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Muhammad Ikbal

1877–1938

Pierwsze przybliżeniecelowe uproszczenie – portret mówi więcej

Islam wzywa do czynnego, twórczego ja, które kształtuje świat, a nie do fatalizmu ani odwracania się od niego.

Umiejscowienie

Filozofia w świecie islamu · Azja Południowa · Religia, Egzystencja i ja, Polityka i prawo

Poeta i filozof z Azji Południowej: dynamiczny islam twórczego ja (khudi), przeciw fatalizmowi i mistyce odwracającej się od świata.

Kluczowe idee

  • Khudi (jaźń)
  • Odbudowa myśli religijnej
  • Idżtihad (niezależne rozumowanie)

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Wpływ

Pod wpływem 6

  • Ahmad Sirhindi

    pod wpływem ✓

    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)

    Źródło: także w Wikidanych · Wikidata

    Ahmad Sirhindi › 1564–1624

  • Shah Waliullah

    pod wpływem

    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

    Źródło: szkic AI

    Shah Waliullah › 1703–1762

  • Hadi Sabzawari

    pod wpływem

    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

    Źródło: szkic AI

    Hadi Sabzawari › 1797–1873

  • Dżamal ad-Din al-Afghani

    pod wpływem

    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)

    Źródło: szkic AI

    Dżamal ad-Din al-Afghani › 1838–1897

  • Friedrich Nietzsche

    pod wpływem ✓

    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)

    Źródło: także w Wikidanych · Wikidata · InPhO

    Friedrich Nietzsche › 1844–1900

  • Henri Bergson

    pod wpływem ✓

    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)

    Źródło: także w Wikidanych · Wikidata

    Henri Bergson › 1859–1941

Wpływ na 3

  • Fazlur Rahman

    wpływ na ✓

    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)

    Źródło: także w Wikidanych · Wikidata

    Fazlur Rahman › 1919–1988

  • Ali Szari’ati

    wpływ na

    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)

    Źródło: szkic AI

    Ali Szari’ati › 1933–1977

  • Souleymane Bachir Diagne

    wpływ na

    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)

    Źródło: szkic AI

    Souleymane Bachir Diagne › ur. 1955

Krytyka

Krytykuje 1

  • Ibn Arabi

    krytykuje

    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

    Źródło: szkic AI

    Ibn Arabi › 1165–1240

Dzieła

Stanowisko

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.

Życie i kontekst

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.

Dalsze główne dzieła

  • The Development of Metaphysics in Persia (1908)
  • The Secrets of the Self (1915)
  • Message of the East (1923)

Źródła: Wikipedia · Wikidata

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