Ismail al-Faruqi

Ismaʻīl Rājī al-Fārūqī
إسماعيل راجي الفاروقي
Born	1 January 1921 Jaffa, Palestine
Died	27 May 1986 (1986-05-28) (aged 65)
Resting place	Forest Hills Cemetery, Pennsylvania
Nationality	Palestinian - American
Spouse	Lois Lamya al-Faruqi ​ ​ (m. 1949; died 1986)​
Children	3
Academic background
Alma mater	Indiana University
Academic work
Main interests	Islam Arabism Anti-Zionism Christianity
Notable ideas	Islamization of knowledge Urubah (Arabism) Revival of ijtihad
Website	https://ismailfaruqi.com
Signature

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. 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.

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. 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 Master’s thesis, al-Faruqi examined the ethics of Kant and Nietzsche, and during his doctoral studies, he focused on value theory. He concluded 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. 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 Pakistan's Central Institute of Islamic Research to expose him to diverse Muslim cultures.

Al-Faruqi later 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.

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 both linguistic and religious dimensions.

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.

However, this stance faced criticism for its 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 views evolved significantly after moving to the United States. His engagement with the Muslim Students' Association (MSA) at Temple University exposed him to a diverse group of Muslim students from various cultural backgrounds. This experience led him to reassess his earlier emphasis on Arabism. In a notable shift, al-Faruqi began prioritizing 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 stated, "I asked myself: Who am I? A Palestinian, a philosopher, a liberal humanist? My answer was: I am a Muslim."

Holistic Knowledge

Al-Faruqi played a significant role in developing the concept of holistic knowledge. He expressed concerns about the secularization of knowledge in Muslim societies. Al-Faruqi discussed "the malaise of the ummah" and argued that the 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.

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

Al-Faruqi authored over 100 articles in scholarly journals and magazines and published 25 books throughout his career. His notable works include 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 chaired it for ten years. Additionally, he served as vice president of the Inter-Religious Peace Colloquium and president of the American Islamic College in Chicago.

Al-Faruqi contributed significantly to the development of the concept of tawhid (monotheism) as a unifying principle in Islamic thought, emphasizing its importance in various aspects of life, including ethics, politics, and education. This was reflected in his efforts towards the Islamization of knowledge, where he sought to integrate Islamic principles with contemporary academic disciplines, advocating for a holistic integration of faith and reason.

His work at IIIT focused on creating a framework for an Islamic epistemology, which included the development of curricula and research methodologies grounded in Islamic thought. This initiative aimed to address the challenges posed by secularization and to engage with the intellectual tradition of Islam.

Al-Faruqi also engaged in interfaith dialogue, promoting mutual understanding and cooperation among different religious communities. His efforts in this area were aimed at fostering a global environment of peace and respect, highlighting the commonalities between Islam, Christianity, and Judaism.

Death

In May 1986, al-Faruqi and his wife were murdered in their Pennsylvania home 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. The motivations behind the murders have been the subject of various theories, including a botched burglary and politically motivated assassination.

Bibliography

Books

In English

• `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. 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.
• Sources of Islamic Thought: Three Epistles on Tawhid by Muhammad ibn ‘Abd al Wahhab. Indianapolis: American Trust Publications. 1980.
• Sources of Islamic Thought: Kitab al-Tawhid by Muhammad ibn ‘Abd al-Wahhab. London: IIFSO. 1980.
• 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. 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.
• The Cultural Atlas of Islam. New York: Macmillan. 1986.

In Arabic

• 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.

Translated Texts

• 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 (1933). The Life of Muhammad. Translated by Ismail Raji al-Faruqi. Islamic Book Trust. ISBN 9789839154177.

In The Press

• 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.

Articles

• "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)", The Muslim World, vol. 50, no. 2, pp. 109–121; vol. 50, no. 4, pp. 252–258; vol. 51, no. 1, pp. 18–24.
• Al-Faruqi, Isma'il R. (1962). "Towards a Historiography of Pre-Hijrah Islam". Islamic Studies. 1 (2): 65–87. Retrieved December 20, 2023.
• Al-Faruqi, Isma'il R. (1962). "Towards a New Methodology for Qur'ānic Exegesis". Islamic Studies. 1 (1): 35–52. Retrieved December 20, 2023.
• "On the Significance of Reinhold Niebuhr's Ideas of Society", Canadian Journal of Theology, vol. 7, no. 2, pp. 99–107. Reprinted in Muslim Life, vol. 11, no. 3 (Summer 1964): 5–14.
• "A Comparison of the Islamic and Christian Approaches to Hebrew Scripture," Journal of Bible and Religions, vol. XXXI, no. 4, pp. 283–93.
• "Muhadarat fi Tarikh al Adyan” (“Lectures on the History of Religions”), a précis of lectures delivered in the Faculty of Arts, Cairo University, Bulletin of the Faculty of Arts, vol. 21, no. 1 (May 1959, published 1963), Cairo: Cairo University Press, pp. 65–74.
• "Towards a New Methodology of Qur’anic Exegesis," Islamic Studies, vol. 1, no. 1, pp. 35–52; reprinted in Muslim Life, vol. XI, no. 1 (January–March 1964): 4–18.
• "Towards a Historiography of Pre-Hijrah Islam," Islamic Studies, vol. 1, no. 2, pp. 65–87.
• "On the Raison d’Etre of the Ummah," Islamic Studies, vol. II, no. 2, pp. 159–203.
• "Nazariyat Islami Dawlat," (in Urdu) Chiragh-i-Rah, Nazariyat Pakistan Number (December 1960): 383–89; ibid., in English, "The Nature of the Islamic State," The Voice of Islam, vol. IX, no. 4 (January 1961): 169–77.
• "History of Religions: Its Nature and Significance for Christian Education and the Muslim-Christian Dialogue," Numen: International Review for the History of Religions, vol. XII, fasc. 2, pp. 81–86 (this article was followed by "In Response to Dr. Faruqi," by Professor Bernard E. Meland of the University of Chicago, Numen, vol. XII, fasc. 2, pp. 87–95).
• "Al Nazzam," Encyclopedia Britannica, 11th Edition.
• "Pakistan and the Islamic Imperative," Islamic Literature, 1966, no. 1, pp. 1–10.
• "The Self in Mu’tazilah Thought," International Philosophical Quarterly, vol. CI, no. 3 (September 1966): pp. 366–88; also in East-West Studies on the Problem of the Self ed. P. T. Raju and Albury Castell. The Hague: M. Nijhoff, 1968, pp. 87–107.
• "Science and Traditional Values in Islamic Society," Zygon: Journal of Religion and Science, vol. 11, no. 3 (September 1967): 231–46; also in Science and the Human Condition in India and Pakistan, ed. W. Morehouse. New York: The Rockefeller University Press, 1968.
• "Islam and Christianity: Prospects for Dialogue," The Sacred Heart Messenger (September 1967): 29–33.
• "Islam and Christianity: Diatribe or Dialogue," Journal of Ecumenical Studies, vol. V, no. 1 (1968): 45–77.
• "Islam and Christianity: Problems and Perspectives," The Word in the Third World, ed. James P. Cotter. Washington–Cleveland: Corpus Books, 1976, pp. 159–181; comments on pp. 181–220.
• "The Problem of the Metaphysical Status of Values in the Western and Islamic Traditions," Studia Islamica, fasc. XXVIII (1968): 29–62.
• "The Ideal Social Order in the Arab World, 1800–1968," Journal of Church and State, vol. XI, no. 2 (Spring 1969): 239–51.
• "Forward: Six Basic Economic Principles in Islam," Proceedings of the Third East Coast Regional Conference. Gary, IN: Muslim Students’ Association, 1968, pp. 1–8.
• "The Challenge of Western Ideas for Islam," Islamic Literature, (September 1969): 1–6.
• "Misconceptions of the Nature of the Work of Art in Islam," Islam and the Modern Age, vol. 1, no. 1 (May 1970): 29–44.
• "On the Nature of the Work of Art in Islam," Islam and the Modern Age, vol. 1, no. 2 (August 1970): 68–81.
• "Islam and Art," Studia Islamica, fasc. XXXVII (1973): 81–109.
• "Introduction," Proceedings of the Third National Seminar of the Association of Muslim Social Scientists. Gary, IN: Association of Muslim Social Scientists, 1974, pp. v–ix.
• "The Essence of Religious Experience in Islam," Numen, vol. XX, fasc. 3, pp. 186–201.
• "Internal Dynamics of the Muslim Community," Al-Ittihad, vol. XII, no. 3 (Summer 1975): 2–7.
• "Al Asas al Mushtarak bayna al Islam wa al Masihiyah," Al `Ilm wa al Imam, no. 6, 1396/1976, pp. 64–87.
• "Al Muslimun fi Amrika," Majallah al Buhuth al Islamiyah, vol. 1, no. 2 (1976): 590–93.
• "Islam wa al Muslimun fi Amrika," Al Shabab al ‘Arabi (November 1, 1976): 3; (November 8, 1976): 34; (November 15, 1976): 34; (November 22, 1976): 11.
• "The Muslim-Christian Dialogue: A Constructionist View," Islam and the Modern Age, vol. VIII, no. 1 (February 1977): 5–36.
• "Adapting the Qur’an!," Impact International, vol. 7:4 (February–March 1977 / Rabi’al 1397): 10–11.
• "Moral Values in Medicine and Science," Biosciences Communications, vol. III, no. 1 (1977); reprinted in Journal of the Islamic Medical Association.
• "Al Ijtihad wa al Ijma’ ka Tarafay al Dinamikiyah fi al Islam," Al Muslim al Mu’asir, no. 9 (March 1977): 5–18.
• "Islam and the Social Sciences," Al-Ittihad, vol. XIV, nos. 1–2, (January–April 1977): 38–40.
• "Ab’ad al Ibadat fi al Islam," Al Muslim al Mu’asir, no. 10 (1977 / 1397): 25–38.
• "Central Asia Report: Muslims Survive," Impact International (October 1977): 14–15.
• "Islam and Other Faiths," in The Challenge of Islam, ed. Altaf Gauhar. London: Islamic Council of Europe, 1978, pp. 82–111.
• "Islam and Architecture," The Muslim Scientist, vol. VII, nos. 1–2 (March–June 1978): 14–22.
• "Our Moral Dilemma," The Voice of Islam, vol. VIII, no. 5 (February 1978): 9–11.
• "Uber das Wesen der Islamischen Da’wa," Al-lslam, no. 2/77, pp. 2–8.
• "Nahnu wa al Gharb" (We and the West), Al Muslim al Mu’asir no. 11 (July 1977): 21–35.
• "On The Nature of Islamic Da'wah". and "Commentaries" on Christian Missions in the Muslim World, International Review of Mission, vol. LXV, no. 260 (October 1976): 391–400; 385–460; reprinted in Risalah (February 1977): 2–6.

• "On the Metaphysics of Ethics in Islam," Listening: Journal of Culture and Religion, vol. 14, no. 1 (Winter 1979): 25–43.
• "Is the Muslim Definable in Terms of His Economic Pursuits?," in Khurshid Ahmad and Z. Ansari, eds., Islamic Perspectives: Essays in Honor of A. A. Mawdudi. London: The Islamic Foundation, 1979, pp. 183–93.
• "Divine Transcendence: Its Expression in Christianity and Islam," World Faiths, no. 107 (Spring 1979): 11–19.
• "Islamic Renaissance in Contemporary Society," Al Ittihad, vol. 15, no. 4 (October 1978): 15–23.
• "Al Mar’ah al Muslimah," Al Islam, vol. 23, nos. 1–2 (Muharram–Safar 1399 / 1979): 84–90.
• "Islamizing the Social Sciences," Studies in Islam, vol. XVI, no. 2 (April 1979): 108–21.
• "Islam and the Tehran Hostages," The Wall Street Journal (November 28, 1979): 24.
• "Rights of Non-Muslims under Islam: Social and Cultural Aspects," Journal of the Institute of Muslim Minority Affairs, vol. I, no. 1 (Summer 1979): 90–102.
• "Controversy over the Moon," Voice of Islam, vol. 11, no. 1 (March 1980): 3–5.
• "Siyaghah al ‘Ulum al Ijtima’iyah Siyaghah Islamiyah," Al Muslim al Mu’asir, vol. XX (October–December 1979): 25–41.
• "The Islamic Faith," in Jerusalem: The Key to World Peace. London: Islamic Council of Europe, 1980, pp. 77–105.
• "Stream of Ideas Flows into Social Sciences," The Times Educational Supplement. London (September 5, 1980): 39.
• "The Role of Islam in Global Interreligious Dependence," in Towards a Global Congress of the World’s Religions, ed. Warren Lewis. Barrytown, NY: Unification Theological Seminary, pp. 19–38.
• "Humanitarian and Egalitarian Aspects of Islamic Law," Arab Perspectives, I.6 (September 1980): 6–10.
• "Islamic Ideals in North America," in Silver Jubilee Messages Collection, Our Gifts to the World. Korea Muslim Federation (September 1980): 145–59.
• "Umat Islam — Cabaran-cabaran Pemikiran Kini," Diskusi (Malaysia), vol. 5:12 (December 1980): 2–5.
• "Universiti Negara Membangun — Kearah Mana?," Panji Masyarakat (Malaysia), December 1980: 5–9.
• "The Living Reality of Faith," Today’s World, vol. I, no. 4 (December 1980): 20–22.
• "I’adah al Bina’ al Islami wa al Sultah al Siyasiyah," Al Muslim al Mu’asir, vol. 5, no. 22 (April–June 1980): 37–71.
• "Al Tawhid wa al Fann," Al Muslim al Mu’asir, part I, vol. 5, no 23 (July–September 1980): 159–80; part II, vol. 5, no. 24 (October–December 1980): 183–96; part III, vol. 7, no 25 (January–March 1981): 137–63.
• "Islam and Labour," in Islam and a New International Economic Order. Geneva: International Institute for Labour Studies, 1980, pp. 79–101.
• "Hak Bukan Islam Dalam Islam," Diskusi, part I, 5:7/1980 (July–August 1980): 2–5, 48; part II, 5:8/1980 (August–September 1980): 8–12; part III, 5:9/1980 (September–October 1980): 15–18, 51.
• "Islamic Ideals in North America," SIM News Bulletin, part I, vol. IV, no. 2–3 (February 1981): 23–26; part II, vol. IV, no. 4, pp. 9–14.
• "Islam and Architecture," in Fine Arts in Islamic Civilization, ed. M. A. J. Beg. Kuala Lumpur: The University of Malaya Press, 1981, pp. 99–117.
• "What Is a Muslim?," Al-Nahdah, vol. 1, no. 1 (March 1981): 4–6.
• "Kuzey Amerika’da Islami idealler," Yenidevir, Istanbul (Nisan 29, 1981): 6.
• "Islamizing the Social Sciences," in Social and Natural Sciences, ed. Isma’il R. al-Faruqi and Abdullah Omar Naseef. Sevenoaks, UK: Hodder and Stoughton, and Jeddah: King Abdulaziz University, 1981, pp. 8–20.
• "The Ummah and Its Civilizational Christ," (trans.) by AbdulHamid AbuSulayman, in Social and Natural Sciences, eds. Isma’il R. al-Faruqi and Abdullah O. Naseef. Sevenoaks, UK: Hodder and Stoughton, and Jeddah: King Abdulaziz University, 1981, pp. 100–15.
• "Islamizing the Social Sciences," Islamika, Kuala Lumpur (Malaysia): Sarjana Enterprise, 1981, pp. 1–8.
• "Can a Muslim Be Rich?," The Muslim Reader, vol. 2, no. 3 (December 1980): 2, 11.
• "Huquq Ghayr al Muslimin fi al Dawlah al Islamiyah," Al Muslim al Mu’asir, vol. 7, no. 26 (April–June 1981): 19–40.
• "Jawhar al Hadarah al Islamiyah," Al Muslim al Mu’asir, vol. 7, no. 27 (July–September 1981): 9–28.
• "Why Is the Muslim a Muslim?," Al Nahdah, vol. 1, no. 2 (April–June 1981): 5–7.
• "Islam in North America," Al Risalah, vol. 6, no. 2 (1981): 28–37.
• "Al Nahdah al Islamiyah fi al Mujtama’ al Mu’asir," Al Muslim al Mu’asir, vol. 7, no. 28 (October–December 1981): 51–67.
• "Since When Is Anyone a Muslim?," Al Nahdah, vol. 1, no. 3 (July–August 1981): 4–6.
• "Al Nahdah al Islamiyah fi al Mujtama’ al Mu’asir," Al Muslim al Mu’asir, vol. 7, no. 28 (October–December 1981): 51–67.
• "Moments of the Muslim’s Religious Life," Al Nahdah, vol. 1, no. 4 (October–December 1981): 5–6.
• "Islam as Culture and Civilization," in Islam and Contemporary Society. London and New York: Longman and the Islamic Council of Europe, 1982, pp. 140–76.
• "Jawhar al Hadarah al Islamiyah," in Al Islam wa al Hadarah. Riyadh: Al Nadwah al ‘Alamiyah li al Shahab al Islami, vol. II, 1979, pp. 583–668.
• "Intention and Works in Islam," discussion and response, Al Fikr al Islami, Algiers: Ministry of Religious Affairs, 1976, vol. Ill, pp. 135–64.
• "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," discussion and response, Al Fikr al Islami, Algiers: Ministry of Religious Affairs, 1976, vol. IV, pp. 9–24, 71–158.
• "How the U. S. and Islam Can Work Together," Arabia, no. 10 (June 1982): 36.
• "Siyam (Fasting)," Al Nahdah, vol. 2, no. 2 (April–June 1982): 6–7.
• "Salat (Worship)," Al Nahdah, vol. 2, no. 1 (January–March 1982): 6–7.
• "On the Nature of Islamic Da’wah," The Muslim (October 1981): 1–4.
• "Divine Transcendence and Its Expression," The Global Congress of the World’s Religions, Proceedings 1980–1982, ed. Henry O. Thompson. New York: The Rose of Sharon Press, 1982, pp. 267–316.
• "Hisab ma’a al Jami’iyin," Al Muslim al Mu’asir, vol. 8, no. 31 (May–July 1982): 47–57.
• "Freedom of Non-Muslims in an Islamic State," The Muslim Reader, vol. 4, no. 2 (Ramadan 1402 / July 1982): 32–35.
• "Hicret’in Ihyasi ve Zamanimizda Yeniden Ikamesinin Luzumu," Milli Gazette, tr. Hamza Kucuk and H. Coskun, twenty installments, (12/26/1402 [October 13, 1982] to 1/15/1403 [December 1, 1982]).
• "Islamic ‘Fundamentalism’ and the U.S.A.," in Islamic Fundamentalism by Karim B. Akhtar and Ahmad H. Sakr. Cedar Rapids, IA: Igram Press, 1982, pp. 122–25.
• "Islam and Other Faiths," in 30th International Congress of Human Sciences in Asia and North Africa, Middle East 1, ed. Graciela de la Lama. Mexico City: El Colegio de Mexico, 1982, pp. 153–79.
• "The Nation State and Social Order in the Perspective of Islam," in Trialogue of the Abrahamic Faiths. Herndon, VA: HIT, 1982, pp. 47–59.
• "Aslimah al Ma’rifah," Al Muslim al Mu’asir, vol. 8, no. 32 (August–October 1982): 9–23.
• "Islam and the Theory of Nature," The Islamic Quarterly, vol. XXVI, no. 1 (1982): 16–26.
• "The Objective of the Seminar," in Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi’ al Awwal 1402 / January 1982). Islamabad: Institute of Education, 1982, pp. ix–xii.
• "Report of the Seminar," in Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi’ al Awwal 1402 / January 1982), Islamabad: Institute of Education, 1982, pp. xxii–xxvi.
• "Islamization of Knowledge: The General Principles and the Work-plan," in Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi’ al Awwal, 1402 / January 1982), Islamabad: Institute of Education, 1982, pp. 1–49.
• "Nahwa Jami’ah Islamiyah," Al Muslim al Mu’asir, vol. 9, no. 33 (November 1982–January 1983): 47–56.
• "Islamization of Knowledge: The General Principles and the Work Plan," reprinted in Pakistan Journal of History and Culture, vol. 3, no. 1 (January–June 1982): 21–69.
• "Islamic Message and Islamic Vision: A Challenge for Muslims in America," The Orange Crescent, vol. 9, no. 4 (April 1983): 1–3.
• "Al Islam wa Farm al ‘Amarah," Al Muslim al Mu’asir, vol. 9, no. 34 (February–April 1983): 87–99.

Edited and Posthumous Works

• Ataullah Siddiqui, ed. (2007). Islam and Other Faiths. Islamic Foundation.
• Imtiyaz Yusuf, ed. (2012). Islam: Religion, Practice, Culture & World Order. London: IIIT.
• Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books.

References

• Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications.
• Shafiq, Muhammad (1994). Growth of Islamic Thought in North America: Focus on Isma'il Raji al Faruqi. Amana Publications. ISBN 0-915957-16-7.
• Yusuf, Imtiyaz (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought. London: I. B. Tauris.
• 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.

External links

• Ismail Faruqi Online Website on the life and works of Dr. Isma'il al Faruqi