The Islamic world has witnessed the emergence of great number of
Muslim scholars. The names of those who made positive
contributions are mentioned till to these days. The poet-philosopher
Allama Muhammad Iqbal is one of those great scholars who have
left a legacy behind to be followed by other scholars particularly in
the area of how to deal with the West. His own reconciliatory
approach in dealing between the West and the Islamic world should
be an interesting one. Within the confines of this paper, the
researcher would like to explore and analyze the life, works and
mission of Iqbal, focusing on his philosophical approach to Muslim
ummah.
Allama Muhammad Iqbal as a Dreamer of Pakistan- History of SubContinentAqib Syed
Allama Muhammad Iqbal as a Dreamer of Pakistan- History of SubContinent
Sir Muhammad Iqbal (November 9, 1877 – April 21, 1938), widely known as Allama Iqbal, was a Muslim poet and philosopher . He became the national poet of Pakistan. He is also known as the poet of East. He wrote poetry in Urdu and Persian. His poetry is considered to be revolutionary.[1] His vision of an independent state for the Muslims of British India was a starting point for the creation of Pakistan. He is commonly referred to as Dr Allama Iqbal.
This document provides an overview of Muhammad Iqbal's philosophical thoughts as presented by Mohd Abbas Abdul Razak. It discusses Iqbal's background and education, his major works, influences from Western philosophers like Nietzsche and Bergson, his critique of pseudo-mysticism and wahdatul wujud, his emphasis on dynamism and appreciation of science, influence of Rumi, comparison to Al-Ghazali, view of the prophet's personality, and his eclectic approach to philosophy. It examines Iqbal's perspective on understanding the West and East and encouragement to appreciate the arts and sciences of the West.
Muhammad Iqbal was a 20th century poet, philosopher and politician from British India who is widely regarded as having inspired the Pakistan Movement. He published poetry in both Urdu and Persian and his works focused on reviving Islamic political and spiritual traditions. Iqbal received higher education in Britain and Germany, earning doctorates from Cambridge and Munich. He advocated for an independent Muslim state in British India and is considered one of the most important figures in Urdu literature. Iqbal is admired internationally and his birthday is a national holiday in Pakistan, where he is known as the "Thinker of Pakistan."
Philosophy of Allama Iqbal I Philosophy of Self and KhudiAamir Hussain
Allama Iqbal stands alone as a reviver of Islamic philosophy in the post-classical era, making a serious attempt to grapple with problems of modern Western philosophy within an Islamic context. He articulated his philosophical position in The Reconstruction of Religious Thought in Islam, based on six lectures delivered in Madras, wherein he called for a re-examination of the intellectual foundations of Islamic philosophy.
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He came from a family of Kashmiri Brahmins who had embraced Islam 300 years prior. Iqbal received his early education locally and obtained several degrees including from Government College Lahore and Cambridge University. After returning from Europe, he taught and practiced law while writing influential poetry promoting independent thinking among Muslims. By 1928, he was a renowned Muslim philosopher and gave influential lectures advocating for an independent Muslim state in Northwestern India, foreshadowing the creation of Pakistan.
Allama Dr. Muhammad Iqbal was a prominent poet and philosopher born in 1877 in Sialkot, British India. He studied at government schools in Lahore and received his MA in philosophy. He went on to study in Europe, receiving his PhD in philosophy from Munich University. Iqbal wrote both poetry and philosophical works focused on rebuilding Islamic spiritual and political thought, emphasizing self-awareness and Muslim unity. Some of his most famous works include Asrar-e-Khudi, Rumuz-e-Bekhudi, and Reconstruction of Religious Thought in Islam. Iqbal played an influential role in the Muslim independence movement, serving as president of the All-India Muslim League in 1930.
People who have no hold over their process of thinking are likely to be ruined by liberty of thought. If thought is immature, liberty of thought becomes a method of converting men into animals.
Muhammad Iqbal
Presented at: Mercy & Love :Model of Prophetic Love of Rumi & IqbalJointly organized by: Solace, Unikita, Madrasah Tarbiyyah Nurul Islam & PNIPlace: Main Hall of the Madrasah, Georgetown, Penang, Malaysia,Date: 18th Jan. 2015
Allama Muhammad Iqbal as a Dreamer of Pakistan- History of SubContinentAqib Syed
Allama Muhammad Iqbal as a Dreamer of Pakistan- History of SubContinent
Sir Muhammad Iqbal (November 9, 1877 – April 21, 1938), widely known as Allama Iqbal, was a Muslim poet and philosopher . He became the national poet of Pakistan. He is also known as the poet of East. He wrote poetry in Urdu and Persian. His poetry is considered to be revolutionary.[1] His vision of an independent state for the Muslims of British India was a starting point for the creation of Pakistan. He is commonly referred to as Dr Allama Iqbal.
This document provides an overview of Muhammad Iqbal's philosophical thoughts as presented by Mohd Abbas Abdul Razak. It discusses Iqbal's background and education, his major works, influences from Western philosophers like Nietzsche and Bergson, his critique of pseudo-mysticism and wahdatul wujud, his emphasis on dynamism and appreciation of science, influence of Rumi, comparison to Al-Ghazali, view of the prophet's personality, and his eclectic approach to philosophy. It examines Iqbal's perspective on understanding the West and East and encouragement to appreciate the arts and sciences of the West.
Muhammad Iqbal was a 20th century poet, philosopher and politician from British India who is widely regarded as having inspired the Pakistan Movement. He published poetry in both Urdu and Persian and his works focused on reviving Islamic political and spiritual traditions. Iqbal received higher education in Britain and Germany, earning doctorates from Cambridge and Munich. He advocated for an independent Muslim state in British India and is considered one of the most important figures in Urdu literature. Iqbal is admired internationally and his birthday is a national holiday in Pakistan, where he is known as the "Thinker of Pakistan."
Philosophy of Allama Iqbal I Philosophy of Self and KhudiAamir Hussain
Allama Iqbal stands alone as a reviver of Islamic philosophy in the post-classical era, making a serious attempt to grapple with problems of modern Western philosophy within an Islamic context. He articulated his philosophical position in The Reconstruction of Religious Thought in Islam, based on six lectures delivered in Madras, wherein he called for a re-examination of the intellectual foundations of Islamic philosophy.
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He came from a family of Kashmiri Brahmins who had embraced Islam 300 years prior. Iqbal received his early education locally and obtained several degrees including from Government College Lahore and Cambridge University. After returning from Europe, he taught and practiced law while writing influential poetry promoting independent thinking among Muslims. By 1928, he was a renowned Muslim philosopher and gave influential lectures advocating for an independent Muslim state in Northwestern India, foreshadowing the creation of Pakistan.
Allama Dr. Muhammad Iqbal was a prominent poet and philosopher born in 1877 in Sialkot, British India. He studied at government schools in Lahore and received his MA in philosophy. He went on to study in Europe, receiving his PhD in philosophy from Munich University. Iqbal wrote both poetry and philosophical works focused on rebuilding Islamic spiritual and political thought, emphasizing self-awareness and Muslim unity. Some of his most famous works include Asrar-e-Khudi, Rumuz-e-Bekhudi, and Reconstruction of Religious Thought in Islam. Iqbal played an influential role in the Muslim independence movement, serving as president of the All-India Muslim League in 1930.
People who have no hold over their process of thinking are likely to be ruined by liberty of thought. If thought is immature, liberty of thought becomes a method of converting men into animals.
Muhammad Iqbal
Presented at: Mercy & Love :Model of Prophetic Love of Rumi & IqbalJointly organized by: Solace, Unikita, Madrasah Tarbiyyah Nurul Islam & PNIPlace: Main Hall of the Madrasah, Georgetown, Penang, Malaysia,Date: 18th Jan. 2015
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He received his early education in traditional Madrassas and later obtained degrees from Government College Lahore and the University of Cambridge. After working as a professor in India, he traveled to Europe for further studies. Upon his return to India, he resigned from government service and used his poetry to promote independent thinking among Muslims. By 1928, he was a renowned Muslim philosopher and gave influential lectures that were later published as "The Reconstruction of Religious Thought in Islam". In 1930, he envisioned an independent Muslim state for Northwestern India in his Allahabad Address to the Muslim League. Allama I
Allama Muhammad Iqbal was a great poet, thinker, philosopher and politician who proposed the Two Nation Theory. He was born in 1877 in Sialkot during a time of trouble for Indian Muslims. He received his early education locally and earned higher degrees. In 1905, he earned his PhD in Germany. Politically, he was elected to the Punjab Imperial Legislative Council in 1926. By 1930, compelled by Congress extremism, Iqbal openly discussed the Two Nation Theory, arguing that Muslims were a separate nation based in Islam as a code of conduct and way of life and demanding a separate Muslim state.
Allama Iqbal was a great poet, philosopher, and politician from Pakistan. He was born in 1877 in Sialkot and received his early education locally before earning higher degrees from Government College Lahore and the University of Munich. Iqbal went on to teach philosophy and serve as a lecturer before entering politics. He is renowned for articulating the idea of Pakistan as a separate Muslim homeland in 1930 and helping lay the intellectual foundations for Pakistan's creation. Iqbal was also a prolific poet who wrote works like Bang-e-Dara, Bal-e-Jibril, and Zarb-e-Kalim that explored themes of spirituality, nationalism, and political commentary. His philosophy emphasized concepts like
Sri Aurobindo viewed India's culture as having a long and rich history defined by its spiritual aims and creative expression. He saw India's downfall in recent centuries as necessary discipline to prepare it for a new renaissance by reviving the national spirit through education reform and political change. Aurobindo advocated accepting useful aspects of modernity while uniquely fusing them with India's ancient spirituality to create a new era of prosperity, power, and national character.
organization behavior full project 2018 osaleem0123
organization behavior full project 2018
Organizational Behavior and Human Decision Processes publishes fundamental research in organizational behavior, organizational psychology, and human cognition, judgment, and decision-making. The journal features articles that present original empirical research, theory development, meta-analysis, and...
This journal has partnered with Heliyon, an open access journal from Elsevier publishing quality peer reviewed research across all disciplines. Heliyon’s team of experts provides editorial excellence, fast publication, and high visibility for your paper. Authors can quickly and easily transfer their research from a Partner Journal to Heliyon without the need to edit, reformat or resubmit.
This document summarizes biographies of several Indian English poets, including Rabindranath Tagore, Arundhati Roy, Dilip Chitre, Salman Rushdie, Arun Kolatkar, Sarojini Naidu, Nissim Ezekiel, and Keki Daruwalla. The objectives of the study are to enhance students' ability to understand hidden meanings, learn poetic devices, and understand the lives of English poets from India. Brief biographies are provided for each poet mentioned, covering details like their place of birth, important works, and background.
Allama Muhammad Iqbal was a renowned poet and philosopher born in 1877 in Sialkot, British India. He received an early education that emphasized Islamic studies and later earned multiple degrees, including a PhD from Munich. Iqbal went on to teach at Government College in Lahore and practice law. Through his writings and speeches, he advocated for an independent Muslim state in South Asia. Iqbal is widely credited with providing the philosophical impetus for Pakistan's creation and worked closely with Muhammad Ali Jinnah in this regard. He authored works in both Urdu and Persian that explored Islamic political and spiritual thought.
Muhammad Iqbal: Poet, Philosopher and National HeroRoberto Forjan
A presentation delivered in December 2009, by Nasira Qayoom on a figure of great importance in Pakistan. Muhammad Iqbal is respected for his poetry and philosophical contributions to Pakistani society.
General Introduction of Indian Writing in Englishsejalchauhan
This document provides an overview of Indian writing in English, also known as Indo-Anglian literature. It discusses how the genre began with the introduction of English schools and literature to India in the 18th century. It then outlines some of the major Indian authors who have contributed to Indo-Anglian literature, such as Tagore, Sarojini Naidu, R.K. Narayan, and Mulk Raj Anand. The document also notes that Indo-Anglian literature has received critical acclaim over the past 150 years and is a distinct genre within English literature.
Louise Abeita Chewiwi was a Native American writer from Isleta Pueblo who published her first book of poetry called "I am a Pueblo Indian Girl" at age 13, making it one of the first books published by Native American artists. The book was illustrated by Native American artists and published by the National Gallery of the American Indian, which was formed specifically to publish her work. She had a long career in education to promote Native American culture.
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He received his early education in a traditional maktab and later studied at the Sialkot Mission School and Government College. He obtained advanced degrees from Cambridge and Munich and qualified as a barrister. After teaching and practicing law, he resigned from government service in 1911 to propagate individual thinking among Muslims through his poetry. In later years, he wrote letters to Muhammad Ali Jinnah persuading him to return from England to help with political problems facing Indian Muslims. Allama Iqbal passed away in 1938 and is buried next to the Badshahi Mosque in Lahore.
Indian literature can be primarily classified by era into ancient, medieval, and contemporary periods. The ancient period includes Vedic literature from 1500 BC as well as epic Sanskrit literature. Classical Sanskrit literature from around the time of Kalidasa is also considered ancient. Kalidasa is often seen as the greatest Sanskrit playwright and poet, known for works like Abhijnansakuntalam and Meghaduta. Indian literature is the oldest in the world and includes a variety of works across its many languages.
Introduction to indian writing in english pre-independenceParmar Milan
This document provides an overview of Indian writing in English (IWE). It discusses how IWE began with colonial encounters between India and Britain. Early writers included Henry Derozio, Rabindranath Tagore, and Bankimchandra Chatterjee. IWE differs from other English literatures in its subjects, styles, cultural influences, and themes focused on Indian experiences. The document examines debates around terminology for IWE and provides brief biographies of major IWE poets, novelists, and dramatists like Sarojini Naidu, Mulk Raj Anand, and Raja Rao.
Allama Iqbal was born on November 9, 1877 in Sialkot. He was born on a Friday according to the Islamic calendar of Zi Qad 1294. His father's name was Sufi Noor Muhammad and his mother died in November 1914. Iqbal started writing poetry in the late 1890s. He received his Bar-at-Law degree in 1903 and went to Germany for his PhD. Iqbal returned to Pakistan from Europe in 1908.
1. The document provides biographies of two Pakistani writers - Muneeza Shamsie and Tariq Rehman. It discusses their lives, careers, and contributions to Pakistani literature.
2. Muneeza Shamsie is a literary historian, editor, and journalist who has compiled several influential anthologies of Pakistani English literature. She has also written on the development of Pakistani English literature.
3. Tariq Rehman is a renowned Pakistani academic and writer who has produced significant research on Pakistani linguistics and literature. He has authored short story collections and books on sociolinguistics with a focus on Pakistan.
This document outlines the course ENG 618 Pakistani Literature. The 3 credit course will be taught on Mondays from 3:30-5:30 and Wednesdays from 4:00-5:30 by Dr. Najia Asrar Zaidi. The course will provide an introduction to Pakistani literature written in English dating back to the independence movement, and explore how factors like Partition, politics, class, culture, ethnicity, and relations with other countries have shaped it. Students will study and analyze major works and themes in the context of postcolonial theory. Assessment will include assignments, a proposal presentation, a midterm paper, and a final exam.
Human nature is a widely and popularly discussed topic not only in the East but also in
the West. This topic has drawn people from diverse backgrounds of knowledge to
explore and investigate who or what man is in relation to his Creator and other
creations that exist in the universe. The research on man and the attempts to answer
many of the intricate questions related to his creation and existence which started in the
ancient past is still on-going. The fact that the latest findings on man have added
information to the existing body of knowledge makes the study on human nature a
dynamic and perennial one. Within the scope of this paper, the researcher has made an
attempt to discuss the topic on human nature from the Islamic perspective. In
discussing the nature of man, the researcher has ventured into the physical and
metaphysical realms of his existence as described in the Qur’an. Besides that, the
researcher has also entertained some discussions on how man has been perceived in the
mainstream Western and Islamic psychologies. In concluding the paper, the researcher
has anchored the discussion as to why the study on human nature is important.
The document consists of short quotes and reflections on various topics such as God, civilization, relationships, home, success, humanity, music, food, prayer, life, Freud, social media, and being a universal man. The quotes are attributed to Mohd Abbas Abdul Razak and were collected from IIUM.
STABILIZING MUSLIM MARRIAGES: SOME REFLECTIONS ON ETHICAL MANAGEMENT OF FAMIL...mohd abbas abdul razak
Marriage breakdowns and family instability with their debilitating after-effects on women and children are the hallmark of greatly mechanized global community at present time. To remedy the situation, social scientists have diagnosed a multitude of variables as the precursor for the upward trends in marriage breakdowns and family disintegration. In Malaysian context, women`s financial independence, easy access to multimedia and early marriage are among the factors which account for the rising phenomenon of divorce even during the early years of marriage among Muslims. To remedy the situation, marriage counseling, law reform and pre-marriage courses are mostly emphasized by both mainstream legal scholars and women right activists. It is my considered opinion that these formalistic approaches if not integrated with the emphasis on ethical side of Islamic law may cause more marriage breakups than enhancing families. The bigger issues in terms of ethical management of Muslim family, such as marriage fidelity, sense of commitment to care for women and children, and spousal mutual empathy and responsibility may help a great deal in acculturating our society from early childhood to adolescence and through adulthood. The paper, therefore, argues for the more concentrated ethical approach for addressing the underlying causes of marriage disability in order to give more effect and meaning to the existing formalistic social and legal measures by reforming Muslims` mindset and outlook towards family.
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He received his early education in traditional Madrassas and later obtained degrees from Government College Lahore and the University of Cambridge. After working as a professor in India, he traveled to Europe for further studies. Upon his return to India, he resigned from government service and used his poetry to promote independent thinking among Muslims. By 1928, he was a renowned Muslim philosopher and gave influential lectures that were later published as "The Reconstruction of Religious Thought in Islam". In 1930, he envisioned an independent Muslim state for Northwestern India in his Allahabad Address to the Muslim League. Allama I
Allama Muhammad Iqbal was a great poet, thinker, philosopher and politician who proposed the Two Nation Theory. He was born in 1877 in Sialkot during a time of trouble for Indian Muslims. He received his early education locally and earned higher degrees. In 1905, he earned his PhD in Germany. Politically, he was elected to the Punjab Imperial Legislative Council in 1926. By 1930, compelled by Congress extremism, Iqbal openly discussed the Two Nation Theory, arguing that Muslims were a separate nation based in Islam as a code of conduct and way of life and demanding a separate Muslim state.
Allama Iqbal was a great poet, philosopher, and politician from Pakistan. He was born in 1877 in Sialkot and received his early education locally before earning higher degrees from Government College Lahore and the University of Munich. Iqbal went on to teach philosophy and serve as a lecturer before entering politics. He is renowned for articulating the idea of Pakistan as a separate Muslim homeland in 1930 and helping lay the intellectual foundations for Pakistan's creation. Iqbal was also a prolific poet who wrote works like Bang-e-Dara, Bal-e-Jibril, and Zarb-e-Kalim that explored themes of spirituality, nationalism, and political commentary. His philosophy emphasized concepts like
Sri Aurobindo viewed India's culture as having a long and rich history defined by its spiritual aims and creative expression. He saw India's downfall in recent centuries as necessary discipline to prepare it for a new renaissance by reviving the national spirit through education reform and political change. Aurobindo advocated accepting useful aspects of modernity while uniquely fusing them with India's ancient spirituality to create a new era of prosperity, power, and national character.
organization behavior full project 2018 osaleem0123
organization behavior full project 2018
Organizational Behavior and Human Decision Processes publishes fundamental research in organizational behavior, organizational psychology, and human cognition, judgment, and decision-making. The journal features articles that present original empirical research, theory development, meta-analysis, and...
This journal has partnered with Heliyon, an open access journal from Elsevier publishing quality peer reviewed research across all disciplines. Heliyon’s team of experts provides editorial excellence, fast publication, and high visibility for your paper. Authors can quickly and easily transfer their research from a Partner Journal to Heliyon without the need to edit, reformat or resubmit.
This document summarizes biographies of several Indian English poets, including Rabindranath Tagore, Arundhati Roy, Dilip Chitre, Salman Rushdie, Arun Kolatkar, Sarojini Naidu, Nissim Ezekiel, and Keki Daruwalla. The objectives of the study are to enhance students' ability to understand hidden meanings, learn poetic devices, and understand the lives of English poets from India. Brief biographies are provided for each poet mentioned, covering details like their place of birth, important works, and background.
Allama Muhammad Iqbal was a renowned poet and philosopher born in 1877 in Sialkot, British India. He received an early education that emphasized Islamic studies and later earned multiple degrees, including a PhD from Munich. Iqbal went on to teach at Government College in Lahore and practice law. Through his writings and speeches, he advocated for an independent Muslim state in South Asia. Iqbal is widely credited with providing the philosophical impetus for Pakistan's creation and worked closely with Muhammad Ali Jinnah in this regard. He authored works in both Urdu and Persian that explored Islamic political and spiritual thought.
Muhammad Iqbal: Poet, Philosopher and National HeroRoberto Forjan
A presentation delivered in December 2009, by Nasira Qayoom on a figure of great importance in Pakistan. Muhammad Iqbal is respected for his poetry and philosophical contributions to Pakistani society.
General Introduction of Indian Writing in Englishsejalchauhan
This document provides an overview of Indian writing in English, also known as Indo-Anglian literature. It discusses how the genre began with the introduction of English schools and literature to India in the 18th century. It then outlines some of the major Indian authors who have contributed to Indo-Anglian literature, such as Tagore, Sarojini Naidu, R.K. Narayan, and Mulk Raj Anand. The document also notes that Indo-Anglian literature has received critical acclaim over the past 150 years and is a distinct genre within English literature.
Louise Abeita Chewiwi was a Native American writer from Isleta Pueblo who published her first book of poetry called "I am a Pueblo Indian Girl" at age 13, making it one of the first books published by Native American artists. The book was illustrated by Native American artists and published by the National Gallery of the American Indian, which was formed specifically to publish her work. She had a long career in education to promote Native American culture.
Allama Iqbal was a great poet-philosopher and political leader born in 1877 in Sialkot, Punjab. He received his early education in a traditional maktab and later studied at the Sialkot Mission School and Government College. He obtained advanced degrees from Cambridge and Munich and qualified as a barrister. After teaching and practicing law, he resigned from government service in 1911 to propagate individual thinking among Muslims through his poetry. In later years, he wrote letters to Muhammad Ali Jinnah persuading him to return from England to help with political problems facing Indian Muslims. Allama Iqbal passed away in 1938 and is buried next to the Badshahi Mosque in Lahore.
Indian literature can be primarily classified by era into ancient, medieval, and contemporary periods. The ancient period includes Vedic literature from 1500 BC as well as epic Sanskrit literature. Classical Sanskrit literature from around the time of Kalidasa is also considered ancient. Kalidasa is often seen as the greatest Sanskrit playwright and poet, known for works like Abhijnansakuntalam and Meghaduta. Indian literature is the oldest in the world and includes a variety of works across its many languages.
Introduction to indian writing in english pre-independenceParmar Milan
This document provides an overview of Indian writing in English (IWE). It discusses how IWE began with colonial encounters between India and Britain. Early writers included Henry Derozio, Rabindranath Tagore, and Bankimchandra Chatterjee. IWE differs from other English literatures in its subjects, styles, cultural influences, and themes focused on Indian experiences. The document examines debates around terminology for IWE and provides brief biographies of major IWE poets, novelists, and dramatists like Sarojini Naidu, Mulk Raj Anand, and Raja Rao.
Allama Iqbal was born on November 9, 1877 in Sialkot. He was born on a Friday according to the Islamic calendar of Zi Qad 1294. His father's name was Sufi Noor Muhammad and his mother died in November 1914. Iqbal started writing poetry in the late 1890s. He received his Bar-at-Law degree in 1903 and went to Germany for his PhD. Iqbal returned to Pakistan from Europe in 1908.
1. The document provides biographies of two Pakistani writers - Muneeza Shamsie and Tariq Rehman. It discusses their lives, careers, and contributions to Pakistani literature.
2. Muneeza Shamsie is a literary historian, editor, and journalist who has compiled several influential anthologies of Pakistani English literature. She has also written on the development of Pakistani English literature.
3. Tariq Rehman is a renowned Pakistani academic and writer who has produced significant research on Pakistani linguistics and literature. He has authored short story collections and books on sociolinguistics with a focus on Pakistan.
This document outlines the course ENG 618 Pakistani Literature. The 3 credit course will be taught on Mondays from 3:30-5:30 and Wednesdays from 4:00-5:30 by Dr. Najia Asrar Zaidi. The course will provide an introduction to Pakistani literature written in English dating back to the independence movement, and explore how factors like Partition, politics, class, culture, ethnicity, and relations with other countries have shaped it. Students will study and analyze major works and themes in the context of postcolonial theory. Assessment will include assignments, a proposal presentation, a midterm paper, and a final exam.
Human nature is a widely and popularly discussed topic not only in the East but also in
the West. This topic has drawn people from diverse backgrounds of knowledge to
explore and investigate who or what man is in relation to his Creator and other
creations that exist in the universe. The research on man and the attempts to answer
many of the intricate questions related to his creation and existence which started in the
ancient past is still on-going. The fact that the latest findings on man have added
information to the existing body of knowledge makes the study on human nature a
dynamic and perennial one. Within the scope of this paper, the researcher has made an
attempt to discuss the topic on human nature from the Islamic perspective. In
discussing the nature of man, the researcher has ventured into the physical and
metaphysical realms of his existence as described in the Qur’an. Besides that, the
researcher has also entertained some discussions on how man has been perceived in the
mainstream Western and Islamic psychologies. In concluding the paper, the researcher
has anchored the discussion as to why the study on human nature is important.
The document consists of short quotes and reflections on various topics such as God, civilization, relationships, home, success, humanity, music, food, prayer, life, Freud, social media, and being a universal man. The quotes are attributed to Mohd Abbas Abdul Razak and were collected from IIUM.
STABILIZING MUSLIM MARRIAGES: SOME REFLECTIONS ON ETHICAL MANAGEMENT OF FAMIL...mohd abbas abdul razak
Marriage breakdowns and family instability with their debilitating after-effects on women and children are the hallmark of greatly mechanized global community at present time. To remedy the situation, social scientists have diagnosed a multitude of variables as the precursor for the upward trends in marriage breakdowns and family disintegration. In Malaysian context, women`s financial independence, easy access to multimedia and early marriage are among the factors which account for the rising phenomenon of divorce even during the early years of marriage among Muslims. To remedy the situation, marriage counseling, law reform and pre-marriage courses are mostly emphasized by both mainstream legal scholars and women right activists. It is my considered opinion that these formalistic approaches if not integrated with the emphasis on ethical side of Islamic law may cause more marriage breakups than enhancing families. The bigger issues in terms of ethical management of Muslim family, such as marriage fidelity, sense of commitment to care for women and children, and spousal mutual empathy and responsibility may help a great deal in acculturating our society from early childhood to adolescence and through adulthood. The paper, therefore, argues for the more concentrated ethical approach for addressing the underlying causes of marriage disability in order to give more effect and meaning to the existing formalistic social and legal measures by reforming Muslims` mindset and outlook towards family.
Ramadan and Eid are highly anticipated events in Malaysia. During Ramadan, families wake up early to eat sahur before the start of the daily fast. Iftar is an important meal to break the fast together. As Ramadan ends, preparations begin for Eid, including making new clothes and traditional foods. On Eid day, millions attend mosque prayers dressed in their finest attire, expressing gratitude and forgiveness. People spend the day visiting family and friends, strengthening social bonds and celebrating their faith with food and goodwill.
The Concept on Man: A Contrastive Analysis between Western and Islamicmohd abbas abdul razak
Being placed in the highest pedestal in the hierarchy of creations, man has been the focus in many areas of research, be it in religion, psychology, sociology, anthropology, etc. Regardless in the East or West, the study on man which started in the ancient past is still an on-going one. In the West, the research on man which started with the Greek philosophers has not ended for the reason there does not exist a comprehensive conclusion on the many enigmatic questions that surround the study on man. This scenario has opened the opportunity in West for the emergence of a divergent concept on man. In the Islamic world ever since the heydays of the Islamic civilization (750-1258), Muslim scholars have been constantly researching on the many dimensions of man stated in the Qur’an and Sunnah. Since the quest to understand man is a perennial one, this paper intends to explore and make an exposition on the concepts of man provided by the mainstream Western psychology; namely psychoanalysis, behaviorism and humanistic psychology. In this research too, in a contrastive manner the researchers would like to compare the Western theories on man with that mentioned in the Islamic psychology.
History indicates that before the coming of modern globalization, the Muslims
had their own version of globalization. During the Muslim era of globalization
which coincides with the Golden Age of the Muslims, the West benefited
immensely from the scholastic works produced by Muslim scientists and
scholars. Modern globalization which started during the era of Western
colonization of the East has now gone to every nook and cranny of the world.
The usage of internet and other modern electronic media directly or indirectly
has speeded up the process of transporting modern globalization to the world
community. Modern globalization has brought about radical change in aims of
education; it has marginalized local culture and language; it has caused brain
drain everywhere in the world. Muslims, it seems, are perceiving globalization as
identical to re-colonization. This paper intends to explore and investigate how
modern globalization heralded by the west is different from Muslim
globalization in the past.
In the history of Islam, the fall of Baghdad in 1258 indicates the decline of the Islamic empires.
The fall of the empires also marked the fall of the Islamic civilization and intellectualism. As the Islamic empires
fell one after another, starting with Baghdad, this left the Muslims in a pathetic condition, hardly able to regain
the prestigious position once they held on the world stage. The internal conflicts within the Ummah, also in a
way failed them in making any significant contribution during the great Industrial Revolution that happened
in the West. After that, Western colonization of Muslim lands, to some extent deprived them the success of
reconstructing and regaining the great civilization once they had during their heydays. Evers since the fall of
Baghdad, the Muslims are constantly bombarded with challenges they have to face in maintaining their faith,
culture and heritage. In modern times, after their independence, one of the serious problems they have to face
is globalization. Globalization which started some time ago is an ongoing thing that cannot be stopped. It is a
multi-faceted phenomenon which ramifies into all areas of the human life. Since the idea of globalization is a
thing that comes from the rich and affluent countries of the West, many in the developing and third world
countries welcome it with much delight as it offers them a great deal in terms of capital flow which promises
prosperity. Others perceive it with a doubtful and skeptical attitude by questioning as to what are the hidden
agendas of globalization. To them, globalization is a new agenda of the West to re-colonize the East. It is seen
as a new approach of how the Western hegemony can be imposed on the political, economic, social, cultural
and other aspects of the people in the East, particularly in the Muslim world. In the light of the present world
scenario, this paper intends to explore what globalization is all about, what sort of impact it has on the Islamic
civilization, very particularly in the areas of education and culture. Since globalization is irreversible, the paper
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Early Muslims were able to embellish their civilization with great achievements in the areas of science and technology. The Holy Qur‟an not only speaks about spirituality but also on science and the natural world. The Qur‟an was the driving force in encouraging the Muslim scholars to go into science and research. The zeal to understand the hidden message of Allah, in the natural world, made them learn from contributions made by earlier civilizations. In taking knowledge from others, early Muslims used the methodology of adopt, adapt and integrate. During their heydays, Muslim scholars were pioneers in many areas of knowledge and sciences; natural and social. The peak of Islamic civilization drew Europeans scholars to their centers of learning. In modern times, the European renaissance movement which started in the 14th century got the impetus from the culture of learning, doing research and exploration that was shown by the Muslim scholars of the Golden Age of Islam (750-1258). The decline of the Islamic empires and the internal conflicts within the Ummah in some ways made the Muslims to lag behind others in science and technology. This paper intends to explore the ideas of Iqbal (1873-1938) on science and what are the obstacles highlighted by him that hindered the Muslims‟ march towards making this world a better place for them and others as well.
This is a philosophical expression to show the cohesion of the individual with the rest of humanity. All people and all countries are great in certain ways. Instead of thinking we are great about ourselves, we should be able to learn the good qualities of others that live on this planet
Allama Muhammad Iqbal was a 20th century poet, philosopher and politician from British India who is considered one of the most important figures in Urdu literature. He is best known for his literary works in both Urdu and Persian, as well as for playing a pivotal role in the political movement for the establishment of Pakistan. Iqbal received higher education in Britain and Germany, and his works focused on spirituality, human society, and the future of Islamic civilization. He advocated for an independent Muslim state in South Asia and helped convince Muhammad Ali Jinnah to lead the Muslim League in achieving this goal of Pakistan. Iqbal passed away in 1938 and is recognized as Pakistan's national poet for his contributions to literature and the
21 our national heros english essays the college studyMary Smith
This document provides a 1300-word essay about Allama Iqbal, who was a great poet, philosopher, thinker and politician from British India. The essay discusses Iqbal's upbringing and education in India and abroad. It explores his early nationalist poetry and how he helped inspire political awakening among Muslims. The essay also examines Iqbal's idea of Khudi and his role in advocating for a separate Muslim state in India, making him the ideological father of Pakistan. In summary, the essay portrays Iqbal as a renewer and reformer who suggested ways to regenerate Muslim society through his influential poetry.
Allama Iqbal was one of the most influential Muslim thinkers and philosophers of the 20th century. He was a poet, philosopher, and politician who played a key role in envisioning Pakistan as a homeland for Indian Muslims. Iqbal was born in 1877 in what is now Pakistan and came from a religious family. Throughout his career, he held many roles including professor, lawyer, and politician. Iqbal's famous poetry advocated for an independent Muslim state and helped influence the creation of Pakistan in 1930. He wrote extensively in both Urdu and Persian and some of his most famous works include The Secrets of the Self and The Call of the Marching Bell. Iqbal died in 1938 in Lahore, Pakistan
English thinker Abu Bakr Siraj Ad-Din (Martin Lings)Noor Al Islam
Martin Lings was a British scholar who converted to Islam in the 1940s. He studied Arabic and Sufism, writing many influential books on Islamic spirituality and the life of the Prophet Muhammad. After working at the British Museum, he spent 30 years writing, lecturing, and sharing a vision of Islam embodied in Sufism. Lings lived a modest life focused on scholarship, gardening, and bringing Western audiences to an appreciation of Islamic intellectual and spiritual traditions.
Allama Muhammad Iqbal (1877-1938) lecture 3.pptxHammadAwan29
Allama Muhammad Iqbal was a prominent poet and philosopher born in 1877 in Sialkot. He received education in India and obtained higher degrees from the UK and Germany. Iqbal played a key role in the Muslim independence movement, advocating for an independent Muslim state. In his 1930 Allahabad address, he proposed autonomous states for Muslim-majority provinces in Northwestern India, which became the foundation for the idea of an independent Pakistan. Iqbal mentored Muhammad Ali Jinnah and convinced him to lead the Muslim League. Iqbal passed away in 1938.
Early ideas on human nature and personality were presented by Muslim scholars during the Golden Age of Islam (750-1258). The decline of the Islamic civilization and the dawn of the era of European colonization has somehow dwindled the study on man and his personality until the poet-philosopher Mohammed Iqbal (1879-1938) came up with his philosophy on the Ego (Khudi). Using philosophy and poetry as his vehicles, Iqbal called upon the Muslims to pay attention to the development and maintenance of the human Ego. Given Iqbal‟s fame in the East and West, it is pertinent to explore his ideas on human nature, philosophy of Ego or self, and personality. This study surveys the underlying factors that challenged Iqbal to conceptualize a theory on personality which is very different from others in the Islamic world.
Early ideas on human nature and personality were presented by Muslim scholars during the Golden Age of Islam (750-1258). The decline of the Islamic civilization and the dawn of the era of European colonization has somehow dwindled the study on man and his personality until the poet-philosopher Mohammed Iqbal (1879-1938) came up with his philosophy on the Ego (Khudi). Using philosophy and poetry as his vehicles, Iqbal called upon the Muslims to pay attention to the development and maintenance of the human Ego. Given Iqbal‟s fame in the East and West, it is pertinent to explore his ideas on human nature, philosophy of Ego or self, and personality. This study surveys the underlying factors that challenged Iqbal to conceptualize a theory on personality which is very different from others in the Islamic world.
1. The document provides context on the life and work of Allama Iqbal, focusing on his poetry and role in envisioning Pakistan. It discusses Iqbal's upbringing, education in India and Europe, and career as a lawyer.
2. It summarizes Iqbal's poetry and philosophy, including his efforts to spiritually awaken Muslims and provide a vision for their destiny and role by following the Prophet Muhammad. Iqbal sought to bring Islam into the modern era through new interpretations.
3. The document portray's Iqbal as the father of Pakistani nationalism for giving the idea of Pakistan an intellectual foundation and investing it with prestige through his work as a poet, philosopher,
Allama Iqbal was a great poet and philosopher born in 1877 in Sialkot who is considered the ideological father of Pakistan. He attained degrees from the Scottish Mission School and the University of Munich, as well as obtaining his law degree. Some of his most famous works that earned him great success and acclaim include Shikwa, Jawab-e-Shikwa, Armaghan-e-Hijaz, and Bal-e-Jibrael. Through his poetry, he advocated for the separation of Muslim and Hindu communities and the idea of an independent Muslim state, now Pakistan. Allama Iqbal passed away in 1938.
Allama Iqbal was the national hero of the author. He was a great poet, philosopher, and political leader of Pakistan. Iqbal was born in 1877 and received education in traditional and modern institutions. He obtained advanced degrees from Cambridge and Munich. After returning from Europe, Iqbal taught, practiced law, and wrote influential poetry that aroused patriotic feelings and encouraged independent thinking among Muslims. He advocated for an independent Muslim state in northwestern India and participated in roundtable conferences on political issues. Iqbal passed away in 1938 but remains admired for his contributions through his impactful poetry.
This document summarizes the contributions of three 20th century Bohra scholars:
1. Zahid Ali published pioneering works on Ismaili history and doctrines at a time when strict control was placed on such knowledge.
2. Husayn al-Hamdani introduced previously unknown Ismaili literature and authors through his numerous articles. He also worked on editions of important texts.
3. Asaf Ali Asghar Fyzee was a prominent legal scholar and introduced the study of Muhammadan and Ismaili law to modern scholarship through his works. He donated his manuscript collection to the University of Bombay.
This document summarizes the development of Islamic reformism in Thailand. It discusses how Islam originally syncretized with local beliefs when it arrived in Southeast Asia. It then describes how Islamic reformist ideas originating in the Middle East in the 18th-19th centuries were introduced to Thailand in the early 20th century by an Indonesian political refugee named Ahmad Wahab. Wahab established the first Islamic reform group in Thailand and began propagating reformist ideology. One of his students, Direk Kulsiriswasd, became a central figure in the reform movement and worked to translate Islamic texts to spread awareness of true Islamic principles to Thai Muslims. The reform movement aimed to purify Islam of non-Islamic folk beliefs and
Iqbal, jinnah and india's partition an intimate relationshipAqib Javid
This document provides a summary and analysis of the political relationship between Muhammad Iqbal and Muhammad Ali Jinnah and their roles in the Pakistan movement. It discusses how Iqbal's poetry and writings show the evolution of his thinking from advocating Hindu-Muslim unity to increasingly supporting Muslim separatism and the idea of an independent Muslim state. The relationship between Iqbal and Jinnah in the 1930s is described as highly influential, as Jinnah appropriated Iqbal's political-philosophical vision to forge the Muslim League's demand for a separate nation. The relationship had far-reaching consequences in shaping the partition of British India along religious lines.
Indian English Poetry- A Presentation.pptxAnkurArya25
This document provides an overview of the presentation on Indian English Poetry. It discusses the evolution and beginnings of IEP, from the pre-independence era to post-independence. The major poets of each era are discussed, including Henry Louis Vivian Derozio, Romesh Chunder Dutt, Sri Aurobindo, Rabindranath Tagore, Toru Dutt, Michael Madhusudan Dutt, Sarojini Naidu, Nissim Ezekiel, Dom Moraes, A.K. Ramanujan, and Arun Kolatkar. The chief characteristics and themes of IEP are also summarized.
East Asian literature has a long history, with China having an unbroken literary tradition dating back to the 14th century BCE. Japan was influenced by Chinese language and literature but developed unique genres like haiku. Korean poetry was originally written in Classical Chinese but later included transliterations of Chinese works. Indian literature has roots in ancient Hindu scriptures like the Vedas, Brahmanas, and Upanishads. Contemporary Asian writers have continued strong literary traditions while also being influenced by Western ideas, with some facing challenges around censorship and political conflicts.
Pakistani literature took shape after independence but did not initially meet expectations of depicting the new state. Writers like Saadat Hassan Manto documented the hardships of partition through short stories. Today, Pakistani literature depicts the complex class system and common experiences through merging English and Urdu forms. Muneeza Shamsie and Tariq Rehman have significantly contributed to Pakistani literature through compiling anthologies of Pakistani authors and researching the history and development of Pakistani English literature. Both continue to advocate for democratic values and social justice through their literary works and research.
Modernization and reform movements in Muslim educationKaiyisah Yusof
Some of the Egypts' reformists are:
1. Sayyid Jamaluddin Al- Afghani (1838/1839 – 9 March 1897)
2. Shaikh Muhammad Abduh (1849 – 11 July 1905)
3. Muhammad Rashid Rida (1865 - 22 August 1935)
Sir Syed Ahmed Khan was a 19th century Muslim scholar and reformer who founded the Aligarh Movement to promote scientific education and modernism among Indian Muslims. He established schools that taught both religious and modern subjects. Allama Iqbal was a poet and philosopher who envisioned an independent Muslim state in India and is credited with inspiring the Pakistan movement. Muhammad Ali Jinnah served as the leader of the Muslim League and played a pivotal role in Pakistan's independence. As Pakistan's first Governor General, he advocated for a separate Muslim homeland where Islamic principles could be established.
This document summarizes the contributions of three major Indian philosophers to English literature: Swami Vivekananda, Sri Aurobindo, and Jiddu Krishnamurti. It discusses their philosophical writings and teachings. Vivekananda wrote extensively on yoga and its practices. Sri Aurobindo developed the concept of evolution in Vedantic thought and the philosophy of integral yoga. Krishnamurti dissolved the organization established around him and spoke on philosophical and spiritual subjects independently. Together, these three philosophers helped spread Indian philosophy to Western audiences through their English writings.
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This document provides an overview of concepts of creativity and human nature from Western and Islamic perspectives. It discusses how Western psychology, including Freudian psychoanalysis, behaviorism, and humanism, have differing views on human nature ranging from pessimistic to neutral to optimistic. Islamic psychology presents a holistic view of human nature based on the Quran and hadith, seeing humans as having physical, social, psychological and spiritual dimensions. The document then defines creativity and explores how creativity is perceived differently in various cultural contexts before contrasting Western and Islamic views on creativity.
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Marriage breakdowns and family instability with their debilitating after-effects on women and children are the hallmark of greatly mechanized global community at present time. To remedy the situation, social scientists have diagnosed a multitude of variables as the precursor for the upward trends in marriage breakdowns and family disintegration. In Malaysian context, women`s financial independence, easy access to multimedia and early marriage are among the factors which account for the rising phenomenon of divorce even during the early years of marriage among Muslims. To remedy the situation, marriage counseling, law reform and pre-marriage courses are mostly emphasized by both mainstream legal scholars and women right activists. It is my considered opinion that these formalistic approaches if not integrated with the emphasis on ethical side of Islamic law may cause more marriage breakups than enhancing families. The bigger issues in terms of ethical management of Muslim family, such as marriage fidelity, sense of commitment to care for women and children, and spousal mutual empathy and responsibility may help a great deal in acculturating our society from early childhood to adolescence and through adulthood. The paper, therefore, argues for the more concentrated ethical approach for addressing the underlying causes of marriage disability in order to give more effect and meaning to the existing formalistic social and legal measures by reforming Muslims` mindset and outlook towards family.
The discussion on the mind and body continues to be debated by
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In the fi eld of psychology, the topics on human nature and motivation
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This document provides a contrastive analysis of Western and Islamic perspectives on the concept of man and creativity. It discusses concepts of man in psychoanalysis, behaviorism, and humanism. In psychoanalysis, man is driven by instincts and lacks free will. Behaviorism views man as a product of his environment conditioned by stimuli. Humanism sees man as having a tendency for growth. Islamic psychology views man as possessing a creative intelligence, having free will but also weaknesses, and being created in the best form. The document then examines concepts of creativity in these perspectives and in Islamic psychology, which sees creativity as existing within man's soul and fitrah. It concludes that understanding different concepts of creativity requires understanding perspectives on human nature and that Islamic psychology
This study in the area of philosophical psychology is a contrastive analysis on the personality theories that have been showcased to the world by Freud and Iqbal. In analyzing the data pertinent to the study, the researcher has used the historical and content analysis methods. As a prelude to the kernel of the research, the researcher has explored the historical and philosophical developments that have taken place in the areas of human nature and personality in the West and Islamic world. The fact that both Iqbal and Freud believed the inner dimension of man, particularly the ego, which plays a pivotal role in all human behaviours has drawn the interest of the researcher to explore their concepts on the human psyche, and on how personality development takes place in individuals. Through the contrastive analysis, it has come to light that Freud and Iqbal had conceptualized their theories on personality as a response to the demands and challenges of their time. Besides that, factors like their personality, philosophy towards life, education and their travels have influenced directly or indirectly their conceptualization of their theories.
This document discusses globalization and its impact on the Muslim world. It explores how globalization has affected various areas of life like economics, politics, culture, and education. The paper also examines the Muslim era of globalization, noting that it aimed to peacefully share knowledge and call humanity to justice, not force religion or culture on others. While globalization has helped disseminate information through technology, some scholars argue it is actually Western re-colonization in disguise that benefits Western nations. The conclusion calls for Muslims to engage thoughtfully with globalization and find solutions, rather than total rejection or isolation, while also asking the West to move past past mentalities of domination.
Shifting Paradigms in the Study of Personality: A Retrospective Survey of Wes...mohd abbas abdul razak
The birth of the Renaissance movement in the West ushered the scholars as well
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scientific ideas also gave its people a wide range of perspectives in understanding man
and personality. Secularism and modernism that came as a result of the Renaissance
movement caused a shift in the understanding on man and his personality from a religious
to a scientific one. In this study, the researchers would like to venture into the
areas of man and personality from the Western perspective. Very precisely, the researchers
would like to conduct a survey on the shifting paradigms in the field of Western
psychology, pertaining to the study on man and personality. Upon performing the
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Man and Creativity: Contrastive Analysis between Western and Islamic Psycholo...mohd abbas abdul razak
Among all creations of God living in this planet, man is the most intelligent, innovative and creative. Imbued with these qualities, man was able to plan, create and recreate new things using the resources available in the environment. Man’s position as God’s best creation and as the recipient of the creative intelligence from his Creator has further advanced him in mastering science and technology. As a result of his advancement in knowledge and science in one way or another has ushered man into creating great civilizations. While the discussion goes on as to whether man’s creativity is an inborn or a learned behaviour, this paper intends to explore and analyze some of the existing concepts on human creativity found in Western and Islamic psychologies. Very particularly, the researchers would like to examine the concept of creativity put forward by Freudian Psychoanalysis, Behaviorists, Humanistic and Islamic psychologies. It is expected that the findings of this research can motivate mankind to be more dynamic and productive in bringing upon the much needed positive change to the present world conditions.
Iqbal’s Ego Philosophy and Its Importance in Awakening Man’s Spiritualitymohd abbas abdul razak
History reveals the fact that the coming of modernity and secularism has allured
modern man towards a materialistic concept of life, ignoring his spiritual needs in respect
of his role as the vicegerent of God. This predicament has not only marred man’s
relationship with God but has also failed him toward understanding his true nature and
mission in life. The large segment of humanity today is on the brink of losing its human
and spiritual values, resulting in severe environmental degradation, racism, terrorism,
war, poor mental health, and other psychopathological illnesses. This paper intends to
explore and draw out conclusions from the philosophical thoughts of Muhammad Iqbal
(1877-1938) with regard to his ego philosophy that explains man’s relationship with
God, community and the universe (flora and fauna). Lessons drawn out from Iqbal’s
ideas can be of great use in awakening man’s spirituality and improving his quality of
life by establishing a harmonious relationship with God, environment and fellow human
beings.
Since ancient times, scholars in the West have shown great enthusiasm towards understanding
the subject on man and personality. Driven by this zeal, there appeared a multitude
of theories discussing man and his nature. Various concepts on man showcased by
the scholars, quite often, complemented one another and, at times, their ideas contradicted
and discredited one another. Sigmund Freud (1856-1939) the founding father of
psychoanalysis presented to the world a concept on man and his personality which
turned out to be a controversial one. His idea of man seems to have shaped the western
culture and human psyche in general. What appears from the impact of Freud’s concept
of man and personality is that it has denigrated man. This paper represents an appraisal
of his idea of man and personality from human angle.
Islamic Psychology and the Call for Islamization of Modern Psychologymohd abbas abdul razak
The shifting of paradigms in modern psychology has left modern men in a state
of confusion on the issues pertaining to what should be the paramount concern
of psychology and in the proper understanding on the topic of human nature. In
a contrastive manner Islamic psychology which has been promoted by Muslim
scholars alongside with the process of Islamization of knowledge and education,
has its roots in the philosophical ideas of early Muslim scholars. Its resurgence,
which started some two decades ago, is seen as an initiative to introduce Islamic
understanding on man to the conflicting ideas prevalent in modern psychology.
Its approach, which is mainly philosophical in nature, goes back to the ideas on
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Islamic psychology with its comprehensive ideas on human nature has been
seen by Muslim scholars as a new perspective in psychology that can fill in the
lacunae present in the modern psychological thoughts on man, and clears the
mist that surrounds most Western theories on man. This paper represents an
attempt to analyze and also synthesize Western psychology and Islamic psychology
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LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
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The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
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significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
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Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
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2. 366 Mohd Abbas Abdul Razak
Introduction
Muhammad Iqbal was the most distinguished philosopher of
the twentieth century in the Muslim world. His ideas, either in
prose or poetry, have been appreciated by both the east and the
west. His works have been translated into a number of world
languages. His views are still serving as impetus for genuine
Muslim scholars towards the renaissance of Muslim ummah. It
seems quite pertinent to revisit his life and mission again and again.
Iqbal’s Life, Works and Mission
Iqbal, who was well-known by the title Allama Muhammad
Iqbal, was born on 22nd
Feb.1873, in Sialkot, a place in northern
India. His roots go back to the ancestors who originate from the
region of Kashmir in the Indian subcontinent. Prior to their
conversion to Islam, his ancestors belonged to the upper class
Brahmin of the Hindu caste system. They were guided to the
religion of Islam by the preaching of ShÉh HamdÉnÊ, a pious
religious personality who lived during the time of the last ruler of
the Mogul dynasty. The fall of the Mogul dynasty made Iqbal’s
ancestors migrate from Kashmir to Sialkot.1
Iqbal’s parents were very pious. His father NËr Muhammad
was a tailor who practiced Sufism. As a religious man, Iqbal’s
father contributed a lot for the cause of the Muslim society in
Kashmir which pathetically lost all political and social standings
under the Hindu rule. As a young boy, Iqbal received his
elementary education from his father, and was later sent to a Sufi
scholar, MÊr ×asan. Iqbal learnt from him Islamic sciences, Arabic
and Persian. When he had finished his primary level of education,
MÊr ×asan recommended Iqbal to enroll in the Scottish Mission
School. The contribution of MÊr ×asan in molding Iqbal’s
character cannot be denied. As an acknowledgement to the
enlightening personality of his teacher, later in life when Iqbal
became an established poet, he wrote these lines to express his
indebtedness toward MÊr ×asan:
1
Mohd Abbas. (1992). Konsepsi pendidikan akhlaq menurut Muhammad Iqbal.
Aceh: Fakultas Tarbiyah Institut Agama Islam Negeri Jami’ah Ar-Raniry. p. 40
3. Iqbal: An Analysis on his Life, Works and Mission 367
That light of the exalted family of ‘AlÊ,
Whose threshold will always be sacred like the Ka’bah
to me,
Whose breath enabled the bud of my desire to blossom.
Whose kind enlightenment developed my critical
faculty.2
At the Scottish Mission School, Iqbal started to show great
talent in poetry in his mother tongue, Urdu. As a young amateur in
writing creative poems, Iqbal used to send his works to a renowned
Urdu poet, DÉgh DehlawÊ (1831-1905). DÉgh was one of the last
famous poets of the Mogul era of India. By the time Iqbal started to
write his poetry, poets of his time had already shifted from their old
ways of writing poems. Instead of appreciating the aesthetic beauty
of the world, they wrote on contemporary issues like politics, social
and national life. DÉgh as a renowned poet, after going through
many of Iqbal’s beautiful lines of poetry, acknowledged Iqbal’s
extra ordinary talent and commented that his poems were of good
standard and the need to correct them was unnecessary.3
In 1895, after completing his studies with excellent results at
the Scottish Mission School, Iqbal went on to study at the
Government College in Lahore. It was there that, Iqbal a budding
poet, had the opportunity to read his poems to a gathering of
students and academicians. His poems not only lured the
intellectual circle of the academia but also got the attention of the
local newspapers and magazines, especially Makhzan, an Urdu
journal. One of his well-known poems on the Himalayas published
in this journal introduced him to a wide circle of admirers all over
India.4
At the time when he was studying in the Government
College, Iqbal got very close to one of his teachers, an English, Sir
Thomas Arnold. If it was MÊr ×asan in Sialkot who had great
2
Pravina Bhim Sain (1989). Remembering our leaders. Vol.7. New Delhi:
Children’s Book Trust, pp. 34-35
3
See D.J. Matthews (1993). Iqbal: A selection of Urdu verses text and
translation. New Delhi: Heritage Publishers
4
See Syed Abdul Vahid, (195_), Introduction to Iqbal, Karachi: Pakistan
Publications
4. 368 Mohd Abbas Abdul Razak
influence on Iqbal, teaching him the past intellectual heritage of the
Muslims, in Lahore, it was Thomas Arnold, the cultured English
man who introduced Iqbal to many of the positive aspects of the
Western culture and civilization. It has also been said that it was
through his acquaintance with Thomas Arnold that Iqbal learnt to
be a critical scholar. As an appreciation to the contribution of this
English teacher, Iqbal dedicated his doctoral dissertation to him.5
In the year 1899, Iqbal graduated from the Government
College with an M. A. in Philosophy. In recognizing his mastery
over English and Arabic and also taking into consideration of his
future intellectual development, Thomas Arnold recommended
Iqbal to pursue his studies at the Cambridge University in England.
Thus, Iqbal became the first son of India who was given a place to
study in Cambridge. At Cambridge, he took some courses in moral
philosophy under the tutelage of Dr. Mc. Taggart and Dr. James
Ward. As a student of Mc Taggart, Iqbal appreciated many views
of his teacher in the areas of philosophy and mysticism. During his
early days in Europe, like Mc Taggart, Iqbal was also more of a
pantheist in his concept of God. After finishing his course in
philosophy, Iqbal intended to embark on his doctorate program at
Munich University. To earn his doctorate degree he conducted
research on mysticism and wrote a dissertation entitled ‘The
Development of Metaphysics in Persia’. Prof. F. Hammel was his
supervisor who guided him in his research. Upon getting his
doctorate degree, Iqbal returned to England to study Law at
Lincoln’s Inn. While doing his bar, for a short while he also
attended lectures at the School of Political Science.6
Throughout his stay in Europe, Iqbal used to meet Western
scholars to discuss matters pertaining to education and philosophy.
After discovering Iqbal’s potentials, the Western scholars without
fail used to invite him to deliver lectures on the Islamic civilization.
Starting with his lecture at Caxton Hall, Iqbal delivered a series of
captivating lectures at many different places in the UK. In many of
the lectures that he delivered, he highlighted the shortcomings of
5
Ashraf Nurdin, (1985). Pujangga Iqbal. Singapore: Pustaka Nasional Pte. Ltd.
pp.10-11
6
Djohan Effendi & Abdul Hadi W.M. (eds). (1986). Iqbal: Pemikir social Islam
dan sajak-sajaknya. Jakarta: PT.
Pantja Simpati (Anggota IKAPI), pp. 28-29
5. Iqbal: An Analysis on his Life, Works and Mission 369
the Western civilization. His thought-provoking lectures even
caught the attention of the Western media.
In the year 1908, after completing his studies in Europe, Iqbal
returned to his native India. Upon setting foot in India, he started
his career as an advocate, and continued in this profession until
1934. Besides this, as a scholar endowed with great knowledge in
many different disciplines, Iqbal for a brief period of time taught
Philosophy, Arabic and English Literature on a part-time basis at
the Government College, Lahore. His involvement in teaching did
not last very long and this was not attributed to his lack of passion
for teaching but mainly due to the restriction laid by the British on
what to teach. This lack of freedom made Iqbal to resign from his
teaching activities within two years after joining the Government
College.7
In politics, he won the admiration of the Muslims of the
Indian subcontinent. His views and ideas gave the much needed
impetus to the Muslim minority of India to demand for their rights.
His ideas and principles in politics were based on the Islamic
values which ran parallel to some of the ideas present in the
humanistic philosophy. Through such ideas he called the Muslim
Ummah for hard work, jihÉd (striving for excellence) and self-
sacrifice in life. His relentless voice that echoed through his poems
and philosophical discourse all over India was an admonition for
the Muslims to seek freedom and to lead a dignified life. In 1922,
Iqbal who wrote an elegy upon hearing the death of Queen Victoria
was much appreciated by the then Governor of Punjab Sir Edward
Maclegan, and the British government. As recognition for his
contribution in politics and for his scholastic works, the British
government conferred the knighthood upon him which carried the
title ‘Sir’.8
In the year 1927, Iqbal was elected as a legislative member of
the state of Punjab. Three years later, in 1930 he was elected as the
President of the Muslim League of India. It was during that time as
a president, he suggested ways and means of how to solve the
communal crisis faced by both Hindus and Muslims of India. In
7
Mohd Abbas. (1992). Konsepsi pendidikan akhlaq menurut Muhammad Iqbal.
p. 43
8
See Sheikh Akbar Ali. (1988). Iqbal his poetry and message. New Delhi:
Deep & Deep Publications.
6. 370 Mohd Abbas Abdul Razak
1931 and 1932, he was invited by the British to attend the ‘Round
Table Conference’ in London. These two meetings were initiatives
taken by the British government to draft a constitution for the good
use of the people of the Indian subcontinent to resolve their
communal problems.9
In finding a solution to solve the conflict between the Hindus
and the Muslims, Iqbal was the first leader in the Indian politics
who boldly proposed the formation of Pakistan as a homeland for
the Muslims. In his efforts to establish Pakistan, he went through
the Muslim League, an organization that stood for the Muslim
rights and solidarity. Iqbal in addressing the Muslim League at
Allahabad in 1930 articulated his concept of a homeland for the
Muslim society of the subcontinent by stating the proposed regions
to be included. He stated:
I would like to see the Punjab, North-West Frontier Province,
Sind and Baluchistan amalgamated into a single state. Self-
governed with the British Empire or without the British Empire; the
formation of a consolidated North-West Indian Muslim state
appears to me to be the final destiny of the Muslims, at least of
North-West India.10
In proposing a homeland for the Muslims, Iqbal envisioned a
free state for them to live without any intimidation from the other
races of India, a place whereby the Muslims can adhere to the
Muslim way of life and also as a land which will cater for the
Islamic culture to bloom and flourish. All of Iqbal’s hard-work
and strenuous efforts in politics was highly appreciated and praised
by Muahmmad Ali Jinnah, one of Iqbal’s friends who played an
important role in the Muslim League. Upon hearing the death of
Iqbal, Jinnah mourned the death of his friend in the following
words:
I am extremely sorry to hear the sad news of the death
of Sir Mohammad Iqbal. He was a remarkable poet of
worldwide fame and his work will live forever. His
services to his country and the Muslims are so
9
Ashraf Nurudin, Op.Cit. (1985)pp.19-20
10
Iqbal in Khalid B Sayeed. (1968). Pakistan, the formative phase 1857-1948
(2nd
edn.). Oxford: Oxford University
Press. p.103
7. Iqbal: An Analysis on his Life, Works and Mission 371
numerous that his record can be compared with that of
the greatest Indian that ever lived. He was the President
of the Provincial Muslim League of the Punjab, till a
very recent time when his unforeseen illness compelled
him to resign, but he was the staunchest and the most
loyal champion of the policy of the All-India Muslim
League. To me he was a friend, guide and philosopher
and during the darkest moments through which the
Muslim League had to go, he stood like a rock and
never flinched one single moment.11
As a reformist and educationist, Iqbal’s ideas were not just
relevant to India alone. His ideas also found validity in
neighboring Afghanistan. In 1933, he was invited together with Sir
Ross Masood and SulaimÉn NadvÊ by the Government of
Afghanistan to re-evaluate the educational system in the country
and suggest some changes to improve the educational system at the
Kabul University.12
During the many years of being a barrister,
without neglect he was also actively involved in producing
anthologies of poems and other philosophical works. As a poet,
Iqbal was prolific in producing anthology after anthology.
Although he was recognized by the world as one of the greatest
Muslim-poets of his time, Iqbal was humble in his admission that
he was not a poet in the actual sense but merely needed poetry as a
vehicle to get across his message to people. As a matter of fact, his
passion for writing poems was there from a young age. In poetry,
his works were of exceptional qualities. Unlike many other poets
of his time, Iqbal did not write down his poems just to lull the
masses to ecstasy, but to produce a change and revolution in their
mindset towards living a dignified life. In most of his works in
poetry there was always an underlying philosophy. In realizing the
predicament of the Muslim Ummah at that time, Iqbal utilized his
11
Mohamed Ali Jinnah. & Waheed Ahmad. (1992). The nation’s voice, towards
consolidation: Speeches and
statements. Lahore: Quaid-i-Azam Academy, p. 249
12
Abdul Wahhab Azzam. (1985). Filsafat dan puisi Iqbal. (Ahmad Rofi’Usman,
Trans.). Bandung: Penerbit
Pustaka, p. 28
8. 372 Mohd Abbas Abdul Razak
works in poetry to call the Muslims to come out form their state of
backwardness and march forward in life as individuals who are
creative, progressive and innovative. In poetry, though he used
Urdu which was his own mother tongue as well, he somehow
preferred the Persian language. He thought that the Persian
language was more suitable in explaining things of spiritual in
nature. His anthology of poems entitled AsrÉr-i-KhudÊ (1915) (The
Secrets of the Self) occupies a pre-eminent place among all his
works in poetry. It is in this poem that Iqbal lucidly explains his
ego philosophy. Besides this, he also came up with another
collection of poems known as ‘RumËz-i-BekhudÊ (1918) (Mysteries
of Selflessness) and after that he wrote PayÉm-i-Mashriq (1923),
ZabËr-i-‘Ajam (1927), Gulshan-i-RÉz JadÊd, BandagÊ NÉmÉ, JÉvÊd
NÉmah (1932), BÉl-i-JibrÊl, Zarb-i-KalÊm, MusÉfir (1936),
ArmughÉn-i-×ijÉz (1938), BÉng-i-DarÉ (1924), etc.13
(Qadir,1991).
Lini S. May (1974) in giving her comments on the significance of
the AsrÉr-i-KhudÊ in understanding Iqbal, his struggle and
aspirations, said the following:
1) It is Dr. Muhammad Iqbal’s first major poetic
volume;
2) It sees the primary way to reconstruction in
psychological terms: the reawakening of the self
(buddhi) is preliminary to further development (khudÊ
or “selfhood”);
3) It teaches and preaches action in the name of love
of self and, ultimately, love of freedom;
4) It contains criticisms and warnings; in its criticism
of the Muslims it connects with the JawÉb-i-Shikwah;
in its warnings, it seems closer to the Shikwah; with its
compassionate strain;
5) Its reiteration of major themes, such as love,
reawakening, the call to action, shows that Dr Iqbal’s
mind had been set before he wrote the AsrÉr and that it
remained unchanged between 1910 and 1915;
13
See C. A. Qadir.(1991). Philosophy and science in the Islamic world. London:
Routledge.
9. Iqbal: An Analysis on his Life, Works and Mission 373
6) It is universalist in nature in spite of its immediate
concern with the Muslims, who are not often mentioned
in it by name;
7) It reflects its author’s deep attachment to his co-
religionists;
8) It shows his love for freedom;
9) It teaches sedition by calling the Muslims to the
battle;
10) It is written in such a lyrical vein that it appealed
not only to the intelligentsia, but also to the masses.14
Besides poetry, he also wrote and delivered lectures on
philosophical issues. One remarkable work of Iqbal on philosophy
was ‘The Reconstruction of Religious Thought in Islam’. This book
is a compilation of lectures delivered at academies. The first six of
the lectures were delivered in Madras 1928 and the last one in
England. It was in these lectures that Iqbal lucidly expressed his
philosophical thoughts which have a basis in the teachings of the
Qur’an. Through these lectures too Iqbal ventured on to explain in
philosophical terms on how the Qur’anic concepts pertaining to
Islamic values should be translated into the cultural contexts of
Muslim communal life.15
Iqbal the poet-philosopher, thinker and statesman started to
suffer from kidney problem in the year 1924. Apart from that, in
1934 Iqbal who was known as the poet with the ‘golden voice,’ lost
his voice due to an ailment in his throat. From then on his health
started to deteriorate. In 1935 due to poor health conditions, Iqbal
declined an invitation from Oxford to be its Rhodes lecturer.
Although he was suffering from poor health condition, he never
showed lack of enthusiasm in his works as a Muslim scholar. He
managed to maintain his reputation and prestige as one of the most
creative, prolific and progressive Muslim scholars of his time.16
14
Lini S. May (1974). Iqbal: his life and times. Lahore: SH. Muhammad Ashraf.
pp. 93-94
15
See C. A. Qadir.(1991), op. cit.
16
See Syed Abdul Vahid. (1948) Iqbal: His art and thought, 2nd
edition, Lahore:
SH. Muhammad Ashraf.
10. 374 Mohd Abbas Abdul Razak
Since the start of the year 1938, Iqbal’s health began to
deteriorate further from bad to worse. On his last night, April 20-
21, Iqbal had severe asthma attacks and started to spit blood.
Finally, on the predawn of 21st
April 1938 Iqbal breathed his last
breath. He was buried in the compound of the ShÉhÊ Mosque of
Lahore. Later when a mausoleum was erected in recognition of
Iqbal’s contribution to the Muslims and the world at large, the
government of Afghanistan contributed lapis lazuli marble as its
token of appreciation for the great ideas the poet had given to
improve the educational system over there, and also for his
contribution for the cause of Islam.17
It has been highlighted by
many writers on Iqbal that before the great poet departed from this
world, he stated these words as his last lines of poetry:
The departed melody may or may not come,
The zephyr may blow again from Hejaz or not!
The days of this Faqir have come to an end,
Another seer may come or not.18
Even as I depart from this world,
Everyone will say ‘I knew him’,
But the truth is, alas! that none knew
Who the stranger was, or what he said, or whence he
came!19
With the mighty stroke of the pen, Iqbal was successful in
catching the attention of many scholars of the East and the West.
As recognition to the enormous contributions of Iqbal to the
Muslims in particular, and to humanity at large, many scholars and
political leaders paid tribute to him upon hearing the news of his
17
See Hafeez Malik & Lynda, P. Malik (1971) The life of the poet-philosopher.
In Malik, Hafeez (eds.). Iqbal poet-philosopher of Pakistan. New York:
Columbia University Press.
18
Iqbal in Abdulla Anwar Beg (1961). The poet of the east: Life and work of Dr.
Sir Muhammad Iqbal, Lahore:
Khawar Pub. Cooperative Society, p. 50
19
Iqbal in Syed Abul Hasan Ali Nadwi . (1979). Glory of Iqbal (Trans.
Mohammad Asif Kidwai).Lucknow: Islamic
Research and Publications. p. (i)
11. Iqbal: An Analysis on his Life, Works and Mission 375
death. Tagore, the great poet of India when told about the sad news
of Iqbal’s death, lamented in these words:
The death of Sir Mohammed Iqbal creates a void in our
literature that, like a mortal wound, will take a very long time to
heal. India, whose place in the world is too narrow, can ill-afford to
miss a poet whose poetry has such universal value.20
Annemarie Schimmel who is an expert in the studies on Iqbal
said the following words as a tribute to Iqbal’s intellectual ability:
Of all the Muslim thinkers of the modern world, Iqbal is the
greatest of all of them… I acknowledge Iqbal as one of the Muslim
reformers who has managed to formulate a trend of thinking which
is original and complementary. It is a trend that consolidates the
Islamic civilization with the good part that comes from the Western
culture.21
Besides Schimmel, poetess Sarojini Naidu who is well-
known as the “Nightingale of India” praised Iqbal for his
intellectual contribution in these words:
Though the earth may enshrine the precious dust of Sir
Mohammad Iqbal’s body, his imperishable genius will shine
through the ages in undimmed splendour. My profound homage to
his memory.22
In remembrance of Iqbal’s great service to humanity, many
of his works have been translated by prominent scholars into many
languages of the world; French, German, Arabic, Persian, Russian,
Italian, Malay, etc. This has been done in the hope that Iqbal’s
works will be appreciated and benefited by people in their own
countries.
Iqbal’s dream of a separate homeland for the Muslims in the
Indian subcontinent became a reality. Unfortunately, it came into
existence many years after the demise of Iqbal. The separate
homeland which was envisioned by Iqbal for the Muslims was
20
Tagore in Mohammad Aslam Jawed. (1996). The unknown Iqbal, Lahore:
Kitab Pub. House, p. 56
21
Schimmel in Ahmad Rofi Usmani. (1991). Anniemaria schimmel, orientalis
pengagum Jalaluddin Ar-Rumi,
In Adzan, No. 20, May 1991, p. 97.
22
Sarojin Naidu in Sheikh Akbar Ali. (1988). Iqbal his poetry and message.
New Delhi: Deep & Deep
Publications, p. viii
12. 376 Mohd Abbas Abdul Razak
achieved by his friend Mohammed Ali Jinnah who became inspired
by reading Iqbal’s poetry and political ideas. The new and
independent country which came into existence in the year 1947 by
the name of Islamic Republic of Pakistan is indeed a brainchild of
Iqbal. This is how the birth of Pakistan has been described in the
Encyclopedia of Philosophy (1972):
Pakistan, Iqbal’s dream, came into being in 1947, nine years
after his death. As a tribute to his memory, the government of
Pakistan established in 1951 a statutory body known as Iqbal’s
Academy, in order to promote the study and understanding of the
works of Iqbal.23
Ever since the establishment of Pakistan till today Iqbal has
become an icon to his own people and to the Muslim world at
large. Iqbal who has been seen as a seer, reformer, poet,
philosopher, mystic, barrister, statesman and educationist, was
exalted to the position of a spiritual father by the people upon his
death. Ever since the world came to witness his intellectual
potentials, his philosophy and ideas have been researched and
benefited by people all over the world, Muslims as well as non-
Muslims.
Iqbal’s Concern as Philosopher
The scenario during the time Iqbal appeared on the
intellectual stage of the world was that the Muslim world was
lagging behind the West in the areas of education, science and
technology. Some of the contributing factors to this pathetic
scenario were the widespread influence of the doctrine of Wah dah
al-Wujūd in the Muslim countries, particularly in India, prevalence
of conservatism in the mental attitude of the masses which led them
to fatalism, and colonization of the East, especially the Muslim
countries by the West.
However in the West, Iqbal saw the emergence of a great
number of scientists coming up with fresh and fascinating ideas
unearthing the secrets of nature by using science and technology as
their instruments. To Iqbal, though the West dazzled the whole
23
The Encyclopedia of Philosophy, (1972). Vol. 3 & 4, New York: Mac Millan
Publishing Co. Inc. p. 211
13. Iqbal: An Analysis on his Life, Works and Mission 377
world with its creations and discoveries, it was not able to solve the
more perplexing issues with regard to the human existence.
Scholars and scientists were not able to provide comprehensive
answers to such questions like what is the true nature of man, what
is the real meaning of his life and what should be his ideal position
when compared to other creations of God. In addition to this, Iqbal
also witnessed how the people of the West were driven in life by
the greed for material wealth and the obsession for power for their
survival. Iqbal felt that colonization and later the First World War
led the humanness of the West to naught.
Iqbal, who grew up witnessing all pathetic conditions of the
Muslim Ummah and of the West, was provoked to respond in his
own way to bring a change and reformation in the minds of the
Muslims towards living a dynamic life in a modern and ever-
changing world. In order to achieve this, he conceptualized a new
philosophy that calls for the realization of the hidden inner
potentials that lie within the human psyche. Iqbal with his
innovative philosophy also explained to the world that the human
ego has a relationship with the Creator, the community/society,
with nature/universe and the material world at large. Through his
poetry and philosophical writings, Iqbal explained that in order for
the ego to develop in the most enriching manner which eventually
manifests in the form of a personality, an individual has to maintain
and play his or her part without severing his or her relationship
with God, the community and nature.
Iqbal’s ideas on philosophy as well as in his theory of
personality were unique that they were a blend of Islamic values
and the dynamism of the West. Many of the hardliners among the
Islamists of his time missed the point when they criticized his
philosophy for having an admixture of some elements which are
Islamic and others which are truly Western. To Iqbal, the part he
has taken from the West is not a thing which is contradictory to the
principles stated in the Qur’an. Iqbal, who had a discerning eye and
a critical mind, carefully chose from the West what is agreeable to
his Islamic background, and rejected and criticized the flaws found
in the Western philosophy. In further defending his position, Iqbal
stated that the elements he has taken from the West were in fact the
lost heritage of the Muslims found in the philosophy and life of the
Muslim scholars of the Golden Age of Islam. Moreover, he also
stated that borrowing and sharing of ideas between people of
14. 378 Mohd Abbas Abdul Razak
different civilizations were always there in the history of mankind.
Iqbal who encouraged the Muslims to learn from others also
cautioned the Ummah through his poetry that they do not to follow
or imitate others blindly.
The criticism made by some scholars that Iqbal borrowed
ideas from Nietzsche in developing his concept on al-Insān al-
Kāmil is not well founded. Before analyzing this allegation made
against Iqbal, it is interesting to note some of the obvious
differences one can find between the two philosophers. Nietzsche,
who was an atheist like many of the Western scholars of his time,
openly declared through his writings his famous slogan ‘God is
dead’. In addition to that, he deemed religious teachings as mere
talk of vanities which poison the human mind and something that
saps the human vitality in life. In Iqbal’s case, he was a religious
philosopher who aspired to see the kingdom of God to prevail over
all other isms and philosophies of life. In having such a noble
aspiration, he spoke of God’s revelation as the greatest gift to
mankind.24
Though Iqbal admired Nietzsche’s dynamism and the
forceful manner in which he criticized the West, nevertheless his
ideas on al-Insān al-Kāmil seem to have a stark contrast with the
Ubermench/Superman of Nietzsche. Though the two concepts
might have some superficial similarities, in analyzing the contents
of the two, one would discover that they are poles apart. The
Ubermench of Nietzsche obtains power and authority in a ruthless
and inhumane way. His heart is deprived of love and sympathy for
the rest of mankind. While Iqbal’s al-Insān al-Kāmil is the ideal
man who is imbued with many godly attributes. The al-Insān al-
Kāmil (Perfect Man) achieves his aims in life with love, and shows
mercy and kindness to others.
Iqbal’s ideas on al-Insān al-Kāmil could not be seen as an
influence coming from Nietzsche but rather an influence that dates
back to the early Muslim scholars like Ibn SÊnÉ (980-1037), Ibn
Ùufayl (1105-1185), Ibn ‘ArabÊ (1165-1240) and others. Though
24
Mohd Abbas (2011), Contribution of Iqbal’s dynamic personality theory to
Islamic psychology: A contrastive
analysis with Freud and selected mainstream western psychology. Selangor:
International Islamic University
Malaysia.pp.300-302
15. Iqbal: An Analysis on his Life, Works and Mission 379
Iqbal had been inspired after reading their ideas, his conception is
somehow different compared to his predecessors. Iqbal’s portrayal
of the image of al-Insān al-Kāmil emphasizes much on man’s
position as the vicegerent of God, and also one who has a dynamic
personality and shows vitality towards life. Iqbal in describing his
concept on the ‘Perfect Man’ in his philosophy and poetry uses
terms like Mard-i-Mu’min, Mard-i-Haq, FaqÊr and Qalandar.
Further descriptions of Iqbal’s ideas on al-Insān al-Kāmil in his
poetry explain that the ‘Perfect Man’ is not chained to his destiny.
On the contrary, he lives a courageous life bringing out the
immense potentials that are latent within him.25
In assessing the problems and needs of his time, Iqbal
presented a dynamic concept on the development of the human
personality. Central to his theory on personality is his philosophy
of the ego. As highlighted by many scholars on Iqbal, better
known as ‘Iqbalians’, his philosophy of the ego is not a new thing
altogether. The existence of the human ego has been a matter
discussed by many Western and Eastern philosophers. Modern
Western philosophers have written on the subject of the ego by
using different terms and terminologies. Descartes (1596-1650),
the father of modern Western philosophy has written on the subject
of man’s inner dimension a few centuries earlier than Iqbal. After
that came Spinoza (1632-1677) with his own notion on this
immaterial component of man as the ‘Conatus Preservandi’; while
Schiller (1759-1805) preferred to call it the ‘Karl Moor’; Fichte (
1762-1814) used the term ‘Ich’ to describe it; Schopenhauer (1788-
1860) named it the ‘Genus’ (will to live); Carlyle (1795-1881)
described it the ‘Hero’; Nietzsche (1844-1900), the controversial
philosopher, addressed it as the ‘Will to power’; and Bergson
(1859-1941), the French philosopher, called it the ‘Elan Vital’ (the
creative energy).26
Iqbal as a Muslim philosopher called his version of the ego
philosophy as ‘KhudÊ’. In comparing his concept on the ego with
those presented by Western scholars one would discover that his is
25
Jamilah Khatoon. (1987). Iqbal’s perfect man. In Sheikh, M. Saeed (ed.)
Studies in Iqbal’s thought and art
(pp.125-132), Lahore: Bazm-i-Iqbal
26
See H. H. Bilgrami (1966). Glimpses of Iqbal’s mind and thought, Lahore: SH.
Muhammad Ashraf.
16. 380 Mohd Abbas Abdul Razak
a religious concept laden with all the ideals spoken of man in the
Qur’an. Through his concept, Iqbal explained to the world on the
life of the ego, its place of origin, its hidden potentials, its
challenges in the external world and its final journey through this
mundane life.
Iqbal’s theory of personality which is philosophical and
religious in its approach, explains that the life of the ego begins
with God. In order to achieve a strong personality, the ego has to
struggle against the forces of nature. As such, an individual is not
supposed to run away from the challenges he has to face in the real
world. Iqbal explained that isolation and seclusion from the
challenges of the world can dwindle the strength of one’s ego. This
act in turn will prevent the individual from attaining a strong
personality. In Iqbal’s view, nature or environment should not be
seen as something that hinders the growth of the personality. To
him, man’s imperfection and an obstructing environment should be
viewed as conditions that are necessary for the growth and
development of man’s personality by actualizing his latent powers
and potentialities.
In addition to the above, Iqbal’s theory of personality also
explains that man who is God’s best creation, needs to assimilate
into his own personality many of God’s attributes mentioned in the
Asmā’ al-H usnā (the Beautiful Names of Allah). Through this
process of assimilation, man can transform himself into a complete
individual. What one sees as an end result of this assimilation of
the godly attributes in man is one that has strengthened and
solidified his personality. In Iqbal’s view such an individual has
prepared his ego for immortality. According to him, the
assimilation of God’s attributes by an individual prepares his ego
for a state of immortality after death. In his theory, Iqbal further
stressed that the immortality of an individual’s ego is not a God-
given right to him. As such, in order to achieve the state of
immortality of the ego, one has to work hard during the earthly life,
performing all actions which are considered as ego sustaining acts,
and at the same time one has to refrain from all ego dissolving acts.
Another interesting fact stated by Iqbal in his theory of personality
is that man by assimilating God’s Divine attributes gets closer to
God spiritually. The closer he is to God, the stronger is his
personality. On the contrary, the further one moves away from God
the weaker becomes his personality.
17. Iqbal: An Analysis on his Life, Works and Mission 381
Supplementary to man’s relationship with God in building up a
good character and personality, he has to build a good relationship
with the society. In the act of maintaining a good relationship with the
society, one has to participate actively in all communal activities.
Through his involvement in the society, man also assimilates all the
positive cultural values and the past heritage of the society. In stating
the importance of the relationship between the individual and the
society, Iqbal highlighted that it is a two-way relationship whereby
both the individual and the society will benefit from each other. The
individual exists and feels a sense of belonging because of the society,
and the society survives because of the contributions of the individuals
living in the society.
Iqbal’s theory of personality gives one the understanding that
personality is the outcome of the association of the human self with
God, environment and society. His theory also explains that
personality is just not the mere outward behavior of an individual.
Like other Muslim scholars of the past, Iqbal believed that human
personality as well as behavior is actually produced in the human
psyche. Personality manifests itself in the form of the mental state of
an individual which is eventually displayed in the form of behavior.
Conclusion
Iqbal was the most dynamic scholar-philosopher of the
twentieth century. He gave many valuable ideas on how the Muslims
can co-exist with the rest of humanity. His criticisms were not only
directed to the West but also to the Muslim Ummah. Iqbal vehemently
emphasized that Muslims should hold fast to teachings of the Qur’an
in order to progress in life. He made it clear to the Ummah that the
message of the Qur’an is not only rituals but scientific as well. In the
effort to restore their lost dynamism Muslims should not only be
diligent in carrying out the rituals but should be equally good in
utilizing science for the betterment of the Ummah. According to him,
the dynamism we see during modern times in the West is the lost
heritage of the Muslims of the past. As such, he urged Muslims to
learn all that are good in terms of knowledge, science and
technology from the West and leave out the ugly part of the
Western civilization.