Educational Philosophy Of Allama Mohammad Iqbal Religion Essay

Dr. Allama Muhammad Iqbal is one of the most outstanding and acknowledged poet philosopher of Indo-Pak and will be reckoned with by the fans and all the Muslims of the universe.

Aware of the cheerless predicament of the Muslims he could non see them in their subdued and suffering status, he took up his pen and made the Muslims awaken of the sleep which their inactivity has brought onto them.

Iqbal ‘s vigilant oculus could non get away the minutest point of importance and he used his forceful poetries in order to do the Muslims of the sub-continent aware of their down nature and inactivity.

Iqbal stressed that individualism ca n’t be developed in isolation, for its proper nutriment and for enrichment of its qualities it needs society and community. Equal importance is given in his philosophical poetries, to research and creativeness achieved by the Western states and the Muslims are advised to fellow suit in order to develop in themselves a love for research and creativeness.

Female Education is every bit stressed by Iqbal, and last but non the least, moral instruction of adult male is given due consideration.

His doctrine is fundamentally an Islamic doctrine, that ‘s why he has urged the Muslims to follow the instructions of Quran and step the true way of the Holy Prophet ( S.A.W ) .

Introduction:

Allama Mohammad Iqbal ( 1876-1938 ) * : Most of Allama Iqbal ‘s Hagiographas were devoted to a resurgence of Islam. In his presidential reference to the Muslim League in 1930, he foremost suggested that the Muslims of northwesterly India should demand a separate state for themselves. Although many digests of Iqbal ‘s poesy besides present his message really articulately, his first book Reconstruction of Religious Thought in Islam was intended to procure a vision of the spirit of Islam as emancipated from its Magian overlaying.

He encouraged Muslims to encompass ideals of brotherhood, justness, and service. His chef-d’oeuvre is ‘The Song of Eternity ‘ ( 1932 ) . Similar in subject to Dante ‘s ‘Divine Comedy ‘ , it relates the poet ‘s acclivity through all kingdoms of idea and experience, guided by the 13th-century poet Jalal-UD-Din-Rumi. He besides wrote poesy in the Iranian linguistic communication. He tried to liberate the Muslim head from the predominating colonial outlook and from Muslims ‘ ain narrow opportunisms, which is reflected in his classical work “ Toloo-e-Islam ” ( Rise of Islam ) .

Prose Works by Dr. Muhammad Iqbal:

The Reconstruction of Religious Thought in Islam ( 1930 )

One of the great minds of this century, in this ground-breaking work, efforts to demo a way back to the scientific and rational nisus that Muslims one time excelled in. Refuting the current methods of instruction, as being from a coevals of a cultural mentality different than that confronting the modern head, Iqbal calls for a Reconstruction of idea indicating to the fact that from the first to 4th century no less than 19 schools of jurisprudence appeared in Islam to run into the necessities of a turning civilisation.

The Development of Metaphysics in Persia ( 1908 )

This was a thesis submitted to the University of Munich for his PhD. It was published in London in the same twelvemonth. The book traces the development of metaphysics in Persia.

Poetry:

Bang-e-Dara ( 1924 ) : First written in Persian, Bang-I-Dara ( Caravan Bell ) was translated into Urdu by popular demand. It is an anthology of verse forms written over a period of 20 old ages and is divided into 3 parts.

Baal-e-Jibraeel ( 1935 ) : Baal-e-Jibraeel ( Gabriel ‘s Wing ) continues from Bang-e-Dara. Some of the poetries had been written when Iqbal visited Britain, Italy, Egypt, Palestine, France, Spain and Afghanistan. Contains 15 ghazals addressed to God and 61 ghazals and 22 quatrains covering with the self-importance, religion, love, cognition, the mind and freedom.

Zerb-e-Kalim ( 1936 ) : This, Iqbal ‘s 3rd aggregation of Urdu verse form, has been described as his political pronunciamento. It was published with the caption “ A Declaration of War against the Present Times. ” Zerb-e-Kalim ( The Blow of Moses ‘ Staff ) was meant to deliver Muslims from the ailments brought on by modern civilisation, merely as Moses had rescued the Israelites.

English Translation:

Armaghan-e-Hijaz ( 1938 ) : This work, published a few months after the poet ‘s decease, is a reasonably little volume incorporating poetries in both Persian and Urdu. The rubric means “ Gift from the Hijaz. ” He had long wished to set about the journey to the Arabian Peninsula to execute the Hajj and to see the grave of the Prophet, but was prevented from making so by uninterrupted unwellness during the last old ages of his life.

English interlingual rendition ;

The Ideal Woman

The Materialistic Culture

The shrine of your street is my safety!

The ultimate purpose of Ego

The universe of Body vs. World of Soul

Our idea is the merchandise of your instructions

Net income for one, but Death for many

Communism and Imperialism

The Glory of a Woman

The Choice is yours

Footings used in the paper:

Man used by Iqbal in his Hagiographas for a “ True and steadfast Muslim ( Mard-e-Momin ) ” .

Available on: hypertext transfer protocol: //www.yespakistan.com/iqbal/works.asp

ACTIVITY, RESEARCH AND ORIGINALITY:

Iqbal non merely reminded the Muslims their glorious yesteryear but besides showed them the manner that how their fore-fathers achieved that place and self-respect. He advised the Muslims to acquire and draw a bead on for an instruction which will enable them to vie with other states of the universe. He stressed the point that they should non stay inactive but should actively take part in different constructive activities so as to do their individualism sound in order to do their state strong.

Activity: Great accent is laid on activity, because everything in this universe is active one manner or the other. He went so far sing his doctrine of action that this universe, Eden and even the snake pit are all related to action and motion. The adult male by his nature is neither similar visible radiation or angels nor similar fire or Satans, but the actions and workss respective to their nature make them so. ( Afridi A.K & A ; Ghaffar S.A, 1999, P.213, 214 )

In Zarb-I-Kalim, he presents him as,

Action makes the life either Eden or snake pit

The adult male itself is neither light nor fire. ( P.83 )

Iqbal advised the Muslim young person to work continuously and to set attempts infinitely, so that they may go forth their glorious prints for good on universe history. The necessary status for such a advancement is changeless attempts, battle to better, a desire for larning more, actions and motions. Iqbal was cognizant of the fact that the Muslims in general and the young person in peculiar have shunned away action and battle and gave them advice that they should go practical and should go forth their passiveness.

Iqbal in his chef-d’oeuvre Zarb-i-kalim attractively depicts the Muslim ‘s distressing status in the undermentioned words:

May God confront thee with a stormy state of affairs?

For ye deficiency battle and action in your life. ( P.82 )

He advised the Muslim young person that merely analyzing and memorizing literature and doctrine is non to be the purpose of instruction but equal and greater importance should be given to proficient and practical cognition every bit good.

Creative Education: – Education, harmonizing to Iqbal, should be chiefly a dynamic and originative instruction directed to the releasing and nurturing of the originative spirit in adult male and fiting him with the desire and capacity to suppress new kingdoms of art and scientific discipline, cognition and power and instruction inspired by an optimistic religion in the fate of adult male. It means that if anyone of these subdivisions of cognition is acquired, it will function adult male ‘s intents. There is no other manner to be adopted for adult male ‘s development.

In different subdivisions of cognition, scientific discipline will of course busy a outstanding topographic point in it, so that adult male may non merely derive sovereignty over nature but besides control the scientific method through which he may research and consciously retrace his universe.

About creativeness, Iqbal says that the universe is non something to be seen or know through constructs and thoughts merely it should be a universe which is to be made and refashion through uninterrupted action and battle. He admonishes the immature work forces of his state who have put themselves to surrender and indifference. ( Stepyants, 1972, P.33 )

Through uninterrupted action and an ageless battle the Western states have touched the zenith of glorification and have made their name known in the universe. The Muslim states following suit can besides achieve the same high place and even excel the Western states. Education should non do the scholars merely inactive hearers or receiving systems of cognition but it should be such that it will do and animate them for action. It should fit the pupils for a life of action, non one that would favor inactive contemplation like the instruction that developed in many Eastern states under the influence of some signifier of pseudo – mysticism and of political degeneracy. Contemplation is non desirable because it paralysis the power of action alternatively of quickening it which merely makes one flight from the worlds of life.

The development of individualism is the aim of instruction and it can recognize itself merely in the strenuous life of action. The acquisition of inactive cognition is entirely abhorrent to the spirit of Islamic instruction. In Islam no passiveness is welcome because it makes the single dead. ( Iqbal ‘s ” Lectures ” , P.178 )

From the ethical and psychological point of position, the greater importance of action or the title lies in the fact that while “ a incorrect construct misleads the apprehension, a incorrect title degrades the adult male and may finally pulverize the construction of the human self-importance. Concepts which are portion of human personality affect life partly ; it is the title or action which is dynamically related to world.

In this active interplay of his powers including forces around him of his environment, in this procedure of ceaseless and ne’er stoping Reconstruction, adult male is invariably modeling and enriching his ain individualism.

Creativity & A ; Originality: Iqbal asserts that the Muslim young person should non follow Western civilization and civilisation but alternatively should do their ain attempts to accomplish success and illustriousness. He addresses the Muslims in his Payam-I-Mashreq in the undermentioned words:

Look into thy ain clay for the fire that is missing

The visible radiation of another is non deserving endeavoring for. ( P.188 )

He saw in the prevalent conditions of the East and in India in peculiar, that the slavish imitation of the West has warped the development of Eastern peoples and has besides repressed their creativeness. ( Abdul Sattar J.Paracha, et.al, 1977 )

Iqbal brings the attending of Muslims towards a serious job and has drawn a vivid and hauntingly true image of how our young person has become denationalized through an instruction which neither strengthens their individualism nor stimulates their originality. He so unsparingly criticizes those who, without appreciating the true values of Western civilization seek to come close to it by copying its external furnishings. It is obvious from his doctrine that he does non narrow – mindedly reject the valuable parts of the West ( in research ) .

Iqbal readily welcome the West ‘s spirit of research, their scientific disciplines, their strenuous endeavoring to derive control of their environment. No uncertainty he repudiates the simply superficial and sensational facets of their civilisation because they tend to weaken our self-respect and give us an wholly false sense of being modern and progressive. ( Saiyidain K.G, 1999 P.20, 21 )

He believes that a free environment can develop the latent powers of an person. He farther says that life can non blossom all its possibilities, nor can the single develop his latent powers, except in an ambiance of freedom which would let for experimentation with the environment, for the exercising of pick and favoritism in the usage of methods and stuffs and for larning by direct, personal, first manus experience.

Iqbal significantly points that the development of creativeness which is the highest property of adult male and links him with God, and originality, which is a status case in point for all progressive alteration, besides posit freedom. Deprived of such freedom, adult male becomes a slave whom Iqbal characterizes in happy inspiration, as one incapable of original, originative activity.

The environment of adult male is invariably altering and turning as a consequence of his ain originative activity, it is imperative, in the modern age, to put particular emphasis on the waking up and cultivation of intelligence. Without it, it would be impossible for him to populate a full and equal life in this complex and ambitious environment. He shows a acute consciousness of the function of by experimentation acquired cognition in modern life.

Trial and mistake are really necessary factors for the attainment of cognition and through unafraid geographic expedition into kingdoms of idea, we can do our original and valuable part to the enrichment of cognition and accordingly, of life.

When freedom of idea and originality of action is quickened in persons and groups, it brings great victory in its aftermath, e.g. in Bal-I-jibril, he is of the position that ;

What is originality of idea and action?

An impulse to revolution!

What is originality of idea and action?

A Renaissance of national life!

It is the beginning of life ‘s miracles,

Transforming granite into the purest of pearls ( P: 202 )

“ The motion of life, harmonizing to Iqbal, is determined by terminals, and the presence of terminals means that it is permeated by intelligence. Thus ends and intents, whether they exist consciously or unconsciously, organize the deflection and weft of our witting being ” . ( Iqbal, Lectures, P.183 )

Experimentalist on this point say, that adult male life in this universe is a mixture of the regular and the changing, of the fixed and the unsure, of the stable and the unstable. In short adult male lives in a universe, in which the character of experience is such that intelligent, purposeful activity is demanded if he is to accomplish a hearty experience, and it is done through a purposeful activity. ( Saiyidain K.G, 1999 Phosphorus: 28, 29 )

He does non minimise the value and importance of action in the eyes of many Eastern minds. Like Bergson, he believes that the mind has been evolved in, and for the service of action and its function is that of manus maiden in the accomplishment of life ‘s intent.

He explains this point in his celebrated work Asrar-E-Khudi therefore ;

Science is an instrument for the saving of life.

Science is a mean of established the ego.

Science and art are retainers of life

Slaves born and bred in its house. ( PP: 17, 18 )

If cognition is non related to and acquired through action, it can non be transformed into power and adult male can non utilize it for the Reconstruction of his environment.

Iqbal goes so far in his construct about the originative powers of adult male that he puts all his trust in adult male in whom it sees the holders of infinite possibilities, capable of altering the universe and even of altering himself, because adult male is basically a Godhead. Iqbal sees in him a sort of demiurge, a instead perturbing challenger for God ( Maitre L.C, n.d, P.26 )

God created this universe really beautiful but adult male is so impatient that he wanted it to be more beautiful and glorious and it proves him to be a originative being.

Creativity is bound up with adult male and his interior powers and zest for nurturing it. Man would non hold become so glorious if he would hold lacked his creativeness and a desire for freshness.

Life consists in an ceaseless battle between self-importance and its environment. The self-importance invades the environment and the environment invades the self-importance. If affair were merely an semblance, how would fight be possible? One does non fight with a apparition. The thought behind this premise is that adult male lives in the existent universe but non in an ideal 1. And it is an duty on adult male that he has to endeavor in this universe of affair. The old construct inherited from Aristotle considered the universe as a fixed merchandise incapable of development, situated in a nothingness called infinite. Einstein has demonstrated the falseness of his theory and Iqbal proves to be in complete understanding with him without diverting in any mode from the manner dictated by the Quran. ( Hamid Mohammad, n.d, P.78 ) .

The existence is non, for Iqbal, a finished merchandise, changeless, created one time for all, it is world in advancement.

When comparison Iqbal and the great Sufi poet Rumi we can happen a correspondence in their idea. The most singular feature of Rumi ‘s idea is that he is the greatest maintainer of activism and ceaseless enterprises. He condemns the quietism that one normally associates with Sufi philosophies in strong footings and preaches a life of dynamic activity.

What a defense of the quietism that one normally associates with Sufism. Iqbal agrees with Rumi in this wholly. Harmonizing to both, God is the most active being who loves activity. Everyday He is busy with something new. Harmonizing to both, life is action non contemplation. Both opine that love bases for the rule of dynamic activity, a Prima impulse to populate, and non simply to populate but so to populate as to enrich, addition, better and progress life ( Ahmad M.Siddique, 1965, P.56 ) .

The best in scientific discipline, art and faith comes from love. Love or faith non merely releases originative energy, it besides illuminates the way of future action. Comparing Iqbal with Bergson, we find that for the ulterior the originative force is a mere blind will. He is of the position that what adult male does or what advancement does he do, is making blindly and unwittingly. He says that adult male lacks creativeness ( Saiyidain K.G, 1999, P.121 ) .

Iqbal respects creative will as basically of the nature of idea and intelligence and non a blind and capricious force as Bergson will hold. Iqbal and Nietzsche differ on many points but both agree on one issue and that is their construct of hardness and will-to-power. It is the hardness that adult male overpowers and his ability of will-to power with which he seeks new universe and conquers kingdoms of cognition and scientific discipline. Vahid S.A ( 1967, P.120 )

To sum up his construct of adult male with which we have started adult male as an active agent, a actor, a maker of intent who is non merely engaged in the Reconstruction of his universe but besides in the far more important experiment of creatively unfolding and honing his ain individualism. This provides the justification for reassertion of our religion in methods of instruction which stimulates ego activity and stimulates the will to courageous attempt on behalf of great causes.

Education can play a polar function in determining and re-shaping the fate of adult male and his hereafter. Through instruction merely, adult male can accomplish his ends and can go a perfect being. He should be provided with such instruction as to leave to him those accomplishments and wonts with which he may win and may hold a better and bright hereafter.

Female Education: Iqbal does non knock female instruction but in this regard he follows the celebrated adage that “ the custodies that move the cradle, govern the universe. ”

This shows that how much importance is the counsel and preparation of the kid by the female parent. About his ain female parent Iqbal, in Bang-e-Dara, says that merely due to her counsel he had achieved the honoured and well-thought-of place and great celebrity and glorification.

It ‘s due to your attention that I got celebrity in the universe.

My bow male parent ‘s residence became a topographic point of honor. ( P: 239 )

Iqbal wished that the parents should pass their lives harmonizing to the instructions of Quran and expressions of prophesier ( P.B.U.H ) , so that they can put an illustration of ideal life before kids and of good wonts and high moral values. ( Afridi A.K & A ; Ghaffar S.A, 1999, P.210 )

Woman, harmonizing to him, will be a apprehender of the worlds of life and she is a symbol of aristocracy. She is besides cognizant of the prevailing tendencies in the society. The chief feature of her life is her aristocracy, softness and a lover of truthfulness. In another topographic point Iqbal has given her the of import topographic point which can do integrity of the whole universe that is why he delegates the duty of her protection to the whole state. He asserts that if she is non given due position and if non protected from the ups and downs of life she can do devastation to the whole existence.

Praising the female parent and sisters of the state Iqbal has pointed towards their ability of concluding and power of comprehension. Harmonizing to him the destiny of the state and state prevarications in their custodies. When God has given them such a high place so why we should non give them due regard and deprive them of instruction. To educate them is a irresistible impulse on the state and is the duty of the authorities.

Iqbal ‘s positions upon female instruction are evident in his verse form. To him the creative activity of adult female and their presence is a great approval of God as a adult female is an inspiration of life. He pays great testimonials to adult female, although she had non produced high rational and scientific plants but she can, and has given birth to great personalities.

He says in Zarb-i-Kalim ;

The whole existence is colorful due to her presence

The life ‘s music is capturing due to her melody. ( P.94 )

Iqbal is in favour of such an instruction for adult female that will instill in them feminine features, and will enable them to presume the responsibilities and duties in the hereafter. Furthermore spiritual instruction should organize an of import portion of their instruction, and it is non education, but the protection provided by work forces, that can truly give her security and protection.

Iqbal considers the instruction of adult female of much more importance than the constitution of an model Dar-ul-Ulum. School, College and Universities are Institutes for formal instruction. A kid less than five old ages of age can non take admittance in a school and the household has to carry through the educational demands of the kid. ( Afridi A.K & A ; Ghaffar S.A 1999, P.211 )

The household is the topographic point from where the kid learns the norms and tendencies of the society. The kid ‘s parents mould their kid ‘s personality. That is why adult female occupies a dominant topographic point in its up-bringing. Woman is the true builder of the state. Education is ever given harmonizing to the demands, and aspiration of the state. Womans are of course inclined towards faith with their heads and Black Marias in their control. Therefore it is necessary that we should supply them such chances in which they will have a true Islamic instruction, because it is obligatory for the saving of an Islamic society. After acquiring spiritual instruction they should be educated in history, Logic, house clasp personal businesss and wellness. Then their mental capacities will be developed to such an extent that they will be able to reason with reason and portion assorted jobs with their spouses. When become capable they should educate their kids decently which is their first responsibility. From a adult male ‘s instruction merely one adult male can be benefited and from a adult female instruction the whole household gets advantage. ( Bakhtyar H. Siddique. 1983, PP.14, 15 )

Decision: Dr. Iqbal ‘s educational doctrine had no other subterranean motivation than to wish the Muslim young person develop his individualism on true Islamic lines. He ne’er ignored, while construing the distressing status of the Muslim young person, his interior potencies and capacities every bit good. His Marde Momin ( a complete Muslim ) meant to be of high mental quality, morally strong, and socially active and in an single capacity a true Muslim.

He used his forceful poetries to convey his message to the Muslims in general and the young person in peculiar. He left non a individual facet of the person every bit good as his corporate life which has the minutest bearing for the development of the individualism.

Western states have been appreciated by Iqbal in his Hagiographas for their research, ardor and an hardworking nature and he besides beseeched the Muslim young person to follow suit in order to vie them. He was a great supporter of some of the Western philosophers and clip and once more he pointed to their positions in his Hagiographas.

Man and adult female are like two wheels of a cart, one ever remains uncomplete without the other as they push this life cart jointly. Dr. Iqbal has given equal accent and importance to female instruction. He was of the position that to educate a adult male is to educate merely one person but a adult female ‘s instruction equals the instruction of the whole household.

Work forces like Iqbal are born but one time in life, no one equals him in his poetical enterprise, his political ideals and his spiritual idea. His instruction is for all times, he has his supporters in the East every bit good as the West. He was a poet, philosopher and a reformist ; he will be remembered by the Muslims as a usher and his Hagiographas will be used as a beacon house by the coming coevalss.