1,793,209 research outputs found
Introducing Iqbal the Economist
Full text linkThe Iqbal Memorial Lecture was instituted in 1994 when the Pakistan Society of Development Economists (PSDE) celebrated the completion of a decade of steady progress. A brief announcement stated: “The Iqbal Memorial Lecture attributed to the national poet [Emphasis added], Allama Muhammad Iqbal has been included in the programme for the first time. Professor Ian M. D. Little is delivering that lecture” [Secretary’s Report (1994), p. 1472]. Iqbal, the poet and philosopher par excellence, has made incisive remarks or comments on economic and social issues in his poetry, philosophical writings, and in the course of his discourses as well as some famous letters, particularly those written to the Quaid-i-Azam, Muhammad Ali Jinnah, the founder of Pakistan. But these do not make Iqbal an economist. The Secretary of the PSDE was, therefore, careful in observing that the lecture commemorates our “national poet”. However, it will be of great interest to this largest national congregation of economists and other scholars concerned with development to know that the very first published book of Iqbal related neither to poetry nor philosophy, but economics. It was written in Urdu. He also taught the subject at undergraduate and Master’s level, even though he had not studied it as a student. At the Government College, Lahore, Iqbal studied English, Philosophy and Arabic for his B.A. and then completed the M.A. in Philosophy.
Iqbal and Goethe : a note
No full textThe recourse to Goethe plays an important role in the work of Mohammad Iqbal (1873-1938), one of the few important writers from the Indian subcontinent who knew German literature. Iqbal situates his own writing in the context of western colonial expansion and the corresponding world-historical loss of power of Islam in the East. The recourse to Goethe becomes an import reference point in his work. It enables him to stylise himself as a Messenger of the East in reply to Goethe as a representative of the West. By establishing a comparative cultural constellation with his German predecessor Iqbal affirms a cultural position consisting of a mode of historical complaint and cultural revival
Educational Philosophy of Iqbal, by Tariq Masoodi
No full textTariq Masoodi, Educational Philosophy of Iqbal, APH Publishing, 2007. The present study is a treatise which deals with Educational philosophy of Iqbal. The author has endeavoured to project Iqbal's philosophy of education and its bearing on different dimension of educational activity. Present work is an effort to bring out this point of view in an elaborate and systematic manner. The author has highlighted objective and critical approach of Iqbal with reference to both modern and Madrasa Educ..
Poverty, Feudalism, and Land Reform—The Continued Relevance of Iqbal
Full text linkAfter half a century of development experience, one-third of the population of Pakistan today is condemned to struggle below the poverty line, howsoever defined. In absolute terms, this size of the population of the poor is larger than the total population of [West] Pakistan at the time of independence in 1947. The incidence of rural poverty is greater than in urban areas. Iqbal died nine years before the state of Pakistan was established in 1947 and 2 years before the adoption of the Lahore Resolution in 1940. Territorially, the present-day Pakistan is closer to Iqbal’s idea of the Muslim State presented in his famous presidential address at the annual session of the Muslim League held at Allahabad in 1930: “I would like to see the Punjab, North-West Frontier Province, Sindh and Balochistan amalgamated into a single State” [Brelvi (1977), p. 63]. The same, however, would be hard to say in regard to his vision of economy and society. Poverty as a problem, feudalism as the cause and land reform as a solution formed the most important part of this vision. Why did the Muslims of India require a state of their own? Iqbal elaborated this point later in a letter written to the Quaid-i-Azam in May 1937. He wrote: “The problem of bread is becoming more and more acute. The Muslim has begun to feel that he has been going down and down during the last 200 years. Ordinarily he believes that his poverty is due to Hindu money-lending or capitalism. The perception that it is equally due to foreign rule has not yet fully come to him. But it is bound to come. The atheistic socialism of Jawaharlal is not likely to receive much response from the Muslims. The question therefore is: how is it possible to solve the problem of Muslim poverty? And the whole future of the League depends on the League’s activity to solve this question. If the League can give no such promises I am sure that Muslim masses will remain indifferent to it as before. Happily there is a solution in the enforcement of the Law of Islam and its further development in the light of modern ideas.
Javid-Nama, by Muhammad Iqbal
No full textMuhammad Iqbal, Javid-Nama, Translated by A. J.-Arberry, Routledge 2011. The recurrent theme of Iqbal s poems is the infinite potentiality of the human being as the will of God shaping the destiny of the universe. As an ardent Muslim, Iqbal saw the realization of mankind s future in a union of Islamic peoples, unfettered by the bonds of separate nationhood, fully liberated from the chains of imperial domination. The Javid Nama commonly acknowledges as his greatest work, develops this theme w..
All for One and One for All: Muḥammad 'Abduh and Muḥammad Iqbal, by Peter Adamson
No full textPeter Adamson, Professor of Philosophy at the LMU in Munich and at King's College London, is the author several books, including The Arabic Plotinus (2002) and Great Medieval Thinkers: al-Kindi (2007) and Philosophy in the Islamic World (2016), and hosts the History of Philosophy podcast. Muḥammad 'Abduh and Muḥammad Iqbal challenge colonialism and the traditional religious scholars of Islam. Further Reading M. Iqbal, The Reconstruction of Religious Thought in Islam (London: 1934). U. Gün..
Iqbal Khan, 2014
No full textCollection: Islam in Memphis Oral Histories, Interviewees: Iqbal Khan, Date: 2014-07-1
The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, by Iqbal Singh Sevea
No full textIqbal Singh Sevea, The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, Cambridge University Press 2012. This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in 1938. The bo..
Le Livre de l'éternité, par Mohamed Iqbal
No full textMohamed Iqbal, Le Livre de l'éternité, Paris, République des Lettres, 2017. Texte intégral révisé suivi d'une biographie de Muhammad Iqbal. "Le Livre de l'Éternité" est le récit d'une pérégrination céleste entreprise par le poète sous la conduite de son maître spirituel Jalâl al-Dîn Rûmî, le grand poète mystique persan fondateur de l'ordre des derviches tourneurs. Il s'apparente avec l'ascension nocturne de Mahomet et "La Divine Comédie" de Dante. Cependant, il ne s'agit pas d'un récit visio..
The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, by Iqbal Singh Sevea
No full textIqbal Singh Sevea, The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, Cambridge, Cambridge University Press, 2012. This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in ..
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