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On the works of Sir Muhammad Iqbal, 1877-1938, Urdu and Persian poet.
On the works of Sir Muhammad Iqbal, 1877-1938, Urdu and Persian poet.
Muhammad Iqbal (d. 1938) was one of the most influential modernist Islamic thinkers of the early twentieth century. His work as a poet, politician, philosopher, and public intellectual was widely recognized in his lifetime and plays a major role in contemporary conversations about Islam, modernity, and tradition. God, Science, and Self examines the patterns of reasoning at work in Iqbal's philosophic magnum opus, arguably the most significant text of modernist Islamic philosophy, The Reconstruction of Religious Thought in Islam. Since its initial publication in 1934, The Reconstruction has left scholars in a quandary: its themes appear eclectic, and its arguments contradictory and philosophically perplexing. In this groundbreaking study, Nauman Faizi argues that the keys to demystifying the contradictions of The Reconstruction are two competing epistemologies at play within the work. Iqbal takes knowledge to be descriptive, essential, foundational, and binary, but he also takes knowledge to be performative, contextual, probabilistic, and vague. Faizi demonstrates how these approaches to knowledge shape Iqbal's claims about personhood, God, scripture, philosophy, and science. God, Science, and Self offers an original approach to interpreting Islamic thought as it crafts relationships between scriptural texts, philosophic thought, and scientific claims for modern Muslim subjects.
This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in 1938. The book studies Iqbal's critique of nationalist ideology and his attempts to chart a path for the development of the 'nation' by liberating it from the centralizing and homogenizing tendencies of the modern state structure. Iqbal frequently clashed with his contemporaries over his view of nationalism as 'the greatest enemy of Islam'. He constructed his own particular interpretation of Islam - forged through an interaction with Muslim thinkers and Western intellectual traditions - that was ahead of its time, and since his death both modernists and Islamists have continued to champion his legacy.
In recent years, the challenge of relating one’s own theological concept of man and his destiny to secular topics, such as the inviolability of human dignity, has generated a dynamic discourse about how Islamic anthropology can help cultivate and perfect the individual self and social ‘humanisation’. This anthology brings together contemporary Muslim and non-Muslim approaches to the secular notion of human dignity with reference to the Islamic tradition in general and the anthropology of the Qur’ān in particular. The collection presents approaches to Islamic theological anthropology, across a range of fields, especially with regard to the narrative of Adam and Iblīs, which occurs in all monotheistic traditions. It focuses on the specific ‘grammars’ of anthropological narratives at the levels of the canonical text of the Qur’ān itself (Section I) and the interpretations that focus on its performative discourse (Section II). Further to this, the normative implications of the human images that are derived from the canonical text and its interpretations are discussed in Section III. The dynamic interdependencies between the hermeneutics of the Qur’ān, theological anthropology and legal philosophy, particularly in the European context, are a promising field of research that not only allows a deeper insight into the multiperspectivity and indexicality of theological anthropology, but also has the potential to facilitate the long-overdue discursive cooperation and rapprochement between Muslim and non-Muslim scholarship.
Excellent bibliographical work about Allama Muhammad Iqbal in the Arabic scripts (Urdu, Persian, Arabic and so on) has been published by the Iqbal Academy, Lahore. Our publication covers only what appeared in the Roman script: English, German, French, Dutch, Italian, Polish, Czech, Portuguese, Swedish, Finnish, Turkish, and Russian. Many books have some kind of bibliographical list, and we have tried to include all that material in the present publication. With the generous support of the Ministry of Education, Government of Pakistan, the Iqbal Foundation Europe at the KULeuven, Belgium, has endeavoured to combine meticulous and patient work in libraries with the most modern search on internet. The result is an impressive tribute to Iqbal and to the research about him: 2500 entries, the latest entry dated 1998 (A. Schimmel). Even if many superfluous or repetitive articles may have been published, a researcher should look at even small contributions: they may contain valuable information and rare insights. The databank we compiled at the university of Leuven is composed of material taken from published works and from the on-line services of the major university libraries. From this it appeared that hundreds of scholars and authors have contributed to the immense databank about Iqbal. The highest number of contributions is by Annemarie Schimmel, S.A. Vahid and B.A. Dar, followed by A. Bausani, K.A. Waheed, A.J. Arberry and so many others.
The relationship between faith and reason is multifaceted. Faith transcends reason in that it is more than reason alone can contain or fully guarantee, yet it is neither unreasonable nor something to which reason is irrelevant--and reason says some pretty fine things about it! This volume updates nine previously published articles on faith and reason by a Christian philosopher who has been studying these matters for two decades, alongside one new essay and a philosophical dialogue. These articles explain and integrate key ideas on faith and reason, including Alvin Plantinga's account of how Christian belief can be knowledge even without evidence; defenses of faith from Augustine and William James; accounts of empirical evidence for faith from different world religions; the distinction between faith and sight in the New Testament; the structure of the evidence for the authority of the Bible; the idea that faith transcends reason because some articles of faith are beyond human comprehension, even if we have evidence that they are true; and the nature of faith as a total commitment beyond what the evidence alone can guarantee.
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
The Secrets of the Self is a book-length, philosophical poem rooted in metaphysical thought and ideology, as well as Islamic theology. Originally published in 1915, the poem speaks of the "Self" in relation to the universe, how it is the inner power and soul of each individual human. It instructs on how to improve the Self through Love and willpower, which can then help one control the forces within the universe. The poem includes stories that illustrate its points and promotes the spread of Islamic ideals. MUHAMMAD IQBAL (1877-1938) was a poet, prophet, and politician in British India. Born in Sialkot, Punjab, Iqbal converted to Islam with his family as a child. He studied literature and law at Cambridge, Munich, and Heidelberg before starting his own law practice and concentrating on his scholarly writing, which he authored primarily in Persian. Many of Iqbal's works promote Islamic revival, especially in South Asia, and he was a well-known leader of the All India Muslim League. Today, he is recognized as the official poet of Pakistan, and his birthday is celebrated as a national holiday.