Iqbal’s Intellectual Legacy presentaion.pptx

Iqbal’s Intellectual Legacy.pptx

1. Iqbal’s Intellectual Legacy: Reviving the Spirit of Ijtihād in the Modern Muslim Mind Dr. Saeed Ahmad Saeedi Chairman, Department of Islamic Knowledge, University of the Punjab, Lahore

2. Agenda How did Iqbal become “Allama Iqbal” Formative Influences on Iqbal Iqbal’s Passion for Quran Iqbal’s Spirit of Ijtehad Taqleed vs. Ijtehad Recommendations 2

3. How Did Iqbal Become “Allama Iqbal”?

4. How Did Iqbal Become “Allama Iqbal”? Iqbal was not just a poet — he was a philosopher, a reformer, and a revivalist who laid down the intellectual framework for a modern Islamic awakening. His mission: Revive the spiritual, intellectual, and political energy of Muslims Central theme: Ijtihād — renewing Islamic thought in a changing world 4

5. Formative Influences on Iqbal Self-Realization / Khudi ( عرفانِ ذات ) Connection with the Qur’an ( قرآن سے تعلق ) Spiritual Awakening (Fajr & Meditation ( ( آہِ سحرگاہی / روحانی بیداری ) Influence of Rumi & the Masnavi ( رومی و مثنوی کا اثر ) Love of the beloved Prophet ( عشق رسول ) 5

6. Self-Realization / Khudi ( عرفانِ ذات ) اپنے من میں ڈوب کر پا جا سراغِ زندگی Dive into your own self to find the secret of life Iqbal’s philosophy of Khudi (selfhood) is central to his vision of a spiritually and intellectually awakened Muslim. Khudi is not egoism , but the realization of the divine spark within the human being — the soul’s journey toward perfection. Without Khudi , no individual or community can claim independence in thought or action . True Ijtihād (independent reasoning in Islamic thought) stems from self-realization — one must know oneself to interpret divine guidance sincerely. Iqbal's Khudi is active, creative, and assertive — a force that resists passivity and fatalism. 6

7. Verses of Iqbal regarding Khudi Iqbal has passed through this journey and then theorized it. As he says: 7 مجھ کو بھی تمنّا ہے کہ ’اقبال‘ کو دیکھوں کی اس کی جُدائی میں بہت اشک فشانی اقبالؔ بھی ’اقبال‘ سے آگاہ نہیں ہے کچھ اس میں تمسخر نہیں، و اللہ نہیں ہے I too long to see 'Iqbal', For I have shed many tears in his separation. Even Iqbal is unaware of 'Iqbal', There is no mockery in this — by God, there isn't."

8. Verses of Iqbal regarding Khudi سرود رفتہ باز آید کہ ناید؟ نسیمی از حجاز آید کہ ناید؟ سرآمد روزگار این فقیری دگر داناے راز آید کہ ناید؟ Will the lost melody return, or not? Will a breeze from Hijaz blow again, or not? The time of this humble one has come to an end, Will another knower of the secrets come, or not? 8

9. At last he found his khudi , and he said: اپنے من میں ڈوب کر پا جا سراغ زندگی تو اگر میرا نہیں بنتا نہ بن اپنا تو بن Dive deep within yourself and discover the secret of life; If you do not become mine, so be it — but at least become your own. 9

10. 2. Connection with Quran ( تعلق بالقرآن ) ترے ضمیر پہ جب تک نہ ہو نزولِ کتاب Until the Qur’an descends upon your conscience.. Iqbal stresses the need for a direct, personal, and dynamic connection with the Qur’an. The Qur’an, for Iqbal, is not just a book of past laws but a living, breathing source of guidance that demands engagement with the intellect and heart. He opposed ritualistic recitation without reflection; instead, he advocates tadabbur (deep contemplation). Revelation is not a historical event, but an ongoing spiritual reality that must influence one's inner moral compass ضمیر). ) This approach is the foundation of intellectual revival and reform in the Muslim world. 10

11. 3. Spiritual Awakening through Tahajud (Rising before Dawn) & Meditation عطار ہو، رومی ہو، رازی ہو، غزالی ہو کچھ ہاتھ نہیں آتا، بے آہِ سحرگاہی Be it Attar, or Rumi, or Razi, or Ghazali, Nothing can be attained without the sighs of the dawn. Iqbal often highlighted rising before dawn as a time of deep reflection and connection with the Divine. The pre-dawn moment is when the soul is closest to its source — free from worldly distractions. It reflects Iqbal’s emphasis on muraqaba (spiritual concentration) and a disciplined inner life, necessary for moral and intellectual leadership. He saw the Tahajud prayer (Rising before Dawn) and solitude as tools of inner purification and preparation for the responsibilities of leadership. 11

12. 4. Influence of Rumi and his Masnavi ( مثنویِ معنوی اور مولانا روم رحمہ اللہ ) He drew deeply from Rumi’s Masnavi, which he called the “Qur’an in Persian”. Rumi’s idea of transcendence through love, inner transformation, and fana (self-effacement) was foundational to Iqbal’s notion of spiritual Ijtihād . For Iqbal, reform must begin in the soul, not in external systems. Societal change follows individual transformation. 12 مثنوی معنوی مولوی ہست قرآن در زبان بہلوی صحبتِ پیرِ روم سے مجھ پہ ہُوا یہ راز فاش لاکھ حکیم سر بجیب، ایک کلیم سربکف The Qur’an, in the Pahlavi (Persian) tongue —That is Rumi’s Masnavi Ma’navi . Through the company of the Sage of Rum (Rumi), this truth was revealed to me: A hundred thousand thinkers with heads bowed are nothing compared to one Moses, who rises with truth in hand.

13. 5. Love for the Prophet ( عشقِ رسول ﷺ ) نگاہِ عشق و مستی میں وہی اول وہی آخر... In the eyes of love and intoxication, He is the First and the Last... Iqbal’s vision of Islamic revival is inseparable from عشقِ رسول ﷺ. This love is not mere sentimental devotion, but a transformative force that shapes one’s ethics, purpose, and courage. For Iqbal, the Prophet ﷺ is the perfect embodiment of Khudi , the model of ideal humanity. True reform comes from this love-inspired emulation, not blind imitation or dogmatic traditionalism. His poetry vibrates with praise, longing, and devotion for the Prophet — yet always as a source of practical moral inspiration. 13

14. Jawab e shikwa ہو نہ یہ پھول تو بلبل کا ترنم بھی نہ ہو چمنِ دہر میں کلیوں کا تبسم بھی نہ ہو یہ نہ ساقی ہو تو پھر مے بھی نہ ہو، خم بھی نہ ہو بزمِ توحید بھی دنیا میں نہ ہو، تم بھی نہ ہو خیمہ افلاک کا استادہ اِسی نام سے ہے نبضِ ہستی تپش آمادہ اِسی نام سے ہے دشت میں، دامنِ کوہسار میں، میدان میں ہے بحر میں، موج کی آغوش میں، طوفان میں ہے چین کے شہر، مراکش کے بیابان میں ہے اور پوشیدہ مسلمان کے ایمان میں ہے چشمِ اقوام یہ نظّارۂ آباد تک دیکھے رفعتِ شانِ وَرَفَعْنَا لَکَ ذِکْرَکَ دیکھے 14 If this fair flower blossom not, the bulbul will not sing, Nor rose-buds make the garden smile welcoming in the spring. If he is not the Saki (cup-bearer), then nor wine nor jar will be, Nor in this world will tawhid shine, nor your heart beat in you. This sky's grand tent stands firm upon that sacred Name, And Life's own pulse keeps throbbing, kindled by that Name. It is in the deserts, on the hills, and across the plains, In the seas, within the waves’ embrace, and in the hurricane. It is in the cities of China, in the deserts of Morocco, And it lies hidden in the faith of a true Muslim. Let all the nations of the world behold this glorious scene, And witness the grandeur of "And We exalted your name" (Qur'an 94:4).

15. Iqbal’s Passion for Quran

16. Qur’an – The Source of Iqbal’s Thought 16 The Qur’an was the foundation of his philosophy, spiritual insight, and message. He drew both intellectual clarity and emotional inspiration from Qur’an and the love of the Prophet ﷺ. Iqbal saw the Qur’an not as a book of rituals or mere recitation, but as the spirit of Muslim life and the foundation of revolution. He famously wrote: “If you wish to live as a true Muslim, it is not possible without living according to the Qur’an.” Central concept in Iqbal's thought: Khudi (Selfhood) Rooted in the Qur’anic verse: وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ “ And in your own selves, do you not see?” (Qur’an 51:21) Inspired by a narration: من عرف نفسہ فقد عرف ربہ “He who knows himself, knows his Lord.”

17. گر تو می‌خواہی مسلماں زیستن نیست ممکن جز بہ قرآں زیستن If you wish to live the life of a Muslim, It is not possible—except by living through the Qur’an. 17

18. A Life-Changing Incident As a child, Iqbal would recite the Qur’an aloud at dawn. His father once asked him: "Do you understand what you're reading?“ Later, he advised: “Only the one can truly understand the Qur’an on whom it is being revealed.” This sparked Iqbal’s lifelong commitment to studying, reflecting on, and living the Qur’anic message. 18

19. The Greatness of the Qur’an in the Eyes of Iqbal تیرے ضمیر پہ جب تک نہ ہو نزول کتاب گرہ کشا ہے نہ رازی نہ صاحب کشاف Until the Revelation (of the Book) descends upon your own conscience, Neither Razi can unravel the knot, nor the author of Kashshaf . 19

20. دلِ مردہ دل نہیں ہے، اسے زندہ کر دوبارہ کہ یہی ہے اُمّتوں کے مرضِ کہن کا چارہ A dead heart is no heart—revive it once again, For this alone can cure the ancient ailment of nations. 20

21. قلبِ مومن را کتابش قوت است حکمتش حبلُ الوریدِ اُمت است The heart of the believer draws strength from his Book; Its wisdom is the lifeline of the Ummah. 21

22. صاحبِ قرآن و بے ذوقِ طلب العجب، ثم العجب، ثم العجب He possesses the Qur’an, yet lacks the yearning for it— How strange! How astonishing! Indeed, astonishing! 22

23. یہ راز کسی کو معلوم نہیں کہ مومن قاری نظر آتا ہے، حقیقت میں ہے قرآن No one understands this secret of the believer: He appears to be a mere reciter, yet he himself is the Qur’an. 23

24. آن کتابِ زندہ، قرآنِ حکیم حکمتِ او لایزال است و قدیم That living Book, the Wise Qur’an, Its wisdom is eternal and ancient. 24

25. نسخهٔ اسرارِ تکوینِ حیات بی ثبات از قوتش گیرد ثبات It is the manual of the secrets of life’s creation; From its power, the unstable gains stability. 25

26. از تلاوت بر تو حق دارد کتاب تو ازو کامی کہ می‌خواہی بیاب This Book has a right upon you to be recited; Whatever success you seek—find it through it. 26

27. رمزِ قرآں از حسین آموختیم ز آتشِ او شعلہ‌ها اندوختیم We learned the Qur’an’s secret from Husayn; From his fire, we gathered many flames. 27

28. For Iqbal, the Qur’an is the manual of life —not just a recitation but a revolution. He believed the Muslim world could only rise again by: Understanding the Qur’an , Living its message , Reconnecting with its spirit. “The Qur’an is not revealed unless you feel it descend upon your heart.” 28

29. Iqbal’s Spirit of Ijtihad

30. What Is Ijtihād ? Ijtihad is derived from the root word Juhd , that means to strive and work hard Technically: To derive legal rulings by referring to Qur’an and Sunnah through reasoning. Tool for deriving Islamic laws where clear texts are silent. Iqbal’s View : Ijtihād is a vital, continuous process—not a relic of the past. 30

31. Iqbal’s View – Ijtihād as a Civilizational Imperative Iqbal regarded Ijtihād as a necessary element of Muslim civilization. He wrote in a letter: “The Mujaddid (reviver) of the present age will be the one who re-presents Qur’anic laws to the world in their eternal spirit.” Ijtihād is essential for responding to the intellectual and political challenges of modernity . 31

32. Key Innovations Sparked by Iqbal’s Concept of Ijtihād a. Ijtihād and Ijmā ‘ through Legislative Assemblies Iqbal proposed that modern parliaments or assemblies should exercise the authority of Ijtihād and Ijma‘ . This idea initiated new debates about democratic interpretation of Shariah. b. Collective Ijtihād Rooted in Maṣlaḥah and Maqāṣid al- Sharī‘ah Iqbal emphasized that public interest ( maṣlaḥah ) and higher objectives of Shariah ( maqāṣid ) must be central to modern Islamic legal thought. 32

33. Ijtihad in Hadith Famous hadith of Mu’adh ibn Jabal () shows Prophet Muhammad ﷺ approval of using reason (ijtihad) when the Qur’an and Sunnah are silent. Sahih Muslim : A ruler who does ijtihad and is right gets 2 rewards, if wrong, 1 reward. Encouragement of collective consultation ( مشورہ ) after Prophet ﷺ. وامرھم شوری بینھم 33

34. Iqbal’s View on Ijtihad Ijtihad: Free reasoning in legal matters. Based on the verse :“As for those who strive in Our cause – We will surely guide them to Our ways.” (Al- Ankabut : 69) Iqbal saw reinterpretation of Islamic law as essential for modern challenges. 34

35. Four Sources of Islamic Law According to Iqbal Qur’an Hadith Ijma’ (Consensus) Qiyas (Analogy) 35

36. Verses of Iqbal on Ijtihad اسی کشاکشِ پیہم سے زندہ ہیں اقوام یہی ہے رازِ تب و تابِ ملتِ عربی Nations live through continuous struggle. This was the secret behind the vibrance of the Arab nation. حیات شعلہ مزاج و غیور و شور انگیز سرشت اس کی ہے مشکل کشی، جفا طلبی Life is fiery, dignified, and restless by nature—meant to face and overcome difficulties. 36

37. Iqbal’s vision of Ijtihad promotes: Reconnecting with core Islamic sources. Dynamic interpretation in light of modernity. Replacing blind imitation with informed reasoning . Only through Ijtihad can the Muslim world regain intellectual and legal vitality. 37

38. Taqleed vs. Ijtihad

39. Taqleed vs. Ijtehad Taqlid is derived from the word Qiladah , meaning a necklace or a tag tied around an animal's neck. Literal meaning : To put on a collar or garland Technical meaning : To accept someone’s opinion without personal evidence, based on trust A fundamental human and intellectual necessity 39

40. Examples of Taqlid in Daily Life A patient trusting a doctor’s advice Legal clients following their lawyer’s instructions A student accepting guidance from a teacher Society cannot function without such trust and reliance 40

41. Allama Iqbal’s Critique Allama Iqbal condemned blind imitation ( تقلید محض ) It diminished the spirit of ijtihad and renewal Resulted in intellectual stagnation ( جمود ) of the Muslim Ummah 41

42. Causes of Juristic Stagnation (Reconstruction, Lecture 6) Mongol invasions : Libraries destroyed Scholars martyred Islamic civilization scattered In such chaos, independent reasoning was suspended Outcome : Taqlid became a permanent tradition of the Ummah 42

43. Justification of Taqlid – Shah Waliullah’s balanced pointView In the second Hijri century, many Mujtahids emerged Meanwhile, people became desire-driven ( اتباع ہوی نفس ) They began following rulings that suited their wishes Fear: Religion would be reduced to a tool of convenience Hence, Taqlid was legitimized for protection of faith 43

44. Allama Iqbal’s critique on Taqleed (blind imitation) Some Verses ہند میں حکمتِ دیں کوئی کہاں سے سیکھے نہ کہیں لذتِ کردار، نہ افکارِ عمیق There is no one to teach religious wisdom or strategy in the subcontinent; neither is there the depth of character nor deep thought. حلقۂ شوق میں وہ جرات اندیشہ کہاں آہ! محکومی و تقلید و زوالِ تحقیق Even the circles of mysticism lack intellectual courage. Both public and private spheres are enslaved by blind imitation. Genuine inquiry has vanished. 44

45. خود بدلتے نہیں، قرآں کو بدل دیتے ہیں ہوئے کس درجہ فقیہانِ حرم بے توفیق Today's religious scholars lack the courage to change themselves. Instead, they distort the meanings of the Qur'an to fit their own agendas. ان غلاموں کا یہ مسلک ہے کہ ناقص ہے کتاب کہ سکھاتی نہیں مومن کو غلامی کے طریق These slaves claim the Qur’an is "defective" because it doesn’t teach submission to colonial rule. So-called scholars ( علمائے سوء ) have entirely suppressed the spirit of ijtihad.   45

46. Conclusion Ijtihad is essential for the intellectual and spiritual progress of the Ummah Blind taqlid blocks the path to growth and reform Allama Iqbal calls for renewal, courage, and revival of the true spirit of Islam 46

47. Recomendations

48. Recommendations Encourage Critical Thinking Promote reasoning ( ijtihad ) in religious and academic discussions rather than blind adherence. Balanced Approach to Taqlid Respect traditional scholarship but avoid rigidity that stifles innovation. Reform Religious Education Curriculum should integrate fiqh , ijtihad , philosophy, and contemporary issues. Revive Iqbal’s Message Study and apply Allama Iqbal’s call for ijtihad, renewal, and intellectual independence. 48

49. Further Readings “Reconstruction of Religious Thought in Islam” – Allama Iqbal (Especially Lecture VI: The Principle of Movement in Islam) Al Mizan ul Kubra – Abdal Wahab Sha’rani “ Hujjatullah al-Baligha” – Shah Waliullah Dehlavi “Iqbal ka Falsafah -e-Ijtihad” – Dr. Ghulam Mustafa Khan 49

50. References 50 Iqbal, Muhammad. The Reconstruction of Religious Thought in Islam. Lahore: Iqbal Academy Pakistan, 1930. (Lecture VI – “The Principle of Movement in the Structure of Islam”) Iqbal, Muhammad. Zarb-e-Kalim. Lahore: Sheikh Ghulam Ali & Sons, 1936. (Poems: "Ijtihad", "Faqeehan-e-Haram") Shah Waliullah Dehlavi. Hujjatullah al-Baligha. Trans. G.N. Jalbani. Lahore: Ashraf Press, 1965. Siddiqi, Mazharuddin. Development of Islamic Jurisprudence. Lahore: Institute of Islamic Culture, 1963. Nasr, Seyyed Hossein. Islamic Science: An Illustrated Study. World Wisdom, 2007. Nyazee, Imran Ahsan Khan. Theories of Islamic Law: The Methodology of Ijtihad. Islamic Research Institute, Islamabad, 1994. Khan, Dr. Ghulam Mustafa. Iqbal ka Falsafah-e-Ijtihad. Karachi: Iqbal Academy, 1985. Kausar, Dr. Saeed Ahmad. Shah Waliullah aur Ijtihad. Lahore: Majlis-e-Taraqqi-e-Adab, 2001.

51. Thank you Dr. Saeed Ahmad Saeedi Chairman, Department of Islamic Knowledge, University of the Punjab, Lahore [email protected]