Traditions About Jesus Christ Isa Madhi Masihiyat And Mujaddidiyat Are Against the Quran by Dr Sir...

8/14/2019 Traditions About Jesus Christ Isa Madhi Masihiyat And Mujaddidiyat Are Against the Quran by Dr Sir Allama Muhammad Iqbal

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This book has been published in collaboration w ilh The Academ y

Leifer.\'. Islamahad. Department of Infonnation & Cultural, Gov1. oftPunjab, and InLlq Foundation. Karachi.

51h Edition June,200J

I.LC All Rights Reserved

('oples 1100

Published by

Dr. Rash:d Ahmad (Jullundhfl)

D lfcctor. Institutc of Islam ic Culture, Lahor!:

Primed at

Naqoosh P /"IlIT il/gPress. Lahvre.

P rice:- R s- 250.00



EDITOR 'S INTRODUCTION

PREFACE

I. KNOWLEDGE AND RELIGIOUS EXPE-RIENCE

II. THE PHILOSOPHICAL TEST OF THEREVELATIONS OF RELIGIOUS

EXPERIENCE

III. THE CONCEPTION OF GOD AND THEMEANING OF PRAYER

IV. THE HUMAN EGO-HIS FREEDOM AND

IMMORTALITY

V. THE SPIR[T OF MUSLIM CULTURE

VI. THE PRINCIPLE OF MOVEMENT IN

THE STRUCTURE OF ISLAM

VII. IS RELIGION POSSIBLE?

NOTES AND REFERENCES

BIBLIOGRAPHY

QURANIC INDEX

INDEX

CONTENTS

(xxiii)

v-xix

xxi-xxii

[-22

23-49

50-75

76-98

99-115

116-142

143-157

158-204

205-219

220-224

225-249



Editor's In troduction

Why this alm ost an ascetic self-denial of philosophy? There

could be many reasons for this. Among these, due allowance

has to be made for his preoccupation of two different orders:

one which suited his superb poetic genius most; and theother, of more practical nature, which increasingly took

possession of his time and attention towards guiding andhelping the Muslims of India in their great struggle for an

autonomous homeland. Allama Iqbal all along keenly felt

that Islam was to have an opportunity 'to mobilize its law ,its education, its culture, and to bring them into closer

contact w ith its own original spirit and with the spirit of

mcdem times' (Speeches, W ritings and Statements of Iqbal,p. 11). From the depth of these feelings there emerged a

prophetic vision of a geographical fonn - now called Pakistan.

As stated above Allama's avowed main purpose in his

Lectures is 'to secure a vision of the spirit of Islam as emanci-

pated from its M agian overlayings' (p. 114). There is, how-ever, not much mention of Magianism , nor of the specific

Magian overlayings of Islam, in the Reconstnlction. In all

there is a brief reference to Magian cuJture in the opening

section of Lecture IV and to Magian idea or thought in theconcluding passage of Lecture V. In the Jatter case Allama's

statement that Ibn Khaldun has 'finally demolished thealleged revelational basis in Islam of an idea similar. . . to the

original Magian idea' (p. 115) is an implied and may be some-

what suppressed reference to his view that 'all prophetic

traditions relating to mahdi, masilJiyat and mujaddidiyat

are Magian in both provenance and spirit' (/qbalnIlmah,II, 231). ]t may be rightly said that A llama's whole Weltan-

schauung is so completely anti-Magian that he does notaJways have to name M agianism whenever he says something

which implies anti-Magianism . A good instance of this,perhaps, would be his observation in Lecture VII on the

'technique' of medie'o'al mysticism in the Muslim East. 'Farfrom reintegrating the forces of the average man's inner life,

and thus preparing him for participation in the march of

history', this M uslim mysticism , he tells us, 'has taught man

a false renunciation and made him perfectly contented with

(xi)



THE SPIRIT OF MUSLIM CULTURE

-i '

perience, he prefers to base his judgem ent on vulgar beliefs as to

the beginning and end of time. Just imagine a man ofoverwhelm ing learning finding support for the supposed fata-lism of Islam in such Eastern expressions and proverbs as the

'vault oftim e',58 and 'everything has a time!'59 However, on theorigin and growth of the concept of time in Islam, and on the

human ego as a free power, I have said enough in these lectures.It is obvious that a full exam ination of Spengler's view ofIslam ,and of the culture that grew out of it, w ill require a wholevolume. In addition to what I have said before, I shall offer hereone more observation of a general nature.

'The kernel of the prophetic tcaching,' says Spengler, 'isalready Magian . There. is o n ! ! God -be He called Yahweh, 60

Ahuramazda, or !\1arduk-Baal-who is the principle of good,and all other deities are either impotent or eviL To this doctrinethere attached itself the hope of a M essiah, very clear in Isaiah,but also bursting out everywhere during the next centuries,

under pressure of an inner necessity. It is the basic idea of:\1agian religion, for it contains im plicitly the conception of the

v\'orld-historical struggle between Good and Evil, w ith thepower of Evil prevailing in the m iddle period, and the Goodfinally triumphant on the Day of Judgement.' &0If this view ofthe prophetic teaching is meant to apply to Islam it is obviouslya m isrepresentation. The point to note is that the Magian

admitted the e x i s t e n c e of false gods; only they did not turn toworship them . Islam denies the very !!xistr!nCr!f false gods. In this

connexion Spengler fails to appreciate the cultural value of theidea of the finality of prophet hood in Islam . No doubt, oncimponant feature of .\lagian culture is a perpetual attitude ofexpectation, a constant looking forward to the coming of

Zoroaster's unborn sons, the Messiah, or the Paraclete of the

fourth gospeL I have already indicated the direction in whichthe student of Islam should seek the cultural meaning of thedoctrine of finality in Islam . It may further be regarded as apsychological cure for the M agian attitude of constant expec-

tation'which tends to give a false view of history. Ibn Khaldiin,seeing the spirit of his own view of history, has fully criticizedand, I believe, finally demolished the alleged revelational basis

in Islam of an idea sim ilar, at least in its psychological effects, totlw original :\.lagian idea which had reappeared in Islam underthe pressure of :\Iagian thought~1

115



Reconstruction of Religious Thought in lsillm

-+

'l'erles of the QuI'in such as 2; 164; 3: 190; 10:6; 23:80; 45:5.

50. Ibid., 55:29.

51. Cf. p.107.

52. cr. p. 106.

53. On the notion of time as held by Zeno, Plato, Heraclitus and Stoics, cf.

A .}. Gunn, The Problem of Time, pp. 19.22.

54. a. O . Spengler, op. at., II, 189-323.

55. cr. Lecture I, p. 3, Lectur...m , p. 56 and p. 102.

56. Cf. Spengler, op. at., II, 2..8.55.

57.'Ibid., pp. 235, 240; cf. also note 33 in Lecture IV .

58. Ibid., p. 238

59. Ibid.

60. Ibid.,pp. 206.()1.

61. Cf. Muqaddimllh, Chapter III, section 51: The Fatimid . . .., trans.ROlenthal, II, 156-200. Ibn Khaldfm recounts formally Iwenty.(our traditions

bearing upon the belief in MaMi (none of which is from Bukhiri or Muslim ) and

questions the authenticity of them aU. a. also the artide 'al.Mahdi' in Shorter

Encycioptledia of llJom and P. K. Hitti, Hisrory of the Arabr,pp.

439-49, for the

religio-politica1 background of the imam.mohd; idea.

Reference may also be made to Allama Iqbal's letter dated 7 April 1932 to

M l$ammad A!}un wherein, among other thin8s, he states that, according to

his filmbelief ('oqidoh), all traditions relating to t rJOhdr . moni) jyo t and mujod-

didiytlt lie the producf of Penian and non-Arab imagination; and be adds that

certainly they ha~ nothing to do with the true spirit of the Qw 'in' (/qbmnamah,

11,231).

And fmally it shall be rewarding to read this last paragraph in conjunction

with Allama's important notes on the back co~r of his own copy of S penpet's

Decline of th e WQt , facsimile of which is reproduced in Dercrlptivi C4i11lotue of

AI14m o Iqbal's Pm;oNlI Librury. Plate No. 33.

Lecture VI

1. The Qw'in maintains the divine brigin of man by afram ing that God

breathed of His own spirit unto him as in Tene! 15:29; 32:9; &nd 38:72.

2. COlUtantine the Great was Roman Emperor from 306 to 337. He wu

ron'l'erted to Ouistianity, it is uid, by seeing a lum inous cross in the aky. By his

~Iebrated Edicl of Toleration in 313 he raised Christianity to equality with thepublic pagan culu in the Empire. For his attempt at the unification of Chris.

tinity, cr. W ill Dauant, OU$Q r D .nd C hrist. pp.655-61, and The Cambridge Medi-

ewrl H isto ry , volJ, chapter i.

3. Flavius Claudius Julianus (331-363), nephew of Constantine, traditionally

known as Julian the Aposute, ruled the Roman Empire from 361 to 363. Study-ing in Athens in 355, he frequented pagan Neoplatonist circles. As emperor, he

al once proclaimed himself a pagan, restored fieedom of worship for pagans

and began'a campaign apinst the orthodox church. a. Alice Gasdnet,Julill'n and

the Loll Struggle 01 PllStlnUm qainn Chrlstillnity, and Will Durant, The Age of

Ftlith, pp.10-19.

188



Nota d: Rejutnca

oompleua of the natioDJ of Ihe world are deatroyod and there oorne. into beiDa;

a community which can be 1ty1ed 1UftIIW ,..m mua/bMt.., ld;Q (a community

submia:!" to n-, 2; 128) aDd to whoae tIaoUJhts aDd actions the diviDe dictate

tIIuhtuli'. 'aI.."lIi,.t (a oommUDity that bean .ntDell to the truth before an

DW1kind, 2; 143) jUitly appHa' (SpcecIta, It'rltirIp 8Nl Shr,emmtl of Iqbld,

pp.16]..63).

Lecture VII

Loctu.re dcliYW8d in a meetina of the fiftY .(ourth sn.sion of the Aristo-

telian Sodet)', London, beld on.s December 1932 with Profeuor J. Macmurray

In 1IIe chair, foUowed by a di8cuaion by ProfellO r Macmurray and Sir Francia

YOUlJlhU8band-d. 'Abstract of che Mmutes of the Prooecdings of the Aristo-telian Soiety for the Fifty-Fourth Seuion', iD ~ftp 01 die Arlnotelian!iot.Vty (Now Series), XXXW (1933). 341.

'The Loctun wu pubWhod in the saidho««liltpoltheAristotelM" SocietY,

pp.47-64,u wIl.. in neMUllimRewWJ/ (Lahore),l/iy (Dec. 1932), ]2949.

1. This is a reference to AJIama Iqbal'. own father, who wu a devout Sufi;

d. S. Sulaimin Nadvr, & ;-1 A/PinU till, p. 179; aDo S. Nadhir NiyizI, Iqbiil

h 1;lII(iDr, pp. 6D-61. nus peat Sufhtic idea later found upre..ion In Allama'.

waae, m. KIJ/iyit-i Iqbill(Urdw), aiM JUwfI, Pt. II. GlwurJ 60, Y. 4;

./,{ / .",:"VJ,;-1"':~~~/7-;

",r.//'. .~ ".,//

~L.J~W':t.f;'J':r"":""';'.JUDlea the Boot'.II8d :t -ne and put

Be revealed unto you r hea rt,Interpreten, though much profound,

ItI.ubtle points caDDOt expoW id.

2. a, O'ttiqwe olPJn RetUOlI, Introduction, aection vi,pp.

57-58; abo Kemp

Smith Commen141')' 10 K.llt" 'O 'ttique', pp.68-70. Me1aphyliics, if it II1eJW

knowledge of the 'transcendent', or of thingHn-them le1ve., wu rejected by Kant

a dogmatic, bec:auJe it doe. not begin with a aitica.l examination of human

capacitY for such knowledge. Reference may here be made to one of the ~ry

significant jottings by Anama Iqbal on the cIosin! back. page of hit own oopy of

Carl Rahn'. Sdmce .,w the RfllJgjoul Life (London, 1928), viz.'II

religion

possible? ~t'. prob&cm'; d. Muhammad Siddiq, De,criptive C tztalogue 01

AI/Qma Iqt.l'l Penortlll libnIT)', pp.21-22 and Plate No.7.

3. The 'principle of indeterminacy' wu 10 r~tened by A.S. EddingtonIn his Ntltlle of th e PhyaC llI M brld, p. 220. Now more often known II 'principle

of W lcertainty' or 'uocertaint)' principle', It wu 'annoWlced' by the phy.kistpbiloJOpher HeiJeDbcq in ZettJchrlft fWPhyrik, XLm (1927), 172-98. B roadly

speak"', the principle ltates that then is an .to.be:rent wwertainty ill deKrlbinglUb-miaOlCOpic prooOues. For matance, if the poIitiorf of an electron iI deter.

101



Reconstruction of Religious Thought in Islam

theistic, 48; mo~s with the weight

of its own past on its back, 132;

of the ideal consun in in perpetual

endeavour to appropriate the real,

eventually to illuminate its whole

being, 7; physical and mental in the

evolution of, 85; see a/so religious

life

Life and Finite IruiMdU4/ity (H.\\'.Carr), quoted: 35 (1121)

Locke,John (1632.1704), 21

Luther, M artin (148).1546), 129 (V I

33)

Ma'bad b. 'Abd Allah ai-Juhan! (d

80/699),88

MabQ~ith af.Mashriqiyah. AI- (Fakhr

aJ.D in Razi).quoted: 61 (III 37)

M acdonald, D uncan Black (1863-1943),

14, 121 (I 32, VII 13); and the

growth of atom istic kaLfm in Islam ,

54(11113)

-

Mahdi, Ibn KhaldUn's repudiation of

th e id eao f,I1 5 (V 61)

Mairnonides, Moses ben (1135-1204),

54(11112)

Making of H IJ.ffIl1nity. The (Roben

Briffault),Quoted: 103~

Maktubilr.; lmam .i RaMoni' (Shaikh

Ahmad Sirhindi), quoted: 153(VII 16)

Mal, one of the five things that -the

Law of Islam aims at protecting

(Shitibn, 134

Malik b. Anas (d. 179/795), 140

man, approaches the observable

aspect of Reality with the weapon

of oonceptu.aJ knowledge, II; cap-

able of participating in the creative

life of his \faker. 58, 6t;ch().',en of

God, 76; destined, perhaps, to

become a permanent element in the

constitution of being, 9; endowed

with the faculty of nam ing things,

10; entitled to only what is due to

his oWn personal effort, 76 (IV 3);

God becomes co-worker of, in hisprogre5S.ive adjustment with the

forces of the universe, 10; God's

immense faith in, 68; if, does

nOI evolve the inner richnes.) of

his being,"'e spirit w ithin him

hardens in1", stone, 10 (I 26);

impossible fo r one, to bear the

bwden of another, 76 (IV 2);

individuality and uniqueness of,

76, 79 (IV I, 2); in his inmostbeing, a~ conc eiv ed

by the Q ur'in,

is a creative activity, an ascending

spirit, 10; no form of reality so

powerful, so inspiring, so beauti.

ful as the spirit of, 10; not a

stranger on this eanh, 67; occupies

a genuine place in the heart of

D ivine aeative energy, 58; only

a candidate for immortality, 95;open to, to belong to the universe

and tiecome immortal, 94; Quranic

view of the destiny of, is partly

ethical, partly biological, 92; rest-

It'ss being engrossed in his ideals,

9(I 25): rises from one stale of

being to another, 10, 93; with all

his failings, superior to nature, 9:

with all his faults, representative

of God on earth, 76; see 41110

Adam and ego

mankind, unity of, 7S (III 75);-

idea of, a living factor in the

Muslims'daily life, not a philoso-

phical concept nor a dream of

poetry,112

M a n r U j al-Tair (Farid at-D in 'A ,~),quoted: I (II)

M aqtuJ, Shihab at-Drn Suhrawardi, se e

IshriQI

Massignon, Louis (1883-1962), 77

Mas'udi Abu1-Hasan(d , 346/957),

112 (V 45)

materiaL the merely, has no substance

until we discover it rooted in

spiritual,123

materialism , 33,43, 89, 90, 95, 148;

refutation of, 26-28,83-84

MathemotiCtlI Principles of Natural

Phi/osvphy, The (Newton), quoted

S9 (11131)Mathnawi-i.Ma'nawi (Jatil aI.Din

Rflm 'i), Quoted: 13, 57, 72-73,

88, 97, 14748, (I 28, III 24,72,

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Traditions About Jesus Christ Isa Madhi Masihiyat And Mujaddidiyat Are Against the Quran by Dr Sir...

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