محمد إقبال
يدعو الإسلام إلى ذات فاعلة خلّاقة تصوغ العالم، لا إلى القدرية ولا إلى الانسحاب منه.
التموضع
شاعر وفيلسوف من جنوب آسيا: إسلام ديناميكي للذات المبدعة (خودي) ضد الجبرية والتصوف الزاهد في العالم.
الأفكار الرئيسة
- الخودي (الذات)
- تجديد التفكير الديني
- الاجتهاد
التأثير
تأثّر بـ 6
أحمد السرهندي
تأثّر بـ ✓
Iqbal praised Sirhindi’s critical stance towards the Sufism of his time in the Reconstruction (1930) and honoured him in a poem in Bal-i Jibril (1935). M. Iqbal, The Reconstruction of Religious Thought in Islam (1930), lecture 7; Bāl-i Jibrīl (1935)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
أحمد السرهندي › 1564–1624
شاه ولي الله الدهلوي
تأثّر بـ
In The Reconstruction (1930) Iqbal cited Shah Waliullah’s view that a prophet’s law takes special account of the customs of the people to whom he is sent. M. Iqbal, The Reconstruction of Religious Thought in Islam (1930); Shah Wali Allah, Hujjat Allah al-baligha
التوثيق: مسودة بالذكاء الاصطناعي
شاه ولي الله الدهلوي › 1703–1762
هادي السبزواري
تأثّر بـ
In his doctoral thesis The Development of Metaphysics in Persia (1908) Iqbal presented Sabzawari’s Secrets of Wisdom – the Real as light, the shadow and the not-real as darkness – as recent Persian speculation, though he dated him to the eighteenth century. M. Iqbal, The Development of Metaphysics in Persia (1908), part II
التوثيق: مسودة بالذكاء الاصطناعي
هادي السبزواري › 1797–1873
جمال الدين الأفغاني
تأثّر بـ
Iqbal took up al-Afghani’s call to reawaken and unite the Muslim world and gave him a speaking part in the sphere of Mercury in his Javid Nama (1932). M. Iqbal, Javid Nama (1932), tr. A. J. Arberry (1966); The Reconstruction of Religious Thought in Islam (1930); A. Schimmel, Gabriel’s Wing (1963)
التوثيق: مسودة بالذكاء الاصطناعي
جمال الدين الأفغاني › 1838–1897
فريدريك نيتشه
تأثّر بـ ✓
Iqbal took up Nietzsche’s call for the strong, self-affirming individual in his philosophy of the self (Asrar-i khudi, 1915), but rejected his denial of God. M. Iqbal, Asrar-i khudi (1915), tr. R. A. Nicholson, The Secrets of the Self (1920); A. Schimmel, Gabriel’s Wing (1963)
فريدريك نيتشه › 1844–1900
هنري برجسون
تأثّر بـ ✓
Iqbal took up Bergson’s real duration to describe the self as free creative activity and God’s time as pure duration, and later met Bergson in Paris. M. Iqbal, The Reconstruction of Religious Thought in Islam (1930; 1934); S. B. Diagne, Bergson postcolonial (2011)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
هنري برجسون › 1859–1941
أثّر في 3
فضل الرحمن
أثّر في ✓
Fazlur Rahman continued Iqbal’s project of rethinking Islam in modern terms, including his call for renewed ijtihad, and discussed his Reconstruction in Islam and Modernity (1982). F. Rahman, Islam and Modernity (1982); M. Iqbal, The Reconstruction of Religious Thought in Islam (1930)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
فضل الرحمن › 1919–1988
علي شريعتي
أثّر في
Shariati presented Iqbal as a model Muslim reformer who joined faith, mysticism and political commitment, in lectures collected as We and Iqbal (Ma va Iqbal). A. Shariati, Ma va Iqbal; A. Shariati, Iqbal: Manifestation of the Islamic Spirit (tr. 1991)
التوثيق: مسودة بالذكاء الاصطناعي
علي شريعتي › 1933–1977
سليمان باشير ديان
أثّر في
Diagne read Iqbal’s Reconstruction as a philosophy of movement that opens Islamic thought to time, change and an open society. S. B. Diagne, Islam et société ouverte (2001; English Islam and Open Society, 2010); Comment philosopher en islam ? (2008)
التوثيق: مسودة بالذكاء الاصطناعي
سليمان باشير ديان › وُلد 1955
النقد
ينتقد 1
محيي الدين بن عربي
انتقد
After Asrar-i khudi (1915) Iqbal criticised the ‘pantheistic’ Sufism associated with Ibn Arabi as dissolving the self; how far this hits Ibn Arabi himself is debated. M. Iqbal, Asrār-i khudī (1915) and letters of 1916–17; A. Schimmel, Gabriel’s Wing, 1963
التوثيق: مسودة بالذكاء الاصطناعي
محيي الدين بن عربي › 1165–1240
الأعمال
الإسلام ديانةً ديناميكية للذات الخلّاقة – قراءة مع برجسون وضد الجبرية.
الموقف
Iqbal wanted to free Islam from what he saw as centuries of fatalism and world-denying mysticism. At the centre of his thought stands khudi, the self, which is not to be dissolved in God but strengthened through striving, love and creative action. Drawing on Nietzsche and especially Bergson, he understood reality as dynamic and time as creative; the human being is God’s co-worker in a world still unfinished. In The Reconstruction of Religious Thought in Islam he called for renewing ijtihad, independent legal and religious reasoning, so that Islam might meet modernity on its own terms. He is regarded as the spiritual father of Pakistan.
الحياة والسياق
Iqbal was born in 1877 in Sialkot in Punjab and studied in Lahore, then at Cambridge and in London. In 1908 he received his doctorate in Munich with a study of Persian metaphysics. Back in Lahore he practised law and became famous as a poet in Urdu and Persian. In his Allahabad address of 1930 he outlined a Muslim state in northwestern India. He died in Lahore in 1938.
أعمال رئيسة أخرى
- The Development of Metaphysics in Persia (1908)
- The Secrets of the Self (1915)
- Message of the East (1923)
- The Reconstruction of Religious Thought in Islam (1930)
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