[1][5] After teaching in the UK and in Canada, where he formed a close friendship with philosopher Ismail al-Faruqi, Fazlur Rahman was appointed head of Pakistan’s Central Institute of Islamic Research in 1963.

His father, Maulana Shihab al-Din, was a prominent scholar who had studied at Deoband and held the title of alim through his expertise in Islamic law, prophetic narrations, Quranic commentaries, logic, philosophy, and other subjects.

Reflecting on this period, Fazlur Rahman noted that the experience broadened al-Faruqi’s understanding of cultural diversity within Islam, ultimately shaping his approach to comparative religion and meta-religion.

Orthodox ulema opposed his modernist interpretations, and as Ayub Khan’s political influence waned, they denounced him as an apostate, calling for his death as a wajib ul qatl.

[13] Since Fazlur Rahman’s death, his writings have remained influential among scholars of Islam and the Near East in various countries, including Pakistan, Malaysia, Indonesia, Turkey, and the Arab region.

A polyglot, he mastered Urdu, Persian, Arabic, and English early in life and later learned classical Greek, Latin, German, and French to further his academic work.

He proposed expanding shura to involve all levels of society, advocating collaboration between religious and secular scholars to address social justice issues.

Fazlur Rahman cited the Muwatta of Imam Malik to support his view, arguing for a nuanced interpretation that bans predatory lending while allowing interest in modern banking.

[15] His "double movement theory" reflects this approach by encouraging a balanced interpretation of Islamic teachings through context and present-day application, which has been highlighted as essential to fostering religious moderation.

[20] Fazlur Rahman contributed significantly to the development of a contextual approach to examining the Qur’an, arguing that readers must consider both the historical context in which the text was revealed and contemporary social changes.