In 2017, more than one billion females needed protection from sexual violence by a private accomplice, while an expected 1.5 billion were without lawful assurance against sexual harassment at work. While there is tremendously justified consideration on finishing violence, the regions of family equity and corrective equity, among others, have been moderately ignored. Around the planet, oppressive normal practices, and laws, compounded by numerous layers of inconvenience – because of neediness, nationality, inability, topography, and transient status – stay amazing obstructions (...) to rise to rights and openings for countless ladies. Today, the world faces the critical assignment of quickening progress. The security of females and their financial, political and social status in Pakistan are obstructed by lethargic state establishments, unfair enactment, and rigid social inclinations; their occupations and lives are also destabilized by savage radicalism. Despite the fact that, Admittance to value for everything is a fundamental litmus preliminary of quiet, just, and far-reaching social orders and a sine qua non extensive correspondence, essential freedoms, and reasonable unforeseen development. Across for the globe, Females' requests for responsibility for infringement and misuses have acquired more prominent consideration than at any other time. This is a turning point for gender equality, with missions and developments overall like MeToo, NiUnaMenos and SheDecides, with ladies' walks, neighborhood and public level unsettling, and numerous legislatures and partnerships underlining their obligation to change. These developments have uncovered the persevering divergence between the guarantee of equity and the real factors on the ground, at home, in networks and in the working environment. Females keep on confronting legitimate separation, inconsistent lawful securities, and lopsided execution of existing protections. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of (...) the interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of (...) the interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

There has been a lot of discussion and debate on the issue of Islamization of Contemporary Knowledge among Muslim intellectuals. Two Muslim thinkers, namely al-Attas and al-Fārūqī were foremost in the attempt to conceptualise the problem of the Muslim Ummah and the issue of Islamization of knowledge as an epistemological and socio-political solution. This article aims to examine, compare and analyse the ideas of both scholars with respect to the various interpretations of the concept of Islamization of knowledge their definition (...) of the concept, their philosophical framework, and their methodology for achieving the goals of Islamization. It aims at understanding the similarities and differences and the strengths and weaknesses of their conceptions, philosophical framework and methodology. This paper also explores the possibility of reconciliation between their ideas in the hope of further advancing the cause of Islamization of knowledge. (shrink)

On theory of knowledge from Islamic perspective related to Ismaʼil R. Al-Faruqi, a Palestinian American philosopher.

Reviewer: Ramizah Wan Muhammad, Associate Professor, Departmentof Islamic Law, Ahmad Ibrahim Kulliyyah of Laws, InternationalIslamic University Malaysia. Email: [email protected].

Faruqi's book is more about Christian dogmatics than about ethics. Its interest stems from the fact that the author is a Muslim who knows recent Protestant thought well and is not afraid to call Karl Barth a bigot. After an interesting but unrelated introduction on methodology in the history of religions, the author settles down to some pet Muslim peeves concerning the doctrines of original sin and the divinity of Christ. Instead of the Jesus of history he presents us (...) with the Koranic Jesus, the universalizing reformer whose mission was to undo Jewish, racialist separatism. Faruqi's Sufi sympathies blind him to the real problems of historical, biblical criticism and his moralistic rationalism allows no place for significant differences amongst men in the coming great brotherhood. For him, Jesus' achievement was to develop an ethic of intent against pharisaic legalism. But this ethic needs to be supplemented by the Muslim emphasis on performance if it is to be transposed from the realm of ideals to the realities of contemporary political life. Considering the history of Christian interpretations of Islam, Faruqi is entitled to retaliate--and so he does, in an overburdened series of footnotes. He is much more tolerant of Arab expansionism than of Western imperialism, and completely insensitive to the psychological power of Judaism. Too often he substitutes derogatory labeling for constructive criticism and so fails to illumine the concepts of love, power, and justice on which any religious ethic must depend. Even so, his scholarly achievement is remarkable, and one learns more from his misunderstanding than from most of the religious apologetics being published today.--C. P. S. (shrink)

Abstract Despite various criticisms, Ian Barbour's fourfold classification of the possible relationships between religion and science remains influential. I compare Barbour's taxonomy with the theories of four authors who, in the last four decades, have addressed the relationship between science and religion from a Muslim perspective. The aim of my analysis is twofold. First, I offer a comparative perspective to the debate on science and Islam. Second, following Barbour's suggestion, I test the general applicability of his categories by comparing them (...) with a discourse on science and religion that is not focused on Christianity. In the first section, I reconstruct Barbour's typologies, recalling some major objections to them, and arguing why despite the latter, Barbour's model is employed for the present analysis. I also reconstruct Barbour's parallel model for the relationships between different religions. In the second section, I reconstruct the discourse on science and religion developed by the Palestinian-American scholar Ismail Raji al-Faruqi. The third section is devoted to the ideas of the Persian-American scholar Seyyed Hossein Nasr. In the fourth section, I examine the views of the Iranian author Mehdi Golshani. The fifth section reconstructs the theories of the Algerian author Nidhal Guessoum. In the final section, I argue that a generalized use of the “integration” concept to refer to the entire debate on Islam and science is unhelpful. While these positions do not appear to instantiate Barbourian integration of science and religion, they do move toward what Barbour (skeptically) describes as integration between religions. (shrink)

The past two decades has witnessed the mushrooming of Islamic schools in Europe, the United States and South Africa. Initially these schools were concerned essentially with providing an Islamic ethos for learners. More recently, however, they have begun to focus on the process of Islamization. The Islamization project was initiated in the United States by Muslim academics including Isma’il al‐Faruqi, Syed Husain Nasr and Fazlur Rahman as a response to the secularisation of Muslim society, including its educational insitutions. In (...) essence Islamization means including Islamic disciplines in the curriculum, providing an Islamic perspective on issues in the syllabi and locating, where possible, secularized disciplines within the Islamic weltanschauung. Six international conferences have been held to date at different locations in the Muslim World. The first five generated conceptual papers on the Islamic approach to knowledge and education and inspired academics to write research papers on their disciplines from an Islamic perspective. Most of these have been published in the American Journal of Islamic Social Sciences. The three universities which were established to drive the process have had varying degrees of success. The sixth conference which was held in South Africa took the form of workshops where South African teachers and international academics were brought together to generate Islamised syllabi for the major school disciplines. This article attempts to explain the rationale for Islamic schools and their attempts at Islamization of disciplines. In my view, this is an important development in the context of demands for the revival of indigenous knowledge systems. (shrink)

The past two decades has witnessed the mushrooming of Islamic schools in Europe, the United States and South Africa. Initially these schools were concerned essentially with providing an Islamic ethos for learners. More recently, however, they have begun to focus on the process of Islamization. The Islamization project was initiated in the United States by Muslim academics including Isma’il al‐Faruqi, Syed Husain Nasr and Fazlur Rahman as a response to the secularisation of Muslim society, including its educational insitutions. In (...) essence Islamization means including Islamic disciplines in the curriculum, providing an Islamic perspective on issues in the syllabi and locating, where possible, secularized disciplines within the Islamic weltanschauung. Six international conferences have been held to date at different locations in the Muslim World. The first five generated conceptual papers on the Islamic approach to knowledge and education and inspired academics to write research papers on their disciplines from an Islamic perspective. Most of these have been published in the American Journal of Islamic Social Sciences. The three universities which were established to drive the process have had varying degrees of success. The sixth conference which was held in South Africa took the form of workshops where South African teachers and international academics were brought together to generate Islamised syllabi for the major school disciplines. This article attempts to explain the rationale for Islamic schools and their attempts at Islamization of disciplines. In my view, this is an important development in the context of demands for the revival of indigenous knowledge systems. (shrink)

On the implementation aspect of the Islamization of knowledge programme, there were also suggestions that my paper should provide readers with Al-Faruqi's ...