Ismail al-Faruqi facts for kids
Quick facts for kids
Ismaʻīl Rājī al-Fārūqī
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| إسماعيل راجي الفاروقي | |
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| Born | 1 January 1921 Jaffa, Palestine
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| Died | 27 May 1986 (aged 65) Wyncote, Pennsylvania, United States
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| Cause of death | Murder by stabbing |
| Resting place | Forest Hills Cemetery, Pennsylvania |
| Nationality | Palestinian-American |
| Alma mater |
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| Era | Contemporary Islamic philosophy, 20th-century philosophy |
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Notable work
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Christian Ethics: A Historical and Systematic Analysis of its Dominant Ideas (1962), Islam and The Problem of Israel (1980), Al-Tawhid: Its Implications for Thought and Life (1982), Cultural Atlas of Islam (co-authored with Lois Lamya al-Faruqi, 1986) |
| Spouse(s) |
Lois Lamya al-Faruqi
(m. 1951; |
| Children | 3 |
| Scientific career | |
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| Theses |
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| Doctoral students | John Esposito |
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Ismaʻīl Rājī al-Fārūqī (Arabic: إسماعيل راجي الفاروقي January 1, 1921 – May 27, 1986) was a Palestinian-American philosopher known for his contributions to 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 founded the International Institute of Islamic Thought (IIIT). Al-Faruqi authored over 100 articles and 25 books, including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas and Al-Tawhid: Its Implications For Thought And Life.
Contents
Early life and education
Al-Faruqi was born in Jaffa, in British-mandate Palestine. 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. In 1936, he began attending the French Dominican Collège des Frères de Jaffa.
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. Following the 1948 Arab-Israeli War, al-Faruqi emigrated to Beirut, Lebanon, where he studied at the American University of Beirut. 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.
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. 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.
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. 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.
Academic career
In 1958, al-Faruqi was offered a visiting fellowship at McGill University's Faculty of Divinity. He lived in Ville St. Laurent and 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 and was known for his dynamic and original approach to Islamic thought. During his tenure, he studied Christian theology and Judaism and became acquainted with Pakistani philosopher Fazlur Rahman. In 1961, 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.
In 1964, Al-Faruqi returned to the United States and 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. During his tenure at Temple University, al-Faruqi mentored many students, including his first doctoral student, John Esposito.
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.
Philosophy and thought
Early thought: Arabism
Al-Faruqi's early intellectual focus was on urubah (Arabism). He argued that urubah was the core identity and set of values uniting all Muslims into a single community of believers (ummah). Al-Faruqi believed that Arabic, as the language of the Qur'an, was essential for fully understanding the Islamic conception of the world. He posited that urubah was inseparable from Muslim identity, embracing linguistic and religious dimensions. These ideas are elaborated in his book, 'Urubah and Religion.
Al-Faruqi also emphasized the concept of tawhid (monotheism) as a central element of Arab religious consciousness, which he found in Judaism, Christianity, and Islam. This idea highlighted a shared stream of monotheistic beliefs across these religions, rooted in Arab culture and language. He believed that Islam and monotheism were gifts of Arab consciousness to humanity, which was in opposition to the race-based nationalism of the modern age.
Some scholars critiqued this stance for its perceived essentialist and Arab-centric approach. Critics, including non-Arab Muslim intellectuals, challenged his assertion that Arabic was the only linguistic structure suitable for Islamic thought. Al-Faruqi's time in Pakistan, where he was exposed to diverse Muslim cultures, did little to alter his Arab-centric views initially.
Shift to Islamism
Al-Faruqi's perspectives evolved significantly after his relocation to the United States. His involvement with the Muslim Students' Association (MSA) at Temple University introduced him to a diverse group of Muslim students from various cultural backgrounds. This exposure led 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". Reflecting further on his identity, al-Faruqi remarked, "I asked myself: Who am I? A Palestinian, a philosopher, a liberal humanist? My answer was: I am a Muslim."
His engagement also influenced this shift in interfaith dialogue, where he began to see the importance of a unified Islamic identity to foster meaningful conversations with non-Muslims. Al-Faruqi’s involvement in the MSA and his encounters with diverse Muslim cultures in the United States further reinforced his broader Islamic identity over his earlier Arab-centric views.
Views on Tawhid
Ismail Raji al-Faruqi’s views on tawhid included a critical perspective on Sufism, which he considered to emphasize mysticism and esoteric practices. He believed that these elements could detract from the practical and rational aspects of the faith. Al-Faruqi was inspired by Mu'tazilī theologians such as al-Naẓẓām 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.
Meta-religion
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 aimed to find 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.
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.
Islamization of knowledge
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. He emphasized the importance of integrating Islamic principles with modern knowledge to address contemporary challenges and maintain the ethical integrity of the ummah.
Al-Faruqi's later intellectual efforts focused on the Islamization of knowledge. He sought to harmonize Islamic principles with contemporary academic disciplines, advocating for a holistic integration of faith and reason. 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.
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. His approach involved a systematic process for identifying and eliminating elements incompatible with Islamic principles and integrating Islamic values into various academic disciplines. 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.
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.
Views on Zionism
Al-Faruqi was a vocal critic of Zionism, viewing it as incompatible with Judaism due to its nationalist ideology. He argued that the injustices caused by Zionism necessitated its dismantling. 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. This stance underscored his commitment to a vision of justice rooted in Islamic principles.
Scholarly achievements
In 1980, Ismail al-Faruqi co-founded the International Institute of Islamic Thought (IIIT) with Taha Jabir Alalwani, Abdul Hamid AbuSulayman, and Anwar Ibrahim.
Al-Faruqi made significant contributions to Islamic studies through his extensive writings and involvement in academic and interfaith organizations. He authored over 100 articles in scholarly journals and magazines and published 25 books, 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). He was involved in establishing the Islamic Studies Group of the American Academy of Religion and served as its chair for ten years. Additionally, he held positions such as vice president of the Inter-Religious Peace Colloquium and president of the American Islamic College in Chicago.
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. 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. These institutions were part of broader efforts to develop educational systems that combined religious and secular knowledge, fostering intellectual and cultural development in the Muslim world.
Additionally, al-Faruqi was involved in interfaith dialogue, promoting mutual understanding and cooperation among different religious communities. His efforts aimed to foster a global environment of peace and respect, highlighting the commonalities between Islam, Christianity, and Judaism.
Contemporary relevance
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 for scholars and educators who aim to harmonize faith and reason. His work is frequently cited in academic conferences and publications on Islamic thought and education.
Al-Faruqi's contributions to interfaith dialogue are also widely recognized. His efforts to promote mutual understanding and cooperation among different religious communities have been noted in several scholarly works. His approach to interfaith dialogue, which emphasized the commonalities between Islam, Christianity, and Judaism, is considered an important contribution to fostering a global environment of peace and respect.
His contributions to the Muslim community in Montreal and his influence on Islamic scholarship have been recognized posthumously.
Death
In May 1986, al-Faruqi and his wife were murdered at their home in Wyncote, Pennsylvania by Joseph Louis Young, also known as Yusuf Ali. Young confessed to the crime, was sentenced to death, and died in prison of natural causes in 1996. The attack also left their daughter, Anmar al-Zein, severely injured but she survived after requiring extensive medical treatment. Various theories have been suggested regarding the motivations behind the murders, including a botched burglary and politically motivated assassination.
See also
- Lois Lamya al-Faruqi
Additional reading
