Ismail al-Faruqi

1.1. Early Life and Education

Al-Faruqi was born on January 1, 1921, in Jaffa, then part of British-mandate Palestine. His father, 'Abd al-Huda al-Faruqi, was an Islamic judge (qadi), and his influence significantly shaped al-Faruqi's early religious and moral education, which he received at home and in the local mosque. In 1936, he began attending the French Dominican Collège des Frères de Jaffa. He later moved to Beirut, Lebanon, where he pursued his undergraduate studies in philosophy at the American University of Beirut (AUB), graduating in 1941. At AUB, al-Faruqi was influenced by prevailing Arab nationalist movements and prominent Christian Arab nationalists such as Constantin Zureiq, Nabih Amin Faris, and Nicola Ziadeh, which contributed to his early adoption of Arabism. The academic environment at AUB, including compulsory attendance at Christian missionary lectures and courses promoting Western modernity, also played a role in his ideological development.

After his initial studies, al-Faruqi moved to the United States to continue his philosophical education. He enrolled at Indiana University, where he earned his M.A. in philosophy in 1949 with a thesis titled The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics). In this thesis, al-Faruqi critically examined the ethical philosophies of Immanuel Kant and Friedrich Nietzsche, laying an early foundation for his later critiques of Western ethical systems and the development of his own Islamic ethical thought. He then pursued a second M.A. in philosophy from Harvard University, which he completed in 1951. In 1952, he received his Ph.D. from Indiana University with a dissertation titled On Justifying the Good. In his doctoral thesis, al-Faruqi argued that values are absolute, self-existent essences that are known a priori through emotional intuition. He based his theories on Max Scheler's use of phenomenology and Nicolai Hartmann's studies in ethics. His academic inquiries during this period led him to conclude that the absence of a transcendent foundation inevitably leads to moral relativism, prompting a profound reassessment of his Islamic heritage.

Within six years of his arrival in the United States, al-Faruqi recognized the imperative for a more thorough and intensive study of Islam. This realization led him to pursue Islamic studies at Al-Azhar University in Cairo, Egypt, from 1954 to 1958. During his time at Al-Azhar, he deepened his understanding of Islamic jurisprudence, theology, and philosophy. This period was pivotal in his intellectual development, as he developed new questions about moral obligations and sought to organically integrate his intellectual pursuits with his Islamic identity.

1.2. Early Career

Before fully embarking on his academic career, al-Faruqi held several administrative roles under the British Mandate government in Palestine. In 1942, he was appointed as a registrar of cooperative societies in Jerusalem. Subsequently, in 1945, he became the district governor of Galilee, holding this position until the 1948 Arab-Israeli War. These experiences provided him with direct exposure to governance and societal dynamics, which likely influenced his later intellectual focus on social justice and the ethical implications of political systems.

3.1. Early Thought: Arabism

Al-Faruqi's early intellectual focus centered on 'urubah (عروبة^Arabic, Arabism). He initially argued that 'urubah constituted the core identity and set of values uniting all Muslims into a single community of believers (ummah). He believed that Arabic, as the language of the Qur'an, was indispensable for a complete understanding of the Islamic worldview. Al-Faruqi viewed 'urubah as inseparable from Muslim identity, encompassing both linguistic and religious dimensions, and asserted that Islam and monotheism represented Arabism's profound contributions to humanity, contrasting this with contemporary ideologies that promoted division and nationalism. He contended that restoring Islamic civilization depended on revitalizing Arabic as a central unifying cultural force for Muslims globally, portraying Arabism as an ideological bridge across ethnic divides within Islam.

A central tenet of al-Faruqi's early thought was tawhid (monotheism), which he described as a defining element of Arab religious consciousness, found in Judaism, Christianity, and Islam. He highlighted the shared monotheistic roots of these three faiths, rooted in Arab culture and language, and argued that Islam's revival necessitated the elevation of Arabic language and culture as unifying elements for Muslims across diverse regions.

Despite al-Faruqi's deep commitment to 'urubah, his stance drew criticism from some scholars who perceived it as essentialist and overly Arab-centric, arguing that it risked marginalizing non-Arab Muslims. Critics, including non-Arab Muslim intellectuals, challenged his assertion that Arabic was the uniquely suitable linguistic structure for Islamic thought, noting that it neglected the rich intellectual contributions of non-Arab Muslims throughout history. However, al-Faruqi's experiences abroad, particularly during his time in Pakistan, exposed him to diverse Islamic cultures. This exposure began to broaden his perspective, gradually moving him away from an exclusively Arab-centric viewpoint toward a more universal spiritual ethos. Over time, this broadened vision emphasized Islamic unity that prioritized shared spiritual and ethical dimensions, reflecting his belief in a transnational Islamic civilization fostering unity across linguistic and cultural boundaries.

3.2. Ethics and Value Theory

Al-Faruqi's philosophical inquiries included a rigorous critique of Kantian ethics, particularly regarding moral universality, which he sought to develop further within an Islamic ethical framework. In his PhD thesis, On Justifying the Good (1952), al-Faruqi explored fundamental questions related to goodness, value, and ethics, engaging critically with Western ethical theories. Drawing from the works of philosophers like Max Scheler and Immanuel Kant, al-Faruqi identified two main fallacies in ethical reasoning: the naturalistic fallacy and the ambiguity fallacy. He argued that the naturalistic fallacy arises when ethical concepts are conflated with natural human desires. He criticized John Stuart Mill's association of happiness with desirability, positing that this view risks equating ethical value with subjective desires, which he saw as potentially leading to ethical relativism.

Al-Faruqi's analysis of the ambiguity fallacy focused on what he described as the attribution of value based on unclear or shifting standards. He argued that philosophers such as Plato, Aristotle, and Georg Wilhelm Friedrich Hegel sometimes conflated terms like "utility" and "value" without providing clear distinctions. According to al-Faruqi, defining virtues primarily in terms of happiness could obscure the true, inherent nature of ethical value. He proposed that values should be understood independently of empirical or relative standards and claimed they are known a priori through emotional intuition rather than empirical observation.

In his examination of Scheler's theories, al-Faruqi proposed a classification of values, distinguishing between intrinsic and absolute values. He argued that these values exist independently of empirical influences and asserted that they represent a foundational basis for ethical inquiry. Al-Faruqi's framework in value theory was intended to provide an alternative to what he viewed as limitations in Western ethical thought, particularly its tendency towards relativism. His dissertation laid the groundwork for his later efforts to integrate Islamic principles into modern academic disciplines, contributing to his broader concept of the Islamization of knowledge.

3.3. Shift to Islamism

Al-Faruqi's perspectives shifted significantly after his relocation to the United States, where his involvement with the Muslim Students Association (MSA) at Temple University exposed him to a diverse array of Muslim students from various cultural and ethnic backgrounds. This experience prompted him to reconsider his earlier emphasis on Arabism, moving instead toward a broader, more inclusive Islamic identity over Arab nationalism. Malik Badri described this transformation, noting that, "For the first time in his life, al-Faruqi met a group of young students who shattered his conceptualization of Arabism. He had to submit to Islam as the ummah's real binding force - especially since Arabs are only a small minority within it." Al-Faruqi himself articulated this profound shift in identity by 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." He further remarked, "I asked myself: Who am I? A Palestinian, a philosopher, a liberal humanist? My answer was: I am a Muslim."

In his later years, al-Faruqi emphasized the significance of Islamic law as a framework for shaping ethical and societal norms. He described legal measures, such as penalties for theft and adultery, as deterrents designed to foster discipline and prevent societal harm. Al-Faruqi viewed these laws as part of a larger effort, centered on education, to instill ethical behavior and cultivate a just society.

In his exploration of Islam's role in North America, al-Faruqi also highlighted the historical contributions and challenges of African Muslims, from early settlement to the influences of Elijah Muhammad and Malcolm X on the Islamic movement among African Americans. His insights on the ethical foundations of Islam, the concept of the Ummah, and the responsibilities of Muslim immigrants have played a significant role in shaping the Muslim experience in North America. This shift also influenced his approach to interfaith dialogue, as al-Faruqi believed that a unified Islamic identity was essential for fostering meaningful interactions with non-Muslim communities. His involvement in the MSA and his exposure to diverse Muslim backgrounds in the U.S. reinforced his commitment to a broader, inclusive Islamic identity over his earlier Arab-centric views.

3.4. Views on Tawhid

Al-Faruqi regarded tawhid (توحيد^Arabic, monotheism) as the fundamental principle of Islamic civilization, serving as a unifying force that integrates all aspects of life-from thought and ethics to social responsibility. He asserted that tawhid "gives Islamic civilization its identity, which binds all its constituents together and thus makes of them an integral, organic body." He further elaborated that to acknowledge God as the sole Creator, Lord, and Judge implies that humanity was created with a divine purpose: "the realization of the divine will as it pertains to this world in which human life finds its theater." He also asserted that this principle "purges religion clean of all doubt regarding the transcendence and unicity of the Godhead."

Al-Faruqi's views on tawhid included a critical perspective on Sufism, which he believed often emphasized mysticism and esoteric practices to the detriment of the rational and practical aspects of Islam. He found inspiration in Mu'tazilī theologians such as al-Nazzam and Al-Qadi Abd al-Jabbar, who championed the use of reason and logic in understanding Islamic principles. Additionally, he valued the works of the Brethren of Purity (Ikhwān al-Ṣafāʾ), whose writings integrated Islamic teachings with elements of Greek philosophy, underscoring his commitment to a rational and holistic approach to faith.

This integrated approach extended to his vision of secularism and materialism, which he viewed as challenges to Islamic unity and ethical integrity. Al-Faruqi argued that Islam's societal vision requires an integrated worldview where tawhid "marks a complete secularization of the natural world to allow for the development of the sciences," thereby separating the sacred from nature while upholding a unified ethical framework. His response to Western secular ideologies was rooted in a belief that tawhid calls for a holistic framework where reason and faith work in harmony, as opposed to the spiritual-material divide prevalent in secular thought.

3.5. Meta-religion

Al-Faruqi developed the concept of meta-religion as a framework to evaluate religions by universal standards, rather than through comparative analysis based on their distinct theological claims. This approach aimed to establish common ground for cooperation among diverse faiths. Central to his concept of meta-religion is a shared, intrinsic belief in the One God, which he argued represents the original "pure form of faith" that predates the diversification of religions. As al-Faruqi envisioned, meta-religion is distinct from historical religion, focusing on universal principles rooted in fitrah (natural religion) as a basis for mutual understanding and interfaith cooperation.

Within this framework, din al-fitrah is understood as an innate human disposition toward the divine, suggesting that meta-religion provides an internalized recognition of truth that transcends specific religious labels. This perspective supports a form of interfaith understanding that acknowledges shared spiritual foundations without equating the doctrinal specifics of each faith. Instead, meta-religion maintains that all religions reflect varying degrees of the original monotheistic truth inherent in human nature. For al-Faruqi, meta-religious dialogue served as a vehicle for fostering mutual understanding and respect among faith communities, bridging the gaps created by doctrinal differences.

To facilitate constructive dialogue, al-Faruqi proposed several guiding principles:

• All dialogue should be open to critique.
• Communication must adhere to laws of internal and external coherence.
• Dialogue should align with reality and remain free from "canonical figurizations."
• Discussions should emphasize ethical questions over theological disputes.

Al-Faruqi's concept of meta-religion posits a belief in God or Ultimate Reality as the "totally other." He emphasized that Islam, as a universal meta-religion preached by all prophets, centers on the concept of tawhid, which encompasses both the oneness and transcendence of God and humanity's duty to reflect divine harmony within the world. His emphasis on ethics over theology was intended to support more constructive and less contentious interfaith engagements.

Al-Faruqi also asserted that the study of religion should focus less on validating its truth through external or functional measures and more on understanding the inherent condition of the homo religiosus-the naturally religious human being with an innate awareness of the divine.

3.6. Comparative Religion

Al-Faruqi's work in comparative religion aimed to create a framework for respectful and meaningful engagement among diverse faith traditions. He extensively explored philosophical contrasts and convergences between Islam and Christianity, particularly regarding interpretations of Hebrew scripture. He highlighted that during the peak of Islamic civilization, interreligious dialogue was a public pastime and a common topic in intellectual circles, underscoring its historical precedence and potential for contemporary society. His approach involved examining differing hermeneutical methods and theological frameworks, identifying shared values that could support interfaith dialogue while respecting doctrinal distinctions. He firmly believed in the value of dialogue initiated based on mutual respect and ethical considerations, stating that "conversion to the truth is the aim of dialogue," reflecting his commitment to honest interfaith engagement.

Al-Faruqi argued that, unlike Islam, Christianity lacks explicit foundations for structuring social frameworks such as law and economics, which he viewed as essential to societal cohesion:
: The lack of foundation in the Christianist dogma for a sound societism perturbed the Christian mind very strongly during the last one hundred years. The growth of urban centers, of industry, of the means of communication, brought about a realization of the need for a new kind of social cohesion... But the Church, being the loyal guardian of that legacy, could answer him only in paradoxes which availed nothing... It was not that the Church could have helped but refrained-it really did its acrobatic best-but that there was no way to obvert the fact that Jesus' message was not a societist one.

He further observed what he viewed as a fundamental internal conflict in Western ethics stemming from this dualistic legacy, stating:
: Ever since he became a Christian, Western man has lived a split life and suffered from a split personality. Jesus and his ethical renunciation on the one hand, and nature with its self-assertion, nature-affirmation and 'worldliness' on the other, divided his loyalty and being. Although he conducted his life oblivious to Jesus' emphasis on the spiritual over and against the material, yet he invoked Jesus' blessing for every move.

In addition to his exploration of Christian theology, al-Faruqi engaged with contemporary Western philosophy, examining ethics through thinkers like Kant, Scheler, and Hartmann. His comparative studies also extended into ethical and metaphysical questions, where he highlighted differing value systems between Western and Islamic thought. In examining religious traditions historically, al-Faruqi saw potential for interfaith dialogue that acknowledges shared principles alongside distinctive beliefs. Al-Faruqi argued that Western ethics often emphasize individualism, whereas Islamic ethics prioritize communal welfare and divine accountability. These contrasting frameworks, he suggested, shape each tradition's broader views on morality, existence, and purpose.

Some critics, such as Damian Howard, suggest that al-Faruqi's approach to interfaith engagement, while emphasizing Islamic viewpoints, may not always sufficiently foster reciprocal understanding across faiths, potentially limiting the dialogue's depth and inclusiveness.

3.7. Islamization of Knowledge

Al-Faruqi was instrumental in conceptualizing holistic knowledge, a framework that integrates Islamic principles with modern academic disciplines, an approach often described as neo-modernist. He was deeply concerned about the secularization of knowledge in Muslim societies and advocated for a holistic epistemology that would reinterpret Islamic thought to address contemporary challenges. Al-Faruqi vividly described what he called "the malaise of the ummah," arguing that reliance on Western tools and methodologies led to a fundamental disconnection from ecological and social realities in Muslim nations, often overlooking essential Islamic ethics. He emphasized the critical importance of integrating Islamic values within modern knowledge systems to preserve and strengthen the ethical fabric of the Muslim community.

The later part of al-Faruqi's career was largely concentrated on the Islamization of knowledge concept. Responding to what he saw as the secularization and Western dominance of Muslim educational systems, he envisioned a systematic integration of Islamic values with contemporary scientific and academic disciplines, ultimately striving for an epistemology rooted in ethical integrity. This concept included the application of Islamic economic principles such as zakat and prohibitions on usury to ensure that economic activity aligned with Islamic ethics. His ideas eventually led to the founding of IIIT, which aimed to create a comprehensive Islamic epistemology and methodology applicable across all disciplines, ensuring that education and research were grounded in Islamic principles while engaging with modern advancements.

Al-Faruqi's methodology extended to the social sciences, where he advocated for frameworks that retained Islamic ethical considerations while critically engaging with Western secularism. His goal was to replace secular principles with a foundation built on Islamic ethics that aligned with the values of the ummah. He envisioned a unified Islamic curriculum that incorporated contemporary disciplines while firmly grounding them in Islamic thought. This approach sought to produce scholars capable of addressing modern challenges from an Islamic perspective, stressing both comprehensive curriculum development and practical strategies for reforming educational systems globally.

Some scholars, such as Ibrahim Kalin, have critiqued al-Faruqi's focus within the Islamization of knowledge, arguing that his emphasis primarily on the humanities left the natural sciences largely unexamined. Kalin describes al-Faruqi's work as an example of how "the idea of method or methodology (manhaj and manhajiyyah)... can obscure deeper philosophical issues involved in the current discussions of science." Despite al-Faruqi's explicit goal to Islamize Western knowledge, Kalin asserts, his focus "was exclusively on the humanities, leaving scientific knowledge virtually untouched." This omission, Kalin argues, led to unintended consequences: "First, Faruqi's work on Islamization provided his followers with a framework in which knowledge (ilm) came to be equated with social disciplines, thus ending up in a kind of sociologism... Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes... toward the secularizing effect of the modern scientific worldview." Kalin's critique suggests that al-Faruqi's limited engagement with scientific knowledge risks creating a framework overly centered on sociological interpretations of Islamic knowledge. By largely omitting the natural sciences, Kalin argues, al-Faruqi's approach inadvertently reinforces a secular divide between natural and human sciences that may leave modern Muslim intellectuals ill-equipped to address the philosophical and epistemological challenges posed by contemporary science.

3.8. Critique of Zionism

Al-Faruqi was a vocal and unwavering critic of Zionism, viewing it as fundamentally incompatible with Judaism due to its nationalist and colonial ideology. He argued that Zionism was inherently unjust, as it sought to displace Palestine's indigenous population and seize their land, resources, and homes. He characterized the establishment of Israel as "naked robbery by force of arms," accompanied by indiscriminate violence against civilians:
: Its plan was to empty Palestine of its native inhabitants and to occupy their lands, farms, homes, and all movable properties. Zionism was guilty of naked robbery by force of arms; of wanton, indiscriminate slaughter of men, women, and children; of destruction of men's lives and properties.
Consequently, he maintained that Zionism's dismantling was necessary to restore justice and establish peace based on Islamic principles. He also described Zionism as an "ideology of colonialism that aims to destroy Palestinian identity and replace it with historical myths," asserting its contradiction with Islamic justice.

Al-Faruqi envisioned an alternative path for Israeli Jews who renounced Zionism, suggesting they could live as an "ummatic community" within the Muslim world. In this framework, they would be able to preserve their faith under Jewish law, as interpreted by rabbinic courts, with the full support of an Islamic framework. This perspective highlighted his belief that Islamic governance could accommodate diverse communities without imposing on their religious practices:
: [Islam] requires the Jews to set up their own rabbinic courts and put its whole executive power at its disposal. The shari'ah, the law of Islam, demands of all Jews to submit themselves to the precepts of Jewish law as interpreted by the rabbinic courts, and treats defiance or contempt of the rabbinic court as rebellion against the Islamic state itself, on a par with like action on the part of a Muslim vis-à-vis the Islamic court.

Reflecting on Zionism's impact, al-Faruqi argued that rather than providing true security for Jews, it had created a precarious existence in Israel, where life became defined by perpetual conflict and reliance on foreign powers:
: Zionism has not only contributed to this sad state of affairs. It is directly responsible for it. How, then, can it be said that it had succeeded in providing security for the Jew? Even in the very heartland of Zionism, in Israel, the Jew sits in the midst of an armory, surrounding himself with barbed wire, minefields, and all kinds of weaponry to prevent an onslaught which he knows for certain is coming, sooner or later. His very existence is a regimented spartanism, due in greatest measure to the bounty of international imperialism and colonialism. Thus, Israel, the so-called greatest achievement of Zionism, is really its greatest failure. For the very being of the Zionist state rests, in final analysis, on the passing whim of international politics.

Al-Faruqi's critique of Zionism was deeply rooted in his unwavering commitment to justice as defined within an Islamic worldview. He consistently linked the Palestinian struggle to the broader Islamic moral and ethical duty to resist oppression.

6.1. Scholarly Achievements

Al-Faruqi made immense contributions to Islamic studies through his extensive writings and active involvement in academic and interfaith organizations. He authored over 100 articles in scholarly journals and magazines and published 25 influential books. His notable works include Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1968), which critically examined Western ethical systems; Islam and the Problem of Israel (1980), a strong critique of Zionism; and Al-Tawhid: Its Implications for Thought and Life (1982), a foundational text on Islamic monotheism. These works addressed a wide range of topics, including ethics, theology, interfaith dialogue, and the integration of Islamic thought into contemporary academic disciplines.

Al-Faruqi was the first Muslim academic to engage effectively with phenomenological and historical approaches to religion. He viewed these methodologies as crucial for appreciating Islam's place within human religious history, enabling Muslim scholars to actively participate in the modern study of religion and contribute to building understanding between faiths.

In 1973, al-Faruqi established the Islamic Studies Group within the American Academy of Religion (AAR), which he chaired for ten years. This initiative provided a vital formal platform for Muslim scholars to engage in dialogue with scholars from other religious traditions, particularly in comparative religion and interfaith studies. Besides his academic work, al-Faruqi held several leadership positions, serving as vice president of the Inter-Religious Peace Colloquium and president of the American Islamic College in Chicago.

Al-Faruqi's vision for integrated Islamic education extended to advising political leaders in the Muslim world. He played a significant advisory role for Muhammad Zia-ul-Haq, then president of Pakistan, contributing to the establishment of the International Islamic University in Islamabad in 1980. This university was designed to integrate Islamic values with contemporary academic disciplines. Similarly, 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 created with the aim of combining religious and secular knowledge within a holistic educational framework, embodying his concept of the Islamization of knowledge.

In 1980, he co-founded the International Institute of Islamic Thought (IIIT) with Taha Jabir Alalwani, Abdul Hamid AbuSulayman, and Anwar Ibrahim. His involvement in interfaith dialogue profoundly promoted mutual understanding and cooperation among religious communities. He consistently fostered a global environment of peace and respect, highlighting the commonalities between Islam, Christianity, and Judaism as Abrahamic faiths.

6.2. Impact and Contemporary Relevance

Al-Faruqi's ideas on the Islamization of knowledge continue to resonate powerfully within contemporary Islamic thought, significantly influencing curriculum development in prominent universities such as the International Islamic University Malaysia (IIUM) and the International Islamic University, Islamabad. His emphasis on integrating Islamic principles with modern academic disciplines remains highly relevant among scholars and educators worldwide who aim to harmonize faith and reason. His work is frequently cited in academic conferences and publications related to Islamic thought and education, serving as a cornerstone for discussions on ethical epistemology and holistic learning.

Al-Faruqi's contributions to interfaith dialogue are also widely recognized and remain impactful. His approach, which emphasized finding common ethical and moral ground between faith traditions-particularly Islam, Christianity, and Judaism-has been widely praised. Scholars have noted that his focus on shared ethical principles over theological differences fostered genuine mutual understanding and respect among religious communities. His framework has been influential in global efforts to promote peace and cooperation across religious divides, demonstrating the practical applicability of his philosophical insights.

Al-Faruqi's impact extends beyond academia into practical applications within religious studies. His scholarly work 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. These courses aim to comprehensively understand spiritual traditions and their civilizational significance, reflecting al-Faruqi's vision.

Furthermore, al-Faruqi's scholarly works, such as Christian Ethics and Trialogue of the Abrahamic Faiths, continue to serve as key resources in interfaith dialogue and comparative religion studies. These works have profoundly shaped discussions in both Islamic and Western academic circles, highlighting the critical intersections and potential for dialogue between these major religious traditions. His contributions have been recognized posthumously, particularly in communities like Montreal, where his scholarship and community-building efforts left a lasting impact on Muslim identity in North America.

6.3. Criticism and Controversy

Despite his significant contributions, Isma'il Raji al-Faruqi's ideas and methodologies have also drawn criticism. Early in his career, his strong focus on 'urubah (Arabism) was critiqued by some scholars, particularly non-Arab Muslim intellectuals. They argued that his assertion of Arabic as the sole linguistic structure uniquely suited for Islamic thought risked marginalizing the rich intellectual contributions of non-Arab Muslims throughout history. This essentialist view was seen by some as potentially undermining the universal aspects of Islam by prioritizing Arab culture.

Later, his comprehensive project on the Islamization of knowledge also faced scholarly critiques. Ibrahim Kalin, for instance, argued that al-Faruqi's focus was "exclusively on the humanities, leaving scientific knowledge virtually untouched." Kalin posits that this omission led to two significant consequences: first, it fostered a framework in which Islamic knowledge became predominantly equated with social disciplines, leading to a form of sociologism. Second, by excluding modern scientific knowledge from the scope of Islamization, al-Faruqi's approach inadvertently led to a negligent attitude toward the secularizing effect of the modern scientific worldview. This, Kalin suggests, leaves contemporary Muslim intellectuals ill-equipped to address the philosophical and epistemological challenges posed by modern science, reinforcing a dichotomy between natural and human sciences that al-Faruqi himself sought to overcome.

In the realm of interfaith dialogue, some critics, such as Damian Howard, have suggested that while al-Faruqi's approach strongly emphasizes Islamic viewpoints, it might not always sufficiently foster reciprocal understanding and genuine inclusivity across all faiths. This perspective implies that his framework, though beneficial for grounding Islamic engagement, could at times limit the depth of mutual learning by prioritizing the presentation of Islamic positions over a more balanced exploration of diverse religious perspectives.