Muhammad Allama Iqbal

Iqbal Mahsai علامہ محمد اقبال
Born	November 9, 1877 in Sialkot Punjab, British Raj
Died	April 21, 1938 (aged 60) Lahore, Punjab, British Raj
Era	Modern era
Region	Islamic Philosphy
School	Sufism, Islam
Main interests	poetry, philosphy, sufism.
Notable ideas	Two-Nation-Theory

Sir Muhammad Iqbal (Punjabi, Urdu: علامہ محمد اقبال; November 9, 1877, Sialkot – April 21, 1938, Lahore) was a Persian- and Urdu-language poet, philosphy and political of Indian descent whose vision of an independent state for the Muslim of British India was to inspire the creation of Pakistan. He is commonly referred to as Allama Iqbal (علامہ اقبال‎, Allama meaning "Scholar").
After studying in Cambrigh, Munich and Helideberg, Iqbal established a law practice, but concentrated primarily on writing scholarly works on politics, economics,ishi history, philosophy and religion. He is best known for his poetic works, including Asrar_e_Khudi—for which he was Knighte— Rumaze_Bekhudi, and the Bang_e_Dara, with its enduring patriotic song Tarana_e_Hind. In India, he is widely regarded for the patriotic song, Saare Jahan Se Acha. In Afghanistan and Iran, where he is known as Eghbāl-e-Lāhoorī (اقبال لاہوری‎ Iqbal of Lahore), he is highly regarded for his Persian works.
Iqbal was a strong proponent of the political and spiritual revival of Islamic Civilization across the world, but specifically in South Asia; a series of famous lectures he delivered to this effect were published as The Reconstruction of Religious Thought in Islam. One of the most prominent leaders of the All India Muslim League, Iqbal encouraged the creation of a "state in northwestern India for Muslims" in his 1930 presidential address. Iqbal encouraged and worked closely with Muhammad Ali Jannah, and he is known as Muffakir-e-Pakistan ("The Thinker of Pakistan"), Shair-e-Mashriq ("The Poet of the East"), and Hakeem-ul-Ummat ("The Sage of Ummah"). He is officially recognized as the national poet of Pakistan. The anniversary of his birth (یوم ولادت محمد اقبال‎ - Yōm-e Welādat-e Muḥammad Iqbāl) is on November 9, and is a national holiday in Pakistan.

Early life

Allama Iqbal was born in Sialkot, Punjab, British India ; the eldest of five siblings in a Kashmiri family. Iqbal's father Shaikh Nur Muhammad was a prosperous tailor, well-known for his devotion to Islam, and the family raised their children with deep religious grounding. His grand father Sahaj Ram Sapru moved to Sialkot after forced conversion to Islam.

Iqbal in 1899

Iqbal was educated initially by tutors in languages and writing, history, poetry and religion. His potential as a poet and writer was recognised by one of his tutors, Sayyid Mir Hassan, and Iqbal would continue to study under him at the Scoth Mission College in Sialkot. The student became proficient in several languages and the skill of writing prose and poetry, and graduated in 1892. Following custom, at the age of 15 Iqbal's family arranged for him to be married to Karim Bibi, the daughter of an affluent Gujrat physician. The couple had two children: a daughter, Mi'raj Begam (born 1895) and a son, Aftab (born 1899). Iqbal's third son died soon after birth. The husband and wife were unhappy in their marriage and eventually divorced in 1916.
Iqbal entered the Government College in Lahore where he studied philosophy, English letreature and Arabic and obtained a Bacholer of Arts degree, graduating cum laude. He won a gold medal for topping his examination in philosophy. While studying for his masters degree, Iqbal came under the wing of Sir Thomas Arnold, a scholar of Islam and modern philosophy at the college. Arnold exposed the young man to Western culture and ideas, and served as a bridge for Iqbal between the ideas of East and West. Iqbal was appointed to a readership in Arabic at the Oriental College in Lahore, and he published his first book in Urdu, The Science of Economics in 1903. In 1905 Iqbal published the patriotic song, Tarane_e_Hind (Song of India).
At Sir Thomas's encouragement, Iqbal travelled to and spent many years studying in Europe. He obtained a Bachelor of Arts degree from Trinity College at Cambrige in 1907, while simultaneously studying law at Lincoln's Inn, from where he qualified as a barrister in 1908. Iqbal also met a Muslim student, Atiyah Faizi in 1907, and had a close relationship with her. In Europe, he started writing his poetry in Persian as well. Throughout his life, Iqbal would prefer writing in Persian as he believed it allowed him to fully express philosophical concepts, and it gave him a wider audience. It was while in England that he first participated in politics. Following the formation of the All-India Muslim Leauge in 1906, Iqbal was elected to the executive committee of its British chapter in 1908. Together with two other politicians, Sayed Hassan Bilgarani and Sayed Ameer Ali, Iqbal sat on the subcommittee which drafted the constitution of the League. Working under the supervision of Friedrich Hommel, Iqbal published a thesis titled: The Development of Metaphysics in Persia.

Literary career

Upon his return to India in 1908, Iqbal took up assistant professorship at the Government College in Lahore, but for financial reasons he relinquished it within a year to practice law. During this period, Iqbal's personal life was in turmoil. He divorced Karim Bibi in 1916, but provided financial support to her and their children for the rest of his life.
While maintaining his legal practice, Iqbal began concentrating on spiritual and religious subjects, and publishing poetry and literary works. He became active in the Anjumane_e_Hamayat_e_Islam, a congress of Muslim intellectuals, writers and poets as well as politicians, and in 1919 became the general secretary of the organisation. Iqbal's thoughts in his work primarily focused on the spiritual direction and development of human society, centred around experiences from his travel and stay in Western Europe and the Middle East. He was profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri Berg and Goethe, and soon became a strong critic of Western society's separation of religion from state and what he perceived as its obsession with materialist pursuits.
The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. Deeply grounded in religion since childhood, Iqbal would begin intensely concentrating on the study of Islam, the culture and history of Islamic civilization and its political future, and embrace Rumi as "his guide." Iqbal would feature Rumi in the role of a guide in many of his poems, and his works focused on reminding his readers of the past glories of Islamic civilization, and delivering a 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.

Works in Persian

Iqbal's poetic works are written mostly in Persian rather than Urdu. Among his 12,000 verses of poem, about 7,000 verses are in Persian. In 1915, he published his first collection of poetry, the Asrar_e_Khudi (Secrets of the Self) in Persian. The poems delve into concepts of ego and emphasise the spirit and self from a religious, spiritual perspective. Many critics have called this Iqbal's finest poetic work. In Asrar-e-Khudi, Iqbal has explained his philosophy of "Khudi," or "Self." He proves by various means that the whole universe obeys the will of the "Self." Iqbal condemns self-destruction. 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 the viceregent of Allah.
In his Rumuz_e_Bekhudi (Hints of Selflessness), Iqbal seeks to prove that 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" out of society. Also in Persian and published in 1917, 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, Iqbal recognises also the positive analogous aspects of other religions. 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), and it is addressed to the world's Muslims. Iqbal sees the individual and his community as reflections of each other. The individual needs to be strengthened before he can be integrated into the community, whose development in turn depends on the preservation of the communal ego. It is through contact with others that an ego learns to accept the limitations of its own freedom and the meaning of love. Muslim communities must ensure order in life and must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women, who as mothers are directly responsible for inculcating values in their children.
Iqbal's 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to the West-östlicher Diwan by the famous German poet Goethe. Goethe bemoaned that the West had become too materialistic in outlook and expected that the East would provide a message of hope that would 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 could never aspire for higher dimensions unless he learns of the nature of spirituality.^[4] In his first visit to Afghanistan, he presented his book "Payam-e Mashreq" to King Ammanullah Khan in which he admired the liberal movements of Afghanistan against the British Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding the establishment of Kbul University.

Iqbal in 1929, with his son Junaid Iqbal.

The Zabur_e_Anjum (Persian Psalms), published in 1927, includes the poems Gulshan-e-Raz-e-Jadeed (Garden of New Secrets) and Bndagi Nama (Book of Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal first poses questions, then answers them with the help of ancient and modern insight and shows how it effects 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, emphasising love, enthusiasm and energy to fill the ideal life. Iqbal's 1932 work, the Javed Nama (Book of Javed) is named after and in a manner addressed to his son, who is featured in the poems, and follows the examples of the works of Ibn Arabi and Dante's The Divine Comedy, through mystical and exaggerated depiction 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 traitors who were instrumental in the defeat and death of Nawab Sirag_ud_Doula of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British colonist, 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."
His love to Persian language is evident in his works and poetry. He says in one of his poems:
گرچہ اردو در عذوبت شکر است
garche Urdu dar uzūbat shakar ast
لیک پارسی ام ز ہندی شیرینتر است
lék Pārsī-am ze Hindi shīrīntar ast
Translation:
Even though in sweetness Urdu* is sugar - (but) My Persian is sweeter than Hindi*

Works in Urdu

Iqbal in Spain, 1933.

Iqbal's first work published in Urdu, the Bang_e_Dara (The Call of the Marching Bell) of 1924, was a collection of poetry written by him in three distinct phases of his life. The poems he wrote up to 1905, the year Iqbal left for England imbibe patriotism and imagery of landscape, and includes the Tarane_e_Hind (The Song of India), popularly known as Saare Jajan Se Acha and another poem Tarana_e_Milli (Anthem of the (Muslim) Community), which was composed in the same metre and rhyme scheme as Saare Jahan Se Achcha. The second set of poems date from between 1905 and 1908 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. Poems such as Tulu'i Islam (Dawn of Islam) and Khizr-e-Rah (The Guided Path) are especially acclaimed.
Iqbal preferred to work mainly in Persian for a predominant period of his career, but after 1930, his works were mainly in Urdu. 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 1935, the Bal_e_Jibreal (Wings of Gabrial) 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.
The Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) includes the poem Musafir (Traveller). 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 Pakhtum People are counseled to learn the "secret of Islam" and to "build up the self" within themselves. Iqbal's final work was the Armughan_e_Hijaz (The Gift of Hijaz), published posthumously in 1938. The first part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The Persian quetrans 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. The Urdu portion of the book contains some categorical criticism of the intellectual movements and social and political revolutions of the modern age.

Political career

Iqbal with Muslim political activists

While dividing his time between law and poetry, Iqbal had remained active in the Muslim League. He supported Indian involvement in World War I, as well as the Khilafat movement and remained in close touch with Muslim political leaders such as Maulana Muhammad Ali and Muhammad Ali Janah. He was a critic of the mainstream Indian National Congres, which he regarded as dominated by Hindus and was disappointed with the League when during the 1920s, 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 1926, 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 3,177 votes. He supported the constitutional proposals presented by Jinnah with the aim of guaranteeing Muslim political rights and influence in a coalition with the Congress, and worked with the Aga Khan and other Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.

Revival of Islamic polity

Iqbal's second book in English, the Reconstruction of Religious Thought in Islam, is a collection of his six lectures which he delivered at Madras, Hyderabad and Aligarh; first published as a collection in Lahore, in 1930. These lectures dwell on the role of Islam as a religion as well as a political and legal philosophy in the modern age. In these lectures Iqbal firmly rejects the political attitudes and conduct of Muslim politicians, whom he saw as morally misguided, attached to power and without any standing with Muslim masses. Iqbal expressed fears that not only would secularism weaken the spiritual foundations of Islam and Muslim society, but that India's Hindu-majority population would crowd out Muslim heritage, culture and political influence. In his travels to Egypt, Afghanistan, Iran and Turkey, he promoted ideas of greater Islamic political co-operation and unity, calling for the shedding of nationalist differences. He also speculated on different political arrangements to guarantee Muslim political power; in a dialogue with Dr. B. R. Ambedkar, Iqbal expressed his desire to see Indian provinces as autonomous units under the direct control of the British government and with no central Indian government. He envisaged autonomous Muslim provinces in India. Under one Indian union he feared for Muslims, who would suffer in many respects especially with regard to their existentially separate entity as Muslims. Sir Muhammad Iqbal was elected president of the Muslim League in 1930 at its session in Allahabad, in the United Province as well as for the session in Lahore in 1932. In his presidential address on December 29, 1930, Iqbal outlined a vision of an independent state for Muslim-majority provinces in northwestern India:

Iqbal with Choudahry Rehmat Ali and other Muslim activists

"I would like to see the Punjab, North-West Frontier Province, Sindh and Balochistan amalgamated into a single state. Self-government within the British Empire, or without the British Empire, the formation of a consolidated Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at least of Northwest India."

In his speech, Iqbal emphasised that unlike Christianity, Islam came with "legal concepts" with "civic significance," with its "religious ideals" considered as inseparable from social order: "therefore, the construction of a policy on national lines, if it means a displacement of the Islamic principle of solidarity, is simply unthinkable to a Muslim." Iqbal thus stressed not only the need for the political unity of Muslim communities, but the undesirability of blending the Muslim population into a wider society not based on Islamic principles. He thus became the first politician to articulate what would become known as the Two National Theory — that Muslims are a distinct nation and thus deserve political independence from other regions and communities of India. However, he would not elucidate or specify if his ideal Islamic state would construe a theocracy, even as he rejected secularism and nationalism. The latter part of Iqbal's life was concentrated on political activity. He would travel across Europe and West Asia to garner political and financial support for the League, and he reiterated his ideas in his 1932 address, and during the Third-Round Table Confrence, he opposed the Congress and proposals for transfer of power without considerable autonomy or independence for Muslim provinces. He would serve as president of the Punjab Muslim League, and would deliver speeches and publish articles in an attempt to rally Muslims across India as a single political entity. Iqbal consistently criticised feudal classes in Punjab as well as Muslim politicians averse to the League.

Patron of The Journal Tolu-e-Islam

The First Journal of Tolu-e-Islam

He was also the patron of the historical, political, religious, cultural journal of Muslims of British India and Pakistan. This journal played an important part in the Pakistan movement. The name of this journal is The Journal Tolu-e-Islam. In 1935, according to his instructions,Syed Nazir Niazi initiated and edited, a journal Tolu-e-Islam named after the famous poem of Sir Muhammad Iqbal, Tulu'i Islam. He also dedicated the first edition of this journal to Sir Muhammad Iqbal. For a long time Sir Muhammad Iqbal wanted a journal to propagate his ideas and the aims and objective of Muslim League. It was Syed Nazeer Niazi, a close friend of him and a regular visitor to him during his last two years, who started this journal. He also made urdu translation of The Reconstruction of Religious Thought in Islam, by Sir Muhammad Iqbal.

The page of First Journal of Tolu-e-Islam in which Syed Nazeer dedicated this jounal to Sir Iqbal

In the first monthly journal of Oct. 1935, an article "Millat Islamia Hind" The Muslim nation of India was publihed. In this article Syed Nazeer Niazi described the political conditions of British India and the aims and objective of Muslim community. He also discussed the basic principles of Islam which were aims and objective of Sir Muhammad Iqbal' concept of an Islamic State.

The early Cotributors to this jounal were eminent Muslim scholars like Maulana Aslam Jairajpuri, Gulam Ahmad Perveez, Dr. Zakir Hussain Khan, Syed Naseer Ahmed, Raja Hassan Akhtar, Maulvi Ghulam Yezdani, Ragheb Ahsan, Sheikh Suraj ul Haq, Rafee ud din Peer, Prof. fazal ud din Qureshi, Agha Muhammad Safdar, Asad Multani, Dr. Tasadaq Hussain, Prof. Yusuf Saleem Chisti.

Afterward, this journal was continued by Gulam Ahmad Pervez,who had already contributed many articles in the early editions of this journal. After the emergence of Pakistan, the mission of the journal Tolu_e_Islam was to propagate the implementation of the principle which had inspired the demand for separate Muslim State according to the Quran. This journal is still published by Idara Tolu-e-Islam, Lahore.

Relationship with Muhammad Ali Jinnah

Death

Tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque.

In 1933, after returning from a trip to Spain and Afghanistan, Iqbal began suffering from a mysterious throat illness. He spent his final years working to establish the Idara Dar-ul-Islam, 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 1934 and he was granted pension by the Bhopal. After suffering for months from his illness, Iqbal died in Lahore in 1938. His Tomb is located in the space 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 Taran_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. Iqbal is the namesake of many public institutions, including the Allama Iqbal Medical College, Allama Iqbal Open University and the Allama Iqbal Inetnational AirPort in Lahore. 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. His son Javid Iqbal has served as a justice on the Supreme Court Of Pakistan.

Influence and legacy

Street named in Iqbal's honour in Heidelberg, Germany.

If we are resolved to describe Islam as a system of superior values, we are obliged, first of all, to acknowledge that we are not the true representatives of Islam.
—Muhammad Iqbal

Allama Iqbal is regarded as one of the most influential Muslim poet and scholar of the 20th century throughout the Muslim World. His concept of Islamic revival did not only lead to the creation of Pakistan, but also the Iranian Revolution, which he had prophesied.His works were also influential during the breaking up of the central Asian former Soviet republics, most of which were Muslim majority. 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.

Legacy in India

Iqbal's poem Saare Jahan Se Acha has remained popular in India for over a century. Mhatma Gandhi is said to have sung it over a hundred times when he was imprisoned at Yerawada Jail in Pune in the 1930s. The poem was set to music in the 1950s by sitar maestro Ravi Shanker and recorded by singer Lata Mangeshker. Stanzas (1), (3), (4), and (6) of the song became an unofficial national anthem in India, and were also turned into the official quick march of the Indian Armed Forces. Rakesh Sharma, the first Indian cosmounats, employed the first line of the song in 1984 to describe to then Prime Minister Indira Gandhi how India appeared from outer space. Current prime minister, Mnmohan Singh, quoted the poem at his first press conference.

HISTORY

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