Iqbal’s Vision of God-Knowledge

The Intersection of Mysticism, Science, and Metaphysics

Abstract

In Reconstruction of Religious Thought in Islam, Allama Muhammad Iqbal discusses the knowledge of God as the highest stage of religious life, where metaphysics gives way to psychology, and the religious quest becomes a direct experiential encounter with the Ultimate Reality. He critiques Immanuel Kant’s view that knowledge is limited to phenomena, with noumena (ultimate reality) being unknowable. While Kant’s conclusion is valid within the confines of reason and sense perception, Iqbal argues that mystical or religious experience offers an alternative, valid form of knowledge, providing direct insight into the Ultimate Real. Iqbal differentiates his stance from traditional mysticism (including Sufism), which is often viewed as detached from worldly life. Instead, Iqbal promotes a positive, empirical approach to mysticism. There are three kinds of mysticism:  Purgatory mysticism which focuses on self-purification by removing internal obstructions to divine realization, Love mysticism which centers on the development of intense love for God, making Him the ultimate ideal and Contemplative mysticism which emphasizes contemplating nature, human society, and history to draw closer to God, which aligns with Iqbal’s vision of a “scientific form of religious knowledge.”

Iqbal contrasts his view with that of Sir Syed Ahmad Khan, who reconciled religion with the deterministic science of the 19th century by downplaying metaphysical elements in Islam. Iqbal, however, engages with the indeterminism and creativity of 20th-century science, arguing that the Qur’an supports a dynamic view of God as constantly creating, in line with modern scientific understanding. Iqbal examines traditional philosophical arguments for God’s existence, such as the cosmological, teleological, and ontological arguments. He finds them inadequate, arguing that they fail to capture the dynamic, infinite nature of God. Instead, Iqbal emphasizes the importance of observing nature as a means to knowledge of God, likening it to a form of worship. He highlights the Qur’anic perspective that nature is a system of signs pointing to the Divine, urging humanity to engage with both the physical world and the metaphysical realm. In conclusion, Iqbal advocates for an experiential approach to God-knowledge, wherein nature serves as a reflective surface for the divine. This aligns with his concept of the “Ultimate Ego,” where human egos mirror the divine but remain distinct, allowing for personal growth in the knowledge of God. Iqbal’s perspective resists pantheism and upholds the individuality of the human ego in its relationship with the Divine.