Fazlur Rahman Malik

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Fazlur Rahman Malik
فضل الرحمان ملک
Born(1919-09-21)21 September 1919
Islamic Modernism, ijtihad
Notable worksAvicenna's Psychology, Islamic Methodology in History, Islam and Modernity: Transformation of an Intellectual Tradition
InfluencedAbdullahi Ahmed An-Na'im,[2] Nurcholish Madjid,[3] Abdullah Saeed,[3] Amina Wadud,[3] Mohamed Talbi,[3] Ebrahim Moosa[3]
Fazlur Rahman's voice 
Excerpt from a recording of Fazlur Rahman's voice.

Fazlur Rahman Malik (

faqihs, muftis, and teachers in Pakistan, ultimately resulting in his exile.[2][6]

After teaching in the

Ayub Khan, capitalized on this dissent, ultimately leading to Fazlur Rahman’s departure from Pakistan in 1968. He relocated to the United States, where he taught at the University of California, Los Angeles and later at the University of Chicago
.

Biography

Early life and education

Fazlur Rahman was born in the

Ibn Sina
.

Early career

After completing his studies, Fazlur Rahman began his teaching career, initially at

Ismail al-Faruqi, introduced through Wilfred Cantwell Smith, the founder of McGill’s Institute of Islamic Studies. Under Smith’s mentorship, al-Faruqi delved deeply into Christian and Jewish theological studies, with Fazlur Rahman observing that Smith's guidance significantly shaped al-Faruqi’s comparative approach to religious studies and interfaith dialogue.[8][9]

Return to Pakistan

In 1961, Fazlur Rahman returned to Pakistan at the request of President Ayub Khan to lead the

Karachi, which had been established by the Pakistani government to integrate Islamic principles into the nation’s public affairs. He also supported a two-year appointment for al-Faruqi at the Institute, where al-Faruqi served as a visiting professor. Reflecting on this period, Fazlur Rahman noted that the experience broadened al-Faruqi’s understanding of cultural diversity within Islam, ultimately shaping his approach to comparative religion and meta-religion.[10][11][12] Despite his efforts, the political climate in Pakistan presented significant obstacles to Fazlur Rahman’s vision. Orthodox ulema opposed his modernist interpretations, and as Ayub Khan’s political influence waned. He ultimately resigned from the position in September 1968 and relocated to the United States
.

Career in the United States

In the United States, Fazlur Rahman resumed his teaching career, first as a visiting professor at

UCLA for a year. In 1969, he joined the University of Chicago, where he became the Harold H. Swift Distinguished Service Professor of Islamic Thought. At Chicago, he played an instrumental role in building a strong Near Eastern Studies program, which continues to be highly regarded. Fazlur Rahman also advocated for reform within Islamic governance and served as an advisor to the State Department
.

He died in

coronary bypass surgery. At the time of his death, he was a resident of suburban Naperville, Illinois and is buried in Arlington Cemetery, Elmhurst, Illinois.[13]

Legacy

Since Fazlur Rahman’s death, his writings have remained influential among scholars of Islam and the Near East in various countries, including Pakistan,

classical Greek, Latin, German, and French to further his academic work.[14]

Views

Fazlur Rahman’s philosophy emphasized a return to the intellectual dynamism of early Islam, advocating a dynamic approach to religious interpretation.[15] He believed in integrating philosophy, ethics, and rational thought to address contemporary issues facing the Muslim world. Fazlur Rahman criticized traditional Muslim theologies for overlooking the Quran’s moral principles, stressing that "moral values" endure beyond history and require constant reinterpretation.[16] His work Islam and Modernity (1982) outline these ideas seeking to reconcile Islamic principles with modern challenges.[17]

Social justice

Fazlur Rahman argued that Islamic tradition often prioritized judicial codes over developing a Quran-based ethical framework. Viewing historical Islamic governance models, such as the caliphate, as past solutions for societal justice, he called for a reformed understanding of justice rooted in the Quranic concept of shura (consultation). He proposed expanding shura to involve all levels of society, advocating collaboration between religious and secular scholars to address social justice issues.[15]

Riba' and economic reform

Addressing

Muwatta of Imam Malik to support his view, arguing for a nuanced interpretation that bans predatory lending while allowing interest in modern banking. This perspective directly opposed figures like Abul A'la Maududi, who advocated a total ban on interest.[18] He wrote that “the initial interest itself was not usurious and was, therefore, not considered riba. What made it riba was the increase … that raised the principal several-fold by continued redoubling.”[19]

Reform movements and intellectual revival

Fazlur Rahman was critical of both revivalist and modernist Islamic movements. He argued that 18th- and 19th-century revivalists stifled intellectual growth, while modernists selectively applied Islamic principles without grounding them in a robust methodology. Instead, he championed a "neo-modernism" rooted in a disciplined Islamic framework, advocating for a revival of rational inquiry within Islamic scholarship.[15] His "double movement theory" reflects this approach by encouraging a balanced interpretation of Islamic teachings through context and present-day application, which has been highlighted as essential to fostering religious moderation.[20]

Contextual interpretation of the Quran

Fazlur Rahman contributed significantly to the development of a contextual approach to examining the Qur’an, arguing that readers must consider both the historical context in which the text was revealed and contemporary social changes. This approach, which he described as a “twofold movement,” involves understanding the Qur’an’s teachings as specific to its time but also adaptable to modern society’s evolving needs.[21][15]

Some Islamic feminist scholars, such as Amina Wadud and Sa’diyyah Shaikh, have cited Fazlur Rahman’s contextual methodology as an inspiration for their own interpretations of the Qur’an, particularly in advocating for gender equality within Islamic teachings.[22] Scholars such as Tamara Sonn and Na’eem Jeenah have noted that his ideas align with an “Islamic Feminist Hermeneutic” approach, demonstrating the broader relevance of his methodology in modern Islamic discourse.[23][24]

See also

References

  1. ISBN 1850657750
    .
  2. ^ a b c d Sonn, Tamara. (1995). "Rahman, Fazlur". In John L. Esposito. The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.
  3. ^
    doi:10.1080/0039338X.2016.1253260
    .
  4. ^ Hourani, Albert. "A Disturbance of Spirits (since 1967)." In A History of the Arab Peoples. Cambridge, Massachusetts: Belnap Press of Harvard University Press, 1991.
  5. ^ Corruptors of Religion, Fazlur Rahman and his Supporters in Turkiye
  6. ^ a b Eygi, Mehmed Şevket (2 December 2008). "Fazlur Rahman Toplantısı". Millî Gazete (in Turkish).
  7. ^ Emi Irfa, "The concept of battle against non-Muslim in the Holy Qur’an (application of Fazlur Rahman’s double movement method)" (thesis), 2015, p. 22
  8. ^ Rahman, Fazlur (1990). "Palestine and My Experiences with the Young Faruqi: 1958 to 1963". Journal of Islamic Research (in Turkish). 4 (4). Translated by M. Hayri Kırbaşoğlu: 295–300.
  9. ISBN 1851681337
    .
  10. ^ Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books. p. 3.
  11. ISBN 1851681337
    .
  12. ISBN 0333673581
    .
  13. ^ Death Certificate #614834: Rahman, Fazlur. Cook County Clerk's Office.
  14. ^ Muhammad Khalid Masud, In Memorium: Dr. Fazlur Rahman (1919-1988), Islamic Studies, Vol. 27, No. 4 (Winter 1988), p. 399
  15. ^
    S2CID 151344985
    .
  16. ^ Sonn, Tamara (1995). "Rahman, Fazlur". The Oxford Encyclopedia of the Modern Islamic World. Oxford: Oxford University Press.
  17. ISBN 0-226-70284-7
    .
  18. ^ Khan, Islamic Banking in Pakistan, 2015: p.54
  19. ^ Rahman, Fazlur (1964). "Riba and Interest" [Tahaqiq-i-Riba]. Islamic Studies. 3 (1). Translated by Siddiqi, M.: 6.
  20. doi:10.26555/ijish.v4i1.2667
    .
  21. S2CID 152126508
    .
  22. S2CID 152126508
    .
  23. ISBN 0-7885-0436-3
    .
  24. ISSN 0257-7062
    .

Bibliography

Further reading
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