پیام اقبال

Integration of Allama Muhammad Iqbal's Philosophy and Teachings in Youth Education

Jihan Jaroudi — 2024-09-30

Iqbal's thoughts on reality and his epistemology are based on the rich metaphysical context of Islamic philosophy. These thoughts oppose the empiricist/inductivist analytical tradition, which has grown out of the West since the Renaissance. Iqbal saw this tradition as flawed and having reached an impasse because it had adopted the Aristotelian division of valid knowledge, which had led it to conceptualize valid knowledge as empirical. This research investigates the application and implementation of Allama Muhammad Iqbal's philosophy and teachings in youth education. It aims to discern the effectiveness of Iqbal's ideas through a theoretical framework that analyzes critical concepts in his philosophy for individual and state development. The research affirms Iqbal's philosophy's transformative potential in shaping the youth's education and development through synthesizing insights from theory practice and case studies. An individual's empowerment would begin from his faith to the awareness of his capabilities and potential, ultimately leading toward actualization. Since a modern Muslim state was not in existence during Iqbal's times, his concept is directed towards regenerating the Islamic community anywhere in the world. The study concludes that integrating the teachings liberates the Muslim mind from the chains of the present, rebuilding self-confidence, self-respect, and self-esteem by reasserting one's worth and capabilities.

Iqbal’s Message to Youth

Saqib Jawad — 2024-09-30

Allama Muhammad Iqbal is the one of the most intellectual, outstanding poet and jurist of the twentieth century. His thoughts and poetry continue to influence the people of twenty first century as well. His poetry and philosophy inspired millions of Muslims across the world. Muslims of the Sub-continent also woke up realizing their true identity. Iqbal was deeply concerned with Muslim youth. He was clear in his mind that youngsters have the power and capability to bring Muslims out of vulnerable condition through which Muslims of the world in general and Muslims of the Sub-continent in particular were passing through. After having a look at the characteristics of youth prescribed by Iqbal, it is unfortunate that we find ourselves detracted. Even our youth is not aware about the message of Iqbal given to them, whereas several scholars have given the title of “Mujaddid” to Iqbal. Therefore, we as a nation can rebuild our values by following his teachings and if we remained reluctant to follow the teachings of Iqbal and remained ignorant, then our future would be ruined. This paper highlights the importance of Iqbal’s message to youth and describes the main features which Iqbal wanted to be adopted by youth. Paper uses analytical research methodology aiming to make analysis of the current practice of youth with the teachings of Iqbal focusing on the deviation from those teachings. At the end, appropriate course would be suggested for youth on the basis of Iqbal’s message as their prosperity and success lies in following the same.

Truth, Justice and Courage as Basic Elements for Leadership (In Light of Iqbal's Perspective)

Munazza Sultana — 2024-09-30

Leadership has great importance in conquering the goals or vision of any organization. Allama Muhammad Iqbal's rousing thoughts and motivational poetry influence leaders to achieve the anticipated nation's goals. His philosophical views of leadership give high vision, future hope and self-awareness to the Muslims as well as all the people around the world. Effective leadership creates an inclusive environment, creativity, encouragement and a trustworthy atmosphere. This paper illustrates the traits and ethics according to Iqbal's philosophy for good leadership. According to him, leadership based on moral values and strong objectives provides direction for the nation and motivates people to attain their objectives with strong visions. Addressing the research question, “What are the fundamental elements of good leadership from the perspective of Allama Iqbal?” Data is gathered through research and observations and from the study approaches to qualitative, descriptive and analytical methodology. It is concluded that Allama Iqbal’s leadership views focus on credence in faith, Khudi, courage, moral character, justice and truth. Virtuous leaders influence others with good conduct, guide them efficiently and increase productivity. It is necessary for the reliability of a good leader that they should be responsive, a good decision maker, have an understanding of traditional and modern knowledge with honor, truth, courage, transparency, integrity and honesty. Intellectual doctrines and spiritual morality of a leader can achieve high ambitions and revive the position of the Muslim Ummah at the global level. It is recommended that in the contemporary world, people need to evoke and unite under the umbrella of Allama Iqbal’s rational views of leadership, because a true visionary leader with a great mind and religious vision always raises his nation to the sky.

The Educational Philosophy of Allama Iqbal

Ayesha Seher — 2024-09-30

In the substantial design of creation, man is given with a pivotal role as the representative of Allah Almighty, regarded as the noblest creation with the unique endowment of knowledge about the universe. In this demand, the present age grapples with a myriad of dilemmas particularly within the educational sector. These dilemmas include a lack of understanding regarding the challenges faced by contemporary mindsets and the learning experience in Islamic educational institutions. There is need of an educational framework that bridges the gap between spiritualism and materialism in education. This study aims to explore two primary aspects of Iqbal's educational philosophy (I) In what ways modern Muslims can foster self-actualization in the light of Holy Quran. (II) How acquiring modern knowledge and methods at Islamic institutions reshape individuals' perspectives in the contemporary world. This study employs on a comprehensive analysis of Iqbal’s lectures, poetry, and reviews of contemporary, and Islamic educational practices and integrates them with self-experience to present hybrid educational framework. The research method used to obtain data in this article is qualitative research from primary sources including Iqbal's writings, while secondary sources encompass scholarly articles and studies on Islamic philosophy and modern education. These objectives result high value on stable educational framework. In the contemporary needs, educational institutes can play a role in providing equal opportunity of religious knowledge and educational experience.

مستقبل کا لائحہ عمل: فکرِ اقبالؒ کی روشنی میں

Ajaz Anjum — 2024-09-30

Allama Iqbal's observations of the East and West in his life and the conclusions he came to after carefully examining the moods of the nations, those results are available in the form of two great manuscripts. One is "Armaghan-e-Hijaz" (The gift of Hijaaz) which consists of two parts, Urdu and Persian, and the other is Persian Masnavi “pas che bayad kard, aye aqwaam e sharq" (So what should be done, O nations of the East). These collections, which came to the fore in the last days of his life, can be said to look back on Allama Iqbal's own life and achievements. Here we find two elements simultaneously: there is a past that has been experienced and a future to be experienced. Allama Iqbal saw the future of the Muslim Ummah with his philosophical and intellectual vision for a long time and then formulated the keys and rules for shaping this future. Allama Iqbal studied the development history of the Nation of Islam from such a profound perspective, hardly any other personality in this century can compare. The people of the East have long strived to improve their destiny. Unfortunately, today, Asian youth are largely ignorant of Iqbal's thought. It is not just the youth—some older individuals are also misinterpreting and distorting his ideas. While Iqbal was shaping the future of this nation, he found himself on the path of non-existence. The central question of this paper is: how can a future action plan be prepared in accordance with the principles outlined in Iqbal's philosophy?

پاکستان میں فنون لطیفہ کی صورتحال افکار اقبال کے تناظر میں

Muhammad Irfan — 2024-09-30

Fine Arts serve as a crucial avenue for expressing a nation's worldview, aspirations, and lofty objectives. They include five core disciplines: music, painting, poetry, singing, and dance. This article, through an in-depth review of literature and narrative analysis of both primary and secondary sources on Iqbal’s views on art and literature, explores his interpretations of art. It also investigates the relevance of these ideas in today's world. Iqbal's perspective on art is closely tied to his philosophy of Khudi (selfhood). For him, art is a potent form of expression, and any artistic creation that lacks self-awareness or self-reflection is unsatisfactory. According to Iqbal, art that disconnects people from their true selves cannot be considered meaningful or creative. In both his Persian and Urdu poetry, Iqbal critically examines various art forms, identifying their merits and drawbacks. His reasoning is based on his philosophy of Khudi, where he classifies art as either acceptable or unacceptable depending on its influence on an individual's character and sense of self. Art that reinforces the self is considered constructive, while art that diminishes or dulls the self is deemed destructive and, thus, should be avoided. He argues that shallow art fails to reach the core of human personality, instead promoting disorder and confusion in society. Iqbal also acknowledges the historical connection between art and religion, highlighting that the highest forms of art, such as architecture, should embody both elegance and grandeur (Dilbari and Qahiri). Iqbal’s concept of Khudi provides a framework for guiding artistic endeavors, encouraging the creation of works that represent the distinct values of Muslim culture and civilization.

معرفتِ نفس اور ارتقاء نفس

Rubina Kausar — 2024-09-30

Iqbal's thought revolves around his philosophy of selfhood, i.e., the knowledge of the self. To gain the knowledge of coherence, self-realization is essential. Therefore, he refers to it as the hidden treasure of selfhood. In the ocean of "لا" the pearl of “الا اللہ" is hidden. Iqbal gains awareness of the self through an understanding of the Quran. If a person acquires awareness of the self, extraordinary spiritual development potentials in his selfhood. Iqbal states that the cultivation of self-development according to the directives of the Quran is essential for a person's eternal success. Self-development refers to the actual and behavioral changes in an individual that can forge and refine the person in the crucible of action. For this, it is necessary for the individual to develop virtuous qualities alongside the knowledge of the self, which will elevate them from the whirlpool of fate to the highest levels of divine pleasure and vicegerency. When an individual move from self-love to the affirmation of self and societal welfare, they achieve a pinnacle that transforms them into a divine agent of fate. The content analysis of Iqbal’s works has delineated the stages of self-realization (fulfillment of oneself) and self-development based on Iqbal’s theories and commands of the Quran. The findings suggest that awareness of self-realization and self-development leads a person to glorious success here and here-after by achieving the purpose of human creation.

فکر اقبال کی روشنی میں مادیت پسندی اور اسلام کے روحانی نظام کا تجزیاتی مطالعہ

Fakhra Tahseen — 2024-09-30

The study analyzes Western materialism and Islamic spiritualism through Allama Muhammad Iqbal’s philosophy to assess the relevance of Iqbal’s thoughts in the present times. Allama Iqbal grounded his philosophy and poetry in Islam and offered a comprehensive critique of Western materialism. He adopted a moderate stance, distinguishing himself from contemporary religious schools of thought that either advocated for Muslims to entirely avoid Western materialism or fully conform to it. Iqbal promoted a balanced approach, where religion and worldly affairs complement one another. He emphasized learning from the positive aspects of the West, acquiring scientific knowledge, and gaining worldly wisdom, while prioritizing Islamic spiritualism over Western materialism, intuition over rationalism, and the Islamic economic system over an interest-based economy. Iqbal also championed the Islamic philosophy of asceticism (faqr) and based his concept of the self (Khudi) on Islamic spiritualism. He highlighted the differences in character training between Western and Islamic educational systems and proposed distinct curricula for women. This study examines how the negative effects of Western materialism can be mitigated and explores how the youth can model themselves on Iqbal’s ideals of the “Mard-e-Momin” and “Fatima tuz Zahra.” The study follows a descriptive research analysis technique.