On the Boundaries of Theological Tolerance in Islam (Book)

On the Boundaries of Theological Tolerance in Islam is a 2002 book by Sherman A. Jackson that presents an annotated translation of the classical Islamic text Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian Abū Ḥāmid al-Ghazālī (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise within its historical and theological context and argues for its contemporary relevance to intra-Muslim discourse on orthodoxy and heresy (Jackson, 2002).

Overview

The book is divided into two main parts. The first is Jackson's extensive introduction, which itself is structured in two sections. The introduction explores the relationship between theology, history, and the development of Traditionalist and Rationalist schools of thought in Islam. Jackson argues that theological doctrines are historically determined constructs rather than purely transcendent truths, a fact that is often obscured by the rhetoric of the theologians themselves (Jackson, 2002). The second part is Jackson's annotated translation of al-Ghazālī's Fayṣal al-tafriqa (Jackson, 2002).

Central Argument and Themes

Jackson posits that al-Ghazālī's primary aim in Fayṣal al-tafriqa was not to establish which theological school was correct, but to define the boundaries within which competing theologies could coexist and be recognized as orthodox. He sought to curb the practice of excommunication (takfīr), whereby different groups would declare their opponents as unbelievers (kuffar) based on doctrinal disagreements (Jackson, 2002).

Al-Ghazālī's criterion for Unbelief (kufr) is central to this project. He defines kufr as "to deem anything the Prophet brought to be a lie," and faith (īmān) as "to deem everything he brought to be true" (Jackson, 2002, p. 92). According to Jackson's analysis, al-Ghazālī argues that only the denial of three fundamental principles (uṣūl)—belief in God, the prophethood of Muhammad, and the Last Day—can be grounds for a charge of unbelief. Secondary issues (furū') and differences in interpretation, which are often the result of differing historical and intellectual presuppositions, should not lead to excommunication (Jackson, 2002, p. 112).

To further prevent unjust accusations, al-Ghazālī introduces a "Rule of Figurative Interpretation" (Qānūn al-Ta'wīl). He identifies five levels of existence (ontological, sensory, conceptual, noetic, and analogous) through which a prophetic statement can be deemed true. As long as an interpretation acknowledges the truth of a statement on one of these levels, it cannot be considered a lie. The only unforgivable transgression is to claim the Prophet deliberately lied (Jackson, 2002, p. 101).

Jackson highlights that al-Ghazālī's approach was a direct response to the theological fanaticism of figures like 'Abd al-Qāhir al-Baghdādī, who condemned many groups as unbelievers over secondary theological matters (Jackson, 2002, pp. 41-43). Conversely, al-Ghazālī is shown to draw the line at "Crypto-infidels" (zanādiqa), primarily the Neoplatonic philosophers like Ibn Sīnā, who, in Jackson's reading of al-Ghazālī, justified their esoteric interpretations by arguing that the Prophet had used white lies for the public good, a position that amounts to deeming the Prophet a liar (Jackson, 2002, pp. 56-58, 110-111).

Scholarly Reception and Significance

The book has been reviewed in several academic journals and has been the subject of scholarly responses. Tony Street, reviewing for the Journal of Islamic Studies, notes that the book's introduction is "a highly original essay in which, among other things, he ventures to extend al-Ghazali's project by redefining and expanding the limits of Islamic orthodoxy within a contemporary context" (Street, 2005, p. 212). Street further observes that Jackson's work is a valuable contribution to the study of al-Ghazālī and Islamic theology (Street, 2005).

The work has been praised for its accessibility and its contribution to modern intra-Muslim dialogue, particularly concerning the issue of takfīr. One reviewer on Amazon described it as a "must read for every Muslim, especially those who are trigger-happy with takfir" (Amazon Customer Review, 2016).Template:Citation needed

However, the book has also generated critical discussion. Atif Khalil, in a response article, while acknowledging Jackson's mastery of the classical tradition and modern thought, contends that several of Jackson's central arguments are "beset by internal contradictions and incongruencies" (Khalil, 2005, p. 56). Khalil's critique focuses on the viability of Jackson's proposed model for an intra-Islamic theological ecumenism, questioning whether the framework Jackson constructs can successfully accommodate the diversity of Islamic theological traditions (Khalil, 2005).

References

• Jackson, S. A. (2002). On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa. Oxford University Press.
• Khalil, A. (2005). Is an intra-Islamic theological ecumenism possible? A response to Sherman Jackson. American Journal of Islam and Society, *22*(4), 55–80. https://doi.org/10.35632/ajis.v22i4.1663
• Street, T. (2005). Review: On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa [Review of the book On the boundaries of theological tolerance in Islam, by S. A. Jackson]. Journal of Islamic Studies, *16*(2), 211–213. https://doi.org/10.1093/jis/eti132

External links

• Review by Tony Street in the Journal of Islamic Studies • "Is an Intra-Islamic Theological Ecumenism Possible? A Response to Sherman Jackson" by Atif Khalil