Reconstruction of Islamic Education: with special reference to Allama Iqbal's Educational philosophy: Difference between revisions

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==Conclusion==
==Conclusion==


Education is an exciting field of study. Education being a Multi-disciplinary subject has a distinctive way of examining human interactions. Education simply means the modification behavior is the systematic study of educational paradigms and principles. It emphasis primarily on the influence of curriculum and teaching methods on the students. As a field of study, education has an extremely broad scope. Educationists study curriculum, teaching methods, teacher student relationships, groups, business firms, political parties, schools, religious and labour unions. Some educationists see the world basically as stable and ongoing. They are impressed with the endurance of the family, organized religion and other social institutions. Other educationists see society as composed of many groups in conflict, all of them competing for scarce resources. To other educationists, the most fascinating aspects of the social world  are the everyday routine interactions among individuals that we sometimes take for granted. These differing perspectives of education are all ways of examining the same phenomena. Education, which signifies the development of personality, is a purposive process; it is a process which is consciously directed towards some end. Mill defines it as, culture which each generation purposely gives to those who are to be successors in order to qualify them for at least keeping up and if possible for raising the level of improvement which has been maintained. Similarly, K. G. Saiyadain remarks that "Education in its full and correct signification must be visualized as the sum total of cultural forces which play on the life of individual and community. If this is clearly understood, it follows that an emergence of an outstanding creative thinker, who has distinctive message to give or new values to present before the world, is a phenomenon of the greatest interest for the educationists, and the more his ideas catch the imagination, the understanding and enthusiasm of his contemporaries, the greater must be his influence as the educative force.
Education is an exciting field of study. Education being a Multi-disciplinary subject has a distinctive way of examining human interactions. Education simply means the modification behavior is the systematic study of educational paradigms and principles. It emphasizes primarily on the influence of curriculum and teaching methods on the students. As a field of study, education has an extremely broad scope. Educationists study curriculum, teaching methods, teacher student relationships, groups, business firms, political parties, schools, religious and labour unions. Some educationists see the world basically as stable and ongoing. They are impressed with the endurance of the family, organized religion and other social institutions. Other educationists see society as composed of many groups in conflict, all of them competing for scarce resources. To other educationists, the most fascinating aspects of the social world  are the everyday routine interactions among individuals that we sometimes take for granted. These differing perspectives of education are all ways of examining the same phenomena. Education, which signifies the development of personality, is a purposive process; it is a process that is consciously directed towards some end. Mill defines it as, culture which each generation purposely gives to those who are to be successors in order to qualify them for at least keeping up and if possible for raising the level of improvement which has been maintained. Similarly, K. G. Saiyadain remarks that "Education in its full and correct signification must be visualized as the sum total of cultural forces which play on the life of individual and community. If this is clearly understood, it follows that the emergence of an outstanding creative thinker, who has a distinctive message to give or new values to present before the world, is a phenomenon of the greatest interest for the educationists, and the more his ideas catch the imagination, the understanding and enthusiasm of his contemporaries, the greater must be his influence as the educative force.


The thought of Iqbal is a product of the blending of the philosophic traditions of east and west, a blending in which the concepts and categories used by western thinners are employed to reevaluate and restate the philosophic systems of earlier Muslim thinkers and of Islam itself. Iqbal's preparation f0r his eventual role as' philosopher par excellence of the Muslim revival in India involved a through grounding in both Muslim and western philosophy. As a boy he attended a Scottish missionary school and simultaneously studied under a leading Muslim scholars and theologians collage in Lahore he earned his master's degree in western philosophy and subsequently went to Europe to obtain his doctoral degree in philosophy and to gain admission to the bar.
The thought of Iqbal is a product of the blending of the philosophic traditions of east and west, a blending in which the concepts and categories used by western thinners are employed to reevaluate and restate the philosophic systems of earlier Muslim thinkers and of Islam itself. Iqbal's preparation f0r his eventual role as' philosopher par excellence of the Muslim revival in India involved a through grounding in both Muslim and western philosophy. As a boy he attended a Scottish missionary school and simultaneously studied under a leading Muslim scholars and theologians colleague in Lahore he earned his master's degree in western philosophy and subsequently went to Europe to obtain his doctoral degree in philosophy and to gain admission to the bar.


Iqbal was not merely a poet of yesterday or today, he was also a poet of tomorrow with an apostolic mission. He had a keen Merestinpoetry. But he admitted on several occasions that his fascination for poetry was not an end in itself. Poetry was for him one of the most powerful media of propagating his philosophical ideas. He treated poetry not merely as an art, but as a most powerful vehicle of communicating his revolutionary message to the masses His thought- provoking message was primarily meant for the younger generation and downtrodden people of the world. Iqbal always disclaimed being a mere poet whose object is only to provide entertainment to the people.
Iqbal was not merely a poet of yesterday or today, he was also a poet of tomorrow with an apostolic mission. He had a keen Merestinpoetry. But he admitted on several occasions that his fascination for poetry was not an end in itself. Poetry was for him one of the most powerful media of propagating his philosophical ideas. He treated poetry not merely as an art, but as a most powerful vehicle of communicating his revolutionary message to the masses His thought-provoking message was primarily meant for the younger generation and downtrodden people of the world. Iqbal always disclaimed being a mere poet whose object is only to provide entertainment to the people.


Iqbal is one of the few poets who have championed the cause of freedom. Social justice, world peace, unity of mankind and human brotherhood with great vigour and eloquence. Thorough his writings and speeches, he has outright challenged the existent socio- political order of the age. He was deeply and intimately concerned with the contemporary social problems. The poet urged and advised his youngsters to launch a crusade against the worn-out social political systems of his own time. As a keen observer, he closely studied the varied problems that confronted the present society. He was shocked to see the existing perilous conditions of the world full of doubts, fear, hatred, suspicion, and the evils of war. He earnestly tried to make man conscious of the evils that had crept into the society. He was not satisfied with the modern way of life and felt that there was something radically wrong with our way of thinking. Poverty, economic exploitation, corruption, moral degradation, social injustice, narrow casteism, and the evils of war had cut deep into the core of man's life. They had created an unhealthy condition throughout the world. It was primarily with such a state of social affairs that Iqbal was deeply concerned. Having minutely observed and examined the various sociopolitical, economic and religious conditions of the world, Iqbal had formed a firm view that the salvation of mankind lay in the synthesis of the eastern and western cultures.
Iqbal is one of the few poets who have championed the cause of freedom. Social justice, world peace, unity of mankind and human brotherhood with great vigour and eloquence. Thorough his writings and speeches, he has outright challenged the existent socio-political order of the age. He was deeply and intimately concerned with contemporary social problems. The poet urged and advised his youngsters to launch a crusade against the worn-out social-political systems of his own time. As a keen observer, he closely studied the varied problems that confronted the present society. He was shocked to see the existing perilous conditions of the world full of doubts, fear, hatred, suspicion, and the evils of war. He earnestly tried to make man conscious of the evils that had crept into the society. He was not satisfied with the modern way of life and felt that there was something radically wrong with our way of thinking. Poverty, economic exploitation, corruption, moral degradation, social injustice, narrow casteism, and the evils of war had cut deep into the core of man's life. They had created an unhealthy condition throughout the world. It was primarily with such a state of social affairs that Iqbal was deeply concerned. Having minutely observed and examined the various sociopolitical, economic and religious conditions of the world, Iqbal had formed a firm view that the salvation of mankind lay in the synthesis of the eastern and western cultures.


==Recommendations==
==Recommendations==


Iqbal believed that the basic aim of education is the self-realization, which means consciousness of divine attributes which constitutes the very essence of man. Such a self is also in union with the whole world and has realized the ultimate value of such union, namely goodness, truth, beauty and unity of God (Tawhid) Thus, education must be religious, moral, intellectual and aesthetic development of individual, in order to produce a balanced and harmonious personality none of these aspects may be neglected. Hence a man, who is perfect according to the idealist standpoint, is identical with the self of the whole society.11
Iqbal believed that the basic aim of education is self-realization, which means the consciousness of divine attributes which constitute the very essence of man. Such a self is also in union with the whole world and has realized the ultimate value of such union, namely goodness, truth, beauty and unity of God (Tawhid) Thus, education must be religious, moral, intellectual and aesthetic development of the individual, in order to produce a balanced and harmonious personality none of these aspects may be neglected. Hence a man, who is perfect according to the idealist standpoint, is identical with the self of the whole society.11


Iqbal, thus, combines the best of materialism and of spiritualism in his philosophy, and exhorts the Individual to make full use of the physical aspect of education, which should aim at physical fitness of the body and acquisition of necessary bodily skill. According to him physical and spiritual are not sharply opposed to each other; they have a certain amount of common ground. Iqbal, also considers mind and body as a single inseparable reality and emphasizes the need of intellectual, aesthetic and social values, which must be pursued for the development of self. As he speaks:
Iqbal, thus, combines the best of materialism and of spiritualism in his philosophy and exhorts the Individual to make full use of the physical aspect of education, which should aim at physical fitness of the body and acquisition of necessary bodily skill. According to him physical and spiritual are not sharply opposed to each other; they have a certain amount of common ground. Iqbal also considers mind and body as a single inseparable reality and emphasizes the need for intellectual, aesthetic and social values, which must be pursued for the development of self. As he speaks:


A comprehensive view of Iqbal’s ideas about education would reveal that he has tried to reconnect the broken links of the educational tradition of Islam. His measure emphasis is on the restatement of the doctrines propounded, on one hand, by Rumi, and, on the other, by Ibn Khaldun and later on by Shah Wali-Ullah of Delhi. His chief contribution to the educational ideology is the emphasis on “Din”, as the main subject of study. In one of his poems Pir-o-Murid, in which the poet discusses the various problems of the day concerning contemporary education, soul and other things, the dialogue occurs between two persons,
A comprehensive view of Iqbal’s ideas about education would reveal that he has tried to reconnect the broken links of the educational tradition of Islam. His measure emphasis is on the restatement of the doctrines propounded, on one hand, by Rumi, and, on the other, by Ibn Khaldun and later on by Shah Wali-Ullah of Delhi. His chief contribution to the educational ideology is the emphasis on “Din”, as the main subject of study. In one of his poems Pir-o-Murid, in which the poet discusses the various problems of the day concerning contemporary education, soul and other things, the dialogue occurs between two persons,


Murid-I-Hindi and Pir-I-Rumi. Murid-I-Hindi is very likely Iqbal himself.12 The dialogue is of exceptional interest as revealing the mind of Iqbal:
Murid-I-Hindi and Pir-I-Rumi. Murid-I-Hindi is very likely Iqbal himself.<ref>Siddque, Amir, “Educational profile of eastern educationists” Nourish Press, Pakistan, 1998.
</ref> The dialogue is of exceptional interest as revealing the mind of Iqbal:


Murid-I-Hindi
Murid-I-Hindi
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If you strike knowledge on the body, it becomes a snake. If you strike knowledge on the heart, it becomes a friend.
If you strike knowledge on the body, it becomes a snake. If you strike knowledge on the heart, it becomes a friend.


On reviewing the Muslim system of education in India from this standpoint, Iqbal feels disappointed. He observes how the modern Muslim young man has absolutely no background of Muslim culture, for he has assimilated western habits of thought to an alarming extent, his mental life having become thoroughly de-musliminized. In our educational enterprise we have hardly realized the truth, that an undivided devotion to an alien culture is a kind of imperceptible conversion to that culture. Our educational enterprise is driven by considerations of immediate economic gain, and so our educational products have little to commend themselves. Iqbal delivers the harsh verdict, that the Muslim student, ignorant of the social, ethical and political ideals that have dominated the mind of his community, is spiritually dead. He need to change our priorities, economic considerations alone ought not to determine our activity as a people; the preservation of the unity of the community, the continuous national life is a far higher ideal than the service of merely immediate ends. Iqbal stresses the need for a teaching university of our own, urging at the same time, that the scattered educational forces, some conservatively religious, others relatively westernized, be organized into a central institution of a large purpose.13
On reviewing the Muslim system of education in India from this standpoint, Iqbal feels disappointed. He observes how the modern Muslim young man has absolutely no background of Muslim culture, for he has assimilated western habits of thought to an alarming extent, his mental life having become thoroughly de-musliminized. In our educational enterprise we have hardly realized the truth, that an undivided devotion to an alien culture is a kind of imperceptible conversion to that culture. Our educational enterprise is driven by considerations of immediate economic gain, and so our educational products have little to commend themselves. Iqbal delivers the harsh verdict, that the Muslim student, ignorant of the social, ethical and political ideals that have dominated the mind of his community, is spiritually dead. He need to change our priorities, economic considerations alone ought not to determine our activity as a people; the preservation of the unity of the community, the continuous national life is a far higher ideal than the service of merely immediate ends. Iqbal stresses the need for a teaching university of our own, urging at the same time, that the scattered educational forces, some conservatively religious, others relatively westernized, be organized into a central institution of a large purpose.<ref>Khan, Abdul, Qayoom, “Education and its perspectives” (1980, penguin press), p-243.</ref>


As for the education of Muslim women, Iqbal frankly remarks, it appears that nature has allotted different functions to them, and right performance of these functions is equally indispensable for health and prosperity of human family. Iqbal is unimpressed with the western movement to emancipate women, as he speaks:
As for the education of Muslim women, Iqbal frankly remarks, it appears that nature has allotted different functions to them, and right performance of these functions is equally indispensable for health and prosperity of human family. Iqbal is unimpressed with the western movement to emancipate women, as he speaks:
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The nation has found the way of salvation, at last!
The nation has found the way of salvation, at last!


12 Siddque, Amir, “Educational profile of eastern educationists” Noorish Press, Pakistan, 1998.
The western model of life is held in view. Eastern etiquette is regarded as a mortal sin. What scene shall this drama unfold?
 
13Khan, Abdul, Qayoom, “Education and its perspectives” (1980, penguin press), p-243.
 
The western mode of life is held in view. Eastern etiquette is regarded as a mortal sin. What scene shall this drama unfold?


The eye awaits the lifting of the curtains.
The eye awaits the lifting of the curtains.


The consequences of the equal status of women with men have been looked upon as serious in the west. Women have come forward as a worker to compete with man in all spheres of life. She has lost interest in her own duties which nature has primarily imposed upon her, the most important being to produce children and to look after them, which involves a deep interest in domestic affairs. The tendencies of modern women have been instrumental in measure institutions of west. E.g., family, marriage, kinship, religion, economy, etc. As Iqbal beautifully puts it in his poetry:
The consequences of the equal status of women with men have been looked upon as serious in the west. Women have come forward as a worker to compete with man in all spheres of life. She has lost interest in her own duties which nature has primarily imposed upon her, the most important being to produce children and to look after them, which involves a deep interest in domestic affairs. The tendencies of modern women have been instrumental in measure the institutions of the west. E.g., family, marriage, kinship, religion, economy, etc. As Iqbal beautifully puts it in his poetry:


Tell me: is this the perfection of society?
Tell me: is this the perfection of society?
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The poet was not in a favour of such a scheme of female education as was popular in present days:
The poet was not in a favour of such a scheme of female education as was popular in present days:


If European civilization is death to motherland. Its fruit for man is sure to be death.
If European civilization is death to the motherland. Its fruit for man is sure to be death.


But Iqbal, at the same time had a great respect for women and his criticism was only leveled against her ultra-modern tendencies:
But Iqbal, at the same time had great respect for women and his criticism was only leveled against her ultra-modern tendencies:


The colour in the picture of the universe is due to women. The inner burning of life is due to her instrument.
The colour in the picture of the universe is due to women. The inner burning of life is due to her instrument.
   
   
In dignity, her handful of dust is superior to the Pleiades. For all dignity is the secret pearl of this precious box.
Indignity, her handful of dust is superior to the Pleiades. For all dignity is the secret pearl of this precious box.


To Iqbal’s, the fundamental purpose of education is not to turn out employable graduates, but to produce the type of character that would ensure society’s survival and continuity. Judged by this yardstick, neither the traditional Islamic Madrassa or seminary education nor the modern secular scheme of education would by itself seem to have much merit. Iqbal, stressed the need for technical education for the masses and, more important, viewed education as an instrument not just of a certain type of individual character but also of a certain type of national mind-set, both informed by an Islamic ethical vision. Above all, Iqbal urged Muslims to make both a deep critical study of their own cultural and intellectual traditions and serious study of modern western thought with a view to finding creative ways of reviving the Islamic legacy and making it relevant and viable in modern contexts. In other words, Iqbal believed that education could be used to bring about a veritable renaissance of thought in the Muslim world.<ref> Khan, Imran, “Pakistan- A personal History”, Transworld Publishers, London, England.</ref>
To Iqbal, the fundamental purpose of education is not to turn out employable graduates, but to produce the type of character that would ensure society’s survival and continuity. Judged by this yardstick, neither the traditional Islamic Madrassa or seminary education nor the modern secular scheme of education would by itself seem to have much merit. Iqbal stressed the need for technical education for the masses and, more importantly, viewed education as an instrument not just of a certain type of individual character but also of a certain type of national mindset, both informed by an Islamic ethical vision. Above all, Iqbal urged Muslims to make both a deep critical study of their own cultural and intellectual traditions and a serious study of modern western thought with a view to finding creative ways of reviving the Islamic legacy and making it relevant and viable in modern contexts. In other words, Iqbal believed that education could be used to bring about a veritable renaissance of thought in the Muslim world.<ref> Khan, Imran, “Pakistan- A personal History”, Transworld Publishers, London, England.</ref>


Iqbal, believed that Islamic values and norms have a potential to guide the wandering humanity towards its goal. The acute problem that Muslims are facing for him, however, was the fact that the Muslim Ummah, in most parts of the world, was not only under the subjugation of colonialism, but also suffered from overall moral decline and disunity. According to Iqbal, the quest for knowledge was reflected in the libraries that existed in the Islamic cities of Baghdad, Damascus and Cordoba. In 1171, when the legendary warrior Salahuddin, entered Baghdad, the public library had 150,000 volumes. In Cordoba, Al Hakim’s library has between 4000,000 and 600,000 volumes. At this period in history, the universities in Europe had hardly any access to books. In his book The Rise of Humanism in Classical Islam and the Christian West, the Arabist and Islamisists, the George Makdisi, traces the origins of humanism, the modern system of knowledge imparted in western universities, to the early Islamic era. He writes about how from the eight century onwards there was an environment of learning in Arab collages, Madrassas, and the courts of Iraq, Sicily, Egypt and Andalusia, where disputation, dissent and argument were the order of the day. By the end of the eleventh century most Muslims cities had universities. Iqbal vehemently speaks about the misery and despondency of contemporary Muslims, because of their decay and decline in their intellectual thought, as he speaks;
Iqbal believed that Islamic values and norms have the potential to guide the wandering humanity towards its goal. The acute problem that Muslims are facing for him, however, was the fact that the Muslim Ummah, in most parts of the world, was not only under the subjugation of colonialism but also suffered from overall moral decline and disunity. According to Iqbal, the quest for knowledge was reflected in the libraries that existed in the Islamic cities of Baghdad, Damascus and Cordoba. In 1171, when the legendary warrior Salahuddin, entered Baghdad, the public library had 150,000 volumes. In Cordoba, Al Hakim’s library has between 4000,000 and 600,000 volumes. At this period in history, the universities in Europe had hardly any access to books. In his book, The Rise of Humanism in Classical Islam and the Christian West, the Arabist and Islamists, the George Makdisi, traces the origins of humanism, the modern system of knowledge imparted in western universities, to the early Islamic era. He writes about how from the eighth century onwards there was an environment of learning in Arab collages, Madrassas, and the courts of Iraq, Sicily, Egypt and Andalusia, where disputation, dissent and argument were the order of the day. By the end of the eleventh century, most Muslims cities had universities. Iqbal vehemently speaks about the misery and despondency of contemporary Muslims, because of their decay and decline in their intellectual thought, as he speaks;


Those deprived of any skill, in this world, are you.
Those deprived of any skill, in this world, are you.
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The creatures who sell the tombs of elders, are you. Drawing profit out of graves has secured thou renown; Thyself would not hesitate in trading Gods made of stone.
The creatures who sell the tombs of elders, are you. Drawing profit out of graves has secured thou renown; Thyself would not hesitate in trading Gods made of stone.


From above discussion it becomes crystal clear that the basic aim of the Iqabalain Educational philosophy was the self-Realization or self introspection. But at the same time,  Iqbal believed that Muslims should excel in every field of science or philosophy. For hundreds of years all top scientists were Muslims, dominating the fields of logic, metaphysics, chemistry, algebra, astronomy and medicine. Until the advent of Islam, scientific knowledge amongst the Arabs had been stagnant for centuries. By the eighth century medical and philosophical texts were translated into Arabic, allowing the Arabs to build on the wisdom of the past and make vast leaps forward in science. Islamic scholars had a profound effect on European thought centuries later. By the tenth century everything worth translating from Ancient Greek works was available in Arabic. It was also during this period of cultural flowering that Muslim merchants developed modern commercial instruments such as cheques, letters of credit and joint stock companies.<ref>Ibid, p-265.</ref>
From the above discussion, it becomes crystal clear that the basic aim of the Iqabalain Educational philosophy was self-Realization or self-introspection. But at the same time,  Iqbal believed that Muslims should excel in every field of science or philosophy. For hundreds of years, all top scientists were Muslims, dominating the fields of logic, metaphysics, chemistry, algebra, astronomy and medicine. Until the advent of Islam, scientific knowledge amongst the Arabs had been stagnant for centuries. By the eighth century, medical and philosophical texts were translated into Arabic, allowing the Arabs to build on the wisdom of the past and make vast leaps forward in science. Islamic scholars had a profound effect on European thought centuries later. By the tenth century, everything worth translating from Ancient Greek works was available in Arabic. It was also during this period of cultural flowering that Muslim merchants developed modern commercial instruments such as cheques, letters of credit and joint-stock companies.<ref>Ibid, p-265.</ref>


Ibn Sina (980-1027), Ibn Rashid (1126-98) and Al Ghazali (died 1111) were amongst the Islamic philosophers who had a huge impact on European thought. Roger Bacon, one of the greatest names in western science, considered Ibn “ina ‘the prince and leader of philosophy’. Bacon learned from Arab thinkers about experimental science and Aristotelian philosophy. He was also a great transmitter of Arab knowledge into the mainstream of European thought. By the end of the eleventh century, Latin translations of Arabic works on science began to filter into Europe mainly from Muslim Spain, Iraq and Sicily. Among the centers of European learning that helped diffuse Islamic knowledge throughout the European world was the Arabist school at Montpellier in the south of France. From Montpellier scholars spread in all directions across Europe. The philosopher Al Ghazali’s, work had a great influence on both Islamic and European scholars. His development of Greek philosophers, especially Aristotle’s influenced European philosophies like, Thomas Aquinas that helped spark off the spirit of inquiry in Europe that would later lead to the reformation.<ref>Dr. Ehsan Ashraf, “Critical exposition of Iqbal’s Philosophy” (2003, Adam Publishers), New Delhi, p-145.</ref>
Ibn Sina (980-1027), Ibn Rashid (1126-98) and Al Ghazali (died 1111) were amongst the Islamic philosophers who had a huge impact on European thought. Roger Bacon, one of the greatest names in western science, considered Ibn “ina ‘the prince and leader of philosophy’. Bacon learned from Arab thinkers about experimental science and Aristotelian philosophy. He was also a great transmitter of Arab knowledge into the mainstream of European thought. By the end of the eleventh century, Latin translations of Arabic works on science began to filter into Europe mainly from Muslim Spain, Iraq and Sicily. Among the centers of European learning that helped diffuse Islamic knowledge throughout the European world was the Arabist school at Montpellier in the south of France. From Montpellier scholars spread in all directions across Europe. The philosopher Al Ghazali’s, work had a great influence on both Islamic and European scholars. His development of Greek philosophers, especially Aristotle’s influenced European philosophies like, Thomas Aquinas which helped spark off the spirit of inquiry in Europe that would later lead to the reformation.<ref>Dr. Ehsan Ashraf, “Critical exposition of Iqbal’s Philosophy” (2003, Adam Publishers), New Delhi, p-145.</ref>


Iqbal was, therefore, constrained towards establishing an ideal society. He has used new ideas to explain the classical institutions of Islam, which he thought were instrumental in the revival of the Muslim societies. He feels if those very institutions were revitalized in the light of his ideas, the Muslim societies could regain their lost status. The important thing is that he is not setting aside those classical institutions, but recommending measures through which all these institutions attain new meanings. He is, therefore, for the rediscovery of the dynamic spirit of Islam inherent in its original message and wants this process of rediscovery to continue so that it can measure up to ever emerging challenges. His optimism in his conviction that the solution to the problems of the Muslims be in reverting back to the dynamics spirit of the classical Islam is simply unprecedented when he states:
Iqbal was, therefore, constrained towards establishing an ideal society. He has used new ideas to explain the classical institutions of Islam, which he thought were instrumental in the revival of Muslim societies. He feels if those very institutions were revitalized in the light of his ideas, the Muslim societies could regain their lost status. The important thing is that he is not setting aside those classical institutions, but recommending measures through which all these institutions attain new meanings. He is, therefore, for the rediscovery of the dynamic spirit of Islam inherent in its original message and wants this process of rediscovery to continue so that it can measure up to ever-emerging challenges. His optimism in his conviction that the solution to the problems of the Muslims be in reverting back to the dynamics spirit of the classical Islam is simply unprecedented when he states:


Although, the world has presented the age old idols with new attractions, a thousand times, I have not abandoned Islam because it has been founded on eternally solid foundations.
Although the world has presented the age-old idols with new attractions, a thousand times, I have not abandoned Islam because it has been founded on eternally solid foundations.


==References==
==References==


The references and poems are available on the website of the journal.
The references and poems are available on the website of the journal.<ref>https://www.academia.edu/download/42647213/final_paper9_v1i1-1.pdf</ref>


==Notes==
==Notes==