Gonda Yumitro

Jelaskan sejarah hidup M. Iqbal Bagaimana konsep filosopi manusia

menurut Iqbal Jelaskan urgensi agama dalam pemikiran

politik iqbal Jelaskan urgensi pendirian negara Pakistan

menurut Iqbal dalam two nations theory

• He was born in Sialkot, Punjab on November 9, 1877.

• He is the eldest among five siblings.• His father Shaikh Nur Muhammad was a prosperous

tailor, well-known for his devotion to Islam.• His ancestors were Hindu Brahmins; his forefather

Sahaj Ram Sapru embraced Islam. • At the age of 15, Iqbal married Karim Bibi who was

the daughter of an affluent Gujarati physician.• Initially, Iqbal was educated by tutors in languages

and writing, history, poetry and religion.• He continued to study at the Scotch Mission College

in Sialkot.

He then entered the Government College in Lahore to study Philosophy, English literature and Arabic, and obtained a Bachelor of Arts degree.

Later, he obtained a Bachelor of Arts degree from Trinity College at Cambridge in 1907.

He traveled to Germany to pursue his doctoral studies at Ludwig-Maximilians-Universityat Munich.

He studied law at Lincoln’s Inn in England and qualified for the bar in 1908.

• He is a leading Muslim poet, philosopher and political theorist.

• He taught History, Philosophy and Political Science at Oriental College, Lahore.

• While pursuing his Honors Degree, he taught Arabic at Cambridge University to substitute for Prof. Arnold.

• Upon returning to India in 1908, Iqbal took up assistant professorship at the Government College in Lahore.

• He also practiced law.• He was a very strong supporter of the revival of

Islam around the world. He delivered a famous set of lectures in India, which was later compiled and published as The Reconstruction of Religious Thought in Islam (1930).

• He worked in close collaboration with Mohammad Ali Jinnah (1876-1948).

In 1933, Iqbal began suffering from a mysterious throat illness.

He spent his final years working to establish the Idara Dar-ul-Islam, an institution for studies in classical Islam and contemporary social science.

He stopped practicing law in 1934. Died in Lahore on April 21, 1938. Iqbal is the namesake of many public

institutions including Allama Iqbal Open University and the Allama Iqbal International Airport in Lahore in what is now Pakistan.

• Iqbal’s thoughts, as reflected in his work, are primarily concerned with the spiritual direction and development of human society.

• He was profoundly influenced by Western philosophers, such as, Friedrich Nietzsche, Henri Bergson and Goethe.

• He soon became a strong critic of Western society’s separation of religion from the state and what he perceived as its obsession with materialist pursuits.

• However, Rumi is the biggest influence on Iqbal’s mind.

• Iqbal would feature Rumi in the role of a guide in many of his poems, and his works focus on reminding his readers of the past glories of Islamic civilization, and delivering a message of a pure, spiritual focus on Islam as a source for socio-political liberation and greatness.

• In Asrar-e-Khudi (1915, Secrets of the Self), Iqbal explains his philosophy of ‘Khudi,’ or ‘Self.’ His use of the term ‘Khudi’ is synonymous with the word of ‘Rooh’ mentioned in the Qur’an.

• Iqbal condemns self-destruction, as for him the aim of life is self-realization and self-knowledge.

• He charts the stages through which the ‘Self’ has to pass before finally arriving at its point of perfection, enabling the knower of the ‘Self’ to become the vicegerent of Allah on earth.

• Zarb-i Kalim (1936) is described by the poet himself “as a declaration of war against the present era.”

• He argues that Sufism is the necessary product of the play of various intellectual and moral forces and could take the slumbering soul to a higher ideal.

• Some of the main subjects in his written The Reconstruction of Religious Thought in Islam (1930) are Knowledge and Religious Experience, the Conception of God and the Meaning of Prayer, the Human Ego, Predestination and Free Will, the Spirit of Muslim Culture, and the Principle of Movement in Islam (Ijtihad).

• He tries to meet the challenge of materialist thought on its own ground.

• Our culture has been grossly corrupted through the natural phenomenon of the rise and fall of nations. The beliefs, values and attitudes that led to the development and advance of Islamic civilization across the world have significantly decayed over time, rendering our social systems, including religion as dysfunctional

• Consequentially, we have lost social vitality, viability and are incapacitated to advance as a people. In order to regroup, and reposition ourselves as a vital polity with an integrated sociopolitical identity, we must get back-to-basics and pick up the lost pieces

• Failure to recognize the above need of the hour would further dampen our national and social existence, ultimately leading to further fragmentation and disintegration

• After salvaging the lost values, attitudes and revitalizing our social system, we must initiate a process of reinterpretation of Islamic thought to address contemporary challenges and to reclaim our status as a modern, vibrant and dynamic polity

• He makes us review our false beliefs, negative attitudes and social norms that were shaped and corrupted through history

• Then carefully connects these attitudes and norms with our failures and desperate social conditions thereby establishing a causal link

• He makes us vividly see our social and religious systems as dysfunctional and points to the ideal type from Islamic History for therapy

• He recognizes the western contribution in advancing the human civilization in terms of thought and the sciences and sees opportunities for the Muslims to draw from western experience

• While on one hand he vehemently criticizes the social evils of the Muslim culture, he is also relentless in condemning the corruption of the western system, especially the devices of colonization, subjugation and exploitation of humanity

• It is important to note that while Iqbal heralds and impatiently anticipates the encounter between Islam and the West, his notion of this encounter is not militaristic in essence

He considers the unhindered advance of the exploitative system of the West as a threat to humanity including the West itself

He asserts the potential in Islam for providing alternatives in the following areas

◦ Social system (based on justice, humanity and brotherhood as against racism and other class systems)

◦ Economic system (equitable distribution of wealth, free from interest, and other forms of exploitation)

◦ Political system (A value based system, an alternative to utilitarianism, nationalism and other exploitative systems that by design, empower and enrich a fragment of the population by manipulating, enslaving, and depriving much of humanity)

so, Islam is the alternative to the global exploitative system

• Iqbal’s ideas have a great influence on the Islamic thinkers of the 20th century, especially on those in Pakistan. His perspective on the role of religion in society has been extremely relevant to the Muslims. He explains the concept of ‘khudi’ or ‘self’.According to him, the aim of life is self realization and self knowledge. One must realize that s/he is the vicegerent of Allah on earth.

• According to Iqbal, the key to Muslims’ revival is the construction of Islamic thought and the adoption of Islamic identity. Based on this premises, he promoted an independent idea of ‘The development of Muslin in India’. As the representative of Indian Muslims in England, he suggested his idea of creating a homeland for Muslims in the South Asian subcontinent. This is because of the oppression of Muslims by non-Muslims and the persistent denial of Muslims’ rights.

• He called upon Muslims to assert their identity through affiliation to the Islamic faith. For him Islam is both a religious and political system.

• He regards Tawhid (Unity of God) and Risalat (Prophet-hood of Muhammad) as the two determinants of a national identity for Muslims. To him, these two are sufficient to bind Muslims together.

• His notion of ‘self’ is actually a call to action for Muslims to shape the development along the lines of Islamic culture.

• In his philosophy, he takes religious foundation as the first principle for any society and argues that if a government is not based on religious values, it will become tyrannical.

• Iqbal convinced Jinnah that Hindu and Muslim were two separate (national) identities. He urged Jinnah to return to India to lead the Muslims.

• At that time the Pakistan movement gathered huge momentum. Islam was used as the motivation force to rally the Muslims to the cause of creating a separate land for themselves, that is, Pakistan.

• The demand of Pakistan was due to the denial of Muslims’ rights in the Indian subcontinent. A deep sense of brotherhood united the Muslims and facilitated the victory of the Muslim League. In 1947, India and Pakistan were created. 9 years after Iqbal’s death, Jinnah and the other politicians credited Iqbal as one of the visionaries, founder of the state and spiritual father of Pakistan.

• Iqbal reiterates the obvious when he underlines the cosmopolitan character of the Islamic Umma transcending time and space. There is hardly any other faith that inspires so mnuch international solidarity amron its followers as Islam does.

• Three main aspects of the international community of Muslim are political, ideological and cultural. Pan-islamic ideas reflect the urge for unification of the muslims under one Islamic World Governmne – khilafat movement.

• Jqbal, on the other hand, was sceptical about the unification of Muslims of the world i-nto a political state and even rejected the contention that Jamalud-Din Afghani was ever associated with this 'dream'. He, in fact, suspected that the idea was planted by the 13ritish to divert attention of the Muslims of India from internal political questions and to 'dissipate their power of action by lip sympathy with the Muslim world.` He considered it significant that "in no Islamic language - Arabic, Persian or Turkish -- does there exist a phrase corresponding to Pan-Islamism“. On Khilafat also. lqbal was less sentimental than most of its Hindu and Musliml supporters.

His basic concern is the Muslim Community. In order to meet its growing needs, he even attempted a 'revision' and reconstruction' of r eligious thought in Islam. "Evern the most orthodox mullah has no right to expel anybody from Islam as long as he has faith in its two basic principles: Tanwheed (oneness of God) and finality of Mohammad's prophethood“. To him social polity of Islam was more important than its theology – agains the ideaof al maududi.

Iqbal concedes that the Quran used the world Uonrna and not nation for Muslims. Buit he merely asserts that the status of Umma is superior to that of the nation. Nor is he unmindful of the legitimate obligations that the citizens owe to nationalism. "If nationalism means patriotism and sacrifice of one's life for the honour of one's country, such nationalism is a part of Muslim faith.

Iqbal suggested reorganisation of the countiy on the basis of language, race, history, religion and economic interests within the Indian federal system with maximum autonomy for' the states.