Muhammad Iqbal – Reconstructing Islam along Occidental Lines of Thought

Popp, Stephan

doi:10.30965/23642807-00501011

Cited by 8 publications

(3 citation statements)

References 4 publications

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“…Empowerment come from the hidden understanding of oneself by attaining a deeper understanding of wisdom enclosed in religion (Khaja, 2018). As far as the nature of reality is alarmed, nothing is at pole in the progress of science but the whole race of ego is at pole in the religious progress or venture (Popp, 2019). The purpose of Islam is to discover oneself, one's goal or purpose, and building one's destiny.…”

Section: The Reconstruction Of Religious Thoughts In Islammentioning

confidence: 99%

Allama DR Muhammad Iqbal’s Philosophy of Islamic Culture and Moral Values and Contemporary Muslim World: An Analytical and Critical Study

Abbasi¹

2021

pjia

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Historically, religion along with the culture and civilization have always advanced in accordance with one another. Undoubtedly, development of culture without that of religion is not possible. Therefore, this amalgamation and inter-dependence of religion as well as culture is the fundamental crux of Muslim cultural and moral view of Dr. Allama Muhammad Iqbal. For Muhammad Iqbal, most significant element in the life of Muslims is its culture and moral values. For the development of Muslim society among the entire globe, Iqbal focused mainly on culture and morality, instead of political and economic influence of the state. Though, Iqbal had a deep insight about the western view, still he formulated his though in accordance with the guidance provided by Quran and Hazrat Muhammad Mustafa SAWW. As, in the modern-day world, morality of the individuals is based entirely upon their own choices and orthodox preconceptions. Furthermore, morality is dependent upon the culture also it seems to be conservative in the context of modern era. The followers of traditions are at conflict with the followers of modernization and considers them to be fundamentalists. However, the traditionalists are aware of this fact that their system of value is resilient against any sudden change. However, the trends and fashions of the modern age thought not completely inaccurate transmits within the generations. This review paper thus mainly focuses on exploring the philosophy of Dr. Allama Muhammad Iqbal about the culture of Muslims along with their morality. Also, it would cornerstone the contemporary situations of the Muslim world under the influence of Iqbal’s philosophy. Though it does not determine the constitutional factors of cultures and traits of Muslim society however, it is an attempt to exhibit the critical appraisal of Dr. Iqbal about the nature of culture of Muslims as well as the fundamental ideologies which are motivating, inspiring, and directing the Muslim societies in their pursuit of moral values and culture.

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Section: The Reconstruction Of Religious Thoughts In Islammentioning

confidence: 99%

Allama DR Muhammad Iqbal’s Philosophy of Islamic Culture and Moral Values and Contemporary Muslim World: An Analytical and Critical Study

Abbasi¹

2021

pjia

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“…22 Rejecting what is condemnable due to admixture of Greek and Stoic, Zoroastrian and Vedantic philosophies and incorporation of -monastic and yogic practices and customs and polytheistic ideas which recognizes the sharia, tariqa, and ma'rifa as independent and more often contradictory aspects of life, and which aims at training man for other purposes than training him for his duties as Allah's vicegerent on the earth.‖ 23 Purifying or reforming that which has -conjoined in its traits and features of both the first two kinds‖ and whose ends are more or less different from those desired and cherished by Islam‖ and fails to prepare man for his -duties of Allah's vicegerency‖ or have -a comprehensive view of Religion,‖ or qualified to establish it. 24 Many points follow from this exposition, among others: silsilah framed guide-disciple oriented Sufism fails in its objectives or gets associated with cultic servile attitude; esoterism has no locus standi as a deeper or higher spiritual current that transcends/grounds exoteric religion; the problems lie with what Muhammad Iqbal called speculative philosophical Sufism 25 ; sharia, tariqa, and ma'rifa constitute independent and often contradictory aspects of life; and the end of the last two isn't compatible with the Islamic ideal of man as vicegerent.…”

Section: Appropriating Sufismmentioning

confidence: 99%

A Critical Appreciation of Abū al-A‘lā al-Mawdūdī’s Reading of Sufism

Shah¹

2020

Teosofi. J. Tas. Pem. Islam.

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There is a problem of persistence of anti-Sufi image of Syed Abū al-A‘lā al-Mawdūdī owing its genesis partly to tangential engagement with key doctrinal issues of Sufism and certain ambivalence regarding it in him and, more significantly, due to Mawdūdī’ scholarship’s atomistic reading of his key statements. For addressing this key problem, this paper critiques atomistic reading and explores certain background methodological issues and reflections on definitions of Sufism besides key points in his life and work. Our analysis of his work shows he entered into a dialogue with Sufism, acknowledged his debt to it, and we better approach him a contributor to the debate on Sufism and not its simplistic denier/outsider. Evidences include, among others, his moral mysticism, his respect for major Sufi Masters and celebration of his Sufi ancestry, his attempt to visit Sufi Masters, his early poetry in Sufi vein, his involvement with (and influence from) the al-Asfār al-Arba‘a of Mulla Sadra, and his reworking/appropriation of certain key Sufi themes and Sufi organizational structure in the Jamaat-e-Islami.

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“…Additionally, the study of innovative and culturally relevant teaching practices within the Merdeka framework can offer valuable insights for policymakers, administrators, and educators seeking to enhance the integration of Islamic values in the ever-evolving landscape of Indonesian senior high schools (Asyafah, 2014). Understanding the specific roles of Islamic teachers within the Merdeka Curriculum is essential to comprehensively examine its impact on the educational landscape and for the fulfillment of diverse educational needs (Amin et al, 2022;Popp, 2019). This research faces both challenges and opportunities in exploring the role of Islamic teachers in implementing the Merdeka Curriculum in senior high schools.…”

Section: Introductionmentioning

confidence: 99%

Islamic Teachers’ Implementation of the Merdeka Curriculum in Senior High Schools: A Systematic Review

Jasiah,

Mazrur,

Hartati

et al. 2024

IJLTER

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In response to the evolving educational landscape in Indonesia, this systematic review explores the implementation of the Merdeka Curriculum at the senior high school level, with a specific focus on the dynamic interplay between Islamic teachers and the curriculum. The study aims to shed light on the pivotal roles played by Islamic teachers in shaping the educational experience within the framework of increased school autonomy. As these teachers navigate the autonomy granted by the curriculum, they serve as key agents in imparting knowledge and instilling Islamic values in students. The research objectives center on investigating the challenges faced by Islamic teachers, particularly concerning the delicate balance between religious education and a broader curriculum. Simultaneously, the study identifies opportunities for innovative and culturally relevant teaching practices within the Merdeka framework. Employing a comprehensive literature review, the research contributes valuable insights for policymakers, administrators, and educators seeking to enhance the integration of Islamic values in Indonesian senior high schools. In terms of key findings, the study reveals nuanced challenges in balancing religious education with broader curricular goals. However, it also identifies promising opportunities for innovative teaching practices that align with cultural nuances within the Merdeka Curriculum. These findings underscore the significance of navigating school autonomy effectively, especially in the context of Islamic education. In addition, they emphasize the need for tailored approaches to ensure a harmonious integration of Islamic values in the evolving landscape of senior high schools in Indonesia.

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Muhammad Iqbal – Reconstructing Islam along Occidental Lines of Thought

Cited by 8 publications

References 4 publications

Allama DR Muhammad Iqbal’s Philosophy of Islamic Culture and Moral Values and Contemporary Muslim World: An Analytical and Critical Study

Allama DR Muhammad Iqbal’s Philosophy of Islamic Culture and Moral Values and Contemporary Muslim World: An Analytical and Critical Study

A Critical Appreciation of Abū al-A‘lā al-Mawdūdī’s Reading of Sufism

Islamic Teachers’ Implementation of the Merdeka Curriculum in Senior High Schools: A Systematic Review

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