Foundation, NJ U. S. A
the Message Continues ... 4/75
Newsletter for November 2007
Article 1: - Article 2: - Article 3: - Article 4: - Article 5: - Article 6: - Article 7: - Article 8: - Article 9:
Article 10: - Article 11: - Article 12:
"A Manifestation of
Self-reconstruction and Reformation"
Muhammad Iqbal is not just a Muslim mystic who is solely concerned with mysticism or gnosis as were Ghazzali, Muhyi Din ibn Arabi, and Rumi. They emphasized individual evolution, purification of the soul, and the inner illuminated 'self'. They only developed and trained a few people like themselves but, for the most part, remained oblivious to the outside world, having been almost unaware of the Mongol attack and the subsequent despotic rule and suppression of the people.
Iqbal is also not like Abu Muslim, Hasan Sabah or Saladin Ayyubi and personalities like them who, in the history of Islam, are simply men of the sword, power, war, and struggle and who consider the exercise of power and the defeat of the enemy enough to effect reform and revolution in the minds of the people and in their social relationships.
Nor is Iqbal similar to those learned individuals like Sir Sayyid Ahmad Khan, who imagined that no matter in what situation Islamic society is (even if it is under the domination of a British viceroy), it can be revived with modern scholarly interpretations or with 20th century scientific and logical commentaries on Islamic tenets and Quranic verses, as well as through profound philosophical and scholarly research.
Iqbal is not among some Western people who consider science to be sufficient for human salvation, for evolution, and for curing anguish. He is not one of those philosophers who thinks meeting economic needs is tantamount to meeting all human needs. Nor is he like his fellow countrymen, that is, the great Hindu and Buddhist thinkers who consider peace of mind and spiritual salvation to be transmigration, or who consider the cycle of kanna to Nirvana to be the fulfillment of the mission of humanity, and who imagine that in a society where there is even one hungry person, where slavery, deprivation and disgrace exist, one can still develop pure, elevated spirits and disciplined, educated people who have attained well-being and even a sense of morality !
No. Iqbal demonstrates through his very being and through his School of Thought that thoughts which are related to Islam are thoughts which, while paying careful attention to this world and the material needs of humanity, also give the human being a heart. As he himself says, "I find the most beautiful states of life during the yearnings and meditations between daybreak and dawn."
He is a great mystic, with a pure spirit, delivered from materialism and, at the same time, a man who respects and honors science, technological progress, and the advancement of human reason in our age. He is not a thinker who debases science, reason, and scientific advancement having had his emotions aroused by Sufism, Christianity, the religion of Lao Tzu, or Buddha. Neither is he a proponent of "dry" factual science like the science of Francis Bacon or Claude Bernard, which is limited to the discovery of the relationships between phenomena or material manifestations and the employment of natural forces for material life. At the same time, he is not a thinker who links philosophy, illumination, science, religion, reason, and revelation together in an incongruous way, as some have done. Rather, in his outlook and attitude towards this world, he regards reason and science in the very sense they are understood today as allies of love, emotion, and inspiration in the evolution of the human spirit, but he does not accept
The greatest advice of Iqbal to humanity is: Have a heart like Jesus, thought like Socrates, and a hand like the hand of a Caesar, but all in one human being, in one creature of humanity, based upon one spirit in order to attain one goal. That is, to be like Iqbal himself: A man who attains the height of political awareness in his time to the extent that some people believe him to be solely a political figure and a liberated, nationalist leader who is a 20th century anti-colonialist. A man who, in philosophical thought, rises to such a high level that he is considered to be a contemporary thinker and philosopher of the same rank as Bergson in the West today or of the same level as Ghazzali in Islamic history.
At the same time, he is a man we regard as being a reformer of Islamic society, who thinks about the conditions of human and Islamic society, a society in which he himself lives and for which he performs jihad (i.e. struggles nobly in the way of God) for the salvation, awareness, and liberation of Muslim people. His efforts are not just casual and scientific or of the kind that Sartre called "intellectual demonstrations of political, pseudo-leftists" but rather of the kind exhibited by responsible individuals.
He struggles and strives and, at the same time, he is also a lover of Rumi. He journeys with him in his spiritual ascensions and burns from the lover's flames, anguishes, and spiritual anxieties. This great man does not become one-dimensional, does not disintegrate, does not become a one-sided or one-dimensional Muslim. He is a complete Muslim. Even though he loves Rumi,
he is not obliterated by him.
Iqbal goes to Europe and becomes a philosopher. He comes to know the European Schools of philosophy and makes them known to others. Everyone admits that he is a 20th-century philosopher, but he does not surrender to Western thinking. On the contrary, he conquers the West. He lives with a critical mind and the power of choice in the 20th century and in the Western civilization. He is devoted to and a disciple of Rumi to an extent that does not contradict and is not incompatible with the authentic dimensions of the Islamic spirit.
Sufism says "As our fate has been pre-determined in our absence, if it is not to your satisfaction, do not complain". Or, "If the world does not agree with you or suit you, you should agree with the world". But Iqbal, the mystic, says "If the world does not agree with you, arise against it!". "The world" means the destiny and life of human beings. The human being is a wave, not a static shoreline. His or her being and becoming is in motion. What do I mean? It is to be in motion. In the mysticism of Iqbal, which is neither Hindu mysticism nor religious fanaticism, but Quranic mysticism, the human being must change the world. Quranic Islam has substituted "heavenly fate" in which the human being is nothing, with "human fate" in which the human being plays an important role. This is the greatest revolutionary, as well as progressive and constructive principle which Islam has created by its
world view, philosophy of life, and ethics.
The greatest criticism that humanism and liberal intellectuals have leveled and continue to level against religion is that religious beliefs have been interpreted as being founded on absolute determinism or Divine Will, and thus the absolute subjugation of human will, so the human being is logically reduced to being weak in terms of free-choice in relation to the Absolute.
If this were true, it would be a disgrace. It would be servitude and a means for the negation of power, freedom, and responsibility. It would be to submit to the status quo, to 'whatever will be, will be', to accept any fate which is imposed upon the human being in this world and to admit to the futility and uselessness of life. As past, present, and future events have been and will continue to be dictated by fate, in this view, any criticism or objection, then, or efforts to attain our hearts' desires or to change the situation, must be subjugated to "whatever has been pre-destined for us". In this way, the human being's attempts to change, convert, and amend
the status quo become impossible, unreasonable, and ill-advised.
But in the philosophy of Islam, although the One God has Absolute Power and is Almighty and although for Him is the Creation, Guidance, Expediency, and Rule over the universe, "His is the Creation and the Command." (7:54), at the same time, the human being, in this extensive universe, is considered in such a way that while one cannot dissociate oneself from the rule of God and from Divine Sovereignty, one can live freely. A Muslim has free will and the power to rebel and surrender. Thus, he or she is responsible and the maker of his or her own image. "Every soul is held in pledge for what he earns" (74:38). "And the human being shall have nothing but what he strives for" (53:30).
In his mystic journey with the Quran, Iqbal described this principle, that is, the principle of authenticity of deed and responsibility towards human beings, that which humanists, existentialists, or radicals endeavor to help humanity achieve by negating religion and denying God. These people, quite rightly, see the religion and the God conceived by the minds of human beings to be incompatible with human freedom, esteem, authenticity, and responsibility, whereas Islam, without resorting to philosophical justification and interpretation, clearly declares "the day when the human being shall see what his two hands have sent before" (78:40).
With his outlook, his orientation to faith and his Islamic mysticism, Iqbal passed through all the philosophical and spiritual states of this age. It can be said that he was a Muslim migrant who appeared in the depths of the Indian Ocean and rose to the highest peaks of honor of the majestic European mountains, but he did not remain there. He returned to us to offer his nation - that is, to offer us - whatever he had learned on his wondrous journey. Through his personality, I see that once again Islam in the 20th century presents a model, an example, for the anguished but confused new generation which has some degree of self-awareness. A shining spirit, full of Eastern inspiration, is selected from the land of the heart of spiritual culture and illumination. The great thoughts of the West, the land of civilization, intellect, and knowledge with the power of creativity and advancement are placed in his mind. Then, with all of this investment, he becomes knowledgeable of the 20th century. He is not one of those reactionaries and worshippers of the past who have enmity towards the West and whatever is new; who oppose new civilization without a sound reason. He is also not like those who imitate and are absorbed by the West without having the courage to criticize and to choose.
On the one hand, he employs science and, on the
other, he senses its inadequacies and shortcomings in
meeting the spiritual needs and the evolutionary
requirements of humanity. He offers solutions for its
completion. Iqbal is a person who has a world view, and
he has developed philosophical-spiritual interpretations
based upon it which he offers to the world and its
people. Iqbal is a person who bases his social teaching
upon his world view, and then offers his spiritual and
philosophical interpretations of it. Based upon the
culture and history with which he is associated, he
develops the concept of a person based on the standard
of an "Ali", to the extent that the material for
developing such a human being in our century allows.
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