Iqbal and James Ward (Similar Thoughts and Differences) Thesis Ph.D By Kunwar Zafar Iqbal Under Supervision Professor Dr. M .Ashraf Adeel Department of Philosophy Peshawer University NWFP     ALLAMA  IQBAL OPEN UNIVERSITY                          ISAMABAD  Ref: S.No.6-2/2004-AF(AC-1) Dated:21 October 2004 Contents Sr.No. Chapters Subjects Page No 1. Preface 1 To 3 2. Chapter-1 Life and Works of Iqbal and James Ward 5To32 3. Chapter-2 Iqbal and James Ward’s Conception of God 33To50 4. Chapter-3 Iqbal and Ward’s Conception of Pluralism and Monism 51 To 77 5. Chapter-4 Iqbal and Ward’s Conception of Creation 78 To91 6. Chapter-5 Iqbal and Ward’s Conception of Evolution 92 To 98 7. Chapter-6 Iqbal and Ward’s Conception of Ego 99To124 8. Chapter-7 Iqbal and Ward’s Conception of Freedom and Determinism 125To140 9. Chapter-8 Iqbal and Ward’s Conception of Religion 141To177 10. Chapter-9 Iqbal and Ward’s Conception of Space and Time 178To205 11. Chapter-10 Differences of Iqbal and James Ward 206To223 12. Chapter-11 Conclusion 224To227 13. Bibliography 228To230 1 PREFACE Just after doing M.Phil (Iqbaliyat) in 2000 I had started try to search out a topic for Ph.D because topics on 'Iqbaliyat' were very rare but I succeeded to find out the Topic "Iqbal and James Ward's Similar Thoughts And Differences" in 2002. Prof. Dr. Muhammad Siddique Khan Shibli, the then Chairman of the Department of Iqbal Studies, AIOU and was my tutor in M.Phil appreciated the topic. He encouraged me and asked me to submit the synopsis on the topic. I applied for admission and submitted the synopsis in 2002 which was approved in 2004. Prof Dr Muhammad Ashraf Adeel, professor of philosophy in the Department of philosophy, Peshawer University, NWFP was appointed my guide and supervisor for the research work but by chance he was outside the country at that time and still he has been teaching in Kurtztown University, Pennsylvania State, USA. Anyhow I had contacted with him through e-mail and on telephone and started my research work under his supervision. This dissertation is intended to serve as a comparative study of Iqbal and James Ward's similar thoughts & differences on some metaphysical problems such as conception of God, pluralism and singularism, creation, evolution, ego and destiny or fate etc. Here my endeavour is to establish the priority of the Real Thoughts proved more authentic by the comparative study of Iqbal and James Ward. Chapter I is reserved for the life and works of Iqbal and James Ward. In chapter II, the conception of God has been discussed with reference to the pluralistic point of view of Iqbal and James Ward rather than the idealistic and spiritualistic standpoint. 2 Chapter III is consisted of the views of Iqbal and James Ward on the pluralism of the world and the theistic Conception of God. Further stated that how did Iqbal differ with James Ward and agreed with William James and Ibn-e-Sina . In chapter IV, the conception of creation has been defined in the light of Bergson's theory of an 'Elan Vital', the acosmosic view of Spinoza and the pluralistic opinion of James Ward. In chapters V, VI, VII, VIII and IX conceptions of evolution, ego, freedom of fate or destiny, religion and time and space have been discussed in detail and proved that the pluralistic view would provide them a solid foundation to be compatible, rather than naturalism whose ultimate result is the absolutism. In chapter X, different views of Iqbal and James Ward have been discussed and tried to find out the reasons of their differences, as James Ward ascertained to get the knowledge of God through the pluralistic way of thinking whereas Iqbal assumed the same knowledge through 'ecstasy' and 'love' or 'rapport'. Last chapter XI, is a brief conclusion of the whole dissertation. At the end, I owe my gratitude to Dr Khalid Almas, Department of Philosophy, Govt. Islamia College Civil Lines, Lahore who helped me in research of the material, Mr. Asadullah Khan M.A who made the communication of the dissertation material & other correspondence possible between I and the Venerable Guide through e-mail and he had intelligently re-composed the corrected version and Mr. Shafqat Ali, a professional composer in the law chambers of the District court Lahore who skillfully composed the first draft of the thesis. 3 I pay especial tribute and gratitude to the Honourable Guide Prof. Dr. M. Ashraf Adeel whose kind attitude and valuable guidance made this arduous work possible. I am very thankful to the renowned scholar,Professor(Ret)Dr. Absaar Ahmad,Department of Philosophy,University of the Punjab,Lahore who kindly guided me to remove the discrepancies in the thesis. Kunwar Zafar Iqbal 4 IMPORTANT PORTION OF THE GENEOLOGICAL 1 CHART OF IQBAL’S FAMILY Sheikh Mohammad Rafiq Sheikh Ghulam Mohammad Sheikh Noor Mohammad Zainab Bi Karim Bi Mohammad Iqbal Tale Bi Fatimah Bi Karim Bi Munira Begum Javed Iqbal Meraj Begum Aftab Iqbal Iqbal Yousaf Asad Naveed Iqbal Waqar Iqbal Azad Iqbal Walid Iqbal Munib Iqbal Cf. 1 Javed Iqbal, Dr, ‘Zinda Rood’ 5 Chapter I LIFE AND WORKS OF IQBAL AND JAMES WARD (1) ALLAMA MUHAMMAD IQBAL Hafeez Malik wrote in his essay 'Muhammad Iqbal', "Allama Muhammad Iqbal's ancestors were Kashimiri Sipru Pundits who had accepted Islam in 18th century. His grandfather Shaykh Muhammad Rafiq had left his ancestral village of Looehar in Kashmir not long after 1857, as part of a mass migration of Kashmiri Muslims, fleeing brutal repression under the British backed Hindu Dogra rulers installed in Kashmir in 1846. Although the family never returned to Kashmir, the memory of the land and its people was never erased from their minds and Iqbal himself remained dedicated to Kashmir and the principle of self-determination for the people of Kashmir throughout his life"1. Dr. Javed Iqbal had written in Zinda Rood 2 that once Shaykh Muhammad Rafiq, Iqbal's grandfather went to Roper, a city of Eastern Punjab, District Ambala (India) to see his younger son Shaykh Ghulam Muhammad (Iqbal's uncle) who was employed there but unfortunately he died of Cholera there. Cf.1 M.Ikram Chughtai, Iqbal-New Dimensions, p-39. Cf.2 Javid Iqbal, Dr., Zinda Rood (Urdu),p-12. 6 Iqbal's father Shaykh Noor Muhammad, was born in Sialkot. He had worked both as a tailor and embroiderer. Though Shaykh Noor Muhammad was not highly educated but he had the ability to understand deep mystical and philosophical thoughts. His elder son, Ata Muhammad, married the daughter of a retired soldier who secured his son-in-law a position in the army and after a few years he entered Thomson Engineering School at Rurki. Then Ata Muhammad joined the army as an engineer. His success paved the way for Iqbal's progress later. Allama Muhammad Iqbal, a great poet-philosopher of Islam, was born in Sialkot, a border city of the Punjab, on November 9, 1877. There has been a controversy about Iqbal's date of birth but research and long discussion has led scholars of Iqbalyat, finally, to settle on 9th November, 1877 as his date of birth. In Sialkot Iqbal finished high school and then joined the Scotch Mission College, subsequently named Murray College. He completed two years of studies there and then went to the Government College Lahore. By this time Iqbal had acquired a good command of Urdu, Arabic and Persian languages under the guidance of Syed Mir Hassan (1844-1929), who had been profoundly influenced by the Aligarh Movement of Sir Syed Ahmed Khan (1817-1898). Under Syed Mir Hassan's care, Iqbal's poetic genius blossomed early. He taught him the mechanics of classical Urdu and Persian poetry. Then he found Nawwab Mirza Khan Dagh (1831-1905), a great master of Urdu poetry, for guidance. Dagh was the poet laureate who guided Nizam Mir Mahbub Ali Khan of Hyderabad as well in his poetic efforts. Iqbal was now well on the track, destined to take him to 7 success and international fame. However, the year of his high school graduation laid the foundation for the personal unhappiness that was to mar much of his life. In 1892 his parents married him to Karim Bibi, daughter of an affluent Physician in the city of Gujrat. She was two or three years older than Iqbal. Two children were born to the couple. The daughter who was named Meraj Begum was born in 1895. She died at the age of 20 and the son Dr Aftab Iqbal, born in 1899, grew up to be a doctor in law and an eminent advocate. Soon after the marriage, differences began to emerge between Iqbal and his wife, which finally became intolerable. Finally they separated. In 1914 he decided to marry a girl belonging to a respectable Kashmiri family of 'Mochi Gate' Lahore. The Nikkah was solemnized but the ceremony of Rukhsati was decided to be held later which was never held. Iqbal then married Mukhtar Begum from Ludhiana and Sardar Begum from Lahore and had two children with those wives. They are Justice (Rt), Dr. Javaid Iqbal and Munira Banu. "At the Government College Lahore Iqbal graduated Cum Laude and was also awarded a scholarship for further study towards the Master degree in philosophy. Two years later in 1899, he won a Gold Medal in Philosophy for the unique distinction of being the only candidate to pass the final examination"1. The most pervasive influence on Iqbal's mind at Government College was that of Sir Thomas Arnold, an accomplished scholar of Islam and modern philosophy. "In Arnold, Iqbal found a loving teacher who combined in his scholarship a profound knowledge of western philosophy and a deep understanding of Islamic Culture and Arabic literature. Arnold Cf.1 M.Ikram Chughtai, Iqbal-New Dimensions.p-40. 8 helped to instil this blending of East and West in Iqbal as well. Arnold also inspired in Iqbal a desire to pursue higher graduate studies in Europe. In May 1899, a few months later, Iqbal got the Master degree in philosophy and he was appointed the McLeod Punjab Reader of Arabic at the University Oriental College of Lahore. From January 1901 to March 1904 Iqbal also taught intermittently as Assistant professor of English at Islamia College Railway Road and at Government College Lahore"1. In 1905 Iqbal went to Europe, where he studied both in Britain and Germany. In London he studied at Lincoln's Inn in order to qualify at the Bar, and at Trinity College, Cambridge University, he enrolled as a student of philosophy, while simultaneously preparing to submit a doctoral dissertation in philosophy to Munich University. He could not submit his thesis in the Cambridge University due to some reasons. The German University exempted him from a mandatory stay of two terms on the campus and he submitted there his dissertation, "The Development of Metaphysics in Persia". In Hiedelberg he was taught philosophy by two young lady teachers, Frauline Vaganast and Frauline Senechel, who had good command on philosophy and fluently, spoke English, French and German. Iqbal learnt German language from Ema Vaganast who did not know English. He wrote her so many letters in German and sometimes cut a sorry figure because he could not express his feelings very well in German. She also wrote him many letters in reply. Ema had remained un-married through out her life and spent her life alone. She lived with her sister Sophi Vaganast and died in 1 Ibid.