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WHY COMPARATIVE STUDY OF

RELIGIONS IS IMPORTANT?
Dr. Tahira Basharat *
In this global age work in the field of comparative religions has
become the most urgent. As religion is the ground from which the
identity of persons, cultures and civilizations emerges, it is
impossible to relate across peoples and civilizations unless the
religious grounds upon which others build their lives is deeply and
positively appreciated. . Because of the role of the religion in human
culture, the study of religion can become the study of humanity
itself. The study of comparative religon helps you to learn how to
think critically, listen empathetically, speak thoughtfully, and write
clearly—all skills that will be of great use no matter what you do.
This paper highlights the significance of study comparative religion
and its necessity in contemporary world. The current world and
especially our country is in dire need of understanding the
differences in people belonging to other sects and religion and
creating a tolerant attitude and find a commonality to enhance the
relationships and outlook towards life.
INTRODUCTION
Religion is a powerful and dynamic force in shaping cultures and
complex civilization. Religion can be defined as the human notions
regarding the sacred, numinous, spiritual and divine. It is said to
be a phenomenon essentially related to providing the answers to a
number of basic questions about life, the destiny of man and the
universe. It also caters to some deep-rooted needs of human nature.
These needs, which become cravings for sensitive souls, comprise
discovering the ultimate meaning of life and finding security and
relief in the face of the transience, suffering and death.
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* Associate Professor, Department of Islamic Studies, University of the Punjab,
Lahore-Pakistan.
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Throughout history and around the world, from prehistoric cave

paintings to the worldwide web, religion has played a central role
in human civilization. Never has this fact been more evident than
in our contemporary world, where public discourse and global
politics are daily buffeted by religious pressures and concerns.
Thinkers all over the world are first concerned with the self
understanding of man. Man wants to know about his own history.
In the light of this history he determines his own destiny. Arnold
Toynbee has done a monumental work in ten volumes regarding
the world history of man through the ages. His findings are that
religion stands in the centre.

“I have come back to a belief that religion holds the key to the
mystery of existence” (1)

We study religion in order to learn more about how different

aspects of human life—politics, science, literature, art, law,
economics—have been and continue to be shaped by changing
religious notions of, for example, good and evil, images of the
deity and the divine, salvation and punishment, etc. By studying
different religious doctrines, rituals, stories, and scriptures, we can
also come to understand how different communities of believers—
past and present, East and West—have used their religious
traditions to shape, sustain, transform themselves.
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More than ever before, the world we live in is both multicultural

and global. We no longer need to travel across the ocean to visit a
Hindu temple or an Islamic mosque or to meet a Sikh or a Jain.
The chances are that you can find a temple or mosque within a few
miles of where you live, and it is almost certain that you will meet
someone from any and all of these religious traditions on campus
or on the street. This makes it even more essential that we cultivate
our ability to understand and interpret other people‟s religious
traditions.

WHAT IS COMPARATIVE STUDY OF RELIGIONS?

Comparative religion is a field of religious study that analyzes the

similarities and differences of themes, myths, rituals and concepts
among the world's religions.

The Arabic English Dictionary describes „comparatative‟ as,

encountering, standing face to face, draw up in opposite
compos.(2)

Dictionary of Modern Written Arabic cites the word „comparative‟

in this way, it literally means estimation by comparison, expressing
a higher or lower degree of quality; encountering, standing face to
face, mutual opposition. While in terminology it is used in broad
sense. The phrase comparative study of religion implies to the
indifference study of various religion of the world and the
differentiation between right and wrong. (3)
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E.. A. Livingstone observes Comparative Religion in the The

Concise Oxford Dictionary of Christian Church in this way, The
branch of study which investigates by scientific and historical
methods the religions of the world and their mutual relations. Its
successful pursuit as a science rests on the universality of religion
and the frequent recurrence of certain patterns of religious
experience in widely separated ethnological and social groups. It
studies the conditions under which these various forms of religious
behavior manifest themselves, the processes of their growth, and
the part they play in the cultures and traditions to which they
belong. It is not concerned with questions of ultimate validity. (4)

The very famous internet dictionary defines comparative religion

as, It is a field of study seeking to derive general principles from a
comparison and classification of the growth and influence of
various religions. (5)

The Encyclopedia of Religion determines comparative religion in

such a way, The term comparative religion is a shortened form, the
comparative religion became current in the late nineteenth century
as a synonym for, „the science of religion‟. As originally conceived
it centered, on the application of the comparative or scientific
method to the data provided by the religions of the world, past and
present. (6)
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Louis H Jordan states, Study of the religions side by side, in order

that deliberately comparing and contrasting them may frame a
reliable estimate of their respective claims and values. (7)

According to Peter Johannes Antes, The phrase ‘comparative

religion’ typically signifies the study of all forms and traditions of
religious life as distinguished from the study or exposition of just
one. (8)

Kedar Nath Tiwari descriptively writes, the subject of Comparative

Religion as a scientific study of the various features of the different
religions of the world in a comparative perspective is relatively a
late development. It is hardly for a hundred years or so that the
name Comparative Religion has gained currency and studies in this
direction has been taken up in right earnest. One important reason
of this late beginning of the study of the subject may be attributed
to the fact that most of the scientific studies of modern times have
originated from the west and the western people until recently
entertained such a sense of supremacy in their head and heart
regarding their own religion that they hardly thought it worthwhile
to compare it with the religions of the east. Consequently, they did
not see the necessity of undertaking any study of religions other
than their own. Even they sometimes did so, they did it only with a
view to exposing the weak points of those religions so as to belittle
their importance and, in contrast, to exalt their own. But this is not
the right spirit in which a comparative study of the different
religions can be made. Such a study requires an impartial, neutral
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and tolerant outlook and if at all there is any learning or sympathy

for any religion, it must be for religions other than one‟s own. (9)

In the book, Theology of Religion it is stated, comparative study of

religion is the development of more personalized, realistic
approach, and the exploration of the essential human quality of the
subject. (10)

A. C. Bouquet, while making his aim of writing a book on

Comparative Religions asserts that “Comparative study of
Religions’ rather than ‘Comparative Religion.’, surveys and
compares the great religions of the world.’ Comparative Religion,
therefore, precisely speaking, is a comparative study of the
important features of the different religions of the world in a
perfectly scientific spirit. (11)

Cantwell Smith says, “It is the business of comparative religion to

construct statements about religion that are intelligible within at
least two traditions simultaneously.” The two traditions meant
here are: (1) tradition to which the appraiser belongs and (2) The
tradition of the religion he is appraising. (12)

Hence collectively it could be said that Comparative Study of

Religion is actually a science that deals with comparing, analyzing
and harmonizing all the living religions of the world. It is a study
that not only finds differences that come up in various religions
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but also commonalities in them thus fostering a sense of oneness

in some aspect of lives all humankind.
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SIGNIFICANCE AND AIMS OF COMPARATIVE STUDY

OF RELIGIONS

The significance, aims, purpose and necessity of comparative study

of religion has been noted by a number of intellectuals and thus
been quoted in various books.

Y Masih in his book „Comparative study of Religions expounds,

First only a believer in religion should undertake the task of
studying religions belonging to different ages and peoples. Even a
historical development of one‟s own religion will be a rewarding
pursuit. For example, Rudolf Bultmann studied Christianity from
its inception and has established for himself and for other fellow
Christians the task of demythologizing Christianity. By
Demythologizing Christianity one would know the real message of
Christianity for its modern adherents.
Again, a comparative and historical study of prophetic religions
will bring them much closer and would promote a comparative
study of all living religions with regard to some common salient
features would show that after all the disagreement between them
is much less than agreement. For example, the doctrine of eternal
hell and the doctrine of innumerable rebirths are not as remote as
people seem to think. And the same is true with regard to other
key-concepts of religions.
A study of various religions may serve to enrich and deepen one‟s
insight into one‟s own religion. For example, a study of Hinduism
created a new insight in Otto, and thereby he wrote „The Idea of
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the Holy’. In like manner, a study of advaitism led Paul Tillich to

establish his fruitful theory of symbolism in religion. Hence,
Radharkrishnan writes,
Our aim should be not to make converts, Christians into Buddhists
or Buddhists into Christians, but enable both Buddhists and
Christians to rediscover the basic principles of their own religions
and live up to them. Thus, a comparative study of religions teaches
us to cultivate the virtue of appreciation and appropriation of the
different insights of different religions. (13)

In view of Philip H Phenix, Comparative study is one of the oldest,

best established and most thoroughly explored studies of religions
in the modern study of religion.
Every scholarly endeavor serves some purpose. Whats are the
motives of comparing the world religions to mankind? What
interest stimulates the study of comparative religion?
The first is that of a missionary- to propogate a faith. The
missionary in confronting people of other faiths must come to
terms with religions other than his own. Many studies in
comparative religions have had an apologetic motive. For example
a widely used book, The World‟s Living Religions, by Robert E.
Hume, after comparing each religion compares it with Christianity,
to the obvious advantage of the the latter. The clear objective of
the study is to convince the reader of the superiority of the religion
to which the author is committed.
A second motive as apologetic as the first, is to undermine the
claims of all religions by showing their mutual contardictions at
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every point and practice by analyzing the natural and human

conditions which have determined the content of the several faiths.
The third purpose in studying comparative religion is simply to get
understanding. The purpose is not to promote one religion nor to
discredit all of them but to gain a broad and wide horizon for
people to see for themselves what is better for them and to create a
tolerant attitude towards what they disagree with. (14)

A notable book of this fieild named „Comparative Religion‟

presents, Moreover, Comparative Religion, if it is to be a real
academic study (and not only a study of general interest), must not
only be a comparative description of the various points in a
scientific spirit, but also be to some extent evaluative and critical.
Really this aspect of comparative religion is the most delicate and
it is here that tolerance and sympathy towards other religions are
most required. If comparative Religion is to become a useful study,
one such hint is that, when evaluative statements are made about
other religions, it must be kept in kind that they are recognized as
fair in the context of the particular religion regarding which they
are made. This clearly means that external criticisms of religions
must be avoided as far as possible. Criticisms of a religion must be
made within the framework of its own beliefs, ideas and practices.
There is not limit to external criticisms. They all depend upon the
personal convictions, likes and dislikes of the appraiser. But such
criticisms based on personal likes and dislikes, or based on criteria
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drawn out of one’s own faith and religion is hardly justified and
desirable. (15)

In a similar way Prof. Bahm discerns, “My own view is that

‘Comparative religions’ does not exist in its fullest and fairest of
them and until each religion that proposes by other religions is
also measured by standards proposed by other religions.
‘Comparative religions’ as a study cannot approach being an
‘objective science’ until those who study it become willing to
commit themselves to comparisons based on objective standards.
It is clear that the general spirit lying behind all those hints is that,
in making critical appraisals of other religions, one must give up
preference for the beliefs and ideas of one’s own religion or of
any particular religion. Evaluations must be made with an open
mind such that standards derived from one’s own religion are not
imposed upon others. (16)

Masih explicates on the importance of comparative religion in

these words, A study of living religions would bring us nearer to
the nature of religion. For example, Durkheism held that religion is
a social affair of men. As against this A. N. Whitehead stated that
religion is what a man does in his solitariness. It is true that for
primitive races and for early form of Judaism and for Vedic
Hinduism, religion is a matter of social affair. But against this for
Christianity, later Judaism and Islam and Hinayana Buddhism
salvation is for the individual with their moral and religious
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obligations to society. If Marxism be regarded as a religion, then

for it social changes, leading to the withering of the state would
lead to social millennium where everybody will get what he needs
and would produce according to his abilities. (17)

Even Isaiah hopes for a millennium, “Wolves and lambs will eat
together; lions will east straw, as cattle do” (18)

J G Walker comments and unfolds the importance; The

Comparative Study of Religion is of recent growth. It enables us to
survey the working of religion and conscience over a far wider
field than was possible before. Moreover we can see the process
of development at many different stages; for some races of the
present day are at an earlier stage than others. (19)

A S. Geden highlights the progress and aims of comparative

religion, within a comparatively short period of time, the science
of comparative religion, or as some prefer to term it,
‘Comparative study of religions’, has gained a high place among
the sciences. To the pursuit and elucidation of this new science
many scholars in many countries have devoted their energies. It is
right that it should be so, for in a real sense religion with all that it
implies and prescribes is the highest interest of mankind. The
science of Comparative Religion has its part to play in the general
advance, to vindicate and sustain intellectual freedom, and to aid
men to realize that there are social and moral issues above the
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material and the visible, of which these last can at their best give
but a faint premonition. (20)

The book, Religion and truth: towards an alternative paradigm for

the study of religion depicts, to study religions, one would have
himself to be, in some at least, for there is uniqueness in the
religious experience that is impossible to capture in rational,
scientific concepts. Thus Smith insists that ‘one of the things
needed in a comparative study of religion is ability to see the
divine which I call faith.’ (21)

CONCLUSION

Conclusively, the most important task of comparative study of

religions is to find out a principle of unity which will harmonize
and balance the claims and counter claims of warring religions into
one unity. Unity does not mean uniformity of religious conduct
and belief, but a harmonious blending of religious variety into a
symphony of spiritual striving and quest.

All over the world, there is vast advancement going on in the field
of comparative study of religions. The world renowned universities
like Harvard (America) and Hampshire (England) have set up
centers for this area of study specially to cater the needs, similarly
countries like France, Malaysia and India have a lot of research
work undergoing in this aspect. But unfortunately in our country
no considerable efforts have been made to establish a centre where
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studies and research in the field of comparative religion could

undergo. Pakistan is in constant threat of terrorism which is
springing up from intolerance towards people of different sects and
religions, in this scenario comparative study of religions can help
in neutralizing the views of a lot of people and thus cultivate a
feeling of unison in at least some aspect of each other‟s faith or
just respecting the other‟s beliefs.

Importance of Comparative Studies of Religions as a separate

discipline of study in colleges and universities in Pakistan cannot
be over emphasized. In the present situation of 21st century, where
Islam is portrayed as a religion which gives lesson of terrorism, the
need to introduce and study the subject of Comparative study of
Religions becomes tenfold. In general when this subject is
introduced at college and university level, one should know in
depth the meaning and scope of one's own religion to compare and
contrast it with other religions.

In Pakistan, people are divided in sects and they are fighting to

safeguard their school of thoughts. The foreign media is presenting
Pakistan as a country where terrorists are prepared, while the inner
story is quite opposite to it. Those who are involved in such
activities, they are working on the agenda of those who are
presenting them as terrorists. All the divine religions give the
lesson of peace and tolerance while the word Islam itself stands for
peace, let alone its message of brotherhood, love and harmony.
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It is high time in Pakistan to introduce the subject of Comparative

Studies Of Religions in colleges and universities. So it is
recommended that Federal Ministry of Education should direct the
Higher Education Commission of Pakistan and Ministry of
Curriculum wing to take a start in their direction. The field will
open the horizons of minds of the students and the scholars.
Moreover, the art of comparing and contrasting develops critical
thinking.

Practically speaking, comparative religious studies can enable to

better practice the task of selfhood by both building self-esteem
and making possible the acquisition of competencies crucial for
one's well-being in increasingly diverse world cultures.
Serious study of the world's religions inculcates unique cultural
sensitivities among. Since it straddles the boundary between
objective evidence and subjective experience, religious studies is
methodologically diverse, globally aware, and academically
transgressive. Comparative study of religions is rigorously and
playfully open to a multicultural and international way of being
that bursts the boundaries of the conventional and the everyday.
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REFERENCES

1. Peter Verhagen, Herman M. Van Praag, Religion

and Psychiatry: Beyond Boundaries,
UK, 2010, p-175
2. John Wortbet, Arabic English Dictionary,
New York.,1980, p-260
3. J. Milton, A Doctionary of Modern Arabic,
Wiesabden, 1961, p- 741
4. E. A. Livingstone, The Concise Oxford
Dictionary of the Christian Church, UK 2000,
p- 253
5. Dictionary.com
6. Eric J Sharpe, The Encyclopedia of Religion,
MacMillan and Free Press, New York 1987,
Vol 3, p- 578
7. Louis H Jordan, Comparative Religion: Its
Genesis and Growth, Edinburgh, 1905, p- 11
8. Peter Johannes Antes, Textual, Comparative,
Sociological, and Cognitive Approaches,
Berlin, 2004, p- 77
9. Kedar Nath Tiwari, Comparative Religion,
Dehli, 1983, p- 1
10. Glynn Richards, Towards a Theology of
Religions, London, 1989, p- 5
11. .A. C. Bouquet, Comparative Religion,
Pelican, 1962, p- 41
12. Benjamin C Ray, The Magic still dwells:
Comparative Religion in the Post Modern
Age, California, 2000, p- 52
13. Y Masih, A Comparative Study of Religions,
Dehli, 1990 p- 17
14. , Philip H. Phenix, Comparative Study in
Religion and Education, Chicago, 1957, p- 7
15. Kedar Nath Tiwari, Comparative Religion,
Dehli, 1983, p- 7-8
16. A.J. Bahm, The World‟s Living Religions,
Arnold Heneme, nn, 1964, p- 19
17. Y Masih, A Comparative Study of Religions,
Dehli, 1990 p- 19
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18. Isiah (65:25)

19. J G Walker, Religion and Human Progress,
BiblioBazaar, LLC, 2009, p- 22-23
20. James Hasting, Encyclopedia of Religion and
Ethics Part 20, New York, 2000, p- 10
21. Donald Weibe, Religion and truth: towards an
alternative paradigm for the study of religion,
Netherlands, 1981 ,p- 42

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