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This article presents a comprehensive analysis of Muhammad Iqbal's unique conception of the "Perfect Man" (Insan-e-Kamil) and its roots in Sufism. Through examining Iqbal's poetic and philosophical works, the study explores how he reinterpreted this Sufi ideal, imbuing it with a sense of dynamic action and social responsibility alongside spiritual depth. Central is Iqbal's emphasis on self-realization, challenging traditional Sufi notions of annihilation while promoting a coexistence of the self and divine. The analysis highlights Iqbal's belief in the "Perfect Man's" potential to inspire positivetransformation in society. Drawing from primary and secondary sources, the article offers new insights into Iqbal's enduring relevance, presenting his synthesis of spirituality and pragmatism as a powerful framework for individual and societal growth aligning spiritual and intellectual pursuits. The study underscores how Iqbal's vision resonates with contemporary aspirations to harmonize spiritual and rational pursuits

  • O'qishlar soni 10
  • Nashr sanasi 01-08-2024
  • Asosiy tilIngliz
  • Sahifalar689-691
English

This article presents a comprehensive analysis of Muhammad Iqbal's unique conception of the "Perfect Man" (Insan-e-Kamil) and its roots in Sufism. Through examining Iqbal's poetic and philosophical works, the study explores how he reinterpreted this Sufi ideal, imbuing it with a sense of dynamic action and social responsibility alongside spiritual depth. Central is Iqbal's emphasis on self-realization, challenging traditional Sufi notions of annihilation while promoting a coexistence of the self and divine. The analysis highlights Iqbal's belief in the "Perfect Man's" potential to inspire positivetransformation in society. Drawing from primary and secondary sources, the article offers new insights into Iqbal's enduring relevance, presenting his synthesis of spirituality and pragmatism as a powerful framework for individual and societal growth aligning spiritual and intellectual pursuits. The study underscores how Iqbal's vision resonates with contemporary aspirations to harmonize spiritual and rational pursuits

Muallifning F.I.Sh. Lavozimi Tashkilot nomi
1 Ismoilov S.. o‘qituvchi Toshkent amaliy fanlar universiteti,
Havola nomi
1 [1]Iqbal, M. Asrar-e-Khudi [The Secrets of the Self]. –Lahore: Shirkat Printing Press, 1915. –P. 142.[2]Iqbal, M. Ramuz-e-Bekhudi [The Mysteries of Selflessness]. –Lahore: Shirkat Printing Press, 1918. –P. 201.[3]Iqbal, M. The Reconstruction of Religious Thought in Islam. –London: Oxford University Press, 1934. –P. 256.[4]Schimmel, A. Gabriel's Wing: A Study into the Religious Ideas of Sir Muhammad Iqbal. –Leiden: E.J. Brill, 1963. –P. 421.[5]M. Iqbal. –New Delhi: Sahitya Akademi, 1987. –P. 304.[6]Hakim, K.A. The Metaphysics of Rumi. –Lahore: Institute of Islamic Culture, 1959. –P. 189.[7]Nicholson, R.A. The Mystics of Islam. –London: G. Bell and Sons, 1914. –P. 167.[8]Chittick, W.C. The Sufi Path of Love: The Spiritual Teachings of Rumi. –Albany: State University of New York Press, 1983. –P. 349.[9]Aminrazavi, M. The Metaphysics of the Persian Sufis. –New York: Oxford University Press, 2014. –P. 275.[10]Trimingham, J.S. The Sufi Ordersin Islam. –New York: Oxford University Press, 1998. –P. 368.[11]Hassan, R. "An Iqbal Primer" // The Muslim World. –1977. –Vol. 67, No. 3. –P. 179-195.
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