Understanding Iqbal's Thought Through the Lens of Hadith
In exploring the intellectual world of Allama Muhammad Iqbal, it becomes crucial to examine how Hadith — the sayings and actions of the Prophet Muhammad ﷺ — are reflected in his poetry and prose. Various researchers have examined this dimension of Iqbal's thought in depth:
- Akbar Hussain Qureshi, "Mutala‘ah-i-Talmihāt wa Ishārāt-i-Iqbal", Iqbal Academy Pakistan, 1986, Chapter: Talmihat-e-Hadith, p.105
- Muhammad Hanif Shahid, "Ahadith-e-Nabawi: Kalam-e-Iqbal Mein", Bazm-e-Iqbal, Lahore, 1991, Vol. 38, No. 1–2, pp. 13–50
- Hafiz Munir Khan, "Iqbal and Hadith (in relation to Asrar-i-Khudi)", Bazm-e-Iqbal, Lahore, Vol. 47, No. 1–3, Jan–July 2000, pp. 139–158
These works demonstrate both the richness and volume of Hadith references in Iqbal’s poetry. However, one noticeable gap remains: a detailed analysis of Hadith’s legal authority and authenticity in the broader domain of Iqbal studies.
Two Interpretive Schools on Iqbal’s Use of Hadith
Scholars are generally divided into two interpretive schools regarding Iqbal’s stance on Hadith:
✦ Traditionalist View:
This school argues that Iqbal's frequent citations of Hadith in his poetry affirm his belief in Hadith as the second foundational source of Islamic law, right after the Qur'an.
- Example: Muhammad Farman, Iqbal aur Munkireen-e-Hadith, Gujrat, 1963, pp. 1–60.
✦ Contextual-Critical View:
This group distinguishes between Iqbal’s poetry and his prose writings:
- In poetry, Iqbal frequently draws upon Hadith — even including weak narrations — to enrich the spiritual message.
- In prose, particularly in The Reconstruction of Religious Thought in Islam, Iqbal displays a cautious and analytical tone when referring to Hadith.
Explaining the Apparent Contradiction
Researchers suggest that this duality in Iqbal's approach reflects two dimensions of his personality:
- In poetry: Iqbal expresses his spiritual and emotional connection to the Prophet ﷺ and Hadith.
- In prose: Iqbal is speaking to a modern, rationalist audience, often educated in Western institutions, and hence employs a more critical tone.
Iqbal’s Response to Western Historical Criticism
The late 19th and early 20th centuries saw a wave of orientalist criticism of Hadith, which influenced many educated Muslim thinkers, including Iqbal.
✦ Early Critics:
- Sprenger (1856)
- Nöldeke (1860)
- Ignaz Goldziher in Muhammedanische Studien
These critics questioned the isnāds (chains of transmission) and the historical reliability of Hadith.
✦ Iqbal’s Reference to Goldziher:
In The Reconstruction of Religious Thought in Islam, Iqbal cites Goldziher:
“The second great source of Muhammadan Law is the traditions of the Holy Prophet. These have been the subject of great discussion both in ancient and modern times. Among their modern critics, Professor Goldziher has subjected them to a searching examination in the light of modern canons of historical criticism, and arrives at the conclusion that they are, on the whole, untrustworthy.”
This quote reflects Iqbal’s awareness of contemporary debates and his intellectual engagement with Western academia.
Reasons Behind Iqbal’s Cautious Attitude
- Iqbal was addressing a generation deeply influenced by Western thought, where skepticism toward Hadith had grown.
- Many traditional scholars had failed to effectively respond to orientalist critiques.
- Iqbal tailored his writings to engage critically while also maintaining a spiritual connection with the Islamic tradition.
Response from Muslim Scholars
After Iqbal, prominent Muslim scholars and researchers rose to answer these critiques with rigorous scholarship.
✦ Key Contributors:
- Dr. Muhammad Hamidullah
- Dr. Muhammad Mustafa al-A‘ẓami
- Fuat Sezgin
- Dr. Zafar Ishaq Ansari
✦ Major Works Refuting Orientalist Criticism:
- M.M. A‘zami, Studies in Early Hadith Literature, Beirut, 1968
- Fuat Sezgin, Geschichte des Arabischen Schrifttums, Leiden, 1967
These scholars demonstrated that early Hadith compilation was far more rigorous, authentic, and historically grounded than the orientalist narratives had claimed.
Shift in Western Academic Views
Even among Western scholars, a shift has emerged:
- Wael B. Hallaq, in A History of Islamic Legal Theories, acknowledges that orientalist critiques were often exaggerated, and that many Hadiths can be reliably traced to the time of the Prophet ﷺ.
Conclusion
✔ Iqbal’s cautious approach to Hadith in his prose reflects the intellectual climate of his time.
✔ In his poetry, Iqbal demonstrates deep spiritual reverence for Hadith.
✔ Later Muslim scholars have effectively rebutted orientalist objections and reaffirmed the authority of Hadith.
✔ Iqbal’s work remains a bridge between traditional reverence and modern critical engagement with Islamic sources.
وَٱللَّهُ أَعْلَمُ بِالصَّوَابِ
And Allah knows best what is correct.
