BREAKTHROUGH TO

DIALOGUE
The Story of Temple University Department of Religion

§
Edited by
Professor Leonard Swidler

Epilogue by
Professor Terry Rey, Religion Department Chair

CONTRIBUTORS

Professors Students

Mahmoud Ayoub Steven Antinoff

Thomas Dean David Efroymson
Richard DeMartino John Esposito
Maurice Friedman Harold Kazimov
Charles Fu Bokin Kim
Roderick Hindery Kenneth Kramer
Samuel Laeuchli Richard Libowitz
Franklin Littell Marcia Sachs Littell
Seyyed Hossein Nasr John Mawhinney
Bernard Phillips Kana Mitra
John Raines Brian Ortale
Zalman Schachter Thomas Thompson
Gerard Sloyan Rodger Van Allen
Ernest Stoeffler Imtiyaz Yusef
Paul van Buren
Bibhuti Yadav
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ERY

ds, e.g, @) by disclosing ISMA’IL AL FARUQI:

amptions, arguments, and
The Link Between Tudor
/et the scientific spirit is not
gorated by passion @ay and the Muslim World
tively than proposals which

e? If emotional expressions IMTIYAZ YUSUF

Id ideas not be shouted from
=d both freely and fairly and
Professor Isma’il al F aruqi (1921-19
sitions, they can ring with 86) was a trailblazer of what he
igery of religious and other called Islamics or Islamic Studies in
the modern age. Since the 1960s
sement to self-deception and onwards, Prof, al Faruqi, along with Prof Fazlur Rahman of the
hought emerges not only as University of Chicago and Prof. Seyy
ed Hossein Nasr [after escaping
t ultimately as an adventure from the Khomeini revolution in his
native Iran, I arranged for him to
join TUDOR, Swidler] now at Geor
ge Washington University, were
the first three prominent scholars of
Islamics in the West. It was the
time when Islamics was making an
appearance as a field of study,
research, and discourse in universities. Each of them made their
specialized contributions to Islamic Stud
ies in USA. Fazlur Rahman
specialized in Islamic thought, Seyy
ed Hossein Nasr in Islamic
mysticism, and Isma’il al F aruqi in the
study of Islam focusing on the
history of religion and interreligious
dialogue, though he is more well
known in the Muslim world for ‘his theory of Islamization of
Knowledge.
Trained in philosophy from Indiana Univ
ersity, he applied it to
the study of Islam and religion at the al-A
zhar University 1954-1958.
In 1958 he took up the position of Visi
ting Fellow at the Faculty of
Divinity at McGill University in Canada,
where he came into contact
with Professor Wilfred Cantwell Smith
and Professor Fazlur Rahman
of Pakistan, who was then teaching at
the Institute. Both of them
became friends and shared a common
mission dedicated to raising
the level of Islamic Studies in the Muslim
world. Between 196] and
1963, al Faruqi worked as visiting prof
essor at the Central Institute of
Islamic Research, Karachi, Pakistan.
In the years 1964-1968 he was
 IMTIYAZ YUSUF BREAKTHRO
Associate Professor of Islamic Studies at the
department of religion In 1973, Prof. al Farugi «
at Syracuse University. In 1968, he was
appointed Professor of the American Academy of
Islamics at the newly established Department
of Religion at Temple years. In other academic cap
University, Philadelphia where he remained until
his death in 1986, the Inter-Religious Peace Cc
Prof. Isma’il al Faruqi joined Temple University
in 1968 when Conference, and was presid
the university changed its status from a priva
te institution to state- Chicago, USA.*
related institution in the Commonwealth of Penns
ylvania. During this Al Farugi brought a c«
era, the study of world religions was just being
initiated as a new area Islam which combined in
academic of study. Temple University’s department
of religion, then monotheism which was t
led by Professor Bernard Phillips, was launc
hing an ambitious impartial approach towards
program in the study of religion where all
world religions would be modermn successor to med
promoted as a foundational base for all branches
of study. religion such as al-Biruni (
Prof. Phillips appointed al Faruqi as professor
of Islamics at 1153 CE).?
Temple university after reading al Farugi’s
seminal article on Prof. al Faruqi’s con
interreligious dialogue, “Islam and Chris
tianity: Diatribe or Islamics, history and phe
Dialogue,” published in the Journal of Ecum
enical Studies." Al dialogue, and Islamic educ:
Faruqi’s academic and religious frankness
expressed in this article contributions to academia |
landed him the job in the Department of Relig
ion. Al Faruqi fitted in Islamic Studies programs a
well with the general academic ethos of the
department in which, the Muslim world.
“All or most of the players in the venture
had previously been Both Isma’il and hi
transmitting or receiving their faith among
fellow religionists based inhumanly murdered in th
on the assumption of their religious truth.
Without abandoning their 1986, by an Afro-Amer
religious convictions, teachers and taugh
t alike were examining long- befriended during his w
held convictions in such a way as to
help outsiders to the various unexpected and untimely.
traditions understand and appreciate them.
The inevitable result was
an increased appreciation of one’s own
tradition as it came to be seen
in a setting of others. But this was
not the primary purpose of the
exercise. Like all that goes in university
or graduate education, the
purpose was the diffusion of know
ledge and the dispelling of 2 Richard C. Martin, “Isma’il t
ignorance,”
Religion: A Personal Rememb
Knowledge.: The Concept of R
Isma'il al Farugi (London: LE
" Isma’il al Faruqi, “Islam and Chris
tianity: Diatribe or Dialogue,” Journ
Ecumenical Studies, S, 1 (Winter,
al of ? Bric J Sharpe, Comparative
1968), pp. 45-77.
p. 1L

180
'F 7 BREAKTHROUGH TO DIALOGUE

the department of religion In 1973, Prof. al Faruqi established

the Islamic Studies Group in
s appointed Professor of the American Academy of Religion
(AAR) and chaired it for ten
ent of Religion at Temple years. In other academic capacities
he also served as vice-president of
1 until his death in 1986. the Inter-Religious Peace Colloqui
um, The Muslim-Jewish-Christian
University in 1968 when Conference, and was president of
the American Islamic College in
rivate institution to state- Chicago, USA.2
"Pennsylvania. During this Al Faruqi brought a comprehensiv
e and blended approach to
:ing initiated as a new area Islam which combined in it an
Islamic rationalist approach to
spartment of religion, then monotheism which was both
modernist and activist, along
an
launching an ambitious impartial approach towards the stud
y of religion. In a way he was a
. world religions would be modem successor to medieval
Muslim scholars of comparative
nches of study. religion such as al-Biruni (973-104
8 CE) and al-Shahrastani (1086
i professor of Islamics at 1153 CE). ?
ugi’s seminal article on Prof. al Farugi’s contribution lies in four academic areas:
Christianity: Diatribe or Islamics, history and phenomenology of religion, interreligious
" Ecumenical Studies.! Al dialogue, and Islamic educational
movement in the modern age. His
s expressed in this article contributions to academia played
an important role in the creation
of
eligion. Al Farugi fitted in Islamic Studies programs at the univ
ersity level in United States and
'the department in which, the Muslim world.
iture had previously been Both Isma’il and his wife Lamya
(Lois) al Faruqi were
g fellow religionists based inhumanly murdered in their home
on 18 Ramadan 1406/27, May
- Without abandoning their 1986, by an Afro-American convert to Islam whom he had
alike were examining long- befriended during his work with prisoners. Their deaths were
Ip outsiders to the various unexpected and untimely.
.. The inevitable result was
dition as it came to be seen
he primary purpose of the
or graduate education, the
lge and the dispelling of ? Richard C, Martin, “Isma’il R, al
Faruqi and the American Academy
of
Religion: A Personal Remembrance,
” Imtiyaz Yusuf, ed., Islam and
Knowledge: The Concept of Religion
in Islamic T; hought : Essays in Hono
Isma’il al Farugi (London: 1B, Tauri r of
s, 2012), pp. 61-68.
atribe or Dialogue,” Journal of * Eric J Sharpe, Comparative Relig
ion: 4 History (London: Duckwort
h, 2003)
71. p. 11. E

181
 IMTIYAZ YUSUF
BREAKTE
Isma’il al Faruqi and
the Study of Religion
Al Farugi’s pionees
religion in what he woul
study and research in th
done within the framew.
why it is not surprising
compared and judged as
of Professor Fazlur R:
Professor Seyyed Hosse
both of whom were spec
religion.’
Professor Isma’il al
activist, but not much ha
style, pedagogy, and aca
been viewed from an id:
about his Palestinian
has
comment,
Over the recent deca
come to be viewed as
Knowledge—a postcolo
politics of knowledge, w
process of knowledge
previous contributions tc
Muslim scholastics, philc

* Sulayman S. Nyang and M

the United States,” Islamic C
§ Exceptions being the exce
Farugi by John L. Esposito v
L. Esposito, The Oxford E¥.
(Oxford University Press: 2(
ditor: The Islamic Cha Muslim Scholar-Activist” 1
o ir Controversy,” Tem
(vol. 38, no. 3, 200 ple America (Oxford University |
7), pp 1-6; availa
-¢du/herald accessed ble at
29 March 2014 al Faruqi, Historical Atlas «
(Macmillan, 1975), 23-38.
182

—-—__/___
 e
|
,r
BREAKTHROUGH
TO DIALOGUE
+of Religion Al Farugi’s pioneering
contribution in the study
religion in what he would of Islam as
1gues were clear in what call “the strea m of Being”
study and research in the is a rare area of
alled their department a Muslim wo rld—and if
done within the framework taught, it js mostly
or comparative religion. of Islam being the final
why it is not surprising to religion. That is
rs in human life, thought, read that al Faruqi’s con
tributiong were
ular tradition. The use of
it from the approaches
hose in social science
both of whom were specia
:d to study at least three lists in Isla mic Studies
and not the study of
religion.’
n scripture, philosophy,
Professor Isma’il a] Far
m was to offer students uqi has been described
activist, but not much hag as a scholar-
itions and backgrounds a been written about hig per
style, pedagogy, and aca sonality, thought,
1ienomenon of religion in demic vision.5 This is lar
gely because he has

1dy of Islam and religion

serves, for he has been
iport for the rights of the
vas criticized, threatened
ruqi stance did not even
en in 2007, an attempt to
ment in his honor was
y be well known as “the
ounded charges that the
ng ties with terrorist
5 Sulayman S. Nyang and
nds of the friends of al Mumtaz Ahmad, “The Mus
lim Intellectual Emigré
the United States,” Islami in
it al Faruqi still walks c Culture, vol. 59 (1985)
, p. 289.
6 Exceptions being the exc
derson Hall building. ellent introductions to
the thought and works
Farugi by John L. Esposi of al
to viz., John Esposito,
“Isma’il Raji al Faruqi” in
L. Esposito, The Oxford
Encyclopedia of the Mod
Joh n
ern Isiamic World, vol.
(Oxford University Press: 2
2001), 3-4; John L. Esp
osito, “Isma’i] R. a] Far
Muslim Scholar-Activis ugi:
t” in Yvonne Yazbec
Chair Controversy,” Temple k Haddad, The Mustim
America (Oxford Univer s of
sity Press: 1993).65-79.
007), pp 1-6; available at David E. Sopher and Ism
al Faruqi, Historical Atl a’i ] R.
as of the Religions of
the World, illustrated edit
(Macmillan, 1975), 23-38. ion,

183
 IMTIYAZ YUSUF BREAKT

intellectual history. It seems that al Farug

i’s contribution got Islam as part of the stu
shortchanged by those who focused on his
contributions from the continues to be at a st:
view of their interests and disciplines and
with a piecemeal approach It seems that al Farugi
overlooking its objective in its entirety.
death.
Ziauddin Sardar and the Afkar group sough
t development of new
disciplines rooted in a Muslim cultural conte
xt directed at addressing
and solving problems specific to the Musl
im condition, in other
words, starting from tabula rasa.’ Sarda The thought of I
r criticizes al Faruqi’s
approach as being cosmetically Islamic Muslim mind and sch
but essentially a Western
approach and that al Farugi fails to decip Muslim world’s entra
her the Western political
ambition to control the non-Westerners mind was in search of
through knowledge, e.g., as
in the case of the rise of anthropology era in which the sec
of religion. Prof. al Farugi
replied to Sardar by saying, “You want kings, military dict:
us to reinvent the wheel?”
Prof. al Faruqi’s vision about knowledge communist, and capi
was too grand to engage in
or favor politics of knowledge; for created Muslim count:
him, engagement in the
knowledge process passing from the trad
was not merely an ideological project but a internal Muslim politi
multidimensional civilization project.®
Today, twenty-eight years after his death of life between refornr
, al Farugi’s legacy
which calls upon the Muslim scholars and with changing times.
researchers to contribute to
the process of knowledge in which Islam the Central Institute
is one among many streams
of human understanding of reality has been Muslim reformists ¥
sidelined by narrowing
its focus to the legalistic or ideologica theories within the f
l aspects of an Islamic
worldview. It seems that al Farugi’s schoo while the traditionalis
l of thought, with its core
focus on the place of religion at the to keep religion out
core of being as it illumes the
path to knowledge, died with him, while paradigm as the mode
a replaced process continues
under the rubric of the Islamization of The main questior
Knowledge project.
Whether celebrated and applauded by Muslim world was pa
Muslim academics who
liked his language, or criticized by who Islamic worldview of
those who disliked his pro-
Palestinian political stand, al Faruqi’s postcolonial era.' It
contribution to the study of

® Daniel Lerner, The Pa

7 Ziauddin Sardar, Desperately Seeking Paradise: Journeys of a Sceptical East (Free Press, 1965).
Muslim (Granta: 2005), pp.199-200.
'0 Pranz Rosenthal and D
$ Ibid., p. 200.
Knowledge,” in Medieva

184
 # BREAKTHROUGH TO DIALOGUE

ugi’s contribution got Islam as part of the study of the human history
of religion and reality
contributions from the continues to be at a standstill or has been repla
ced by another focus.
h a piecemeal approach It seems that al Farugi was understood less both
in life and after his
death.
2ht development of new
Isma’il al Farugi and Me
ct directed at addressing
lim condition, in other The thought of Isma’il al Faruqi represented
the state of the
- criticizes al Faruqi’s Muslim mind and scholarship at the end of the
colonial era and the
t essentially a Western Muslim world’s entrance into the age of natio
n states. The Muslim
ar the Western political mind was in search of Muslim identity in the
modern age. It was an
ugh knowledge, e.g., as era in which the secular and religious natio
nalists represented by
eligion. Prof. al Faruqi kings, military dictators, and presidents
of secular, socialist,
to reinvent the wheel?” communist, and capitalist orientation came
to power in the newly
s too grand to engage in created Muslim countries. It was assumed that
the Muslim world was
n, engagement in the passing from the traditional into modern libera
l age.” There was an
eological project but a internal Muslim political contest over interpreti
ng Islam in all spheres
of life between reformists and traditionalists on
Islam’s compatibility
ath, al Faruqi’s legacy with changing times. Isma’il al Faruqi had witne
ssed this quarrel at
iearchers to contribute to the Central Institute of Islamic Research, Karachi, Pakistan.
ne among many streams The
Muslim reformists were
interested in developing new modern
sidelined by narrowing theories within the framework of an Islamic relig
ious worldview,
aspects of an Islamic while the traditionalists opposed reform, and the
secularists preferred
of thought, with its core to keep religion out of academia or adopt the
Western intellectual
f being as it illumes the paradigm as the model for knowledge.
placed process continues The main question at the time of Muslim youth was
that since the
ledge project. Muslim world was past its age of medieval glory,
what should be the
Muslim academics who Islamic worldview of learning, research, and their
applications in the
se who disliked his pro- postcolonial era.'® It was about the intellectual
crisis, the state of
ribution to the study of

? Daniel Lerner, The Passing of Traditional

Society. Modernizing the Middle
e: Journeys of a Sceptical East (Free Press, 1965).
' Franz Rosenthal and Dimitri Gutas, “Knowledge
Triumphant: The Concept of
Knowledge,” in Medieval Islam (Leiden: E.J. Brill,
2007).

185
 IMTIYAZ YUSUF
BREAKTH
education, and the future of the
Muslim world, in the midst of
such Muslim students from
intellectual questioning that Isma
’il al Farugi offered a glimmer
hope through his plan called Isla of Institute of Islamic Thoi
mization of Knowledge project.'!
won the hearts and minds of man 1t ambition to contribute -
y an inquiring youth, including
then a graduate student in Isla me, living heritage.
mic Studies at the Aligarh Mus
University in India, an institution lim
founded by Sir Syed Ahmad Kha
an Islamic modernist in 1920 Ed

After completion of my Master’s Isma’il al Farugi’s

degree I wrote a letter to Prof.
al Farugi expressing my desire axiological and aesthetic
as a student with 1no money to
study
with him for my doctoral studies. study of religion and phi
I did not expect a reply from him,
and hence, I was surprised that he a) Ideational—in th
not only replied, but also in 1984
selected me to be one of his grad tawhid—monotheism as
uate students at Temple Universi
ty. I
studied with him for two years contrast to other civilizat
and was his last student assistan
before his death in 1986. For twen t
ty-six years since his death, I b) Axiological— al
that we students of his had not done felt
enough to honor his contribution to the values of mono
to academia. I was thinking and affirmation. It is not
dreaming of undertaking an initiati
to fill this gap by producing a Fest ve
schrift in his honor, but, lacking degenerate into fanaticis:
resources, often wondered how to 3) Aesthetical—for
go about making it into a reality.
During the years 2009-2010, I revelation, evident from
was appointed visiting associate
professor and the Malaysia Chai which has been the sou
r for Islam in Southeast Asia
Alwaleed bin Talal Center at the
for Muslim-Christian Understan Muslim arts of literat
Georgetown University, Washin ding,
gton, DC, USA. This opportun painting.
came ity
as a God given chance to fulfill my Thus, for al Farw
dream of produc
ing a
Festschrift as a step in making dimensions of Muslim
the scholarship and memory of
al Faruqgi a continuing legacy for Prof,
academnia. In this venture I rece monotheistic consciousn
tre
ived
mendous support from Professor and creature.
John Esposito,
ersity Univ
Professor and Founding Director Al Farugi’s view ¢
of the Prince Alwaleed Bin Tala
Center for Muslim-Christian Und l
erstanding, Georgetown Universi nationalist. His Arabism
Esposito is the first PhD graduate ty,
of Prof. al Farugi and is also based nationalism of the
known as the “Don of the Temple Mafi gift of Arab consciousn
a,” the group of TUDOR
—_— stood opposite to an Ori
" Isma’il R. al-Faruqi, 41 Tawhid: of Judaism, Christianit
Its Implications for Thought & Life,
(International Institute of Islamic Thou 2™ ed. Faruqi, monotheistic bas
ght, 1994).
al Faruqi blended withir
186
 |

7 BREAKTHROUGH TO DIALOGUE

4d, in the midst of such Muslim students

from all around the world. The
International
qi offered a glimmer of Institute of Islamic T, hought (IIIT),
founded by Isma’il, trusted my
Knowledge project.'' Tt ambition to contribute to making Prof.
al Faruqgi’s contribution a
ing youth, including me, living heritage.
at the Aligarh Muslim
r Sir Syed Ahmad Khan, Al Faruqi’s Thought

Isma’il al Farugi’s approach to the Qur’

. T wrote a letter to Prof. an is ideational,
axiological and aesthetical—three conc
with no money to study epts which are central to the
study of religion and philosophy.
:xpect a reply from him,
a) Ideational—in the sense that it
replied, but also in 1984 highlights the centrality of
tawhid—monotheism as the core
idea of Arabian consciousness in
s at Temple University. I contrast to other civilizations.
1is last student assistant
b) Axiological— aluational adherenc
ars since. his death, I felt e to Islam, i.e., faithfulness
to the values of monotheistic piety, ethics, ummatis, and world
to honor his contribution affirmation. It is not national, racial, or ideo
‘undertaking an initiative logical (for these
degenerate into fanaticism) adherence
1 his honor, but, lacking to Islam.
3) Aesthetical—for al Farugi the
aaking it into a reality. Quran is an aesthetical
revelation, evident from the aesthetic
jointed visiting associate character of its Arabic language
which has been the source of the aest
in Southeast Asia at the hetical expressions found in
Muslim arts of literature, calligraphy,
“hristian Understanding, architecture, music, and
painting,
USA. This opportunity :
Thus, for al Faruqi the theological,
y dream of producing a moral and aesthetical
dimensions of Muslim life, thought, and
hip and memory of Prof. action are infused with
monotheistic consciousness, which
stresses a duality between creator
In this venture I received
and creature.
m Esposito, University
Al Farugi’s view of Islam was Arab
ince Alwaleed Bin Talal ist without being Arab
nationalist. His Arabism is religion-bas
, Georgetown University. ed and is opposed to the race-
based nationalism of the modern age.
f. al Farugi and is also In this view, monotheism is a
gift of Arab consciousness to humanity
> the group of TUDOR
. Of course, such a position
Stood opposite to an Orientalist view
of the Middle Eastern religions
of Judaism, Christianity, and Islam as separated entities. For al
s for Thought & Life, 2™ ed. Farugi, monotheistic based Arabism is the
essence of Semitism. Prof.
al Faruqi blended within himself different
intellectual Islamic trends
187
 IMTIYAZ YUSUF
BREAKTE
of rationalism, theological
meticulousness, and histor
with the goal of illustrat ica] criticism, from non-Arab Muslin
ing that monotheism rep
(Semitic) Stream of Being resents the Arab remarked that al Farug
made up of monotheistic
Assyria, Babylon, Judais moments, i.e., Palestinian” and also “a
m, Christianity and Isl
am. He preferred to
call this stream Arab rat In the area of Islami
her than Semitic, for the
latter name is an the Islamic rationalism
invention of Biblica] scholars over last 200
years. Acknowledging the
work of Biblical scholars (775-845), Qadi Abdul .
who had earlier establish
linguistic and ethnic identi ed the shared century group of philos
ty of Arabs/Semites a sha
being, al Farugi saw his red stream of Purity” and the Tawhi
task ag proving the sam
establishing the shared e through Abdul Wahab (1703-17
religious and aesthetic
monotheism. Suc
uni ty of Arabic thought of these theolog
h an al F aruqi thesis cam
e under strong criticism
Western scholars of the Mid by God's oneness, and adl-
dle East. Professor T. Cuy
Princeton University descri ler Young of these two topics were of
bed it as, “totalitarian Ara
swallows up all that has bee bism (which) in the tradition of classic
n normally associated wit
Prof. al Farugi replied, “I h Semitism.”!? write his own Kitab al
am trying to establish in
academic way, the identity a scholarly and generation of Muslims,
of the ideological or religi
ancient Near Eastern religi
ous core of the philosophical and ideatic
ons with that of Judaism,
Christianity, and
Islam. For the
Semitic tradition is a unity,
a stream of being, which Al Faruqi’s Contribi
had many moments, each
of which was a developme
before it, nt of what went
but never a repudiation Isma’il al Faruqi was
or about-face. The late
Le., Judaism, Christian r religions,
ity, and Islam are just of history of religion anc
as moments as the
times. Focusing on the
during his appointment :
stream.”!® For a] Farugqj,
Judaism, Christianity, and his Syracuse colleague ]
Islam constitute a
unity which he labelled as “the Arab Stream
of Being.”'* Apart from Religions of the World, il
the Western scholars, this This approach to -
theory also came under
_— strong criticism
geography.” It involves:
2 Professor T. Cuyler Young’
s letter to Dr. Ismail al Faru
1963 in “Isma’il a] gi, dated 5 November, 1. the influence of tl
Faruqi Papers Collection”
at the International Institut
Islamic Thought, Hemdon
, VA, USA. Prof. You
e of religious systems
ng was Chairman, Depart
of Oriental Studies, Pri nceton University, Prince ment
ton, USA.
" Isma’il al Farugi’s letter to !> Behrooz Ghamari-Tabrizi,
Professor T. Cuyler Young, dat
1963 in “Isma’il al Far ed 11 November, al Farugi and the Emerges
uqi Papers Collection” at ibid
.
" Ibid. International Migration, 42,
'® Al-Farugi, Al Tawhid.
188

——
 BREAKTHROUGH TO DIALOGUE

«d historical criticism, from non-Arab Muslim scholars, such as Fazlur Rahman, who
1 represents the Arab remarked that al Faruqi was seen as, “an angry young Muslim
theistic moments, i.e., ‘Palestinian” and also “a guerilla scholar.”"’
slam. He preferred to In the area of Islamic thought, al Farugi was much impressed by
the latter name is an the Islamic rationalism of the Mutazili theologians like al-Nazzam
rs. Acknowledging the (775-845), Qadi Abdul Jabbar (935-1025), the ethics of an eleventh-
sstablished the shared century group of philosophers of Jkhwan al-Safa' or “Brethren of
as a shared stream of Purity” and the Tawhidi—unitarian theology of Muhammad Ibn
g the same through Abdul Wahab (1703-1792). Two common themes which run in the
etic unity of Arabic thought of these theologians and school of philosophy are Tawhid—
der strong criticism by God's oneness, and adl—justice. Being a Muslim and a Palestini
an,
or T. Cuyler Young of these two topics were of paramount importance for al Faruqi. In fact,
irian Arabism (which) in the tradition of classical Muslim theologians, al F arugi went on to
ated with Semitism.”"? write his own Kitab al-Tawhid in English for the sake of a new
lish in a scholarly and generation of Muslims, who are versed in English. It presents his
or religious core of the philosophical and ideational view of Islam.'®
laism, Christianity, and
Al Faruqi’s Contributions: Islamics and History of Religion
stream of being, which
elopment of what went Isma’il al Faruqi was the first Muslim scholar to engage the field
ce. The later religions, of history of religion and relate it to the study of Islamics in modern
st as moments as the times. Focusing on the connection between religion and geography
ey are the most mature during his appointment at University of Syracuse, he co-edited with
tages of the developing his Syracuse colleague David E. Sopher the Historical Atlas of the
- and Islam constitute a Religions of the World, illustrated edition. (Macmillan, 1975)
»f Being.”'* Apart from This approach to the study of religion is called “cultural
under strong criticism geography.” It involves:

Farugqi, dated 5 November,

1. the influence of the environmental setting on the evolution of
i International Institute of religious systems and particular religious institutions;
was Chairman, Department
USA. ¥ Behrooz Ghamari-Tabrizi, “Loving America and Longing for Home: Isma'il
‘oung, dated 11 November, al Farugi and the Emergence of Muslim Diaspora in the United States,”
International Migration, 42, 2 (2004), pp. 61-68.
'8 Al-Farugi, Al Tawhid.

189
 IMTIYAZ YUSUF
BREAKT]
the way religious Systems and instituti ons modify
environment; thejr conflicts. It will facilitat

the different religions, cultures, and

ways religious systems occ upy
and organize worldview with the
(1%

Segments of earth space;

4. polytheistic religion, wh
the geographic distribut
ion of relj gions and the religious worldview.
. . } 8

Systems spread and intera way religious

ct with e ach other., As far as I know, P
the field of history of modern times who pleac
religions, Prof al
Muslim perspective of reli Islam, highlighting its m
gi
research about Islam. He
Muslim studies of Comg
, such as the works
marginalized state of Isle
hrastani, and Ibn
improved and made his Islam is usually sa
Own contribution to the fie
ld. (may God’s peace and
Religion for a] Faruqi was
not a ritual act but dimens was he who received tl
act. ion of every
in the Divine ipsissime
march in space-time. '
It is not a thing; but
a perspective with whi establishment as startn
Invested. It is the highes ch everything is
t and most important the first Islamic comt
dimension; for it alone
takes cognizance of
the act as personal, consciousness. Never t
as standing within the
religio-cultural context
in which it has taken
place, as well as within reality of history. N
the total context of Spa
ce-time. For it, the act
includes all the inner consciously committec
determinations of the
therefore, bound to be
generally, of evil of
Jahiliyyah (“ignorance
a time when Islam was
Accordingly, our fort
€ Arabian theater, For 3]
Faruqi, "ulama? deliberately ¢
notheic” ethical vision Hijrah. Meccan pre-]
rooted in
arguments which they
Hijrah history. The
Prophets’ own, person
became a fact of uniy
7 Tsma’il Ragi al Farugi, “His painted, the brighter
to ry of Religions: Its
Christian Education and Nature and Significance
the Muslim-Christian for Muhammad was suppo
(January, 1965), pp. 37-38. Dia log ue, ” Num en, 12, 1

'® Isma’il al Farugi, The Culi

190

/
——-.___
___
 #BREAKTHROUGH TO DIALOGUE

itutions modify their conflicts. It will facilitate Muslim partnering in the dialogue
between
religions, cultures, and civilizations. He contrasts such
a religious
occupy and organize worldview with the “mythopoeic” religious worldview
found in
polytheistic religion, which are not able to transcend to
an abstracted
and the way religious religious worldview., '
As far as I know, Prof. al Farugi is the only Muslim
ther. professor in
modemn times who pleaded for an inquiry and research
into pre-Hijrah
f. al Farugi offered a Islam, highlighting its methodological importance for
the study of and
udy and knowledge of research about Islam. He also stressed that the neglect
of this aspect in
zar Eastern history and Muslim studies of Comparative Religions is the cause
of the weak and
son, such as the works marginalized state of Islamic Studies in the arena of
knowledge.
Shahrastani, and Ibn
Islam is usually said to have begun with the Prophe
iproved and made his t Muhammad
(may God’s peace and blessings be upon him). It
is considered that it
was he who received the Holy Qur’an, who procla
imed God’s religion
but dimension of every in the Divine ipsissima verba, who launched the ummah
on a glorious
march in space-time. The institution of the Islamic
calendar and its
establishment as starting on the day the Prophet had
which everything is set out to found
the first Islamic community in Madinah, is the expres
mension; for it alone sion of this
consciousness. Never before, so runs the implication, has
standing within the Islam been a
reality of history. Never before, has there been
ice, as well as within a community
consciously committed to its pursuit and realization. Pre-Hi
ncludes all the inner jrah was,
therefore, bound to be a period of “ignorance,” of immora
ts in space-time. And lity and
generally, of evil of every sort—in short, a genuine
e that constitutes the , alfl-round
Jahiliypah (“ignorance of divine guidance™). Pre-Hijrah
was said to be
a time when Islam was not: that is a cause sufficient to indict
anything!
ieism and polytheism as Accordingly, our forefathers? muthaddithun, historians,
literati or
‘ulama? deliberately applied themselves to the indictment
n theater. For al Farugi, of pre-
Hijrah. Meccan pre-Hijrah furnished them with an
ethical vision rooted in arsenal of
arguments which they hurled, with no mean relish, at all
human pre-
wciples of monotheism,
Hijrah history. The history of the Prophets was reduced to the
vhich will enable us to Prophets’ own, personal biographies, while the Jahiliyyah
of Mecca
ism and ethno-religious became a fact of universal history. The darker the Jahili
yyah was
painted, the brighter the advent of Islam through the
Prophet
Jature and Significance for Muhammad was supposed to be. Polytheism, stone worship, tribali
sm,
dialogue,” Numen, 12, 1
® Isma’il al Farugi, The Cultural Atlas of Islam (Free Press, 1986), p. 80.

191
 IMTIYAZ YUSUF BREAKTH

war, license, egoism,commercialism, vanity, illustrated in

the crucial element in his af
notorious annals of a Basus War, the cynic
ism of an Imru’ al-Qays 1960s, 70s anc
[pre-Islam Arab poet], the irresponsibility of the late
an *Abd al-Mutalib [pre-
Islam Arab leader] in front of Abraham, academic venture cond
etc.?7—all these were
projected on to the whole canvas of pre-Hijrah. specialists and interested
How could there have
been, in this case, any reason to study pre-Hijrah
? of the Department of
Neither did our forefathers feel the need to study pioneering role in the ve ,
that aspect of pre- Temple University. He ¢
Hijrah which constitutes the religious history of Judaism and
Christianity. In the Holy Qur’an, they read what task: al Farugi was one o
seemed to them to be
a ready-made answer to the question of what Prof. al Farugi was
both Judaism and
Christianity were or will be. Since the Holy dialogue with other relig
Qur’an had given the
news-events of those religions, the Muslims a citizen and resident of
thought there was no need
to investigate their history.'® interreligious dialogue si
in the West, following 1]
This plea along with his other writings laid
the theoretical and of Churches and the Sec:
methodological foundations of his Islamic appro
ach to the history of
religion.°
of the dialogical aspect
Prof. Isma’il al Farugi’s scholarship was a combi present in his various ¢
nation of being a meaning and message 0
trained philosopher and historian of
religion with a Muslim
perspective. For him, study and research of this endeavor, he adap
religion was not a detached
inquiry, but a critical engagement directed times. He enthusiasticall
towards a critical study of
the place of religion in human history. Hindus, Buddhists, anc
representative excerpt
Al Faruqi and Interreligious Dialogue dialogue.
Cragg: What you :
One factor which won al Faruqi a position in the Departme
nt of everywhere, but ex hyz
Religion at Temple University was his interest in interrelig
ious Tlam.
dialogue; the above mentioned article, “Islam and Christiani
ty: Al Farugi: Yes, Isl
Diatribe or Dialogue” in the Journal of Ecumenical Studies, was Cragg: But that wi
a
rationalism is not simg
way; it is the very whe

" Isma’il R. al Faruqi, “Towards a Historiogr

aphy of Pre-Hijrah Islam,” Islamic 21 personal communicatic
Studies, 1, 2 (June, 1962), pp. 65-66.
Philadelphia.
2 Al Faruqi, The Cultural Atlas of Islam, 80.
22 1gma’il R. al Farugj, Islan

192
 #BREAKTHROUGH TO DIALOGUE

, illustrated in the crucial element in his appointment at Temple Unive

rsity.?! During
of an Imru’ al-Qays the late 1960s, 70s and 80s, interreligious dialogue was a new
Abd al-Mutalib [pre- academic venture conducted largely amongst
limited groups of
c.2—all these were
specialists and interested academicians. Professor
low could there have Leonard Swidler,
of the Department of Religion at Temple Unive
rsity played a
pioneering role in the venture at the world leve]
from his position at
itudy that aspect of pre- Temple University. He also engaged most of
his colleagues in this
ory of Judaism and task: al Faruqi was one of them.
t seemed to them to be Prof. al Faruqi was a pioneer and active parti
cipant in Islam’s
hat both Judaism and dialogue with other religions, especially Chris
tianity in the West. As
Qur’an had given the a citizen and resident of the West, Prof. al Farug
i engaged actively in
ught there was no need interreligious dialogue since the 1960s when
it was in its early stages
in the West, following the dialogue initiatives
of the World Council
aid the theoretical and of Churches and the Second Vatican Council.
One feels the presence
roach to the history of of the dialogical aspect of Prof. al Faruqi’s intell
ectual engagement
present in his various dialogue documents,
where he presents the
combination of being a meaning and message of Islam to the wider
world community.?? In
rion with a Muslim this endeavor, he adapted Muslim epistemolo
gy to the changing
gion was not a detached times. He enthusiastically Joined in dialogue with
Christians, Jewish,
sards a critical study of Hindus, Buddhists, and followers of other religions. Here is a
representative excerpt of his basic approach in interreligious
dialogue.
ialogue
Cragg: What you are saying, then, is that God has
sent prophets
n in the Department of everywhere, but ex hypothesis these prophets must
be consistent with
terest in interreligious Ilam.
slam and Christianity: Al Farugi: Yes, Islam as religio naturalis, din
al-fitrah.
Cragg: But that which in Buddhism is antithetical
menical Studies, was a to Islam and to
rationalism is not simply chaff mixed with wheat,
if I may put it that
way; it is the very wheat of Buddhism. By your analysi
s here it must

*Pre-Hijrah Islam,” Islamic Personal communication with Professor Leonard Swidler, 2010, in
Philadelphia.
2 Isma’il R. al Faruqi, Islam and Other Faiths (Islami
c Foundation, 2007).

193
 IMTIYAZ YUSUF BREAKTHE

then have been a false prophecy which brought the Buddhist to that
ethical insights of mode
belief.
views, for whom the notic
Al Farugi: 1 won’t say a false prophecy. I would say that a true
revelation through an authentic prophet has been thorough moral mission on worldwi
ly
falsified. Prof. al Faruqi joined
Firzgerald: But by what historical criteria is the “true” prophet to was in its infancy and wat
be identified? And where is the “true” prophecy of which you speak Islam into interreligious «
within Buddhism?
time passed others joined i
Al Farugi: 1 don’t know, but it can be researched; the fact that [
From the Christian sit
assume it to be there at the origin is at least a good step in
the
direction of ecumenical tolerance.
much for Christians to por
Ahmad: 1t is very possible that rudiments of the true prophecy are one person’s vision of v
to be found even in some pagan religions. * community working in he
other.Ӣ
For al Faruqi, the aim of dialogue is to unite the religion of God
In relation to the role ¢
and truth, bring about conversion to truth, and enable understanding
on a public platform, or i
of values and meanings. He also remarked that the methodology of
scholar of Islam, al Faru
dialogue requires criticism, internal coherence, historical perspective,
noting the reality of religions, and not being dependent on worlds were.
John Esposito told me
absolutized scriptural figurizations which have occurred in all
religions, including Islam. He concluded that the potential for the There were two thin
success of dialogue lies in the field of ethics.?* did, and one he didn’t. L

Regarding Islam-Christianity dialogue, al Farugi remarked that faculty club. I finally a

have never, never asked
the prospects for the exploration of common religious and moral
don’t usually discuss th
ideas between these two religions are limitless. But he
was always wondered about
pessimistic about it in the light of the Vatican II statement on Islam. Islam, not just for Islam
He thought the document could have gone further, for Muslims still said to me “Well, 'm y
continue to feel excluded from the salvation plan. In al Faruqi’s view, that.” He said, “T’d prc
the interreligious dialogue between Christianity and Islam should
start with the Nicene creed. It should also take into account the
PIbid, pp. 45-46; 71-77. T
interreligious dialogue and ot
» Isma’il al Farugi, ““On The Nature Of Islamic Da’wah.’ Christian al-Farugi in Ataullah Siddiq
Missions in the Muslim World,” International Review of Mission, vol. LXV, no.
Islamic Foundation, 1999).
260 (October 1976): 391-400; 385-460.
%6 P peter Ford, Jr.,, “Isma’
* “Islam and Christianity: Diatribe or Dialogue,” Journal of Ecumenical Analysis From a Christian Pes
Studies, 5, 1 (1968), pp. 45-77.
2 (1993), p. 279.
194
 "—

’ BREAKTHROUGH
TO DIALOGUE
ht the Buddhist to that
ethical insights of modern
humanity which holds
views, for whom the not life-affinning
would say that a true ion of justification is ins
moral missio ufficient and whose
as been. thoroughlhly n on worldwide basis is stil
C
l unfulfilled25
Prof. a] Farugi joined in. .
s the “true” prophet to the dialogue enterpris. e at .
a time when jt.
'y of which you speak was In its infancy and was eng
aged in by few Muslims, He
Islam into interreligious initiated
dialogue in the contemporary
time passed others Joined age and ag
arched; the fact that I in and thig legacy of his
continues today.
it a good step in the From the Christian side it
has been remarked that
much for Christians to pon , “He has left
. der, and his efforts stan
‘the t rophecy One person’s vision of d as a monument to
the true are what we all would lon
prophecy g to see: a world
community working in
harmonio. us relationship
other,”?¢ to God and to each
aite the religion of God
d enable understanding
1at the methodology of
', historical perspective,
being dependent worlds were,
on
have occurred in all John Esposito told Ine
an interesting story:
it t the the p potential for the J , There were two things he was not objec
tive about. The one he
. Faruqi remarked that
n religious and moral
mitless. But
he was
II statement on Islam.
Islam, not just for Islami
c Studies. Isma’j] was
rther, for Muslims still said to me “Well, I'm
very interesting, he
your professor and as an
an. In al Faruqi’s view, academic I can’t do
that” He said, “]’d pro
bably love that you dec
ided to become a
ity and Islam should
take into account the -_—
25Ibid, pp.
45-46; 71-77. For a
detailed views of Ism
interreligious dialogue a’il al Farugi on
amic Da’wah.” Christian and other religions, see
the contribution by Isma’i
l Raji
of Mission, vol. LXV, no.

*F Peter Ford, Jr,, “Isma’i]

Journal of Ecumenical al Farugi on Muslim-Ch
Analysis From a Christian ristian Dialogue: An
Perspective,” Isiam & Chr
2(1993), p. 279, istian Muslim Relations,
4,

195
 IMTIYAZ YUSUF BREAKTI

Muslim, but I'm a professor and so there’s this fine line.” So that
Marduk, Ishtar, etc. Af
was objective,
about where al Farugi
With Isma’il al Farugi in the Classroom learn about Islam fros
encyclopedia of religio
Professor al Farugi was a task master in the class room. He knew new vistas for us.
that the majority of the Muslim students in the department
were not He also introduced
up to the mark of scholarship. He was also aware that subject unheard of and
his own
prestige as a scholar and teacher was at stake if they did not world or their theologic
perform
well in their studies in his and other courses, Thus, he
would not let religions is seen as leac
us be at ease. I remember his remark on my first paper submis
sion to limits to seeking know.
him. He said, “this goes out of the window; do not simply terrain to know and lear
quote the
Qur’an verses to hide behind them; present an argument and
make a ever restless to search ¢
reference to the Qur’anic verse.”
The only limit is biolog
On other occasion, he said, “you are here to learn and
read; you
are given a scholarship to read, read, read and write.”
T have not
stopped since then.
Al Farugi held that
Attending Prof. al Faruqi’s classes was like taking a tour
in the technology, whether it
world of religions, learning about the contributions of top
scholars mattered was whether 1
and his positive or negative opinions about them. Yet
he respected
the areas of ethics, a
scholarship. The first course I attended with him was
on the Qur’an,
where in spite of personal and even scholarly disagr perceptions, d‘ecisions,
eements with
Professor Fazlur Rahman of the University of Chicag against science or teck
o, the course
text book was no other than Fazlur Rahman’s best given in the realm of et
work, The Major
Themes of the Qur’an.’’ Al Faruqi was magnanimou
For al Faruqi, teac
s when it came
to recognizing scholarship. study of a stream o
categories furnished by
In another course on “Ancient Near Fastern Religi
ons” he the arsenal of preju
required us to read the top works of scholars’ Ancient
Near Eastern
Studies and the original texts from that period. After the
class, we
naive Muslim students for whom Islam began and ended
with
Muhammad became familiar with names such as Gilgamesh,
Enkidu,

28 Isma’il al Faruqi, “Isl

%7 Fazlur Rahman, Major Themes of the Qur’an (University of Chicago Collection” at the Intern:
Press, 2009, 2™%d.).
USA.

196
 - BREAKTHROUGH
£l

TO DIALOGUE

this fine line.” So that Marduk, Ishtar, etc. After class we used to joke amon
g ourselves
about where al Farugi was leading us. We thoug
ht we had come to
learn about Islam from him. This was al
Classroom Faruqi, the walking
encyclopedia of religion, both in class and outsid
e. He opened up
the class room. He knew new vistas for us.
the department were not He also introduced us to the field of the histor
y of religion, a
Iso aware that his own subject unheard of and not taught in the univer
sities of the Muslim
e if they did not perform world or their theological seminaries, where
often the study of other
5. Thus, he would not let religions is seen as leading to unbelief. For
al Faruqi, there were no
first paper submission to limits to seeking knowledge. He was ready
to enter every field and
do not simply quote the terrain to know and learn and he instilled this
habit in me, making me
an argument and make a ever restless to search and learn, where there
is no limit to learning.
The only limit is biological life time.
re to learn and read; you
| and write.” I have not Conclusion

Al Farugqi held that Islam was not opposed to

like taking a tour in the modern science and
technology, whether it was based in past or mode
-1butions of top scholars rn paradigms. What
mattered was whether it was axiologically sound
them. Yet he respected in terms of values in
the areas of ethics, aesthetics, and religion—a
s they impact our
him was on the Qur’an,
perceptions, decisions, and actions. He remarked,
arly disagreements with “Islam is not
against science or technology, the charge of Islam
- of Chicago, the course is a moral one,
given in the realm of ethics and religion, not science.”?
’s best work, The Major ®
For al Farugi, teaching Islamics was a dual under
taking, “as a
manimous when it came study of a stream of being, of life, and religio-culture
under
categories furnished by the data themselves, rather than
Eastern Religions” he drawn from
the arsenal of prejudices built by a crusading,
s’ Ancient Near Eastern missionizing,

dod. After the class, we

began and ended with
h as Gilgamesh, Enkidu,

% Isma’il al Faruqgi, “Islam and Modernism” in

“Isma’il al Faruqi Papers
~an (University of Chicago Collection” at the International Institute of Islamic
Thought, Hemdon, VA,
USA.

197
 IMTIYAZ YUSUF
BREAKT
secularist, anti-Islamic, anti-Arab or
imperialist West” directed For Prof. al Faruc
towards discovering the meaning of bein
g homo-religiosus.?®
action, and an educat)
In his own judgment, the Department
of Religion of Temple limits or bounds. In m3
University was the ideal place for
him to teach Islamics, pursue
interreligious dialogue, and seriously exclusivism among M
address the spiritual problems
facing humanity in modern age. I abandoned, lost, or for
remember very well that in the
1980s after the death of Bernard Phill research about the con
ips he would often during class
express his appreciation for the cont and interreligious dialo
ributions and legacy of Bernard
Phillips in setting up the department, ideologue of the Islam
and those of his colleagues,
with whom he was united in the miss make comments on th
ion of educating the youth from
all over the world. there is more to his con

Prof. al Faruqi has been accused and Al Faruqi presente

been labeled as being a integral part of the
Mutazili rationalist, an Arab natio
nalist, a philosophical rationalist
influenced by Kantian deontology, a apologetics, but by des
firebrand Islamist posing as an
academic, and Islam in the religi
an intolerant dialoguer, one who stole the idea of the His was an Islamic
Islamization of Knowledge from other
s,*® the ideological father of
the Islamization of Knowledge, a monotheism and the Is
poor social scientist, a Palestinian
nationalist, etc. In my view, he did his greatest contributio
not care. Rather, he rode above all
of them. He did not have time for petty Without al Faruc
matters. He thought big and
dreamed big. University would be a
It is good to remember his Muslim world would n
legacy, both personal and
professional, at TUDOR, and many others woul
but it is more impo rtant to cont
inue and religion. It would be tr:
develop it further. In my view, Prof.
al Farugi, while being concerned
about the politics of knowledge, for political reasons tk
or power and knowledge, was
not a between the Departm
politician when it came to seeking
knowledge and doing research.
Seeking knowledge and doing Muslim world- an ac
research for him had no bounds
time, space, or sources. of Muslim and non-Musli

_—
* Isma’il al Farugi, “On the Nature of
Reli gion, of the Department of Religion,
and of My Role in the Department,” “Islam
and Modernism” in ibid.
30 Syed Muhammad Naquib al-Attas,
Islam and Secularism (Interna
Institute of Islamic Thoughts and tional
Civilization, 1978).

198
 7 BREAKTHROUGH TO DIALOGUE

erialist West” directed For Prof. al Faruqi, Islam was a worldview, a philosophy of
m0~religiosus.29 action, and an educational undertaking whose universality had no
of Religion of Temple limits or bounds. In my view, the rise and the fast spread of religious
teach Islamics, pursue exclusivism among Muslims shows that along the way we have
s the spiritual problems abandoned, lost, or forgotten his legacy in the areas of studying and
ar very well that in the research about the connection between Islam and history of religion
would often during class and interreligious dialogue. Prof. al F aruqi was turned into a political
s and legacy of Bernard ideologue of the Islamization of knowledge. In his life time, he did
those of his colleagues, make comments on the state of politics and advised politicians, but
ducating the youth from there is more to his contribution than that.
Al Faruqi presented Islam as a religion, a worldview, and an
yeen labeled as being a integral part of the knowledge process, without engaging
in
philosophical rationalist apologetics, but by developing new theories about the role of Arabs
1d Islamjst posing as an and Islam in the religious stream of being in non-nationalist terms.
o stole the idea of the His was an Islamic theory of aesthetics rooted in Qur’anic
he ideological father of monotheism and the Islamization of knowledge, all of which remain
{1 scientist, a Palestinian his greatest contributions from his Temple tenure.
Rather, he rode above all Without al Faruqi, the department of religion at Temple
ters. He thought big and University would be a small world and without the department the
Muslim world would not know of Isma’il al Farugi. Students like me
y, both personal and and many others would not have learned about the larger world of
portant to continue and religion. It would be tragic to ever forget, ignore, or look down upon
i, while being concerned for political reasons the deep bond al Faruqgi contributed, and built
«d knowledge, was not a between the Department of Religion, Temple University and the
ige and doing research. Muslim world- an academic brand label that I and many other
him had no bounds of Muslim and non-Muslim students carry around the world.

the Department of Religion,

lernism” in ibid.
! Secularism (International

199