Syed Ali Abbas Jalalpuri
His opinions on the subjects of history, civilization, religion,
philosophy, metaphysics, folklore are held in great esteem. In his greatest
work, Riwayat-e-Falsafa (Story of Philosophy), he tried to educate a common
Urdu reader on the subject of Philosophy. This book served its purpose in
popularizing the subject it discussed like Will Durant's The Story of
Philosophy.
Like The Dictionnaire Historique et Critique of Pierre Bayle and The
Philosophical Dictionary of Voltaire, he wrote a philosophical dictionary,
'Khird Nama Jalalpuri' to explain subject's terminologies in Urdu. He also
wrote "Jinsiyati Mutaley" (A Study of Sex), which presented a great
research work on the subject in Urdu language.
His works
Riwayat-e-Falsafa (Story of Philosophy)
Wahdatul Wujud tey Punjabi Sha'eri (Pantheism and Punjabi Poetry)[3]
Iqbal Ka Ilm-e-Kalam (The Theology of Allama Muhammad Iqbal
Maqamat-e-Waris Shah (Places of Waris) Shah)
Ruh-e-Asar ( Zeit Geist or The Spirit of the Age)
Aam Fikri Mughaltay (Common Intellectual Errors)
Tareekh Ka Naya Mor (The New Turn of History)
Rasoom Aqwam (The Cultures of Nations)
Jinsiyati Mutaley (Studies in Sex).
Kianat aur Insan (Universe and Man)
Riwayat-e-Tamadan Qadeem (Story of Ancient Civilizations)
Khird Nama Jalalpuri ( Jalalpuri Dictionary)
Maqalat Jallapuri (Essays by Jalalpuri)
Sibd Gulchainh (A collection of poetry).
Tributes
"Ali Abbas Jalalpuri was a very rigorous
historian of Philosophy and Epistemology. As the dominant mode of Philosophy in
Indian Subcontinent has been “Analytical” I include him in the first trend as
well. He is amongst first of the Modern Pakistani academics who took interest
in the “Question of Civilization”, “History of Ideas” and “Academic Clarity”,
“Relationship of Metaphysics, Language and Folklore”, the questions which would
eventually become most important issues for European Philosopher especially
after “Structuralist” revolution in Paris. Jalalpuri was aware of the
inconsistencies and contradictions in explaining Iqbal when subjected to
traditional Analytical Model of Philosophy. Where to place Iqbal in the Web of
Modern Philosophical Ideas?” was the question he faced and he thought he had
theperfect solution. Instead of trying to put Iqbal in the Project of Modernity
and face the problem of Contradiction, Jalalpuri placed Iqbal among the
traditional Islamic Philosophers or the “Kalamist”. So the “Paradox” is
“Avoided”, Instead of Philosopher, Iqbal is a “Schoolmen” trying to complete
“Islamic Scholasticism” after Ghezali. Jalalpuri is rigorous in his work. due
to non existent academy, the trend ended with him. “Completing Islamic
Scholasticism” is certainly a part of Iqbal’s work, but it’s a Part, not the
whole."
"In 1971, Ali Abbas Jalalpuri wrote a very comprehensive critique of Iqbāl’s theology of modernity. He faults Iqbāl for selective and arbitrary interpretation of the Qur’ānic verses. To him, ambivalence towards pantheism and Ibn Arabi (d. 1240) at some places, his devotion to the pantheist Rumi, and his idea of Absolute Ego make it clear that Iqbāl’s theology has deep roots in pantheism."
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