الذاتیۃ وعلاقتها بالقضاء والقدر عند محمد إقبال
SELFHOOD AND ITS RELATION TO DESTINY AND FATE ACCORDING TO MUHAMMAD IQBAL
Keywords:
Selfhood, Destiny and Fate, Muhammad Iqbal , Qur’an and Selfhood, Dynamics of selfhoodAbstract
This study explores the concept of selfhood or individuality (الذاتیة) and its relationship with fate and destiny (القضاء والقدر) in the philosophical thought of Muhammad Iqbal. As one of the most prominent Muslim thinkers and philosophers of the modern era, Iqbal offers a unique perspective on the interplay between individual freedom and divine decree. His philosophy challenges deterministic interpretations of fate and emphasizes the dynamic and active role of the self in shaping destiny within the framework of divine will. The study analyzes Iqbal’s approach to individuality as a central tenet of his philosophy, highlighting its critical role in spiritual development and self-actualization. It delves into how Iqbal reconciles the apparent dichotomy between human autonomy and divine predestination by advocating for a harmonious relationship between the two, grounded in a deep understanding of the Qur'anic worldview.
References
Muhammad Iqbal, Tajdid al-Fikr al-Dini fi al-Islam, trans. Muhammad Yusuf 'Ads, p. 87, Cairo: Dar al-Kitab al-Misri, 2011.
Dr. Muzafar Hussain Malik, Iqbal aur Saqafat, p. 56, Iqbal Academy Lahore, 1986.
Khalifah Abd al-Hakim, Hikmat Rumi, pp. 234-240, Idarah Saqafat Islamiyya Pakistan, 2012. For details: Dr. Ishrat Wahid, Jabr wa-Qadar, Sang-e-Meel Lahore, 2007.
Dr. Muhammad Ghalab, al-Falsafah al-Sharqiyyah, p. 107, al-Anjalu al-Misriyyah.
Dr. Muhammad Kamal Ja'far, al-Islam bayn al-Adyan, p. 291, Maktabat Dar al-'Ulum (Egypt), 1977.
Muhammad Iqbal, al-A'mal al-Kamilah, ed. Abd al-Majid al-Ghawri, Muqaddimah al-Asrar wa al-Rumuz, p. 111, Beirut: Dar Ibn Kathir.
Muhammad Iqbal, al-A'mal al-Kamilah, Darb al-Kalim, p. 24.
Muhammad Iqbal, al-A'mal al-Kamilah, Hadiyyat al-Hijaz, p. 542, vol. 2.
Mathnawi Ma'nawi by Mawlana Jalal al-Din al-Rumi, p. 28, vol. 2, Dar al-Thaqafah al-Misriyyah.
And he called it in English "EGO."
Iqbal, Tajdid, p. 157.
Surah al-Tur: 21.
Surah al-An'am: 164.
Muhammad Iqbal, al-A'mal al-Kamilah, Muqaddimah Kitab al-Asrar wa al-Rumuz, p. 112.
Dr. Rafi' al-Din Hashmi, Hikmat Iqbal, p. 77, Idarat al-Tahqiqat al-Islamiyyah, at the International Islamic University Islamabad, Pakistan.
Dr. Rafi' al-Din Hashmi, Hikmat Iqbal, p. 60.
Dr. Rafi' al-Din Hashmi, Hikmat Iqbal, p. 61.
In Urdu, it means "I."
Muhammad Iqbal, al-A'mal al-Kamilah, Muqaddimah Kitab al-Asrar wa al-Rumuz, p. 112.
This hadith is not found in the six major Hadith collections, but it was mentioned by Imam al-Razi in Tafsir al-Kabir wa Mafatih al-Ghayb, vol. 4, p. 444.
Muhammad Iqbal, al-A'mal al-Kamilah, Muqaddimah Kitab al-Asrar wa al-Rumuz, p. 112.
Dr. Abdul Wahab Azzam, Muhammad Iqbal: Siratuhu wa-Falsafatuhu wa-Shi'ruhu, p. 63, Pakistan Publications, 1954.
Iqbal, Bang-i-Dra, p. 112, Iqbal Academy Lahore.
Iqbal, Bang-i-Dra, p. 126.
Iqbal, al-A'mal al-Kamilah, Hadiyyat al-Hijaz, p. 533.
Iqbal, Bal-i-Jibril, p. 382, Iqbal Academy Pakistan.
This book has been translated into Arabic as "Janaḥ Jibril," trans. Ustadh Zuhayr Zaza, but I personally do not consider it a reliable translation. He translated this couplet: "The free man rises in life by himself / And shapes what he chooses of his affairs."
Takkum means to become strong and firm.
Dara and Jamshid were ancient Persian kings.
This couplet refers to the beginning of a Persian poem by Sheikh Abu Ali Qalandar, which mentions the nightingale and the rose.
Amir Khusrow Dehlavi was a prominent poet in the eighth century AH.
Iqbal, al-A'mal al-Kamilah, Asrar al-Dhat, p. 144, vol. 1.
Muqaddimah, Kitab al-Asrar wa al-Rumuz (to Nicholson), al-A'mal al-Kamilah, p. 117.
Refers to the story of Umar ibn al-Khattab when he dropped his staff while riding and dismounted to pick it up, refusing anyone else’s help.
Riding a reed or cane as children do.
There is no light in its Sinai to guide to the truth, referring to the story of Moses.
Do not ask for water, even from the eye of the sun.
The mark on the face of the moon is the sign of it borrowing light from the sun.
Refers to the saying: "The earner is the beloved of God."
Do not ask Khidr for a drink of water, even though Khidr has the water of life as in the stories.
His ambition is awake even if his grandfather was sleeping.
Poets imagine water bubbles as empty cups in the sea, comparing the bubbles to modesty and pride.
Iqbal, al-A'mal al-Kamilah, Asrar al-Dhat, pp. 141-142.
Iqbal, Bang-i-Dra, p. 237.
Iqbal, al-A'mal al-Kamilah, Hadiyyat al-Hijaz, p. 542, vol. 2.
Refers to the “Living River.”
Blood spilled in vain: metaphorically for money lost without benefit.
The dew: the weakest rain, Iqbal alludes to the value of the weak and the strong.
Al-Ayn: fatigue. Al-Nashb: wealth.
Al-Gharir: inexperienced person. Iqbal exalts religion from calling to laziness because wealth and poverty are what God decrees for a person, regardless of laziness or diligence.
Iqbal, al-A'mal al-Kamilah, Risalat al-Khulud, p. 241, vol. 2.
Refers to the weapon that is used, the fate that frightens the devil and death.
Refers to men on the peaks, men at the height of greatness and high value.
Al-Hasif: wise. Al-Gharir: inexperienced person.
Al-As: the foundation.
Al-Fasil: the weak who have no virtue. Rafil: dragging his garment and swaggering.
Sawt here means "seeing with the heart," not with the eye.
Iqbal, al-A'mal al-Kamilah: Risalat al-Khulud, p. 257, vol. 2.
Iqbal, Tajdid, p. 179.
Iqbal, Tajdid, p. 180.
Imam al-Razi, Tafsir al-Kabir wa Mafatih al-Ghayb, vol. 4, p. 444.
Iqbal, Tajdid, p. 181.
Iqbal, Tajdid, p. 182.
Iqbal, al-A'mal al-Kamilah, Hadiyyat al-Hijaz, pp. 542-543.
Mulla Ali al-Qari, Sharh al-Fiqh al-Akbar by Imam Abu Hanifa, p. 39.
Narrator: Abdullah ibn Abbas. Hadith scholar: Muslim. Source: Sahih Muslim – Hadith No. 2219, Conclusion of the ruling of the hadith: Authentic.
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