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ISPI Home
<= img border=3D0 v:shapes=3D"Rectangle_x0020_2,Rectangle_x0020_3" src=3D"slide0001_image003.gif" style=3D'position:absolute;top:20.0%;left:5= .05%; width:87.82%;height:71.5%'>
P
Fazalur Rahman’s Contribution To
= Islamic Thought.
Javeed Akhter
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ISPI Home
Who Was
Fazalur Rahman (FR)?
nTaught at McGill between 1958-61.  Recruited = by Wilfred Cantwell Smith.
nWent back to Pakistan to head the “Central Institute of Islamic ResearchR= 21; between 1961-1968.  Recruited by Pre= sident Ayub Khan.
<= span style=3D'font-size:88%;text-shadow:auto'>nExiled and vilified. <= /span>
nJoined University of Chicago as Professor of = Islamic Thought.
nTaught  for over twenty years till his death in 1988.
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ISPI Hom= e
Who Was
Fazalur Rahman (FR)?
n= One of three major Muslim scholars in the US in the 20th century. 
n= The other two are Ismail Faruqi and Hosain Nasr.
n= Large numbers of current scholars and <= span style=3D'text-shadow:auto'>Professors received their PhD from him. =
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ISPI Hom= e
Why Is Important To =
Study His Wri= tings?
n= He is arguably the most influential = “modernist” Islamic scholar of times.
n= His books, especially “The Major Themes <= /span>Of The Qur’an” is required reading = in most major Universities.
n= His writings are erudite, thought-= provoking and often persuasive.
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ISPI Hom= e
Some Of His Writings.
nMajor themes of the Qur’an.
nIslam.
nProphecy in Islam.
nIslam and modernity.
nHealth and medicine in Islam.
nNumerous articles and other books.
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<= ![endif]>
ISPI Hom= e
His Stated Goal
n= Attain “a true understanding of the Qur’an and Sunnah, in order to get from there an understanding of and guidance for solving = our new problems”
n (Islamic Methodology in History.  Central = Institute of Islamic Research ’65)
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<= ![endif]>
ISPI Hom= e
His Stated Goal
n“To a= chieve this goal” he wrote “the first = task I submit to you, indeed the urgent = task, is to reexamine the Islamic Tradition itself”
n (Islamization of knowledge: a response.  AJISS. Sep ’88)
nIn other wo= rds the problem is not Islam but the historical understanding of Islam by Muslims.  
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<= ![endif]>
ISPI Hom= e
What Went Wrong With= The Islamic tradition?<= /div>
nAround the 3rd century AH, says FR, the views of = certain prominent scholars harden= ed.
n“The understanding of our (= these) forefathers is taken to be the true and only possible understanding of Islam and theref= ore = unchallengeable.” (Modernity)
nThis is responsible for most subs= equent problems in Is= lam.
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ISPI Hom= e
The Second and Third Centuries:
The Formative Years.
nThe first 2-3 centuries AH is when Muslims formed a = theological system, a legal tradi= tion and a political system.
nThis is also when many ideas and practices entered <= /span>= into Islam from the Iranian and Byzantine cultures.
nAs a result of this un-Islamic element FR felt he could “pick out several sys= tems or several religions that have nothing to do with Islam, with the Qur’an = or the Sunnah of the Prophet.  Yet they all form <= span style=3D'position:absolute;top:78.25%;left:9.73%;width:87.26%;height:6.0%'= >what we call the Islamic tradition” (Islam and Modernity)
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<= ![endif]>
ISPI Hom= e
The Second and Third Centuries:
The Formative Years.
nAnother inf= luence in the formative years was that the “Islamic orthodoxy was led to adopt certain more or less extreme = remedial measures in order to face historical exigencies of an extreme nature.  These became part of Islamic orthodoxy <= /span>after the cessation of Ijtehad”
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ISPI Hom= e
The Second and Third Centuries:
The Formative Years.
n“ The combined effects of some of these doctrines, regarded as fundamental by our orthodoxy did have and could not fail to = have, disastrous consequences for the community” (Islam)
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<= ![endif]>
ISPI Hom= e
=
Examples to Support = his Hypothesis .
nPolitical theory.
nFiqh.
n= Traditional theology (kalām= ) and Sufism.
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<= ![endif]>
ISPI Hom= e
Political Theory.
n= Emergence of the political views of the = Khawārij and Shia formed Sunnism’s political content.
n= The main motivation behind Sunnism’s = political theory was to maintain Ummah’s = = solidarity and save it from dogmatic civil wars: “maintain the status quo”
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<= ![endif]>
ISPI Hom= e
Political Theory.
nHence the doctrine of “submissiveness to the de facto authority” became supreme.
nFR writes “The Sunnis had forever become the King’s party, almost any king” = (Methodology)
n“---t= he orthodoxy adopted the extreme of obedience and conformism”  = (Methodology)
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<= ![endif]>
ISPI Hom= e
Political Theory.
nThe Ulama did not attempt to deve= lop Shūra, instead they “continued to strenuously advocate= absolute obedience and on the oth= er hand draw perfectionist pictures of an ideal Khalifa” (Islam)
nThe result was that the ground “was prepared and justification supplied for visitation on the Muslim world from the fourth cent= ury onward by = Sultan after Sultan and Amir after Amir”
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<= ![endif]>
ISPI Hom= e
Political Theory.
nFR points out that the historical exigencies which <= /span>led to the adoption of this posit= ion passed away over time and even forgotten by the orthodox.
nAs a result “a genuine historical need was erected into a kind of dogma, with serious r= esults for the political-social ethic of the Muslim = society in the latter middle ages, where it e= ncouraged political opportunism on the one hand and generally inculcated political apathy among the people on the other hand”
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<= ![endif]>
ISPI Hom= e
Opportunity Missed.
nPolitical theory.
n= Muslim scholars failed to develop political theory based on the principles of “mutual= consultation” or shura (42:38) and = consensus” or ijma, “reinterpretation” (ijtihad), and legal principles such as the public welfare (maslaha) of society .
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<= ![endif]>
ISPI Hom= e
=
Concrete Examples.
nPolitical theory.
nFiqh.= 3;
n= Traditional theology (kalām= ) and Sufism.
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<= ![endif]>
ISPI Hom= e
Fiqh.
n= Attitude of the first Muslim generations = was based on the understanding of the Qur’an and understanding of what FR = called the “living Sunnah”
n= Later issues would be decided by Hadith = and = Qiyas.
n He regards Qiyas as a loose tool.
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<= ![endif]>
ISPI Hom= e
Fiqh.
nHe does not advocate rejection of the Hadith as a basis of Fiqh.  =
nWithout Hadith, according to FR, we woul= d be unable even to understand the Qur’an.
n
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<= ![endif]>
ISPI Hom= e
Fiqh.
n<= span style=3D'text-shadow:auto'>However he writes that the legal tradition should be evaluated in the light of the = Qur’an itself.
nHe relied more on Seera than <= i>Hadith.
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<= ![endif]>
ISPI Hom= e
Fiqh.
n= FR analyzes that stagnation in legal sphere led to “legal secularism” in= many Muslim countries.
n= He writes that many of the laws in Islamic <= span style=3D'text-shadow:auto'>jurisprudence are contrary to the very <= /span>= spirit of the law.
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<= ![endif]>
ISPI Hom= e
Fiqh.
nThe concept neglected entirely was that of “ratio legis”
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<= ![endif]>
ISPI Hom= e
Ratio Legis
n“Each= legal or quasi-legal pronouncement is accompanied by a ratio legis explaining why a law is being enunciated.  T= o = understand a ratio legis fully, an = understanding of the socio-historical = background (what Qur’anic commentators call “occasions of revelation”) is = necessary”. (Major Themes) =
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<= ![endif]>
ISPI Hom= e
Ratio Legis
n= He suggested if the “situation changes (such) that the law fails to reflect the ratio, the law must change”.
n= The traditional lawyers enunciated the <= /span>= principle that “although the law is = occasioned by a specific situation, its = application nevertheless becomes = universal”
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<= ![endif]>
ISPI Hom= e
Fiqh/Witness Of Women.
n= Credit transaction and the requirement of two female witnesses  “so that if one of <= /span>the two women should forgetful, the other = would remind her” (2:282)
n= When women become conversant with = such matters “their evidence can equal that of men” (Major Themes)=
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<= ![endif]>
ISPI Hom= e
Fiqh/Equality Of Men= And Women.
n<= span style=3D'font-size:88%;text-shadow:auto'>General equality of men and women. (33:35)
n= إِنَّ الْمُسْلِم= 16;ينَ وَالْمُسْل= 16;مَاتِ وَالْمُؤْم= 16;نِينَ وَالْ= 05;ُؤْمِنَاتِ وَالْقَانِ= 78;ِينَ وَالْقَانِ= 78;َاتِ وَالصَّادِ= 02;ِينَ وَالص= 17;َادِقَاتِ وَالصَّابِ= 85;ِينَ وَالصَّابِ= 85;َاتِ وَالْخَاشِ= 93;ِينَ وَالْ= 82;َاشِعَاتِ وَالْمُتَص= 14;دِّقِينَ وَالْمُتَص= 14;دِّقَاتِ وَالصَّائِ= 05;ِينَ وَالص= 17;َائِمَاتِ وَالْحَافِ= 92;ِينَ فُرُوجَهُم= 18; وَالْحَافِ= 92;َاتِ وَالذ= 17;َاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِ= 85;َاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَ&= #1577;ً وَأَجْرًا
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<= ![endif]>
ISPI Hom= e
Fiqh/Equality Of Men= And Women.
<= span style=3D'font-size:75%;text-shadow:auto'>nGeneral equality of men and women. (33:35)
n33:35 For Muslim men and women,- for believing men <= /span>and women, for devout men and wom= en, for true men and women, for men and women who are patient and <= span style=3D'font-size:75%;text-shadow:auto'>constant, for men and women who h= umble themselves, for men and women who give in Charity, for men and = women who fast (and deny themselv= es), for men and women who guard their chastity, and for men and = women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward.
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<= ![endif]>
ISPI Hom= e
Fiqh/Equality Of Men= And Women.
n= Men are a grade higher than women.
“Men are in charge (protect= ors) of women b= ecause, AllahI = has given some humans excellence over others, and because men have the liability of expenditure (on = women) (4:36).
nFR writes men have “functio= nal, not inherent, superiority over women because they are charged with earning money and sp= ending it on w= omen”.
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<= ![endif]>
ISPI Hom= e
Fiqh/Hudud.
nAlcohol in cough medications.
n= FR said that alcohol in medications is not used for intoxicant purposes and may therefore be used.
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<= ![endif]>
ISPI Hom= e
Fiqh/Hudud.
nAmputation of hands for theft.
n= According to FR this punishment, part of Hudud mentioned in the Qur’an, does not apply as theft in those times was an attack on person’s honor (ird) and was a more serous affront than it is today.
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<= ![endif]>
ISPI Hom= e
=
Concrete Examples.
nPolitical theory.
nFiqh.
nTraditio= nal theology (kal= ām) and Sufism.
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<= ![endif]>
ISPI Hom= e
Traditional Theology (Kalām)
nThe emergen= ce of Kalām (4th, 5th and 6th centuries) in the f= orm of Ash= āri th= ought has come to occupy = the exalted position of the true interpretation of Islam.
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<= ![endif]>
ISPI Hom= e
Traditional Theology (Kalām)
nFR argues that the answers to man= y of the fo= llowing questions in Ashāri  thoug= ht were a reaction to the Mutazalite movement and its politics = (mihna).
1.Does the individual have the power to act?
2.Does Qadr include every th= ing as pre-determined?
<= span style=3D'mso-special-format:"numbullet3\,1";position:absolute;left:-7.1%; top:.49em;font-size:65%'>3.Are good and evil knowable through revelation or = reason?
4.Do divine commandments have purpose or are they to be solely obeyed because they = are divine?
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<= ![endif]>
ISPI Hom= e
Ashāri Theology (Kal= ām)
1.Individual does not have the power to act. =
<= span style=3D'font-style:italic;text-shadow:auto'>2.<= /span>Qadr means thing as pre-determined.
3.Good and evil knowable through revelation.
4.Divine commandments are to be solely obeyed because they are divine.
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ISPI Hom= e
BaqillaniR= 17;s (403) Theory Of Atomism.
(Einstein Eat= Your Heart Out!)
nBaqillani the main elaborator of Ashāri doctrine, wrote “every Muslim just as he believes in AllahI, the Book, the Messengers, the A= ngels = and the Last Day must also believ= e in = “atomism”.
n“World is made of atoms, atoms are brought <= span style=3D'font-size:88%;text-shadow:auto'>together to form living beings, at death these a= tomistic structures fall apart, on the Day of Judgment Allah Fazalur Rahman’s Thought.
<= ![endif]>
ISPI Hom= e
Traditional Theology (Kalām)
nWe may acce= pt this Ash= āri do= ctrine or reject it.
nHowever e need to ask the question, is it fully Islamic, less Islamic or un-Islamic?
nHe believes Baqillani, Razi and Ghazali were the product of a specific time and circumstance and their views should be evaluated as such.
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<= ![endif]>
ISPI Hom= e
Sufism.
n= FR has the same criticism of Sufism. (He came from a Sufi family himself!)
n= FR quotes Ibn al-Arabi as believing in only “one reality God-, all else is illusion, = = shadow or appearance” (Islam and <= /span>= Modernity)
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<= ![endif]>
ISPI Hom= e
Sufism.
n= While praising the spiritual refi= nement shown by e= arly Sufis, FR asks the question  “does Sufism with its pantheistic (Pantheism is the philosophy = that everything is God [pan=3D"everything" theos=3D"God“] or that the universe and natur= e are divine) matrix bear any relationship either to theology or the social message of the Qur’an; or <= /span>indeed to the conduct of the Prop= hetr himself <= span style=3D'font-size:88%;text-shadow:auto'>and that of the early generations= of Muslims?” (Themes)
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=
ISPI Home
<= img border=3D0 v:shapes=3D"Rectangle_x0020_4,Rectangle_x0020_5" src=3D"slide0025_image047.gif" style=3D'position:absolute;top:24.5%;left:7= .49%; width:85.39%;height:58.25%'>
Final Thoughts
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<= ![endif]>
ISPI Home
Summary.
nFR claims we have to go back to t= he Qur’an and understand it in its unity with selective use of = tradition.
He spelled out this theory in his= book “The Major Themes of The Qur’an”.
nOnce we are able to understand the “original intent” of the Qur’anic Ayahs, using this holistic approach, then the message may be applied to m= odern times.
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<= ![endif]>
ISPI Hom= e
Summary.
n= He urged Muslims to make a distinction <= /span>between “normative and historical” = Islam and the “true Islam” as would emerg= e = from a critical and dialectical approach to the Qur’an and Sunnah. =
n= He uses terms like “living Sunnah” = and “conceptual Sunnah” as opposed to “literal Sunn= ah”.
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<= ![endif]>
ISPI Hom= e
Summary.
n= He postulates most of what is considered dogma in Islam goes back to the <= span style=3D'position:absolute;top:43.75%;left:9.73%;width:84.26%;height:7.5%'= >formative period of Islamic thought      = (2rd a= nd 3th centuries AH). <= /div>
n= Study of historical evolution of Islamic = thought would give context to what is accepted as the “normative Islam”. =
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<= ![endif]>
ISPI Hom= e
Summary.
n= He was a straight talker and stra= ight shooter.
nThis earned him an impressive fol= lowing amongst intellectuals.
nHowever it got him into trouble w= ith the O= rthodoxy and the common man, as when he approved the use of cough medication with = alcohol in it, or when he argued = that the state of Pakistan has no right to excommunicate a group = like the Ahmediyas from Islam
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<= ![endif]>
ISPI Hom= e
Summary.
nFR provides the structure, offers the rationale, supplies the framewor= k that reform minded Muslims might use to effect change from within.
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<= ![endif]>
ISPI Hom= e
Additional Reading.
n<= span style=3D'text-shadow:auto'>The formative period of Islamic thought: Montgomery Watt.
n= The mind Al-Qur’an builds: Syed Abdul Latif
n<= span style=3D'text-shadow:auto'>The cultural basis of Islam: Marmaduke <= /span>= Pickthal
n
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<= ![endif]>
ISPI Hom= e
Visit Our Website.
<= span style=3D'font-size:91%'>n= www.ISPI-USA.org
<= span style=3D'font-size:47%'>n= ISPI Articles & Publications
<= span style=3D'font-size:47%'>n= Publication by Category:
<= span style=3D'font-size:47%'>n= Pluralism 
<= span style=3D'font-size:47%'>n= Race Relations 
<= span style=3D'font-size:47%'>n= Anti-Bias 
<= span style=3D'font-size:47%'>n= Health Policy<= span style=3D'mso-spacerun:yes'> 
<= span style=3D'font-size:47%'>n= Post 9/11 
<= span style=3D'font-size:47%'>n= Miscelleneous 
nModerate Muslims need to raise their voices by J= aveed Akhter Published 9/12/04 by Chicago Tribune
= RAND Corporation’s Ungracious Strategy For a “Civil Democratic Islam” by Javeed Akhter
Published by TAM a= nd iViews 
<= span style=3D'font-size:47%'>n= Muslim Activism in the US: Showing Signs of Maturity<= span style=3D'font-size:47%'> by J= aveed Akhter  
<= span style=3D'font-size:47%'>n= Culture of Respect: A Muslim Perspective by J= aveed Akhter MD   =
<= span style=3D'font-size:47%'>n= = D.N.R. Islamic Perspective by Javeed Akhter MD  
<= span style=3D'font-size:47%'>n= Muslim Legacy In India : Do Muslims Deserve The Hatred Of Hindus= ? by J= aveed Akhter
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<= ![endif]>
ISPI Hom= e
Visit Our Website.
<= span style=3D'font-size:44%'>n= Pluralism
n= Pluralism: Essential for Civil Society by Javeed Akhter
Published in &quo= t;The American Muslim" March-April 2003 Issue and presented at a "semi= nar in memorial of Paulo= s Mar Gregorios".
nPluralism: A Model for Society, Not an Excuse for Ambiguity<= /span> by S= yed Mohiuddin Ahmed MD.  <= /span>Published in "The American Muslim" March= -April 2003 Issue.
nIslam and Pluralism by Syed Hashim Ali.  Published in "The American Muslim" March-April 2003 Issue.
<= span style=3D'font-size:44%;visibility:hidden'>n
<= span style=3D'font-size:44%'>n= Race Relations
<= span style=3D'font-size:44%'>n= ISPI's Statement on Race Relations 
<= span style=3D'font-size:44%'>n= Race Relations in the US: An Overview by J= aveed Akther
<= span style=3D'font-size:44%'>n= = Race Relations: An Islamic Perspective by Inam-ul-Haq
<= span style=3D'font-size:44%;visibility:hidden'>n
<= span style=3D'font-size:44%'>n= Anti-Bias
<= span style=3D'font-size:44%'>n= = The Nature and Structure of the Islamic World by Ralph Braibanti
<= span style=3D'font-size:44%'>n= Book published in 1997 and revised edition in 2000= .
<= span style=3D'font-size:44%'>n= = The Seven Phases of Prophet Muhammad's Life=  by Javeed Akhter
nBook published= end of 2001. = Read the Review published in the Journal "Stu= dies in Contemporary Islam= " (Volume4, Number 1 spring 2002, Center for Islamic studies, Youngstown Sta= te University).
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<= ![endif]>
ISPI Hom= e
Visit Our Website.
nFirst publishe= d in http://www.iViews.com as well as the Sep-Oct issue of “The American Muslim” and reprinted on Thursday, August 29, 2002 of YellowTimes.org.  Chapter in ext book titled “opposing viewpoints”
<= span style=3D'font-size:44%'>n= Health Policy
nDeveloped by T= he Metropolitan Chicago Healthcare Council.   It provides a template for other faiths= and traditions to follow.
<= span style=3D'font-size:44%'>n= = Medical Ethics in Islam by Javeed Akhter
<= span style=3D'font-size:44%'>n= Post 9/11
<= span style=3D'font-size:44%'>n<= span style=3D'font-size:44%'>Presented to general audience at the Oak Brook pub= lic library on September 10, 2003.
nFirst publishe= d in the November issue of “The American Muslim” as “A Better Future for our Childr= en".
<= span style=3D'font-size:44%'>n= As the Smoke Began to Clear by Michael Wolfe
<= span style=3D'font-size:44%'>n= = Remembering 9/11: Prophet Mohammad's Life Remains A Guidance by D= ina Rashed
<= span style=3D'font-size:44%'>n= Published on Islam on Line
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<= ![endif]>
ISPI Hom= e
Visit Our Website.
<= span style=3D'font-size:47%'>n= Miscelleneous
<= span style=3D'font-size:47%'>n= = Schisms and heterodoxy among Muslims by Javeed Akhter
<= span style=3D'font-size:44%'>n= The Inimitability of the Quran 
n= American Public Policy and American-Muslim Politics by Ali Mazrui, Sherman Jackson, Aminah McClou= d. Book published in 2000.
<= span style=3D'font-size:44%'>n= = The Relevance of the Seera
<= span style=3D'font-size:44%'>n= Presented at an ISPI event in Spring of 2002. =
<= span style=3D'font-size:44%'>n= = The Conceptual Revolution of the Qur'an by Javeed Akhter
<= span style=3D'font-size:44%'>n= = Playing into the Hands of the Extremists?=  by Robert Crane
<= span style=3D'font-size:44%'>n= The Quintessentials of the Islamic Belief System by J= aveed Akhter
<= span style=3D'font-size:44%'>n= = Muslims in America: Ignore or Collaborate by Javeed Akhter
<= span style=3D'font-size:44%'>n= = The U.S. Constitution: A Secular Document<= span style=3D'mso-spacerun:yes'> 
<= span style=3D'font-size:44%'>n= = Universal Islamic Declaration of Human Rights 
<= span style=3D'font-size:44%'>n= = Civilization in Crisis: Confrontation or Cooperation by Robert Crane
nDefining Islamic Traditionalism: First Principles in the Islamization of Thought by Isma'il Raji al-<= span style=3D'position:absolute;top:74.75%;left:9.73%;width:84.26%;height:3.25%= '>Faruqi
<= span style=3D'font-size:44%'>n= = U.S.-Muslim Alliance: To Be Or Not To Be? by Robert Crane
<= span style=3D'font-size:44%;visibility:hidden'>n
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<= ![endif]>
ISPI Hom= e
The Seven Phases of
Prophet
Muhammad’s Life.
Javeed Akhter
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