Munk ( Mé langes de philosophie , pp.

Munk ( Mé langes de philosophie , pp. 454 ff.), E. Renan ( Averroes et I’averroisme , pp. 152, 158), A Stockl ( Geschichte der Philosophie des Mittelalters , 11, 117, 119), de Boer ( Geschichte der Philosophie , p. 173) and M. Horten ( Die Hauptlehren des Averroes , pp. 244 ff.) as against those of Carra de Vaux as presented by him in his work Avicenne, pp.

233 ff., as well as in the article: ‘Averroes’ in Encyclopaedia of Religion and Ethics , II, 264-65, and clinches the matter thus: ‘certainly - and this is more significant for our purpose - it was as a denier of personal immortality that scholasticism received and criticised Averroes’ (p. 77, II, 16-19). For a recent and more balanced view of ‘Ibn Rushd’s doctrine of immortality, cf. Roger Arnaldez and A. Z. Iskander, ‘Ibn Rushd’, Dictionary of Scientific Biography , XII, 7a-7b.

It is to be noted, however, that M. E. Marmura in his article on ‘Soul: Islamic Concepts’ in The Encyclopedia of Religion , XIII, 465 clearly avers that Ibn Rushd’s commentaries on Aristotle leave no room for a doctrine of individual immortality. [^15]: Cf. Tsanoff, op. cit., pp. 77-84, and M. Yënus Farangi Mahallâ, Ibn Rushd (Urdu; partly based on Renan’s Averroes et l’averroisme ), pp. 347-59. [^16]: See Lecture IV, pp. 93-98, and Lecture VII, pp. 156-57.

[^17]: Reference is to the expression lawÁ-in mahfëzin used in the Quranic verse 85:22. For the interpretation this unique expression of the Qur’an see M. Asad, The Message of the Qur’an , p. 943, note; and Fazlur Rahman, Major Themes of the Qur’a`n, p. 98 - the latter seems to come quite close to Allama Iqbal’s generally very keen perception of the meanings of the Qur’an.

[^18]: This comes quite close to the contemporary French philosopher Louis Rougier’s statement in his Philosophy and the New Physics p. 146, II, 17-21. This work, listed at S. No. 15 in the Descriptive Catalogue of Allama Iqbal’s Personal Library , is cited in Lecture III, p. 59. [^19]: Reference here is to Tevfâk Fikret, pseudonym of Mehmed Tevfik, also known as Tevfik Nazmâ, and not to Tawfik Fitrat as it got printed in the previous editions of the present work.

Fikret, widely considered the founder of the modern school of Turkish poetry and remembered among other works for his collection of poems: Rub«b-i Shikeste (‘The Broken Lute’), died in Istanbul on 18 August 1915 at the age of forty-eight. For an account of Fikret’s literary career and his anti-religious views, cf.