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Allama Muhammad Iqbal and Bahaism Urdu

Allama Dr. Muhammad Iqbal (1877-1938) is one of the most effective personality of the 20th century.He enriched his thought from both the Eastern and Western fountain heads of knowledge. A regular and mature research are of his intellectual life started by his doctoral thesis accomplished by him during (1905-1907) in England

Related Papers

Journal of Islam in Asia <span style="font-size: 0.6em">(E-ISSN: 2289-8077)</span>

Mohd Abbas Abdul Razak

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.

Sir Muhammad Iqbal Allamah Iqbal As a Philosopher and Poet 1877 1938

Munir Mughal

This paper is on brief life sketch and writings of a great Professor of Iqbaliyat in Pakistan with repute all over the world. It tells that Professor Muhammad Munawwar was born in the year 1923. He did his MA in Urdu, Arabic and Philosophy from the University of Punjab. He started his career as a teacher in 1953 and retired in 1980. During the centenary celebrations of Allamah Muhammad Iqbal in the year 1977 it was decided that the Allamah Iqbal Chair be established in compliance with this decision, the Chair came into being in 1980. Mr. justice Dr. Javed iqbal son of Allamah Muhammad Iqbal was nominated as Honorary Professor and Mirza Muhammad Munawwar as Senior Research Officer. He remained Chairman Department of Iqbal Studies (1981-85), Director Iqbal, Academy Pakistan (1985-88 and also 1991-93) studied Iqbal, researched on Iqbaliyyat and instructed in the discipline of Iqbaliyat.Professor Munawwar was an Iqbal Scholar, historian, writer, poet, orator and intellectual. He authored Iqbal and Qur’anic wisdom (1981); Iqbal: Poet Philosopher of Islam (1985); Dimensions of Pakistan Movement (1987); Iqbal on man’s spiritual evolution; Iqbal on HumanPerfection; Ghubar-i- Tamanna (1973); Aulad-i-Adam(1973); Mizan-i-Iqbal (1973); Intikhab-i-Atish (1977); Iqan-i-Iqbal (1977); Allama Iqbal ki Farsi Ghzal (1977); Burhan-i-iqbal (1992); Mushahada-i-Haqq ki Guftugu (1992); Tahrik-i-Pakistan:Tarikhi Khad-o-Khal (1992); Pakistan: HIsar-i-Islam (1998); Qirtas-i- Iqbal (1998);Ghazl-i-Farsi (1987); Diwan-i-Munawwar Farsi (1995); Iqbal Bahuzur-i-Adam; AllamahIqbal Aur Usul-i-Harkat; Diwar-i-Barlan Aur Diwar-i-Brahman; Babri Masjid; Agar Pakistan na Banta; Difa`-i-Pakistan Aur hindu Muslim Mufahamat; Tahrik-i-Pakistan Aur Khalsa Siyasat; Band-i-Matam ka Shakhsana. He traveled internationally to spread the Iqbaliyat and participated in many conferences, seminars and committees. He remained active throughout his life in serving the cause of Islam in the light of Iqbaliyat which was all based on the Holy Qur’an and Sunnah of the Messenger of Allah (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم). In recognition of his high scholarship and eminence he was awarded Sitara-i-Imtiaz by the Government of Pakistan. He passed away on 7th February 2000.

Danial Bahador

21st century and Iqbal

Irumsaba Saba

Abstract: Dr. Allama Muhammad Iqbal is considered one of the most important figures in Urdu literature with literary work in both Urdu and Persian. He is also highly acclaimed Muslim philosophical thinker of modern times. Along with his Urdu and Persian poetry,his Urdu and English lectures and letters have been very influential in cultural, social, religious and political disputes. Iqbal,s famous lectures on different aspects of Islamic philosophy, which he delivered at Madras and Aligarh, brought a revolution in the thinking of Muslims. Iqbal quoted as Poet of East by academics and institutions and media. Iqbal is not only the poet of East, actually he is a universal poet. Iqbal is not restricted to any specific segment of the world community but he is for the entire humanity.

Dr. Girishkumar T S

Hamza Saeed Khan

We have defined Islamic Revolutionary thought as the imperative to remove the dichotomy between Divine Revelation and state authority, or between the religious and the secular domains of human existence, and to establish the unconditional and unqualified ascendancy of the Qur'an and the Sunnah over all spheres of life, so that the Islamic System of Social Justice can be established in its totality and, as a consequence, all forms of political repression, economic exploitation, and social discrimination can be eliminated from human society. The achievement of this goal in 7th century Arabia was the greatest accomplishment of Prophet Muhammad (SAW), and it is this triumph of the Prophet which is acknowledged by historian Dr. Michael Hart in these words: "he [Prophet Muhammad] was the only man in history who was supremely successful on both the religious and secular levels." The Islamic System of Social Justice, as established by Prophet Muhammad (SAW), continued in its ideal form for at least 30 years after his death, and then it started to decline. Gradually, however, the ideal unity between the religious and the secular gave way, and a dichotomy appeared in the Muslim society between the political rulers and the religious leadership, and then the latter themselves got divided into the scholars of the law (ulama) and the mystics who concerned themselves mainly with the purification of the soul (sufia); in this way, the "unity" gradually degenerated into a "trinity." The political and moral decay of the Ummah continued to worsen with each passing century. In the meantime, the development of physical sciences and technology in Europe under the influence of Renaissance and Reformation — which were themselves a result of Islamic influences reaching Central Europe through Muslim Spain — led to a power potential which resulted in the conquest of Muslim lands by the forces of Western Imperialism. The evolution of social sciences in Europe also accelerated, and French and Bolshevik revolutions gave fresh dimensions to the human thought, including the ideas of freedom, democracy, human rights, equality, and the need to eliminate all exploitation. In the Indian subcontinent, efforts to revive the authentic and pristine Islam began with Sheikh Ahmad Sirhindi, and gained momentum with Shah Waliyullah Dehlvi and Sayyid Ahmad Shaheed. The stage was thus set, at the beginning of the 20th century, for Allama Muhammad Iqbal to play his momentous role in laying down the intellectual foundations of Islamic Renaissance. The achievements of Allama Iqbal vis-à-vis the reconstruction of Islamic religious and revolutionary thought can be summarized as follows: In the first place, he proved that the intellectual and scientific progress that was achieved by the European man during the last few centuries was actually a manifestation and unfolding of the Qur'anic spirit. According to Iqbal, the birth of Islam was the birth of inductive intellect; it was the Qur'anic emphasis on observation and experience, as well as its stress on the concrete and the finite, which gave rise to the scientific method of inquiry. The scientific spirit was born as a result of the imperative by the Qur'an to give up all superstitious and fanciful beliefs, to rely on the senses and the faculty of reason for gaining knowledge of the material world, and to contemplate the physical and natural phenomena because these are signs of Almighty Allah (SWT). It was under the influence of such Qur'anic teachings that the inductive method of inquiry blossomed among the Arabs, before being carried through the universities in Muslim Spain into Europe, paving the way for the Renaissance. It was in this sense that Iqbal saw the intellectual side of the European culture as "only a further development of some of the most important phases of the culture of Islam." Secondly, he proved that the concepts of political and economic rights of man, which seem to have been born and developed in the West, were actually derived and borrowed from the teachings of Prophet Muhammad (SAW). Thus, to say that all human beings are born equal, that every human being has certain inalienable rights (especially the provision of basic necessities of life) concerning which there must not be any discrimination on the basis of gender, race, color, caste, or creed, and that all forms of exploitation — whether political or economic — must not be allowed to continue in a decent and humane society, is to express the basic tenets of an ideal Islamic state as given by Prophet Muhammad (SAW), as well as to describe the most remarkable features of the era of Al-Khilafah Al-Rashidah. Thirdly, Iqbal brought to the fore the urgent need and the immense significance of developing a new ilm al-kalam, i.e., of reconstructing the Islamic theology in the light of modern knowledge and of rebuilding the edifice of religious belief on the basis of newly available scientific data. Iqbal paved the way

Isra Sarwar

Islam on Web

My journey into Iqbal’s philosophical world dates back to my high school days. As a young man, I was always on the go searching for something that could elevate my Islamic spirit. From those days to the present moment, I am a person who has a huge interest in topics like; human nature, God, and spirituality. During my teenage days, as a way to quench my thirst on such topics, I used to drop by secondhand bookshops in the city in which I was raised. Recommended by the elders of the shops I visited, I read Maududi (1903-1979), Maryam Jameelah (1934-2012), Hasan al-Banna (1906-1949), Ali Shariati (1933-1977), Muhammad Asad (1900-1992) and a few other famous Muslim scholars.

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Urdu How To Write A Research Paper Or Thesis مقالہ کیسے لکھیں؟) - آسٹریلین اسلامک لائیبریری) || Australian Islamic Library

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Department of Urdu

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Urdu Fiction, Modern Literature and Classical Poetry

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B.A., MA (Urdu)

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