Reconstruction of Religious Thought in Islam by Muhammad Iqbal

Allama Sir Muhammad Iqbal. His real name is Muhammad Iqbal (Urdu :), (born in Sialkot,
Punjab, India, 9 November 1877 - died in
Lahore, 21 April 1938 at the age of 60), also known as Allama Iqbal (Urdu:), was a great poet, politician and philosopher of the 20th century.

Allamah is the title of a person who has mastered at least 12 branches of science in depth and has memorized the arguments and their sources and can withstand criticism. Under the title alamah, there is alim, who is a person who has profound knowledge of one knowledge, for example a fiqh expert is called a faqih, a qalam expert is called a mutaqalim, an expert commentator is called a mufasir. Under alim there is a cleric, there is a scholar, that is, he must also master at least 12 branches of science even though it is not as deep as Allah Unfortunately the titles of ustadz and ulama have been sold out in such a way, even though it is not certain that the person controls the 12 branches of scholarship so that in the end they cannot become enlightened, but instead become controversy, debate, create confusion or divide the people. It seems that we need to cross-check the titles of ustadz and ulama so that we don't just admit to being Ustadz and Ulama.

Book Summary Reconstruction of Religious Thought in Islam

1. UNIVERSAL LIFE

Ad-Dukhan 38-39: Created no kidding

"And not. We play around creating the heavens and the earth and what is between them."

(Surah Ad-Dukhan 44: Verse 38)

Ali Imron 190-191: MUST THINK ABOUT

"Indeed, in the creation of the heavens and the earth, and the alternation of night and day there are signs (of the greatness of Allah) for those who are wise,"

(Surah Ali 'Imran 3: Verse 190)

"(That is) those who remember Allah standing, sitting or lying down, and they think about the creation of the heavens and the earth (saying), O our Lord, you did not create all of this in vain; Glory be to you, protect us from the punishment of hell. "

(Surah Ali 'Imran 3: Verse 191)

Fathir: 1: ABLE TO GROW

Praise be to Allah Who is the Creator of the heavens and the Earth, who made angels as messengers (to take care of various kinds of affairs) who have wings, respectively two, three, and four. Allah adds to His creation what He wills. Indeed, Allah has power over all things. "

(QS. Fatir 35: Verse 1)

Al-Ankabut 20: CAN BE CHANGED

"Say, Walk on the earth, then pay attention to how (Allah) initiates the creation (creature), then Allah makes the event that ends. Indeed, Allah has power over everything."

(Surah Al-'Ankabut 29: Verse 20)

Conclusion:

Allah created the universe and its contents. Allah has His Target and Importance in relation to all that He creates. This means that all of Allah's creations must have their usefulness.

Humans have the role of being Khalifatulloh, which is the one who prosper the earth. How to? Humans must be able to relate all the objects they see to Allah. After that, they must also think about how to use them for the benefit of many people. That is Ulil Amri. That's tafakkur. Think while pondering.

Then the verse in Q.S. Ali Imron 191. That is the result after he found the benefit of what he thought, then he attributed it to Allah and then he found the benefit side. Remember Allah in any condition whether it sees objects, events, or natural occurrences throughout the day and night while sitting, standing and lying down.

2. HUMAN

Toha 122: GOD'S CHOICE

Al-Baqarah 30: VICE OF THE LORD

Al- Ahdzab 72: SAFE DEVELOPMENT (FREEDOM + RISK)

Conclusion:

Humans are creatures especially God's creation. This means that all human beings, regardless of social strata, position, occupation, ethnicity, customs or whatever the origin of the human being has been chosen. Obeyed by God. What for ? To represent God and prosper the earth, humans are called Kholifatulloh.

The human drama that was finally chosen turned out to be very metaphorical, Allah offered the task to the Earth, Mountains and so on, but they were reluctant to carry it because they knew that this mandate was very heavy. But humans dare to carry it. And Allah's insinuation is clear that humans are dzolim and stupid. In fact, the message is reversed, meaning that if we hold onto that mandate, which also has the right to choose and risk (reward and sin) then our provisions are not to be stupid and not to do wrong.

This means that humans are not static creatures. He is a dynamic and evolving creature which if put in place this dynamism should lead to better things. Hijrah continuously to better things again and again. Continuous learning.

3. HUMANS: ACTUS AND POTENSIA

The Western world in terms of science is indeed extraordinary, but only absolute naturalism (only relying on mere ratio) which should not be mistaken for only relying on this ratio is good, instead it will give rise to eternal recurrence (eternal repetition) which ultimately makes humans like robots who ignore the mind so that it appears materialistic. Finally, the psychic realm of people who only rely on the ratio will open conflict with themselves. The severe effect is that such a person will be selfish, greedy and hard work whose only goal is the world. This perspective is like running a Sprint, but they forget that our thinking and perspective on life should be running a marathon. Must have a distant view to the hereafter. The Marathon effect is that humans will be confident, not easily stressed and always optimistic in life.

The East world also has weaknesses, even though it has thought of a marathon but wants to be instant. The focus on mysticalism or creating new allegiances to nationalism and patriotism excessively ends up thinking illogical and also anti-cultural. Or if you put it simply, it seems that many are mistaken with fate. What he thought was his destiny when it was not necessarily his destiny according to Allah. Acute submission, laziness, indifference and tyranny are said to be destiny even though it is just an escape from the will to work hard, think smart and also strengthen faith. This is a mistake to interpret destiny.

Because the decline of Islam can come from the Rationalism Movement (only relying on the ratio) if in Islam the emergence of the Liberal movement which raises new ideas or provokes problems without thinking of a solution. Busy debating, talking about controversy, or adding new ideas without thinking about a solution. Less productive. The next effect is that the Conservative Group will be more responsive to the Rationalism movement so that this group will become increasingly defensive. His mentality becomes pessimistic, for example the expression is okay in the world of misery which is important in the afterlife of success. Why are we desperate? Our mental should be that the world must be successful and in the hereafter must also be successful. This defensive mentality also raises the understanding that the person is desperate for kindness. So as to fight against evil with evil. If likened by Al Ghozali, people want to wash clothes but use urine. This mentality indicates that he is desperate for goodness. The effect is that he fights evil with evil which he thinks is good.

The great effect of a devensive conservative is that society is largely organized, everything is so organized. Starting from how to dress to how other activities are arranged, this will eliminate the creative nature of individualism. This has actually killed the ijtihad process. Humans will be stiff and too formalistic.

Another reason is the emergence of asceticism, namely people who lose their identity and escape from the world. It is like a person looking for God after finding God, he forgets the world and does not want to try to improve the world. Even though the Prophet Muhammad SAW after going to Sidratul Muntaha was returning to the world and trying to improve the world. If the idea is taken, it is Humans who pass the Servant of Allah and also Khalifatulloh. If in Sufi there is a Pantheistic view that eliminates individuals and does not want to take care of the world. It is like he has become Allah even though Allah ordered us to be Khalifatulloh.

4. THE EVOLUTION OF RELIGIOUS LIFE

Faith according to Iqbal in terms of religion is the initial stage of the three periods of religious life, namely Faith (Faith), Thinking (Thought), and Finding (Discovery). These three periods of religious life cannot stand alone, they are mutually supportive and gradual. If stagnating in Faith will eliminate individuality, armed with the basis of rationality, humans will recognize the shortcomings and strengths of reality and will realize the highest form of reason, namely intuition, with which they will find absolute reality. Thus the discovery of God does not break logical networks.

Rationalizing faith does not mean that philosophy is superior to religion, instead it will make sense to find truth and religion will be stronger. By philosophizing that is based on religion, this will add to a much stronger belief in religion.

The search for this rational foundation in Islam can be considered to have originated from the Prophet Muhammad SAW who prayed: God reveal to me the ultimate essence of everything (Allahumma Arina Al Asyya 'Kama Hiya)

Most humans will not believe that something is told in their minds for sure he will look for proof. This does not mean doubt but if it is outlined is Faith then analysis and finally stronger Faith.

5. THOUGHTS LIMITED?

The idea that thinking is limited so that it is considered incapable of reaching the infinite is based on the fallacy of the idea of thought in knowledge. Even though every thought finds something new it has passed the limits of its original thought. This means that thoughts cannot be confined and confined within a narrow circle of one's individuality. In fact, all science and discovery originates from thoughts which are realized by deeds. Even the human thinking power is far more than one's individualism. Even reason, if continued, can connect to intuition, inspiration to Nur Muhammad. Intellect can come to the infinite because it comes from the infinite which excels the individual.

6. ANTI ESSENTIALISM

Man is the maker of his own destiny. There is nothing universal in this life because reality life is an evolutionary process and has a purpose. This means that every time humans will change. It is like we say Life when we say Dup automatically. The word Hi has become a thing of the past. We are what we are now means what we are existential then that is who we are. This will make us human beings who are aware of their free humanity but responsible for their role as humans. This means that each individual must find the meaning of life in his own experience.

7. EGO / KHUDI

Ego literally means "self" self. In general, ego is independence, personality and individuality. The characteristic of the ego is essential solitude. For example: Delicious, healthy, sick is unique to individuals. Maybe the doctor knows we are sick but it is still us who can feel the pain. We have to find out who we are. What is our passion. What are our talents. Then after we realize our ego, we have to focus and be patient there until we become experts.

The nature of the ego is freedom and creativity. These two things are highly recommended in Islam because mainly because of two things: the end of the treatise and the stagnation of ijtihad. Muslims need human beings who think freely and think creatively. These two things are intertwined because free without being creative is empty, while creative certainly also needs freedom.

After we realized our selfishness. Once we realize our passion. After we realized our talents. So we must have Ego variables, namely self-confidence, self-respect, self-confidence, self-preservation and self-affirmation. In the struggle for our talents and passion, the ego variable must be strengthened continuously

8. EGO STRENGTHERS AND WEAKERS

To strengthen the Ego, there are six, namely love (isyq), Faqr, Passion and Courage, Tolerance (Tolerance), Kasb al-halal (Trying to be Halal) and Original and Creative Work.

The factors which weaken the human ego and make it a bad human being are 1. fear and lack of confidence, 2. Sual or begging or dependent on others, 3. Slavery (Manage by person), 4. Feeling proud of blind seedlings of weight.

9. EGO AND COMMUNITY NEED

The ego can only develop well if it is not isolated but must associate with other egos, that is, we need to be in society.

Personal activities aimed at social activities are mutually beneficial because the individual ego will not reach higher possibilities unless it involves the ego with social goals. This means that the ego must be immersed in social activities. So, humans must make a positive and productive contribution in society

10. THE EVOLUTION OF EGO TOWARDS CHURCH MAN

Ego can go to Insan Kamil in a way: it obeys the law (Outside self), or controls oneself as the highest form of self-awareness (Inside), finally humans will realize that they are God's representative in the world as the main ideal of humans perfect (Khalifatulloh)

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