Ajay Kumar at 19:20, 28 September 2023

2023-09-28T19:20:00Z

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{{Short description|Modernist scholar of Islam}}
{{Infobox philosopher
| honorific_prefix =
| name = Fazlur Rahman Malik {{URDU|فضل الرحمان ملک}}
| honorific_suffix =
| image =
| image_size =
| alt =
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| other_names =
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| birth_date = {{Birth date|df=yes|1919|9|21}}
| birth_place = [[Hazara District]], [[North-West Frontier Province (1901–1955)|North West Frontier Province]], [[British Raj|British India]]
| death_date = {{Death date and age|df=yes|1988|7|26|1919|9|21}}
| death_place = [[Chicago, Illinois]], United States
| deathcause =
| residence =
| nationality =
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| alma_mater = [[University of the Punjab|Punjab University]] ([[Master of Arts|MA]]) [[Oxford University]] ([[PhD]])
| notable_works = ''Avicenna's Psychology'', ''Islamic Methodology in History'', ''Islam and Modernity: Transformation of an Intellectual Tradition''
| awards =
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| signature_alt =
| era = [[Contemporary Islamic philosophy]], [[20th-century philosophy]]
| region = [[Islam]]
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| main_interests = [[Islamic Modernism]], [[ijtihad]]
| notable_ideas =
| influences =
| influenced = [[Abdullahi Ahmed An-Na'im]],<ref name="Jo" /> [[Nurcholish Madjid]],<ref name="To" /> [[Abdullah Saeed (professor)|Abdullah Saeed]],<ref name="To" /> [[Amina Wadud]],<ref name="To" /> [[Mohamed Talbi]],<ref name="To" /> [[Ebrahim Moosa]]<ref name="To">Bektovic, Safet. ''Towards a neo-modernist Islam''. Journal Studia Theologica - Nordic Journal of Theology. p.160-178.</ref>
}}

'''Fazlur Rahman Malik''' ({{lang-ur|{{URDU|فضل الرحمان ملک}}}}; September 21, 1919 – July 26, 1988), commonly known as '''Fazlur Rahman''', was a [[Islamic Modernism|modernist]] scholar and [[Islamic philosophy|Islamic philosopher]] from today's [[Pakistan]]. Fazlur Rahman is renowned as a prominent [[Liberalism and progressivism within Islam|liberal reformer]] of Islam, who devoted himself to educational reform and the revival of independent reasoning (''[[ijtihad]]'').<ref name="Jo" /> His works are subject of widespread interest and criticism in Muslim-majority countries.<ref name="To" /><ref>[[Albert Hourani|Hourani, Albert]]. "A Disturbance of Spirits (since 1967)." In ''A History of the Arab Peoples.'' Cambridge, Massachusetts: Belnap Press of Harvard University Press, 1991.</ref><ref>[https://dintahripcileri.com/fazlurrahman-ve-turkiyedeki-destekcileri/ Corruptors of Religion, Fazlur Rahman and his Supporters in Turkiye]</ref><ref name=makale>[https://www.milligazete.com.tr/makale/875163/mehmed-sevket-eygi/fazlur-rahman-toplantisi The Fazlur Rahman Meeting]</ref> He was protested by more than a thousand clerics, [[faqih]]s, [[mufti]]s, and teachers in his own country and banished.<ref name=makale/><ref name="Jo"/>

After teaching in [[United Kingdom|Britain]] and [[Canada]], Fazlur-Rahman was appointed head of the Central Institute of Islamic Research of Pakistan in 1963. Although his works were widely respected by other Islamic reformers, they were also heavily criticized by [[conservative]] scholars as being overtly [[liberalism|liberal]].<ref name="Jo">Sonn, Tamara. (1995). "Rahman, Fazlur". In John L. Esposito. ''The Oxford Encyclopedia of the Modern Islamic World''. Oxford: Oxford University Press.</ref> This was quickly exploited by opponents of his political patron, General [[Ayub Khan (general)|Ayub Khan]], and led to his eventual exile in the United States. He left Pakistan in 1968 for the [[United States]] where he taught at the [[University of California, Los Angeles]] and the [[University of Chicago]].

==Biography==
Fazlur-Rahman was born in the [[Hazara District]] of the [[North-West Frontier Province (1901–1955)|North West Frontier Province]] (now [[Khyber Pakhtunkhwa]]) of [[British India]] (now [[Pakistan]]). His father, Maulana Shihab al-Din, was a well-known scholar of the time who had studied at [[Deoband]] and had achieved the rank of [['alim|alim]], through his studies of [[fiqh|Islamic law]], [[hadith|prophetic narrations]], [[tafsir|Quran'ic commentaries]], [[mantiq|logic]], [[Islamic philosophy|philosophy]] and other subjects. Although Fazlur Rahman may not have himself attended a [[Darul uloom]] (traditional seat of Islamic knowledge), his father acquainted him with the traditional Islamic sciences, and he eventually [[hafiz (Quran)|memorized the entire Qur'an]] at the age of ten.<ref>Emi Irfa, [http://eprints.walisongo.ac.id/4401/ "The concept of battle against non Muslim in the Holy Qur’an (application of Fazlur Rahman’s double movement method)"] (thesis), 2015, p. 22</ref>

Fazlur-Rahman studied [[Arabic language|Arabic]] at [[University of the Punjab|Punjab University]], and went on to [[Oxford University]], where he wrote a dissertation on [[Ibn Sina]]. Afterwards, he began a teaching career, first at [[Durham University]], where he taught [[Persian Empire|Persian]] and Islamic philosophy, and then at [[McGill University]], where he taught Islamic studies until 1961.

In that year, he returned to Pakistan at the behest of President Ayub Khan to head up the Central Institute of Islamic Research in [[Karachi, Pakistan|Karachi]] which was set up by the Pakistani government in order to implement Islam into the daily dealings of the nation. However, due to the political situation in Pakistan, Fazlur-Rahman was hindered from making any progress in this endeavour. Orthodox [[Ulama|ulema]] opposed his modernist interpretations and after Ayub Khan's power weakened, they denounced Fazlur-Rahman as an apostate and called for his death as a [[Apostasy in Islam|wajib ul qatl]].<ref name="FKIBP2015:42,48">[[Fazlur Rahman Malik#FKIBP2015|Khan, ''Islamic Banking in Pakistan'', 2015]]: pp.42, 48</ref> He resigned from the post in September 1968 and left for the [[United States]].

In the US he returned to teaching, and taught at [[UCLA]] as a visiting professor for a year. He moved to the [[University of Chicago]] in 1969 and established himself there becoming the Harold H. Swift Distinguished Service Professor of Islamic Thought. At Chicago he was instrumental for building a strong [[Near East]]ern Studies program that continues to be among the best in the world. Fazlur-Rahman also became a proponent for a reform of the Islamic polity and was an advisor to the [[United States Department of State|State Department]]. Fazlur-Rahman died in [[Chicago, Illinois]] July 26, 1988 at the [[University of Chicago Medical Center]] from complications of [[coronary bypass]] surgery. A resident of suburban [[Naperville, Illinois]], at his death, he is buried in Arlington Cemetery, [[Elmhurst, Illinois]].<ref>{{Cite book|last= Death Certificate #614834: Rahman, Fazlur |publisher=Cook County Clerk's Office }}</ref>

Since Fazlur-Rahman's death his writings have continued to be popular among scholars of Islam and the Near East in many countries (including Pakistan, [[Malaysia]], [[Indonesia]], [[Turkey]], and in the [[Arab world|Arab region]]).<ref name="To" /> His contributions to the University of Chicago are still evident in its excellent programs in these areas. In his memory, the [[Center for Middle Eastern Studies at the University of Chicago]] named its common area after him, due to his many years of service at the center and at the University of Chicago at large.

He was a [[polyglot]] who, apart from mastering [[Urdu]], [[Persian language|Persian]], [[Arabic language|Arabic]] and [[English language|English]] quite early in his life, eventually also learned [[classical Greek]], [[Latin]], [[German language|German]] and [[French language|French]] in order to be more efficient in his academic career.<ref>[[Muhammad Khalid Masud]], ''In Memorium: Dr. Fazlur Rahman (1919-1988)'', Islamic Studies, Vol. 27, No. 4 (Winter 1988), p. 399</ref>

== Views ==
He argued that the basis of [[Islamic revival]] was the return to the intellectual dynamism that was the hallmark of the Islamic scholarly tradition (these ideas are outlined in ''Revival and Reform in Islam: A Study of Islamic Fundamentalism'' and his magnum opus, ''Islam''). He sought to give philosophy free rein, and was keen on Muslims appreciating how the modern [[nation-state]] understood law, as opposed to ethics; his view being that the [[shari'ah]] was a mixture of both ethics and law. He was critical of historical Muslim theologies and philosophies for failing to create a [[moral]] and [[ethical]] worldview based on the values derived from the [[Qur'an]]: 'moral values', unlike [[socioeconomic]] values, 'are not exhausted at any point in history' but require constant interpretation.

He also believed that the modern conservatism of Islamic world is a defensive and temporary posture against the perceived political and economic setbacks of the Muslim world. Adding to this was stagnation in [[Islamic studies|Islamic education]] begun in the early Middle Ages, which led to the inadequate understanding of Qur'anic teachings.<ref name="Jo" /> He saw it as a priority to re-introduce intellectual disciplines such as philosophy, rationalist theology, and social sciences in education.<ref name="Bektovic 160–178">{{Cite journal|last=Bektovic|first=Safet|date=2016-07-02|title=Towards a neo-modernist Islam|url=https://doi.org/10.1080/0039338X.2016.1253260|journal=Studia Theologica - Nordic Journal of Theology|volume=70|issue=2|pages=160–178|doi=10.1080/0039338X.2016.1253260|s2cid=151344985|issn=0039-338X}}</ref>

=== Social justice ===
Fazlur-Rahman criticizes Islamic tradition for failing to develop a systematic Quran-based ethical theory, rather than merely a judicial code. He considers the theocracy and monarchy (imamate and [[caliphate]]) to be understandable attempts at creating a just society in historical times, and stresses the Quranic concept of ''[[shura]]'' (mutual consultation) for modern governance. He believes in extending the principle of ''shura'' to all of society, not only the elite, and in collaboration between religious and secular experts.<ref name="Bektovic 160–178"/>

===Riba===
The issue of what ''[[riba]]'' is and whether it includes all interest on loans has been a major issue in Islam during the 20th century and early 21st. The [[Islamic revival|Islamic revival movement]] that grew in strength and influence during Fazlur-Rahman's lifetime, considered all and any interest on loans ''riba'' and a "curse", and considered putting an end to it a top priority. As an [[Islamic Modernism|Islamic Modernist]], Fazlur-Rahman disagreed, believing that only high-interest loans were ''riba'', and in particularly that ''riba'' referred only to a particular type of interest charged in the time of Muhammad. He cited the [[Muwatta Imam Malik|''Muwatta'']] of [[Malik ibn Anas|Imam Malik]] in arguing that ''riba'' should not be interpreted literally but must be understood in the context of pre-Islamic Arab moneylending customs. Feisal Khan describes his position as being that
<blockquote>"The banned ''riba'' in the Quran referred to a particular custom, ''riba al-nasiah'' or ''riba al-jahaliyah'', where when the debt came due it was traditional to ask the borrower `will you pay or will you ''riba''?` If the borrower chose the latter, he would be granted an extension on the loan but the amount due would be doubled -- hense the ''riba''. ... If the borrower then defaulted on the doubled amount, his debt was redoubled and he was given another time extension: if unable to pay, he and all his possessions could be auctioned off to satisfy his creditors."<ref name="FKIBP2015:54">[[Fazlur Rahman Malik#FKIBP2015|Khan, ''Islamic Banking in Pakistan'', 2015]]: p.54</ref></blockquote>Fazlur-Rahman himself 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."<ref>{{Cite journal|last1=Rahman|first1=Fazlur|last2=Siddiqi|first2=M. (translator)|date=1964|title=Riba and Interest|trans-title=Tahaqiq-i-Riba|journal=Islamic Studies|volume=3|issue=1 |url=https://www.scribd.com/document/245818296/Riba-and-Interest-Fazlur-Rahman |page=6}}</ref> This contradicted the contention of famous Islamist author [[Abul A'la Maududi|Maulana Maududi]] that there was no initial interest—that money lenders made initial loans "granted free of interest"—which was doubtful on the grounds that professional moneylenders would ever make loans for free. Fazlur-Rahman concluded that the Quran banned "extreme usury and so by extension injustice but not interest."<ref name="FKIBP2015:54" />

=== Reform movements ===
Fazlur-Rahman criticizes the pre-modern revivalist movement of the eighteenth and nineteenth century for discouraging intellectualism; [[Islamic Modernism|Modernism]] for selectively using passages and not being grounded in methodology; and neo-fundamentalism for likewise not being based on proper analyses. Rather than [[Islamic secularism]], he was most optimistic about a "neo-modernism" based on an Islamic methodology, in contrast to previous reform efforts.<ref name="Bektovic 160–178"/>

=== Interpretation of the Quran ===
Mohammed Ali Ismail discusses how Fazlur Rahman contributed to the creation of the contextual approach for examining the [[Quran|Qur’an]].<ref name=":0">{{Cite journal|last=Ismail|first=Mohammed Ali|date=2016|title=A Comparative Study of Islamic Feminist and Traditional Shiʿi Approaches to Qurʾanic Exegesis|url=https://muse.jhu.edu/article/646713|journal=Journal of Shi'a Islamic Studies|language=en|volume=9|issue=2|pages=168|doi=10.1353/isl.2016.0014|s2cid=152126508 |issn=2051-557X}}</ref> The contextual approach when examining the Qur’an means to understand that the Qur’an was created in a specific time; therefore, it is context-specific to the time it was created. <ref name=":0" /> Fazlur-Rahman says that two things or what he calls “a twofold movement” need to be done when trying to interpret the Qur’an into modern times, and through these ideas, his support of a contextual approach to the Qur’an is evident.<ref name=":0" /> The first thing Fazlur-Rahman says is modern people need to keep in mind the context of when the Qur’an was made.<ref name=":0" /> The second thing Fazlur-Rahman says that needs to be considered is modern social changes that would not have been possible in the time the Qur’an was made.<ref name=":0" /> People such as Abdullah Saeed and Nasr Hamid Abu Zayd also support the contextual approach.<ref>{{Cite journal|last=Ismail|first=Mohammed Ali|date=2016|title=A Comparative Study of Islamic Feminist and Traditional Shiʿi Approaches to Qurʾanic Exegesis|url=https://muse.jhu.edu/article/646713|journal=Journal of Shi'a Islamic Studies|language=en|volume=9|issue=2|pages=168–169|doi=10.1353/isl.2016.0014|s2cid=152126508 |issn=2051-557X}}</ref> Amina Wadud and Sa'diyyah Shaikh claim to be inspired by Fazlur-Rahman's ideas such as his contextual approach to the Qur'an.<ref name=":42">{{Cite journal|last=Ismail|first=Mohammed Ali|date=2016|title=A Comparative Study of Islamic Feminist and Traditional Shiʿi Approaches to Qurʾanic Exegesis|url=https://muse.jhu.edu/article/646713|journal=Journal of Shi'a Islamic Studies|language=en|volume=9|issue=2|pages=170–171|doi=10.1353/isl.2016.0014|s2cid=152126508 |issn=2051-557X}}</ref>

===Influence on Islamic feminism===
Fazlur Rahman did not call himself a feminist when he was alive, and people don’t usually outright label him as a feminist. However, some feminists, such as [[Amina Wadud]] and [[Sa'diyya Shaikh|Sa’diyyah Shaikh]], have claimed to have inspired or influenced by Fazlur Rahman’s ideas.<ref name=":42"/> Also, some feminists, such as Tamara Sonn, imply that Fazlur-Rahman’s thoughts contributed to Islamic Feminism.<ref name=":32">{{Cite book|last=Sonn|first=Tamara|title=The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman|publisher=Scholars Press for the University of South Florida, University of Rochester, and Saint Louis University|year=1998|isbn=0-7885-0436-3|editor-last=H. Waugh|editor-first=Earle|location=Atlanta, Georgia|pages=123–140|chapter=Chapter 6: Fazlur Rahman and Islamic Feminism|editor-last2=M. Denny|editor-first2=Frederick}}</ref> By combining Fazlur-Rahman and Ricoeur’s ideas, Jeenah argues that an Islamic Feminist Hermeneutic approach should be used to interpret the Qur’an.<ref name=":1">{{Cite journal|last=Jeenah|first=Na’Eem|date=2001|title=Towards an Islamic feminist hermeneutic|url=http://www.ajol.info/index.php/jis/article/view/39954|journal=Journal for Islamic Studies|volume=21|issue=1|pages=69|doi=10.4314/jis.v21i1.39954|issn=0257-7062}}</ref> Fazlur-Rahman’s ideas are represented in the word feminist in the Islamic Feminist Hermeneutic approach since Fazlur-Rahman’s ideas of equal rights can be seen as feminist.<ref>{{Cite journal|last=Jeenah|first=Na’Eem|date=2001|title=Towards an Islamic feminist hermeneutic|url=http://www.ajol.info/index.php/jis/article/view/39954|journal=Journal for Islamic Studies|volume=21|issue=1|pages=60|doi=10.4314/jis.v21i1.39954|issn=0257-7062}}</ref>

Raja Bahlul emphasizes Fazlur-Rahman's contextual approach to interpreting legal proceedings from the Qur’an.<ref name=":6">{{Cite journal|last=Bahlul|first=Raja|date=2000|title=On the Idea of Islamic Feminism|url=https://philpapers.org/rec/BAHOTI|journal=Journal of Islamic Studies|volume=20|pages=14}}</ref> Bahlul argues that a legal procedure in the Qur’an may become irrelevant, due to drastic social changes compared to the time of the creation of the Qur’an.<ref name=":6" /> An example of a legal preceding that may no longer be relevant is verse 2:282, which says two female witnesses are the equivalent of one male witness.<ref name=":7">{{Cite journal|last=Bahlul|first=Raja|date=2000|title=On the Idea of Islamic Feminism|url=https://philpapers.org/rec/BAHOTI|journal=Journal of Islamic Studies|volume=20|pages=15}}</ref> Rahman argues that two female witnesses are equivalent to one male witness, because they are not used to being witnesses and may need each other to remember details.<ref name=":7" /> But Rahman also says that as more women become witnesses, they will get used to the experience and no longer need another female to help them remember the event.<ref>{{Cite journal|last=Jeenah|first=NaʼEem|date=2001|title=Towards an Islamic feminist hermeneutic|url=http://www.ajol.info/index.php/jis/article/view/39954|journal=Journal for Islamic Studies|volume=21|issue=1|pages=47|doi=10.4314/jis.v21i1.39954|issn=0257-7062}}</ref> Thus, Bahlul uses Fazlur-Rahman to show that its possible to have feminist ideas within Islamic ideas without choosing one over the other.<ref>{{Cite journal|last=Bahlul|first=Raja|date=2000|title=On the Idea of Islamic Feminism|url=https://philpapers.org/rec/BAHOTI|journal=Journal of Islamic Studies|volume=20|pages=25}}</ref>

Tamara Sonn looks at Fazlur Rahman’s ideas on Islamic Reform and how he influenced Azizah al-Hibri, to show Fazlur-Rahman's contribution to Islamic Feminism.<ref name=":32"/> Fazlur-Rahman often said that the Qur’an “is not a legal document” to emphasize that there are few things in the Qur’an that are not up for interpretation.<ref>{{Cite book|last=Sonn|first=Tamara|title=The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman|publisher=Scholars Press for the University of South Florida, University of Rochester, and Saint Louis University|year=1998|isbn=0-7885-0436-3|editor-last=H. Waugh|editor-first=Earle|location=Atlanta, Georgia|pages=129|chapter=Chapter 6: Fazlur Rahman and Islamic Feminism|editor-last2=M. Denny|editor-first2=Frederick}}</ref> Fazlur-Rahman argues that the reader must keep in mind the context the Qur’an was made in to be able to interpret specific rules to general rules that can be applied to modern situations.<ref>{{Cite book|last=Sonn|first=Tamara|title=The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman|publisher=Scholars Press for the University of South Florida, University of Rochester, and Saint Louis University|year=1998|isbn=0-7885-0436-3|editor-last=H. Waugh|editor-first=Earle|location=Atlanta, Georgia|pages=128|chapter=Chapter 6: Fazlur Rahman and Islamic Feminism|editor-last2=M. Denny|editor-first2=Frederick}}</ref> Al-Hibri agrees with Fazlur-Rahman that specific rules are not up for interpretation, such as worship practices, and general rules must be interpreted.<ref>{{Cite book|last=Sonn|first=Tamara|title=The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman|publisher=Scholars Press for the University of South Florida, University of Rochester, and Saint Louis University|year=1998|isbn=0-7885-0436-3|editor-last=H. Waugh|editor-first=Earle|location=Atlanta, Georgia|pages=132|chapter=Chapter 6: Fazlur Rahman and Islamic Feminism|editor-last2=M. Denny|editor-first2=Frederick}}</ref> Fazlur-Rahman saw polygyny in the Qur’an as something that occurred under specific circumstances, such as the [[Prophet Muhammad|Prophets]], polygyny was becoming less common and monogamy becoming the norm.<ref name=":8" /> Fazlur-Rahman was neither for nor against polygyny, but the context in which it happens was most essential to him.<ref name=":8">{{Cite book|last=Sonn|first=Tamara|title=The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman|publisher=Scholars Press for the University of South Florida, University of Rochester, and Saint Louis University|year=1998|isbn=0-7885-0436-3|editor-last=H. Waugh|editor-first=Earle|location=Atlanta, Georgia|pages=138|chapter=Chapter 6: Fazlur Rahman and Islamic Feminism|editor-last2=M. Denny|editor-first2=Frederick}}</ref>

== Publications ==
*''Avicenna's Psychology'', Oxford University Press, London, 1952.
*''Islam'', University of Chicago Press, 2nd edition, 1979. {{ISBN|0-226-70281-2}}
*''Prophecy in Islam: Philosophy and Orthodoxy,'' University of Chicago Press, 1979, 2011 {{ISBN|9780226702858}}
*''Islam and Modernity: Transformation of an Intellectual Tradition'', University of Chicago Press, 1982. {{ISBN|0-226-70284-7}}
*''Major Themes of the Qur'an'', University of Chicago Press, 2009. {{ISBN|978-0-226-70286-5}}
*''Revival and Reform in Islam'' (ed. [[Ebrahim Moosa]]), Oneworld Publications, 1999. {{ISBN|1-85168-204-X}}
*''Islamic Methodology in History'', Central Institute of Islamic Research, 1965.
*{{cite journal | archive-url=https://web.archive.org/web/20160303191730/http://www.globalwebpost.com/farooqm/study_res/i_econ_fin/frahman_riba.pdf |url=http://www.globalwebpost.com/farooqm/study_res/i_econ_fin/frahman_riba.pdf |archive-date=2016-03-03 |title=Riba and Interest |journal=Islamic Studies |location= Karachi |volume=3 |issue=1 |date=March 1964 |pages=1–43 }}
*[https://web.archive.org/web/20080229091537/http://www.globalwebpost.com/farooqm/study_res/fazlur_rahman/f_rahman_shariah.doc Shariah], Chapter from ''Islam'' [Anchor Book, 1968], pp. 117–137.
*'' Islamic Methodology in history Urdu with Introduction by Muhammad Younus Qasmi'', Iqbal International Institute for Research and Dialogue(IRD), 2021. {{ISBN|978-627-502-002-8}}

== See also ==
*[[Contemporary Islamic philosophy]]
*[[Islamism]]

== References ==
{{Reflist}}

=== Books, articles ===
* Book Review By Faheem Hussain [https://books.google.com/books?id=hsVrAAAAIAAJ]
* {{Cite book|url=https://books.google.com/books?id=dqlACwAAQBAJ&q=islamic+modernism+and+financial+interest&pg=PA80|title=Islamic Banking in Pakistan: Shariah-Compliant Finance and the Quest to Make Pakistan More Islamic|last=Khan|first=Feisal|date=2015-12-22|publisher=Routledge|isbn=9781317366539|language=en|ref=FKIBP2015|access-date=9 February 2017}}

==External links==
*[http://hangingodes.wordpress.com/2006/11/10/revisiting-fazlur-rahmans-ordeal/ Revisiting Fazlur Rahman's Ordeal]
*[https://web.archive.org/web/20110430233921/http://fazlur-rahman.livejournal.com/ Collection and review of Fazlur Rahman's works]
{{Islamic theology}}
{{Authority control}}

{{DEFAULTSORT:Rahman Malik, Fazlur}}
[[Category:1919 births]]
[[Category:1988 deaths]]
[[Category:Islamic philosophers]]
[[Category:20th-century Muslim scholars of Islam]]
[[Category:Pakistani writers]]
[[Category:Pakistani Muslim scholars of Islam]]
[[Category:20th-century Pakistani philosophers]]
[[Category:Academics of Durham University]]
[[Category:University of Chicago faculty]]
[[Category:University of the Punjab alumni]]
[[Category:Muslim scholars of Islamic studies]]

Fazlur Rahman Malik - Revision history

Ajay Kumar at 19:20, 28 September 2023