मुहम्मद इक़बाल
इस्लाम एक सक्रिय, सृजनशील आत्म का आह्वान करता है जो संसार को आकार दे, भाग्यवाद या उससे पलायन का नहीं।
पृष्ठभूमि
दक्षिण एशिया के कवि-दार्शनिक: सृजनशील आत्म (ख़ुदी) का एक गतिशील इस्लाम, भाग्यवाद और संसार-त्यागी रहस्यवाद के विरुद्ध।
मुख्य विचार
- ख़ुदी (आत्मत्व)
- धार्मिक चिंतन का पुनर्निर्माण
- इज्तिहाद (स्वतंत्र विवेचन)
प्रभाव
जिनसे प्रभावित 6
अहमद सरहिन्दी
जिनसे प्रभावित ✓
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)
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अहमद सरहिन्दी › 1564–1624
शाह वलीउल्लाह देहलवी
जिनसे प्रभावित
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
साक्ष्य: AI मसौदा
शाह वलीउल्लाह देहलवी › 1703–1762
हादी अल-सब्ज़वारी
जिनसे प्रभावित
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
साक्ष्य: AI मसौदा
हादी अल-सब्ज़वारी › 1797–1873
जमाल अल-दीन अल-अफगानी
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
जमाल अल-दीन अल-अफगानी › 1838–1897
फ़्रीडरिश नीत्शे
जिनसे प्रभावित ✓
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)
फ़्रीडरिश नीत्शे › 1844–1900
आँरी बेर्गसोन
जिनसे प्रभावित ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
आँरी बेर्गसोन › 1859–1941
जिन्हें प्रभावित किया 3
फ़ज़्लुर रहमान
जिन्हें प्रभावित किया ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
फ़ज़्लुर रहमान › 1919–1988
अली शरीअती
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
अली शरीअती › 1933–1977
सुलेमान बशीर दिआन्ये
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
सुलेमान बशीर दिआन्ये › जन्म 1955
आलोचना
जिनकी आलोचना की 1
इब्न अरबी
जिनकी आलोचना की
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
साक्ष्य: AI मसौदा
इब्न अरबी › 1165–1240
कृतियाँ
सृजनशील आत्म के गतिशील धर्म के रूप में इस्लाम – बेर्गसोन के साथ और भाग्यवाद के विरुद्ध पढ़ा गया।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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