دگردیسی هویت «خود» و « دگر» در اندیشه اقبال لاهوری (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
هدف این مقاله، واکاوی تطور مفهوم و مصداق خود و دگر در اندیشه و کنش سیاسی علامه اقبال لاهوری است. اقبال، نه تنها از اندیشه ورزان بزرگ شبه قاره، بلکه شاعر مبرز پارسی گوی و از احیاکنندگان بزرگ هویت اسلامی و درعین حال از بنیانگذاران دولت پاکستان محسوب می شود. سؤال اصلی مقاله این است که تحول «خود» و «دگرِ» هویتی در اندیشه فکری و سیاسی اقبال لاهوری چگونه بود؟ فرضیه مقاله نیز این گونه صورت بندی شده است: اندیشه سیاسی اقبال از «خود» سازنده عرفانی در برابر «دگر» انزواطلب صوفیانه و هویت فردی به هویت جمعی تحول یافت. هویت اجتماعی خودی مورد نظر اقبال ابتدا در برابر دگر استعماری بریتانیا معنا می یافت و پس از آن به هویت اسلامی در برابر هویت هندی و سپس به هویت ناسیونالیستی تحول یافت. اندیشه های اقبال موجب شکل گیری کشور پاکستان شده است. ابهام در بین هویت خود و دگر که در اندیشه اقبال وجود داشت، برای دولت پاکستان به ارث گذاشته شده است. فرضیه مقاله با روش توصیفی-تحلیلی پردازش شده است.The metamorphosis of the Identity of “Self” and “Other” in Iqbāl-e Lāhorī's Thought
The purpose of this article is to analyze the evolution of the concept of self and the other in Iqbāl-e Lāhorī's political thought and action. Iqbal is not only a great thinker of the subcontinent but also a selective poet of Persian and one of the revivers of Islamic identity and at the same time one of the founders of the Pakistani government. The main question is what the evolution of 'self' and 'other' identity was in Iqbāl-e Lāhorī's intellectual and political thought. The main hypothesis of the paper is that Iqbal's political thought evolved from the mystical 'self' to the Sufi isolationist 'other' and the individual identity to the collective identity. Iqbal's own social identity meant first to British colonialism and then to Islamic identity to Indian identity and then to nationalist identity. Iqbal's ideas have shaped Pakistan. The ambiguity between the identity of self and other that was in Iqbal thought was inherited to the Pakistani government. IntroductionAfter seven decades of independence, Pakistan is still suffering identity crisis. Several reasons played role in creating crisis, but the most important one was lack of consensus on the identity of this country. Considering identity, some sources can be detected for Pakistan. Three characters; Iqbal, Jinnah and Maududi are Pakistan's identity. Iqbal considered an Islamic and national identity for the post-independence Muslim state in the subcontinent. In 1947, Jinnah (Pakistan great leader or political father) defended Pakistan's independence as a country with an Islamic identity, but during his short tenure (1947-1948), this Shiite leader (Esposito, 1396: 131) considered a secular and modern identity for the Pakistani government. With the early death of Jinnah, the third side of Pakistan's identity was formed by Maududi that was extreme Salafi Islam. Ethnic identity cab be added to identity crisis in pakistan. The purpose of this article is to study the metamorphosis of identity from the Iqbal's view. The main question of the article is what the evolution of "self" and "other" identity was in Iqbāl-e Lāhorī's intellectual and political thought. The hypothesis of the article is formulated as follows: Iqbal's political thought began as a mystical construct against other Sufi isolationists and evolved from an individual identity to a collective identity. Iqbal's social identity was first constructed against British colonialism, then transformed into an Islamic identity versus an Indian identity and then into a nationalist identity.1.1. Research methodologyThe data of this article were collected by library method and processed by descriptive-analytical method. Some researches on Iqbal have focused on various aspects of identity, including self-belief, self, and nationalism. Mir (2009) has analyzed the philosophy and levels of evolution of the "insider" and the position of the "ideal and perfect man" in Iqbal's intellectual apparatus. The other part focuses on the relationship between nationalism and Islam. (Karvani, Movahed majd, 1398) and Shiroodi and Sajed (1396), based on poems written by Iqbal in Urdu, have examined the internal causes of the decline of Islamic civilization, especially the role of internal differences, and deviations in religious thought with emphasis on religious identity. Hayat has explored the role of Iqbal Lahore by tracing the origins of the formation of Pakistan, especially with an emphasis on Islamic identity (Hayat: 2016). The conclusion that can be drawn from all the mentioned researches is that no independent research has been done on the evolution of the concept and insider and other in Iqbal's thought and action. DiscussionThe concept and example of self and others in Iqbal's thought has had a successive, complete and meaningful course, and certain identity and political consequences have been arranged. The main concept in Iqbal's thought is the concept of "insider". His two collections of poetry in Persian called "Secrets of the Insider" and "Secrets of Unconsciousness" and a large collection of manuscripts and lectures by Iqbal outline the limits of this concept.Mystical insider versus Sofi otherIqbal, in the book of "insider secrets", expresses his views on constructive and dynamic mysticism and, by criticizing Sufis, rejects seclusion. In this book, he considers himself an indisputable truth and the central core of human personality, which is the body of existence. He considers the attainment of one's essence as a precondition for the revival of one's identity.Social and identity insiderIqbal's emphasis on explaining and describing the "insider", which is also interpreted as "us", inevitably puts other groups in the position of "other". Iqbal is a Muslim Indian. At a young age, his life is defined in his own identity in the Indian nation, and the others in front of him are anything that contradicts this identity. But over time and the intensification of the struggles of the Muslims, his Islamic identity is recognized and the very identity of "India" now becomes a group of "others".Indians’ insider against British otherIqbal's first presence in cultural and political activities is clearly a sign of nationalism. When Iqbal began composing national poems, Hindus used it more than Muslims. The Indian "we" of Iqbal shows himself on the move from India to Europe and the early days of his stay there in contrast to others.Islamic insider alongside Hinduism other; Pan-Islamist insider versus Hinduism otherIqbal was in a situation where under the cover of Indian nationalism, the religious identity of millions of Indian Muslims is denied (Baqaei, 1379: 45). One of the reasons of Iqbal's hate of nationalism idea is otherness that he has created from the West against the East. Iqbal believes that ethnic divisions in Europe led to World War II and it is the result of nationalism that swept across Europe in the 19th century. And this souvenir has been donated from Europe to Asian and Middle Eastern countries. He believes that "Islam is not the enemy of the new sciences, but its main enemy is local European nationalism, which incited the Turks against the caliphate and raised the voice of Egypt for the Egyptians and showed India the vein dream of United India democracy" (ibid: 354).After returning from India, Iqbal gave a lecture on Islamic civilization and culture in English instead of poetry in Urdu, and in 1909 he concluded that it would be better for Muslims and Hindus to maintain their national identity completely separately. After this time, Iqbal constantly speaks of the "Islamic nation". At this time, he believed that Islam was inherently non-territorial and belonged to all Muslims and was opposed to nationalism.Islamic and national insider versus Indian other; The idea of forming a government of PakistanIqbal in the book ‘Secrets of Unconsciousness’ delivers the individual identity to the collective identity and reaches from the individual identity to the Islamic identity of Muslims. Iqbal was opposed to the revival of the caliphate. He was far from the idea of uniting the Islamic countries as one empire, and in opposition to the Caliphate and the group that participated in the Caliphate Conference to defend it, now believed in Islamic Commonwealth.Components of Islamic and national identity from Iqbal's point of viewIqbal emphasizes the three elements of religion, language and common cultural memories, but not Hinduism and Urdu language and common memories in the land of India. To fill this gap, in a continuous and enthusiastic view, he is attracted to deep connection with Iranian and Islamic culture. If we consider Iqbal's most central idea to be the return to Islam, the means of transmitting this religion is the Persian language. Just as Iqbal distinguishes Muslims from Hindu believers by highlighting their religious beliefs, and by recreating the Persian language, reminds them of their glorious historical identity, by honoring historical figures and nostalgic descriptions of geographical spaces, he expresses his desire for changing from East Asia-India to West Asia-Afghanistan, Iran and the Hejaz. ConclusionThe data extracted and analyzed from the original sources, especially Iqbal's poems show that "insider and other" have changed a lot during Iqbal's political life so that he has changed from an individual to a social insider and from a mystical to a political insider. Iqbal's thought is multi-layered and multifaceted. 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