Sir Muhammad Iqbal (November 9, 1877 – April 21, 1938), also known as Allama Iqbal was a philosopher, poet and politician in British India who is widely regarded as having inspired the Pakistan Movement. He is considered one of the most important figures in Urdu literature, with literary work in both the Urdu and Persian languages.
Iqbal is admired as a prominent classical poet by Pakistani, Indian and other international scholars of literature. Though Iqbal is best known as an eminent poet, he is also a highly acclaimed "Muslim philosophical thinker of modern times". His first poetry book, Asrar-e-Khudi, appeared in the Persian language in 1915, and other books of poetry include Rumuz-i-Bekhudi, Payam-i-Mashriq and Zabur-i-Ajam. Amongst these his best known Urdu works are Bang-i-Dara, Bal-i-Jibril, Zarb-i Kalim and a part of Armughan-e-Hijaz. Along with his Urdu and Persian poetry, his various Urdu and English lectures and letters have been very influential in cultural, social, religious and political disputes over the years. In 1922, he was knighted by King George V, giving him the title "Sir".
While studying law and philosophy in England, Iqbal became a member of the London branch of the All India Muslim League. Later, in one of his most famous speeches, Iqbal pushed for the creation of a Muslim state in Northwest India. This took place in his presidential speech in the League's December 1930 session. He was very close to Quid-i-Azam Mohammad Ali Jinnah.
Iqbal is known as Shair-e-Mushriq meaning Poet of the East. He is also called Muffakir-e-Pakistan ("The Inceptor of Pakistan") and Hakeem-ul-Ummat ("The Sage of the Ummah"). In Iran and Afghanistan he is famous as Iqbāl-e Lāhorī , and he is most appreciated for his Persian work. Pakistan Government had recognised him as its "national poet".His birthday is a Public holiday in Pakistan.
Biography
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Iqbal was born in Sialkot, within the Punjab Province of British India (now in Pakistan). His ancestors were Kashmiri Pandits, the Brahmins of the Sapru clan from Kashmir who converted to Islam. In the 19th century, when Sikh were taking over rule of Kashmir, his grandfather's family migrated to Punjab. Iqbal often mentioned and reminisced about his Kashmiri Pandit Brahmin lineage in his writings.
Iqbal's father, Shaikh Noor Mohammad, was a tailor, not formally educated but a religious man.Iqbal's mother Imam Bibi was a polite and humble woman who helped the poor and solved the problems of neighbours. She died on November 9, 1914 in Sialkot. Iqbal loved his mother, and on her death he expressed his feelings of pathos in a poetic form elegy.
Who would wait for me anxiously in my native place?
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.
Iqbal was four years old when he was admitted to the mosque for learning the Qur'an, he learned the Arabic language from his teacher Syed Mir Hassan, the head of the Madrassa and professor of Arabic language at Scotch Mission College in Sialkot, where Iqbal completed matriculation in 1893. He received Intermediate with the Faculty of Arts diploma from college of Sialkot in 1895. The same year he qualified for Bachelor of Arts in philosophy, English literature and Arabic as his subjects from Government College Lahore in 1897, and won the Khan Bahadurddin F.S. Jalaluddin medal as he took higher numbers in Arabic class. In 1899, he received Masters of Arts degree from the same college and had the first place in Punjab University, Lahore.
In 1895, while studying Bachelor of Arts Iqbal had his first marriage with Karim Bibi, the daughter of a Gujrati physician Khan Bahadur Ata Muhammad Khan, through a arranged marriage. They had daughter Miraj Begum and son Aftab Iqbal.Later Iqbal's second marriage was with Sardar Begum mother of Javid Iqbal and third marriage with Mukhtar Begum in December 1914.
Iqbal in Spain, 1933
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Higher education in Europe
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Iqbal was influenced by the teachings of Sir Thomas Arnold, his philosophy teacher at Government college Lahore, Arnold's teaching created interest in Iqbal to pursue higher education in West. In 1905, he traveled to England for his higher education. Iqbal qualified for a scholarship from Trinity College in Cambridge and obtained Bachelor of Arts in 1906, and in the same year he was called to the bar as a barrister from Lincoln's Inn. In 1907, Iqbal moved to Germany to study doctorate and earned PhD degree from the Ludwig Maximilian University, Munich in 1908. Working under the guidance of Friedrich Hommel, Iqbal published his doctoral thesis in 1908 entitled: The Development of Metaphysics in Persia.
During Iqbal's stay in Heidelberg, Germany in 1907. His German teacher Emma Wegenast, taught him about Goethe's "Faust", Heine and Nietzsche. Iqbal had feelings for her, but no relationship developed.[19] 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.
Academic
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Iqbal, after completing his M.A in 1899, started his career as a reader of Arabic at oriental college in his native, however shortly he was selected as a Junior professor of Philosophy at Government college Lahore, of which he was also an alumni, Iqbal worked here until he left for England in 1905. After returning from England in 1908, Iqbal started working as a professor of philosophy and English literature, at Government college Lahore, and at the same period he started practicing law at Chief Court Lahore, but soon Iqbal quit law practice and established himself in literary works and became an active member of Anjuman-e-Himayat-e-Islam. In 1919, 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, centered around experiences from his travels and stays in Western Europe and the Middle East. He was profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri Bergson and Goethe.
The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. 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 would feature Rumi in the role of guide in many of his poems. 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.
Iqbal poetry has been translated into many European languages, at the time when his work was famous during the early part of the 20th century. Iqbal’s Asrar-i-Khudi and Javed Nama were translated into English by R A Nicholson and A J Arberry respectively.
Final years and death
-------------------------------
The tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque in Lahore.
In 1933, 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 1934 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 1938.[5][9] 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 provided 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. Iqbal is the namesake of many public institutions, including the Allama Iqbal Campus Punjab University in Lahore, the Allama Iqbal Medical College in Lahore, Iqbal Stadium in Faisalabad, Allama Iqbal Open University, the Allama Iqbal International Airport in Lahore, and Gulshan-e-Iqbal Town in Karachi.
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. His son Javid Iqbal has served as a justice on the Supreme Court of Pakistan. Javaid Manzil was the last residence of Allama Iqbal.
Influences
Political
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Further information: Pakistan Movement
Iqbal with Muslim political activists.
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(L to R): Mohammad Iqbal (third), Syed Zafarul Hasan (sixth) (at Aligarh Muslim University, Aligarh, India)
While dividing his time between law and poetry, Iqbal had remained active in the Muslim League. He did not support Indian involvement in World War I, as well as the Khilafat movement and remained in close touch with Muslim political leaders such as Maulana Mohammad Ali and Muhammad Ali Jinnah. 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 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.
Iqbal, Jinnah and concept of Pakistan
---------------------------------------------------
Ideologically separated from Congress Muslim leaders, Iqbal had also been disillusioned with the politicians of the Muslim League owing to the factional conflict that plagued the League in the 1920s. Discontent with factional leaders like Sir Muhammad Shafi and Sir Fazl-ur-Rahman, Iqbal came to believe that only Muhammad Ali Jinnah was a political leader capable of preserving this unity and fulfilling the League's objectives on Muslim political empowerment. Building a strong, personal correspondence with Jinnah, Iqbal along with Moulana Abdur Raheem Dard (Resident missionary of the Ahmadiyya movement in London) were influential forces in convincing Jinnah to end his self-imposed exile in London, return to India and take charge of the League. Iqbal firmly believed that Jinnah was the only leader capable of drawing Indian Muslims to the League and maintaining party unity before the British and the Congress:
"I know you are a busy man but I do hope you won't mind my writing to you often, as you are the only Muslim in India today to whom the community has right to look up for safe guidance through the storm which is coming to North-West India and, perhaps, to the whole of India."
The two men were quite similar though they had viewed things differently at some time — Iqbal believed that Islam was the source of government and society and Jinnah worked hard to get Muslims a part in government and state and had laid out an Islamic vision for Pakistan upholding the Islamic value of freedom of religion saying religion would have "nothing to do with the business of the state." Iqbal had backed the Khilafat struggle; Jinnah had dismissed it as "religious frenzy." And while Iqbal espoused the idea of Muslim-majority provinces in 1930, Jinnah would continue to hold talks with the Congress through the decade and only officially embraced the goal of Pakistan in 1940. Some historians postulate that Jinnah always remained hopeful for an agreement with the Congress and never fully desired the partition of India.
Iqbal's close correspondence with Jinnah is speculated by some historians as having been responsible for Jinnah's embrace of the idea of Pakistan. Iqbal elucidated to Jinnah his vision of a separate Muslim state in a letter sent on June 21, 1937:
"A separate federation of Muslim Provinces, reformed on the lines I have suggested above, is the only course by which we can secure a peaceful India and save Muslims from the domination of Non-Muslims. Why should not the Muslims of North-West India and Bengal be considered as nations entitled to self-determination just as other nations in India and outside India are."
Iqbal, serving as president of the Punjab Muslim League, criticised Jinnah's political actions, including a political agreement with Punjabi leader Sir Sikandar Hyat Khan, whom Iqbal saw as a representative of feudal classes and not committed to Islam as the core political philosophy. Nevertheless, Iqbal worked constantly to encourage Muslim leaders and masses to support Jinnah and the League. Speaking about the political future of Muslims in India, Iqbal said:
"There is only one way out. Muslims should strengthen Jinnah's hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it, our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defense of our national existence.... The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims."
Revival of Islamic polity
------------------------------
Iqbal's six English lectures were published first from Lahore in 1930 and then by Oxford University press in 1934 in a book titled The Reconstruction of Religious Thought in Islam. Which were read at Madras, Hyderabad and Aligarh. 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 Provinces 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 Choudhary Rahmat Ali and other Muslim activists
"I would like to see the Punjab, North-West Frontier Province, Sind and Baluchistan 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-Nation 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 Conference, 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. He fell prey to Punjabi dominated Muslims of region. Muslims across Indian subcontinent opposed the idea of two nation theory.
Many unnoticed account of Iqbal's frustration toward Congress leadership were also pivotal of visioning the two nation theory. He also wanted to prove that defeat of Muslim ummat can be at least saved in this region by dividing the societies within British India in the name of Islam.
Patron of The Journal Tolu-e-Islam
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The First Journal of Tolu-e-Islam
----------------------------------------------
Iqbal was the first patron of the historical, political, religious, cultural journal of Muslims of British India. 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 Nazeer Niazi initiated and edited, a journal Tolu-e-Islam named after the famous poem of Iqbal, Tulu'i Islam. He also dedicated the first edition of this journal to Iqbal. For a long time 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 his and a regular visitor to him during his last two years, who started this journal.[citation needed] He also made Urdu translation of The Reconstruction of Religious Thought in Islam, by Sir Muhammad Iqbal.
In the first monthly journal of Oct. 1935, an article "Millat Islamia Hind" The Muslim nation of India was published. In this article Syed Nazeer Niazi described the political conditions of British India and the aims and objectives of the Muslim community. He also discussed the basic principles of Islam which were aims and objective of Iqbal's concept of an Islamic State.
Iqbal's six English lectures were published first from Lahore in 1930 and then by Oxford University press in 1934 in a book titled The Reconstruction of Religious Thought in Islam. Which were read at Madras, Hyderabad and Aligarh. 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 Provinces 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 Choudhary Rahmat Ali and other Muslim activists
"I would like to see the Punjab, North-West Frontier Province, Sind and Baluchistan 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-Nation 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 Conference, 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. He fell prey to Punjabi dominated Muslims of region. Muslims across Indian subcontinent opposed the idea of two nation theory.
Many unnoticed account of Iqbal's frustration toward Congress leadership were also pivotal of visioning the two nation theory. He also wanted to prove that defeat of Muslim ummat can be at least saved in this region by dividing the societies within British India in the name of Islam.
Patron of The Journal Tolu-e-Islam
---------------------------------------------
The First Journal of Tolu-e-Islam
----------------------------------------------
Iqbal was the first patron of the historical, political, religious, cultural journal of Muslims of British India. 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 Nazeer Niazi initiated and edited, a journal Tolu-e-Islam named after the famous poem of Iqbal, Tulu'i Islam. He also dedicated the first edition of this journal to Iqbal. For a long time 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 his and a regular visitor to him during his last two years, who started this journal.[citation needed] He also made Urdu translation of The Reconstruction of Religious Thought in Islam, by Sir Muhammad Iqbal.
In the first monthly journal of Oct. 1935, an article "Millat Islamia Hind" The Muslim nation of India was published. In this article Syed Nazeer Niazi described the political conditions of British India and the aims and objectives of the Muslim community. He also discussed the basic principles of Islam which were aims and objective of Iqbal's concept of an Islamic State.
The early contributors to this journal were eminent Muslim scholars like Maulana Aslam Jairajpuri, Ghulam Ahmed Pervez, 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[35] by Ghulam Ahmed 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.
Literary work
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Persian
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Iqbal's poetic works are written primarily in Persian rather than Urdu. Among his 12,000 verses of poetry, 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 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 explains his philosophy of "Khudi," or "Self." Iqbal's use of the term "Khudi" is synonymous with the word "Rooh" mentioned in the Quran. "Rooh" is that divine spark which is present in every human being, and was present in Adam, for which God ordered all of the angels to prostrate in front of Adam. One has to make a great journey of transformation to realize that divine spark which Iqbal calls "Khudi".
The same concept was used by Farid ud Din Attar in his "Mantaq-ul-Tair". 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 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 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 also recognises 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). It is addressed to the world's Muslims.
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Allama's Poetry
Persian
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Iqbal's poetic works are written primarily in Persian rather than Urdu. Among his 12,000 verses of poetry, 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 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 explains his philosophy of "Khudi," or "Self." Iqbal's use of the term "Khudi" is synonymous with the word "Rooh" mentioned in the Quran. "Rooh" is that divine spark which is present in every human being, and was present in Adam, for which God ordered all of the angels to prostrate in front of Adam. One has to make a great journey of transformation to realize that divine spark which Iqbal calls "Khudi".
The same concept was used by Farid ud Din Attar in his "Mantaq-ul-Tair". 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 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 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 also recognises 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). It is addressed to the world's Muslims.
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Allama's Poetry
mohabbat ka junun baqi nahin hai
musalmanon mein khun baqi nahin hai
safen kaj, dil pareshan, sajda bezuk
k jazba-e-andrun baqi nahin hai
ragon mein lahu baqi nahin hai
wo dil, wo awaz baqi nahin hai
namaz-o-roza-o-qurbani-o-haj
ye sab baqi hai tu baqi nahin hai
mumkin hai ke tu jisako samajhata hai baharan
auron ki nigahon mein wo mausam ho khizan ka
auron ki nigahon mein wo mausam ho khizan ka
hai sil-sila ehwal ka har lahja dagargun
ae salek-rah fikr na kar sudo-zayan ka
ae salek-rah fikr na kar sudo-zayan ka
shayad k zamin hai wo kisi aur jahan ki
tu jisko samajhta hai falak apne jahan ka
tu jisko samajhta hai falak apne jahan ka
sakhtiyan karta hun dil par gair se gafil hun main
hay kya achi kahi zalim hun main jahil hun main
hay kya achi kahi zalim hun main jahil hun main
hai meri zillat hi kuch meri sharafat ki dalil
jis ki gaflat ko malak rote hain wo gafil hun main
jis ki gaflat ko malak rote hain wo gafil hun main
bazm-e-hasti apni araish pe tu nazan na ho
tu to ik taswir hai mahfil ki aur mahfil hun main
tu to ik taswir hai mahfil ki aur mahfil hun main
dhundhata phirta hun ai "Iqbal" apne ap ko
ap hi goya musafir ap hi manzil hun main
ap hi goya musafir ap hi manzil hun main
tu abhi rahguzar mein hai qaid-e-makam se guzar
misr-o-hijaz se guzar, paires-o-sham se guzar
misr-o-hijaz se guzar, paires-o-sham se guzar
jis ka amal hai be-garaz, us ki jaza kuch aur hai
hur-o-khayam se guzar, bada-o-jam se guzar
hur-o-khayam se guzar, bada-o-jam se guzar
garche hai dilkusha bahot husn-e-firang ki bahar
tayarek buland bal dana-o-dam se guzar
tayarek buland bal dana-o-dam se guzar
koh shigaf teri zarab tujhse kushad sharq-o-garab
teze-hilahal ki tarah aish-o-nayam se guzar
teze-hilahal ki tarah aish-o-nayam se guzar
tera imam be-huzur, teri namaz be-surur
aisi namaz se guzar, aise imam smumkin hai ke tu jisako samajhata hai baharan e guzar
aisi namaz se guzar, aise imam smumkin hai ke tu jisako samajhata hai baharan e guzar
khird k pas khabar k siwa kuch aur nahin
tera ilaj nazar k siwa kuch aur nahin
tera ilaj nazar k siwa kuch aur nahin
har muqam se age muqam hai tera
hayat zauq-e-safar k siwa kuch aur nahin
hayat zauq-e-safar k siwa kuch aur nahin
rangon mein gardish-e-khun hai agar to kya hasil
hayat soz-e-jigar k siwa kuch aur nahin
hayat soz-e-jigar k siwa kuch aur nahin
urus-e-lala munasib nahin hai mujhse hijab
k main nasim-e-sahar k siwa kuch aur nahin
k main nasim-e-sahar k siwa kuch aur nahin
jise qasad samajhte hain tajran-e-firang
wo shay mata-e-hunar k siwa kcuh aur nahin
wo shay mata-e-hunar k siwa kcuh aur nahin
giranbaha hai to hifz-e-khudi se hai warna
gauhar mein ab-e-gauhar k siwa kuch aur nahin
gauhar mein ab-e-gauhar k siwa kuch aur nahin
ham mashriq k musalmanon ka dil magrib mein ja atka hai
wahan kuntar sab billori hai, yahan ek purana matka hai
wahan kuntar sab billori hai, yahan ek purana matka hai
is daur mein sab mit jayenge, han baqi wo rah jayega
jo qayam apni rah pe hai, aur pakka apni hat ka hai
jo qayam apni rah pe hai, aur pakka apni hat ka hai
ae shaikh-o-brahman sunte ho kya ahl-e-basirat kahte hain
gardon ne kitani bulandi se un qaumon ko de patka hai
gardon ne kitani bulandi se un qaumon ko de patka hai
ata hai yad mujhko guzara hua zamana
wo bag ki baharen wo sab ka chah-chahana
wo bag ki baharen wo sab ka chah-chahana
azadiyan kahan wo ab apne ghonsale ki
apni khushi se ana apni khushi se jana
apni khushi se ana apni khushi se jana
lagti ho chot dil par, ata hai yad jis dam
shabnam k anson par kaliyon ka muskurana
shabnam k anson par kaliyon ka muskurana
wo pyari pyari surat, wo kamini si murat
abad jis k dam se tha mera ashiyana
abad jis k dam se tha mera ashiyana
ajab waiz ki din-dari hai ya rab
adawat hai ise sare jahan se
adawat hai ise sare jahan se
koi ab tak na ye samjha k insan
kahan jata hai ata hai kahan se
kahan jata hai ata hai kahan se
wahin se rat ko zulmat mili hai
chamak taron ne pai hai jahan se
chamak taron ne pai hai jahan se
ham apni dard-mandi ka fasana
suna karte hain apne razdan se
suna karte hain apne razdan se
bari barik hain waiz ki chalen
laraz jata hai awaz-e-azan se
laraz jata hai awaz-e-azan se
tere ishq ki intaha chahta hun
meri sadgi dekh kya chahta hun
meri sadgi dekh kya chahta hun
sitam ho k ho wada-e-behijabi
koi bat sabr-azma chahta hun
koi bat sabr-azma chahta hun
ye jannat mubarak rahe zahidon ko
k main ap ka samna chahta hun
k main ap ka samna chahta hun
koi dam ka mehman hun ai ahl-e-mahfil
chirag-e-sahar hun, bujha chahta hun
chirag-e-sahar hun, bujha chahta hun
bhari bazm mein raz ki bat kah di
bara be-adab hun, saza chahta hun
bara be-adab hun, saza chahta hun
gulzar-e-hast-o-bu na beganawar dekh
hai dekhne ki chiz ise bar bar dekh
hai dekhne ki chiz ise bar bar dekh
aya hai to jahan mein misal-e-sharar dekh
dam de najaye hasti-e-napayedar dekh
dam de najaye hasti-e-napayedar dekh
mana k teri did k qabil nahin hun main
tu mera shauq dekh mera intzar dekh
tu mera shauq dekh mera intzar dekh
kholi hain zauq-e-did ne ankhein teri to phir
har rahguzar mein naqsh-e-kaf-e-pay-e-yar dekh
har rahguzar mein naqsh-e-kaf-e-pay-e-yar dekh
sare jahan se acha hindustan hamara
ham bul-bulen hain is ki ye gulistan hamara
ham bul-bulen hain is ki ye gulistan hamara
gurbat mein hon agar ham rahta hai dil watan mein
samjho wahin hamein bhi dil ho jahan hamara
samjho wahin hamein bhi dil ho jahan hamara
parwat wo sab se uncha hamsaya asman ka
wo santri hamara wo pasban hamara
wo santri hamara wo pasban hamara
godi mein kheli hain is ki hazaron nadiyan
gulshan hai jin k dam se rashk-e-janan hamara
gulshan hai jin k dam se rashk-e-janan hamara
ai ab-e-rud-e-ganga wo din hai yad tujh ko
utra tere kinare jab karwan hamara
utra tere kinare jab karwan hamara
mazhab nahin sikhata apas mein bair rakhna
hindi hain ham watan hai hindustan hamara
hindi hain ham watan hai hindustan hamara
yunan -o-mishr-o-roma sab mit gaye jahan se
ab tak magar hai baqi nam-o-nishan hamara
ab tak magar hai baqi nam-o-nishan hamara
kuch bat hai k hasti mitati nahin hamari
sadyon raha hai dushman daur-e-zaman hamara
sadyon raha hai dushman daur-e-zaman hamara
'Iqbal' koi mahram apna nahin jahan mein
malum kya kisi ko dard-e-nihan hamara
malum kya kisi ko dard-e-nihan hamara
