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A Confluence Between Iqbal and Leibniz: Monads and Self explores the striking metaphysical parallels between two towering thinkers separated by centuries - Gottfried Wilhelm Leibniz and Muhammad Iqbal.
Bringing these philosophical traditions into dialogue, the book makes a compelling case that both Leibniz and Iqbal articulate a theistic worldview rooted in the metaphysics of plural, self-contained entities: monads for Leibniz and egos or selves for Iqbal. Each thinker posits a universe governed by an omniscient, omnipotent, and benevolent God who grounds all existence and meaning. Through close comparative analysis, the book reveals how both philosophers address the problem of evil, reject Newtonian mechanics, and offer a vision of the cosmos that centers dynamic individuality and divine purpose. It also revisits and reinterprets key debates in Iqbal scholarship - challenging views that portray him as anti-reason or aligned with irrationalist thinkers like Bergson or Nietzsche. In doing so, it opens the possibility that Iqbal's conception of freedom may even offer a valuable corrective to persistent critiques of Leibniz's account of agency and determinism.
This work will appeal to students and scholars of comparative philosophy, Islamic thought, metaphysics, and religious studies, and to anyone interested in how modern and classical traditions can converge to illuminate enduring questions of self, freedom, and divine order.
Contents
Table of Contents
Acknowledgements
Introduction
Chapter 1: Monads and Self
1.1 Leibniz's Theory of Monads
1.1.1 The Logic of Simple Substance
1.1.2 The Privileged Status of Monads
1.1.3 Monadic activity
1.1.4 Mirrors of God
1.2 Iqbal and His Conception of Self
1.2.1 The Fundamental Question for Iqbal
1.2.2 The Conception of Reality
1.3 A comparative analysis
1.4 Conclusion
Chapter 2: God
2.1 Leibniz's Conception of God
2.1.1 Monads and the Necessary Being
2.1.2 Leibniz on the idea of a Perfect Being
2.1.3 Arguments for the Existence of God
2.2 Iqbal's conception of God
2.2.1 Iqbal and the Scholastic Arguments for the Existence of God
2.2.2 Making a case for the existence of God through Experience
2.3 Parallels between Leibniz and Iqbal
Chapter 3: The Problem of Evil
3.1 Leibniz on the Problem of Evil
3.1.1 The best of all possible worlds
3.1.2 Leibniz on physical evil
3.1.3 Leibniz on moral evil
3.2 Iqbal on the Problem of Evil
3.2.1 Metaphysical evil as a consequence of creation
3.2.2 Iqbal on moral evil
3.2.3 Iqbal on physical evil
3.3 Comparisons between Leibniz and Iqbal
3.3.1 Similarities
3.3.2 Differences
Chapter 4: Philosophy of Physics of Leibniz and Iqbal
4.1 Leibniz
4.1.1 Leibniz on Bodies
4.1.2 Leibniz on Cartesian Extension and Newtonian Atomism
4.1.3 Metaphysics of Immaterial Substances and Physical Bodies
4.1.4 Phenomenalism
4.1.5 Bodies as Aggregate of Monads
4.1.6 Leibniz's Preferred Position: Bodies as Well Founded Phenomena
4.1.7 Space and Time: Newton vs Leibniz
4.1.8 A summary of Leibniz's conception of Space and Time
4.2 Iqbal on Time, Space and Matter
4.2.1 Critical assessment of Absolute Space, Absolute Time and Matter
4.2.2 Space, Time, Matter and the Metaphysics of Self
4.2.3 God's Creativity: Self and the world of extended Bodies
4.2.4 Serial time and Duration
4.2.5 The upshot of the discussion on Iqbal
4.3 Comparison between Leibniz and Iqbal
4.3.1 Matter/Bodies
4.3.2 Space
4.3.3 Time
4.4 Appendix: Some Clarifications
Chapter 5: Iqbal on Leibniz
5.2 Pre-established harmony
5.3 Iqbal on the Windowlessness of Monads
Chapter 6: Conclusion
Bibliography
Supplementary Reference
INDEX
