts of the original &&'a bestowed on them by God
and because they have divided themselves into sects, they became deviant, even to the extent
of becoming mmbn'k(beIiever in more than One God). On the basis of this, therefore, the
Qur'Tin withholds fiom Jews and Christians the title &mZ (true believer in God) which is
applied to Ibriihim, to other prophets, and their contemporary followers (Q. 61 :7 and 98:4-
5).'lS For Madjid, it is true that in its historical development, there are deviations in the belief
systems of the ah1 at-kit& especially in those of the Jews and the Chti~tians.~H'o~w ever,
See Rahman, "Some Key Ethical Concepts of the Qur'En," in Journal ofReligious Ethics,
vol. 11-12 (1982-1983), p. 174. See also Djaelani, Menelusuri Kekefiruan, pp. 150-152.
In fact, Madjid himself was involved in a somewhat bitter dialogue on the issue of the
cormpted beliefs in Christianity duringa conference held at the University of Indonesia on 5-6 April
1995 resulting in a long polemic between Madjid and the Jesuit priest Fraas Magnis-Suseno. The
latter accused Madjid of being Wlfait in comparing between Islam and Christianity in that Madjid
discussed Islam from a normative point of views, while he treated Christiany froman historical point
of view. See the unpublished exhange of letters of both Madjid and MapMuseno. See dso Kanl
Steenbtink, "Muslirn-Christian Relations in the PancasilaState of Indonesia," m The Muslim World,
v01.88, no. 34 (1998), pp. 348-349. The same criticism was Iamced by Suseno when he commented
on Madjid's book I s h , Dobrin cyld PeraAnhnn. See Magnis-Suseno, "NmhoIish Madjid, Islam
dan Modemitas," p. 37.
"Fathimoh, Chapter Ill, " I32
quoting fin Taymiyya, Madjid asserts that "most of the contents of the Old and New
Testaments, as far as laws are concerned, are still authentic, and the little part of the Bible that
was altered comprises only a very small fraction of the original, such as news or predictions
(like the coming of the Prophet MuQammad) and some prohibitions me eating pork)."'" In
addition, one should also balance this with the consideration that such cases of corrupted
belief-systems occur not only in Judaism and Christianity, but have to a certain degree also
existed in the history of Islam. Besides, as Madjid stresses, this corruption and change should
not prevent us from looking for and insisting on the similarities or the common platform
(kalt'matun saws'), which is isl' (submission to one God), and the ethical and moral
mission of maintaining a harmonious life among religiously plural societies, as stressed in
Q. 42: 13,2 l:Z, and 3:64.11' Furthermore, Madjid also thiaks it is necessary to consider these
kinds of theological differences may have been intended as a means of inciting all believers
to strive as in a race for all virtues (fa 'StabiqF 'khayrBr) as stated in Q. 2:148,5:48 and
S:64. '* This principle is in fact considered by Issa J. Boullata as the key to finding a Qdiinic
basis for interreligious dialogue.120
Still, some scholars have noted that there is a serious deficiency in any theory of
11' Madjid, ''h Search of hlamic Roots of Modem Pluralism," p. 1 10.
It' Madjid, Islam, Doktrin dan P e r a h h , p. kii; and idem, "In Search of Islamic Roots of
Modem Pluralism," pp. 109-110. h the hdonesian context, Madjid argues that this common
platform of religions is to be found in the country's ideology, namely Pancasila. Madjid, Trdisi
Islam, pp. 24-25.
It9 MBdjid, U K ~ ~ o ~ l i t a nIsilamx&e' p. 44; idem, Islam, Dobrin dan Peradaban, p. Lxii;
idem, "Dialog Agama-am" pp .19-20; idem, "Kebebasaa Beragamadan Plur a lkd~a~Ia mIslam,"
in Hidayat and Gaus, cds., P d n g Over, pp. 173-174 and 181; and idem. '?In Search of Islamic
Roots of Modern Plaralism," p. 107.
'20 See bsa J. Boullata, "Fa-~tabiqu"~kiiaynitA: Qur'Znic Principle of Interfaith Relations,"
in Yvonne Y. Haddad and Wadi 2. Haddad, eds., Christian-Muslim Encounters, pp. 43-53.
"Fathimah, Chapter Ill," 133
religious tolerance, including that of Madjid. Donald Emmerson, for instaace, argues that the
religious tolerance of any majority is usualIy cognitive. It does not necessarily imply
emotional tolerance, in particular toward those who believe deeply and completely in only one
religion. The fact that cognitive tolerance hardly ever exists alongside emotional tolerance and
that it is normally accompanied by emotional intolerance, shows how it is to maintain
a spirit of coe~istence.~H'o wever, from the perspective of Madjid's theory, one can discern
that this emotional intolerance may occur only when the aspects of articular isid' are
given more emphasis than those of "universal isi&n." According to Madjid, the Qur'L
clearly indicates the need to always emphasize the aspects contained in the concept of
"universal isIiin," including the principles of monotheism and universal ethics. By this
statement, it can be inferred that the theory of religious tolerance and pluralism does not
necessarily mean believing in and accepting the truth of all the religious teachings of other
religions, but of one's own.
Particular consideration should be given to Woodward's remark that there is a critical
difference in reasoning respecting the theology of tolerance according to Madjid and
according to its Western proponents, especially regarding the need to work for religious
tolerance. He argues that Madjid bases his arguments on exegesis of the Qm'b and the
Bad& and on works of earlier Muslim reformists such as Ibn Taymiyya, while 'Western
toleranceis rooted in some combinationo f the secular philosophies of theEnIighte~menwt ith
contemporary cultural and religious relativism." Therefore, he contends, "[wlhen Madjid
speaks of Islamic tolerance, he is concerned with the ways in which AUah has revealed
" Donald K. Emmrson, Indonesids Elite: Political Culture and Cultural Politics (Ilhafa:
CorneU University b s , 1976). p. 192.
"Fathimah, Chapter II& " 134
himseifto human beings in different cdtural and historical contexts." and stresses the fact that
all People of the Book an religious believers in their own ways, no matter how they "submit
to God". By contrast, 'Western proponents of religious and cultural relativism also come to
this similar operational conclusions, but begin with the premise that people share a common
h u m ~ t y ,th e cultural products of which are entitled to universal n~pect."'H~o wever,
although it is clear that Madjidts formulation of inclusive theology and religious tolerance
derives fiom his desire to provide a Qur'kic basis for religious and cultural pluralism, it does
capture precisely the principles laid down in the secular and modem Western outlook, since
he finds common grounds between Islamic teachings and the general spirit of Western
humanism on the fundamentally diverse natm of human beings." In an illuminating essay
where he refers to the ideas of humanist thinkers as well as to those of Muslim reformists,
Madjid states that inclusive theology is principally based on the spirit of humanity and
universalism to be found in Islam, meaning that Islam constitutes a religion of humanity
whose ideals really conform to the general ideals of human it^.^ In fact, this kind of theology
manifests what Madjid refers to as 'tombining theocentrism and anthropocentrism," in that
he stresses how faith (belief in God) without humanity is nothing, just as humanity cannot
exist without faith.'*
IP Woodward, 'Talking Across Paradigms," p. 11.
Madjid, "Kebebasan Beragama dm Pluralisme dalam Islam," p. 175.
12' Madjid, "Beberepa Renungan," pp. 12-13; idem, islam, Dokrin dnn Peradoban, p. xliv;
idem, Tmdsi Islam, pp. 10 1-102; and idem, ''In Search of Islamic Roots of Madem Pluralism," p.
116.
mMadjid, Ishm, Dokrin dnn Petadohn, p. 101. Meed, quoting Giovami Picodella, Madjid
says that the Western theory of humanism is influenced by that of the Islamic. See his Tdisi Ish,
p. 36.
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