Who would display restlessness if my letter fails to arrive? I will visit thy grave with this complaint: Who will now think of me in midnight prayers? All thy life thy love served me with devotion— When I became fit to serve thee, thou hast departed. They had daughter Miraj Begum and son Aftab Iqbal.
During first marriage at the same time, Iqbal also began to study philosophy, English literature and Arabic in Lahore's Government college. He graduated cum laude with a Bachelor of Arts degree. Iqbal was influenced by Arnold's teachings and so traveled to Europe for his higher education. Iqbal qualified for a scholarship from Trinity College in Cambrige in , and was called to the bar as a barrister from Lincoln's Inn in During his study in Europe, Iqbal began to write poetry in Persian.
He prioritized it because he believed he had found an easy way to express his thoughts. He would write continuously in Persian throughout his life. Iqbal went to Heidelberg Germany in Iqbal had feelings for her, but no relationship developed. Working under the guidance of Friedrich Hommel, Iqbal published his doctoral thesis in entitled: The Development of Metaphysics in Persia. Academic Career Iqbal took up an assistant professorship at Government College, Lahore, when he returned to India, but for financial reasons he relinquished it within a year to practice law.
While maintaining his legal practice, Iqbal began concentrating on spiritual and religious subjects, and publishing poetry and literary works.
He became active in the Anjuman-e-Himayat-e-Islam, a congress of Muslim intellectuals, writers and poets as well as politicians. In , he became the general secretary of the organisation. Iqbal's thoughts in his work primarily focus on the spiritual direction and development of human society, centred around experiences from his travels and stays in Western Europe and the Middle East. The poetry and philosophy of Mawlana Rumi bore the deepest influence on www.
Deeply grounded in religion since childhood, Iqbal began intensely concentrating on the study of Islam, the culture and history of Islamic civilization and its political future, while embracing Rumi as "his guide. Iqbal's works focus on reminding his readers of the past glories of Islamic civilization, and delivering the message of a pure, spiritual focus on Islam as a source for socio-political liberation and greatness.
Iqbal denounced political divisions within and amongst Muslim nations, and frequently alluded to and spoke in terms of the global Muslim community, or the Ummah. Allama Iqbal's poetry has also been translated into several European languages where his works were famous during the early part of the 20th century. Political Life While dividing his time between law and poetry, Iqbal had remained active in the Muslim League.
He was a critic of the mainstream Indian National Congress, which he regarded as dominated by Hindus and was disappointed with the League when during the s, it was absorbed in factional divides between the pro-British group led by Sir Muhammad Shafi and the centrist group led by Jinnah.
In November , with the encouragement of friends and supporters, Iqbal contested for a seat in the Punjab Legislative Assembly from the Muslim district of Lahore, and defeated his opponent by a margin of 3, votes. Among his 12, verses of poetry, about 7, verses are in Persian. In , he published his first collection of poetry, the Asrar-e-Khudi Secrets of the Self in Persian.
The poems emphasise the spirit and self from a religious, spiritual perspective. One has to make a great journey of transformation to realize that divine spark which Iqbal calls "Khudi". He proves by various means that the whole universe obeys the will of the "Self.
For him, the aim of life is self-realization and self-knowledge. He charts the stages through which the "Self" has to pass before finally arriving at its point of perfection, enabling the knower of the "Self" to become a viceregent of God. In his Rumuz-e-Bekhudi Hints of Selflessness , Iqbal seeks to prove the Islamic way of life is the best code of conduct for a nation's viability. A person must keep his individual characteristics intact, but once this is achieved he should sacrifice his personal ambitions for the needs of the nation.
Man cannot realise the "Self" outside of society. Also in Persian and published in , this group of poems has as its main themes the ideal community, Islamic ethical and social principles, and the relationship between the individual and society. Although he is true throughout to Islam, www. The Rumuz-e-Bekhudi complements the emphasis on the self in the Asrar-e-Khudi and the two collections are often put in the same volume under the title Asrar-e-Rumuz Hinting Secrets.
It is addressed to the world's Muslims. Goethe bemoans the West having become too materialistic in outlook, and expects the East will provide a message of hope to resuscitate spiritual values. Iqbal styles his work as a reminder to the West of the importance of morality, religion and civilization by underlining the need for cultivating feeling, ardour and dynamism.
He explains that an individual can never aspire to higher dimensions unless he learns of the nature of spirituality. In his first visit to Afghanistan, he presented his book "Payam-e Mashreq" to King Amanullah Khan in which he admired the liberal movements of Afghanistan against the British Empire.
In , he was officially invited to Afghanistan to join the meetings regarding the establishment of Kabul University. In Gulshan-e-Raz-e-Jadeed, Iqbal first poses questions, then answers them with the help of ancient and modern insight, showing how it affects and concerns the world of action. Bandagi Nama denounces slavery by attempting to explain the spirit behind the fine arts of enslaved societies.
Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future, while emphasising love, enthusiasm and energy to fulfill the ideal life. Iqbal's work, the Javed Nama Book of Javed is named after and in a manner addressed to his son, who is featured in the poems. It follows the examples of the works of Ibn Arabi and Dante's The Divine Comedy, through mystical and exaggerated depictions across time.
Iqbal depicts himself as Zinda Rud "A stream full of life" guided by Rumi, "the master," through various heavens and spheres, and has the honour of approaching divinity and coming in contact with divine illuminations. In a passage re-living a historical period, Iqbal condemns the Muslim who were instrumental in the defeat and death of Nawab Siraj-ud-Daula of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British colonists, and thus delivering their country to the shackles of slavery.
At the end, by addressing his son Javid, he speaks to the young people at large, and provides guidance to the "new generation. He says in one of his poems: "Even though in sweetness Urdu is sugar but speech method in Dari Persian is sweeter " Urdu Iqbal's first work published in Urdu, the Bang-e-Dara The Call of the Marching Bell of , was a collection of poetry written by him in three distinct phases of his life.
The poems he wrote up to , the year Iqbal left for England imbibe patriotism and imagery of landscape, and includes the Tarana-e-Hind The Song of India , popularly known as Saare Jahan Se Achcha and another poem Tarana-e-Milli [Anthem of the Muslim Community], The second set of poems date from between and when Iqbal studied in Europe and dwell upon the nature of European society, which he emphasized had lost spiritual and religious values.
This inspired Iqbal to write poems on the historical and cultural heritage of Islamic culture and Muslim people, not from an Indian but a global perspective. Iqbal urges the global community of Muslims, addressed as the Ummah to define personal, social and political existence by the values and teachings of Islam.
The works of this period were often specifically directed at the Muslim masses of India, with an even stronger emphasis on Islam, and Muslim spiritual and political reawakening.
Published in , the Bal-e-Jibril Wings of Gabriel is considered by many critics as the finest of Iqbal's Urdu poetry, and was inspired by his visit to Spain, where he visited the monuments and legacy of the kingdom of the Moors. It consists of ghazals, poems, quatrains, epigrams and carries a strong sense religious passion. Again, Iqbal depicts Rumi as a character and an exposition of the mysteries of Islamic laws and Sufi perceptions is given.
Iqbal laments the dissension and disunity among the Indian Muslims as well as Muslim nations. Musafir is an account of one of Iqbal's journeys to Afghanistan, in which the Pashtun people are counseled to learn the "secret of Islam" and to "build up the self" within themselves.
The first part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The Persian quatrains convey the impression as though the poet is travelling through the Hijaz in his imagination. Profundity of ideas and intensity of passion are the salient features of these short poems. Iqbal's vision of mystical experience is clear in one of his Urdu ghazals which was written in London during his days of studing there.
Some verses of that ghazal are: "At last the silent tongue of Hijaz has announced to the ardent ear the tiding That the covenant which had been given to the desert-dwelles is going to be renewed vigorously: The lion who had emerged from the desert and had toppled the Roman Empire is As I am told by the angels, about to get up again from his slumbers.
You the dwelles of the West, should know that the world of God is not a shop of yours. Your imagined pure gold is about to lose it standard value as fixed by you. Your civilization will commit suicide with its own daggers.
In which, he discussed about the Persian ideology and Islamic sufism in the way of his view that real Islamic sufism activates the awkward soul to superior idea of life. He also discussed philosophy, God and the meaning of prayer, human spirit and Muslim culture, political, social and religious problems. I advise you to guard against atheism and materialism.
The biggest blunder made by Europe was the separation of Church and State. This deprived their culture of moral soul and diverted it to the atheistic materialism. I had twenty-five years ago seen through the drawbacks of this civilization and therefore had made some prophecies. They had been delivered by my tongue although I did not quite understand them. This happened in After six or seven years, my prophecies came true, word by word.
The European war of was an outcome of the aforesaid mistakes made by the European nations in the separation of the Church and the State". Final years and death In , after returning from a trip to Spain and Afghanistan, Iqbal began suffering from a mysterious throat illness. He spent his final years helping Chaudhry Niaz Ali Khan establish the Dar ul Islam Trust Institute at the latter's Jamalpur estate near Pathankot, an institution where studies in classical Islam and contemporary social science would be subsidised, and advocating the demand for an independent Muslim state.
Iqbal ceased practising law in and he was granted pension by the Nawab of Bhopal. In his final years he frequently visited the Dargah of famous Sufi Hazrat Ali Hujwiri in Lahore for spiritual guidance. After suffering for months from his illness, Iqbal died in Lahore on 21 April His tomb is located in Hazuri Bagh, the enclosed garden between the entrance of the Badshahi Mosque and the Lahore Fort, and official guards are maintained there by the Government of Pakistan.
Iqbal is commemorated widely in Pakistan, where he is regarded as the ideological founder of the state. His Tarana-e-Hind is a song that is widely used in India as a patriotic song speaking of communal harmony. His birthday is annually commemorated in Pakistan as Iqbal Day, a national holiday. Government and public organizations have sponsored the establishment of colleges and schools dedicated to Iqbal, and have established the Iqbal Academy to research, teach and preserve the works, literature and philosophy of Iqbal.
Allama Iqbal Stamps Society established for the promotion of Iqbaliyat in philately and in other hobbies. Javaid Manzil was the last residence of Allama Iqbal. Eserleri: Prose book 1. Ilm ul Iqtisad Poetic books in Persian 1. Asrar-i-Khudi 2. Rumuz-i-Bekhudi 3. Payam-i-Mashriq 4. Zabur-i-Ajam 5. Javid Nama 6. Bang-i-Dara 2. Bal-i-Jibril 3. Zarb-i Kalim www. One glance of guide such joy and warmth can grant, On marge of stream can bloom the tulip plant. One has no comrade on Love's journey long Save fervent zeal, and passion great and strong.
O God, at gates of rich I do not bow, You are my dwelling place and nesting bough. Your Love, makes me God, fret with pain and pine, You are the only quest and aim of mine. Without You town appears devoid of life, When present, same town appears astir with strife. For wine of gnosis I request and ask, To get some dregs I break the cup and glass. The mystics' gourds and commons' pitchers wait For liquor of your Grace and Bounty great. Both verse and wisdom indicate the way Which longing face to face can not convey.
Allama Muhammad Iqbal www. N aur bhii hai. N saika. N ab mere raazadaa. You are a houri of the Arabian Desert, Nursed by the Western breeze. I feel homesick in exile, You feel homesick in exile: Prosper in this strange land! May the morning dew quench your thirst! The world presents a strange sight: The vision's mantle is torn apart— May valour struggle with the waves if it must, The other side of the river is not to be seen! Life owes itself to the heat of one's soul: Flame does not rise from dust.
The Syrian evening's fallen star Shined brighter in the exile's dawn. There are no frontiers for the Man of Faith, He is at home everywhere.
The following Urdu poem is a liberal translation the tree mentioned here was planted in Madinatut Zahra Allama Muhammad Iqbal www. N merii saadagii dekh kyaa chaahataa huu. N ye jannat mubaarak rahe zaahido. N huu. N ai ahal-e-mahafil chiraaG-e-sahar huu. N, bujhaa chaahataa huu. N bharii bazm me. Daa be-adab huu. N, sazaa chaahataa huu. N Allama Muhammad Iqbal www. N baaqii nahii.
A free man is in prison today, Without a spear or a sword; Regret overwhelms me And also my strategy. My heart Is drawn by instinct to chains. Perhaps my sword was of the same steel. Once I had a two-edged sword- It turned into the chains that shackle me now. How whimsical and indifferent Is the Author of fates. He was defeated and imprisoned by a ruler of Spain. You are the trustee of the Muslim blood: In my eyes you are sanctified like the Harem.
Prints of prostration lie hidden in your dust, Silent calls to prayers in your morning air. In your hills and vales were the tents of those, The tips of whose lances were bright like the stars. Is more henna needed by your pretties?
Iqbal and the Reconstruction of Islamic Thought Dr. Israr Ahmad Rendered into English by Dr. Ahmed Afzaal We have defined Islamic Revolutionary thought as the imperative to remove the dichotomy between Divine Revelation and state authority, or between the religious and the secular domains of human existence, and to establish the unconditional and unqualified ascendancy of the Qur'an and the Sunnah over all spheres of life, so that the Islamic System of Social Justice can be established in its totality and, as a consequence, all forms of political repression, economic exploitation, and social discrimination can be eliminated from human society.
The achievement of this goal in 7th century Arabia was the greatest accomplishment of Prophet Muhammad SAW , and it is this triumph of the Prophet which is acknowledged by historian Dr. Michael Hart in these words: "he [Prophet Muhammad] was the only man in history who was supremely successful on both the religious and secular levels.
Gradually, however, the ideal unity between the religious and the secular gave way, and a dichotomy appeared in the Muslim society between the political rulers and the religious leadership, and then the latter themselves got divided into the scholars of the law ulama and the mystics who concerned themselves mainly with the purification of the soul sufia ; in this way, the "unity" gradually degenerated into a "trinity.
In the meantime, the development of physical sciences and technology in Europe under the influence of Renaissance and Reformation — which were themselves a result of Islamic influences reaching Central Europe through Muslim Spain — led to a power potential which resulted in the conquest of Muslim lands by the forces of Western Imperialism.
The evolution of social sciences in Europe also accelerated, and French and Bolshevik revolutions gave fresh dimensions to the human thought, including the ideas of freedom, democracy, human rights, equality, and the need to eliminate all exploitation. The stage was thus set, at the beginning of the 20th century, for Allama Muhammad Iqbal to play his momentous role in laying down the intellectual foundations of Islamic Renaissance.
According to Iqbal, the birth of Islam was the birth of inductive intellect; it was the Qur'anic emphasis on observation and experience, as well as its stress on the concrete and the finite, which gave rise to the scientific method of inquiry. The scientific spirit was born as a result of the imperative by the Qur'an to give up all superstitious and fanciful beliefs, to rely on the senses and the faculty of reason for gaining knowledge of the material world, and to contemplate the physical and natural phenomena because these are signs of Almighty Allah SWT.
It was under the influence of such Qur'anic teachings that the inductive method of inquiry blossomed among the Arabs, before being carried through the universities in Muslim Spain into Europe, paving the way for the Renaissance. It was in this sense that Iqbal saw the intellectual side of the European culture as "only a further development of some of the most important phases of the culture of Islam.
Thus, to say that all human beings are born equal, that every human being has certain inalienable rights especially the provision of basic necessities of life concerning which there must not be any discrimination on the basis of gender, race, color, caste, or creed, and that all forms of exploitation — whether political or economic — must not be allowed to continue in a decent and humane society, is to express the basic tenets of an ideal Islamic state as given by Prophet Muhammad SAW , as well as to describe the most remarkable features of the era of Al-Khilafah Al-Rashidah.
Thirdly, Iqbal brought to the fore the urgent need and the immense significance of developing a new ilm al-kalam, i. Two related achievements of Iqbal that we are going to discuss in this chapter are as follows: first, his challenge to the dominant Western thought and civilization, especially his forceful criticism and condemnation of two fundamental socio-political concepts of the West, i.
Iqbal's ideas concerning secularism and territorial nationalism are so well-known and crystal-clear that we need not go into their details. Secularism, according to Iqbal, is the biggest evil in today's world, and the separation of Divine guidance from state authority is the root cause of all corruption.
Human sovereignty is kufr as well as shirk, irrespective of whether it manifests itself in the form of individual sovereignty autocracy and kingship or in the form of popular sovereignty democracy and people's rule. A number of couplets can be quoted from Iqbal's poetry to prove this point; however, Iqbal has expressed his abhorrence of human sovereignty, in a most subtle and perspicacious manner, in the following couplet of his masterpiece Iblees ki Majlis-e-Shura: We ourselves have dressed Kingship in the garb of Democracy, When man has grown to be a little self-conscious and self-observant.
In other words, Iqbal is saying that the consciousness of human rights, which prospered in Europe under the influence of Renaissance and Reformation, was essentially a positive development in the human social evolution. However, it was Satan and his agents who diverted this consciousness towards popular sovereignty, and in this way the rule of a king was replaced with the rule of the people.
Both forms of political systems are equally unacceptable from the Islamic perspective, as absolute sovereignty belongs to no one but the Creator, Owner, and Ruler of the universe, Almighty Allah SWT. The very concept of human sovereignty is a form of filth, and will remain so whether it belongs to a single Pharaoh and Caesar or whether it is distributed piecemeal to a few million citizens of a country.
As for the modern concept of territorial nationalism — which happens to be an absolutely unavoidable appendage of secular polity — the fact is that two of Iqbal's poems on this subject are so devastating that, even if Iqbal had composed no other poetry, these two would have been sufficient to establish his place as the greatest iconoclast of Western culture and political theory and the greatest ideologue and rejuvenator of Islamic ideological nationhood.
Iqbal has categorically declared, in his Urdu poem entitled Wataniyyat, that territorial nationalism as a political concept is the most pernicious of all the various idols of modern age. Territorial nationalism constitutes a virulent and lethal disease which, by causing discord and animosity among different groups of people and by producing mutual rivalry and antagonism, leads to a type of politics which is devoid of morality and a kind of trade which becomes an instrument of Imperialism.
All this results in destruction and devastation of weaker nations at the hands of stronger ones. As for the famous Persian poem by Iqbal, which he composed as a rejoinder to Maulana Hussain Ahmad Madani's RA comment that nowadays nations are established on the basis of homelands, the following points need to be noted.
First, as pointed out by Maulana Madani, the word he had actually used was qaum and not millat, and it was a sign of Iqbal's magnanimity that he promptly admitted this oversight. However, even though his personal integrity and piety as well as his role as a freedom fighter is beyond doubt, the main clarification given by Maulana Madani — that his remark was only a statement of fact rather than an imperative sentence — can only be described as inane.
This is because Maulana Hussain Ahmad Madani was a religious and political leader, and it is obvious that every statement that comes from such a personage necessarily contains a strong shade of advice and command. Iqbal's condemnation too was specifically directed towards the essentially Western thought that nations are formed on the basis of homelands. As a matter of fact, the ability to discern and recognize kufr and shirk in all their countless forms and myriad guises constitutes a special gift and favor of Almighty Allah SWT which He bestowed on Iqbal.
In short, it was on the basis of a strong negation of secularism and popular sovereignty on the one hand and of territorial nationalism on the other that Iqbal challenged the modern Western civilization, warning the modern Western man that his attitude will cause his culture to commit suicide with its own weapons.
Let us digress a little before going any further. It is indeed ironical that in our country, which came into existence in the name of "Muslim nationhood" and whose entire struggle for independence was fought on the basis of "separate electorate", we find that numerous politically prominent leaders and parties are nowadays openly talking about a "joint electorate", where a person's religion could not be included in his identity card, and where minorities are being given the right of a double vote.
The champions of secularism in Pakistan never get tired of quoting the 11th August statement of Quaid-e-Azam Muhammad Ali Jinnah, in which he declared religion to be a private affair of the individual.
In our opinion, taking this particular statement of the Quaid as representing an interim and temporary tactic would be one thing, but to embrace it as a permanent foundation of Pakistan's constitutional framework and political system would be a clear and glaring rejection of the very ideology of Pakistan, as well as an open and flagrant revolt against the views put forward by the main ideologue of our country, Allama Iqbal.
Such a deviation from the ideological basis of Pakistan would eliminate the very justification of this country as a separate and independent state, and would lead, ultimately, to its total disintegration.
On the other hand, strengthening this ideological foundation, and establishing a complete constitutional framework as well as a politico- socio-economic system on its basis, would become the starting point of a new global civilization. In this way, the revival of Islam would then unleash the power that is urgently needed by humanity to replace the prevailing "New World Order" with the "Just World Order" of Islam. It is precisely this "threat" of Islam as a living force which is so repulsive to Satan and his agents as well as to the Jews and the WASP White Anglo-Saxon Protestants that even the slightest progress in this direction disturbs them in a most serious manner.
Iqbal has explained the revolutionary teachings of Islam concerning the social, political, and economic spheres throughout his Urdu and Persian poetry. However, one of his last Urdu poems, entitled Iblees ki Majlis-e-Shura or "The Devil's Parliament" , is especially significant in that it represents Iqbal's final message to the Muslim Ummah on the one hand, and the result of his life-long deliberations and reflections on the other.
The central theme of this poem is that the evil forces active in this world — represented by Satan and his advisers — have decided that they have nothing to fear from the rising tides of democracy or socialism; all they are really concerned with is the possibility of the revival of Islam. The so- called democracy of the West is only a veil for imperialism as it is nothing more than the rule of the capitalists , and socialism cannot heal the wounds of humanity either.
It is only Islam that has the potential to pose a real challenge for Satan and his diabolical schemes. Thus, Satan says: How could I be frightened by these socialists, straying about the streets? Wretched and straitened, distracted in mind, incoherent in speech!
The only menace I anticipate may come from that Community: Which still a spark of ambition hidden in its ashes retains. Knows he to whom are revealed the inner secrets of time: Not socialism, but Islam is to be the trouble of the morrow. In spite of his apprehensions regarding the revival of Islam, Satan feels content when he notes that the Muslims are in no position to become a threat to his rule: They have practically given up the ideals and values of Islam, and their once burning faith has now been attenuated to nothing more than an inherited dogma or a matter of theological controversies.
Satan, however, warns his disciples that although the Muslims are not likely to pose any danger, other people may discover the virtues of Islam after trying and discarding various man-made systems of life, one after the other.
And it is here, says Satan, that the real danger to his rule lies: I do know this Community is no longer the bearer of the Qur'an: The same capitalism is the religion of the believer now. And I know too, that in the dark night of the East The sleeve of the holy ones of the Haram is bereft of the white, illuminating hand.
The demands of the present age, however, spell the apprehension: Lest the Shari'ah of the Prophet should come to light one day. The four couplets that follow are not only the gist of the entire poem, but the fact is that they represent Iqbal's understanding of the Islamic System of Social Justice and are the result of his life-long study and deliberation on this subject.
Beware, a hundred times beware, of the law of the Prophet! The foremost goal of the Islamic social system is to establish a society where the protection and preservation of the honor and dignity of women can be ensured; segregation of the sexes and enforcement of proper dress codes are some of the means to this end. Secondly, as far as the earning of livelihood or the performance of other strenuous duties are concerned, Islam places such responsibilities on the shoulders of men, and not of women; it tests and tries the abilities of men and forces them to be responsible.
In the second couplet, Iqbal describes the political system of Islam as being characterized by an equality of the ruler and the ruled, a state of affairs where there is no slavery and no exploitation of any kind. Of course, there is only one possible way to achieve this egalitarianism in real life: The exploitation of the weak by the strong and the enslavement of one class by another can be eliminated only by rejecting human sovereignty and submitting before the sovereignty of the Creator.
Thus, Islam demands its followers to establish the sovereignty of Almighty Allah SWT on earth, which is the same thing as the vicegerency or Khilafah of the Muslims in the socio-political governance. In the third and fourth couplets, Iqbal describes the economic system of Islam. It is an indication of the rich and versatile personality of Allama Iqbal that, even though his main subject was metaphysics, he still had a deep interest in the comparatively dry and dreary science of economics.
Iqbal was fully cognizant of the fact that, in today's world, economic and financial matters have assumed central importance in the human society, and that man has now been reduced to Homo economicus for all practical purposes.
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