بسم الله الرحمـن الرحيم
والصلاة والسلام على نبيه الكريم
وعلى اهل بيته الطيبين الطاهرين المظلومين
والعاقبة للمتقين
In this, the second part in my critical
review of Iqbal’s Islam as a Moral and Political Ideal, I shall focus on
one of the keynote aspects of Iqbal’s
irreligious and un-Islamic philosophy, namely, his condemnation of other-worldliness.
Iqbal begins by making an inherently false claim: “That which intensifies the
sense of individuality in man is good, that which enfeebles it is bad. Virtue
is power, force, strength; evil is weakness.” (p.33) From the Islamic
perspective, there is immense good in emulating the Prophet Muhammad (sall
Allahu alayhi wasallam), the concept of Ittiba or following the
Prophet’s Sunna is central to orthodox Islam. The Sufis understood this
very well, knowing that of all the created human souls, it is the soul of the
Prophet Muhammad (sall Allahu alayhi wasallam) which is the most pure,
good and virtuous, and so salvation lies in taking on the persona of the Prophet,
even if it requires annihilation of one’s own individuality in the process. The
term coined for this phenomenon is Fana fil-Rasul. Iqbal, however, has
opposed this strongly when he says that the intensification of the sense of
individuality in man is something good which must be pursued as much as
possible. Islam does not speak of the “intensification” of man’s individuality,
but rather, the purification and reformation of his self or his ego, even if it
cannot be achieved without sacrificing certain unworthy aspects of one’s individuality.
Next Iqbal postulates that power and strength are inherently virtuous
qualities, while weakness is intrinsically evil, a most careless and
destructive statement, easily refuted by the fact that there have been
indisputably evil persons who were characterized as being powerful and strong,
the Pharaoh of Egypt being the best example cited in the holy Qur’an itself,
and also masses of virtuous and good people who lived in a state of utter
weakness their entire lives. Not only that, they did not seek power but were
content with their weakness, i.e., content with the Heavenly decree. Iqbal
continues: “self-renunciation, poverty, slavish obedience which sometimes
conceals itself under the beautiful name of humility and unworldliness - modes of
activity which tend to weaken the force of human individuality - are regarded
as virtues by Buddhism and Christianity, and altogether ignored by Islam…Islam
looks upon poverty as a vice” (pp.33-34) The truth is, however, that Islam does
not view poverty as a vice, rather, it is reported in a Hadith, admittedly
weak, that the Prophet (sall Allahu alayhi wasallam) once supplicated to
Allah:
اللَّهُمَّ أَحْيِنِي مِسْكِينًا وَأَمِتْنِي مِسْكِينًا
وَاحْشُرْنِي فِي زُمْرَةِ الْمَسَاكِينِ يَوْمَ الْقِيَامَةِ
“O
Allah! Cause me to live needy, and cause me to die needy, and gather me in the
group of the needy on the Day of Resurrection” (Jami al-Tirmidhi #2352)
Although
this Hadith has some shawahid (supporting witnesses), the Muhaddithin
have largely concluded that it is not authentic, due to the narrator al-Harith
b. Nu’man al-Laythi. Nevertheless, there are some other Hadith which reveal some
virtues of poverty, for example:
يَدْخُلُ الْفُقَرَاءُ الْجَنَّةَ قَبْلَ الأَغْنِيَاءِ
بِخَمْسِمِائَةِ عَامٍ نِصْفِ يَوْمٍ
“The
poor are admitted into Paradise before the rich, by five hundred years, (i.e.)
half a day” (Jami al-Tirmidhi #2353)
Another
falsehood of Iqbal evident in this paper is his statement: “Man is a free responsible
being, he is the maker of his own destiny, his salvation is his own business.”
(p.34) Apparently, here Iqbal has denied the belief in Qadr and Taqdir,
or the divine decree, incidentally the Sixth Article of Faith in Islam, and
also negated the fact that it is Allah Who is the creator of man’s deeds and
the One Who has written everything that shall befall him, good and bad, as He
says in the Qur’an:
وَاللَّـهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ۞
Allah created you and that which you do
(Sura 37:96)
Regarding
salvation, Iqbal has erred again, since it is is a matter that is solely
attained through the mercy and grace of Allah Most High. Man cannot save
himself of his own effort, as the Prophet (peace be upon him) famously said:
لاَ، وَلاَ أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ
بِفَضْلٍ وَرَحْمَةٍ
“No!
Even I cannot be saved unless Allah bestows His grace and mercy on me.” (Sahih
al-Bukhari #5673)
Continued
in Part 3
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