Al-Faruqi was born in Jaffa, in British-mandate Palestine.[1][2] His father, 'Abd al-Huda al-Faruqi, was an Islamic judge (qadi). Al-Faruqi received his early religious education at home and in the local mosque. His father's influence significantly shaped al-Faruqi's early religious and moral education.[3] In 1936, he began attending the French Dominican Collège des Frères de Jaffa.[1][4]
In 1942, he was appointed as a registrar of cooperative societies under the British Mandate government in Jerusalem. In 1945, he became the district governor of Galilee.[2] Following the 1948 Arab-Israeli War, al-Faruqi emigrated to Beirut, Lebanon, where he studied at the American University of Beirut. At the American University of Beirut, al-Faruqi was influenced by Arab nationalist movements and prominent Christian Arab nationalists such as Constantin Zureiq, Nabih Amin Faris and Nicola Ziadeh. These influences contributed to his adoption of Arabism.[3] The academic environment at AUB included compulsory attendance of Christian missionary lectures and courses promoting Western modernity, which influenced his ideological development.[3] He later enrolled at Indiana University, obtaining his M.A. in philosophy with a thesis titled The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) in 1949.[5]
In his Master’s thesis, al-Faruqi examined the ethics of Immanuel Kant and Friedrich Nietzsche. He followed this with a second M.A. in philosophy from Harvard University in 1951 and earned his Ph.D. with a thesis titled On Justifying the Good from Indiana University in 1952.[6] His early philosophical work laid the groundwork for his later critiques of Western ethical systems and his development of Islamic ethical thought.[7] In his doctoral thesis, al-Faruqi argued that values are absolute, self-existent essences known a priori through emotional intuition. He based his theories on Max Scheler's use of phenomenology and Nicolai Hartmann's studies in ethics.[8][9]
His studies led him to conclude that the absence of a transcendent foundation leads to moral relativism, prompting him to reassess his Islamic heritage. Within six years of arriving in the United States, he recognized the need for a more thorough study of Islam, which led him to study at Egypt’s Al-Azhar University from 1954 to 1958.[10] By the time he left the United States, he had developed new questions about moral obligations and sought to integrate his intellectual pursuits with his Islamic identity.[11]
In 1958, al-Faruqi was offered a visiting fellowship at McGill University's Faculty of Divinity. He joined McGill University's Institute of Islamic Studies at the invitation of its founder, Wilfred Cantwell Smith. From 1958 to 1961, he taught alongside Smith.[12] During his tenure, he studied Christian theology and Judaism and became acquainted with Pakistani philosopher Fazlur Rahman, significantly shaping his comparative religious framework and his critical approach to interfaith dialogue.[13]
In 1961, Fazlur Rahman arranged a two-year appointment for al-Faruqi at the Central Institute of Islamic Research in Karachi, Pakistan, to expose him to diverse Muslim cultures. Al-Faruqi worked as a visiting professor there from 1961 to 1963.[1] His exposure to diverse Muslim cultures and his studies of Western and Islamic traditions significantly shaped his later works and theories on comparative religion and meta-religion.[14][15]
In 1964, al-Faruqi returned to the United States and simultaneously served as a visiting professor at the University of Chicago's Divinity School and as an associate professor at Syracuse University.
In 1968, he joined Temple University as a professor of religion, where he founded the Islamic Studies Program and held the position until he died in 1986.[16] During his tenure at Temple University, al-Faruqi mentored many students, including his first doctoral student, John Esposito.[17][18]
Al-Faruqi’s early intellectual focus centered on ‘urubah (Arabism).[4] He argued that ‘urubah was the core identity uniting all Muslims into a single community of believers (ummah) and viewed Arabic as essential for fully understanding Islamic teachings, as it is the language of the Qur’an. Al-Faruqi saw ‘urubah as inseparable from Muslim identity, encompassing both linguistic and religious dimensions.[19] His concept of Arabism emphasized that Islam and monotheism were contributions of Arab consciousness to humanity, challenging modern race-based nationalism.[4][20] Al-Faruqi asserted that reviving Islamic civilization required restoring the Arabic language and culture as central elements for fostering the cultural and religious unity of Muslims.[21]
Al-Faruqi also highlighted tawhid (monotheism) as a defining feature of Arab religious consciousness, linking it to the shared monotheistic traditions of Judaism, Christianity, and Islam. He emphasized that Islam and monotheism, as gifts of Arab consciousness, contrasted with modern nationalist ideologies.[22]
However, some scholars criticized al-Faruqi’s stance as essentialist and overly Arab-centric.[23] Critics, including non-Arab Muslim intellectuals, challenged his assertion that Arabic was the only suitable linguistic structure for Islamic thought. His exposure to diverse Muslim cultures during his time in Pakistan initially did little to shift his Arab-centric views.[24]
Shift to Islamism
Al-Faruqi's perspectives evolved significantly after relocating to the United States. His involvement with the Muslim Students Association (MSA) at Temple University exposed him to diverse Muslim students, leading him to reconsider his earlier focus on Arabism. He began to prioritize a broader Islamic identity over Arab nationalism, stating, "Until a few months ago, I was a Palestinian, an Arab, and a Muslim. Now I am a Muslim who happens to be an Arab from Palestine".[25] Reflecting further on his identity, he remarked, "I asked myself: Who am I? A Palestinian, a philosopher, a liberal humanist? My answer was: I am a Muslim".[26]
He explored the historical presence and impact of Muslims in the New World, highlighting the early settlement of African Muslims, the challenges they faced during slavery, and the subsequent waves of Muslim immigration. Al-Faruqi discussed the roles of Elijah Muhammad and Malcolm X in shaping the Islamic movement among African Americans. His insights into the ethical framework of Islam, the concept of Ummah, and the responsibilities of Muslim immigrants have been influential in framing the Muslim experience in North America.[27]
This engagement also influenced his approach to interfaith dialogue, where he saw the importance of a unified Islamic identity to foster meaningful conversations with non-Muslims. His involvement in the MSA and encounters with diverse Muslim cultures in the United States reinforced his broader Islamic identity over his earlier Arab-centric views.[24]
Al-Faruqi’s views on tawhid included a critical perspective on Sufism, which he considered to emphasize mysticism and esoteric practices. He critiqued Sufism for its mysticism, arguing that it often detracted from the rational and practical aspects of Islam.[28] Al-Faruqi was inspired by Mu'tazilī theologians such as al-Nazzam and Al-Qadi Abd al-Jabbar, who advocated for the use of reason and logic in understanding Islamic principles. Additionally, he found value in the works of the Brethren of Purity (Ikhwān al-Ṣafāʾ), whose writings combined Islamic teachings with elements of Greek philosophy. Al-Faruqi’s emphasis on tawhid extended beyond theology, promoting an integrated approach that included rational thought and ethical conduct in various aspects of life.[29][2]
Al-Faruqi sought to establish meta-religion principles based on reason to evaluate religions against universal standards rather than against each other. This ambitious undertaking sought common ground for understanding and cooperation between different faiths. He proposed several guiding principles for dialogue, including that all dialogue is subject to critique, communication must obey laws of internal and external coherence, dialogue should correspond with reality and be free from "canonical figurizations", and a focus on ethical questions rather than theological disputes.[30] Al-Faruqi's concept of meta-religion involves belief in God or Ultimate Reality as the totally other. He emphasized that the study of religion should not be about testing its validity through external or functional tests but about understanding the condition of the homo religiosus.[31]
Al-Faruqi believed that meta-religious dialogue could serve as a means to achieve mutual understanding and respect between different faith communities, helping to bridge the gap created by doctrinal differences. His focus on ethics over theology was intended to facilitate more constructive and less contentious interfaith engagements.[24]
Al-Faruqi contributed significantly to developing the concept of holistic knowledge, expressing concerns about the secularization of knowledge in Muslim societies. He discussed "the malaise of the ummah" and argued that reliance on Western secular tools and methods led to a disconnect with the ecological and social realities of Muslim nations, often overlooking breaches of Islamic ethics.[32] He emphasized the importance of integrating Islamic principles with modern knowledge to address contemporary challenges and maintain the ethical integrity of the ummah.[22]
Al-Faruqi's later intellectual efforts focused on the Islamization of knowledge.[16] The concept of the Islamization of knowledge was a response to the perceived secularization and Western dominance in Muslim educational systems. His approach aimed to integrate Islamic values with modern scientific and academic disciplines, striving for a holistic epistemology that maintained ethical integrity.[33] He sought to harmonize Islamic principles with contemporary academic disciplines, advocating for a holistic integration of faith and reason.[34] His work in this area culminated in the founding of IIIT, which aimed to develop an Islamic epistemology and methodology for various fields of study.[34]
Al-Faruqi emphasized the need for integrating Islamic knowledge with modern sciences. He believed in developing a unified Islamic curriculum that incorporates contemporary disciplines while grounding them in Islamic thought.[35] His approach involved a systematic process for identifying and eliminating elements incompatible with Islamic principles and integrating Islamic values into various academic disciplines.[35] This approach aimed to produce scholars proficient in both areas, capable of addressing contemporary challenges from an Islamic perspective. Al-Faruqi also stressed the importance of curriculum development, practical strategies for implementation, and a holistic approach to reforming the entire educational system.[24]
Some scholars have critiqued the "Islamization of knowledge" approach for primarily targeting the humanities and excluding modern scientific knowledge. This critique suggests that this focus could lead to a sociological emphasis on Islamic knowledge and potentially neglect the secularizing impact of modern science.[36]
Al-Faruqi was a vocal critic of Zionism, viewing it as incompatible with Judaism due to its nationalist ideology.[37] He argued that the injustices caused by Zionism necessitated its dismantling.[37] He proposed that former Israeli Jews who renounced Zionism could live as an "ummatic community" within the Muslim world, adhering to Jewish law as interpreted by rabbinic courts within an Islamic framework.[37] This stance underscored his commitment to a vision of justice rooted in Islamic principles.[24][38]
Al-Faruqi contributed to Islamic studies through his writings and involvement in academic and interfaith organizations. He authored over 100 articles in scholarly journals and magazines and published 25 books,[4] including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1968), Islam and the Problem of Israel (1980), and Al-Tawhid: Its Implications For Thought And Life (1982). His works addressed a wide range of topics, including ethics, theology, interfaith dialogue, and the integration of Islamic thought into contemporary academic disciplines.[16]
Al-Faruqi was the first Muslim academic to engage in the phenomenological and history of religious approaches. He viewed these approaches as contributing to the appreciation of Islam as part of human religious history and enabling Muslim engagement in the modern study of religion and as a participant in building understanding between religions.[16]
In 1973, al-Faruqi established the Islamic Studies Group in the American Academy of Religion (AAR) and chaired it for ten years.[16] This initiative provided a formal platform for Muslim scholars to engage in dialogue with scholars from other religious traditions, particularly in the fields of comparative religion and interfaith studies.[16] In addition to his academic work, al-Faruqi held leadership positions such as vice president of the Inter-Religious Peace Colloquium and president of the American Islamic College in Chicago.[39][11]
In March 1977, al-Faruqi played a significant role in the First World Conference on Muslim Education in Makkah. This conference included participants such as Muhammad Kamal Hassan, Syed Muhammad Naquib al-Attas, and Syed Ali Ashraf, among others. The conference laid the groundwork for establishing Islamic universities in Dhaka, Islamabad, Kuala Lumpur, Kampala, and Niger. Al-Faruqi was instrumental in the conference's deliberations and the development of its action plans.[18]
The first logo used by IIUM (initially known as IIU).
He also served as an adviser to political leaders in the Muslim world, including Muhammad Zia-ul-Haq in Pakistan and Mahathir Mohamad in Malaysia.[29] During Zia-ul-Haq’s administration, al-Faruqi contributed to the establishment of the International Islamic University in Islamabad in 1980, which aimed to integrate Islamic values with contemporary academic disciplines. In Malaysia, al-Faruqi advised Prime Minister Mahathir Mohamad, assisting in the foundation of the International Islamic University Malaysia (IIUM) in 1983. Both institutions were established to combine religious and secular knowledge within a holistic educational framework.[40][29]
Additionally, al-Faruqi was involved in interfaith dialogue, promoting mutual understanding and cooperation among different religious communities.[16] His efforts aimed to foster a global environment of peace and respect, highlighting the commonalities between Islam, Christianity, and Judaism.[41]
Al-Faruqi's ideas on the Islamization of knowledge continue to influence contemporary Islamic thought. His emphasis on integrating Islamic principles with modern academic disciplines remains relevant among scholars and educators who aim to harmonize faith and reason. His work is frequently cited in academic conferences and publications related to Islamic thought and education.[42][43][16] The concept of Islamization has inspired curriculum development in universities such as the International Islamic University Malaysia (IIUM) and the International Islamic University, Islamabad.[40]
Al-Faruqi’s contributions to interfaith dialogue are also widely recognized. His approach emphasized finding common ethical and moral ground between faith traditions, particularly Islam, Christianity, and Judaism. Scholars have noted that his focus on ethical principles over theological differences fostered mutual understanding and respect among religious communities.[39][44][45] His framework has been influential in global efforts to promote peace and cooperation across religious divides.[16]
Al-Faruqi's impact extends beyond academia into practical applications. His work in religious studies inspired the creation of related academic programs, particularly in institutions that have adopted his methodologies, such as the mandatory religious studies courses at the International Islamic University Malaysia, which aim to provide a comprehensive understanding of spiritual traditions and their civilizational significance.[40]
Additionally, al-Faruqi’s scholarly works, such as Christian Ethics[46] and Trialogue of the Abrahamic Faiths,[47] continue to serve as key resources in interfaith dialogue and comparative religion studies. These works have shaped discussions in both Islamic and Western academic circles, highlighting the intersections between these religious traditions.[16][40][48]
His contributions have been recognized posthumously, particularly in communities like Montreal, where his efforts in both scholarship and community-building left a lasting impact.[39][12]
In May 1986, al-Faruqi and his wife were murdered at their home in Wyncote, Pennsylvania, by Joseph Louis Young, also known as Yusuf Ali.[2] Young confessed to the crime, was sentenced to death, and died in prison of natural causes in 1996.[49][50][51] The attack also left their daughter, Anmar al-Zein, severely injured but she survived after extensive medical treatment. Various theories have been suggested regarding the motivations behind the murders, including a botched burglary and politically motivated assassination.[52][11][53][54] During a conference at the International Islamic University Malaysia in 2008, it was revealed that al-Faruqi’s father had made special supplications for him to become a great scholar and to die as a martyr (shahīd), which were ultimately fulfilled.[3]
Dissertations
The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) (Master's thesis). Bloomington: Indiana University. 1949.
On Justifying the Good (PhD thesis). Bloomington: Indiana University. 1952.
'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Highest Moment of Consciousness. On Arabism. Vol.1. Amsterdam: Djambatan. 1962.
Christian Ethics: A Systematic and Historical Analysis of Its Dominant Ideas. Montreal and Amsterdam: McGill University Press and Djambatan. 1968.
W.T. Chan; P.T. Raju; J. Kitagawa (1969). The Great Asian Religions. New York: Macmillan.
Historical Atlas of the Religions of the World. New York: Macmillan. 1975.
Islam and Culture. Kuala Lumpur: ABIM. 1980.
Islam and the Problem of Israel. London: The Islamic Council of Europe. 1980. ISBN983954134X.
A. O. Naseef, ed. (1981). Social and Natural Sciences. Sevenoaks, UK and Jeddah: Hodder and Stoughton and King Abdulaziz University.
The Hijrah: The Necessity of Its Iqamat or Vergegenwartigung. Kuala Lumpur: ABIM. 1981.
Essays in Islamic and Comparative Studies. Herndon, VA: IIIT. 1982.
Islamic Thought and Culture. Herndon, VA: IIIT. 1982.
Trialogue of the Abrahamic Faiths. Herndon, VA: IIIT. 1982. ISBN0915957256.
Islamization of Knowledge: General Principles and Work Plan. Herndon, VA: IIIT. 1982.
Al-Tawhid: Its Implications For Thought And Life. Kuala Lumpur: IIIT. 1982.
Divine Transcendence and Its Expression. Kuala Lumpur: ABIM. 1983.
Islam. Beltsville, MD: Amana Publications. 1985.
Toward Islamic English. Herndon, VA: IIIT. 1986.
The Cultural Atlas of Islam. New York: Macmillan. 1986.
In Arabic
Usul al Sahyuniyah fi al Din al Yahudi (An Analytical Study of the Growth of Particularism in Hebrew Scripture). Cairo: Institute of Higher Arabic Studies. 1964.
Al Milal al Mu'asirah fi al Din al Yahudi (Contemporary Sects in Judaism). Cairo: Institute of Higher Arabic Studies. 1968.
In the press
An Anthology of Readings on Tawhid. Kuwait: IIFSO.
Training Program for Islamic Youth. Kuwait: IIFSO.
The Life of Muhammad Ibn Abdul Wahhab. Riyadh: The Ministry of Higher Education.
Translated texts
K.M. Khalid (1953). From Here We Start. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
M. al Ghazali (1953). Our Beginning in Wisdom. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
M. B. Ghali (1953). The Policy of Tomorrow. Translated by Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
Shaykh Muhammad ibn 'Abd al Wahhab (1979). Sourceworks of Islamic Thought: Three Essays on Tawhid. Translated by Ismail Raji al-Faruqi. Indianapolis: North American Trust Publications.
Posthumous works
Ataullah Siddiqui, ed. (2007). Islam and Other Faiths. Islamic Foundation.
"On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 50 (2): 109–121., "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 50 (4): 252–258., "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)". The Muslim World. 51 (1): 18–24.
Al-Fārūqī, Ismā'ĪL Rāgī (1962). "Towards a New Methodology for Qur'ānic Exegesis". Islamic Studies. 1 (1): 35–52. JSTOR20832619. Retrieved December 20, 2023., "Towards a New Methodology for Qur'ānic Exegesis". Muslim Life. 11 (1): 4–18. January–March 1964.
"On the Significance of Reinhold Niebuhr's Ideas of Society". Canadian Journal of Theology. 7 (2): 99–107., "On the Significance of Reinhold Niebuhr's Ideas of Society". Muslim Life. 11 (3): 5–14. Summer 1964.
"A Comparison of the Islamic and Christian Approaches to Hebrew Scripture". Journal of Bible and Religions. 31 (4): 283–293.
"Muhadarat fi Tarikh al Adyan ("Lectures on the History of Religions")". Bulletin of the Faculty of Arts. 21 (1). Cairo University Press: 65–74. May 1959.
"On the Raison d'Etre of the Ummah". Islamic Studies. 2 (2): 159–203.
"Nazariyat Islami Dawlat". Chiragh-i-Rah (in Urdu) (Nazariyat Pakistan Number): 383–389. December 1960., "The Nature of the Islamic State". The Voice of Islam. 9 (4): 169–177. January 1961.
"History of Religions: Its Nature and Significance for Christian Education and the Muslim-Christian Dialogue". Numen: International Review for the History of Religions. 12 (2): 81–86., Professor Bernard E. Meland. "In Response to Dr. Faruqi". Numen. 12 (2): 87–95.
"Al Nazzam". Encyclopedia Britannica. 11.
"Pakistan and the Islamic Imperative". Islamic Literature (1): 1–10. 1966.
"The Self in Mu'tazilah Thought". International Philosophical Quarterly. 101 (3): 366–388. September 1966., P.T. Raju; Albury Castell, eds. (1968). "The Self in Mu'tazilah Thought". East-West Studies on the Problem of the Self. M. Nijhoff: 87–107.
"Science and Traditional Values in Islamic Society". Zygon: Journal of Religion and Science. 11 (3): 231–246. September 1967., W. Morehouse, ed. (1968). "Science and Traditional Values in Islamic Society". Science and the Human Condition in India and Pakistan. The Rockefeller University Press.
"Islam and Christianity: Prospects for Dialogue". The Sacred Heart Messenger: 29–33. September 1967.
"Islam and Christianity: Diatribe or Dialogue". Journal of Ecumenical Studies. 5 (1): 45–77. 1968.
James P. Cotter, ed. (1976). "Islam and Christianity: Problems and Perspectives". The Word in the Third World. Washington–Cleveland: Corpus Books: 159–181.
"The Problem of the Metaphysical Status of Values in the Western and Islamic Traditions". Studia Islamica. 28: 29–62.
Al Faruqi, I. R. (Spring 1969). "The Ideal Social Order in the Arab World, 1800–1968". Journal of Church and State. 11 (2): 239–251. doi:10.1093/jcs/11.2.239.
"Forward: Six Basic Economic Principles in Islam". Proceedings of the Third East Coast Regional Conference. Gary, IN: Muslim Students’ Association: 1–8. 1968.
"The Challenge of Western Ideas for Islam". Islamic Literature: 1–6. September 1969.
"Misconceptions of the Nature of the Work of Art in Islam". Islam and the Modern Age. 1 (1): 29–44. May 1970., "On the Nature of the Work of Art in Islam". Islam and the Modern Age. 1 (2): 68–81. August 1970.
"Islam and Art". Studia Islamica. 37: 81–109. 1973.
"Introduction". Proceedings of the Third National Seminar of the Association of Muslim Social Scientists. Gary, IN: Association of Muslim Social Scientists: v–ix. 1974.
Al Farcqi, Isma'IL R. (1973). "The Essence of Religious Experience in Islam". Numen. 20 (3): 186–201. doi:10.1163/156852773X00367.
"Internal Dynamics of the Muslim Community". Al-Ittihad. 12 (3): 2–7. Summer 1975.
"Al Asas al Mushtarak bayna al Islam wa al Masihiyah". Al 'Ilm Wa al Imam (6): 64–87. 1396–1976.
"Al Muslimun fi Amrika". Majallah al Buhuth al Islamiyah. 1 (2): 590–593. 1976.
"Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 3. November 1, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 34. November 8, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 34. November 15, 1976., "Islam wa al Muslimun fi Amrika". Al Shabab al 'Arabi: 11. November 22, 1976.
"The Muslim-Christian Dialogue: A Constructionist View". Islam and the Modern Age. 8 (1): 5–36. February 1977.
"Adapting the Qur'an!". Impact International. 7 (4): 10–11. February–March 1977.
"Moral Values in Medicine and Science". Biosciences Communications. 3 (1). 1977.
"Al Ijtihad wa al Ijma' ka Tarafay al Dinamikiyah fi al Islam". Al Muslim al Mu'asir (9): 5–18. March 1977.
"Islam and the Social Sciences". Al-Ittihad. 14 (1–2): 38–40. January–April 1977.
"Ab'ad al Ibadat fi al Islam". Al Muslim al Mu'asir (10): 25–38. 1977.
"Central Asia Report: Muslims Survive". Impact International: 14–15. October 1977.
Altaf Gauhar, ed. (1978). "Islam and Other Faiths". The Challenge of Islam. Islamic Council of Europe: 82–111.
"Islam and Architecture". The Muslim Scientist. 7 (1–2): 14–22. March–June 1978.
"Our Moral Dilemma". The Voice of Islam. 8 (5): 9–11. February 1978.
"Uber das Wesen der Islamischen Da'wa". Al-lslam (2/77): 2–8.
"Nahnu wa al Gharb (We and the West)". Al Muslim al Mu'asir (11): 21–35. July 1977.
"Commentaries on Christian Missions in the Muslim World". International Review of Mission. 65 (260): 391–400, 385–460. October 1976.
"On the Metaphysics of Ethics in Islam". Listening: Journal of Culture and Religion. 14 (1): 25–43. Winter 1979.
Khurshid Ahmad and Z. Ansari, ed. (1979). "Is the Muslim Definable in Terms of His Economic Pursuits?". Islamic Perspectives: Essays in Honor of A. A. Mawdudi. The Islamic Foundation: 183–193.
"Divine Transcendence: Its Expression in Christianity and Islam". World Faiths. 107: 11–19. Spring 1979.
"Islamic Renaissance in Contemporary Society". Al Ittihad. 15 (4): 15–23. October 1978.
"Al Mar'ah al Muslimah". Al Islam. 23 (1–2): 84–90. 1979. Muharram–Safar 1399
"Islamizing the Social Sciences". Studies in Islam. 16 (2): 108–121. April 1979.
"Islam and the Tehran Hostages". The Wall Street Journal: 24. November 28, 1979.
Al-Faruqi, Ismail (Summer 1979). "Rights of Non-Muslims under Islam: Social and Cultural Aspects". Journal of the Institute of Muslim Minority Affairs. 1 (1): 90–102. doi:10.1080/02666957908715785.
"Controversy over the Moon". Voice of Islam. 11 (1): 3–5. March 1980.
"Siyaghah al 'Ulum al Ijtima'iyah Siyaghah Islamiyah". Al Muslim al Mu'asir. 20: 25–41. October–December 1979.
Islamic Council of Europe, ed. (1980). "The Islamic Faith". Jerusalem: The Key to World Peace. Longman: 77–105.
"Stream of Ideas Flows into Social Sciences". The Times Educational Supplement. London: 39. September 5, 1980.
Warren Lewis (ed.). "The Role of Islam in Global Interreligious Dependence". Towards a Global Congress of the World's Religions. Barrytown, NY: Unification Theological Seminary: 19–38.
"Humanitarian and Egalitarian Aspects of Islamic Law". Arab Perspectives. 1 (6): 6–10. September 1980.
"Islamic Ideals in North America". SIM News Bulletin. 4 (2–3): 23–26. February 1981., "Islamic Ideals in North America". SIM News Bulletin. 4 (4): 9–14.
"Umat Islam — Cabaran-cabaran Pemikiran Kini". Diskusi. 5 (12): 2–5. December 1980.
"Universiti Negara Membangun — Kearah Mana?". Panji Masyarakat. Malaysia: 5–9. December 1980.
"The Living Reality of Faith". Today's World. 1 (4). New York, USA: Holy Spirit Association for the Unification of World Christianity (HSA-UWC). December 1980.
"I'adah al Bina' al Islami wa al Sultah al Siyasiyah". Al Muslim al Mu'asir. 5 (22): 37–71. April–June 1980.
"Al Tawhid wa al Fann". Al Muslim al Mu'asir. 5 (23): 159–180. July–September 1980., "Al Tawhid wa al Fann". Al Muslim al Mu'asir. 5 (24): 183–196. October–December 1980., "Al Tawhid wa al Fann". Al Muslim al Mu'asir. 7 (25): 137–163. January–March 1981.
"Islam and Labour". Islam and a New International Economic Order. Geneva: International Institute for Labour Studies: 79–101. 1980.
"Hak Bukan Islam Dalam Islam". Diskusi. 5 (7/1980): 2–5, 48. July–August 1980., "Hak Bukan Islam Dalam Islam". Diskusi. 5 (8/1980): 8–12. August–September 1980., "Hak Bukan Islam Dalam Islam". Diskusi. 5 (9/1980): 15–18, 51. September–October 1980.
M. A. J. Beg, ed. (1981). "Islam and Architecture". Fine Arts in Islamic Civilization. Kuala Lumpur: The University of Malaya Press: 99–117.
"What Is a Muslim?". Al-Nahdah. 1 (1): 4–6. March 1981.
"Kuzey Amerika'da Islami idealler". Yenidevir. Istanbul: 6. April 29, 1981.
al-Faruqi, Isma’il R.; Naseef, Abdullah O., eds. (1981). "The Ummah and Its Civilizational Christ". Social and Natural Sciences. Sevenoaks, UK: Hodder and Stoughton. pp.100–115.
"Islamizing the Social Sciences". Islamika. Kuala Lumpur (Malaysia): Sarjana Enterprise: 1–8. 1981.
"Can a Muslim Be Rich?". The Muslim Reader. 2 (3): 2, 11. December 1980.
"Huquq Ghayr al Muslimin fi al Dawlah al Islamiyah". Al Muslim al Mu'asir. 7 (26): 19–40. April–June 1981.
"Jawhar al Hadarah al Islamiyah". Al Muslim al Mu'asir. 7 (27): 9–28. July–September 1981.
"Why Is the Muslim a Muslim?". Al Nahdah. 1 (2): 5–7. April–June 1981.
"Islam in North America". Al Risalah. 6 (2): 28–37. 1981.
"Al Nahdah al Islamiyah fi al Mujtama' al Mu'asir". Al Muslim al Mu'asir. 7 (28): 51–67. October–December 1981.
"Since When Is Anyone a Muslim?". Al Nahdah. 1 (3): 4–6. July–August 1981.
"Moments of the Muslim's Religious Life". Al Nahdah. 1 (4): 5–6. October–December 1981.
"Islam as Culture and Civilization". Islam and Contemporary Society. London and New York: Longman and the Islamic Council of Europe: 140–176. 1982.
"Jawhar al Hadarah al Islamiyah". Al Islam Wa al Hadarah. 2. Riyadh: Al Nadwah al ‘Alamiyah li al Shahab al Islami: 583–668. 1979.
"Intention and Works in Islam". Al Fikr al Islami. 3. Algiers: Ministry of Religious Affairs: 135–164. 1976.
"Al Ab'ad al Ruhiyah, wa al Siyasiyah, wa al Iqtisadiyah, wa al Ijtima'iyah li al 'Ibadat, wa Ahamiyatuha li Kullin min al Ummah wa al Fard". Al Fikr al Islami. 4. Algiers: Ministry of Religious Affairs: 9–24, 71–158. 1976.
"How the U. S. and Islam Can Work Together". Arabia (10): 36. June 1982.
"Siyam (Fasting)". Al Nahdah. 2 (2): 6–7. April–June 1982.
"Salat (Worship)". Al Nahdah. 2 (1): 6–7. January–March 1982.
"On the Nature of Islamic Da'wah". The Muslim: 1–4. October 1981.
Henry O. Thompson, ed. (1982). "Divine Transcendence and Its Expression". The Global Congress of the World's Religions, Proceedings 1980–1982. New York: The Rose of Sharon Press: 267–316.
"Hisab ma'a al Jami'iyin". Al Muslim al Mu'asir. 8 (31): 47–57. May–July 1982.
"Freedom of Non-Muslims in an Islamic State". The Muslim Reader. 4 (2): 32–35. July 1982. Published in Ramadan 1402
"Hicret'in Ihyasi ve Zamanimizda Yeniden Ikamesinin Luzumu". Milli Gazette. October 13, 1982. Published serially from October 13, 1982 to December 1, 1982 (12/26/1402 – 1/15/1403 Hijri)
Karim B. Akhtar and Ahmad H. Sakr, ed. (1982). "Islamic 'Fundamentalism' and the U.S.A.". Islamic Fundamentalism. Cedar Rapids, IA: Igram Press: 122–125.
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"The Nation State and Social Order in the Perspective of Islam". Trialogue of the Abrahamic Faiths. Herndon, VA: HIT: 47–59. 1982.
"Aslimah al Ma'rifah". Al Muslim al Mu'asir. 8 (32): 9–23. August–October 1982.
"Islam and the Theory of Nature". The Islamic Quarterly. 26 (1): 16–26. 1982.
"The Objective of the Seminar". Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi' al Awwal 1402 / January 1982). Islamabad: Institute of Education: ix–xii. 1982.
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"Islamization of Knowledge: The General Principles and the Work Plan". Pakistan Journal of History and Culture. 3 (1): 21–69. January–June 1982.
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Al-Faruqi, Ismail Raji (1967). Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas. Montreal: McGill University Press. OCLC450143.
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Shafiq, Muhammad (1994). Growth of Islamic Thought in North America: Focus on Isma'il Raji al Faruqi. Brentwood, MD: Amana Publications. ISBN9780915957163. OCLC30154345.
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Fletcher, Charles (2014). Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi. London, UK: I.B. Tauris. ISBN9780857738288. OCLC1030941522.
Rafiabadi, Hamid Naseem (2023). Life and Work of Prof. Ismail Raji Al-Faruqi. New Delhi, India: Institute of Objective Studies. ISBN9789391659387. OCLC1378474036.
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