The Pan-Abrahamic Problem (PAP):

At the heart of the Pan-Abrahamic Problem (PAP) lies the tension between historical Islam—the community and teachings of Prophet Muhammad—and the Islam practiced today. This issue becomes especially pronounced when we consider the Pan-Abrahamic Thesis, which argues that early Islam, as established by Muhammad, was doctrinally and organizationally inclusive, welcoming not just Muslims but also Jews and Christians under a shared Abrahamic framework. The inclusive nature of the early Islamic community contrasts sharply with the exclusivism found in many contemporary Muslim communities.

The PAP seeks to explore the philosophical and theological implications of this shift from an inclusive, pluralistic religion to a more exclusive, monolithic belief system. The central question posed by the PAP is whether modern Islam, as practiced today, can truly be considered a continuation of the original community founded by Prophet Muhammad.

Core Philosophical Structure:

1. Continuity and Connectedness:
   The PAP is based on the philosophical principle of continuity and connectedness—a concept articulated by philosopher Richard Swinburne. This principle holds that if a later community is disconnected from the doctrinal and organizational structure of the founding community, it is not identical to the original community. In the case of Islam, if modern Islamic practices and beliefs differ significantly from those of the early Muslim community, then Islam today is no longer the same as the Islam Muhammad introduced.

2. The Inclusive Nature of Early Islam:
   According to the Pan-Abrahamic Thesis, Prophet Muhammad’s early community was not solely for Muslims but also included Jews and Christians as fellow Abrahamic faiths. Muhammad’s early leadership sought to create a community that recognized shared monotheism and common religious roots, allowing for a more pluralistic and inclusive vision of faith. This idea is embedded in the Quran’s teachings, which speak of mutual respect and dialogue between Muslims, Jews, and Christians.

3. The Exclusivism of Modern Islam:
   Over the course of 1400 years, however, Islam has become increasingly exclusive, with a more narrow view of salvation and membership. Modern Islam, particularly in its institutionalized forms, emphasizes that only Muslims are on the path to salvation, and non-Muslims—especially Jews and Christians—are often excluded from the community in doctrinal and social terms. This shift from inclusivity to exclusivity forms the crux of the PAP.

The Deductive Structure of the PAP:

The PAP can be laid out in a deductive argument as follows:

1. Premise 1: If a later religious community lacks doctrinal and organizational continuity and connectedness with the founder’s community, it is not identical to that community.

2. Premise 2: The founding community established by Muhammad, according to the Pan-Abrahamic Thesis, was inclusive of non-Muslims, particularly Jews and Christians.

3. Premise 3: The contemporary Muslim community is exclusive, viewing Islam as the only path to salvation and limiting membership to Muslims.

From these premises, the argument logically follows:

• Conclusion 1: The contemporary Muslim community lacks doctrinal and organizational continuity with Muhammad’s founding community.

• Conclusion 2: The contemporary Muslim community is not identical to Muhammad’s founding community.

• Conclusion 3: Given these conclusions, Muslims must choose one of the following options:

  1. Ignore the issue.

  2. Reject continuity and connectedness as necessary for authenticity.

  3. Reject the Pan-Abrahamic Thesis and its historical evidence.

  4. Reform to align with the inclusive vision of early Islam.

  5. Reject Islam altogether as it no longer reflects its original conception.

Implications of the PAP:

1. A Fundamental Challenge:
   The PAP forces Muslims to confront the disconnect between early Islam’s inclusive vision and the exclusivism that defines many forms of modern Islam. It challenges the notion that contemporary Islam can be seen as a direct continuation of Muhammad’s community, suggesting instead that the faith has undergone significant evolution—evolution that may not align with the principles upon which it was founded.

2. The Dilemma of Reform:
   The PAP lays out a profound dilemma for those who wish to reform Islam or return it to its original inclusivity. While some may argue for a reformation of Islam, the institutional power of traditionalist scholars, combined with centuries of doctrinal development (including the codification of Hadith and Sharia), means that reform is incredibly difficult. Efforts to revive Muhammad’s Islam would inevitably be labeled as innovation (Bid‘ah) and rejected by the larger Muslim community.

3. Existential Question:
   Ultimately, the PAP raises the question of whether Islam, as it exists today, can be seen as authentically connected to its founding principles. If the evolution of Islam has led to a fundamental break with the religion’s original doctrines and inclusive spirit, does that mean modern Islam has lost its original identity? And if it has, does that mean Muslims must choose to reconcile with these changes or reject the faith altogether?

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Conclusion:

The Pan-Abrahamic Problem is a powerful philosophical tool for examining the authenticity and continuity of modern Islam. By highlighting the discrepancy between the inclusive vision of early Islam and the exclusivity found in modern Islamic thought and practice, it forces Muslims to confront the evolution of their religion. The PAP pushes the conversation about Islam beyond the traditional boundaries, challenging Muslims to question whether their faith still reflects the original message of Muhammad or whether it has become something fundamentally different.

At its core, the PAP asks whether modern Islam can still be considered the same religion founded by Muhammad, given the significant changes in doctrine and practice over the centuries.