Jump to content

Ismail al-Faruqi

From Wikipedia, the free encyclopedia
(Redirected from Ismail Raji' al-Faruqi)

Isma'il al-Faruqi
إسماعيل راجي الفاروقي
Official portrait, c. 1980
Born(1921-01-01)1 January 1921
Died27 May 1986(1986-05-27) (aged 65)
Wyncote, Pennsylvania, United States
Cause of deathMurder by stabbing
Resting placeForest Hills Cemetery, Pennsylvania
40°07′49″N 75°01′31″W / 40.1303°N 75.0253°W / 40.1303; -75.0253
Nationality Palestine
 United States
Spouse
(m. 1951; died 1986)
Children5
Academic background
Education
Academic work
EraContemporary Islamic philosophy, 20th-century philosophy
DisciplinePhilosophy
Sub-disciplineComparative religion, Islamic studies
Institutions
Main interests
Notable works
 
Notable ideas
 
Websiteismailfaruqi.com
Signature
Isma'il al-Faruqi's signature

Isma'il Raji al-Faruqi (Arabic: إسماعيل راجي الفاروقي, romanizedIsmāʿīl Rājī al-Fārūqī; pronounced [ʔisˈmæːʕiːl ˈɾaːdʒiː ɪl.fɑːˈɾuːqiː]; January 1, 1921May 27, 1986) was a Palestinian-American Muslim philosopher and scholar who worked extensively in Islamic studies and interfaith dialogue. He spent several years at Al-Azhar University in Cairo and taught at universities in North America, including McGill University in Montreal, Canada. Al-Faruqi was a professor of religion at Temple University, where he founded and chaired the Islamic Studies program. He also co-founded the International Institute of Islamic Thought (IIIT). Al-Faruqi authored more than 100 articles and 25 books, including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) and Al-Tawhid: Its Implications for Thought and Life (1982), examining Islamic thought, ethics, the concept of monotheism, and interfaith relations.

In 1986, Al-Faruqi and his wife, Lois Lamya al-Faruqi, were tragically killed in their home in Pennsylvania. The case drew widespread attention, as their loss deeply affected the academic and interfaith communities.[2][3]

Biography

[edit]

Early life and education

[edit]

Al-Faruqi was born in Jaffa, in British-mandate Palestine.[4][5] His father, 'Abd al-Huda al-Faruqi, was an Islamic judge (qadi). Al-Faruqi received his early religious education at home and in the local mosque. His father's influence significantly shaped al-Faruqi's early religious and moral education.[6] In 1936, he began attending the French Dominican Collège des Frères de Jaffa.[4][7]

In 1942, he was appointed as a registrar of cooperative societies under the British Mandate government in Jerusalem. In 1945, he became the district governor of Galilee.[5] Following the 1948 Arab-Israeli War, al-Faruqi emigrated to Beirut, Lebanon, where he studied at the American University of Beirut. At the American University of Beirut, al-Faruqi was influenced by Arab nationalist movements and prominent Christian Arab nationalists such as Constantin Zureiq, Nabih Amin Faris and Nicola Ziadeh. These influences contributed to his adoption of Arabism.[6] The academic environment at AUB included compulsory attendance of Christian missionary lectures and courses promoting Western modernity, which influenced his ideological development.[6] He later enrolled at Indiana University, obtaining his M.A. in philosophy with a thesis titled The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) in 1949.[8]

In his Master's thesis, al-Faruqi examined the ethics of Immanuel Kant and Friedrich Nietzsche. He followed this with a second M.A. in philosophy from Harvard University in 1951 and earned his Ph.D. with a thesis titled On Justifying the Good from Indiana University in 1952.[9] His early philosophical work laid the groundwork for his later critiques of Western ethical systems and his development of Islamic ethical thought.[10] In his doctoral thesis, al-Faruqi argued that values are absolute, self-existent essences known a priori through emotional intuition. He based his theories on Max Scheler's use of phenomenology and Nicolai Hartmann's studies in ethics.[11][12]

His studies led him to conclude that the absence of a transcendent foundation leads to moral relativism, prompting him to reassess his Islamic heritage. Within six years of arriving in the United States, he recognized the need for a more thorough study of Islam, which led him to study at Egypt's Al-Azhar University from 1954 to 1958.[13] By the time he left the United States, he had developed new questions about moral obligations and sought to integrate his intellectual pursuits with his Islamic identity.[14]

Academic career

[edit]

In 1958, al-Faruqi was offered a visiting fellowship at McGill University's Faculty of Divinity. He joined McGill University's Institute of Islamic Studies at the invitation of its founder, Wilfred Cantwell Smith. From 1958 to 1961, he taught alongside Smith.[15] During his tenure, he studied Christian theology and Judaism and became acquainted with Pakistani philosopher Fazlur Rahman, significantly shaping his comparative religious framework and his critical approach to interfaith dialogue.[16]

In 1961, Fazlur Rahman arranged a two-year appointment for al-Faruqi at the Central Institute of Islamic Research in Karachi, Pakistan, to expose him to diverse Muslim cultures. Al-Faruqi worked as a visiting professor there from 1961 to 1963.[4] His exposure to diverse Muslim cultures and his studies of Western and Islamic traditions significantly shaped his later works and theories on comparative religion and meta-religion.[17][18]

In 1964, al-Faruqi returned to the United States and simultaneously served as a visiting professor at the University of Chicago's Divinity School and as an associate professor at Syracuse University.

In 1968, he joined Temple University as a professor of religion, where he founded the Islamic Studies Program and held the position until he died in 1986.[19] During his tenure at Temple University, al-Faruqi mentored many students, including his first doctoral student, John Esposito.[20][21]

Death and burial

[edit]
Shared headstone with his wife, Lois Lamya al-Faruqi.

In May 1986, Ismail al-Faruqi and his wife, Lois Lamya al-Faruqi, were murdered at their home in Wyncote, Pennsylvania, by Joseph Louis Young, also known as Yusuf Ali.[5] Young, who had prior associations with the local Muslim community, confessed to the crime, was sentenced to death, and died in prison of natural causes in 1996.[22][23][24] Their daughter, Anmar el-Zein, who was pregnant at the time, survived multiple stab wounds and required extensive medical treatment.[25]

Nearly 4,000 mourners, including international dignitaries, gathered at the Masjid Muhammad mosque in West Philadelphia to honor al-Faruqi and his wife. The service included eulogies from speakers who remembered al-Faruqi as a significant figure and community member.[26] Following the prayer service, the Faruqis were buried together at Forest Hills Cemetery in Lower Moreland Township, Pennsylvania.[26]

The murders of the Faruqis sparked widespread speculation about the motives behind the attack, with theories ranging from a politically motivated assassination to a botched burglary.[14][27][28][29]

During a conference at the International Islamic University Malaysia in 2008, Anis Ahmad shared that al-Faruqi had once confided in him about his father's two supplications: that he might become a great scholar and die as a shahid (martyr). Al-Faruqi is reported to have wondered, "Now I am a scholar, but how can I die a shahid in the US?" Malik Badri reflected that "Allah Ta'ala accepted both supplications."[6]

Philosophy and thought

[edit]

Early thought: Arabism

[edit]

Al-Faruqi's early intellectual focus centered on ‘urubah (Arabism).[7] He argued that ‘urubah was the core identity uniting all Muslims into a single community of believers (ummah) and viewed Arabic as essential for fully understanding Islamic teachings, as it is the language of the Qur’an. Al-Faruqi saw ‘urubah as inseparable from Muslim identity, encompassing both linguistic and religious dimensions.[30] His concept of Arabism emphasized that Islam and monotheism were contributions of Arab consciousness to humanity, challenging modern race-based nationalism.[7][31] Al-Faruqi asserted that reviving Islamic civilization required restoring the Arabic language and culture as central elements for fostering the cultural and religious unity of Muslims.[32]

Al-Faruqi also highlighted tawhid (monotheism) as a defining feature of Arab religious consciousness, linking it to the shared monotheistic traditions of Judaism, Christianity, and Islam. He emphasized that Islam and monotheism, as gifts of Arab consciousness, contrasted with modern nationalist ideologies.[33]

However, some scholars criticized al-Faruqi's stance as essentialist and overly Arab-centric.[34] Critics, including non-Arab Muslim intellectuals, challenged his assertion that Arabic was the only suitable linguistic structure for Islamic thought. His exposure to diverse Muslim cultures during his time in Pakistan initially did little to shift his Arab-centric views.[35]

Shift to Islamism

[edit]

Al-Faruqi's perspectives evolved significantly after relocating to the United States. His involvement with the Muslim Students Association (MSA) at Temple University exposed him to diverse Muslim students, leading him to reconsider his earlier focus on Arabism. He began to prioritize a broader Islamic identity over Arab nationalism, stating, "Until a few months ago, I was a Palestinian, an Arab, and a Muslim. Now I am a Muslim who happens to be an Arab from Palestine".[36] Reflecting further on his identity, he remarked, "I asked myself: Who am I? A Palestinian, a philosopher, a liberal humanist? My answer was: I am a Muslim".[20]

He explored the historical presence and impact of Muslims in the New World, highlighting the early settlement of African Muslims, the challenges they faced during slavery, and the subsequent waves of Muslim immigration. Al-Faruqi discussed the roles of Elijah Muhammad and Malcolm X in shaping the Islamic movement among African Americans. His insights into the ethical framework of Islam, the concept of Ummah, and the responsibilities of Muslim immigrants have been influential in framing the Muslim experience in North America.[37]

This engagement also influenced his approach to interfaith dialogue, where he saw the importance of a unified Islamic identity to foster meaningful conversations with non-Muslims. His involvement in the MSA and encounters with diverse Muslim cultures in the United States reinforced his broader Islamic identity over his earlier Arab-centric views.[35]

Views on Tawhid

[edit]

Al-Faruqi's views on tawhid included a critical perspective on Sufism, which he considered to emphasize mysticism and esoteric practices. He critiqued Sufism for its mysticism, arguing that it often detracted from the rational and practical aspects of Islam.[38] Al-Faruqi was inspired by Mu'tazilī theologians such as al-Nazzam and Al-Qadi Abd al-Jabbar, who advocated for the use of reason and logic in understanding Islamic principles. Additionally, he found value in the works of the Brethren of Purity (Ikhwān al-Ṣafāʾ), whose writings combined Islamic teachings with elements of Greek philosophy. Al-Faruqi's emphasis on tawhid extended beyond theology, promoting an integrated approach that included rational thought and ethical conduct in various aspects of life.[39][5]

Meta-religion

[edit]

Al-Faruqi sought to establish meta-religion principles based on reason to evaluate religions against universal standards rather than against each other. This ambitious undertaking sought common ground for understanding and cooperation between different faiths. He proposed several guiding principles for dialogue, including that all dialogue is subject to critique, communication must obey laws of internal and external coherence, dialogue should correspond with reality and be free from "canonical figurizations", and a focus on ethical questions rather than theological disputes.[40] Al-Faruqi's concept of meta-religion involves belief in God or Ultimate Reality as the totally other. He emphasized that the study of religion should not be about testing its validity through external or functional tests but about understanding the condition of the homo religiosus.[41]

Al-Faruqi believed that meta-religious dialogue could serve as a means to achieve mutual understanding and respect between different faith communities, helping to bridge the gap created by doctrinal differences. His focus on ethics over theology was intended to facilitate more constructive and less contentious interfaith engagements.[35]

Islamization of knowledge

[edit]

Al-Faruqi contributed significantly to developing the concept of holistic knowledge, expressing concerns about the secularization of knowledge in Muslim societies. He discussed "the malaise of the ummah" and argued that reliance on Western secular tools and methods led to a disconnect with the ecological and social realities of Muslim nations, often overlooking breaches of Islamic ethics.[42] He emphasized the importance of integrating Islamic principles with modern knowledge to address contemporary challenges and maintain the ethical integrity of the ummah.[33]

Al-Faruqi's later intellectual efforts focused on the Islamization of knowledge.[19] The concept of the Islamization of knowledge was a response to the perceived secularization and Western dominance in Muslim educational systems. His approach aimed to integrate Islamic values with modern scientific and academic disciplines, striving for a holistic epistemology that maintained ethical integrity.[43] He sought to harmonize Islamic principles with contemporary academic disciplines, advocating for a holistic integration of faith and reason.[44] His work in this area culminated in the founding of IIIT, which aimed to develop an Islamic epistemology and methodology for various fields of study.[44]

Al-Faruqi emphasized the need for integrating Islamic knowledge with modern sciences. He believed in developing a unified Islamic curriculum that incorporates contemporary disciplines while grounding them in Islamic thought.[45] His approach involved a systematic process for identifying and eliminating elements incompatible with Islamic principles and integrating Islamic values into various academic disciplines.[45] This approach aimed to produce scholars proficient in both areas, capable of addressing contemporary challenges from an Islamic perspective. Al-Faruqi also stressed the importance of curriculum development, practical strategies for implementation, and a holistic approach to reforming the entire educational system.[35]

Some scholars have critiqued the "Islamization of knowledge" approach for primarily targeting the humanities and excluding modern scientific knowledge. This critique suggests that this focus could lead to a sociological emphasis on Islamic knowledge and potentially neglect the secularizing impact of modern science.[46]

Views on Zionism

[edit]

Al-Faruqi was a vocal critic of Zionism, viewing it as incompatible with Judaism due to its nationalist ideology.[47] He argued that the injustices caused by Zionism necessitated its dismantling.[47] He proposed that former Israeli Jews who renounced Zionism could live as an "ummatic community" within the Muslim world, adhering to Jewish law as interpreted by rabbinic courts within an Islamic framework.[47] This stance underscored his commitment to a vision of justice rooted in Islamic principles.[35][48]

Legacy and impact

[edit]

Scholarly achievements

[edit]

Al-Faruqi contributed to Islamic studies through his writings and involvement in academic and interfaith organizations. He authored over 100 articles in scholarly journals and magazines and published 25 books,[7] including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1968), Islam and the Problem of Israel (1980), and Al-Tawhid: Its Implications For Thought And Life (1982). His works addressed a wide range of topics, including ethics, theology, interfaith dialogue, and the integration of Islamic thought into contemporary academic disciplines.[19]

Al-Faruqi was the first Muslim academic to engage in the phenomenological and history of religious approaches. He viewed these approaches as contributing to the appreciation of Islam as part of human religious history and enabling Muslim engagement in the modern study of religion and as a participant in building understanding between religions.[19]

In 1973, al-Faruqi established the Islamic Studies Group in the American Academy of Religion (AAR) and chaired it for ten years.[19] This initiative provided a formal platform for Muslim scholars to engage in dialogue with scholars from other religious traditions, particularly in the fields of comparative religion and interfaith studies.[19] In addition to his academic work, al-Faruqi held leadership positions such as vice president of the Inter-Religious Peace Colloquium and president of the American Islamic College in Chicago.[49][14]

In March 1977, al-Faruqi played a significant role in the First World Conference on Muslim Education in Makkah. This conference included participants such as Muhammad Kamal Hassan, Syed Muhammad Naquib al-Attas, and Syed Ali Ashraf, among others. The conference laid the groundwork for establishing Islamic universities in Dhaka, Islamabad, Kuala Lumpur, Kampala, and Niger. Al-Faruqi was instrumental in the conference's deliberations and the development of its action plans.[21]

The first logo used by IIUM (initially known as IIU).

He also served as an adviser to political leaders in the Muslim world, including Muhammad Zia-ul-Haq in Pakistan and Mahathir Mohamad in Malaysia.[39] During Zia-ul-Haq's administration, al-Faruqi contributed to the establishment of the International Islamic University in Islamabad in 1980, which aimed to integrate Islamic values with contemporary academic disciplines. In Malaysia, al-Faruqi advised Prime Minister Mahathir Mohamad, assisting in the foundation of the International Islamic University Malaysia (IIUM) in 1983. Both institutions were established to combine religious and secular knowledge within a holistic educational framework.[50][39]

In 1980, Ismail al-Faruqi co-founded the International Institute of Islamic Thought (IIIT)[5] with Taha Jabir Alalwani, Abdul Hamid AbuSulayman, and Anwar Ibrahim.

Additionally, al-Faruqi was involved in interfaith dialogue, promoting mutual understanding and cooperation among different religious communities.[19] His efforts aimed to foster a global environment of peace and respect, highlighting the commonalities between Islam, Christianity, and Judaism.[51]

Contemporary relevance

[edit]

Al-Faruqi's ideas on the Islamization of knowledge continue to influence contemporary Islamic thought. His emphasis on integrating Islamic principles with modern academic disciplines remains relevant among scholars and educators who aim to harmonize faith and reason. His work is frequently cited in academic conferences and publications related to Islamic thought and education.[52][53][19] The concept of Islamization has inspired curriculum development in universities such as the International Islamic University Malaysia (IIUM) and the International Islamic University, Islamabad.[50]

Al-Faruqi's contributions to interfaith dialogue are also widely recognized. His approach emphasized finding common ethical and moral ground between faith traditions, particularly Islam, Christianity, and Judaism. Scholars have noted that his focus on ethical principles over theological differences fostered mutual understanding and respect among religious communities.[49] [54][55] His framework has been influential in global efforts to promote peace and cooperation across religious divides.[19]

Al-Faruqi's impact extends beyond academia into practical applications. His work in religious studies inspired the creation of related academic programs, particularly in institutions that have adopted his methodologies, such as the mandatory religious studies courses at the International Islamic University Malaysia, which aim to comprehensively understand spiritual traditions and their civilizational significance.[50]

Additionally, al-Faruqi's scholarly works, such as Christian Ethics[56] and Trialogue of the Abrahamic Faiths,[57] continue to serve as key resources in interfaith dialogue and comparative religion studies. These works have shaped discussions in Islamic and Western academic circles, highlighting the intersections between these religious traditions.[19][50][58]

His contributions have been recognized posthumously, particularly in communities like Montreal, where his scholarship and community building efforts left a lasting impact.[49][15]

Bibliography

[edit]

Dissertations

[edit]
  • The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) (Master's thesis). Bloomington: Indiana University. 1949.
  • On Justifying the Good (PhD thesis). Bloomington: Indiana University. 1952.

Books

[edit]

In English

[edit]
  • 'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Highest Moment of Consciousness. On Arabism. Vol. 1. Amsterdam: Djambatan. 1962.
  • Christian Ethics: A Systematic and Historical Analysis of Its Dominant Ideas. Montreal and Amsterdam: McGill University Press and Djambatan. 1968.
  • W.T. Chan; P.T. Raju; J. Kitagawa (1969). The Great Asian Religions. New York: Macmillan.
  • Historical Atlas of the Religions of the World. New York: Macmillan. 1975.
  • Islam and Culture. Kuala Lumpur: ABIM. 1980.
  • Islam and the Problem of Israel. London: The Islamic Council of Europe. 1980. ISBN 983954134X.
  • A. O. Naseef, ed. (1981). Social and Natural Sciences. Sevenoaks, UK and Jeddah: Hodder and Stoughton and King Abdulaziz University.
  • The Hijrah: The Necessity of Its Iqamat or Vergegenwartigung. Kuala Lumpur: ABIM. 1981.
  • Essays in Islamic and Comparative Studies. Herndon, VA: IIIT. 1982.
  • Islamic Thought and Culture. Herndon, VA: IIIT. 1982.
  • Trialogue of the Abrahamic Faiths. Herndon, VA: IIIT. 1982. ISBN 0915957256.
  • Islamization of Knowledge: General Principles and Work Plan. Herndon, VA: IIIT. 1982.
  • Al-Tawhid: Its Implications For Thought And Life. Kuala Lumpur: IIIT. 1982.
  • Divine Transcendence and Its Expression. Kuala Lumpur: ABIM. 1983.
  • Islam. Beltsville, MD: Amana Publications. 1985.
  • Toward Islamic English. Herndon, VA: IIIT. 1986.
  • The Cultural Atlas of Islam. New York: Macmillan. 1986.

In Arabic

[edit]
  • Usul al Sahyuniyah fi al Din al Yahudi (An Analytical Study of the Growth of Particularism in Hebrew Scripture). Cairo: Institute of Higher Arabic Studies. 1964.
  • Al Milal al Mu'asirah fi al Din al Yahudi (Contemporary Sects in Judaism). Cairo: Institute of Higher Arabic Studies. 1968.

In the press

[edit]
  • An Anthology of Readings on Tawhid. Kuwait: IIFSO.
  • Training Program for Islamic Youth. Kuwait: IIFSO.
  • The Life of Muhammad Ibn Abdul Wahhab. Riyadh: The Ministry of Higher Education.

Translated texts

[edit]
  • K.M. Khalid (1953). From Here We Start. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
  • M. al Ghazali (1953). Our Beginning in Wisdom. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
  • M. B. Ghali (1953). The Policy of Tomorrow. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
  • Haykal, Muḥammad Ḥusayn (1976). The Life of Muhammad. Translated by Ismail Raji al-Faruqi. Indianapolis: North American Trust Publications. ISBN 9780892590025.
  • Shaykh Muhammad ibn 'Abd al Wahhab (1979). Sourceworks of Islamic Thought: Three Essays on Tawhid. Translated by Ismail Raji al-Faruqi. Indianapolis: North American Trust Publications.

Posthumous works

[edit]
  • Ataullah Siddiqui, ed. (2007). Islam and Other Faiths. Islamic Foundation.
  • Imtiyaz Yusuf, ed. (2012). Islam: Religion, Practice, Culture & World Order. London: IIIT.
  • International Institute of Islamic Thought, ed. (2018). Isma'il Al Faruqi: Selected Essays. London, Washington: IIIT. ISBN 978-1-56564-598-1.
  • Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books.

Articles

[edit]
  • "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 50 (2): 109–121., "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 50 (4): 252–258., "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 51 (1): 18–24.
  • Al-Faruqi, Isma'IL R. (1962). "Towards a Historiography of Pre-Hijrah Islam". Islamic Studies. 1 (2): 65–87. JSTOR 20832632. Retrieved December 20, 2023.
  • Al-Fārūqī, Ismā'ĪL Rāgī (1962). "Towards a New Methodology for Qur'ānic Exegesis". Islamic Studies. 1 (1): 35–52. JSTOR 20832619. Retrieved December 20, 2023., "Towards a New Methodology for Qur'ānic Exegesis". Muslim Life. 11 (1): 4–18. January–March 1964.
  • "On the Significance of Reinhold Niebuhr's Ideas of Society". Canadian Journal of Theology. 7 (2): 99–107., "On the Significance of Reinhold Niebuhr's Ideas of Society". Muslim Life. 11 (3): 5–14. Summer 1964.
  • "A Comparison of the Islamic and Christian Approaches to Hebrew Scripture". Journal of Bible and Religions. 31 (4): 283–293.
  • "Muhadarat fi Tarikh al Adyan ("Lectures on the History of Religions")". Bulletin of the Faculty of Arts. 21 (1). Cairo University Press: 65–74. May 1959.
  • "On the Raison d'Etre of the Ummah". Islamic Studies. 2 (2): 159–203.
  • "Nazariyat Islami Dawlat". Chiragh-i-Rah (in Urdu) (Nazariyat Pakistan Number): 383–389. December 1960., "The Nature of the Islamic State". The Voice of Islam. 9 (4): 169–177. January 1961.
  • "History of Religions: Its Nature and Significance for Christian Education and the Muslim-Christian Dialogue". Numen: International Review for the History of Religions. 12 (2): 81–86., Professor Bernard E. Meland. "In Response to Dr. Faruqi". Numen. 12 (2): 87–95.
  • "Al Nazzam". Encyclopedia Britannica. 11.
  • "Pakistan and the Islamic Imperative". Islamic Literature (1): 1–10. 1966.
  • "The Self in Mu'tazilah Thought". International Philosophical Quarterly. 101 (3): 366–388. September 1966., P.T. Raju; Albury Castell, eds. (1968). "The Self in Mu'tazilah Thought". East-West Studies on the Problem of the Self. M. Nijhoff: 87–107.
  • "Science and Traditional Values in Islamic Society". Zygon: Journal of Religion and Science. 11 (3): 231–246. September 1967., W. Morehouse, ed. (1968). "Science and Traditional Values in Islamic Society". Science and the Human Condition in India and Pakistan. The Rockefeller University Press.
  • "Islam and Christianity: Prospects for Dialogue". The Sacred Heart Messenger: 29–33. September 1967.
  • "Islam and Christianity: Diatribe or Dialogue". Journal of Ecumenical Studies. 5 (1): 45–77. 1968.
  • James P. Cotter, ed. (1976). "Islam and Christianity: Problems and Perspectives". The Word in the Third World. Washington–Cleveland: Corpus Books: 159–181.
  • "The Problem of the Metaphysical Status of Values in the Western and Islamic Traditions". Studia Islamica. 28: 29–62.
  • Al Faruqi, I. R. (Spring 1969). "The Ideal Social Order in the Arab World, 1800–1968". Journal of Church and State. 11 (2): 239–251. doi:10.1093/jcs/11.2.239.
  • "Forward: Six Basic Economic Principles in Islam". Proceedings of the Third East Coast Regional Conference. Gary, IN: Muslim Students’ Association: 1–8. 1968.
  • "The Challenge of Western Ideas for Islam". Islamic Literature: 1–6. September 1969.
  • "Misconceptions of the Nature of the Work of Art in Islam". Islam and the Modern Age. 1 (1): 29–44. May 1970., "On the Nature of the Work of Art in Islam". Islam and the Modern Age. 1 (2): 68–81. August 1970.
  • "Islam and Art". Studia Islamica. 37: 81–109. 1973.
  • "Introduction". Proceedings of the Third National Seminar of the Association of Muslim Social Scientists. Gary, IN: Association of Muslim Social Scientists: v–ix. 1974.
  • Al Farcqi, Isma'IL R. (1973). "The Essence of Religious Experience in Islam". Numen. 20 (3): 186–201. doi:10.1163/156852773X00367.
  • "Internal Dynamics of the Muslim Community". Al-Ittihad. 12 (3): 2–7. Summer 1975.
  • "Al Asas al Mushtarak bayna al Islam wa al Masihiyah". Al 'Ilm Wa al Imam (6): 64–87. 1396–1976.
  • "Al Muslimun fi Amrika". Majallah al Buhuth al Islamiyah. 1 (2): 590–593. 1976.
  • "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 3. November 1, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 34. November 8, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 34. November 15, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 11. November 22, 1976.
  • "The Muslim-Christian Dialogue: A Constructionist View". Islam and the Modern Age. 8 (1): 5–36. February 1977.
  • "Adapting the Qur'an!". Impact International. 7 (4): 10–11. February–March 1977.
  • "Moral Values in Medicine and Science". Biosciences Communications. 3 (1). 1977.
  • "Al Ijtihad wa al Ijma' ka Tarafay al Dinamikiyah fi al Islam". Al Muslim al Mu'asir (9): 5–18. March 1977.
  • "Islam and the Social Sciences". Al-Ittihad. 14 (1–2): 38–40. January–April 1977.
  • "Ab'ad al Ibadat fi al Islam". Al Muslim al Mu'asir (10): 25–38. 1977.
  • "Central Asia Report: Muslims Survive". Impact International: 14–15. October 1977.
  • Altaf Gauhar, ed. (1978). "Islam and Other Faiths". The Challenge of Islam. Islamic Council of Europe: 82–111.
  • "Islam and Architecture". The Muslim Scientist. 7 (1–2): 14–22. March–June 1978.
  • "Our Moral Dilemma". The Voice of Islam. 8 (5): 9–11. February 1978.
  • "Uber das Wesen der Islamischen Da'wa". Al-lslam (2/77): 2–8.
  • "Nahnu wa al Gharb (We and the West)". Al Muslim al Mu'asir (11): 21–35. July 1977.
  • "On The Nature of Islamic Da'wah". March 10, 2010. Archived from the original on June 21, 2024. Retrieved June 21, 2024.
  • "Commentaries on Christian Missions in the Muslim World". International Review of Mission. 65 (260): 391–400, 385–460. October 1976.
  • "On the Metaphysics of Ethics in Islam". Listening: Journal of Culture and Religion. 14 (1): 25–43. Winter 1979.
  • Khurshid Ahmad and Z. Ansari, ed. (1979). "Is the Muslim Definable in Terms of His Economic Pursuits?". Islamic Perspectives: Essays in Honor of A. A. Mawdudi. The Islamic Foundation: 183–193.
  • "Divine Transcendence: Its Expression in Christianity and Islam". World Faiths. 107: 11–19. Spring 1979.
  • "Islamic Renaissance in Contemporary Society". Al Ittihad. 15 (4): 15–23. October 1978.
  • "Al Mar'ah al Muslimah". Al Islam. 23 (1–2): 84–90. 1979. Muharram–Safar 1399
  • "Islamizing the Social Sciences". Studies in Islam. 16 (2): 108–121. April 1979.
  • "Islam and the Tehran Hostages". The Wall Street Journal: 24. November 28, 1979.
  • Al-Faruqi, Ismail (Summer 1979). "Rights of Non-Muslims under Islam: Social and Cultural Aspects". Journal of the Institute of Muslim Minority Affairs. 1 (1): 90–102. doi:10.1080/02666957908715785.
  • "Controversy over the Moon". Voice of Islam. 11 (1): 3–5. March 1980.
  • "Siyaghah al 'Ulum al Ijtima'iyah Siyaghah Islamiyah". Al Muslim al Mu'asir. 20: 25–41. October–December 1979.
  • Islamic Council of Europe, ed. (1980). "The Islamic Faith". Jerusalem: The Key to World Peace. Longman: 77–105.
  • "Stream of Ideas Flows into Social Sciences". The Times Educational Supplement. London: 39. September 5, 1980.
  • Warren Lewis (ed.). "The Role of Islam in Global Interreligious Dependence". Towards a Global Congress of the World's Religions. Barrytown, NY: Unification Theological Seminary: 19–38.
  • "Humanitarian and Egalitarian Aspects of Islamic Law". Arab Perspectives. 1 (6): 6–10. September 1980.
  • "Islamic Ideals in North America". SIM News Bulletin. 4 (2–3): 23–26. February 1981., "Islamic Ideals in North America". SIM News Bulletin. 4 (4): 9–14.
  • "Umat Islam — Cabaran-cabaran Pemikiran Kini". Diskusi. 5 (12): 2–5. December 1980.
  • "Universiti Negara Membangun — Kearah Mana?". Panji Masyarakat. Malaysia: 5–9. December 1980.
  • "The Living Reality of Faith". Today's World. 1 (4). New York, USA: Holy Spirit Association for the Unification of World Christianity (HSA-UWC). December 1980.
  • "I'adah al Bina' al Islami wa al Sultah al Siyasiyah". Al Muslim al Mu'asir. 5 (22): 37–71. April–June 1980.
  • "Al Tawhid wa al Fann". Al Muslim al Mu'asir. 5 (23): 159–180. July–September 1980., "Al Tawhid wa al Fann". Al Muslim al Mu'asir. 5 (24): 183–196. October–December 1980., "Al Tawhid wa al Fann". Al Muslim al Mu'asir. 7 (25): 137–163. January–March 1981.
  • "Islam and Labour". Islam and a New International Economic Order. Geneva: International Institute for Labour Studies: 79–101. 1980.
  • "Hak Bukan Islam Dalam Islam". Diskusi. 5 (7/1980): 2–5, 48. July–August 1980., "Hak Bukan Islam Dalam Islam". Diskusi. 5 (8/1980): 8–12. August–September 1980., "Hak Bukan Islam Dalam Islam". Diskusi. 5 (9/1980): 15–18, 51. September–October 1980.
  • M. A. J. Beg, ed. (1981). "Islam and Architecture". Fine Arts in Islamic Civilization. Kuala Lumpur: The University of Malaya Press: 99–117.
  • "What Is a Muslim?". Al-Nahdah. 1 (1): 4–6. March 1981.
  • "Kuzey Amerika'da Islami idealler". Yenidevir. Istanbul: 6. April 29, 1981.
  • al-Faruqi, Isma’il R.; Naseef, Abdullah O., eds. (1981). "The Ummah and Its Civilizational Christ". Social and Natural Sciences. Sevenoaks, UK: Hodder and Stoughton. pp. 100–115.
  • "Islamizing the Social Sciences". Islamika. Kuala Lumpur (Malaysia): Sarjana Enterprise: 1–8. 1981.
  • "Can a Muslim Be Rich?". The Muslim Reader. 2 (3): 2, 11. December 1980.
  • "Huquq Ghayr al Muslimin fi al Dawlah al Islamiyah". Al Muslim al Mu'asir. 7 (26): 19–40. April–June 1981.
  • "Jawhar al Hadarah al Islamiyah". Al Muslim al Mu'asir. 7 (27): 9–28. July–September 1981.
  • "Why Is the Muslim a Muslim?". Al Nahdah. 1 (2): 5–7. April–June 1981.
  • "Islam in North America". Al Risalah. 6 (2): 28–37. 1981.
  • "Al Nahdah al Islamiyah fi al Mujtama' al Mu'asir". Al Muslim al Mu'asir. 7 (28): 51–67. October–December 1981.
  • "Since When Is Anyone a Muslim?". Al Nahdah. 1 (3): 4–6. July–August 1981.
  • "Moments of the Muslim's Religious Life". Al Nahdah. 1 (4): 5–6. October–December 1981.
  • "Islam as Culture and Civilization". Islam and Contemporary Society. London and New York: Longman and the Islamic Council of Europe: 140–176. 1982.
  • "Jawhar al Hadarah al Islamiyah". Al Islam Wa al Hadarah. 2. Riyadh: Al Nadwah al ‘Alamiyah li al Shahab al Islami: 583–668. 1979.
  • "Intention and Works in Islam". Al Fikr al Islami. 3. Algiers: Ministry of Religious Affairs: 135–164. 1976.
  • "Al Ab'ad al Ruhiyah, wa al Siyasiyah, wa al Iqtisadiyah, wa al Ijtima'iyah li al 'Ibadat, wa Ahamiyatuha li Kullin min al Ummah wa al Fard". Al Fikr al Islami. 4. Algiers: Ministry of Religious Affairs: 9–24, 71–158. 1976.
  • "How the U. S. and Islam Can Work Together". Arabia (10): 36. June 1982.
  • "Siyam (Fasting)". Al Nahdah. 2 (2): 6–7. April–June 1982.
  • "Salat (Worship)". Al Nahdah. 2 (1): 6–7. January–March 1982.
  • "On the Nature of Islamic Da'wah". The Muslim: 1–4. October 1981.
  • Henry O. Thompson, ed. (1982). "Divine Transcendence and Its Expression". The Global Congress of the World's Religions, Proceedings 1980–1982. New York: The Rose of Sharon Press: 267–316.
  • "Hisab ma'a al Jami'iyin". Al Muslim al Mu'asir. 8 (31): 47–57. May–July 1982.
  • "Freedom of Non-Muslims in an Islamic State". The Muslim Reader. 4 (2): 32–35. July 1982. Published in Ramadan 1402
  • "Hicret'in Ihyasi ve Zamanimizda Yeniden Ikamesinin Luzumu". Milli Gazette. October 13, 1982. Published serially from October 13, 1982 to December 1, 1982 (12/26/1402 – 1/15/1403 Hijri)
  • Karim B. Akhtar and Ahmad H. Sakr, ed. (1982). "Islamic 'Fundamentalism' and the U.S.A.". Islamic Fundamentalism. Cedar Rapids, IA: Igram Press: 122–125.
  • Graciela de la Lama, ed. (1982). "Islam and Other Faiths". 30th International Congress of Human Sciences in Asia and North Africa, Middle East 1. Mexico City: El Colegio de Mexico: 153–179.
  • "The Nation State and Social Order in the Perspective of Islam". Trialogue of the Abrahamic Faiths. Herndon, VA: HIT: 47–59. 1982.
  • "Aslimah al Ma'rifah". Al Muslim al Mu'asir. 8 (32): 9–23. August–October 1982.
  • "Islam and the Theory of Nature". The Islamic Quarterly. 26 (1): 16–26. 1982.
  • "The Objective of the Seminar". Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi' al Awwal 1402 / January 1982). Islamabad: Institute of Education: ix–xii. 1982.
  • Waugh, Earle H.; Abu-Laban, Baha; Qureshi, Regula B., eds. (1983). "Islamic Ideals in North America". The Muslim Community in North America. Edmonton: The University of Alberta Press. pp. 359–370.
  • "Report of the Seminar". Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi' al Awwal 1402 / January 1982). Islamabad: Institute of Education: xxii–xxvi. 1982.
  • "Islamization of Knowledge: The General Principles and the Work-plan". Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi' al Awwal 1402 / January 1982). Islamabad: Institute of Education: 1–49. 1982.
  • "Nahwa Jami'ah Islamiyah". Al Muslim al Mu'asir. 9 (33): 47–56. November 1982. Published from November 1982 to January 1983
  • "Islamization of Knowledge: The General Principles and the Work Plan". Pakistan Journal of History and Culture. 3 (1): 21–69. January–June 1982.
  • "Islamic Message and Islamic Vision: A Challenge for Muslims in America". The Orange Crescent. 9 (4): 1–3. April 1983.
  • "Al Islam wa Farm al 'Amarah". Al Muslim al Mu'asir. 9 (34): 87–99. February–April 1983.

See also

[edit]

References

[edit]
  1. ^ al-Faruqi, Ismail (October 13, 2024). Every Muslim Must Be A Scientist. Mohd Elfie Nieshaem Juferi. Event occurs at 0:12. Retrieved October 25, 2024.
  2. ^ "Isma'il R. al-Faruqi: January 1, 1921–May 27, 1986". Zygon: Journal of Religion and Science. 21 (4): 549–549. 1986. doi:10.1111/j.1467-9744.1986.tb00767.x.
  3. ^ Eylon, Dina Ripsman (2000). "Faruqi, Isma'il Raji al- (1921-1986), scholar of religion and Islamic social activist". American National Biography. Retrieved December 4, 2024.
  4. ^ a b c Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books. p. 3.
  5. ^ a b c d e "Faruqi, Ismail Raji al- (1986)". The Oxford Dictionary of Islam. Oxford Reference. Retrieved July 4, 2024.
  6. ^ a b c d Badri, Malik (2014). "Psychological reflections on Ismail al-Faruqi's life and contributions". The American Journal of Islamic Social Sciences. 31 (2): 145–152. doi:10.35632/ajis.v31i2.1052.
  7. ^ a b c d Esposito, John L.; Voll, John O. (2001). "Ismail al-Faruqi". Makers of Contemporary Islam. Oxford University Press. pp. 52–70.
  8. ^ Al-Faruqi, Isma'il Raji (1949). The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) (Master's thesis). Bloomington: Indiana University.
  9. ^ Al-Faruqi, Isma'il (1952). On Justifying the Good (PhD thesis). Bloomington: Indiana University.
  10. ^ Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. pp. 35–37. ISBN 1851681337.
  11. ^ Scheler, Max (1960). On the Eternal Man. Translated by Bernard Noble. London: SCM Press.
  12. ^ Scheler, Max (1961). Man's Place in Nature. Boston: Beacon Press.
  13. ^ Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books. p. 4.
  14. ^ a b c Fletcher, Charles (2014). Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi. United Kingdom: I.B.Tauris. p. 34.
  15. ^ a b Balfour, Clair (July 31, 1986). "Islamic scholar slain in U.S. was figure in Montreal". The Gazette. Montreal.
  16. ^ Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. pp. 42–44. ISBN 1851681337.
  17. ^ Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. p. 90. ISBN 1851681337.
  18. ^ Siddiqui, Ataullah (1997). Christian-Muslim Dialogue in the Twentieth Century. Houndmills, Basingstoke, Hampshire and London: Macmillan Press Ltd. p. 73. ISBN 0333673581.
  19. ^ a b c d e f g h i j Yusuf, Imtiyaz (Spring–Summer 2014). "Ismail al-Faruqi's Contribution to the Academic Study of Religion". Islamic Studies. 53 (1/2). Islamic Research Institute, International Islamic University, Islamabad: 108–110. JSTOR 44627369.
  20. ^ a b Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications. p. 9.
  21. ^ a b "Editorial". The American Journal of Islamic Social Sciences. 28 (3): ii–xii. 2011.
  22. ^ "Black Muslim Charged in Slaying of Islamic Scholar and His Wife". The New York Times. January 18, 1987.
  23. ^ O'Bryan, Ruth (July 8, 1987). "Confession Details Stalking, Slaying Of Islamic Scholars". The Morning Call. Archived from the original on July 2, 2018. Retrieved May 13, 2018.
  24. ^ Bell, Adam (March 11, 1996). "Inside the Capitol (Joseph Louis Young dies of natural causes on death row)". The Patriot News.
  25. ^ Paolantonio, S. A.; Duggan, Paul (January 18, 1987). "Statement Is Said to Back Religious-Attack Theory". Philadelphia Inquirer. p. A.8. ProQuest 1831221807.
  26. ^ a b Eshleman Jr., Russell E. (May 31, 1986). "4,000 Mourners Pray For The Soul Of Slain Islamic Scholar And Wife". The Philadelphia Inquirer. Archived from the original on December 22, 2015. Retrieved July 11, 2024.
  27. ^ Toth, Anthony B. (November 1986). "Focus on Arabs and Islam". Washington Report on Middle East Affairs.
  28. ^ "Assassination motive behind al-Faruqi killings". New Straits Times. Kuala Lumpur, Malaysia. August 20, 1986. Retrieved June 22, 2024.
  29. ^ "Zionist backlash against Arab intellectuals". New Straits Times. Kuala Lumpur, Malaysia. August 21, 1986. Retrieved June 22, 2024.
  30. ^ Al-Faruqi, Isma'il R. (1962). 'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Heights Moment of Consciousness. On Arabism. Vol. 1. Amsterdam: Djambatan.
  31. ^ Siddiqui, Ataullah (1997). Christian-Muslim Dialogue in the Twentieth Century. Houndmills, Basingstoke, Hampshire and London: Macmillan Press Ltd. p. 85. ISBN 0333673581.
  32. ^ Siddiqui, Ataullah (1997). Christian-Muslim Dialogue in the Twentieth Century. Houndmills, Basingstoke, Hampshire and London: Macmillan Press Ltd. p. 80. ISBN 0333673581.
  33. ^ a b Bakar, Osman (2005). Strum, Philippa (ed.). The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia. Woodrow Wilson International Center for Scholars. pp. 96–97. ISBN 1-933549-98-X.
  34. ^ Chejne, Anwar G. (Summer 1963). "Review of On Arabism, 'Urubah and Religion: A Study of the Fundamental Ideas of Arabism and Islam at Its Highest Moment of Consciousness, by Isma'il Ragi A. al-Faruqi". Middle East Journal. 17 (3). Middle East Institute: 330–331. JSTOR 4323622. Retrieved June 23, 2024.
  35. ^ a b c d e Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi. London: I.B. Tauris. pp. 35–37.
  36. ^ Ba-Yunus, Ilyas (1988). "Al Faruqi and Beyond: Future Directions in Islamization of Knowledge". The American Journal of Islamic Social Sciences. 5 (1): 14.
  37. ^ al-Faruqi, Ismail R. (1983). "Islamic Ideals in North America". In Waugh, Earle H.; Abu-Laban, Baha; Qureshi, Regula B. (eds.). The Muslim Community in North America. Edmonton, Alberta: University of Alberta Press. pp. 260–270. ISBN 088864034X. OCLC 243596066.
  38. ^ Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. pp. 53–55. ISBN 1851681337.
  39. ^ a b c Yusuf, Imtiyaz (2022). "Ismail Al Faruqi". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam. Vol. 3. Koninklijke Brill NV.
  40. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi. London: I.B. Tauris. pp. 43–45.
  41. ^ Yusuf, Imtiyaz (Spring–Summer 2014). "Ismail al-Faruqi's Contribution to the Academic Study of Religion". Islamic Studies. 53 (1/2). Islamic Research Institute, International Islamic University, Islamabad: 99–115. JSTOR 44627369.
  42. ^ Ahsan, Muhammad Amimul (2013). "Islamization of Knowledge: An Agenda for Muslim Intellectuals". Global Journal of Management and Business Research Administration and Management. 13 (10).
  43. ^ Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. pp. 67–69. ISBN 1851681337.
  44. ^ a b Al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.
  45. ^ a b Hashim, Rosnani; Rossidy, Imron (2000). "Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi". Intellectual Discourse. 8 (1): 19–45.
  46. ^ Kalin, Ibrahim (2002). God, Life and the Cosmos. Ashgate. pp. 60–61.
  47. ^ a b c Al-Faruqi, Isma'il R. (2003). Islam and the Problem of Israel. Kuala Lumpur: The Other Press. p. 103-104.
  48. ^ Ismail R. al-Faruqi, "Islam and Zionism," in John L. Esposito, ed., Voices of Resurgent Islam (New York: Oxford University Press, 1983), 265.
  49. ^ a b c Ghamari-Tabrizi, Behrooz (2004). "Loving America and Longing for Home: Isma'il al-Faruqi and the Emergence of the Muslim Diaspora in North America". International Migration. 42 (2): 62–86. doi:10.1111/j.0020-7985.2004.00281.x.
  50. ^ a b c d Yusuf, Imtiyaz (2019). "Isma'il al Faruqi: The Link Between Tudor and the Muslim World". In Leonard Swidler (ed.). Breakthrough to Dialogue: The Story of Temple University Department of Religion. iPub Global Connection. pp. 179–199.
  51. ^ Yusuf, Imtiyaz (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought. London: I. B. Tauris.
  52. ^ Wan Sabri, W. Y.; Zuriati, M. R.; Tasnim, A. R.; Ahmad, N. A. (2015). "Islamic Civilization: Its Significance in al-Faruqi's Islamization of Knowledge". International Journal of Islamic Thought. 7 (June): 49. doi:10.24035/ijit.7.2015.005 (inactive November 19, 2024). ISSN 2232-1314.{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
  53. ^ Shaikh, Saulat (2015). "Ismail al-Faruqi's Concept of the Islamization of Knowledge". Journal of Islamic Studies. 15 (3): 49–57.
  54. ^ Khan, Rahim (2018). "Al-Faruqi's Interfaith Dialogue and Its Contemporary Significance". Journal of Islamic Studies. 15 (3): 209–223.
  55. ^ Zain, Nurul (2013). "The Role of Ismail al-Faruqi in Interfaith Dialogue". Global Journal of Management and Business Research Administration and Management. 13 (10): 10–18.
  56. ^ Al-Faruqi, Ismail Raji (1967). Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas. Montreal: McGill University Press. OCLC 450143.
  57. ^ Al-Faruqi, Ismail Raji (1981). Trialogue of the Abrahamic Faiths. Herndon, VA: IIIT.
  58. ^ Malik, Mohd. Ashraf (2023). "Contribution of Muslim Scholars to Comparative Religions: Selected Works Study". Insight Islamicus. 23: 74–85.

Further reading

[edit]
  • Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. Plainfield, IN: Muslim Students Association of the U.S.A. and Canada. OCLC 63933715.
  • Shafiq, Muhammad (1994). Growth of Islamic Thought in North America: Focus on Isma'il Raji al Faruqi. Brentwood, MD: Amana Publications. ISBN 9780915957163. OCLC 30154345.
  • Fletcher, Charles (2014). Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi. London, UK: I.B. Tauris. ISBN 9780857738288. OCLC 1030941522.
  • Hamid Naseem Rafiabadi (2023). Life and Work of Prof. Ismail Raji Al-Faruqi. New Delhi, India: Institute of Objective Studies. ISBN 9789391659387. OCLC 1378474036.
  • Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. ISBN 1851681337. OCLC 37537981.
  • Yusuf, Imtiyaz (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought. London: I. B. Tauris. ISBN 9780857731265. OCLC 851315602.
  • Yusuf, Imtiyaz (2019). "Isma'il al Faruqi: The Link Between Tudor and the Muslim World". In Leonard Swidler (ed.). Breakthrough to Dialogue: The Story of Temple University Department of Religion. iPub Global Connection. pp. 179–199. ISBN 9781948575225.
  • Esposito, John L.; Voll, John O. (2001). "Isma'il Raji al Faruqi". Makers of Contemporary Islam. Oxford University Press. ISBN 9780195141283. OCLC 320902828.
  • Siddiqui, Ataullah (1997). Christian-Muslim Dialogue in the Twentieth Century. Houndmills, Basingstoke, Hampshire and London: Macmillan Press Ltd. ISBN 0333673581.
  • Ghamari-Tabrizi, Behrooz (2004). "Loving America and Longing for Home: Isma'il al-Faruqi and the Emergence of the Muslim Diaspora in North America". International Migration. 42 (2): 62–86. doi:10.1111/j.0020-7985.2004.00281.x.
  • Fazlur Rahman (1990). "Palestine and My Experiences with the Young Faruqi: 1958 to 1963". Journal of Islamic Research (in Turkish). 4 (4). Translated by M. Hayri Kırbaşoğlu: 295–300.
  • Yusuf, Imtiyaz (Spring–Summer 2014). "Ismail al-Faruqi's Contribution to the Academic Study of Religion". Islamic Studies. 53 (1/2). Islamic Research Institute, International Islamic University, Islamabad: 99–115. JSTOR 44627369.
  • Mukhetdinov, D. V. (2018). "Philosophy of Ismail Raji al-Faruqi: In Search of Neomodernism". Islam in the Modern World (in Russian). 2: 165–182. doi:10.22311/2074-1529-2018-14-2-165-182.
[edit]