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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Ismail al-Faruqi – Wikipedia
Log In Sign Up. Issues in Islamic Thought No. Issues of Islamic thought series; no. Judaism- Relations- Islam- Congresses. Christianity and other religions- Islam-Congresses. Christianity and other religions- Judaism -Congresses. Judaism- Relations- Christianity- Congresses. International Institute oflsllimic Thought. American Academy of Religion.
Library of Congress Catalog Card Number: Trialogue of the Three Abrabamk: Its Islamic Studies Committee entertained the vision of bringing together members of the Jewish, Christian and Muslim academic rajii in the United States to dialogue with one another on the subject oftheir own faiths. This was a novel undertaking, unprecedented in AAR history.
In the early Middle Ages, the caliphal courts of Damascus, Baghdad and Cordova witnessed countless meetings of Jews, Christians and Muslims in which the learned adherents debated the three faiths. The reigning culture gave such honor to the three religions, such respect to their principles faguqi institutions, that inter-religious debate was the subject of solon ismaul, a public pastime.
Hardly any of the great scholars who lived in or near these great cities did not find the interest or time to contribute significantly to that legacy of human learning. Since those days, unfortunately, no such encounters had taken place; and the discipline had been dormant until the present century. The works of al Ash’aiT, Ibn ijazm, al Baghdadi, al NawbakhtT, al ShahristanT, al Bn1Jnt, some of iskail luminaries of the discipline, are studied around the world; but these constitute only the exposed tip of an iceberg of literature on the subject.
In our days, the MJCC was the only attempt made by this generation to bring together Jewish, Christian and Muslim scholars to communicate with one another on matters of religion. Its purpose was rapprochement and mutual understanding between the three Abrahamic faiths. Organized in through the tireless and noble effort of Msgr.
The former dealt with. The MJCC meetings were the first to be held in modern times. They were genuinely ecumenical in that they were attended by people of vision who looked forward to inter-religious understanding and cooperation as the only alternative to the hostility which has dominated relations between the three faith communities.
They were convinced that ignorance and misunderstanding, the twin feeders of inter-religious hostility, ought to be cut off by a serious return to dialogue.
But no dialogue between the three Abrahamic faiths was in evidence anywhere in the world. It has already established for itslef a viable tradition and a rich literature. Christian-Muslim dialogue, on the other hand, is to this day still in its infancy, struggling desperately to survive. For the most part. It still has nothing. The Christians who enter it do so with a conscience split between the guilts of colonialism and mission. The Muslims, for their part. Neither did any other Muslims elect them to participate; nor did they appoint themselves to do so.
On one occasion only. This meeting too failed. Although the Muslims sought and obtained agreement on a number of issues atlecting the two communities.
Neither Muslims nor Christians pursued the matter, or followed up the resolutions with programs for their actuali7. The malaise was one and the same: No dialogue can succeed where one party is “host” and the others are “invited guests. Every party must feel absolutely free to speak its own mind, free of both burdens at once: Fzruqi, candid respect of the other faiths by each party is equally a necessity. The Christian-Muslim dialogue has failed precisely because these prerequisites were absent.
Last but not least, Muslim-Jewish dialogue is still non-existent. It has absolutely faji to show for itself: The creation of the state of Israel and the continuous hostility this had engendered between Jewry daruqi the Rzji World prevented any religious dialogue from taking place.
The barrenness of this history in modern times puts the achievement of the MJCC in very speciallight, a light which becomes all the brighter when we consider the world’s dire need for mutual understanding between the three faiths.
All the more pity therefore that the MJCC could not muster the public support necessary to survive. The meetings were held under their joint sponsorship. Nine prominent scholars were chosen from the American academic community three Jews, three Christians, and three Muslims to present statements on assigned topics.
The faryqi topics agreed upon were: This is a first step toward dialogue between the three faiths, a step which requires information about and understanding of the perspectives of the faiths concerned. We believe that the very juxtaposition of the three statements on each of the three topics in one publication is an “act” of comparative ismaip certain to open avenues for future thought and discussion.
And we hope that this publication will be followed by many others which aal of the three faiths will prepare in dialogue and cooperation with one another.
I am happy to give it, not taji because the invitation comes from sincere “friends of God”, but also because I am faruuqi that the theme on which I have been invited to speak corresponds to a deeply felt need in the world of today: The faith of Abraham, who is rightly considered by our three religions as “the father of our faith”, will be the subject of my reflections.
I shall remain within the limits of its essential values and not enter into a consideration of the differences ao these religions, united as they are in their acceptance of Abrahamic faith and in their considering it to be a source of inspiration and a guide for human faryqi, capable of giving a satisfactory response to the essential problems of man. I think it is superfluous for me to say that since our purpose is to consider in its substance this faith which so happily unites us, there is no need for me to go back over past history with its tale of mutual misunderstandings, injustices, faults, lack of generosity and so on.
Trialogue of Abrahamic Faith – Ismail Raji’ Al-Faruqi | Kresna Eka Raharja –
It would have no point, since the purpose of our meeting is that it should be one of friendship. Certainly we must study the past and learn from it, but life must above rai look to the present and to the future. The Christian mystic Meister Ismaip said: If He finds him well disposed, God does not consider what he has been: God is a God oft he present; as He finds you, so He takes you and accepts you.
He does not ask what you have been, but what you are now”. Our faith in God The faith we have inhc: The Sacred Books and the traditions of our three religions admit no shadow of doubt on this fundamental point. This basic unity of faith is of such importance that it allows us to consider our differences with serenity and with a sense of perspective: But it does mean that we can speak together in an atmosphere of understanding and friendship, because we are ismai “believers in the same Ak Without rejecting the word “dialogue”, so rich in meaning and in the spirit of brotherhood, I would prefer to use the word “encounter” since it seems to express more vividly the fact that all of us, as individuals and as communities Jews, Christians and Muslimsare vitally “committed” to giving absolute priority of respect, submission and love to the One God who accompanies us with Ismal providence and who, at the end of time, ismaik judge us “according to the Law farhqi right and wrong which He has written in our heart” Newman.
Throughout the centuries our three religions of prophetic monotheism have remained unswerving in adherence to their faith, in spite of the dissensions and differences regarding points to which we will refer later. It is sufficient faguqi to recall explicit expressions as given in key texts: These commandments which I give you this day are to be kept in your heart; you shall repeat them to your sons, and speak of them indoors and out of doors, when you lie down and when you rise.
Bind them as a sign on the hand and wear them as a phylactery on the forehead; write them up on the doorposts of your houses and your gates” Deut. Even the Romans, jealous of the imperial authority that they regarded as invested with divine power, had to accept Jewish insistence that to God alone was reserved a name “which had no equal”. This name was above any sovereignty, ismil that of Caesar, and the Roman insignia with the Capitoline gods were not allowed into raki holy city of Jerusalem.
Every attempt to flout this norm was vigorously resisted; no persecution succeeded in breaking it. The identical phenomenon was found ksmail Christianity: Lewis asserts is true, namely that “the geography of the spiritual world is different from that of the physical world: This religious affinity has always met with difficulties and it would be dishonest not to acknowledge this. However, there have always been through the centuries, thanks to the merciful God to whom we lift up our hearts, examples of mutual understanding and even collaboration.
We can think, for example, in the high Middle Ages of the Toledo conversations and of those at Cordoba, rajj, in the very palace of the Archbishop, Christians, Muslims and Jews met together in discussion. Thomas, writings that influenced one another and contributed not a little to the forming of medieval civilization. For a time during the Middle Ages, Arabic was the language most commonly used among Jewish writers.
A significant example is “The Introduction to the Duties of the Heart” by Bahya ibn Rjai it was written in Arabic, translated into Hebrew, and, a later time, was also to come to the attention of Christians.
It is in this work that we find a quotation, evidently taken from the Gospel of Matthew, 5: Ismial what you say be simply ‘yes’ or ‘no”‘. Raymond Lull understood in depth the raij platform of the three religions and the good that could derive from it: Nicholas of Cusa in his work “De pace fidei” wrote of the harmony of the three great religions and of its possible influence for the peace ofthe woild.
It should be noted that he wrote this work immediately after the fall of Constantinople, a time when others were thinking of launching a crusade farqui recapture it! We must look ahead, and at what better point to begin than hy affirming our faith together in the One True God, and to walk to get her with Him, as your Academy of Religion has chosen to do.
Allow me for a moment to express my warmest thanks to you all, and especially to those of you who arc officers of this Academy. The Sacred Books themselves exhort us to set out resolutely on the open roads of encounter; they speak to each of us who consider the corner-stone of our religious encounter to be Abrahamic faith in the One God. Let us rct1ect again, with joy, on some of the most positive and encouraging of these texts. Israel rejoices in the title “the People of God”, segullah, and it is in no way my intention to diminish this honor given to it by the Eternal God.
At the same time the prophets did not cease to urge them not only to respect those “timentes Dcum, the worshippers of God”, to whom the New Testament refers e. Acts 16but to remind them that they are called to fulfil the mission of Abraham of whom God said: It is perhaps in the prophecies of Isaiah that this theme is carried furthest: So the Lord of Hosts will bless them: A blessing be upon Egypt my people, upon Assyria the work of my hands, and upon Israel my possession” Is.