The Abrahamic House was introduced as a symbol of interfaith dialogue and peaceful coexistence among Muslims, Christians, and Jews. However, Saudi Arabia’s Permanent Committee for Scholarly Research and Ifta issued Fatwa No. 19402 strongly opposing the concept of religious unity associated with such initiatives. This article examines the fatwa’s arguments, its theological foundations, and the reasons why its authors considered the equalization of religions incompatible with core Islamic beliefs.
The concept of the “Abrahamic House” emerged from modern interfaith initiatives that seek to promote dialogue, mutual understanding, and peaceful coexistence among the followers of the three major monotheistic religions that trace their spiritual heritage to Prophet Ibrahim (Abraham) عليه السلام—Islam, Christianity, and Judaism. The most well-known example is the Abrahamic Family House in Abu Dhabi, which consists of a mosque, a church, and a synagogue located within a single complex. Supporters regard such projects as symbols of religious tolerance and cooperation, while critics argue that they risk creating the impression that all religions are equally valid in matters of faith and salvation. It was within this broader context of interfaith dialogue and religious coexistence that Saudi Arabia’s Permanent Committee for Scholarly Research and Ifta issued Fatwa No. 19402 to clarify its position on what it described as the “unity of religions.”
The committee stated that its ruling was prompted by proposals advocating closer theological integration between Islam, Christianity, and Judaism, including suggestions that a mosque, church, and synagogue or temple be established together in one location or that the Qur’an, Torah, and Gospel be published together in a single volume. According to the fatwa, these initiatives were viewed not merely as expressions of coexistence but as efforts that could imply theological equality among religions. The scholars therefore sought to reaffirm what they considered the fundamental principles of Islamic belief and to address concerns arising from such proposals.
The foundation of the ruling was the Islamic doctrine that Islam is the final and complete revelation from Allah. The fatwa declared that “Islam is the final religion and has abrogated all previous religions and laws,” citing the Qur’anic teaching that “Indeed, the religion in the sight of Allah is Islam.” The committee further emphasized that “the Holy Qur’an is Allah’s final revealed Book and has superseded the Torah, Psalms, Gospel, and all previous scriptures,” while also maintaining that earlier scriptures had undergone alteration over time. From the committee’s perspective, any suggestion that all religions are equally true would therefore contradict the core teachings of Islam.
Another major reason for the fatwa was the belief in the finality of Prophethood. The scholars reaffirmed that “Prophet Muhammad ﷺ is the final Prophet, and there will be no prophet after him.” They argued that the concept of religious unity, if understood as placing all faith traditions on the same doctrinal level, could weaken or obscure this essential article of Islamic faith. For the committee, preserving the unique status of the Prophet ﷺ and the finality of his message was a matter of safeguarding the integrity of Islamic creed.
The fatwa also expressed concern that promoting the unity of religions could erode the distinct identity of Islam. It described such efforts as “a deceptive and dangerous scheme intended to weaken Islam and lead Muslims away from their faith.” The committee warned that acceptance of this idea could result in a situation where “the distinction between Islam and disbelief would disappear,” creating confusion regarding the necessity of faith in Islam and adherence to its teachings. In the view of the scholars, maintaining clear theological boundaries was necessary to preserve Muslim belief and practice.
For this reason, the committee concluded that “it is not permissible for a Muslim to support this call, attend its seminars, or spread its ideas.” It further ruled that “publishing the Qur’an, Torah, and Gospel in one volume or constructing a mosque, church, and temple in the same location is impermissible.” The scholars believed that such actions symbolically affirmed religious equality in a manner inconsistent with Islamic doctrine. The fatwa even stated that “if a Muslim promotes this call, they become an apostate from Islam because this ideology contradicts the fundamental principles of the religion.”
In essence, Fatwa No. 19402 was issued as a theological response to the growing discussion surrounding interfaith unity and projects such as the Abrahamic House. By emphasizing that “Islam is the final religion,” that “the Qur’an is Allah’s final revealed Book,” and that “Prophet Muhammad ﷺ is the final Prophet,” the committee sought to reject any interpretation of interfaith initiatives that it believed placed all religions on an equal doctrinal footing. While supporters of such projects often present them as symbols of coexistence and mutual respect, the committee viewed them through the lens of Islamic creed and concluded that theological unity among religions was incompatible with the fundamental teachings of Islam.
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