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Muhammad IqbalMuhammad IqbalMuhammad I qbalMuhammad I qbal (Urdu: ��) (November 9, 1877 – April 21, 1938),

was a poet, philosopher, and polit ician, as well as an academic, barrister and scholar

as having inspired the Pakistan Movement. He is called the "Spiritual Father of

important figures in Urdu literature,[4] with literary work in both Urdu and Persian

Iqbal is admired as a prominent poet by Indians, Pakistanis, Iranians 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".[2][7] His first poetry book, The Secrets of the Self, appeared in the Persian language in 1915, and other books of poetry

include The Secrets of Selflessness, Message from the East and Persian Psalms

are The Call of the Marching Bell, Gabriel's Wing, The Rod of Moses and a part of

Persian poetry, his Urdu and English lectures and letters have been very influential in cultural, social, religious and polit ical

disputes.[8]

In 1923, he was knighted by King George V,[9] granting him the tit le "Sir".[10] While studying law and philosophy in England, Iqbal

Muhammad Iqbal.

In 1923, he was knighted by King George V,[9] granting him the tit le "Sir".[10] While studying law and philosophy in England, Iqbal

became a member of the London branch of the All-India Muslim League.[7][8] Later, during the League's December 1930

session, he delivered his most famous presidential speech known as the Allahabad Address

creation of a Muslim state in northwest India.[7][8]

In much of South Asia and the Urdu-speaking world, Iqbal is regarded as the

"Poet of the East").[11][12][13] He is also called Mufakkir-e-Pakistan (Urdu: Pakistan"), Musawar-e-Pakistan (Urdu: ��, "Artist of Pakistan") and

��, "The Sage of the Ummah"). The Pakistan government officially named him

Pakistan".[7] His birthday Y�m-e Wel�dat-e Mu�ammad Iqb�l (Urdu:

Day, is a public holiday in Pakistan.[14]

Iqbal's house is still located in Sialkot and is recognized as Iqbal's Manzil and is open for visitors. His other house where he

lived most of his life and died is in Lahore, named as Javed Manzil.( "Javed Manzil". ualberta.ca. Retrieved 24 July 2014.) The

museum is located on Allama Iqbal Road near Lahore Railway Station, Punjab, Pakistan.

Antiquities Act of 1975, and declared a Pakistani national monument in 1977.

Allama

M uha mma d Iqba lM uha mma d Iqba l

Allama Muhammad Iqbal

BornBorn

Muhammad Iqbal

9 November 1877

Sialkot, Punjab Province, Brit ish India,

(now in Punjab, Pakistan)

DiedDied

21 April 1938 (aged 60)

Lahore, Punjab, Brit ish India

(now in Punjab, Pakistan)

Nat ionalit yNat ionalit y Brit ish subject

Alma mat erAlma mat er

Scotch Mission College (F.A.)

Government College (B.A., M.A.)

University of Cambridge (B.A.)

University of Munich (Ph.D.)

Not able workNot able workThe Secrets of the Self, The Secrets of Selflessness, Message from the East

Nama,Aman nama",Sare Jahan se Accha (more works)

EraEra 20th-century philosophy

RegionRegion Muslim world

SchoolSchool Islamic philosophy

MainMain

int e rest sint e rest sIslam, Urdu poetry, Persian poetry, Law

Not ableNot able

ideasideasAllahabad Address

Influences

Mir Sayyid Ali Hamadani, Syed Mir Hassan, Rumi, Johann Wolfgang von Goethe

Bergson, Thomas Walker Arnold

Influenced

Influenced

Israr Ahmed,Muhammad Ali Jinnah, Pakistan Movement, Islamic Republic of Pakistan

Shariati, Fateh Muhammad Malik

Personal lifePersonal life

B ac kgro undB ac kgro und

Iqbal was born on 9 November 1877 in an ethnic Kashmiri family in Gujrat within the

Pakistan).[16] His grandfather's name was Sheikh Mohammad Rafique. His ancestors were

and had converted to Islam around 200 years ago in the t ime of Bud Shah. The first ancestor to convert to Islam has been

identified as Haji Lal, a Sufi mystic so named because of his love for Haj.[17] In the 19th century, when the

conquering Kashmir, his grandfather's family migrated to Punjab. Iqbal often mentioned and commemorated his Kashmiri

lineage in his writ ings.[18][12]

Allama Iqbal with his son Javed Iqbal in 1930

Iqbal's mother, who died on 9 November 1914. Iqbal expressed his feeling of

Iqbal's father, Sheikh Noor Muhammad (died 1930), was a tailor, not formally educated but a religious man.

mother Imam Bibi, a Punjabi Muslim from Sialkot, was described as a polite and humble woman who helped the poor and her

neighbours with their problems. She died on 9 November 1914 in Sialkot.[21][22]

expressed his feelings of pathos in a poetic form elegy.[19]

Who would wait for me anxiously in my nat ive place?

Who would display rest lessness if my let ter 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 devot ion—

When I became fit to serve thee, thou hast departed.[19]

E ar l y e duc at i o nE ar l y e duc at i o n

Iqbal was four years old when he was admitted to the mosque to learn the Qur'an

teacher, Syed Mir Hassan, the head of the madrasa and professor of Arabic at

matriculated in 1893.[23] He received Intermediate with the Faculty of Arts diploma in 1895.

at Government College University, where he obtained his Bachelor of Arts in philosophy,

and won the Khan Bahadurddin F.S. Jalaluddin medal as he performed well in Arabic.

degree from the same college and had the first place in University of the Punjab

M arr i age sM arr i age s

Iqbal married three times. His first marriage was held in 1895, when he was 18 years old, shortly after he had completed his

Intermediate and enrolled at Government College, Lahore. The bride, Karim Bibi, was the daughter of physician Khan Bahadur

Ata Muhammad Khan. Her sister was the mother of director and music composer

arranged by their families in the usual Indian manner, and the couple were blessed with two children, a daughter Miraj Begum

and a son, Aftab Iqbal. Later Iqbal married Sardar Begum, and they became the parents of a son,

become a judge. Iqbal's third marriage was with Mukhtar Begum and it was held in December 1914, shortly after the death of

Iqbal's mother in November the same year.[11][22]

H i ghe r e duc at i o n i n E uro peH i ghe r e duc at i o n i n E uro pe

Iqbal was influenced by the teachings of Sir Thomas Arnold, his philosophy teacher at Government college Lahore. Arnold's

teachings determined Iqbal to pursue higher education in the West, and in 1905, he travelled to England for that purpose.

Iqbal qualified for a scholarship from Trinity College, University of Cambridge

same year he was called to the bar as a barrister from Lincoln's Inn. In 1907, Iqbal moved to Germany to pursue his doctoral

studies, and earned a Doctor of Philosophy degree from the Ludwig Maximilian University of Munich

studies, and earned a Doctor of Philosophy degree from the Ludwig Maximilian University of Munich

the guidance of Friedrich Hommel, Iqbal's doctoral thesis entit led The Development of Metaphysics in Persia

published.[12][27][28][29]

During Iqbal's stay in Heidelberg in 1907 his German professor Emma Wegenast taught him about

Nietzsche.[30] During his study in Europe, Iqbal began to write poetry in Persian. He priorit ised it because he believed he had

found an easy way to express his thoughts. He would write continuously in Persian throughout his life.

Iqbal had a great interest in Islamic studies, especially Sufi beliefs. Much of it can be evident from his poetry, in which apart

from the independence ideologies he also explores concepts of submission to Allah and following the path of Prophet

Muhammad.

Ac ade mi c c are e rAc ade mi c c are e r

Photograph taken during Allama Iqbal's youth in 1899

Iqbal, after completing his Master of Arts degree in 1899, began his career as a reader of Arabic at

shortly afterwards was selected as a junior professor of philosophy at Government College Lahore, where he had also been a

student in the past. He worked there until he left for England in 1905. In 1908, he returned from England and joined the same

college again as a professor of philosophy and English literature.[31] In the same period Iqbal began practising law at Chief

Court Lahore, but he soon quit law practice and devoted himself in literary works,

Himayat-e-Islam.[22] In 1919, he became the general secretary of the same 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. He was profoundly influenced by Western philosophers such as

Henri Bergson and Goethe.[19][30]

The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. Deeply grounded in religion since

childhood, Iqbal began concentrating intensely on the study of Islam, the culture and history of Islamic civilisation and its

polit ical future, while embracing Rumi as "his guide".[19] 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 civilisation, and delivering the message of a pure,

spiritual focus on Islam as a source for socio-polit ical liberation and greatness. Iqbal denounced polit ical divisions within and

amongst Muslim nations, and frequently alluded to and spoke in terms of the global Muslim community or the

Iqbal's poetry has been translated into many European languages, at the t ime when his work was famous during the early part

of the 20th century.[7] Iqbal's Asrar-i-Khudi and Javed Nama were translated into English by

respectively.[7][13]

Care e r as a Lawye rCare e r as a Lawye r

Iqbal was not only a prolific writer but was also a known Advocate. He used to appear before the Lahore High Court in both

civil and criminal matters. There are more than 100 reported judgments to his name.

F i nal ye ars and de at hF i nal ye ars and de at h

F i nal ye ars and de at hF i nal ye ars and de at h

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 suffered from a mysterious throat illness.

In 1933, after returning from a trip to Spain and Afghanistan, Iqbal suffered from a mysterious throat illness.

final years helping Chaudhry Niaz Ali Khan to establish the Dar ul Islam Trust Institute at Jamalpur estate near

where there were plans to subsidise studies in classical Islam and contemporary social science. He also advocated for an

independent Muslim state.

Iqbal as a Barrister- at- Law

Iqbal ceased practising law in 1934 and was granted a pension by the Nawab of Bhopal

the Dargah of famous Sufi Ali Hujwiri in Lahore for spiritual guidance. After suffering for months from his illness, Iqbal died in

Lahore on 21 April 1938.[8][12] His tomb is located in Hazuri Bagh, the enclosed garden between the entrance of the

Mosque and the Lahore Fort , and official guards are provided by the Government of Pakistan

A night view of the tomb

Iqbal is commemorated widely in Pakistan, where he is regarded as the ideological founder of the state. His

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. 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

Pakistan, Iqbal Memorial Institute in Srinagar, Allama Iqbal Library in University of Kashmir, the

Airport in Lahore, Iqbal Hostel in Government College University, Lahore, the Allama Iqbal hall in

Multan, Gulshan-e-Iqbal Town in Karachi, Allama Iqbal Town in Lahore, and Allama Iqbal Hall at

The government and public organisations have sponsored the establishment of educational institutions, colleges and schools

dedicated to Iqbal, and have established the Iqbal Academy Pakistan to research, teach and preserve his works, literature

and philosophy. Allama Iqbal Stamps Society was established for the promotion of Iqbaliyat in

His son Javid Iqbal has served as a justice of the Supreme Court of Pakistan

Efforts and inf luencesEfforts and inf luences

P o l i t i c alP o l i t i c al

As Iqbal was interested in the national affairs since his youth and he had got considerable recognition after his return in 1908

from England by Punjabi elite, he was closely associated with Mian Muhammad Shafi

expanded to provincial level and Mian Mohammad Shafi got major role to play in the structural organization of Provincial

League, Iqbal was made one of the three first joint secretaries of the Punjab Muslim League

Maulvi Mahbub Alam.[36] While dividing his t ime between law practice and poetry, Iqbal had remained active in the Muslim

League. He did not support Indian involvement in World War I and remained in close touch with Muslim polit ical leaders such as

Mohammad Ali Jouhar and Muhammad Ali Jinnah. He was a crit ic of the mainstream

regarded as dominated by Hindus, and was disappointed with the League when during the 1920s, it was absorbed in factional

divides between the pro-Brit ish group led by Sir Muhammad Shafi and the centrist group led by Jinnah.

Iqbal with Muslim politicians.

(L to R): M. Iqbal (third), Syed Zafarul Hasan (sixth) at Aligarh Muslim University

In November 1926, with the encouragement of friends and supporters, Iqbal contested the election for a seat in the

Legislative Assembly from the Muslim district of Lahore, and defeated his opponent by a margin of 3,177 votes.

supported the constitutional proposals presented by Jinnah with the aim of guaranteeing Muslim polit ical rights and influence

supported the constitutional proposals presented by Jinnah with the aim of guaranteeing Muslim polit ical rights and influence

in a coalit ion 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.[37] While in Lahore he was a friend of Abdul Sattar Ranjoor

I q bal , J i nnah and c o nc e pt o f P aki st anI q bal , J i nnah and c o nc e pt o f P aki st an

Ideologically separated from Congress Muslim leaders, Iqbal had also been disillusioned with the polit icians of the Muslim

League owing to the factional conflict that plagued the League in the 1920s. Discontent with factional leaders like

Muhammad Shafi and Fazl-ur-Rahman, Iqbal came to believe that only Jinnah was a polit ical leader capable of preserving unity

and fulfilling the League's objectives of Muslim polit ical empowerment. Building a strong, personal correspondence with

Jinnah, Iqbal was an influential force 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 Brit ish and the Congress:

I know you are a busy man but I do hope you won't mind my writ ing 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.[39]

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 partit ion of India.

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 21 June 1937:

Allama Iqbal in Allahabad with other Muslim leaders

A separate federat ion 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 dominat ion of Non-Muslims. Why should not the Muslims of North-West India

and Bengal be considered as nat ions ent it led to self-determinat ion just as other nat ions in India and outside India are.

Iqbal, serving as president of the Punjab Muslim League, crit icised Jinnah's polit ical actions, including a polit ical 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 polit ical philosophy. Nevertheless, Iqbal worked constantly to encourage Muslim leaders and masses to support

Jinnah and the League. Speaking about the polit ical future of Muslims in India, Iqbal said:

There is only one way out . Muslims should st rengthen Jinnah's hands. They should join the Muslim League. Indian quest ion, 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 nat ional 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 Islam ic polityRevival of Islam ic polity

Iqbal with Choudhary Rahmat Ali and other Muslim leaders

Iqbal's six English lectures were published in Lahore in 1930, and then by the

The Reconstruction of Religious Thought in Islam. The lectures had been delivered at

lectures dwell on the role of Islam as a religion as well as a polit ical and legal philosophy in the modern age.

lectures Iqbal firmly rejects the polit ical attitudes and conduct of Muslim polit icians, whom he saw as morally misguided,

attached to power and without any standing with the 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 polit ical influence. In his travels to

Afghanistan, Iran and Turkey, he promoted ideas of greater Islamic polit ical co-operation and unity, calling for the shedding of

nationalist differences.[19] He also speculated on different polit ical arrangements to guarantee Muslim polit ical 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 Brit ish government and with no central Indian government. He envisaged autonomous Muslim provinces in India.

Under a single Indian union he feared for Muslims, who would suffer in many respects especially with regard to their

existentially separate entity as Muslims.[8]

Iqbal was elected president of the Muslim League in 1930 at its session in Allahabad

the session in Lahore in 1932. In his presidential address on 29 December 1930 he outlined a vision of an independent state

for Muslim-majority provinces in northwestern India:[8]

I would like to see the Punjab, North-West Front ier Province, Sind and Baluchistan

government within the Brit ish Empire, or without the Brit ish Empire, the format ion of a consolidated Northwest Indian Muslim state

appears to me to be the f inal dest iny 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."

the need for the polit ical 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 polit ician to articulate what would become known as the

distinct nation and thus deserve polit ical independence from other regions and communities of India.

secularism and nationalism he would not elucidate or specify if his ideal Islamic state would construe a

crit icized the "intellectual attitudes" of Islamic scholars (Ulema) as having "reduced the Law of Islam practically to the state

of immobility".[42]

The latter part of Iqbal's life was concentrated on polit ical activity. He traveled across Europe and West Asia to garner

polit ical and financial support for the League, he reiterated the ideas of 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 polit ical entity. Iqbal consistently crit icised feudal classes in Punjab as well as Muslim

polit icians averse to the League. Many unnoticed accounts of Iqbal's frustration toward Congress leadership were also

pivotal in providing a vision for the two nation theory.

P at ro n o f t he J o urnal T o l u- e - I sl amP at ro n o f t he J o urnal T o l u- e - I sl am

Copy of the f irst journal of Tolu- e- Islam.

Iqbal was the first patron of Tolu-e-Islam, a historical, polit ical, religious and cultural journal of the Muslims of Brit ish India. In

1935, according to his instructions, Syed Nazeer Niazi init iated and edited the journal,

Iqbal, Tulu'i Islam. Niazi 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 objectives of the All India Muslim League

Pakistan movement.[37]

Later, the journal was continued[44] by Ghulam Ahmed Pervez, who had already contributed many articles in its early editions.

Literary workLiterary work

P e rsi anP e rsi an

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-i-Khudi

poems emphasise the spirit and self from a religious, spiritual perspective. Many crit ics have called this Iqbal's finest poetic

work[45] In Asrar-e-Khudi, Iqbal explains his philosophy of "Khudi," or "Self."[8][19]

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 realise that divine spirit .[8]

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 vice-regent of God.[8]

In his Rumuz-i-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,[8] 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-i-Bekhudi complements the emphasis on the self in the

the two collections are often put in the same volume under the tit le Asrar-i-Rumuz

world's Muslims.[8]

Iqbal's 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to the

by the German poet Goethe. 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 civilisation by underlining the need for cult ivating feeling, ardour and dynamism. He explains that an

individual can never aspire to higher dimensions unless he learns of the nature of spirituality.

he presented his book "Payam-e Mashreq" to King Amanullah Khan in which he admired the liberal movements of Afghanistan

against the Brit ish Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding the establishment

of Kabul University.[30]

The Zabur-e-Ajam (Persian Psalms), published in 1927, includes the poems Gulshan-e-Raz-e-Jadeed

and Bandagi 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, showing how it affects and concerns the world of action.

help of ancient and modern insight, showing how it affects and concerns the world of action.

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 fulfil the ideal life.[8]

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. It follows the examples of the works of Ibn Arabi and Dante's The Divine Comedy

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

Brit ish 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."

His love of the Persian language is evident in his works and poetry. He says in one of his poems:

47] ]

garchi Hindi dar uz�bat shakkar ast

�

tarz- i guftar- i Dari shirin tar ast

Translation: Even though in sweetness Hindi* is sugar – (but) speech method in

UrduUrdu

Iqbal's Bang-e-Dara (The Call of the Marching Bell), his first collection of Urdu poetry, was published in 1924. It was written in

three distinct phases of his life.[8] The poems he wrote up to 1905—the year he left for England—reflect patriotism and

imagery of nature, including the Tarana-e-Hind (The song of India),[30] and Tarana-e-Milli

imagery of nature, including the Tarana-e-Hind (The song of India),[30] and Tarana-e-Milli

second set of poems date from 1905–1908, when Iqbal studied in Europe, and dwell upon the nature of

which he emphasised had lost spiritual and religious values. This inspired Iqbal to write poems on the historical and cultural

heritage of Islam and the Muslim community, with a global perspective. Iqbal urges the entire Muslim community, addressed

as the Ummah, to define personal, social and polit ical existence by the values and teachings of Islam.

Iqbal's works were in Persian for most of his career, but after 1930 his works were mainly in Urdu. His works in this period

were often specifically directed at the Muslim masses of India, with an even stronger emphasis on Islam and Muslim spiritual

and polit ical reawakening. Published in 1935, the Bal-e-Jibril (Wings of Gabriel

poetry, and was inspired by his visit to Spain, where he visited the monuments and legacy of the

consists of ghazals, poems, quatrains, epigrams and carries a strong sense of religious passion.

The Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?

(Traveler). Again, Iqbal depicts Rumi as a character and an exposition of the mysteries of

given. Iqbal laments the dissension and disunity among the Indian Muslims as well as Muslim nations.

one of Iqbal's journeys to Afghanistan, in which the Pashtun people are counselled to learn the "secret of Islam" and to "build

up the self" within themselves.[8] Iqbal's final work was the Armughan-e-Hijaz

1938. The first part contains quatrains in Persian, and the second part contains some poems and

Persian quatrains convey the impression that the poet is travelling through the

intensity of passion are the salient features of these short poems.[8]

Iqbal wearing a bow tie.

Iqbal's vision of mystical experience is clear in one of his Urdu ghazals, which was written in London during his days of

studying there. Some verses of that ghazal are:[8]

At last the silent tongue of Hijaz has

announced to the ardent ear the t iding

That the covenant which had been given to the

desert - [dwellers] 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 [dwellers] 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 f ixed by you).

Your civilizat ion will commit suicide with its own daggers.

Your civilizat ion will commit suicide with its own daggers.

For a house built on a fragile bark of wood is not longlast ing[8]

E ngl i shE ngl i sh

Iqbal also wrote two books on the topic of The Development of Metaphysics in Persia

Thought in Islam and many letters in the English language. In these, he revealed his thoughts regarding Persian ideology and

Islamic Sufism – in particular, his beliefs that Islamic Sufism activates the searching soul to a superior perception of life. He

also discussed philosophy, God and the meaning of prayer, human spirit and Muslim culture, as well as other polit ical, social

and religious problems.[8]

Iqbal was invited to Cambridge to participate in a conference in 1931, where he expressed his views, including that on

Separation of church and state to participants which included the students of that university :

I would like to offer a few pieces of advice to the youngmen who are at present studying at Cambridge. ... I advise you to guard

against atheism and materialism. The biggest blunder made by Europe was the separat ion of Church and State. This deprived their

culture of moral soul and diverted it to the atheist ic materialism. I had twenty-f ive years ago seen through the drawbacks of this

civilizat ion and therefore, had made some prophecies. They had been delivered by my tongue although I did not quite understand

them. This happened in 1907. ... After six or seven years, my prophecies came t rue, word by word. The European war of 1914 was

an outcome of the aforesaid mistakes made by the European nat ions in the separat ion of the Church and the State.

Iqbal known in subcontinentIqbal known in subcontinent

As P o e t o f t he E astAs P o e t o f t he E ast

Allama Iqbal (In the Doctorate of Literature) af ter the conferment of this Degree by the University of the Punjab in 1933

Iqbal has been recognised and quoted as "Poet of the East" by academics and institutions and media.

The Vice-Chancellor, Quaid-e-Azam University, Dr Masoom Yasinzai described in a seminar as chief guest addressing to a

distinguished gathering of educationists and intellectuals, that Iqbal is not a poet of the East only, actually he is a universal

poet. Moreover, Iqbal is not restricted to any specific segment of the world community but he is for the entire humanity.

Yet it should also be born in mind that whilst dedicat ing his Eastern Divan to Goethe, the cultural icon par excellence, Iqbal's Payam-

i-Mashriq const ituted both a reply as well as a correct ive to the Western Divan of Goethe. For by stylising himself as the

representat ive of the East , Iqbal's endeavour was to talk on equal terms to Goethe as the representat ive of West ."

Iqbal's revolutionary works through his poetry awakened the Muslims of the

Muslims had long been suppressed by the colonial enlargement and growth of the West. In this concept Iqbal is recognised

as the "Poet of the East".[49][56][57]

So to conclude, let me cite Annemarie Schimmel in Gabriel's Wing who lauds Iqbal's 'unique way of weaving a grand tapest ry of

thought from eastern and western yarns' (p. xv), a creat ive act ivity which, to cite my own volume Revisioning Iqbal, endows

Muhammad Iqbal with the stature of a "universalist poet " and thinker whose principal aim was to explore mit igat ing alternat ive

discourses with a view to construct ing a bridge between the 'East ' and the 'West '.

Urdu world is very familiar Iqbal as the "Poet of the East".[57] Iqbal is also called

and Hakeem-ul-Ummat "The Sage of the Ummah"). The Pakistan government officially named him a "

Iqbal in IranIqbal in Iran

In Iran, he is famous as Iqb�l-e L�hor�. (Iqbal of Lahore) Iqbal's "Asrare-i-Khudi" and "Bal-i-Jibreel"

scholars in Iran have recognised the importance of Iqbal's poetry in inspiring and sustaining the

1979.[58][5] During the early phases of the revolutionary movement, it was a common thing to see people gathering in a park or

corner to listen to someone recit ing Iqbal's Persian poetry, that is why people of all ages in Iran today are familiar with at

least some of his poetry, notably "Az-zabur-e-Ajam".[59][5]

In his analysis of the Persian poetry of Muhammad Iqbal, Ayatollah Ali Khamenei states that "we have a large number of non-

Persian-speaking poets in the history of our literature, but I cannot point out any of them whose poetry possesses the

qualit ies of Iqbal's Persian poetry. Iqbal was not acquainted with Persian idiom, as he spoke Urdu at home and talked to his

friends in Urdu or English. He did not know the rules of Persian prose writ ing."

After the death of Iqbal in 1938, by the early 1950s, Iqbal became known among the intelligentsia of the academic circles of

Iran. Iran poet laureate Muhammad Taqi Bahar universalize Iqbal in Iran. He highly praised the work of Iqbal in Persian.

In 1952, the Iranian Prime Minister Mohammad Mossadeq, the national hero because of his oil nationalisation policy broadcast

a special radio message on Iqbal Day and praised his role in the struggle of the Indian Muslims against Brit ish imperialism. At

the end of the 1950s, Iranians published the complete works of Persian. In the 1960s, Iqbal thesis on Persian philosophy was

translated from English to Persian. Ali Shariati, a Sorbonne-educated sociologist , supported Iqbal as his role model as Iqbal

had Rumi. It is the best example of admiration and appreciation of Iran that they gave him the place of honour in the pantheon

of the Persian elegy writers.

In 1970, Iran realised Iqbal. Iqbal verses appeared on the banners and poetry recited at meetings of the intellectuals. Iqbal

inspired many intellectuals, including famous names, Ali Shariati, Mehdi Bazargan, Sayyed Ali Khamenei and Dr Abdulkarim

Soroush.[5]

Key Iranian thinkers and leaders who were influenced by Iqbal's poetry during the rise of the Iranian revolution include

Ayatollah Ali Khamenei, Ali Shariati, and Abdolkarim Soroush; although much of the revolutionary guard was intimately familiar

with numerous verses of Iqbal's body of poetry.[61] In fact, at the inauguration of the First Iqbal Summit in Tehran (1986), The

Supreme Leader of the Iranian Revolution, Ayatollah Khamenei stated that in its 'conviction that the Quran and Islam are to be

made the basis of all revolutions and movements', Iran was 'exactly following the path that was shown to us by Iqbal'.

Shariati, who has been described as a core ideologue for the Iranian Revolution, described Iqbal as a figure who brought a

message of "rejuvenation", "awakening" and "power" to the Muslim World.[62]

Internat ional inf luenceInternat ional inf luence

I q bal and t he We stI q bal and t he We st

Name plate of a street Iqbal- Ufer, Heidelberg, Germany, honoured in the name of Iqbal.

Iqbal's views on the Western world were applauded by men including United States Supreme Court

O. Douglas, who said that Iqbal's beliefs had "universal appeal".[64] In his Soviet biography N. P. Anikoy wrote:

[Iqbal is] great for his passionate condemnat ion of weak will and passiveness, his angry protest against inequality, discriminat ion and

oppression in all forms i.e., economic, social, polit ical, nat ional, racial, religious, etc., his preaching of opt imism, an act ive at t itude

towards life and man's high purpose in the world, in a word, he is great for his assert ion of the noble ideals and principles of

humanism, democracy, peace and friendship among peoples.[64]

Others, including Wilfred Cantwell Smith, stated that with Iqbal's anti-capitalist holdings he was 'anti-intellect ', because

"capitalism fosters intellect".[64] Professor Freeland Abbot objected to Iqbal's views saying that Iqbal's view of the West was

based on the role of imperialism and Iqbal was not immersed enough in Western culture to learn about the various benefits of

the modern democracies, economic practices and science.[64] Crit ics of Abbot's viewpoint note that Iqbal was raised and

educated in the European way of life, and spent enough time there to grasp the general concepts of Western civilisation.

BibliographyBibliography

Prose book in UrduProse book in Urdu

Ilm ul Iqtisad (1903)[8]

Prose books in EnglishProse books in English

The Development of Metaphysics in Persia (1908)[7][8]

The Reconstruction of Religious Thought in Islam (1930)[7][8]

Poet ic books in PersianPoet ic books in Persian

Asrar-i-Khudi (1915)[8]

Rumuz-i-Bekhudi (1917)[8]

Payam-i-Mashriq (1923)[8]

Zabur-i-Ajam (1927)[8]

Javid Nama (1932)[8]

Pas Cheh Bayed Kard ai Aqwam-e-Sharq (1936)[8]

Armughan-e-Hijaz (1938)[7][8][37] (in Persian and Urdu)

Poet ic books in UrduPoet ic books in Urdu

Bang-i-Dara (1924)[8]

Bal-i-Jibril (1935)[8]

Zarb-i Kalim (1936)[8]

GalleryGallery

Father of Allama Iqbal(Shaikh Noor Muhammad)

Iqbal in London in 1931

At a party during the 2nd Round Table Conference in London in 1931

A view of the conference in West Jerusalem. Iqbal is seen sitting on the extreme right in the f irst row(1931)

Allama Iqbal reception given by the National League, London in 1932

Allama Muhammad Iqbal in 1933

Iqbal in a reception given by citizens of Lahore in 1933

Iqbal in 1934

Allama in Afghanistan with Sulmain Nadavi and Sir Ross Masood

See alsoSee also

Iblees Ki Majlis-e-Shura, a poem by Iqbal

List of Pakistani poets

List of Urdu language poets

List of Muslim philosophers

Iqbal Academy Pakistan

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Further readingFurther reading

Shafique, Khurram Ali (2014). Iqbal: His Life and Our Times. ECO Cultural Institute & Iqbal Academy Pakistan.

0-9571416-6-7.

Ram Nath, Kak (1995). Autumn Leaves: Kashmiri Reminiscences . India: Vitasta.

This p ag e is b ase d o n a Wikip e d ia article writte n b y autho rs (he re ).

Te xt is availab le und e r the CC BY-SA 3.0 lice nse ; ad d itio nal te rms may ap p ly.

Imag e s, vid e o s and aud io are availab le und e r the ir re sp e ctive lice nse s.

Ram Nath, Kak (1995). Autumn Leaves: Kashmiri Reminiscences . India: Vitasta.

Mustansir, Mir (2006), Iqbal, I .B. Tauris, ISBN 1-84511-094-3

Muhammad, Munawwar. Iqbal-Poet Philosopher of Islam. ISBN 969-416-061-8.

Sailen, Debnath. Secularism: Western and Indian. New Delhi: Atlantic Publishers.

V.S., Naipaul (1998). Beyond Belief: Islamic Excursions Among the Converted Peoples

375-50118-5.

Annemarie, Schimmel (1963), Gabriel's Wing: a study of the religious ideas of Sir Muhammad Iqbal

E. J. Brill

"Special report: The enduring vision of Iqbal 1877-1938" . DAWN. 9 November 2017

External linksExternal links

alifseye, Allama Iqbal poetry in Urdu, November 16, 2016

Iqbal Cyber Library

The collection of Urdu poems: Columbia University

Encyclopedia Britannica.

Allama Iqbal Urdu Poetry Collection

Works by or about Allama Iqbal at Internet Archive

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