Abū Ḥāmid Muḥammad ibn Muḥammad al-Ṭūsiyy al-Ghazali, known commonly as Al-Ghazali, known in Medieval Europe by the Latinized Algazel or Algazelus, was a Persian Sunni Muslim polymath. He is known as one of the most prominent and influential jurisconsults, legal theoreticians, muftis, philosophers, theologians, logicians and mystics in Islamic history.
Ali Shariati Mazinani was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century, and has been called the "ideologue of the Islamic Revolution", although his ideas did not end up forming the basis of the Islamic Republic.
Islamic philosophy is philosophy that emerges from the Islamic tradition. Two terms traditionally used in the Islamic world are sometimes translated as philosophy—falsafa, which refers to philosophy as well as logic, mathematics, and physics; and Kalam, which refers to a rationalist form of Scholastic Islamic theology which includes the schools of Maturidiyah, Ashaira and Mu'tazila.
Seyyed Hossein Nasr is an Iranian-American philosopher, theologian and Islamic scholar. He is University Professor of Islamic studies at George Washington University.
Liberalism and progressivism within Islam involve professed Muslims who have created a considerable body of progressive thought about Islamic understanding and practice. Their work is sometimes characterized as "progressive Islam". Some scholars, such as Omid Safi, differentiate between "progressive Muslims" versus "liberal advocates of Islam". Liberal Islam originally emerged out of the Islamic revivalist movement of the 18th–19th centuries. Liberal and progressive ideas within Islam are considered controversial by some traditional Muslims, who criticize liberal Muslims on the grounds of being too Western and/or rationalistic.
Asrar-i-Khudi was the first philosophical poetry book of Allama Iqbal. This book deals mainly with the individual, while his second book Rumuz-i-Bekhudiرموزِ بیخودی discusses the interaction between the individual and society.
Abu al-Hasan Ahmad ibn Yahya ibn Ishaq al-Rawandi, commonly known as Ibn al-Rawandi, was a scholar and theologian. In his early days, he was a Mu'tazilite scholar, but then rejected the Mu'tazilite doctrine. Afterwards, he became a Shia scholar; there is some debate about whether he stayed a Shia until his death or became a skeptic, though most sources confirm his eventual rejection of all religion and becoming an atheist. Although none of his works have survived, his opinions had been preserved through his critics and the surviving books that answered him. His book with the most preserved fragments is the Kitab al-Zumurrud.
Contemporary Islamic philosophy revives some of the trends of medieval Islamic philosophy, notably the tension between Mutazilite and Asharite views of ethics in science and law, and the duty of Muslims and role of Islam in the sociology of knowledge and in forming ethical codes and legal codes, especially the fiqh and rules of jihad.
Sufi philosophy includes the schools of thought unique to Sufism, the mystical tradition within Islam, also termed as Tasawwuf or Faqr according to its adherents. Sufism and its philosophical tradition may be associated with both Sunni and Shia branches of Islam. It has been suggested that Sufi thought emerged from the Middle East in the eighth century CE, but adherents are now found around the world.
The Allahabad Address was a speech by scholar, Sir Muhammad Iqbal, one of the best-known in Pakistani history. It was delivered by Iqbal during the 21st annual session of the All-India Muslim League, on the afternoon of Monday, 29 December 1930, at Allahabad in United Provinces. In this address Iqbal outlined a vision of independent states for the great Muslim-majority provinces in northwestern India, thus becoming the first politician to articulate what would become known as the Two-nation theory—that Muslims are a distinct nation and thus deserve political independence from other regions and communities of India.
Muhammad Asad was an Austro-Hungarian Muslim polymath, born in modern day Ukraine. He worked as a journalist, traveler, writer, political theorist, and diplomat.
Rumuz-e-Bekhudi was the second philosophical poetry book of Allama Iqbal, a poet-philosopher of the Indian subcontinent. This is a sequel to his first book Asrar-e-Khudiاسرارِ خودی.
Ismaʿil Raji al-Faruqi was a Palestinian-American Muslim philosopher and scholar who worked extensively in Islamic studies and interfaith dialogue. He spent several years at Al-Azhar University in Cairo and taught at universities in North America, including McGill University in Montreal, Canada. Al-Faruqi was a professor of religion at Temple University, where he founded and chaired the Islamic Studies program. He also co-founded the International Institute of Islamic Thought (IIIT). Al-Faruqi authored more than 100 articles and 25 books, including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) and Al-Tawhid: Its Implications for Thought and Life (1982), examining Islamic thought, ethics, the concept of monotheism, and interfaith relations.
Sir Muhammad Iqbal was a Indian Islamic philosopher, poet and politician. His poetry is considered to be among the greatest of the 20th century, and his vision of a cultural and political ideal for the Muslims of British-ruled India is widely regarded as having animated the impulse for the Pakistan Movement. He is commonly referred to by the honourific Allama and widely considered one of the most important and influential Muslim thinkers and Western religious philosophers of the 20th century.
In traditionalist philosophy, resacralization of knowledge is the reverse of the process of secularization of knowledge. The central premise is that knowledge is intimately connected to its perceived divine source—God or the Ultimate Reality—which has been severed in the modern era. The process of resacralization of knowledge seeks to reinstate the role of intellect—the divine faculty believed to exist in every human being—above and beyond that of reason, as well as to revive the role of traditional metaphysics in acquiring knowledge—especially knowledge of God—by drawing on sacred traditions and sacred science that uphold divine revelations and the spiritual or gnostic teachings of all revealed religions. It aims to restore the primordial connection between God and humanity, which is believed to have been lost. To accomplish this, it relies on the framework of tawhid, which is developed into a comprehensive metaphysical perspective emphasizing the transcendent unity of all phenomena. Iranian philosopher Seyyed Hossein Nasr elaborated on the process of resacralization of knowledge in his book Knowledge and the Sacred, which was presented as Gifford Lectures in 1981.
The Madani–Iqbal debate was a debate between Islamic scholars of 20th century British India, Hussain Ahmed Madani and Muhammad Iqbal, on the question of nationalism in the late 1930s. Madani's position throughout the debate was to insist on the Islamic legitimacy of embracing a culturally plural, secular democracy as the best and the only realistic future for India's Muslims whereas Iqbal insisted on a religiously defined, homogeneous Muslim society. Madani and Iqbal both appreciated this point and they never advocated the creation of an absolute Islamic State. They differed only in their first step. According to Madani, the first step was the freedom of India for which composite nationalism was necessary. According to Iqbal, the first step was the creation of a community of Muslims in the Muslim-majority land.
Muhammad Iqbal was a prolific writer who authored many works covering various fields and genres such as poetry, philosophy and mysticism. His philosophical writings and poetical works had a notable impression on the religio-cultural and social revival of the East particularly subcontinent Muslim. The central theme of his philosophical thought throughout his works, prose and poetry, especially in The Secrets of the Self,The Secrets of Selflessness and Message from the East is the Doctrine of Khudi. As a Muslim sage he realized that the revival of man both as an individual and as a member of social group can only come from the ultimate central principle of his being, namely, the Self or Khudi. His knowledge convinced him that the decadent condition of Muslims was due to those philosophical systems which regard the world as a mere illusion not worth striving for, and to certain classes of Sufis who regarded self-annihilation as the highest goal of human life. He use of term Khudi is synonymous with the world of Ruh as mentioned in the Quran. To him the main purpose of the Quran is to awaken in man "the higher consciousness of his manifold relations with Allah and the universe". In his opinion the undeveloped condition and the miserable plight of the Muslim nations were due to lost real identity of Khudi and to keep distance from the true spirit of Islam. Iqbal's ideal for individual as well as social life is Self-affirmation not Self-negation which was the common teaching of Hindu intellectualism and Sufi pantheism. Hence Iqbal tried to establish a firm theoretical foundation for his viewpoints, and to discover a proper philosophical terminology for conveying his message to all the humanity. To Iqbal Khudi is a universal and comprehensive reality with different degrees in expression, which moves perfection. Various factors and principles-which are mostly the same positive and negative religio-moral qualities can strengthen or weaken Khudi in human beings until it reaches the highest stage of perfection, that is, Vicegerency of God on earth. Iqbal, therefore, condemned the doctrine of dissolution of the human self into the featureless Absolute as an Ideal of inaction and poverty of life, and developed his own doctrine based on self-affirmation under the unique name of Khudi. According to him:
- Khudi is a reality neither an abstract thought nor an idea that reveals itself as a unity of what we call mental states. Mental states does not exist in mutual isolation. They mean and involve one another. They exist as phases of a complex whole, called mind. To Iqbal, inner experience is the ego or Khudi at work. In deed our appreciation of the ego itself in the act of perceiving, judging and willing depends ultimately on the conviction that Khudi is real and is not merely an illusion of the mind.
- Khudi is a universal and multi-degree reality. There is a gradually rising note of egohood in the whole universe which differs in degree among the creatures. We are conscious of this in our own self, in nature before us and in the ultimate principle, of all life, the Ultimate Ego.
- Khudi is the gauge of the degree of reality of any living organism. In the scale of life the status of every object is fixed according to extent it develops its Khudi and gains mastery over the environment. Khudi attains highest development in man and here it becomes Personality.
- Khudi is not an independent reality. God the Infinite Khudi, is the Source of life for the finite Khudi which can maintain its existence only as long as it is in contact with this All-embracing Divine Khudi. This Khudi, born in the heart of the Infinite Khudi developing in Him, and yet distinct from Him, unable to exist without Him, but also unable to be non-existent in His presence.
- Khudi in human beings is individual and uniqueness. Iqbal says that our pleasures, pains, desires and experiences related to different things and persons which are exclusively ours, forming a part and parcel of our private Khudi alone. It is this unique interrelation of our mutual states that we express by the word ‘I’.
- Khudi is not a datum; it is an achievement. Khudi has the quality of growth as well as the quality of corruption. To Iqbal if Khudi does not take the initiative, if he does not evolve the inner richness of his being, if he ceases to feel the inward push of advancing life, then the spirit within him hardens into stone and he is reduced to the level of dead matter. The greater man's distance from God, the less his individuality.
- The highest stage of development of Khudi is not self-negation-Fana but self-affirmation-Baqa. The fully developed Khudi does not dissolve even when the Reality is seen face to face as in mystic experience. He who comes nearest to God is the completes person. Nor that he is finally absorbed in God. Fand to Iqbal is not in the meaning of annihilation of Khudi but according to the Prophetical tradition, Takhallaqu bi-Akhlaq-i-Allah, it is essentially the annihilation of human attributes and their substitution by Divine ones.Thus man becomes unique by becoming more and more like the most unique Individuality.
- The basis of Iqbal's doctrine of khudi is a strong faith in the evolution of man. To Iqbal this evolution is to be attained by fortifying Khudi. The most important factors which strengthen Khudi are: Love, desire, Action, Faqr, Courage, Suffering, Tolerance and Forbearance. Khudi in this evolutionary process towards uniqueness has to pass through three stages; Obedience to Law, Self-Control and Divine-Vicegerency.
- By the side of factors and rules which strengthen Khudi, the fully grown Khudi will not be attained unless it associates with other Khudis in the community to which it belongs. So the kind of society in which the greatest scope for the free development of Khudi is provided is of the great importance. According to Iqbal's philosophy of Khudi, a nation is, just as the individual, a Khudi, and has to follow the same lines of conduct as the individual does. Hence the same rules and elements required to flourish the individual Khudi are applied to the community as the national Khudi as well.
Muhammad Iqbal (1877–1938) is the national poet of Pakistan and is regarded as the soul behind creation of Pakistan. He is equally famous and well known in India and beyond for his philosophical, poetic and political works and services that he rendered for Pakistan, India, Afghanistan, Iran, and the Muslim world at large. The political objective condition of Indian subcontinent in pre-partition time influenced his poetry and politics in marked way. These political conditions ranged from British and Indian rivalry to the Muslim/Non Muslim or Muslim League and Congress rivalry. Iqbal in his poetry and practices has eloquently given expression to these conditions. Not only expressed it, but he also delivered speeches, addresses, and wrote about the amicable solutions of all these problems in the best interest of all. The political philosophy of Muhammad Iqbal went through several phases of development. The first was pan-Indian nationalism with a belief in the nationhood based on language, culture, race, and geography. The second (1905–08) was transitional/mental conflict and the third (1908–26) was Pan-Islamism/Muslim nationalism advocating political unity of the Muslim world. The fourth (1926–38) was Supranationalism or Internationalism wherein the Muslim ummah was universal, the boundaries of the state were for administrative convenience only and the affinity was spiritual.
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