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ISMAIL RAJI AL FARUQI PDF

Professor Ismail Raji al Faruqi was a co-founder of International Institute of Islamic Thought (IIIT) and Association of Muslim Social Scientists (AMSS). Results 1 – 12 of 18 The Essence of Islamic Civilization (Occasional Paper) (Occasional Papers Series). Jan 1, by Ismail Raji Al-Faruqi and Anas S. Isma’il Raji al-Faruqi (January 1, – May 27, ) was a Palestinian- American philosopher who spent several years at Al-Azhar University in Cairo, then.

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Isma’il Raji al-Faruqi Arabic: He wrote over articles for various scholarly journals and magazines in addition to 25 books, of the most notable being Christian Ethics: Al-Faruqi was born in Jaffaismqil British-mandate Palestine. His father, ‘Abd al-Huda al-Faruqi, was an Islamic judge qadi and a religious man well-versed in Islamic scholarship. Faruqi received his religious education at home from his father and in the local mosque. His first appointment was as a registrar of cooperative societies under the British Mandate government in Jerusalemwhich appointed him in the district governor of Galilee.

Subsequent to the partition plan of Palestineand the creation of the independent Jewish ismqil of Israel inal-Faruqi at first ixmail to BeirutLebanonwhere he studied at the American University of Beirutthen enrolled the next year at Indiana University ‘s Graduate School of Arts and Sciences, obtaining his M. He was then accepted for entry into Harvard University ‘s department of philosophy and was awarded his second M. Metaphysics and Epistemology of Value His dissertation was deeply influenced by the phenomenology of Max Scheler —particularly the latter’s notion of axiological intuitionism.

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Al-Faruqi argued that Scheler’s axiological intuitionism rajk feeling as knowing, thus recognizing the logic of the heart as an a priori emotional intuition of value. Such recognition could justify carving out a conceptual as well as practical space for the emergence of a critique of ismzil Reason from the standpoint of a non-Western philosopher. However, he decided to return to Indiana University; he submitted his thesis to the Department of Philosophy and received his PhD in September By then he had a background in classical philosophy and the developing thought of the western tradition.

In the beginning ofhe and his wife were in Syria.

During his two-year tenure at McGill, he studied Christian theology and Judaism, and became acquainted with the famous Pakistani Muslim philosopher Fazlur Rahman. During these years, al-Faruqi was preoccupied with his anti-Zionist Arab identity.

Rahman reminisced in that al-Faruqi’s blunt anti-Zionism and his refusal to play the detached scholar “frightened” his McGill colleagues. Although he was soft-spoken with unfailing smiles, at McGill he was considered to be, in Rahman’s words, “an angry young Muslim Palestinian”.

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In order to challenge al-Faruqi’s Arabo-centric views of Islam, and to broaden his scope of understanding the ummahinRahman arranged a two-year appointment for him in Pakistan at the Central Institute of Islamic Research. Rahman intended to expose al-Faruqi to the cultural diversity of Muslims and their contributions to Islam. Inafter returning to the United States, he was hired as a visiting professor at the University of Chicago’s Divinity School. Between andal-Faruqi established himself as an associate professor at the Department of Religion at Syracuse University, where he initiated its programme in Islamic Studies.

Inhe accepted a position at Temple University as a professor of religion, where he also founded the Islamic Studies Programme. He held that position until his death in Much of al-Faruqi’s early thought is associated with what he called urubah Arabism.

In his book, On Arabism: Urubah and Religionhe argued that urubah comprises the core identity and set of values which embrace all Muslims, a single community of believers ummah. Al-Faruqi formulated the notion of urubah in contradistinction to two other hegemonic ideologies: Arab nationalism and non-Arab Islamic revivalism.

Adopting an overtly essentialist position, he argued that more than merely the language ismajl the Qur’an, Zl provided raij only possible linguistic structure within which the Islamic conception of the world could be apprehended.

Therefore, he asserted that urubah captured the core garuqi Muslim consciousness, its values and faith — it was inseparable from the identity of all Muslims al-Faruqi, He farqui maintained that urubah was the only context within which the non-Muslim Arabs countries could integrate into their larger societies.

Even non-Muslim Arabs, according to al-Faruqi, could identify with urubah expressed in the Qur’an. In effect, urubah left non-Muslim Arabs and non-Arab Muslims at the mercy of combined linguistic and religious essentialisms. Any other form of consciousness and identity was a distortion created by colonial penetration al-Faruqi, Though few would question Arab influence on non-Arab Muslim faith and culture or Arab Muslim influence on non-Muslim Arabs, the implication that they both find their ultimate expression and fulfilment in al-Faruqi’s interpretation of Arabism might be regarded by some raruqi an attempt to establish the hegemony of Arab Islam or, more precisely, Arab Muslim culture.

Both Arab nationalists and non-Arab Muslim intellectuals shunned al-Faruqi’s agenda to bring non-Arab Muslims and non-Muslim Arabs together through urubah. While many Muslim intellectuals such as Fazlur Rahman agreed with al-Faruqi’s assertion that the Qur’an could not achieve the same eloquence and expressiveness in any other languages except Arabic, they were critical of al-Faruqi’s blatant Arab chauvinism. Al-Faruqi’s sojourn in Pakistan did little ismxil alter his doctrine of urubah.

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It was in the United States several years later that he began to question the foundations of his earlier position. The convergence of Muslim students from diverse cultural backgrounds dramatically swayed his perception of Arab versus Fruqi identity.

Faruqi, Ismail Raji al-

Al-Faruqi’s is,ail emphasis was on Arabism as the vehicle of Islam and Muslim identity. During his years as a visiting professor of Islamic studies and scholar-in-residence at McGill Universitya professor of Islamic studies at Karachi’s Central Institute of Islamic Research as well as a visiting professor at various universities in Northern America, he wrote over articles for various scholarly journals and magazines in addition to 25 books, of the most notable being Christian Ethics: Al-Faruqi viewed the existence of Israel as an affront towards the religion of Judaism due to its state ideology of Zionism.

He said that the injustice caused by Zionism is such as to necessitate war. He proposed a resolution in which Israel is dismantled and its institutions de-Zionised; and that former Israeli Jews who have renounced Zionism would live as an “ummatic community” and move freely throughout the Muslim world: Young confessed to the crime and ql sentenced to the death penalty and died in prison of natural causes in From Wikipedia, the free encyclopedia.

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Ismail al-Faruqi

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