Excerpts from "Reconstruction of Religious Thought" of Iqbal

I am very impressed by Dr Zahid Numani Sahib , he sounds very very reasonable, and i think alot of injustice has been done against Dr Iqbal Sahib.

 

Got replied


Who is hazrat Dr abdul naeem azizi

Suppose to be an expert on alahazrat and his son and used to get award on every urs.

This name is new for me. I thought only hazrat abdul hakeem sharaf qadri was the expert.

 

i don't know the authenticity of this attribution, but i am not convinced. i had read is somewhere (maybe in al-mizan's alahazrat number)

though iqbal had his flaws and we criticise him for patchy knowledge in islamic core subjects, no one can pick on his poetry or his imagination as a poet and maturity as a thinker.

the lines attributed to him are astonishingly shallow - and far beneath iqbal's calibre.

====

tamasha toh dekho kay dozakh ki aatish
lagaye khuda aur bujhaey muhammad (sallAllahu alayhi wa sallam)

look at the scene! that Hell fire is
ignited by God and doused by muHammad (sallAllahu alayhi wa sallam)​

has some stylistic and sharayi objections (giving the impression of one against another), and even if you discount that as iqbal's, the next one is a no-brainer.

ta'ajjub ki jaa hai - ke firdaws e a'ala
banaey khudaa aur basaaye muhammad (sallAllahu alayhi wa sallam)

it is a point of astonishment! that the highest firdaws
was created by God and inhabited by muHammad (sallALlahu alayhi wa sallam.)​

it is an insult to iqbal's stature.

because it makes zero sense. what is surprising that RasulAllah sallAllahu alayhi a sallam graces the firdaws e a'ala? he is the most deserving and rightful without dispute. after all hum RasulALlah kay, jannat RasulAllah ki.

what is surprising about Allah ta'ala MAKING firdaws? woh nahin to phir aur kaun banaega? [if not Him, who else will create it?] al iyadhu billah!

and the undertone is even worse - it may suggest that God/khudaa probably wanted to stay in firdaws himself (al iyadhu billah) - that is the implication of "tajjub ki jaa..." OR that God/khudaa wanted to someone else to inhabit it! (even that is sacrilege) al iyadhu billah.

there is no jaa for ta'ajjub absolutely.

====
as for the first sheyr, alahazrat has said a similar sheyr but has not juxtaposed the Creator and His slave.

Allah! kya jahannam ab bhi na sard hogaa
ro ro kay mustafa nay dariya baha diyae hain.​

O Allah! will the [fire of] Hell not cool down even now?
mustafa has wept and let flow rivers of tears...[to douse it] ​

Here, there is no seeming juxtaposition. it is beseeching Allah and hoping - when mustafa has wept (as His most beloved slave) to quench the fire of Hell for his followers.

this is an idiom, it is a question for emphasis, meaning that it certainly will.
mustafa sallALlahu alayhi wa sallam has wept for us, he has prayed to Allah ta'ala to forgive us and keep us safe; and will this not avail us? why, it certainly will.

the coarse imagery of "one will kindle it and the other will douse" is not present here. this is not a competition, al iyadhu billah. here it is a beloved slave entreating his Creator and Master to forgive his followers - and the most beautiful aspect of the abdiyyat of mustafa sallALlahu alayhi wa sallam, the sinless Prophet, weeping out of mercy for forgiveness of his sinful followers and beseeching his Lord Almighty to forgive them.


Allah ta'ala knows best.

 

Liked this
Iqbal couplet on ala hazrat

 

is it true that Iqbal sahib and Alahazrat had a meeting as mentioned by Maulana Zahid Nomani in the video posted in this thread.

also found this




علامہ اقبال رح اور امام احمد رضا بریلوی رح۔
۔۔__________________________۔۔
اقبال رح ،اعلی حضرت امام احمد رضا بریلوی رح، کے بارے میں فرماتے ہیں۔۔
ہندوستان کے دور آخر میں ان جیسا طباع اور ذہین فقیہہ پیدا نہیں ھوا۔میں نے ان کے فتاوی کے مطالعے سے یہ رائے قائم کی ھے اور ان کے فتاوی، ان کی ذہانت، فطانت، جودت طبع، کمال فقہ اور علوم دینیہ میں تبحر علمی کے شاہد عادل ہیں۔مولانا ایک دفعہ جو رائے قائم کر لیتے ہیں، اس پر مضبوطی سے قائم رھتے ہیں، یقینا" وہ اپنی رائے کا اظہار بہت غوروفکر کے بعد کرتے ہیں، لہذا انھیں اپنے شرعی فیصلوں اور فتاوی میں کسی تبدیلی یا رجوع کی ضرورت نہیں پڑتی، بایں ہمہ ان کی طبیعت میں شدت ذیادہ تھی۔اگر یہ چیز درمیان میں نہ ھوتی تو مولانا احمد رضا خان گویا اپنے دور کے ، ابو حنیفہ، ھوتے۔(ان کی یہ شدت نفسانیت سے پاک اور ان کے عشق محبت کا مظہر تھی)۔
مولانا 1878ع میں عازم حج وزیارت حرمین شریف ھوئے اور وہاں کے اخبار علماء، سید احمد دحلان مفتی شافیعہ اور عبدالرحمن سراج مفتی حنفیہ سے حدیث، فقہ،اصول فقہ، اور دوسرے علوم کی اسناد حاصل کیں۔شیخ حسین بن صالح امام شافیعہ نے بغیر کسی سابقہ تعارف کے صرف مولانا کی پیشانی دیکھ کر فرمایا کہ، میں اس پیشانی میں اللہ کا نور پاتا ھوں، یہ فرما کر شیخ نے مولانا کو صحاح ستہ کی سند اور سلسلہ قادریہ کی اپنے قلم سے اجازت مرحمت فرمائی۔
عجیب بات یہ ھے کہ دو مختلف مکتب فکر کے جلیل القدر علماء یعنی امام احمد رضا اور مولانا اشرف علی تھانوی دونوں ترک موالات کی مخالفت میں متحد تھے۔دونوں نے ترک موالات کی مخالفت میں علہیدہ علہیدہ فتوے دیئے تھے۔
سید ابوالحسن ندوی رح امام احمد رضا بریلوی رح کی فقاہت پر اظہار خیال کرتے ھوئے فرماتے ہیں۔۔
فقہ حنفی اور اس کی جزئیات پر، مولانا احمد رضا بریلوی کو جو عبور حاصل ھے اس کی نظیر شاید ہی کہیں ملے اور اس دعوی پر ان کا مجموعہ فتاوی شاہد ھے نیز ان کی تصنیف، کفل الفقیہ الفاہم فی احکام قرطاس الدراہم، جو انہوں نے 1323ھ میں مکہ معظمہ میں لکھی تھی۔
پروفیسر عبدالفتاح ابو غدہ( پروفیسر كلية الشريعه محمد بن سعود یونیورسٹی) نے جب فتاوی رضویہ کی پہلی جلد کا فتوی مطالعہ فرمایا تو کہہ اٹھے، یہ اپنے وقت کا زبردست فقیہ ھے(عبدالفتاح ابو غدہ کی تصنیف، العلماء العزاب، لاجواب ھے، کبھی اس کا تعارف کرواں گا۔۔شاھد)۔ اور مفتی محمد کفایت اللہ دیوبندی نے برملا اس بات کا اعتراف کیا کہ،مولانا احمد رضا بریلوی رح کا علم بہت وسیع تھا۔
احباب ۔۔۔
اعلی حضرت امام احمد رضا بریلوی رح کے لاجواب نعتیہ کلام سے چند اشعار۔۔۔۔
دل بستہ، بے قرار، جگر چاک،اشک بار
غنچہ ھوں، گل ھوں، برق تپاں ھوں،سحاب ھوں۔
۔۔۔۔
مصطفی جان رحمت پہ لاکھوں سلام
شمع بزم ھدایت پہ لاکھوں سلام
ليلة القدر میں مطلع الفجر حق
مانگ کی استقامت پہ لاکھوں سلام
۔۔۔
مولانا احمد رضا بریلوی رح نے جب مرزا داغ دھلوی کو مولانا حسن رضا، برادر خورد مولانا احمد رضا بریلوی رح کی نعتیہ غزل کا یہ مطلع سنایا۔
وہ سوئے لالہ زار پھرتے ہیں
تیرے دن اے بہار پھرتے ہیں
تو مرزا داغ نے بہت تعریف کی اور فرمایا، مولوی ھو کر ایسے اچھے شعر کہتا ھے۔
کلام اعلی حضرت امام احمد رضا بریلوی رح
۔۔۔۔
سونا جنگل، رات اندھیری، چھائی بدلی کالی ھے
سونے والے جاگتے رھیو، چوروں کی رکھوالی ھے
آنکھ سے کاجل صاف اڑا لیں یاں وہ چور بلا کے ہیں
تیری گھٹری تاکی ھے اور تو نے نیند نکالی ھے
یہ جو تجھ کو بلاتا ھے یہ ٹھگ ھے مار ہی رکھے گا
ہائے مسافر دم میں نہ آنا مت کیسی متوالی ھے۔
اللہ کریم کی۔۔۔۔
برکتیں، رحمتیں ھوں امام احمد رضا بریلوی رح پر ۔آمین۔
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ شاهد شفیع۔
از۔۔
تاثر علامہ اقبال۔برائے مولانا احمد رضا فاضل بریلوی رح اور ترک موالات مرتبہ پروفیسر محمد مسعود صاحب بحوالہ محمد صدیق اکبر۔آسمان علم کا ایک درخشاں ستارہ ماہنامہ عرفات( لاہور) اپریل 1970 بحوالہ ڈاکٹر احمد عابد علی۔بیت القرآن۔لاہور۔
اقبال اور علمائے پاک وھند ۔۔اعجاز الحق قدوسی ۔طبع اول ۔1977۔
رجال اقبال۔
تذکرہ علمائے ہند( اردو ترجمہ)۔ص۔98۔99
اخبار جنگ۔12 فروری 1977ع۔
حدائق بخشش۔
عاشق رسول۔ص13۔بحوالہ فاران کراچی۔ص 44
محمد یاسین اختر المصباحی۔امام احمد رضا بریلوی ارباب علم ودانش کی نظر میں۔مطبوعہ الہ آباد۔1977۔
ہفت روزہ ہجوم۔نئی دہلی۔شمارہ دسمبر 1988
ابو الحسن ندوی۔نزھةالخواطر۔جلد ثامن۔مطبوعہ حیدرآباد دکن۔1970۔ص41۔

 

Some thoughts:

1. It's a reasonable point to make that jalali saab is not the only lover of iqbal in Pakistan and others seem to have had the same perspective on him
2. Despite this, some scholars having a good opinion on iqbal doesn't mean they know everything he said or did
3. The qadiyani allegations seem to have been addressed quite well in these videos but the topics on iqbal not believing in the existence of heaven and hell, praising guru nanak etc have not been addressed

 

Some videos regarding the qadiyani allegations here:





Of course, these don't answer the other allegations such as the excerpts from 'reconstruction' etc

 

Also see relevant post in this thread:

https://sunniport.com/index.php?threads/ibn-taymiyyah-on-hellfire.15211/page-2

See the last paragraph of lecture 4:

http://www.allamaiqbal.com/works/prose/english/reconstruction/index.htm

Iqbal says the following: However, according to the teachings of the Qur’an the ego’s re-emergence brings him a “sharp sight” (50: 22) whereby he clearly sees his self-built “fate fastened round his neck.” Heaven and Hell are states, not localities. Their descriptions in the Qur’an are visual representations of an inner fact, i.e. character. Hell, in the words of the Qur’an, is “God’s kindled fire which mounts above the hearts” – the painful realization of one’s failure as a man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word “eternity” used in certain verses, relating to Hell, is explained by the Qur’an itself to mean only a period of time (78: 23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its reshaping must require time. Hell, therefore, as conceived by the Qur’an, is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onward to receive ever fresh illuminations from an Infinite Reality which “every moment appears in a new glory”. And the recipient of Divine illumination is not merely a passive recipient. Every act of a free ego creates a new situation, and thus offers further opportunities of creative unfolding.

 

Mufti Rashid Mahmood's refutation of "Allama" Iqbal and Dr Jalali's blind/open support for the former:





Iqbal's liberal/intellectual mindset led him to support Sir SAK Aligarhi, Mirza Qadiani, Ismail Dehlwi, Ibn Taymiyya, Abdul Wahhab Najdi, Nadwi, Nomani, Ram, Nanak etc.

All sunni iqbal fans have nowhere to hide now.

 

here is a document i had collected from the internet (nafseislam as it is apparent).

Allah ta'ala knows best.

 

from javidnama

 

from javidnama

 

he says something plausible here:

http://www.allamaiqbal.com/poet/prose/english/stray.pdf

by iqbal's own declaration, no blind follower or admirer of his should be allowed to look for scientific and logical truth in his poetry, and that would by extension certainly also apply to religious and political matters.

 

So the only thing Iqbal had over contemporary U'lama was his command of English.

This is how so many judge knowledge that unfortunately they consider anyone with a good command of English as being knowledgeable.

If Iqbal had written all that in Arabic or Urdu he would have been refuted like the way Abduh, Afghani and others were refuted.

 

lo ji. ulum e mujtahid sahib ke jalwe; concerning hadith, iqbal says:

For our present purposes, however, we must distinguish traditions of a purely legal import from those which are of a non-legal character. With regard to the former, there arises a very important question as to how far they embody the pre-Islamic usages of Arabia which were in some cases left intact, and in others modified by the Prophet. It is difficult to make this discovery, for our early writers do not always refer to pre-Islamic usages. Nor is it possible to discover that usages, left intact by express or tacit approval of the Prophet, were intended to be universal in their application.

-----
only knowledge could have made the difference. these are 'wise sayings' of blind men in a dark pit.

iqbal says further:

It was perhaps in view of this that Abū Hanīfah, who had a keen insight into the universal character of Islam, made practically no use of these traditions. The fact that he introduced the principle of Istihsān, i.e. juristic preference, which necessitates a careful study of actual conditions in legal thinking, throws further light on the motives which determined his attitude towards this source of Muhammadan Law.

It is said that Abū Hanīfah made no use of traditions because there were no regular collections in his day.

In the first place, it is not true to say that there were no collections in his day, as the collections of ‘Abd al-Mālik and Zuhrī were made not less than thirty years before the death of Abū Hanīfah. But even if we suppose that these collections never reached him, or that they did not contain traditions of a legal import, Abū Hanīfah, like Mālik and Ahmad Ibn Hanbal after him, could have easily made his own collection if he had deemed such a thing necessary.

------------
aH: as i said, knowledge can do wonders. sometimes a little light can help a man differentiate between pebbles and rubies.

------------
talking about ijma'a he says lamenting why "ijma'a was not used by muslims":

It was, I think, favourable to the interest of the Umayyad and the Abbaside Caliphs to leave the power of Ijtihād to individual Mujtahids rather than encourage the formation of a permanent assembly which might become too powerful for them. It is, however, extremely satisfactory to note that the pressure of new world-forces and the political experience of European nations are impressing on the mind of modern Islam the value and possibilities of the idea of Ijmā‘.

---------------
yeah, ijma'a. right.

---------------
on qiyas, he believes in practising before learning:

(d) The Qiyās. The fourth basis of Fiqh is Qiyās, i.e. the use of analogical reasoning in legislation. In view of different social and agricultural conditions prevailing in the countries conquered by Islam, the school of Abū Hanīfah seem to have found, on the whole, little or no guidance from the precedents recorded in the literature of traditions. The only alternative open to them was to resort to speculative reason in their interpretations. The application of Aristotelian logic, however, though suggested by the discovery of new conditions in Iraq, was likely to prove exceedingly harmful in the preliminary stages of legal development. The intricate behaviour of life cannot be subjected to hard and fast rules logically deducible from certain general notions.

 

The Law of Islam, says the great Spanish jurist Imām Shātibī in his Al-Muwāfaqāt, aims at protecting five things– Dīn, Nafs, ‘Aql, Māl, and Nasl.Applying this test I venture to ask: “Does the working of the rule relating to apostasy, as laid down in the Hidāya, tend to protect the interests of the Faith in this country?”

----
ooooh! shatibi SHATIBI!

yeah. this is like saying: american constitutions says X concerning rainforests. now, you tell me is it permissible for the empty quarter to be without trees?

d-uh.

why didn't iqbal just go back to muwafaqat and check it? in fact, the book has a whole fifth section dedicated to ijtihad/taqlid. if iqbal could have just translated major portions of it, instead of scurrying up to "gora-sab-knows-better" citations, his screed would have a modicum of self-respect.

 

this is like a taxi driver i met years ago, who was incapable of even naming the books of hadith nor knew their authors, or knew the definition of "SaHiH" but wanted to do ijtihad and rejected taqlid of schools. iqbal blabbers putting his jahalat on public display:

But with all their comprehensiveness these systems are after all individual interpretations, and as such cannot claim any finality. I know the Ulema of Islam claim finality for the popular schools of Muhammadan Law, though they never found it possible to deny the theoretical possibility of a complete Ijtihād.

I have tried to explain the causes which, in my opinion, determined this attitude of the Ulema; but since things have changed and the world of Islam is confronted and affected today by new forces set free by the extraordinary development of human thought in all its directions, I see no reason why this attitude should be maintained any longer.

Did the founders of our schools ever claim finality for their reasoning’s and interpretations? Never. The claim of the present generation of Muslim liberals to reinterpret the foundational legal principles, in the light of their own experience and the altered conditions of modern life is, in my opinion, perfectly justified.

----
you sir, are an idiot.

 

more jahalat:

1.In the first place, we should bear in mind that from the earliest times, practically up to the rise of the Abbasids, there was no written law of Islam apart from the Qur’an.

----
[aH: if i use dashes for separation, it indicates a non contiguous block of text]

A careful study of the various schools of legal opinion, in the light of contemporary social and political history, reveals that they gradually passed from the deductive to the inductive attitude in their efforts at interpretation.

aH:except that iqbal is being intellectually dishonest. let alone careful, he doesn't seem to have studied it even in a generic manner (apart from cursory browsing, as it appears, information from which he uses as props). alas! from the cordova that he so admired, came many jurists and ibn rushd's "bidayatu'l mujtahid wa nihayatu'l muqtaSid" is one such fine works of comparative fiqh.

you can find english translation here: vol.1 and vol.2 :: PDF:vol.1 () and PDF:vol.2]

------
sub-standard journalism:

The Qur’an. The primary source of the Law of Islam is the Qur’an. The Qur’an, however, is not a legal code. Its main purpose, as I have said before, is to awaken in man the higher consciousness of his relation with God and the universe.No doubt, the Qur’an does lay down a few general principles and rules of a legal nature, especially relating to the family– the ultimate basis of social life. But why are these rules made part of a revelation the ultimate aim of which is man’s higher life? The answer to this question is furnished by the history of Christianity which appeared as a powerful reaction against the spirit of legality manifested in Judaism.

By setting up an ideal of other-worldliness it no doubt did succeed in spiritualizing life, but its individualism could see no spiritual value in the complexity of human social relations. “Primitive Christianity”, says Naumann in his Briefe über Religion, “attached no value to the preservation of the State, law, organization, production. It simply does not reflect on the conditions of human society.” And Naumann concludes: “Hence we either dare to aim at being without a state, and thus throwing ourselves deliberately into the arms of anarchy, or we decide to possess, alongside of our religious creed, a political creed as well.”Thus the Qur’an considers it necessary to unite religion and state, ethics and politics in a single revelation much in the same way as Plato does in his Republic.

The important point to note in this connexion, however, is the dynamic outlook of the Qur’an. I have fully discussed its origin and history. It is obvious that with such an outlook the Holy Book of Islam cannot be inimical to the idea of evolution

-----
aH:
anyone who has seriously studied qur'an and tafsir - even the simplest, easiest ones - will not make such a moronic statement. the commentaries of the qur'an are extensive and books on associated sciences, the critical review of opinions, examination of objections and explanations - only those who have been at sea can appreciate the depth and breadth of an ocean. myopic and ignorant critics will look at a picture of the beach and confidently write that "ocean is after all, ankle deep. i have myself seen a small child who has stood in an ocean with water reaching his shins"

and because he might have never heard of books by imam zarkashi or qurTubi on qur'anic sciences, he resorts to judeo-christian problems and solutions.