Iqbal´s strategic
importance to the Islamic revolutionary movement in this age of fitan and
godless modernity is located in the following:
1. Iqbal is himself one of the most dynamic
of the Islamic revolutionary thinkers who have emerged in the modern age. His
greatest and most enduring contribution to the Islamic revolutionary movement
was his critical, comprehensive, and sophisticated Islamic response to the
intellectual challenge of the modern godless civilization which today dominates
the world. In articulating that response with logic, rationality and acumen,
Iqbal was, in fact, following the Sunnah of the Prophet (SAW) who said that he
would himself do the intellectual battle with Dajjal if he were alive in the
age in which he was released:
When he (Dajjal) makes his appearances and I am in your midst, I
will overpower him by arguments; and if, when he makes his appearance, I am not
in your midst, every one should argue with him. (Kanz Al-Ummal vol.7 no. 2076)
2. By virtue of the fact that he was not
subjected to a traditional Islamic theological education in a Dar-ul- Uloom,
Iqbal enjoyed an intellectual freedom to study the Qur´an in the light of
modern knowledge, and with a view of locating that dimension of the exposition
of Truth (Al-Haq) which had specific relevance to the modern age, i.e., for
refuting the claims of godless modernity, for example. His was a pioneering
effort, and he succeeded so admirably that nearly all the modern educated
intelligentsia in the Muslim world who came in contact with his thought were
immediately attracted to him. If the Islamic revolutionary movement is to
attract and mobilize and motivate such Muslims, a real and dynamic link with
Iqbal is indispensable.
3. Sectarianism remains one of the
deadliest diseases to afflict the contemporary Ummah. The Islamic revolutionary
movement will have to locate a philosophical and theological standpoint from
which to deal successfully with sectarianism. Iqbal is uniquely placed to act
as a unifying force which can bring Muslims belonging to different strands of
the sectarian spectrum on a single platform, and then weld them into a single
force. Muslims who have been traditionally educated, as well as Muslims who
have had a modern secular education, Muslims who are inclined to rationality in
their religious thought, and Muslims who are attracted to the mystical in
religious experience, can find their concerns sympathetically, authentically,
and forcefully addressed by Iqbal.
4. Iqbal also appears to be the key with
which the Islamic revolutionary movement can embrace the spiritual dimension of
the struggle for Iqamah Al-Deen. After all, it cannot be denied that there
could not have been an Iqbal had there not been a Rumi. The road to Lahore
passes through Konya (in Turkey, where Maulana Jalaluddin Rumi is buried).
On of the unique characteristics of the Tanzeem-e-Islami is the
fact that it draws its major contemporary inspiration from Iqbal. It is true,
of course, that Iqbal was not an aalim in the traditional sense of the term
since he was not subjected to the intellectual training of the rigid
conventional Islamic scholarship in a seminary. But this was precisely the
reason why he was able to succeed where so many others failed. Iqbal´s unique
achievement was his success in penetrating the Qur´anic wisdom and guidance as
it pertained specifically to the modern age, and in articulating that Qur´anic
wisdom in a manner which responded majestically, movingly, and appropriately to
the crises created by the godless modernity.
In this respect, Allama Iqbal influenced the thought of Dr. Israr
Ahmad in a much more profound, dynamic, and authentic manner than he did in the
case of Muhammad Ali Jinnah or even Maulana Abul A´la Maududi (RA). And so, it
is Tanzeem-e-Islami, rather than any other Islamic movement in the South Asia,
which can truly be considered to be the first authentic fruit of that
revolutionary seed planted so creatively and lovingly by Iqbal.
If it is to win that support of the massive Muslim intelligentsia
in South Asia and in North America, and if it is to fulfill its promise as the
Jama´ah which has inherited the mission of the Islamic revolutionary struggle
from Iqbal, Tanzeem-e-Islami and its Ameer will have to work very hard at
further developing that critical, authentic and sophisticated Islamic response
to the godless modernity, initially formulated by Iqbal. In this regard, Dr.
Muhammad Rafiuddin´s Ideology of the Future and, more so, Dr. Muhammad Fazlur
Rahman Ansari´s Qur´anic Foundations and Structure of Muslim Society represent significant
efforts by gifted and distinguished students of Iqbal to extend the frontiers
of knowledge in the intellectual trail which he blazed.
PART II Coming soon -
Establishing the Authentic Jama'h
To be Continued....
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