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穆罕默德·伊克巴尔

1877–1938

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伊斯兰教呼唤一个积极的、创造性的、塑造世界的自我，而不是宿命论或对世界的退避。

定位

伊斯兰世界的哲学 · 南亚 · 宗教, 存在与自我, 政治与法

南亚的诗人兼哲学家：一种以创造性自我（khudi）为核心的动态伊斯兰，反对宿命论和否定世界的神秘主义。

核心思想

  • 自我（khudi）
  • 宗教思想的重建
  • 创制（ijtihad，独立推理）

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影响

受影响于 6

  • 艾哈迈德·西尔欣迪

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    艾哈迈德·西尔欣迪 › 1564–1624

  • 沙·瓦利乌拉

    受其影响

    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

    依据: AI 草稿

    沙·瓦利乌拉 › 1703–1762

  • 哈迪·萨卜泽瓦里

    受其影响

    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

    依据: AI 草稿

    哈迪·萨卜泽瓦里 › 1797–1873

  • 贾迈勒丁·阿富汗尼

    受其影响

    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)

    依据: AI 草稿

    贾迈勒丁·阿富汗尼 › 1838–1897

  • 弗里德里希·尼采

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata · InPhO

    弗里德里希·尼采 › 1844–1900

  • 亨利·柏格森

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    亨利·柏格森 › 1859–1941

影响了 3

  • 法兹鲁尔·拉赫曼

    影响了 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    法兹鲁尔·拉赫曼 › 1919–1988

  • 阿里·沙里亚蒂

    影响了

    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)

    依据: AI 草稿

    阿里·沙里亚蒂 › 1933–1977

  • 苏莱曼·巴希尔·迪亚涅

    影响了

    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)

    依据: AI 草稿

    苏莱曼·巴希尔·迪亚涅 › 1955年生

批评

批评了 1

  • 伊本·阿拉比

    批评了

    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

    依据: AI 草稿

    伊本·阿拉比 › 1165–1240

作品

  • 1930伊斯兰宗教思想的重建

    伊斯兰教是一种以创造性自我为核心的动态宗教——借助柏格森来阅读，并反对宿命论。

立场

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.

生平与背景

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.

其他主要作品

  • 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)

来源: Wikipedia · Wikidata

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