چکیده:
Muhammad Iqbal’s cultural, literary, and philosophical influence on the Indian subcontinent, especially his impact on the events that led to the birth of the state of Pakistan cannot be denied. Prior to visiting Europe, Iqbāl had gained profound understanding of Islamic teachings. While in Europe, he acquired deep knowledge of Western scholarship and was also exposed to Western philosophical thought, which he acquired from his Western mentors. He synthesized these two worldviews in his own work and thought. The principle concept in Iqbal’s thought is the idea of the self, which he gleaned not only from Islamic sources but also from the works of philosophers such as Schopenhauer, Nietzsche, and Bergson. This paper addresses the influence of these European philosophers on the development of Iqbal’s thought.
خلاصه ماشینی:
The principle concept in Iqbal’s thought is the idea of the self, which he gleaned not only from Islamic sources but also from the works of philosophers such as Schopenhauer, Nietzsche, and Bergson.
(Iqbāl 1920, 13) After putting forward all the preliminaries to call the reader’s attention to the importance of his words, he explains the meaning of the Self and opens a new chapter through his complex Persian prose and says: “Showing that the system of the universe originates in the Self, and that the continuation of the life of all individuals depends on strengthening the Self” (Iqbāl 1920, 16).
” However, in this regard, Nietzsche’s view differed from Dostoevsky’s in that Nietzsche never said, “if God does not exist”; rather, he clearly said, “God is dead” and that now Übermensch is the new God and is an absolute self-starter like Him. Although there is a sharp contrast between Iqbāl’s and Nietzsche’s worldviews, thoughts, and beliefs, Iqbāl’s poems are lucid reminders of the following words of Nietzsche: [T]he herd man in Europe today gives himself the appearance of being the only permissible kind of man, and glorifies his attributes, which make him tame, easy to get along with, and useful to the herd, as if they were the truly human virtues: namely, public spirit, benevolence, consideration, industriousness, moderation, modesty, indulgence, and pity.
In the world of thought and philosophy, it was this Europe that Iqbāl encountered.