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	<title>Ismail Faruqi Online &#187; religion</title>
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	<link>http://www.ismailfaruqi.com</link>
	<description>Official website of Dr. Ismail Raji' Al-Faruqi (1921 - 1986)</description>
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		<title>Islam and the Problem of Israel: Zionism as Religion</title>
		<link>http://www.ismailfaruqi.com/books/islam-problem-israel-zionism-religion/</link>
		<comments>http://www.ismailfaruqi.com/books/islam-problem-israel-zionism-religion/#comments</comments>
		<pubDate>Wed, 13 Oct 2010 13:30:08 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Books]]></category>
		<category><![CDATA[Anti-Zionism]]></category>
		<category><![CDATA[Antisemitism]]></category>
		<category><![CDATA[Ben Gurion]]></category>
		<category><![CDATA[europe]]></category>
		<category><![CDATA[israel]]></category>
		<category><![CDATA[Jew]]></category>
		<category><![CDATA[Jewish history]]></category>
		<category><![CDATA[Martin Buber]]></category>
		<category><![CDATA[Messianism]]></category>
		<category><![CDATA[nationalism]]></category>
		<category><![CDATA[Politics]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[zionism]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=222</guid>
		<description><![CDATA[Born out of Europe's Romantic lapse and anti-Jewish pogroms, Zionism might have occupied itself entirely with the question of Jewish security. At its genesis and for a long time afterwards, Zionism did little else besides seeking the real estate wherein to set up refuge from the dim future it foresaw. There is no evidence in early Zionist writing of any concern with the kind of problems faced by the Reform movement, and in search of a solution of which, the movement was born. The first leaders did not think in terms of the problems science and modernity posed to the application of the laws of the <em>Shulhan Arukh</em>, which dominated Jewish observance and living since its codification by Joseph Karo in 1567. The whole problem of "religion and modernity" did not occupy them at all. The Zionists were men and women nursed culturally and spiritually by a secular Europe which has been weaned away from religion. They were as immersed in romanticism and secularism as their fellow Christians; and a number of them were in fact leaders of the movement in Europe. It was therefore natural that, once renewed persecution blocked their self-identification as European, the Jews would seek their identity in their tradition, and that they would do so under the only categories they knew, namely, those of European romanticism.]]></description>
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		<title>Islam and the Problem of Israel: Jewish Universalism and Ethnocentrism</title>
		<link>http://www.ismailfaruqi.com/books/islam-problem-israel-jewish-universalism-ethnocentrism/</link>
		<comments>http://www.ismailfaruqi.com/books/islam-problem-israel-jewish-universalism-ethnocentrism/#comments</comments>
		<pubDate>Mon, 11 Oct 2010 13:45:35 +0000</pubDate>
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				<category><![CDATA[Books]]></category>
		<category><![CDATA[Aqidah]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[Human behavior]]></category>
		<category><![CDATA[Islam and other religions]]></category>
		<category><![CDATA[Moses]]></category>
		<category><![CDATA[Philosophy of religion]]></category>
		<category><![CDATA[Prophecy]]></category>
		<category><![CDATA[Prophet]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[revelation]]></category>
		<category><![CDATA[Supernatural revelation]]></category>
		<category><![CDATA[Torah]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=220</guid>
		<description><![CDATA[From the standpoint of Islam, there can be no doubt that Abraham, Isaac, Jacob, Joseph, Moses, David, Solomon were all prophets whom God had sent forth with a divine message There can be no doubt that that message was always one and the same in its essential content which consisted, above all, of the recognition of God, of His unity and transcendence, of the Day of Judgment, of the purposiveness of history, and of man's responsibility to manage space-time as God has directed. That the prescriptive laws God had revealed to these prophets differed somewhat from the earlier revelations made to previous prophets, is granted; but it is understood as belonging to the "how" of obedience and fulfillment rather than to the essence. Equally, there can be no doubt that the Torah is God's revelation to Moses, that it had definitively summed up and crystallized the earlier revelations. To doubt these facts is <em>kufr</em>, or unbelief.]]></description>
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		<item>
		<title>On the Nature of Islamic Da&#8217;wah</title>
		<link>http://www.ismailfaruqi.com/articles/on-the-nature-of-islamic-dawah/</link>
		<comments>http://www.ismailfaruqi.com/articles/on-the-nature-of-islamic-dawah/#comments</comments>
		<pubDate>Tue, 09 Mar 2010 16:52:28 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[al-Faruqi]]></category>
		<category><![CDATA[Allah]]></category>
		<category><![CDATA[calling]]></category>
		<category><![CDATA[da'wah]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[Islamic da'wah]]></category>
		<category><![CDATA[Ismail al-Faruqi]]></category>
		<category><![CDATA[religion]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=205</guid>
		<description><![CDATA[Allah, <em>subhanahu wa ta'ala</em>, has commanded the Muslim: "Call men unto the path of your Lord by wisdom and goodly counsel. Present the cause to them through argument yet more sound" (Qur'an 16: 125). Da'wah is the fulfilment of this commandment "to call men unto the path of Allah." Besides, it is the effort by the Muslim to enable other men to share and benefit from the supreme vision, the religious truth, which he has appropriated. In this respect it is rationally necessary, for truth wants to be known. It exerts pressure on the knower to share his vision of it with his peers. Since religious truth is not only theoretical, but also axiological and practical, the man of religion is doubly urged to take his discovery to other men. His piety, his virtue and charity impose upon him the obligation to make common the good which has befallen him.]]></description>
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		<slash:comments>5</slash:comments>
		</item>
		<item>
		<title>The Ismail Faruqi Award Presentation Ceremony</title>
		<link>http://www.ismailfaruqi.com/obituary/the-ismail-faruqi-award-presentation-ceremony/</link>
		<comments>http://www.ismailfaruqi.com/obituary/the-ismail-faruqi-award-presentation-ceremony/#comments</comments>
		<pubDate>Thu, 25 Feb 2010 18:32:36 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Obituary]]></category>
		<category><![CDATA[Al-Azhar University]]></category>
		<category><![CDATA[Anwar Ibrahim]]></category>
		<category><![CDATA[Fiqh]]></category>
		<category><![CDATA[honour]]></category>
		<category><![CDATA[Hudud]]></category>
		<category><![CDATA[Ijtihad]]></category>
		<category><![CDATA[International Institute of Islamic Thought]]></category>
		<category><![CDATA[International Islamic University Malaysia]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[Islamic philosophy]]></category>
		<category><![CDATA[Ismail al-Faruqi]]></category>
		<category><![CDATA[Ismail Faruqi Award]]></category>
		<category><![CDATA[Ismail Raji al-Faruqi]]></category>
		<category><![CDATA[Principles of Islamic jurisprudence]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[scholar]]></category>
		<category><![CDATA[Sharia]]></category>
		<category><![CDATA[speech]]></category>
		<category><![CDATA[tribute]]></category>
		<category><![CDATA[Ulema]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=189</guid>
		<description><![CDATA[This bi-annual award to IIU scholars who produce outstanding, excellent and exemplary academic work was established in honour of the memory of <em>al-marhum</em> Professor Ismail Raji al-Faruqi who, during his lifetime, had made profound and invaluable contributions not only to Islamic scholarship but to learning as a whole. Indeed, I was most privileged to have been given the opportunity of knowing him personally, as a leading scholar of his generation and as a friend. To be sure, he exacted uncompromising intellectual standards and lived by a strict regiment of academic discipline. But, at the same time, he was never lost in mere philosophical abstractions. He was acutely conscious of the realities of the time and the condition of the contemporary <em>ummah</em>. In this regard, he exemplified the conjunction between theoretical learning, <em>ilm</em>, and the righteous deeds, <em>amal salih</em>. He devoted the best years of his life, before his death under tragic circumstances, to the upliftment of the <em>ummah</em>, in inspiring and guiding its youth especially.]]></description>
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		</item>
		<item>
		<title>Islam on Its Own Terms: The Contribution of Isma&#8217;il al-Faruqi</title>
		<link>http://www.ismailfaruqi.com/obituary/islam-on-its-own-terms-the-contribution-of-ismail-al-faruqi/</link>
		<comments>http://www.ismailfaruqi.com/obituary/islam-on-its-own-terms-the-contribution-of-ismail-al-faruqi/#comments</comments>
		<pubDate>Sat, 05 Sep 2009 04:16:28 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Obituary]]></category>
		<category><![CDATA[Abrahamic religions]]></category>
		<category><![CDATA[Al Tawhid]]></category>
		<category><![CDATA[Aqidah]]></category>
		<category><![CDATA[contribution]]></category>
		<category><![CDATA[Duke University]]></category>
		<category><![CDATA[editor]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[Ismail al-Faruqi]]></category>
		<category><![CDATA[Kitab al-Tawhid]]></category>
		<category><![CDATA[Monotheism]]></category>
		<category><![CDATA[Ralph Braibanti]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[tawhid]]></category>
		<category><![CDATA[tribute]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=146</guid>
		<description><![CDATA[In his teaching of Islam the late Dr. Isma'il al-Faruqi had little patience with the anthropomorphic approach with which most comparative religion is taught. He believed there must be faith, belief, and commitment if the inner essence of Islam—and indeed of any religion—is to be appreciated. He deplored the fact that Islam in the West is taught predominately by non-Muslims, whereas Christianity and Judaism are taught by adherents to those faiths.]]></description>
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		</item>
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		<title>Islam and the Problem of Israel: The Romantic Relapse of Europe</title>
		<link>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-the-romantic-relapse-of-europe/</link>
		<comments>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-the-romantic-relapse-of-europe/#comments</comments>
		<pubDate>Sat, 16 May 2009 17:43:16 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Books]]></category>
		<category><![CDATA[Age of Enlightenment]]></category>
		<category><![CDATA[America]]></category>
		<category><![CDATA[Catholic Church]]></category>
		<category><![CDATA[Eastern Europe]]></category>
		<category><![CDATA[europe]]></category>
		<category><![CDATA[final solution]]></category>
		<category><![CDATA[Historical eras]]></category>
		<category><![CDATA[Humanism]]></category>
		<category><![CDATA[Jew]]></category>
		<category><![CDATA[jews]]></category>
		<category><![CDATA[Leo Pinsker]]></category>
		<category><![CDATA[Modern history]]></category>
		<category><![CDATA[Philosophy]]></category>
		<category><![CDATA[reform judaism]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[Romanticism]]></category>
		<category><![CDATA[Russia]]></category>
		<category><![CDATA[russian]]></category>
		<category><![CDATA[Western Europe]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=131</guid>
		<description><![CDATA[The prognosis of the last paragraph (Chapter III) was the reality on the American scene. Most of the rabbis ministering to the Jews of America were educated in the Reform seminaries of Europe, and the first seminary in America (Cincinnati, Ohio) belonged to the same group. The absence of persecution and of ghettos and the religious freedom guaranteed by the American Constitution promoted acculturation and assimilation of Jewish immigrants from Europe. In America, it was hard to be anything but a Reformed Jew. The voice of orthodoxy, of traditionalism, was certainly present; but it was overwhelmed by the universalism and secularism of American society in the matter of religion. The situation radically changed in the nineties when a wave of pogroms in Russia and Eastern Europe sent a flood ofjewish immigrants to America. The demography of American Jewry was turned upside down. In a decade, American Jewry became overwhelmingly orthodox and the voice of Reform Judaism became that of a minority. What happened in Russia to bring about this Jewish exodus happened in various degrees in the rest of Europe.]]></description>
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		</item>
		<item>
		<title>Islam and the Tehran Hostages</title>
		<link>http://www.ismailfaruqi.com/articles/islam-and-the-tehran-hostages/</link>
		<comments>http://www.ismailfaruqi.com/articles/islam-and-the-tehran-hostages/#comments</comments>
		<pubDate>Fri, 01 May 2009 09:17:26 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[ethic]]></category>
		<category><![CDATA[iran]]></category>
		<category><![CDATA[Iranian Revolution]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[Islamic ethics]]></category>
		<category><![CDATA[moral law]]></category>
		<category><![CDATA[quran]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[Sharia]]></category>
		<category><![CDATA[Tehran]]></category>
		<category><![CDATA[U.S. embassy]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=92</guid>
		<description><![CDATA[Certainly no Muslim may question the following principles, since they are Qur'anic and the Qur'an is for Muslims the only ultimate authority. These principles are not unique to Islam; rather, they represent some of the highest ethical standards of other human civilisations. Islam advocates a very personal, individualist ethic. "No soul may be charged with more than it can bear...No soul may be charged with the sin of another...To every person belongs what he/she has wrought and earned" (Qur'an 2:286 ; 6:164;: 53:39). These precepts have barred from the religious consciousness of Muslims any suggestion of vicarious guilt or vicarious atonement. ]]></description>
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		<title>Islam and the Problem of Israel: Apercu of Jewish History in the Christian West Prior to the Emancipation</title>
		<link>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-apercu-of-jewish-history-in-the-christian-west-prior-to-the-emancipation/</link>
		<comments>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-apercu-of-jewish-history-in-the-christian-west-prior-to-the-emancipation/#comments</comments>
		<pubDate>Mon, 27 Apr 2009 13:57:45 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Books]]></category>
		<category><![CDATA[Antisemitism]]></category>
		<category><![CDATA[christianity]]></category>
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		<category><![CDATA[israel]]></category>
		<category><![CDATA[jesus]]></category>
		<category><![CDATA[Jew]]></category>
		<category><![CDATA[Jewish history]]></category>
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		<category><![CDATA[Middle Ages]]></category>
		<category><![CDATA[Rabbi]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[Religious persecution]]></category>
		<category><![CDATA[Rome]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=67</guid>
		<description><![CDATA[The Christians understood, or misunderstood, the career of Jesus as one of a god sent down to earth to suffer the most ignominious death as an atonement and oblation for the sins of man. In consequence, they reinterpreted the whole history of the Jews as a propadeutic for this great event. If there is to be a crucifixion of a god, there had to be a historical situation in which a savior-god could be expected, accused to be the false savior, and then crucified. There had to be a religion, Judaism, which develops so as to reach the fossilized state of literal legalism, in which rabbis had plunged their faith in the "fullness of time," and into the context of which the god to be crucified could enact his reform and be prosecuted and condemned in the process. The whole of the Jewish past and present was reduced to the status of an instrument, complex and winding, but still an instrument, for the incarnation and crucifixion of Jesus.]]></description>
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		<title>Towards An Islamic Theory of Meta-Religion</title>
		<link>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/</link>
		<comments>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/#comments</comments>
		<pubDate>Sat, 25 Apr 2009 11:43:11 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[comparative religion]]></category>
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		<category><![CDATA[Pax Islamica]]></category>
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		<category><![CDATA[scholarship]]></category>
		<category><![CDATA[shariah]]></category>
		<category><![CDATA[tolerance]]></category>
		<category><![CDATA[ummah]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=43</guid>
		<description><![CDATA[The relation of Islam to the other religions has been established by God in His revelation, the Qur’an. No Muslim therefore may deny it; since for him the Qur’an is the ultimate religious authority. Muslims regard the Qur’an as God’s own word verbatim, the final and definitive revelation of His will for all space and time, for all mankind. The only kind of contention possible for the Muslim is that of exegetical variation. But in this realm, the scope of variation is limited in two directions. First, continuity of Muslim practice throughout the centuries constitutes an irrefutable testament to the meanings attributed to the Qur’anic verses. Second, the methodology of Muslim orthodoxy in exegesis rests on the principle that Arabic lexicography, grammar, and syntax, which have remained frozen and in perpetual use by the millions ever since their crystallization in the Qur’an leave no contention without solution. These facts explain the universality with which the Qur’anic principles were understood and observed, despite the widest possible variety of ethnic cultures, languages, races, and customs characterizing the Muslim world, from Morocco to Indonesia, and from Russia and the Balkans to the heart of Africa. ]]></description>
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		</item>
		<item>
		<title>Why Islam?</title>
		<link>http://www.ismailfaruqi.com/articles/why-islam/</link>
		<comments>http://www.ismailfaruqi.com/articles/why-islam/#comments</comments>
		<pubDate>Mon, 23 Apr 2007 08:25:08 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<guid isPermaLink="false">http://www.ismailfaruqi.com/2007/04/23/why-islam/</guid>
		<description><![CDATA[Within Islam it is both legitimate and right to ask the question: "why Islam?" Every tenet in Islam is subject to analysis and contention. No other religion is willing to subject its basic fundamentals of faith to such questioning. For example, Saint Thomas Aquinas, the most rational of Christian theologians, stopped the use of reason when it came to the basic fundamentals of Christian faith. He then tried to justify faith. So to ask "why Christianity?" is an illegitimate question. However, Allah invites the question as to "why Islam?".]]></description>
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