Leave it to Hitchens to put forward a punchy but totally fallacious argument. There are three approaches to soteriology: exclusivism, inclusivism, & pluralism. Religious exclusivists believe that their religion is the only way to salvation, & all other paths lead to damnation. 1/
Religious exclusivists can simply argue that it does not logically follow from the fact that "[not] all religions can be right" that "they are all wrong."Imagine saying that 2+2 cannot be all the numbers so, therefore, all the numbers must be wrong. 2/
Traditionalist Islam follows this path of salvific exclusivity & can simply assert its exclusive rightness.
On the other hand, many classical Islamic philosophers of the past--& many Islamic intellectuals of the present--hold to either religious inclusivism or pluralism. 3/
The Islamic philosophers believed that religion & scripture use symbolic language to convey deeper & higher truths; different virtuous religions use different symbols to achieve this, but they are pointing to the same ultimate reality. 4/
Meanwhile, modern Islamic intellectuals turn to the Qur'an, which they read to endorse religious inclusivism.
According to Prof. @jricole, "The Quran is inclusivist with regard to doctrine, holding that it has the whole truth of monotheism... 5/
"...It is, however, pluralist with regard salvation, accepting many monotheistic faiths as paths to salvation" ("Paradosis" 416). According to this reading, which I agree with, the Qur'an takes the view that there are certain essential elements to salvation... 6/
...which can be shared by people of other religions:

Q 2:62: "Whosoever believes in God and the Last Day -- and works righteousness... shall have no fear nor shall they grieve." 7/
This is the Qur'anic kerygma & is a shared commonality of many religions. The Qur'an minimizes doctrinal & ritual differences, saying that God will settle them on the Day of Judgment, but here on earth we should all race with each other in deeds of righteousness. 8/
In this reading & view, religions don't have to be all right or all wrong, as Hitchens thinks. Instead, they could all point in the same direction & agree on the essential, which, at minimum, is a belief in the divine being, divine accounting, & the obligation to do good. 9/
Whether religiously exclusivist, inclusivist, or pluralist, Hitchens falls flat on his face... which speaks to the overall discourse of the so-called horsemen of the New Atheist movement. 10/

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More from @DrJavadTHashmi

30 May
There is nothing "self-styled" in the reading of the Qur'an in a more ecumenical way. This reading & view of early Islamic history is accepted by many scholars operating in the secular academy, who understand the Prophet to have led some sort of pan-Abrahamic movement. 1/
Fred Donner is the most well-known advocate of this view, fully articulated in his book "Muhammad and the Believers." Writes Donner: "In later Islamic tradition, right down to the present, 'Islam' refers to a particular religion, distinct from Christianity, Judaism, & others..2/
"...and 'Muslim' refers to an adherent of this religion... [But] it becomes clear that 'muslim' in the Qur'an must mean something other than what later (& present) usage means by 'Muslim'" (71). Donner concludes that... 3/
Read 15 tweets
27 May
The literary approach to the Qur'an actually calls out to us in the opening passage of Sūra 72 (Al-Jinn). Here we see that the jinn are to have issued a speech that stretches from verse 1 all the way to verse 15. Yet, if we look closely at this long speech... 1/
...we cannot but fail to appreciate that the speech of the jinn sounds curiously like the Qur'anic discourse itself, i.e. "Whosoever believes in his Lord shall not fear loss..." (Q 72:13). Now, the question arises: was this passage *literally* the speech of a jinn? 2/
The literary approach to the Qur'an--epitomized by Muḥammad Aḥmad Khalafallāh--would not take it in this way, but rather, understand this to be a creative & artistic literary construction, used to convey higher truths &, quite simply, to theologize. 3/
Read 25 tweets
21 May
@theMuhammadtk @BrotherAlexP So, like I said, the first part is to realize that we all understand some parts of the Qur'an literally & other parts not so. We also won't necessarily agree with each other what parts should be taken literally, & that difference of opinion is unavoidable & OK... 1/
@theMuhammadtk @BrotherAlexP ...as long as we acknowledge that our interpretations are to some extent tentative & provisionary. We do our best to understand God's Book & to understand the Divine Will. At the end of the day, Allāhu ʾAʿlam! 2/
@theMuhammadtk @BrotherAlexP It does not, however, have to be a haphazard, random, or whimsical process. Instead, we can look to interpretive rules of the past in this regard: the voices of Ghazālī, Fakhr al-Dīn al-Rāzī, & Ibn Rushd inform me. 3/
Read 17 tweets
20 May
In the words of Muḥammad Aḥmad Khalafallāh, "The intent of the Qurʾān in its narratives... admonition (ʿibra) & exhortation (ʿiẓa)"--NOT "instruction in history or explication of its [literal] truth." 1/
This point is elaborated further by Naṣr Abū Zayd: "Historical incidents mentioned in the Qur’anic narrative are presented in a literary style to convey lessons of admonition and exhortation... [They] are meant to serve ethical, spiritual, & religious purposes." 2/
This does not mean the stories are necessarily wholly independent of history. As Abū Zayd goes on, "They might be based on some historical incidents, but the purpose is not to provide knowledge about history." What the Qur'an draws on is collective historical memory... 3/
Read 26 tweets
19 May
Student: "Islam says XYZ about ABC..."
Professor: "No! Islam is not monolithic! Islam has many schools & sects..." *shows @KhalilAndani's viral chart*
Student: "OK, but aren't 90% of Muslims Sunnīs? That's who I'm talking about..."
Professor: *stumped* 1/
[Infomercial music]: Are you a prof who teaches an intro Islam class & want to impart on students an awareness of the internal diversity of Islam, but struggle how to do so??

INTRODUCING my hot-off-the-press article
"Overcoming Religious Illiteracy":
brill.com/view/journals/…
2/
I use Islamic bioethics to talk about academic theology & Islamic studies more broadly, so don't let the word "bioethics" scare/bore you! I hope professors who teach intro classes to Islam can find it useful as I warn against what I call the "Islam 101" approach. 3/
Read 10 tweets
19 May
Khalil, I think your chart is really great & will absolutely use it as a teaching tool. However, as you know, there are many ways to view the internal diversity of Islam, a point I highlight in my forthcoming article. I wish to highlight another aspect that you might add... 1/
...possibly in a corner or follow-up image. I write in my article: "Somewhat ironically, this fixation on sects and schools serves only to flatten out Islam and thereby obscures its true diversity. This is because it seems to
imply that the differences of opinion... 2/
"... over specific issues are rooted solely in
the difference of sect or school." Then, I illustrate this difference of opinion with case examples. But, in any case, here is the image I used for teaching a class: 3/ Image
Read 5 tweets

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