By Dr. Muhammad Iqbal
The Qur’an is a book which emphasizes ‘deed’ rather than ‘idea’. There are, however, men to whom it is not possible organically to assimilate an alien universe by re-living, as a vital process, that special type of inner experience on which religious faith ultimately rests. Moreover, the modern man, by developing habits of concrete thought - habits which Islam itself fostered at least in the earlier stages of its cultural career - has rendered himself less capable of that experience which he further suspects because of its liability to illusion. The more genuine schools of Sufism have, no doubt, done good work in shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely incapable of receiving any fresh inspiration from modern thought and experience. They are perpetuating methods which were created for generations possessing a cultural outlook differing, in important respects, from our own. ‘Your creation and resurrection,’ says the Qur’an, ‘are like the creation and resurrection of a single soul.’ A living experience of the kind of biological unity, embodied in this verse, requires today a method physiologically less violent and psychologically more suitable to a concrete type of mind. In the absence of such a method the demand for a scientific form of religious knowledge is only natural. In these Lectures, which were undertaken at the request of the Madras Muslim Association and delivered at Madras, Hyderabad, and Aligarh, I have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent developments in the various domains of human knowledge. And the present moment is quite favourable for such an undertaking. Classical Physics has learned to criticize its own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing; and the day is not far off when Religion and Science may discover hitherto unsuspected mutual harmonies. It must, however, be remembered that there is no such thing as finality in philosophical thinking. As knowledge advances and fresh avenues of thought are opened, other views, and probably sounder views than those set forth in these Lectures, are possible. Our duty is carefully to watch the progress of human thought, and to maintain an independent critical attitude towards it.
IQBAL ACADEMY PAKISTAN
Government of Pakistan, Ministry of Culture
6th Floor, Academy Block, Aiwan-e-Iqbal Complex,
Off Egerton Road, Lahore. Islamic Republic of Pakistan.
Tel: (92-42) 6314510 Fax: (92-42) 6314496
Supervision: Mr. Shahid Rafi
Design and Contents by: Muhammad Suheyl Umar
Maintained by: Muhammad Numan Chishti
Assist by: Muhammad Irfan Tariq
Last Updated on September 18, 2007
Lecture 1: Knowledge and Religious Experience
Lecture 2: The Philosophical Test of the Revelations of Religious Experience
Lecture 3: The Conception of God and the Meaning of Prayer
Lecture 4: The Human Ego – His Freedom and Immortality
Lecture 5: The Spirit of Muslim Culture
Lecture 6: The Principle of Movement in the Structure of Islam
URL : http://www.newageislam.com/books-and-documents/preface--the-reconstruction-of-religious-thought-in-islam-by-dr-muhammad-iqbal/d/221
plz study about islam from the authentic refferances
then u can understand the proper stand of islam in all matters .may god bless u
Islam surely is a fast growing religion, each conver must have some personal appeal to justify his/her conversion , They all can be different reasons but the bottom line remains Islam as a religion and belief system is growing.
But what I want to raise here is as follows...
Islam emphasizes the absoluteness of Allah and characteristically/ catagorically treats Allah as a separate entity from every being ( including the believer in question). This is in contrast to the most eastern philosophy of Buddhism/ Spiritualism/ yogism etc. where the self is supreme..
In short the journey towards God is carried inwards in eastern philosophy whereas it appears not so ( if not totally externally directed) in Islamic thought. There is nothing like NIRVANA here.
Consequently the thrust of Islam appears to be primarily on ACTION than Mental state.
Islam as we all know has many sects and each appears taking different routes to salvation. We got SUFIS who believe in Mental & Spiritual path on one extreme and we have SALAFIS ( WAHABIS) who are just opposite in their belief and practice, for later it is all action which becomes important, there is no reverance attached to Mystery, legend, and Mental state, which all constitute one or the other form of SHIRK or TAGHOOT . Naturally Such ideology has no place for any Spiritual leader ( a CLASSICAL GURU IN TERMS OF SPIRITUALITY as concieved by Sufis, Shias ( in form of Imam), or even Eastern Philosophies
KABIR * ( Poet) thinks no salvation is possible without a SAT GURU, so think Sikhs, Indians, Chinese,
Ultimately this guru is not supposed to be worshipped, but without this channel one can not discover God. In a way GURU is like a GATE between the Person and God. ( A concept still prevalant amongst BAHAIS.. where they call their founder BAHAULLAH " THE BAAB" ( or the gate)
I remember one famous Hadith from Prophet " ANA MADINATUL ILME WA ALI UN BABUHA "
I'm the city of knowledge and ALI is the GATE ( does this indicate anything of that sort? if yes then I'm sorry to say that the present face of Islam is entirely different than it was ought to be).
If we have to find a God outside ourselves then the current Islamic face with all it's DAAWA ( invitaion to faith or Conversion) are probably justified, but if the Target is deep within oneself and self realization is the ultimate goal ( NirVana) then probably nothing is needed..