The Hope of Jesus Christ Isa Messiah is the Basic Idea of Magian Religion by Dr Sir Allama Muhammad...

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The Reconstructionof Religious Thoughtin IslamBy

Allama i\llIhammad Iqhal

Edited and Annotated

By\1. SAEED SI1EII~II

Institute of Islam ic Culture2-Club Road. Lahore


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This book has been published in collaboration w ilh The Academ yLeifer.\'. Islamahad. Department of Infonnation & Cultural, Gov1. oftPunjab, and InLlq Foundation. Karachi.

51h Edition June,200JI.LC All Rights Reserved('oples 1100

Published byDr. Rash:d Ahmad (Jullundhfl)D lfcctor. Institutc of Islam ic Culture, Lahor!:

Primed atNaqoosh P /"IlIT il/gPress. Lahvre.P rice:- R s- 250.00


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EDITOR 'S INTRODUCTIONPREFACE

I. KNOWLEDGE AND RELIGIOUS EXPE-RIENCEII. THE PHILOSOPHICAL TEST OF THEREVELATIONS OF RELIGIOUSEXPERIENCEIII. THE CONCEPTION OF GOD AND THEMEANING OF PRAYERIV. THE HUMAN EGO-HIS FREEDOM ANDIMMORTALITYV. THE SPIR[T OF MUSLIM CULTUREVI. THE PRINCIPLE OF MOVEMENT IN

THE STRUCTURE OF ISLAMVII. IS RELIGION POSSIBLE?NOTES AND REFERENCESBIBLIOGRAPHYQURANIC INDEXINDEX

CONTENTS

(xxiii)

v-xixxxi-xxii

[-22

23-4950-7576-98

99-115116-142143-157158-204205-219220-224225-249


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Editor's In troductionWhy this alm ost an ascetic self-denial of philosophy? There

could be many reasons for this. Among these, due allowancehas to be made for his preoccupation of two different orders:one which suited his superb poetic genius most; and theother, of more practical nature, which increasingly tookpossession of his time and attention towards guiding andhelping the Muslims of India in their great struggle for anautonomous homeland. Allama Iqbal all along keenly feltthat Islam was to have an opportunity 'to mobilize its law ,its education, its culture, and to bring them into closercontact w ith its own original spirit and with the spirit ofmcdem times' (Speeches, W ritings and Statements of Iqbal,p. 11). From the depth of these feelings there emerged aprophetic vision of a geographical fonn - now called Pakistan.As stated above Allama's avowed main purpose in hisLectures is 'to secure a vision of the spirit of Islam as emanci-pated from its M agian overlayings' (p. 114). There is, how-ever, not much mention of Magianism , nor of the specificMagian overlayings of Islam, in the Reconstnlction. In allthere is a brief reference to Magian cuJture in the openingsection of Lecture IV and to Magian idea or thought in theconcluding passage of Lecture V. In the Jatter case Allama'sstatement that Ibn Khaldun has 'finally demolished thealleged revelational basis in Islam of an idea similar. . . to theoriginal Magian idea' (p. 115) is an implied and may be some-what suppressed reference to his view that 'all prophetictraditions relating to mahdi, masilJiyat and mujaddidiyatare Magian in both provenance and spirit' (/qbalnIlmah,II, 231). ]t may be rightly said that A llama's whole Weltan-schauung is so completely anti-Magian that he does notaJways have to name M agianism whenever he says somethingwhich implies anti-Magianism . A good instance of this,perhaps, would be his observation in Lecture VII on the'technique' of medie'o'al mysticism in the Muslim East. 'Farfrom reintegrating the forces of the average man's inner life,and thus preparing him for participation in the march ofhistory', this M uslim mysticism , he tells us, 'has taught mana false renunciation and made him perfectly contented with

(xi)


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THE SPIRIT OF MUSLIM CULTURE

-i '

perience, he prefers to base his judgem ent on vulgar beliefs as tothe beginning and end of time. Just imagine a man ofoverwhelm ing learning finding support for the supposed fata-lism of Islam in such Eastern expressions and proverbs as the'vault oftim e',58 and 'everything has a time!'59 However, on theorigin and growth of the concept of time in Islam, and on thehuman ego as a free power, I have said enough in these lectures.It is obvious that a full exam ination of Spengler's view ofIslam ,and of the culture that grew out of it, w ill require a wholevolume. In addition to what I have said before, I shall offer hereone more observation of a general nature.

'The kernel of the prophetic tcaching,' says Spengler, 'isalready Magian . There. is o n ! ! God -be He called Yahweh, 60Ahuramazda, or !\1arduk-Baal-who is the principle of good,and all other deities are either impotent or eviL To this doctrinethere attached itself the hope of a M essiah, very clear in Isaiah,but also bursting out everywhere during the next centuries,under pressure of an inner necessity. It is the basic idea of:\1agian religion, for it contains im plicitly the conception of thev\'orld-historical struggle between Good and Evil, w ith thepower of Evil prevailing in the m iddle period, and the Goodfinally triumphant on the Day of Judgement.' &0If this view ofthe prophetic teaching is meant to apply to Islam it is obviouslya m isrepresentation. The point to note is that the Magianadmitted the e x i s t e n c e of false gods; only they did not turn toworship them . Islam denies the very !!xistr!nCr!f false gods. In thisconnexion Spengler fails to appreciate the cultural value of theidea of the finality of prophet hood in Islam . No doubt, oncimponant feature of .\lagian culture is a perpetual attitude ofexpectation, a constant looking forward to the coming ofZoroaster's unborn sons, the Messiah, or the Paraclete of thefourth gospeL I have already indicated the direction in whichthe student of Islam should seek the cultural meaning of thedoctrine of finality in Islam . It may further be regarded as apsychological cure for the M agian attitude of constant expec-tation'which tends to give a false view of history. Ibn Khaldiin,seeing the spirit of his own view of history, has fully criticizedand, I believe, finally demolished the alleged revelational basisin Islam of an idea sim ilar, at least in its psychological effects, totlw original :\.lagian idea which had reappeared in Islam underthe pressure of :\Iagian thought~1

115


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Reconstruction of Religious Thought in lsillm

-+

'l'erles of the QuI'in such as 2; 164; 3: 190; 10:6; 23:80; 45:5.50. Ibid., 55:29.51. Cf. p.107.52. cr. p. 106.53. On the notion of time as held by Zeno, Plato, Heraclitus and Stoics, cf.

A .}. Gunn, The Problem of Time, pp. 19.22.54. a. O . Spengler, op. at., II, 189-323.55. cr. Lecture I, p. 3, Lectur...m , p. 56 and p. 102.56. Cf. Spengler, op. at., II, 2..8.55.57.' Ibid., pp. 235, 240; cf. also note 33 in Lecture IV .58. Ibid., p. 23859. Ibid.60. Ibid., pp. 206.()1.61. Cf. Muqaddimllh, Chapter III, section 51: The Fatimid . . .., trans.ROlenthal, II, 156-200. Ibn Khaldfm recounts formally Iwenty.(our traditions

bearing upon the belief in MaMi (none of which is from Bukhiri or Muslim ) andquestions the authenticity of them aU. a. also the artide 'al.Mahdi' in ShorterEncycioptledia of llJom and P. K. Hitti, Hisrory of the Arabr, pp. 439-49, for thereligio-politica1 background of the imam.mohd; idea.

Reference may also be made to Allama Iqbal's letter dated 7 April 1932 toM l$ammad A!}un wherein, among other thin8s, he states that, according tohis filmbelief ('oqidoh), all traditions relating to t rJOhdr . moni) jyo t and mujod-didiytlt lie the producf of Penian and non-Arab imagination; and be adds thatcertainly they ha~ nothing to do with the true spirit of the Qw 'in' (/qbmnamah,11,231).

And fmally it shall be rewarding to read this last paragraph in conjunctionwith Allama's important notes on the back co~r of his own copy of S penpet'sDecline of th e WQt , facsimile of which is reproduced in Dercrlptivi C4i11lotue ofAI14m o Iqbal's Pm;oNlI Librury. Plate No. 33.

Lecture VI1. The Qw'in maintains the divine brigin of man by afram ing that God

breathed of His own spirit unto him as in Tene! 15:29; 32:9; &nd 38:72.2. COlUtantine the Great was Roman Emperor from 306 to 337. He wu

ron'l'erted to Ouistianity, it is uid, by seeing a lum inous cross in the aky. By his~Iebrated Edicl of Toleration in 313 he raised Christianity to equality with thepublic pagan culu in the Empire. For his attempt at the unification of Chris.tinity, cr. W ill Dauant, OU$Q r D .nd C hrist. pp. 655-61, and The Cambridge Medi-ewrl H isto ry , volJ, chapter i.

3. Flavius Claudius Julianus (331-363), nephew of Constantine, traditionallyknown as Julian the Aposute, ruled the Roman Empire from 361 to 363. Study-ing in Athens in 355, he frequented pagan Neoplatonist circles. As emperor, heal once proclaimed himself a pagan, restored fieedom of worship for pagansand began'a campaign apinst the orthodox church. a. Alice Gasdnet,Julill'n andthe Loll Struggle 01 PllStlnUm qainn Chrlstillnity, and Will Durant, The Age ofFtlith, pp. 10-19.

188


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Nota d: Rejutncaoompleua of the natioDJ of Ihe world are deatroyod and there oorne. into beiDa;a community which can be 1ty1ed 1UftIIW ,..m mua/bMt.., ld;Q (a communitysubmia:!" to n-, 2; 128) aDd to whoae tIaoUJhts aDd actions the diviDe dictatetIIuhtuli'. 'aI.." lIi,.t (a oommUDity that bean .ntDell to the truth before anDW1kind, 2; 143) jUitly appHa' (SpcecIta, It'rltirIp 8Nl Shr,emmtl of Iqbld,pp.16]..63).

Lecture VIILoctu.re dcliYW8d in a meetina of the fiftY .(ourth sn.sion of the Aristo-

telian Sodet)', London, beld on.s December 1932 with Profeuor J. MacmurrayIn 1IIe chair, foUowed by a di8cuaion by ProfellO r Macmurray and Sir FranciaYOUlJlhU8band-d. 'Abstract of che Mmutes of the Prooecdings of the Aristo-telian Soiety for the Fifty-Fourth Seuion', iD ~ftp 01 die Arlnotelian!iot.Vty (Now Series), XXXW (1933). 341.

'The Loctun wu pubWhod in the saidholiltpoltheAristotelM" SocietY,pp.47-64,u wIl.. in neMUllimRewWJ/ (Lahore),l/iy (Dec. 1932), ]2949.1. This is a reference to AJIama Iqbal'. own father, who wu a devout Sufi;

d. S. Sulaimin Nadvr, & ;-1 A/PinU till, p. 179; aDo S. Nadhir NiyizI, Iqbiilh 1;lII(iDr, pp. 6D-61. nus peat Sufhtic idea later found upre..ion In Allama'.waae, m. KIJ/iyit-i Iqbill(Urdw), aiM JUwfI, Pt. II. GlwurJ 60, Y. 4;./,{ / .",:"VJ,;-1"':~~~/7-;",r.//' . .~ ".,//~L.J~W':t.f;'J':r"":""';'.J

UDlea the Boot'.II8d :t -ne and putBe revealed unto you r hea rt,Interpreten, though much profound,ItI.ubtle points caDDOt expoW id.2. a, O'ttiqwe olPJn RetUOlI, Introduction, aection vi, pp. 57-58; abo Kemp

Smith Commen141')' 10 K.llt" 'O 'ttique', pp. 68-70. Me1aphyliics, if it II1eJWknowledge of the 'transcendent', or of thingHn-them le1ve., wu rejected by Kanta dogmatic, bec:auJe it doe. not begin with a aitica.l examination of humancapacitY for such knowledge. Reference may here be made to one of the ~rysignificant jottings by Anama Iqbal on the cIosin! back. page of hit own oopy ofCarl Rahn'. Sdmce .,w the RfllJgjoul Life (London, 1928), viz. 'II religionpossible? ~t'. prob&cm'; d. Muhammad Siddiq, De,criptive C tztalogue 01AI/Qma Iqt.l'l Penortlll libnIT)', pp. 21-22 and Plate No.7.

3. The 'principle of indeterminacy' wu 10 r~tened by A.S. EddingtonIn his Ntltlle of th e PhyaC llI M brld, p. 220. Now more often known II 'principleof W lcertainty' or 'uocertaint)' principle', It wu 'annoWlced' by the phy.kistpbiloJOpher HeiJeDbcq in ZettJchrlft fWPhyrik, XLm (1927), 172-98. B roadlyspeak"', the principle ltates that then is an .to.be:rent wwertainty ill deKrlbinglUb-miaOlCOpic prooOues. For matance, if the poIitiorf of an electron iI deter.

101


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Reconstruction of Religious Thought in Islamtheistic, 48; mo~s with the weightof its own past on its back, 132;of the ideal consun in in perpetualendeavour to appropriate the real,eventually to illuminate its wholebeing, 7; physical and mental in theevolution of, 85; see a/so religiouslife

Life and Finite IruiMdU4/ity (H.\\'.Carr), quoted: 35 (1121)Locke,John (1632.1704), 21Luther, M artin (148).1546), 129 (V I33)

Ma'bad b. 'Abd Allah ai-Juhan! (d80/699),88MabQ~ith af.Mashriqiyah. AI- (FakhraJ.D in Razi).quoted: 61 (III 37)M acdonald, D uncan Black (1863-1943),

14, 121 (I 32, VII 13); and thegrowth of atom istic kaLfm in Islam ,54(11113)

- Mahdi, Ibn KhaldUn's repudiation ofth e id eao f,I1 5 (V 61)Mairnonides, Moses ben (1135-1204),

54(11112)Making of H IJ.ffIl1nity. The (Roben

Briffault),Quoted: 103~Maktubilr.; lmam .i RaMoni' (Shaikh

Ahmad Sirhindi), quoted: 153(VII 16)Mal, one of the five things that -the

Law of Islam aims at protecting(Shitibn, 134

Malik b. Anas (d. 179/795), 140man, approaches the observable

aspect of Reality with the weaponof oonceptu.aJ knowledge, II; cap-able of participating in the creativelife of his \faker. 58, 6t;ch().',en ofGod, 76; destined, perhaps, tobecome a permanent element in theconstitution of being, 9; endowedwith the faculty of nam ing things,10; entitled to only what is due tohis oWn personal effort, 76 (IV 3);God becomes co-worker of, in hisprogre5S.ive adjustment with theforces of the universe, 10; God'simmense faith in, 68; if, does

nOI evolve the inner richnes.) ofhis being,"'e spirit w ithin himhardens in1", stone, 10 (I 26);impossible fo r one, to bear thebwden of another, 76 (IV 2);individuality and uniqueness of,76, 79 (IV I, 2); in his inmostbeing, a~ conc eiv ed by the Q ur'in,is a creative activity, an ascendingspirit, 10; no form of reality sopowerful, so inspiring, so beauti.ful as the spirit of, 10; not astranger on this eanh, 67; occupiesa genuine place in the heart ofD ivine aeative energy, 58; onlya candidate for immortality, 95;open to, to belong to the universeand tiecome immortal, 94; Quranicview of the destiny of, is partlyethical, partly biological, 92; rest-It'ss being engrossed in his ideals,9 (I 25): rises from one stale ofbeing to another, 10, 93; with allhis failings, superior to nature, 9:with all his faults, representativeof God on earth, 76; see 41110Adam and ego

mankind, unity of, 7S (III 75); -idea of, a living factor in theMuslims' daily life, not a philoso-phical concept nor a dream ofpoetry,112

M a n r U j al-Tair (Farid at-D in 'A ,~),quoted: I (II)M aqtuJ, Shihab at-Drn Suhrawardi, se eIshriQI

Massignon, Louis (1883-1962), 77Mas'udi Abu1-Hasan (d , 346/957),

112 (V 45)materiaL the merely, has no substance

until we discover it rooted inspiritual,123

materialism , 33,43, 89, 90, 95, 148;refutation of, 26-28,83-84

MathemotiCtlI Principles of NaturalPhi/osvphy, The (Newton), quotedS9 (11131)Mathnawi-i.Ma'nawi (Jatil aI.DinRflm 'i), Quoted: 13, 57, 72-73,88, 97, 14748, (I 28, III 24,72,

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The Hope of Jesus Christ Isa Messiah is the Basic Idea of Magian Religion by Dr Sir Allama Muhammad...

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Transcript of The Hope of Jesus Christ Isa Messiah is the Basic Idea of Magian Religion by Dr Sir Allama Muhammad...