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In this paper, I study management and business education in Pakistan to evaluate their suitability for the local context and their compatibility with Islamic philosophy of education. I use decolonial theory and Iqbalian poetry to craft an evaluative lens for management education and to generate an alternative critical discourse grounded in theology. I found that utilitarianism and managerialism taught in the business schools is creating “captive minds” and is not compatible with traditional Pakistani norms and values. I use decolonial theorists’ idea of pluriversality to offer an alternative. In this manner, I contribute to the critical educational philosophy by showing its parochial character. I argue that addressing the legacy of colonialism is important to develop an emancipatory and new way of thinking about education.

There are few moments in human history where the forces of religion, culture and politics converge to produce some of the most significant philosophical ideas in the world. India in the early twentieth century saw one of these moments with the rise of activist-thinkers like Nehru, Jinnah and Gandhi, individuals who liberated not only human lives but their minds as well. One of most influential members of that group was the poet-philosopher Muhammad Iqbal. Commonly known as the 'spiritual father of Pakistan', Iqbal's philosophical and political ideas shaped not just the face of Indian Muslim nationalism but also the direction of modernist reformist Islam around the world. New developments in research on Iqbal's thought are collected here, coming from a range of prominent and emerging voices from political science, philosophy and religious studies. They offer new and novel examinations of the ideas that lie at the heart of Iqbal's own thought: religion, science, metaphysics, nationalism and religious identity. Readers will (re)discover many new connections between the 'Sage of the Ummah' and the greatest thinkers and ideas of European and Islamic philosophies.

Muhammad Iqbal (d. 1938) was one of the most influential modernist Islamic thinkers of the early twentieth century. His work as a poet, politician, philosopher, and public intellectual was widely recognized in his lifetime and plays a major role in contemporary conversations about Islam, modernity, and tradition. God, Science, and Self examines the patterns of reasoning at work in Iqbal's philosophic magnum opus, arguably the most significant text of modernist Islamic philosophy, The Reconstruction of Religious Thought in Islam.

Examines the ideas central to Muhammad Iqbal’s thought and life: religion, science, metaphysics and nationalism. Commonly known as the 'spiritual father of Pakistan', the philosophical and political ideas of Muhammad Iqbal shaped the face of Indian Muslim nationalism and the direction of modernist reformist Islam around the world. This volume brings together a range of prominent and emerging voices within American and European Islamic studies to share the latest developments on Iqbal's thought. They re-examine the ideas that lie at the heart of Iqbal’s own thought: religion, science, metaphysics, nationalism and religious identity, and bring out many new connections between the 'Sage of the Ummah' and the greatest thinkers and ideas of European and Islamic philosophies.

In the atmosphere of suspicion and anger that characterizes our time, it is a joy to hear the voice of Iqbal, both passionate and serene. It is the voice of a soul that is deeply anchored in the Quranic Revelation, and precisely for that reason, open to all the other voices, seeking in them the path of his own fidelity. It is the voice of a man who has left behind all identitarian rigidity, who has 'broken all the idols of tribe and caste' to address himself to all human beings. But an unhappy accident has meant that this voice was buried, both in the general forgetting of Islamic modernism and in the very country that he named before its existence, Pakistan, whose multiple rigidities - political, religious, military - constitute a continual refutation of the very essence of his thought. But we all need to hear him again, citizens of the West, Muslims, and those from his native India, where a form of Hindu chauvinism rages in our times, in a way that exceeds his worst fears. Souleymane Bachir Diagne has done all of us an immense favor in making this voice heard once again, clear and convincing. - Charles Taylor, Professor, McGill University Quebec, Canada

The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.

Muhammad Iqbal (1877-1938) was a prolific writer who authored many works covering various fields and genres such aspoetry, philosophy, and mysticism. He expressed his ideas in many forms and this paper, using his works, especially The Reconstruction of Religious Thought in Islam, deals with the question of time and history in his thought, particularly how he distinguished ‘the past’ from ‘the present’ and ‘the future,’ and how he constructed their interrelationships.

This book examines concepts of travel in the autobiographies of leading Indian nationalists in order to show how nationalism is grounded in notions of individual selfhood, and how the writing of autobiography, fused with the genre of the travelogue, played a key role in formulating the complex tie between interiority and nationality in South Asia.

This is a tale of two thinkers across time and space who have been read together but in conventional ways as representing the meeting of the East and the West. I propose instead a different relationship between them, that of hidden relays and realizations, in which one who comes later receives and actualizes a potential in the writings of the one earlier but in implicit ways to avoid the political and theological pitfalls of his times. To draw out this line of transmission requires me to offer a different reading of a famous poem by the one who comes later than that usually proffered. The tale starts with the poet and philosopher Muhammad Iqbal visiting the Mosque of Cordoba during a sojourn at Spain in 1933 and writing a lyrical poem (ghazal) of the same name to mark the event. The poem, widely considered a great work, has been well plumbed for its formal qualities and for the themes with which Iqbal has long been associated, such as a new appreciation of the Muslims’ past and harkening to Muslims of the future. If we take into consideration that Iqbal was an avid reader of philosophy and poetry, with an attraction to German thought, then his engagement with the writings of the eighteenth-century thinker Goethe provides a way to rethink the Muslim present within the poem. It becomes a space of possibility for Muslims, historical ruins, and poetical verse, which is neither about bemoaning a lost caliphate nor anticipating Muslim becoming but about Muslim participation in nature as natural beings.