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Books > Language and Literature > Islam > The Reconstruction of Religious Thought in Islam
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The Reconstruction of Religious Thought in Islam
The Reconstruction of Religious Thought in Islam
Description

About the Book

In this book, Iqbal attempts to reconstruct the Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent development in the various domains of human knowledge.

Preface

The Quran is a book which emphasizes' deed' rather than' idea'. There are, however, men to whom it is not possible organically to assimilate an alien Universe by re-living, as a vital process, that .special type of inner experience on which religious faith ,ultimately rests. Moreover, the modern man, by 'developing habits of concrete thought-habits which Islam itself fostered at least in the earlier stages of its cultural career-has rendered himself less capable of that experience which he further suspects because of its liability to illusion. The more genuine schools of Sufiism have, no doubt, done good work ill shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely in- capable of receiving any fresh inspiration. from modern thought and experience. They are perpetuating methods which were created" for generations possessing a cultural outlook differing, in important respects, from our own. 'Your creation and resurrection,' says the Quran, 'are like the creation and resurrection of a single soul.' A living experience of the kind of biological unity, embodied in this verse, requires today a method physiologically less violent' and psychologically more suitable to a concrete type of mind. In the absence of such a method the demand for a scientific form of religious knowledge is only natural. In these lectures, which were undertaken the request of the Madras Muslim Association and delivered at Madras, Hyderabad, and Aligarh, I have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical tradition of Islam and the more recent developments in the various domains of human knowledge. And the present moment is quite favourable for such an undertaking. Classical Physics has learned to criticize its' own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing ; and the day is not far off when Religion and Science may discovel; hitherto unsuspected mutual harmonies. It must, however, be remembered that there is 110 such. thing as finality in philosophical thinking. As knowledge advances and fresh avenues of thought are opened, other views, and probably sounder views than those set forth in these lectures, are possible. Our duty is carefully to watch the progress of human thought, and to maintain an independent critical attitude towards it.

Contents

 

 

  PREFACE V
I KNOW'LEDGE AND RELIGIOUS EXPERIENCE 1
II. THE PHILOSOPHICAL TERT OF THE REVELATIONS OF RELIGIOUS EXPERIENCE 28
III. THE CONCEPTION OF GOD AND THE MEANING OF PRAYER 2
IV. THE HUMAN EGO-HIS FREEDOM AND IMMORTALITY 95
V. THE SPIRIT OF MUSLIM CULTURE 124
VI. THE PRINCIPLE OF MOVEMENT IN THE STRUCTURE OF ISLAM 146
VII. IS RELIGION POSSIBLE? 181
  INDEX 201

 

Sample Pages
















The Reconstruction of Religious Thought in Islam

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Item Code:
NAH366
Cover:
Hardcover
Edition:
2013
Publisher:
ISBN:
8171510817
Language:
English
Size:
8.5 inch x 5.5 inch
Pages:
212
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Weight of the Book: 380 gms
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About the Book

In this book, Iqbal attempts to reconstruct the Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent development in the various domains of human knowledge.

Preface

The Quran is a book which emphasizes' deed' rather than' idea'. There are, however, men to whom it is not possible organically to assimilate an alien Universe by re-living, as a vital process, that .special type of inner experience on which religious faith ,ultimately rests. Moreover, the modern man, by 'developing habits of concrete thought-habits which Islam itself fostered at least in the earlier stages of its cultural career-has rendered himself less capable of that experience which he further suspects because of its liability to illusion. The more genuine schools of Sufiism have, no doubt, done good work ill shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely in- capable of receiving any fresh inspiration. from modern thought and experience. They are perpetuating methods which were created" for generations possessing a cultural outlook differing, in important respects, from our own. 'Your creation and resurrection,' says the Quran, 'are like the creation and resurrection of a single soul.' A living experience of the kind of biological unity, embodied in this verse, requires today a method physiologically less violent' and psychologically more suitable to a concrete type of mind. In the absence of such a method the demand for a scientific form of religious knowledge is only natural. In these lectures, which were undertaken the request of the Madras Muslim Association and delivered at Madras, Hyderabad, and Aligarh, I have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical tradition of Islam and the more recent developments in the various domains of human knowledge. And the present moment is quite favourable for such an undertaking. Classical Physics has learned to criticize its' own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing ; and the day is not far off when Religion and Science may discovel; hitherto unsuspected mutual harmonies. It must, however, be remembered that there is 110 such. thing as finality in philosophical thinking. As knowledge advances and fresh avenues of thought are opened, other views, and probably sounder views than those set forth in these lectures, are possible. Our duty is carefully to watch the progress of human thought, and to maintain an independent critical attitude towards it.

Contents

 

 

  PREFACE V
I KNOW'LEDGE AND RELIGIOUS EXPERIENCE 1
II. THE PHILOSOPHICAL TERT OF THE REVELATIONS OF RELIGIOUS EXPERIENCE 28
III. THE CONCEPTION OF GOD AND THE MEANING OF PRAYER 2
IV. THE HUMAN EGO-HIS FREEDOM AND IMMORTALITY 95
V. THE SPIRIT OF MUSLIM CULTURE 124
VI. THE PRINCIPLE OF MOVEMENT IN THE STRUCTURE OF ISLAM 146
VII. IS RELIGION POSSIBLE? 181
  INDEX 201

 

Sample Pages
















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