Muslim Nationalism
Muhammad Iqbal (1877-1938) was a man of great many ideas -sublime and serene, dynamic and romatic, provocative and profound. He was both a great poet and a serious thinker; but in poetic works lies enshrined most of his thought. It seems rather platitudinous to say, but it is important to note, tha...
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International Institute of Islamic Thought
1985
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oai:doaj.org-article:00e9f6f5c38e44618c0aaf2e40a864132021-12-02T19:40:08ZMuslim Nationalism2690-37332690-3741https://doaj.org/article/00e9f6f5c38e44618c0aaf2e40a864131985-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2922https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Muhammad Iqbal (1877-1938) was a man of great many ideas -sublime and serene, dynamic and romatic, provocative and profound. He was both a great poet and a serious thinker; but in poetic works lies enshrined most of his thought. It seems rather platitudinous to say, but it is important to note, that a poet is essentially a man of moods, and enjoys a sort of poetic license which is scrupulously denied to a prose-writer. Since a poet usually gives utterance to his reactions to a given situation, his utterances and ideas need not always be compatible with one another. Such was the case with Iqbal. During his poetic career, spanning some four decades, Iqbal had imbibed, approved, applauded and commended a great many ideas - ideas which occupied various positions along the spectrum on the philosophic, social, and political plane. Thus, at one time or another, he commended or denounced nationalism; propagated pan-Islamism and world Muslim unity; criticised the West for its materialism, for its cutthroat competition and for its values while applauding the East for its spiritualism and its concern for the soul; and condemned capitalism while preaching “a kind of vague socialism.”’ While, on the one hand, he steadfastly stood for “the freedom of ijtihad with a view to rebuild the law of Shari’at in the light of modern thought and experience,” and even attempted to reformulate the doctrines of Islam in the light of twentieth century requirements a la St. Augustine, he, on the other, also defended the orthodox position and the conservatism of Indian Islam on some counts. Though “inescapably entangled in the net of Sufi thought," he yet considered popular mysticism or “the kind of mysticism which blinked actualities, enervated the people and kept them steeped in all kinds of superstitions” as one of the primary causes of Muslim decline and downfall. It is to this aspect of Iqbal that Professor Hamilton A.R. Gibb was referring when he suggested: ... Sharif al MujahidInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 2, Iss 1 (1985) |
| institution |
DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Sharif al Mujahid Muslim Nationalism |
| description |
Muhammad Iqbal (1877-1938) was a man of great many ideas
-sublime and serene, dynamic and romatic, provocative and profound.
He was both a great poet and a serious thinker; but in poetic works lies
enshrined most of his thought. It seems rather platitudinous to say, but it
is important to note, that a poet is essentially a man of moods, and enjoys
a sort of poetic license which is scrupulously denied to a prose-writer.
Since a poet usually gives utterance to his reactions to a given situation,
his utterances and ideas need not always be compatible with one another.
Such was the case with Iqbal.
During his poetic career, spanning some four decades, Iqbal had
imbibed, approved, applauded and commended a great many ideas -
ideas which occupied various positions along the spectrum on the
philosophic, social, and political plane. Thus, at one time or another, he
commended or denounced nationalism; propagated pan-Islamism and
world Muslim unity; criticised the West for its materialism, for its cutthroat
competition and for its values while applauding the East for its
spiritualism and its concern for the soul; and condemned capitalism
while preaching “a kind of vague socialism.”’ While, on the one hand, he
steadfastly stood for “the freedom of ijtihad with a view to rebuild the
law of Shari’at in the light of modern thought and experience,” and even
attempted to reformulate the doctrines of Islam in the light of twentieth
century requirements a la St. Augustine, he, on the other, also defended
the orthodox position and the conservatism of Indian Islam on some
counts. Though “inescapably entangled in the net of Sufi thought," he
yet considered popular mysticism or “the kind of mysticism which
blinked actualities, enervated the people and kept them steeped in all
kinds of superstitions” as one of the primary causes of Muslim decline
and downfall.
It is to this aspect of Iqbal that Professor Hamilton A.R. Gibb was
referring when he suggested: ...
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| format |
article |
| author |
Sharif al Mujahid |
| author_facet |
Sharif al Mujahid |
| author_sort |
Sharif al Mujahid |
| title |
Muslim Nationalism |
| title_short |
Muslim Nationalism |
| title_full |
Muslim Nationalism |
| title_fullStr |
Muslim Nationalism |
| title_full_unstemmed |
Muslim Nationalism |
| title_sort |
muslim nationalism |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1985 |
| url |
https://doaj.org/article/00e9f6f5c38e44618c0aaf2e40a86413 |
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AT sharifalmujahid muslimnationalism |
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