Tajdeed-e-Fikriyat-e-Islam (The Reconstruction of Religious Thought in Islam) | Urdu Book | by Sir Dr. Allama Muhammad Iqbal | PDF eBook Free Download

Tajdeed-e-Fikriyat-e-Islam (The Reconstruction of Religious Thought in Islam)

The Reconstruction of Religious Thought in Islam is a compilation of lectures delivered by Muhammad Iqbal on Islamic philosophy and published in 1930. These lectures were delivered by Iqbal in Madras, Hyderabad, and Aligarh. The last chapter, "Is Religion Possible", was added to the book from the 1934 Oxford Edition onwards.

In Reconstruction, Iqbal called for a re-examination of the intellectual foundations of Islamic philosophy. The book is a major work of modern Islamic thought. It was a major influence on Iranian sociologist Ali Shariati and other contemporary Muslim reformers, including Tariq Ramadan.

Quotes from the book

Ø ...To have a succession of identical thoughts and feelings is to have no thoughts and feelings at all. Such is the lot of most Muslim countries today. They are mechanically repeating old values...

Ø ...space, time, and matter are interpretations which thought puts on the free creative energy of God.

Ø If the aim of religion is the spiritualisation of the heart, then it must penetrate the soul of man, and it can best penetrate the inner man . . . We find that when Muhammad Ibn Tumart—the Mahdi of Muslim Spain—who was Berber by nationality, came to power and established the pontifical rule of the Muwahhidun, he ordered for the sake of the illiterate Berbers that the Quran should be translated and read in the Berber language and that the call to prayer should be given in Berber.

Ø Such is the attitude of the modern Turk, inspired as he is by the realities of experience, and not by the scholastic reasoning of jurists who lived and thought under different conditions of life. To my mind these arguments, if rightly appreciated, indicate the birth of an International ideal, which forming the very essence of Islam, has been hitherto overshadowed or rather displaced by Arabian Imperialism of the earlier centuries in Islam.

Ø The republican form of government is not only thoroughly consistent with the spirit of Islam, but has also become a necessity in view of the new forces that were set free in the world of Islam.

Ø The more genuine schools of Sufism have, no doubt, done good work in 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 incapable 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

Ø Hard his lot and frail his being, like a rose leaf, yet no form of reality is so powerful, so inspiring, and so beautiful as the spirit of man.

Great Iranian Thoughtful Dr Ali Shariati wrote a book about Allame Iqbal that name "We and Iqbal". The best translation of Reconstruction of Religious Thought in Islam in Farsi(Iranian Language) was don by Dr Mohammad Masoud Norouzi.It is very detailed and subtle translation. It has good explanations as footnotes that help to better understanding.

Part01:

Part02:

Chapters:

Ø Knowledge and Religious Experience

Ø The Philosophical Test of the Revelations of Religious Experience

Ø The Conception of God and the Meaning of Prayer

Ø The Human Ego – His Freedom and Immortality

Ø The Spirit of Muslim Culture

Ø The Principle of Movement in the Structure of Islam

Ø Is Religion Possible?

Bang e dara (The Call of the Marching Bell)

The Call of the Marching Bell (Urdu: بان٘گِ دَرا‎; Bāⁿṅg-ē-Darā; published in Urdu 1924) was the first Urdu philosophical poetry book by Allama Iqbal, one of the great poet-philosophers of the Indian subcontinent.

The poems in The Call of the Marching Bell were written by Iqbāl over a period of twenty years; the collection is divided into three parts:

1.   Poems written up to 1905, the year Iqbal left for England. These include nursery, pastoral, and patriotic verses. "Tarana-e-Hindi" ("The Song of India") has become an anthem, and is sung or played in India at national events. "Hindustani Bachon Ka Qaumi Geet" (National Anthem for Indian Children) is another well-known song.^[1]

2.   Poems written between 1905 and 1908, the period he spent as a student in Europe. He praises the rationality and pragmatism of the West, but complains about its overt materialism, loss of spirituality, and narrow patriotism, which promises suffering. This situation strengthened his belief in the universal values of Islam, and he resolved to use his poetry to stir Muslims to a renaissance.

3.   Poems written between 1908 and 1923, in which Iqbal reminds Muslims of their past greatness and calls for the brotherhood and unity that transcend territorial boundaries. He urges the ummah to live a life of servitude to God, of sacrifice, and of action so that they may attain once more the high civilisation that was once theirs. "Yam Awr Shair" ("The Poet and the Cradle"), "Shikwa" ("The Complaint to God"), "Jawab-i-Shikwa" ("The Response to the Complaint"), "Khizr-i-Rah" ("Guidance"), and "Tulu'i Islam" ("Light of Islam") are considered among the greatest Islamic poems.^[2] Love and the self are important themes throughout this section.

Javid Nama:

The Javid Nama (Persian: جاوید نامہ‎‎), or Book of Eternity, is a Persian book of poetry written by Allama Muhammad Iqbal and published in 1932. It is considered to be one of the masterpieces of Iqbal. It is inspired by Dante's Divine Comedy, and just as Dante's guide was Virgil, Iqbal is guided by Moulana Rumi. Both of them visit different spheres in the heavens coming across different people. Iqbal uses the pseudonym Zinda Rud for himself in this book.

It was translated into English by Arthur J. Arberry and into German as Dschavidnma: Das Buch der Ewigkeit by Annemarie Schimmel and in Italian as Il poema Celeste by Alessandro Bausani. Schimmel also prepared a Turkish translation, Cevidname, based on her German edition.

Introduction:

In Javid Nama, Iqbal follows the style of Dante's Divine Comedy to narrate his mystical and philosophical journey. He begins Javid Nama with a prayer to his Lord, as he yearns to visit the world beyond time and space.

"In this seven-colored world, where is companion for the Soul?", Iqbal asks.

As he prays, he begins reciting Rumi's Persian verses in which Rumi is pleading his Shaykh to reveals a true Human Being to him. As Iqbal finishes these verses, Rumi appears to him. Iqbal now depicts himself as Zinda Rud (a stream, full of life) guided by Rumi the master, through various heavens and spheres and has the honour of approaching Divinity and coming in contact with divine illuminations and historical figures including Jamāl al-Dīn al-Afghānī, Said Halim Pasha, Mansur al-Hallaj, Mirza Ghalib and Nietzsche.

Several problems of life are discussed and philosophical answers are provided to them. It is an exceedingly enlivening study. His hand falls heavily on the traitors to their nation like Mir Jafar from Bengal and Mir Sadiq from the Deccan, who were instrumental in the defeat and death of Nawab Siraj-Ud-Daulah of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British. Thus, they delivered their country to the shackles of slavery. At the end, by addressing his son Javid, he speaks to the young people at large and provides guidance to the "new generation."

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