28,095 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.
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..
Islam and Ahmadism, by Muhammad Iqbal
No full textMuhammad Iqbal, Islam & Ahmadism - A reply to questions raised by Pandit Jawahar lal Nehru, 22 January 1936.
Konsep pendidikan integral studi pemikiran Muhammad Natsir dan Muhammad Iqbal
Full text linkPenelitian yang berjudul pemikiran Muhammad Natsir dan Muhammad Iqbal tentang studi pendidikan Integral. Ini bertujuan untuk mengetahui konsep pendidikan integral menurut pandangan muhammad natsir dan juga konsep pendidikan integral dalam pandangan muhammad iqbal, dan juga untuk mengetahui persamaan dan perbedaan pemikiran kedua tokoh tersebut dan juga pendapat beberapa tokoh lainnya mengenai pemikiran muhammad natsir dan muhammad iqbal. Peneliti menggunakan beberapa metode antara lain: deduktif, induktif, historis, dan kontekstual. Adapun jenis penelitiannya menggunakan penelitian pustaka (library research) dengan pendekatan deskriptif-komperatif mengambarkan perbandigan pemikiran pendidikan integral studi terhadap pemikran muhammad natsir dan iqbal dengan melalui data (primer dan sekunder) yang bersifat kualitatif. Setelah penelitian di selesaikan, maka dapat disimpulkan terdapat persamaan tentang konsep pendidikan integral studi pemikiran Muhammad Natsir dan Muhammad Iqbal tentang pendidikan integral adalah model pendidikan yang memadukan antara pendidikan umum dan pendidikan agama, kesinambungan itu dibuktikan dengan tidak mempertentangkan antara barat dan timur. Islam hanya mengenal antagonisme antara hak dan bathil. Semua yang hak itu ia terima, biarpun datangnya dari barat, dan semua yang bathil akan ia singkirkan walaupun datangnya dari timur. Dengan pendidikan integral tercipta anak didik yang mementingkan rohani dan jasmani. Untuk mengimplementasikan pendidikan integral Muhammad Natsir dan Iqbal kurikulum yang dipakai adalah kurikulum nasional, dan kurikulum agama. Serta melaksanakan keseimbangan antara kehidupan duniawi dan ukhrawi, keseimbangan antara badan danroh. Pada sekolah umum harus memasukkan pendidikan agama Islam secara seimbang, begitujuga sekolah lembaga agama (pesantren) harus memasukkan kurikulum pendidikan nasional secara seimbang pula. Konsep pendidikan integral menurut Muhammad Natsir dan Muhammad Iqbal ini merupakan ide untuk pembaharuan Pendidikan Agama Islam, yang sekarang semakin banyak kaum sekuler untuk memisahkan agama dari kehidupan. Pada dasarnya PAI saat ini masih didiskriminasikan dalam pendidikan Sehingga peran PAI tidak terlalu nampak. dampaknya kepada anak didik. Oleh karenya pendidikan integral Muhammad Natsir dan Muhammad Iqbal ini melakukan. Dengan berlandaskan tauhid pendidikan integral akan berjalan
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..
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 ..
The Secrets of the Self, by Muhammad Iqbal
No full textMuhammad Iqbal, The Secrets of the Self, translated by R. A. Nicholson, New York, Cosimo Classics, 2010
Muhammad Iqbal on Muslim Orthodoxy and Transgression: A Response to Nehru, by Teena Purohit
No full textTeena Purohit, "Muhammad Iqbal on Muslim Orthodoxy and Transgression: A Response to Nehru", ReOrient, Vol. 1, No. 1 (Autumn 2015), pp. 78-92. Abstract: In 1934, Muhammad Iqbal (1877-1938) wrote “Qadianis and Orthodox Muslims” in which he made the case that Ahmadis ought to declare themselves a separate community from Indian Muslims. One year later, Nehru responded to Iqbal through a series of pieces in the Modern Review of Calcutta, calling into question Iqbal’s presuppositions about religio..
Review Muhammad Iqbal Edrin.pdf
No full textReview jurnal Iqbal sebagai salah satu tugas mata kuliah Manajemen Pemasaran I
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.
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