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2024, Paper
God has treasuries beneath the Throne, The keys to which are the tongues of poets. Abstract: Philosophy has always been preoccupied with the question of what is human beings’ role in this Universe. Man, according Iqbal, as a possessor of a free personality has the potential of shaping his own destiny and as well as of his Universe by adjusting himself to it. Iqbal rejecting the idea of a closed and predetermined Universe, discusses that the Universe is temporal working out of a pre-conceived plan and is still unfinished. Creativity, both for man and his Universe is an ongoing process as one can hear the command of “Let there be” and “it becomes.”
The Indian Muslim poet and philosopher Muhammad Iqbal is widely known for his influential contribution to Islamic modernist thought. Iqbal's metaphysical account of the nature of reality has attracted a massive body of commentary and provoked substantial scholarly controversy. One of the primary areas of scholarly debate is Iqbal's conception of divine immanence and how it is related to the Quran and to the Islamic theological tradition, particularly doctrines associated with Sufism. This debate concerns question of how faithful Iqbal is to the God of the Quran, whether or not Iqbal rejects traditional Islamic conceptions of God, and to what extent Iqbal adopts Western philosophical notions of God. The present paper surveys this debate in arguing that the tensions between Iqbal's thought on God and traditional Islamic notions shed significant light on the aims of Islamic modernism. The aspects of Iqbal's conception of God that have given rise to controversy are precisely those that make possible an evolutionary, progressive, and human-centered depiction of the universe and of history. For this reason, the scholarly debate over Iqbal's conception of God provides a point of departure for understanding the altered metaphysical assumptions behind the Islamic modernist project.
IIUM-Today, 2021
My journey into Iqbal's philosophical world dates back to my high school days. As a young man, I was always on the go searching for something that can elevate my Islamic spirit. From those days till to the present moment, I am a person who has a huge interest in topics like; human nature, God, and spirituality. During my teenage days, as a way to quench my thirst on such topics, I used to drop by at secondhand bookshops in the city in which I was raised.
Transstellar Journals, 2019
The purpose of this paper is to throw light on Iqbal 's relevance as a poet of current time. Iqbal who is also called " poet of the East" has contributed to the creative literature as well as to philosophy of life In the contemporary society, values are governed by individual choices and traditional stereotypes. Values are culture dependant and tend to appear conservative for present age. Traditionalists are at loggerheads with modernists and may even call them fundamentalist in nature. But, the former know that their value system is more resistant to a rapid change whereas modernistic fads although not totally inappropriate pass rarely from one generation to other.
Muhammad Iqbal’s philosophy is centered on the inherent value and purpose of human life as described in the Quran. The role of a human being is serving as the representative of God on Earth. As such, he has immense responsibility which he willingly accepted when he received a trust (and a burden) from God that all other creatures refused, the trust of personality. Some of Iqbal’s foundational ideas are the following: Because of the nature God endowed human beings with, we share with Him the powerful attribute of free will, which allows us to participate in life as co-creators with God and even to disobey Him. God gave human beings freedom and by doing so, limited His own freedom to totally control humankind, but He did so out of His own free will. Because of our autonomy, we can engage in limitless possibilities of action and through these, determine our own destiny. The human being has enormous potential and it is his responsibility to develop and strengthen his personality (by assimilating divine attributes) in order to fully realize himself. For Iqbal, life is creative, self-realizing movement and the Quran a book that emphasizes action rather than idea.
Today I would like to talk about the original vision of Iqbal's philosophical thought in relation to both Muslim and Western thoughts, in other words, my talk is about Iqbal's open challenge to the premises of western philosophy or, more precisely, Western metaphysics, which also deeply influenced Islamic philosophy. Iqbal's direct references to the Western Philosophy, in his in the Reconstruction, don't indented to justify the validity of some of the Islamic truths; also they are not presented as an interpretative key to Quranic verses cited by him in the book; they, on the other hand, constitute a prelude to a wider discourse, aimed at both the reconstruction of religious thought in Islam on entirely Islamic premises and a simultaneous questioning of Western philosophical notions in order to open up new horizons of philosophical reflections. However, we must note that as Jahiz of Basra (d. A.D.869), quoted Prof Thomas Arnold, Iqbal's Western mentor, in his Legacy of Islam (pp. 239-40), and makes it clear Muslim civilisation benefited considerably from the intellectual achievement of the Greeks, though, Iqbal has his own critical way approaching the influence of the Greek thoughts among the Muslim philosophers. Jahiz in clear terms observes the following: " Did we not possess the books of the ancients in which their wonderful wisdom is immortalized and in which the manifold lessons of history are so dealt with that the past lives before our eyes, did we not have access to the riches of their experience which should otherwise have been barred to us, our share in Wisdom would be immeasurably smaller and our means of attaining a true perspective most meagre ". More than 10 centuries after Jahiz, living in a totally different civilisational and political milieu, Iqbal invites the new generation of Muslim thinkers to engage with the Western thought, without losing their own religious and cultural heritage. The dialogue is in fact interpreted by Iqbal as an opportunity to revalue and think again the internal possibilities of Islamic thought in the light of the modern experience, since, as Iqbal says, in a passage of his famous six lectures, the movement towards the West is a development of some of the most important phases of the culture of Islam. However it is very important to underline that this movement, in order to remain healthy and fruitful, should not end in an uncritical acceptance of the Western way of thought and values. " The most remarkable phenomenon of modern history, however, is the enormous rapidity with which the world of Islam is spiritually moving towards the West. There is nothing wrong in this movement, for European culture, on its intellectual side, is only a further development of some of the most important phases of the culture of Islam. Our only fear is that the dazzling exterior of European culture may arrest our movement and we may fail to reach the true inwardness of that culture " .
All that Iqbal has presented as a thinker has its roots in one concept alone to which he has given the name of Khudi or 'Self'. All the philosophical ideas of Iqbal are derived from, and rationally and scientifically related to, this one concept, the concept of 'Self'. This means not only that all his ideas are rationally and intellectually interrelated but also that they constitute a system of thought, each concept whereof is intellectually supported and strengthened by the rest. Therefore, obviously enough, we cannot appreciate any single idea of Iqbal unless and until we have a full appreciation of the concept of 'Self' which is the central idea of his system of thought. And vice versa, unless we understand each one of-his various concepts which, according to him, are no more than the ramifications and implications of the basic concept of 'Self' a proper appreciation of the basic concept of 'Self' itself would be impossible. Thus, for a proper appreciation of the philosophy of Iqbal, it is necessary that instead of trying to study his ideas piecemeal, we should treat the sum-total of his ideas as an organic whole. Now, if each one of Iqbal's ideas is just a. part or a-constituent of the entire system of his thought which, in its turn, provides an exposition and explanation of each one of his ideas, then a proper understanding of any single idea is possible only by treating it as a part of this entire system and not as an isolated and separate idea. Similarly, no adequate understanding of any of his ideas would be possible if even a single aspect of that unified-thought-system is ignored or brushed aside as irrelevant and unimportant. Any estimate of any of Iqbal's ideas, which is not formed in the light of his entire system of thought and in the context of the rest of his ideas, would turn out to be anything but Iqbal's concept. That could very well be our own pet concept, but certainly not Iqbal's. Iqbal's concept could be only that which the whole and not a part of his
Iqbal’s attempt to reconcile otherwise divergent epistemic and cognitive discourses of traditional Islam and modern science makes him one of the key contributors to the now familiar debate on Islam and science though his contribution has not received due consideration from scholars. The aim of the present study is to highlight Iqbal’s otherwise neglected contribution in responding to the challenge from secular science to traditional faith. Originality and importance of his approach are emphasized though its limitations as seen from the traditionalist metaphysical viewpoint are highlighted as well.
Islam on Web, 2023
The debate on man and nature is one that has been going on for many centuries. One should not be surprised that even today scientists and other researchers are still conducting studies in the area of man and nature. Before we go to the central theme of this essay on Iqbal, the authors would like to draw your attention to words like; universe, nature and environment. The clarification of these three entities is deemed important by the authors for the reason, that Iqbal states them in his Reconstruction (1996) and poems relating to his theory on personality development in man. Many would agree that the three entities that refer to a reality that exists outside of man, are used interchangeably as if they meant to be the one and the same thing. It is important to state that although they are entities outside of man, nevertheless, man has to interact with them in order to fulfil the mission for which he has been sent to this world by Allah SWT. Being synonymous with one another, the three worlds only differ in their contextual use. To prove the case, when people hear the word universe, it is quite natural for them to imagine a sky above them laden with planets and billions of stars that illuminate the night sky. Having said that, we are pretty sure one will never be looking at the ground on which he/she is standing while thinking of the universe. Likewise, the word nature draws a mental picture in people's minds of the flora and fauna. Finally, the word environment draws people’s attention to the immediate surroundings in which they live
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