Maulavī ‘Ubaid Allāh, sometimes known as Pandit Maulavī, was born in a Hindu family and was brought up as a Pandit. During the course of his education, he became disillusioned with his faith. He started studying other faiths and held discussions with Christian missionaries and Muslim ‘ulamā’. Finally, he became convinced that Islam was the truest among all the religions. After his conversion to Islam, he wrote Tuḥfat al-Hind, which polemically compares Islam with Hinduism. Needless to say, the book asserts the supremacy of Islam over other religions, in general, and Hinduism, in particular. Due to its content and simple Urdu prose, the book gained significant popularity among Urdu readers in its time. This article explores the life and times of Maulavī ‘Ubaid Allāh, introduces the contents of his Tuḥfat al-Hind, and finally assesses the impact of his work on the religious lives of Muslims of the subcontinent.
{"title":"مولوی عبید اللہ اور ان کی تصنیف ”تحفۃ الہند“ کا مطالعہ","authors":"Amjad Ali Shakir","doi":"10.52541/fn.v59i2.1910","DOIUrl":"https://doi.org/10.52541/fn.v59i2.1910","url":null,"abstract":"Maulavī ‘Ubaid Allāh, sometimes known as Pandit Maulavī, was born in a Hindu family and was brought up as a Pandit. During the course of his education, he became disillusioned with his faith. He started studying other faiths and held discussions with Christian missionaries and Muslim ‘ulamā’. Finally, he became convinced that Islam was the truest among all the religions. After his conversion to Islam, he wrote Tuḥfat al-Hind, which polemically compares Islam with Hinduism. Needless to say, the book asserts the supremacy of Islam over other religions, in general, and Hinduism, in particular. Due to its content and simple Urdu prose, the book gained significant popularity among Urdu readers in its time. This article explores the life and times of Maulavī ‘Ubaid Allāh, introduces the contents of his Tuḥfat al-Hind, and finally assesses the impact of his work on the religious lives of Muslims of the subcontinent.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125639033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Allama Muhammad Iqbal kept a notebook in which he used to write brief notes on a variety of subjects. He titled this notebook Stray Reflections. First published in 1961 with an introduction by his son Javed Iqbal, the notebook has been translated several times into Urdu. These include translations by Iftikhār Aḥmad Ṣiddīqī, Miyāṇ Sājid ‘Alī and ‘Abd al-Ḥaqq. ‘Abd al-Ḥaqq, the professor emeritus at Delhi University, is one of the most prominent names in the Iqbal studies. Apart from the translation of Iqbal’s notebook, he has published several volumes on different aspects of Iqbal’s thought. This article introduces all the above-mentioned translations of Stray Reflections while focusing on the prominent features of the translation of ‘Abd al-Ḥaqq.
阿拉玛·穆罕默德·伊克巴尔有一个笔记本，他经常在上面写一些关于各种主题的简短笔记。他把这本笔记本命名为《迷惘的思考》。这本笔记本于1961年首次出版，由他的儿子贾韦德·伊克巴尔(Javed Iqbal)介绍，后来被多次翻译成乌尔都语。其中包括Iftikhār Aḥmad Ṣiddīqī， Miyāṇ Sājid ' al '和' Abd al ' -Ḥaqq的翻译。' Abd al-Ḥaqq，德里大学的名誉教授，是伊克巴尔研究中最著名的名字之一。除了翻译伊克巴尔的笔记外，他还出版了几卷关于伊克巴尔思想不同方面的著作。本文介绍了《杂散反射》的上述翻译，并着重介绍了《Abd al-Ḥaqq》翻译的突出特点。
{"title":"بیا ضِ اقبال کے تراجم کا توضیحی مطالعہ (ہندوستان کے قابلِ قدر اقبال شناس پروفیسر عبدالحق کے حوالے سے خصوصی مطالعہ)","authors":"Muhammad Amir Iqbal","doi":"10.52541/fn.v59i2.1579","DOIUrl":"https://doi.org/10.52541/fn.v59i2.1579","url":null,"abstract":"Allama Muhammad Iqbal kept a notebook in which he used to write brief notes on a variety of subjects. He titled this notebook Stray Reflections. First published in 1961 with an introduction by his son Javed Iqbal, the notebook has been translated several times into Urdu. These include translations by Iftikhār Aḥmad Ṣiddīqī, Miyāṇ Sājid ‘Alī and ‘Abd al-Ḥaqq. ‘Abd al-Ḥaqq, the professor emeritus at Delhi University, is one of the most prominent names in the Iqbal studies. Apart from the translation of Iqbal’s notebook, he has published several volumes on different aspects of Iqbal’s thought. This article introduces all the above-mentioned translations of Stray Reflections while focusing on the prominent features of the translation of ‘Abd al-Ḥaqq.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"129 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124238999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Children’s literature has always been created and published due to its importance to the aesthetical, cultural, and educational needs of young brains. It is purposefully written not only for pleasure and fun but also to teach fundamental socio-cultural values and develop early academic concepts. A voluminous juvenile literature has been produced in the English language for more than a century. However, it was dominated by British-American culture in its context, structure, vocabulary, presentation and even illustration. On the other hand, the growing number of immigrants and children who read English stories worldwide, either for learning or fun, felt it hard to relate themselves to the cultural settings of these stories. Eventually, this need drove giant publishers like Oxford, Cambridge, Macmillan, Scholastic Inc., and others to incorporate diversity and multi-ethnicity in their publications, rather than to make them Euro-American-centric. In general, Muslims—being a significant community in English speaking world—have been striving to maintain their religious identity, while attempting to assimilate into the majority culture. In addition to their various endeavours, from the dawn of the twenty-first century a significant number of women have started writing various fictional, non-fictional, illustrated, and non-illustrated books for children of different ages. In this context, this study provides an overview of women’s contributions to the promulgation of Islamic culture and civilization, using the children’s literature in the English language as their tool.
{"title":"بچوں کے انگریزی ادب میں اسلامی تہذیب و ثقافت کی ترویج: منتخب کہانی نگار خواتین کی کاوشوں کا جائزہ","authors":"Taimia Sabiha, Qudsia Jabeen","doi":"10.52541/fn.v59i2.1390","DOIUrl":"https://doi.org/10.52541/fn.v59i2.1390","url":null,"abstract":"Children’s literature has always been created and published due to its importance to the aesthetical, cultural, and educational needs of young brains. It is purposefully written not only for pleasure and fun but also to teach fundamental socio-cultural values and develop early academic concepts. A voluminous juvenile literature has been produced in the English language for more than a century. However, it was dominated by British-American culture in its context, structure, vocabulary, presentation and even illustration. On the other hand, the growing number of immigrants and children who read English stories worldwide, either for learning or fun, felt it hard to relate themselves to the cultural settings of these stories. Eventually, this need drove giant publishers like Oxford, Cambridge, Macmillan, Scholastic Inc., and others to incorporate diversity and multi-ethnicity in their publications, rather than to make them Euro-American-centric. In general, Muslims—being a significant community in English speaking world—have been striving to maintain their religious identity, while attempting to assimilate into the majority culture. In addition to their various endeavours, from the dawn of the twenty-first century a significant number of women have started writing various fictional, non-fictional, illustrated, and non-illustrated books for children of different ages. In this context, this study provides an overview of women’s contributions to the promulgation of Islamic culture and civilization, using the children’s literature in the English language as their tool.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129651017","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Muhammad Hamidullah was a famous Muslim polymath of the twentieth century. He contributed to different Islamic disciplines in the Urdu, Arabic, English, French, and German languages. Besides books and papers, he penned down a great number of letters, which contain a wealth of information. Because of this, many scholars have collected and published his letters, which he wrote to them or other people. Raḥīm Bakhsh Shāhīn is one of them. He was an expert in Iqbal studies and headed the Department of Iqbal Studies at Allama Iqbal Open University, Islamabad. This article presents four unpublished letters of Muhammad Hamidullah. Two of these letters were addressed to Shāhīn while the other two were addressed to the editor of a London-based fortnightly journal, Impact International. They are in the collection of Shāhīn. The article reproduces the original text of these letters along with the necessary translation and explanatory notes.
{"title":"ڈاکٹرمحمدحمیداللہ کے چند خطوط:پیش کش وتوضیح","authors":"Gul Ahmad","doi":"10.52541/fn.v59i2.1372","DOIUrl":"https://doi.org/10.52541/fn.v59i2.1372","url":null,"abstract":"Muhammad Hamidullah was a famous Muslim polymath of the twentieth century. He contributed to different Islamic disciplines in the Urdu, Arabic, English, French, and German languages. Besides books and papers, he penned down a great number of letters, which contain a wealth of information. Because of this, many scholars have collected and published his letters, which he wrote to them or other people. Raḥīm Bakhsh Shāhīn is one of them. He was an expert in Iqbal studies and headed the Department of Iqbal Studies at Allama Iqbal Open University, Islamabad. This article presents four unpublished letters of Muhammad Hamidullah. Two of these letters were addressed to Shāhīn while the other two were addressed to the editor of a London-based fortnightly journal, Impact International. They are in the collection of Shāhīn. The article reproduces the original text of these letters along with the necessary translation and explanatory notes.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"103 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134512835","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Women have important positions in society in different capacities. Islam provides women with religious, political, social, and economic rights. Inheritance is one such right given by Islam to women. However, despite its provision in both Islamic and state laws, it is observed that women are often deprived of their right to inheritance in different parts of Pakistan. This article focuses on the Peshawar district and studies the prevalent attitudes towards women’s right to inheritance. It also attempts to highlight the obstacles faced by women in the Peshawar district in securing their legal right to inheritance. Along with consulting the resources in different libraries, the study employs quantitative methods to collect relevant data. Two hundred women belonging to the suburbs of the Peshawar district were provided with the questionnaires. The data collected was then analyzed through SPSS software. The results show that almost half of the women in the selected areas of Peshawar district received the inheritance. It was also revealed that, apart from other sociological factors, the main obstacle to the women’s right to inheritance in the selected areas was caused by the male members of the family, particularly brothers.
{"title":"ضلع پشاور میں حقِ میراث برائے خواتین کے موانع","authors":"Naseem Akhter, Mohyuddin Hashimi","doi":"10.52541/fn.v59i2.1241","DOIUrl":"https://doi.org/10.52541/fn.v59i2.1241","url":null,"abstract":"Women have important positions in society in different capacities. Islam provides women with religious, political, social, and economic rights. Inheritance is one such right given by Islam to women. However, despite its provision in both Islamic and state laws, it is observed that women are often deprived of their right to inheritance in different parts of Pakistan. This article focuses on the Peshawar district and studies the prevalent attitudes towards women’s right to inheritance. It also attempts to highlight the obstacles faced by women in the Peshawar district in securing their legal right to inheritance. Along with consulting the resources in different libraries, the study employs quantitative methods to collect relevant data. Two hundred women belonging to the suburbs of the Peshawar district were provided with the questionnaires. The data collected was then analyzed through SPSS software. The results show that almost half of the women in the selected areas of Peshawar district received the inheritance. It was also revealed that, apart from other sociological factors, the main obstacle to the women’s right to inheritance in the selected areas was caused by the male members of the family, particularly brothers.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"390 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131998583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The sharī‘ah invalidates the sale of non-existing items, but salam sale was exceptionally permitted to avoid interest-based financing in commercial as well as non-commercial transactions. Salam sale is an Islamic forward sale contract, which authorizes selling something that is not present during the time of the contract. Salam is a sale agreement whereby the seller receives full price in advance and goods are delivered at a future date. Moreover, it is free from uncertainties and exploitation that is usually involved in interest-based financing. Besides the agriculture sector, currently, this instrument is also being used in the manufacturing sector where the manufacturer would need financing to produce products and/or to buy raw materials. Modern financial innovations introduced different uses of salam sale such as parallel salam, currency salam, salam sukūk etc. There are different fiqh issues related to such uses of salam in modern financial sectors. This article elaborates on the economic importance and conditions that are necessary and sufficient to makethe contract valid from the perspective of the sharī‘ahand also appraises some of the key issues related to modern practices regarding salam.
{"title":"فقہ اسلامی میں بیع سلم کاتصور اورمروجہ اسلامی مالیاتی نظام میں بیع سلم کے استعمال سے متعلق اشکالات:ایک فقہی مطالعہ","authors":"Muhammad Abubakar Siddique","doi":"10.52541/fn.v59i1.1224","DOIUrl":"https://doi.org/10.52541/fn.v59i1.1224","url":null,"abstract":"The sharī‘ah invalidates the sale of non-existing items, but salam sale was exceptionally permitted to avoid interest-based financing in commercial as well as non-commercial transactions. Salam sale is an Islamic forward sale contract, which authorizes selling something that is not present during the time of the contract. Salam is a sale agreement whereby the seller receives full price in advance and goods are delivered at a future date. Moreover, it is free from uncertainties and exploitation that is usually involved in interest-based financing. Besides the agriculture sector, currently, this instrument is also being used in the manufacturing sector where the manufacturer would need financing to produce products and/or to buy raw materials. Modern financial innovations introduced different uses of salam sale such as parallel salam, currency salam, salam sukūk etc. There are different fiqh issues related to such uses of salam in modern financial sectors. This article elaborates on the economic importance and conditions that are necessary and sufficient to makethe contract valid from the perspective of the sharī‘ahand also appraises some of the key issues related to modern practices regarding salam.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130721729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One of the most consequential byproducts of Colonialism was the rise of Orientalism. The Orientalists, almost all of whom were Christians and Jews, studied the cultures of the Orient, bringing their own cultural baggage in the process. Needless to say, this generated a variety of responses from the insiders of those cultures. In the Indian subcontinent, Sir Sayyid Aḥmad Khān was one of the first Muslim scholars who critically analyzed and responded to the works of Orientalists on the Sīrah of the Prophet (P.B.U.H.) through his book al-Khuṭbāt al-Aḥmadiyyah. Another prominent scholar of the Indian subcontinent is Abū’l-Kalām Āzād. This paper examines the understanding of these two scholars of the Orientalist scholarship on Islam and compares their responses to it.
{"title":"استشراقی فکر:سرسید احمد خان اور ابوالکلام آزاد کے نقطۂ نظر کا جائزہ","authors":"Razia Shabana","doi":"10.52541/fn.v58i4.1243","DOIUrl":"https://doi.org/10.52541/fn.v58i4.1243","url":null,"abstract":"One of the most consequential byproducts of Colonialism was the rise of Orientalism. The Orientalists, almost all of whom were Christians and Jews, studied the cultures of the Orient, bringing their own cultural baggage in the process. Needless to say, this generated a variety of responses from the insiders of those cultures. In the Indian subcontinent, Sir Sayyid Aḥmad Khān was one of the first Muslim scholars who critically analyzed and responded to the works of Orientalists on the Sīrah of the Prophet (P.B.U.H.) through his book al-Khuṭbāt al-Aḥmadiyyah. Another prominent scholar of the Indian subcontinent is Abū’l-Kalām Āzād. This paper examines the understanding of these two scholars of the Orientalist scholarship on Islam and compares their responses to it.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130874809","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Islamic polity, the Qur’ān and Sunnah work as primary sources of guidance for the state and government. It is perhaps due to this reason that in the early period of the Islamic state no need was felt for any kind of legislation or codification to run the affairs of the state. Later on, the prevalent schools of legal thought gradually became the source of law in different areas of the empire. In the eastern parts, Ḥanafī School was recognized as a source of law, while in the western parts Mālikī School held this position. In the sixteenth century, King Saleem I officially declared Ḥanafī fiqh as the state law of the Ottoman Empire. However, in the nineteenth century, when most of the parts of the Muslim world came under the control of colonial powers, Muslim legal thought many problems. These problems, it was believed, could not be addressed properly while remaining within the boundaries of a particular school of thought. When the process of decolonization started and several Muslim states gained independence, they relied heavily on Maqāṣid al-sharī‘ah and talfīq while introducing legislation in their domains. This paper attempts to analyze the impact of these two factors in the processes of legislation in contemporary Muslim states.
{"title":"معاصر مسلم ریاستی قوانین کی تشکیل میں مقاصد شریعت اور تلفیق کا کردار: ایک تجزیاتی مطالعہ","authors":"Ishfaq Ahmad","doi":"10.52541/fn.v58i4.1318","DOIUrl":"https://doi.org/10.52541/fn.v58i4.1318","url":null,"abstract":"In Islamic polity, the Qur’ān and Sunnah work as primary sources of guidance for the state and government. It is perhaps due to this reason that in the early period of the Islamic state no need was felt for any kind of legislation or codification to run the affairs of the state. Later on, the prevalent schools of legal thought gradually became the source of law in different areas of the empire. In the eastern parts, Ḥanafī School was recognized as a source of law, while in the western parts Mālikī School held this position. In the sixteenth century, King Saleem I officially declared Ḥanafī fiqh as the state law of the Ottoman Empire. However, in the nineteenth century, when most of the parts of the Muslim world came under the control of colonial powers, Muslim legal thought many problems. These problems, it was believed, could not be addressed properly while remaining within the boundaries of a particular school of thought. When the process of decolonization started and several Muslim states gained independence, they relied heavily on Maqāṣid al-sharī‘ah and talfīq while introducing legislation in their domains. This paper attempts to analyze the impact of these two factors in the processes of legislation in contemporary Muslim states.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"8 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114122520","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Fine Arts are a source of aesthetic tastes that create beauty, proportion, relief, and happiness in life. It is, in fact, the interpretation of one’s taste of beauty which one has been instructed by nature. From the beginning of human history, these arts have been present in different shapes in every civilization and society. Muslims not only encouraged the arts but also played an important role in promoting the Islamic concept of beauty and excellence and used them in such a way that kept them from being mutilated or inferior. Muslims have given new dimensions to calligraphy, architecture, decoration, art, and music. Islamic civilization has had a significant impact on many world civilizations. This article highlights the artistic forms prevalent in Islamic history and their impact on other civilizations.
{"title":"اسلامی تاریخ میں فنون لطیفہ کی رائج صورتیں اوردیگر تہذیبوں پر ان کے اثرات","authors":"Zobia Kousar, Mohyuddin Hashimi","doi":"10.52541/fn.v58i4.1349","DOIUrl":"https://doi.org/10.52541/fn.v58i4.1349","url":null,"abstract":"Fine Arts are a source of aesthetic tastes that create beauty, proportion, relief, and happiness in life. It is, in fact, the interpretation of one’s taste of beauty which one has been instructed by nature. From the beginning of human history, these arts have been present in different shapes in every civilization and society. Muslims not only encouraged the arts but also played an important role in promoting the Islamic concept of beauty and excellence and used them in such a way that kept them from being mutilated or inferior. Muslims have given new dimensions to calligraphy, architecture, decoration, art, and music. Islamic civilization has had a significant impact on many world civilizations. This article highlights the artistic forms prevalent in Islamic history and their impact on other civilizations.","PeriodicalId":159571,"journal":{"name":"FIKR-O NAZAR فکر ونظر","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128578529","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper introduces ‘Abd al-ḥamīd Kamālī’s work, focusing on his True Islamic Philosophy project and discusses it vis-à-vis Iqbal’s Reconstruction. It critically examines Kamālī’s claim that by accepting Neo-Platonic influence Muslim thinkers deviated from fundamental Islamic intuition, embodied in three principles: non-delimited Being, transcendence, and relation. It also considers his historical claim that Neo-Platonism itself was a synthesis of Greek and Indian intellectual tendencies, disparaging the infinite and reducing Being to consciousness. It is shown that despite significant differences between their projects, Kamālī’s work can be considered a continuation of Iqbal’s Reconstruction. Thus, contrary to his claim, Muslim philosophers, theologians, and mystics did not directly deny divine infinity, nor did they identify consciousness as the foremost onto-theological category. They awarded primacy to divine oneness or immateriality and derived other categories from these. The claim about Greco-Indian synthesis is also examined and it is shown that such synthesis not only did not take place, it also could not have happened because Neo-Platonism rejected the prevailing Greek tendency to disparage the infinite and Plotinus held that the One Who does not think is beyond intellect. This paper consists of three parts. The first part introduces the life and works of Professor ‘Abd al-ḥamīd Kamālī while in the second and the third parts, we present and critically examine his True Islamic Philosophy project respectively.
本文介绍了' Abd al-ḥamīd Kamālī的工作，重点是他的真正的伊斯兰哲学项目，并讨论了-à-vis伊克巴尔的重建。它批判性地考察了Kamālī的主张，即通过接受新柏拉图主义的影响，穆斯林思想家偏离了基本的伊斯兰直觉，体现在三个原则:无界限的存在，超越性和关系。它还考虑了他的历史主张，即新柏拉图主义本身是希腊和印度知识倾向的综合，贬低了无限，并将存在还原为意识。这表明，尽管他们的项目之间存在显著差异，Kamālī的工作可以被认为是伊克巴尔重建的延续。因此，与他的主张相反，穆斯林哲学家、神学家和神秘主义者并没有直接否认神的无限性，也没有将意识认定为最重要的本体神学范畴。他们将首要地位授予神圣的一体或非物质性，并从中衍生出其他类别。关于希腊-印度综合的说法也被检验了，它表明这种综合不仅没有发生，而且也不可能发生，因为新柏拉图主义拒绝了希腊普遍的贬低无限的倾向，而普罗提诺认为不思考的人是超越智力的。本文由三部分组成。第一部分介绍了Abd al教授-ḥamīd Kamālī的生平和作品，而在第二部分和第三部分，我们分别介绍和批判性地考察了他的“真正的伊斯兰哲学”项目。
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