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Hassan, Riat (1968) The main philosophical idea in the writings of Muhammad Iqbal (1877 - 1938),
Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/7986/
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im
M I N PHILOSOPHICAL IDEAS
Thesis s u b m i t t e d t o the F a c u l t y
of A r t s i n the U n i v e r s i t y o f
Durham f o r the Degree o i Doctor
of
^lARCH 1968
Philosophy.
Sohool o f O r i e n t a l S t u d i e s ,
Blvet H i l l ,
DURHAM.
322
CHAPTER VI
THE DEVELOPMENT OF 'KHUDT'
AMD IQBlL'S *MAED-E-MOMIN'.
THE
MEAMNQ OP *mJDT'
*KhudT', i n h i s Introduction
to the f i r s t e d i t i o n of
Asrar~e~
or 'men' which i s
I s i t an
2
nations, a s much a s i t does on t h e i r a t t i t u d e s . "
I t i s to be pointed out that I g b a l ' s choice of the word
1.
2.
323
'KhudT' r a i s e d a storm o f p r o t e s t s . T h i s was understandable
c o n s i d e r i n g t h e h i g h l y n e g a t i v e s i g n i f i c a n c e o f t h e word
'KhudT' w h i c h was synonymo^is w i t h s e l f i s h n e s s and egotism,"''
I g b a l was aware o f t h i s and a d m i t t e d t h a t " t h e word 'KhudT'
was chosen w i t h g r e a t d i f f i c u l t y and most r e l u c t a n t l y , "
because "from a l i t e r a r y p o i n t of view i t has many shortcomings
2
Urdu and P e r s i a n . " '
I q b a l t e l l s us t h a t he wanted " a
Thtis metaphysi-
"self-
32h
"because i t h e l p s i n the i n t e g r a t i o n o f t h e f o r c e s o f t h e
Ego, thus h a r d e n i n g i t ;
against the forces o f d i s i n t e g r a t i o n
and dissolution.""'" I q b a l b e l i e v e s i n a s s e r t i o n and i n being
hard, b u t he "never i d e n t i f i e s hardness w i t h oppression,
or t h e s e l f w i t h selfishness,"
I q b a l thought i t necessary
also t o warn t h e readers " t h a t 'Khudl' i s n o t used t o mean
p r i d e as i n t h e common usage o f the word i n Urdu. "-^
"The idea o f
That which
personality."^
For
c r e a t e d and destroyed:
1.
2.
3.
h,
325
( A s r a r - e - K h u d i , p. 13) "
The same t h o u g h t has a l e c been expressed t h u s :
2
(Bang-e-Dara,
p. 3^3)
I t can expand t o
I n h i s w r i t i n g s , p a r t i c u l a r l y i n Asrar-e-Khudi,
t
2,
3,
U.
5,
326
which tends t o m a i n t a i n t h e s t a t e o f t e n s i o n tends t o make
usiramortal,"'^ F o r I q b a l i t i s o f t h e utmost importance
t h a t t h i s s t a t e o f t e n s i o n be m a i n t a i n e d f o r i t i s only by
the p r e s e r v a t i o n and c o m p l e t i o n o f the p e r s o n a l i t y t h a t
we can achieve " t h a t awareness o f r e a l i t y which I q b a l
b e l i e v e d t o be man's u l t i m a t e goal on e a r t h , t h a t awareness
o f what E l i o t has c a l l e d t h e s t i l l p o i n t o f t h e t u r n i n g
world."
The c h i e f o f t h e f a c t o r s which s t r e n g t h e n the
personality are:
Desire
i s , i n f a c t , dead,
Iqbal
says
( J a v l d Nama, p. 70)
and so
1,
2,
3,
\\,
( A s r a r - e - K h u d i . p. 16)
I q b a l quoted b j i N i c h o l s o n , R. A, i n I n t r o d u c t i o n t o jBhe
Secrets o f the Self p x x i .
McCarthy, E, " I q b a l as a Poet and Philosopher" p. 20,
L i f e means a p a s s i o n a t e b u r n i n g , an urge t o make,
t o c a s t i n t h e dead tlay<9f- the seed o f a h e a r t i
( T r a n S i a t i o n by A r b e r r y , A, J, J a v i d Wama. p. 57)
Keep d e s i r e a l i v e i n t h y h e a r t ,
"lest t h y l i t t l e dust become a tomb.
( T r a n s l a t i o n by Nicholson, R, A. The Secrets o f t h e S e l f
P. 23)
327
( A s r a r - e - K h u d l , p. 17)
I q b a l c a l l s d e s i r e by s e v e r a l names such as soz*, 'hasrat',
<justuju=, <arzu*, *ishtiyaq, and 'tammana'.
Desire i s
2
(Bang-e-Bara, p. 37)
1.
pp 23-26)
2.
328
The s e p a r a t i o n i s
But w i t h o u t s e p a r a t i o n t h e r e i s no l o v e and
I q b a l says:
2
(Zabur-e-<Ajam, p. 220)
I n Payam-e-Mashriq we have I q b a l ' s own c o n f e s s i o n :
t
/^jt
cJ^\^ ji,
(Payam-e-Mashriq, p. II4.9)
T]
2,
329
t o God:
1
( B a l - e - J i b r l l , p. 12)
Man i s man, a c c o r d i n g t o I q b a l , because he has t h e c a p a c i t y
f o r endless y e a r n i n g .
I n h i s eyes, t h i s , c a p a c i t y l i f t s
(3>L>->jj i
JJ^
J>yj>
<ffLU ^ , ^ J ^
2
( B a l - e - J i b r i l , p. 21)
Love
Iqbal
330
by i t " t h e d e s i r e t o a s s i m i l a t e , t o absorb.
I t s highest
L i k e Ri3mi
h
(Asrar-e-Khudi, p,
18)
1,.
I q b a l quoted by N i c h o l s o n , R. A. i n I n t r o d u c t i o n o f
The S e c r e t s o f t h e S e l f , p xxv,
2. Avery, P, " I q b a l and the Message of P e r s i a n Metaphysics"
t e x t o f a t a l k g i v e n on I q b a l Day Meeting i n London i n
A p r i l 1960, (Made a v a i l a b l e by c o u r t e s y o f She P a k i s t a n
High Commission, London)
3*
Ihid.
h. By l o v e ( t h e s e l f ) i s made more l a s t i n g ,
more l i v i n g , more b u r n i n g , more glov/ing,
( T r a n s l a t i o n by N i c h o l s o n , R, A. The Secrets o f t h e S e l f ,
P. 28)
331
1
(Payam-e-Mashriq, p. 56)
For I q b a l , as f o r T i l l i c h ,
pays t r i b u t e t o l o v e i n t h e h i g h e s t p o s s i b l e terms:
1,
2.
332
1
( B a l - e - J i b r i l , p. 128)
Love i s t h e fundamental urge o f Being, i t s e l a n
V i t a l and i t s r a i s o n d ' e t r e .
For t h e h e a r t , t h e r e p o s i t o r y
3
(Zabur-e-<Ajam, p,J[53)
For I q b a l , as f o r Rumi, only love i s an i n t r i n s i c v a l u e .
All
1,
2,
3,
333.
be Judged a c c o r d i n g t o t h e i r c a p a c i t y f o r t h e r e a l i s a t i o n o f
t h i s primary value.
Love i s t h e o n l y categornoaL. i m p e r a t i v e
2
(Zabur-e-<Aoam, p, l6o)
The s t r e n g t h and potency o f our f a i t h depends on t h e degree
and depth o f l o v e .
(Asrar-e-KhudI. p, 23)
Tr~~^"akim7 K, A, "The Concept of Love i n Ruml. and I q b a l , " p. 2 ^ '
2, i have never d i s c o v e r e d w e l l
Law's way, and t h e wont t h e r e o f .
But know him an i n f i d e l
Who d e n i e t h t h e power o f Love^
( T r a n s l a t i o n by A r b e r r y , A, J, P e r s i a n Psalms, p, 103)
3, Be a l o v e r c o n s t a n t i n d e v o t i o n t o t h y beloved.
That t h o u mayst c a s t t h y noose and capture God,
By t h e might o f Love evoke an array,
Reveal t h y s e l f on t h e Faran o f Love.
That t h e L o r d o f t h e Ka'ba may show thee favour
And make thee t h e o b j e c t o f t h e t e x t ,
"Lo, I w i l l a p p o i n t a v i c e g e r e n t on t h e earth."(-5S.va.2,:2,s)
( T r a n s l a t i o n by N i c h o l s o n , R. A, The Secrets o f t h e S e l f
pp 36-37)
33U
. / - t.
3
(Zabur-e-A5aam, p, 28)
A l t h o u g h Love " i s n o t r e s t r i c t e d t o i t s emotional
t h e r e i s no l o v e w i t h o u t t h e emotional
element,"^
element
This
5
(Zabur-e-*Ajam, p, 6 l )
Love i s . Indeed, "more t h a n e l i x i r .
_
2,
3.
^QXim}-Q-^k1\&ca.^
p.
26I4-.
The l a t t e r i s supposed
^"""'"'^
I b i d , p, 156,
Lo, l o v e ' s ocean i s my vessel.
And l o v e ' s ocean i s my s t r a n d ;
For no o t h e r s h i p Il.hahke-;",
Nor d e s i r e another l a n d .
( T r a n s l a t i o n by A r b e r r y , A, J, P e r s i a n Psalms, p, 15)
i4-, T i l l i c h , p. Love. Power and J u s t i c e , p, 26,
5. I w i l l c o n v e r t t h i s diposs I h o l d
- By passion's alchemy t o gold,
That on t h e morro?/ I
bring
To thee t h y wished f o r o f f e r i n g ,
( T r a n s l a t i o n by A r b e r r y , A, J. P e r s i a n Psalms, p, 36)
335
to t u r n baser metals into gold; the former turns a l l baser
passions into i t s e l f , ""^
I q b a l ' s conception of Love d i f f e r s s i g n i f i c a n t l y from
the conception of Love commonly found i n the t r a d i t i o n of
Urdu and P e r s i a n poetry.
2
the l o v e r as w e l l as the beloved."
self-
a n n i h i l a t i o n a t any p r i c e :
3
(Zabur-e-*A3am, p.
60.)
336
of an anthology of Urdu v e r s e . I q b a l a s s o c i a t e s Love with
kingdom and dominion r a t h e r than with t e a r s and ignominy:
1
(Zabur-e-*Ajam, p. 130)
L i k e T i l l i c h j I q b a l thinks that "the power of a being
i s i t s p o s s i b i l i t y to a f f i r m i t s e l f against the non-being
w i t h i n i t and against i t . The power of a being i s the greater
the more non-being i s taken into i t s self-affirmation.'^ Love i s
that which a s s i m i l a t e s , which consolidates and f o r t i f i e s ,
therefore
t B a l - e - J i b r i l , p. 197)
1.
2.
3.
Never l o v e r true i s he
Who lamenteth d o l e f u l l y ;
Lover he, who i n h i s hold
Hath the double world c o n t r o l l e d .
( T r a n s l a t i o n by Arberry, A, J . P e r s i a n Psalms, p. 83)
T i l l i c h , P. Love. Power, and J u s t i c e , p. hQ,
I b i d , p. I1.7.
I t i s something e l s e , something other than Love,
Which teaches a king the ways of a s l a v e .
337
l-or
1
( J a v i d Wama, p.
18)
'fagr'
There
out:
\^^\
2
(Bal-e-JitorTl, p.
c^\y ^
Ks" ^y
213)
" I t i s a kind of
woe.
338
2
(Zarb-e-Kalim p. 25)
Sometimes he looks upon 'faq.r' as the s h i e l d of the f a i t h f u l :
-1
^ B l l - e - J i b r T J . , p. 38)
I q b a l points out repeats^dAy / that a ' f a g i r ' i s not a monk
or a s c e t i c who has renounced the m a t e r i a l world and who l i v e s a
l i f e of abstinence and s e l f - d e n i a l , cut offcfrom the r e s t of
mankind.
339
1
( B a l - e - J l b r l l , p. 64)
The ' f a g i r ' undergoes a l l the t r i a l s and t r i b u l a t i o n s
arising
2
(Zarb-e-KalTm, p, ii-?)
What knowledge does f o r the i n t e l l e c t , 'Fag.r' does f o r the s o u l .
I t c l a r i f i e s the v i s i o n and gil^es power and strength.
06
1,
> ^
3hO
1
(Bal-e-Jihrll, ^
ll6>r-lll)
f B a l - e - J i b r T l , ,p.
110)
l^Bal-e-JibrTl, p.
..
l\
91)
rise,
3U1
a t t a i n r e a l kingship:
1
(Bal-e-JibrIL,, p,
A man
118)
for to
To one
who
l i v e s i n bondage, I q b a l says:
tzarb-e-Kalim, p.
26)
I t i s t h i s a t t r i b u t e of man of God
6
^
_
"*
(Pas Gi Bayad Kard A i Aqwam-e-Sharg? p. 26)
n
3U2
with
ll^y^^y
^^^^^j
2
(Bal-e-JibrTl., p. 83)
A ' f a q l r ' u n l i k e a vjoiidlj king needs iio;' arms or'armies
f o r h i s protection,
farb-e-KalTm, p. 2k)
Y, 8, OhishtT points out that the two main ideas underl y i n g I g b a l ' s concept of 'faqr' are ' f i k r ' and 'zikr'.'^
'Zikr'
3/43
one's mind."
( J l v l d Mama, p. 89)
I ^i.ci^cJ^r'cV'^(i!>y
To h i s son he wrote:
3hli
opposed,
;^
yy
((Armagan-e-Hijaz, p. 278)
A ' f a q i r ' not only does not accept c h a r i t y ^
It is
2
(?arb-e-KalTm, p. 179)
A n a t i o n which combines i n i t s character the a t t r i b u t e s of
Love and 'Paq.r' can never know defeat.
\ y\/ ^ ^ y
^ jy^
^U^:^ Cr^
(?arb-e-Kalira, p. i|.8)
1, (But) The p r i d e of 'fag.r' could not accept^
When he s a i d , "Of my omnipotence, these a r e the alms.
2, That 'fag.r' which complains of the hardship of l i f e I n i t y e t l i n g e r s the odour of beggary.
3, I n the world that nation can never l o s e face
Whose Love i s courageous, and whose 'faq.r' i s s e l f - r e s p e c t i n g .
3U5
AIYlDT
L i t e r a l l y 'gaiyadl' means hunting, and
hunter.
'gaiyad' i s a
new
and honour.
The
'saiyad' i s
1
( B a l - e - J i b r l l , p.
21)
1,
To the younger
I q b a l says:
3U6
J,
^ j y j ^ y ^ y^y
cr^
1
( B a l - e - J i b r l l ^ pp I62-I63)
So f a r from wishing to l i v e a protected l i f e , the a t t i t u d e of
the 'gaiyad' i s to i n v i t e danger:
2
(Bang-A-Dara, p. 100)
A 'saiyad' i a a hunter who hunts f o r himself, not a b i r d
of prey eating the dead:
f B a l - e - J i b r T l , p, 59)
The 'saiyad' hunts f o r the sake
the booty t h a t he wins.
1.
2.
3.
f o r adventure, not f o r
311.7
/
1
(Bal-e-JibrTl.,p.
219)
(Rumuz-e-BekhudT, p, 1L|.7)
He possesses unlimiteddaring and courage for he knows
: B a l - e ? J i b r I l , p. 99)
He i s not a f r a i d of the forces which obstruct M s way, nor i s
1. I'm not greedy cftrr t a pigeon or dove,
For the l i f e of a f a l c o n i s one of Abstinence,
Swooping, turning and then pouncing againThat i s a way f o r keeping the blood warml
2. NietBsche, P, quoted by Read, H, "On F i r s t Reading Nietzsche".
The Tenth Muse London. 1957, P. 77.
3. L i f e not l i v i n g i s
Except we l i v e i n danger.,
( T r a n s l a t i o n by Arberry, A, J , The Mysteries of S e l f l e s s n e s s
p. 1+3)
I4. I n wealth or poverty, i n authority or s e r v i t u d e One cannot accomplish anything without the courage of madness.
3U8
he i s f e a r f u l that h i s own
w i l l collapse:
1
(Zaiyb-e-KalTm, p.
The
70)
yj:j\
2
( B a l - e - J i b r T l , p,
83)
or of Nature,
soul.
An
He
artist,
I q b a l t h i n k s , i s a 'saiyad'
y^jo
yc^
Li:U>
(/^-^
3
1.
2.
3.
(arb-e-KalTm, p. 335)
A 'shahtn' never crashes (Cown from i t s soaring due to'fatigue]
I f you are strong'i^hen there i s no danger of f a l l i n g .
The code of young me^n i s being t r u t h f u l and bold,
God's l i o n s know no^ the a r t s of a fox.
Free a r t from i m i t a t i n g Nature's way.
Are a r t i s t s 'saiyada' or mere b i r d s of prey?
3h9
The
'saiyad' who
1
(Zarb-e-KalTm, p.
To those who
122)
2 _
(Bang-e-Dara, p.
275)
God:
(Bang-e-Dara, p. 23])
1.
2.
3.
350
SUPFMNG
S u f f e r i n g i s i n c l u d e d i n the concept
of 'Faq.r' and i s
a s s o c i a t e d w i t h a l l t h e f a c t o r s s t r e n g t h e n i n g the S e l f j but.
it
needs s p e c i a l e m p h a s i s .
Since " a l l
the r e s u l t s
of
i n d i v i d u a l i t y , of s e p a r a t e s e l f h o o d , n e c e s s a r i l y i n v o l v e
p a i n or s u f f e r i n g , " " ^ I q b a l was
r e l i g i o u s system
r i g h t i n observing that
sorro?/ i s a
K e a t s h e l d t h a t i t was
o n l y through
"Do
s u f f e r s i n a thousand d i v e r s e ways?"'^
"Suffering i s a gift
whole of life."'"''
1.
Bhikshu,
you
necessary a world
of p a i n s and t r o u b l e s i s to s c h o o l a;3:d^Intelligence
make i t a S o u l ?
"Wo
For Iqbal
and
and
too,
the
flotations
see
( E d i t e d by Mead,
'."S\l"'"pr'I|32T"'''
2.
S t r a y R e f l e c t i o n s . p. 115,
R o l l i n s , H. E . ( E d i t o r ) . .
Th_e^ L e t t e r s of_John
Cambridge, 1958. Volume 1 1 -;3_Q~27'""'"-'
li.
Stray Reflections, p .
103.
Keats
351
same thought:
-^'1 9
1
(Bang-e-Dara, p. 299)
RumT often uses the symbols of rue and aloe-wood
2
exhaling sweet perfumes when burnt.
I q b a l too wishes to be
(Asrar-e-KhudT, p. 9)
The poet i s i n agony, the f i r e which he pours into h i s songs
cannot but scorch h i s own s o u l , yet he knows that i t isjSrerj
p a i n which gives meaning to h i s l i f e :
1,
2,
3,
352
a
(Bang-e-Dara, p,
208)
"The
d i s c i p l i n e of s u f f e r i n g , of great
The
TT
2.
3.
I q b a l says;
353
1
(Bang-e-Darl, pp I62-I63)
I n Iqbal's verse we also f i n d the idea taken from
&
popular p i t y , namely t h a t God sends a f f l i c t i o n s t o those
A
2
whom He p r e f e r s .
Sarah Williams'
beautiful lines
'Is i t so, 0 C h r i s t i n Heaven, t h a t the highest
suffer most,
That the strongest wander f a r t h e s t , and more
hopelessly are l o s t ,
TI
2.
35U
That the anguish of the singer makes the sweetness
of the strain?"-"Jiind an echo i n I q h a l :
2
(Bang-e-Dara, p. 128)
Our dear ones become dearer through t h e i r s u f f e r i n g , and
so our s u f f e r i n g must endear us to God, so I q b a l says:
(Bang-e-Dara, p. 331|.)
Throughout h i s poetry I g b a l speaks of the "lamentation
a t dawn" without which nothing can he accomplished:
iT
2.
3.
U.
^ B a l - e - J i b r T l , p. 83)
W i l l i a m s , S. quoted i n Stevenson's Book of Quotations
(Edited by Stevenson, B.j p. 1932.
The e x a l t a t i o n of ray nature i s due ray sorrowful s t r a i n .
Don't keep p r o t e c t i n g i t - f o r your mirror i s t h a t mirror
That broken i t i s dearer t o the eye of the mirror - maker,
Be i t * A t t a r , or Rural or RazT or Gazzall,
Nothing can be got without the lamentation a t dawn.
355
Goethe too had said,"Who ne'er h i s bread i n sorrow ate.
Who ne'er the mournful midnight hours
Weeping upon h i s bed has sate,
He knows you n o t , ye Heavenly powers.""^
FQBBEARANCE
"The p r i n c i p l e o f the ego - sustaining deed i s respect
2
f o r the ego i n myself as w e l l as i n others,"
said I q b a l ,
n
2.
3.
356
I q b a l himself explains what he means by tolerance.
According t o Gibbon (whom I q b a l quotes), "There i s the
t o l e r a t i o n o f the philosopher to whom a l l r e l i g i o n s are
equally t r u e ; o f the h i s t o r i a n to whom a l l are eq.ually f a l s e ;
and o f the p o l i t i c i a n to whom a l l are equally u s e f u l . There
i s the t o l e r a t i o n o f the man who t o l e r a t e s other modes of
thought and behaviour because he has himself grown absolutely
i n d i f f e r e n t to a l l modes o f thought and behaviour.
There
I t i s "begotten o f
I t i s the
357
forgiveness.
1
(Asrar-e-Khudi.
p.
21)
and i n
respect,"^
of d i s p o s i t i o n ) .
(beauty
358
supplementing h i s world-winniiig ways.
He i s no r u t h l e s s
Superman a s s e r t i n g h i s a u t h o r i t y mercilessly.
He i s " s o f t
C^J
^(Ji
2
( B a l - e - J i b r i l , p. 7U)
OBSTRUCTIONS Obstructions are essential f o r the development
of 'Khudi'.
I n Asrar-e-KhudTthe
1.
2,
B a l e - J i b r i l . p. 132.
High aiming eye, heart-pleasing speech, a f e e l i n g soulThese are the journey's harness f o r the caravan-leader.
359
"
(Asrar-e-Khudi, p. 59)
^ike Ruml, I q b a l considers e v i l t o be extremely important
i n the development of Man's personality.
" E v i l i s the
The
I t o f f e r s a challenge to h i s s p i r i t
I t i s not
2.
3.
Whoever
the states
oftothe
Considersknows
a powerful
enemy
be Self
a blessing from God,
To the seed of Man the enemy i s as a r a i n - c i o u d .
He awakens i t s p o t e n t i a l i t i e s .
The sword of r e s o l u t i o n i s whetted by the stones i n the way
And put t o proof by traversing stage by stage,
( T r a n s l a t i o n by Nicholson R, A. The Secrets of the Self
P. 98)
I q b a l , A, "RumT as a Thinker" p. 16.
I f c i t r e , L. " I q b a l : A Great Humanist" I q b a l Review
A p r i l 1961, p. 28)
360
Satan's l i f e -
I n Iqbal's thought
^Asrar-e-Khudi, p. 21\)
1. B a l - e - J i b r l l . p. Tgul
361
A l l forms o f asking amount t o beggary:
1
(Bal-e-Jibrla, p. 158)
Real sovereignty belongs only t o a ' f a q i r ' , not t o a king who
t h r i v e s on the t r i b u t e o f h i s subjects:
2
( B a l - e - J i b r t l , p. 71)
A son who l i v e s i n the dxpectation o f an inheritance from h i s
f a t h e r i s also a beggar and receives a chiaiTrigi; from I q b a l :
fzabur-e-'Ajam, p. 182)
That which i s not earned w i t h the labour of one's hiinds
T, He who asks i s a beggar - whether he asks f o r alms or
tribute.
Whether or not anyone believes i t - leaders and r u l e r s are
a l l beggarsI
2. What i s the g l o r y of Alexander i n the eye of 'faqr'?
What i s t h a t sovereignty that i s dependent on t r i b u t e ?
3, Shame on thee, only t o desire
Ruby bequeathed thee,by t h y s i r e ;
I s there not one d e l i g h t alone To win thee rubies from the stone?
(Translation by Arberry, A, J, Persian Psalms, p. 116)
362
and hearfc - even i f i t i s the whole world - i s not worth
having.
o^"^
<yr^ d:^
'^(y^
1
_
(Asrar-e-KhudT, p. 26)
One form of 'Su'al' i s ' t a q l i d ' ( i m i t a t i o n ) .
To s t e a l
2
(^arb-e-Kalim, p. 170)
The Man o f God has too much pride t o borrow another's l i g h t ,
and so I g b a l says:
U>VSJ
(Payara-e-Mashriq^. 188
TI
2.
3.
363
A Muslim, says I q b a l , never stoops down t o 'Su.'8^\':
1
(Rumuz-e-BekhudT, p, 18^)
Had there been any v i r t u e i n i m i t a t i o n , then God's chosen
ones would also have followed the beaten path:
2
(Payam-e-Mashriq, p, 2614.)
I n "Lala-C-Tur" I q b a l asks
3
(Payam-e-Mashriq, p, 17)
'
361+
1
(Payam-e-Mashriq, p. 62)
To h i s son he sent t h i s message-to create and not t o i m i t a t e :
2
( B a l - e - J i b r T l , p. 198)
Iqbal's most powerful and most moving attack against
a l l forms of 'asking' comes i n Rumuz-e-BekhudI when he lashes
out against h i s c o - r e l i g i o n i s t s who have l o s t a l l sense of
t h e i r Selfhood, and have submerged a l l t h e i r pride and s e l f respect i n a l i f e of s u p e r f i c i a l i t y and s p i r i t u a l bankruptcy:
1.
2.
365
1
(Rumuz-e-BekhudT pp 186-187)
Despair, G r i e f , and Fear
I q b a l has devoted one whole section of Rumuz-e-BekhudI t o
the theme that despair, g r i e f and fear are the sources of a l l
e v i l and destroyers of l i f e , " ^
1,
2,
Despair, l i k e death, s t r i k e s a t
366
the very r o o t s o f l i f e and causes u t t e r impoiienoe. Referring
t o Sura
I 33:5k9
I g b a l says:
1
(Rurau2-e-BekhudI, p. 108)
Despair i n d i c a t e s lack of f a i t h and he who would be a leader
of men must never despair even when h i s companions are
i n d o l e n t and l e t h a r g i c because a "Momin" believes t h a t Man
2
i s b a s i c a l l y good.
( B a l - e - J i b r I l , p . 83.)
R e f e r r i n g t o Sura; 9:^4-0, Iqbal says:
^Rurailz-e-BekhudT, p. 109)
1. The amputation of desire condemns
To Death; L i f e r e s t s secure on the behest
Do not despair. Desire continuing
The substance i s of hope, while hopelessness
Poisons the very blood o f l i f e .
( T r a n s l a t i o n by Arberry, A. J. The Mysteries of Selflessness
2. Thoughts and Reflections
Tgh^i p. 35.
3. u Wise guide, do not despair o f them I.
^r?'^^^ companions do not s t r i v e but they're notlackingin s p i r i t
4. 0 thou who a r t a prisoner of care,
Learn from the Prophet's message, "Do not g r i e v e I "
( T r a n s l a t i o n by Arberry, A. J. The Mysteries of S e l f l e g s P 14;
ness.
367
G r i e f i s of two kinds - one which makes the Self grow strong
w i t h compassion and understanding and courage, the other
which lays waste the sinews of the Self, The f i r s t kind of
g r i e f i s a k i n t o f a i t h , the second i s l i n k e d w i t h feelings of
doubt and f u t i l i t y . I n "BandagI Nama" I q b a l says
>J:P
(Zabur-e-*Ajam, p,
One
)J
252)
I t i s fear to which
The
highest
The e t h i c a l i d e a l
368
a sense o f h i s p e r s o n a l i t y , t o make him conscious o f himself
as a source o f power,""' Man must overcome fear i f he i s t o
become God's deputy on e a r t h , f o r " a l l the p r i n c i p a l forms
2
of v i c e can ^^o be reduced t o fear."
^
J"
(Rumuz-e-BekhudT, pp 110-111)
Servitude
In his
//
(Bang-e-Dara. p, 287)
1 , Thoughts and Reflections of I q b a l . pp 3ii--35.
2, I b i d , p. 37.
3, Whatever e v i l i u r k s w i t h i n ti?5/heart
Thou canst be c e r t a i n t h a t i t s o r i g i n
I s f e a r : f r a u d , cunning, malice, Hes. - a l l these
F l o u r i s h on t e r r o r , who i s wrapped about
With falsehood and hypocrisy f o r v e i l .
And fondles f o u l s e d i t i o n a t her breast.
Who understands the Prophet's clue a r i g h t
sees i n f i d e l i t y concealed i n fear.
(Translatiog by Arberry, A. J. The Mysteries o f Selflessness
U. SaiyiIain7"^K. G, Iqbal's Educational Philosophy, p, 1+0,
5, I n servitude l i f e i s reduced to a small r i v u l e t .
But f r e e , i t i s a boundless oceani
369
of s e l f - r e s p e c t i n g men:
1 '
' "
(^ahur-e^'Ajam, p. 2I1.8).
2
^n servitude " r e l i g i o n and love are separated."
Love
"
"
fzabur-e-'Ajam, p. 258).
A slave pays r e a l homage t o Man-made gods and mere
l i p - s e r v i c e t o the Eternal God,
370
2
(Zaburd-e-*Adara, p. 258-261)
Though I q b a l would agree w i t h Menander's words, "Retain
a f r e e man's mind though slave, and slave thou s h a l t 5iot "be"
yet i t i s t o he remembered t h a t I q b a l f e l t very strongly about
p o l i t i c a l bondage.
I n an atmosphere of p o l t i c a l constraint
ifzabur-e-*Ajara, p. 2^9).
Hasab-parastl means p r i d e i n one's lineage or caste.
I t is
371
1
(Bang-6-Dara, p, 220)
2
(Rumuz-e-BekhudT, p, 10?)
and gives them t h i s advice
fRumuz-e-BekhudT, p, 188)
THE THREE STAGES OF THE SELF
I q b a l t e l l s us t h a t the education of the Self has three
stages: Obedience, S e l f - C o n t r o l , and Divine Vicegerency,^
1. You are Saiyids, and Mirzas, and Afgans,
'~
But t e l l me - are you also Muslims?
2. To be proud of ancestry i s lack of wisdom.
That a t t i t u d e i s r e l a t e d to the body and the body perishes,
3. Take no count
Of f a t h e r , mother, unclej c a l l t h y s e l f
An o f f s p r i n g of Islam, as Salman d i d .
( T r a n s l a t i o n by Arberry, A, J, The Mysteries o f S e l f l e s s ness p, 71+)
U. Iqbal*s l e t t e r to Nicholson, R, A, quoted i n the Introducticn
to The Secrets of the Self pp x x v i - x x v i i .
372
Obedience
3
(Asrar-e-KhudT, p. 1+5)
Without obedience t o the law there can be no l i b e r t y .
He who would command the world must f i r s t l e a r n t o obey.
1.
2.
3.
U,
(Asrar-e-Khudi, p. k^)
The Reconstruction o f Religious Thought i n Islam, p 181.
Kashyap, S. " S i r Moljammad I q b a l and P r i e d r i c h Metzsche"
The Islamic QuarterlLv A p r i l 1955. Volume I I No, 1, p. 181.
Thou, t o o , do not refuse the burden o f Imty:
So w i l t thou enjoy the best dwelling-place which i s w i t h God,
( T r a n s l a t i o n by Nicholson, R.A. The Secrets o f the Self.p,73.
Endeavour t o obey, 0 heedless onel
L i b e r t y i s the f r u i t of compulsion.
By obedience the man o f no worth i s made worthy;
By disobedience h i s f i r e i s turned t o ashes.
Whoso would master the Sun and s t a r s .
Let him make himself a prisoner of Lawl
( T r a n s l a t i o n by Nicholson, R. A. The Secrets o f the S_el
p. 73)
373
(Asrar-e-KhudI, p, i+S)
Self-Control
"Perfect submission t o
^Asrar-e-KhudT, p.
Nicholson, R. A. The Secrets of the S e l f , -p. 75,
2, The a i r becomes f r a g r a n t when i t i s imprisoned i n the
flower-bud J
The perfume becomes musk when i t i s confined i n the navel
of the muskdeer.
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the S e l f
P. 73)
3. The Reconstruction o f Religious Thought i n Islam, p. 181.
II-.
So long as thou hold'st the s t a f f o f "There i s no God but Ife','
Thou w i l t break every s p e l l of Fear.
(Translation by Nicholson, R. A. The Secrets o f the S e l f
p. 76)
37U
1
(Asrar-e-Khudi, p. kl)'
Prayer i s "the p e a r l " w i t h i n "the s h e l l " of Paith. I t
i s also t h a t which p r o t e c t s him from a l l e v i l .
(Asrar-e-KhudJ, p U7)
Pasting adds t o the powers of endurance and gives moral
stre?igth.
fAsrar-e-KhudT, p. U8)
The pilgrimage t o Mecca "teaches separation from one's home
and destroys attachment t o one's native land,"
1,
2,
3,
375
^^y--
1
(Asrar-e-KhudT, p. I48)
Almsgiving i s h e l p f u l towards Brid^hg about s o c i a l equality.
/y
. . .
2
(Asrar-e-KhudI, p. 1+8)
Thus i n the second stage of i t s education or development,
Man does not merely olaey the Law, but also perceives
i n t e l l e c t u a l l y t h a t the Law " i s a means of strengthening thee"
so t h a t "thou mayst r i d e the camel of thy bddy"^ ( i . e .
overcome the weakness of the f l e s h ) .
tzabur-e-*Aoam, p.
'
"*
209)
2.
3.
1+.
376
(ir-j i>\p
1
(Javid Nama, p. 239)
Vicegerency o f God.
The t h i r d stage i n the development o f the Self i s
' n i y a b a t - e - I l a h i ' ( t h e vicegerency o f God).
Although
2
"He i s
highest knowledge.
I n h i s l i f e , thought and a c t i o n ^ i n s t i n c t
He i s the l a s t f r u i t o f the tree o f
He i s the r e a l
377
1
(Bang-e-Dara, p.
300)
The
1,
2,
3,
U.
5.
6.
^^^^
li^^
f B a l - e - J l b r l l . p, 152)
For a thousand years the nsrdssus bewails i t s sightlessness.
A f t e r what anguish i s one of v i s i o n born i n the gardeni
I q b a l quoted by Nicholson, R. A, i n the I n t r o d u c t i o n t o
The Secrets of the S e l f - p. x x v i i i .
Vo\A,
Nicholson, R. A. The Secrets of the S e l f , p. 80.
Ibid
His desires are few, h i s ideals are l o f t y ,
His ways are gracious, h i s gaze i s pleasing.
He i s s o f t i n speech but ardent i n h i s quest.
I n war as i n peace he i s pure of heart and mind.
378
2
(Rumuz-e-Bekhudi, p. 166)
For h i s coming, the poet longs f e r v e n t l y :
3
(Asrar-e-jK^udi, p. 51)
I q b a l ' s PeriPect Man, then, though a co-worker w i t h God, isj
not a breaker of Divine Law.
things but a slave t o God.
Iqbal's
,,, second:
Sij..
of Selflessness
of the S e l f ,
379
I q b a l seems
"The f i r s t
380
c h i l d and becoming a law unto himself.
This i s materialism
passionate.
Uarb-e-Kallm^-J?)
Furthermore, Iqbal's Perfect Man cannot be a law unto himself.
He "must not transgress the l i m i t s imposed by Divine Law."^
This i s one of the fundamental d i s t i n c t i o n s between Iqbal's
P e r f e c t Man and Nietzsche's Superman.^ The l a t t e r
considers
Nietzsche
writes:
1. Thoughts and Reflections of l o b a l . p. 21+1.
2. Naravane, V. S. " l a b a l " pp 291+-295.
3. Vengeance, forgiveness, p i e t y and power.
Of these four elements a Muslim i s ijiiade.
M i j n m e l , A. M. Gabriel's Winer, p. 234.
5. Ib:d
^ The Reconstruction of Religious Thought i n Islam, p. 181.
381
1.
n ^ , w U l ^ - .f^
382
(Asrar-e-KhudT, pp 63-61+)
Although the resemblance between Nietzsche's and Iqbal's
s t o r y and i t s smoral i s unmistakable yet Iqbal does not wish
h i s words t o be taken as a mere echo of Nietzsche.
He says,
What I mean i s
2,
383
on conquest and self-assertion,"^
Perhaps unconsciously,
3
(Payim-e-Mashriq, p. 21+1)
I q b a l agrees w i t h Nietzsche t h a t creeds my be c l a s s i f i e d
as those which say 'Yea' t o l i f e and those which say 'Nay'.^
L i k e Nietzsche, I q b a l attacks f i e r c e l y a l l those modes of
t h i n k i n g which preach self-negation i n gny form.
be a f f i r m e d , not denied, as Nietzsche held,^
Life i s to
I n Asrar-e-KhudT
6
(Asrar-e-KhudT, p. 32)
1. Naravane, V. S. " I q b a l " p. 29i+.
2. I b i d , p. 298.
3 . His heart i s a b e l i e v e r though h i s b r a i n i s an i n f i d e l .
1+. yakTm* K. A. Islam and Communism. Lahore, 1953, P* 131.
5. Reyburn, H, A, Hinderks H, E, and Taylor, J. G. Nietzsbhe
London 191+8. p. 308.
6, Forget thy s e l f , i f thou a r t wise I
I f thou dost not f o r g e t t h y s e l f , thou a r t mad.
Close thine eyes, close thine ears, close t h y l i p s ,
That t h y thought may reach the l o f t y skyI
( T r a n s l a t i o n by Nicholson, R, A, The Secrets of the S e l f
p. 53)
38U
(Zarb-e-KalTm, p, 23)
Furthermore, by power I q b a l means "the power of the s p i r i t ,
not brute force,""^ The Superman, says I q b a l " i s a b i o l o g i c a l
product.
and s p i r i t u a l forces."^
Man
385
Nietzsche.But
Nietzsche.
revolutions.
"We must,"
1.
2.
3.
\\,
5.
386
The l a t t e r makes h i s remedy from h i s pain:
"
'
(y^,\\j-^
/^^
(Payam-e-Mashriq, p. 235)
But while I t b a l c o r d i a l l y agrees w i t h Nietzsche's
'will-to-power' (Meaning thereby the f u l l e s t possihle
r e a l i z a t i o n o f a completf-self-relliant p e r s o n a l i t y ) , " f o r
the shrewd observer the differences between the
Nietzschean
387
eager t o create, but only t o consume; at one w i t h h i s
neighbours and himself, becaus i n d i f f e r e n t t o a l l t h a t makes
for
- one who
receives
denied,
was
Instead of looking f o r
Nietzsche f a i l e d ,
I g b a l seems t o r e g r e t Nietzsche's
201.
195.
388
. ( B a l - e - J i b r l l , p. 82)
I q b a l and J i l i
Amongst those who are l i k e l y t o have influenced Iqbal's
conception o f the Perfect Man, must be mentioned 'AbdulkarTm
al-JTlT ( d . 832/111.28)
( I q b a l wrote an a r t i c l e e n t i t l e d "The
I n his
Oneness;
389
In
Professor Arberry
That i s so
As a m i r r o r
390
i n which a person sees the form of himself and cannot see i t
without the m i r r o r , such i s the r e l a t i o n of God t o the Perfect
Man, who< cannot possibly see h i s own form but i n the mirror
of the name A l l a h ; and he i s also a mirror t o God, f o r God
l a i d upon Himself the necessity that His Names and A t t r i b u t e s
should not be seen save i n the Perfect Man."''' For J i l T the
hand o f the Perfect Man i s the Hand of God, h i s hearing i s
2
the Hearing of God, h i s sight i s the Sight of God.
expresses t h i s idea thus:
Iqbal
f B a l - e - J i b r T l , p. 132)
J i l T regards the Perfect Man as the God-Man.
p o i n t where Man-ness and God-ness become one."^
"He i s the
He i s the
h'
5.
391
1.
L i f e or Permanent Being;
2.
3.
c o n t i n u i t y of a l l Nature,"^
392
I q b a l and Rumi
" I f a freeman l i k e I g b a l could be c a l l e d the d i s c i p l e
of any man, i t i s only of RumT,"''' observes a w r i t e r .
Igbal
Rumi i s
2
( B a l - e - J i b r i l , p, 200)
I q b a l not only acknowledges Rumi's deep and l a s t i n g influence
on himself, but also i d e n t i f i e s h i s mission i n l i f e w i t h t h a t
of Rumi:
3
_
_
(Armagan-e-giijaz, p. 77)
1.
2.
3.
393
I n h i s I n t r o d u c t i o n t o The Secrets o f the S e l f , Professor
Nicholson comments, "As much as he ( i q b a l ) d i s l i k e s the type
of ufism e x h i b i t e d by IJafl.^, he pays homage to the pure and
profound genius of JalaluddTn though he r e j e c t s the doctrine
of self-abandonment taught by the great Persian mystic and
does not accompany him on h i s pantheistic flights.""'
Although,
of man.
39U
1
(MagnawT-e-Ma'nawT Book I V p. 27)
about h i s "Wa'ib-e-Ilahi" I q b a l says
2
(Asrar-e-Khudl, p. 50)
and then t u r n i n g t o "the Rider of Destiny" proclaims
^Asrar-e-IOiudl, p. 51)
1.
2.
3.
395
The i d e a l o f the Perfect Man i s ^ f o r both RumT and I q b a l ,
a democratic i d e a l v/hich does not have the a r i s t o c r a t i c bias o f
Nietzsche's i d e a l .
Perfect Man can work miracles which do not, however, "mean the
atartil^Llation o f causation but only b r i n g i n g i n t o jjay causes t h a t
are not w i t h i n the reach of common experience."''
I q b a l , we
experience."
I t is
396
2
(Ma^nawT-e-Ma*nawT Book I I p. 38)
I q b a l seems t o t h i n k t h a t f o r the moment the Perfect Man i s
an i d e a l , b u t t h a t the evolution of humanity i s tending
towards the production of an ideal race consisting of Pefect
Men.
1.
2.
397
CHAPTER
IMPORTMT
IDEAS
FROM
V I I
I_QBFFL;.*^S R E L I G I Q U S
PHILOSOPIIY
TAWTD^.
For I q b a l the
The contrast
398
confrontation
I t i s by saying 'No* t o
I q b a l says:
2(Zarb-e-Kairm p.7)
Iqbal's viewpoint
3
(Pas CJi Bayad Kard A i Aqwam-e-Stiarq? p. 19)
f i n d s support i n Soderblom: "But No i s also needed.
No there w i l l be no proper Yes.
Without
That i s why
II
I I I IMI.IMIW
II 11
I III
II I I
II
399
By using the sword of *la the 'Momin' can r e s i s t the
worship of the i d o l s of modern c i v i l i z a t i o n .
the f i r s t stage i n s p i r i t u a l
Negation i s
evolution:
,\ ^
CJ>J jh\a
oU
j>
^(5arb-e-KalTra, p.6o)
According t o I q b a l , Russia and Nietzsche have passed the
stage o f * l a ' but not reached *illa'.
In
UOO
1
(javTd Nama, p. 88)
Nietzsche too d i d not pass beyond the ' l a ' and d i d not
know the deep joy of being the Servant of God.
I q b i l sees i t , was Nietzsche's tragedy.
That, as
^
1.
2.
3.
^l) ^ ^
3
^ _
(Pas Ci Bayad Kard A i Aqwam-e-3harq? p. 19) ______
You have f i n i s h e d now w i t h lords;
pass on from 'no', march onwards t o 'but' pass on from 'no', i f you are a trtie seeker,
t h a t you may take the road of l i v i n g a f f i r m a t i o n .
( T r a n s l a t i o n by Arberry, A. J, JavTd Nama, pp 67-68)
L i f e i s a commentary on the limTTs'oT'TRS' Self,
"no" and "but" are of the stations of the Self;
he remained f a s t i n "no" and d i d not reach "but"
being a stranger t o the s t a t i o n o f "His servant^;'
( T r a n s l a t i o n by Arberry, A. J. JavTd Nama, pp 112-113)
l a ' and ' i l l a ^ are the criterionToF^evaTuating everything
, _,
I n the universe.
'La' and ' i l i a ' open the door o f the universe.
Both o f them are the_destiny of the created world.
Motion i s born o f ' l a , r e s t from ' i l i a ' .
^Taubid''the b a s i s t h e I s l a m i c p o l i t y .
The
i n t e r n a t i o n a l i s m which I q b a l f i n d s i m p l i c i t i n
I s l a m and t o which he r e f e r s u n t i r i n g l y i n h i s w r i t i n g s ,
d e r i v e s f r o m t h e idea o f D i v i n e U n i t y .
As I g h a l p o i n t s o u t
I s l a m , as p o l i t y ,
o n l y a p r a c t i c a l means o f making t h i s p r i n c i p l e a l i v i n g
i m p l i c a t i o n s o f t h e p r i n c i p l e o f 'Taul^Td' when
a p p l i e d t o t h e c o l l e c t i v e l i f e of t h e Muslims, a r e worked
out i n c o n s i d e r a h l e d e t a i l i n Rumuz-e-Bekhudl.
Ighal points
c o u n t r y o r k i n s h i p , h u t on t h e p r i n c i p l e o f D i v i n e U n i t y ,
2
which i s "a f o r m a t i v e f a c t o r f o r t h e u n i t y o f mankind." He
says
!
2.
k02
6
1
(Rumuz-e-BekhudI, p, 106,y
Thus t h e h r o t h e r h o o d o f I s l a m t r a n s c e n d i n g a l l barrler-s
o f r a c e , c o l o u r o r n a t i o n a l i t y , i s d i r e c t l y d e r i v e d from t h e
idea o f 'Taui^Td' .
"From t h e u n i t y o f t h e a l l - i n c l u s i v e Ego
t h e e s s e n t i a l u n i t y o f a l l mankind,"
(Rumuz-e-BekhudT, p. 10?)
I s l a m does not
A 7
y^J^
OjJ-J
1
(Rumuz-e-BekhudT, p. 120)
I q b a l a l s o a p p l i e s t h e idea o f t h e U n i t y o f God t o t h e
U n i t y o f t h e mind and body - an i d e a l r e a l i s e d i n t h e Sphere
o f Mars i n J a v i d jWama ; ^
( j a v T d Nama, p. 116)
I f body and s p i r i t c o u l d be regarded as one then t h e r e would
be no need t o separate R e l i g i o n from S t a t e .
The i d e a l
hoh
preserves, t h e wholeness o f l i f e , creative? 'Tauhid' produces
b o t h o u t s t a n d i n g i n d i v i d u a l s and n a t i o n s
Syi^ >^>^^
\p>>
I j - y . x^y
>''
^ ( J a v I d Naraa, p.
"j'
c^yj\
y^^.'
226)
I q b a l ' s i n t e r p r e t a t i o n o f 'At--Tau]?.id'
I n RumTlz-e-'Bekhudl, I q b a l gives as a "Summary o f purpose
o f the poera,"^ a commentary on Stira CXII e n t i t l e d "At-Tauhid"
w h i c h has been c a l l e d "the essence o f the Korano"^
reads: "Say,
God
i s one God;
n o t , n e i t h e r i s He b e g o t t e n ;
u n t o Hlm."^
the e t e r n a l God:
He
The
Sura,
begetteth
like
I q b a l t a k e s t h e v a r i o u s p a r t s o f t h i s Silra and
d e l i n e a t e s t h e p h i l o s o p h i c a l i m p l i c a t i o n s o f each p a r t i n
p r a c t i c a l terras.
Taking t h e f i r s t p a r t o f the SGra, I q b a l e x h o r t s t h e
Muslims t o b e l i e v e i n U n i t y and to t r a n s l a t e t h e i r b e l i e f
i n t o a c t i o n so t h a t t h e i r f a i t h becomes a l i v i n g t h i n g o
1 . The i n d i v i d u a l t h r o u g h t h e U n i t y becomes D i v i n e ,
The n a t i o n t h r o u g h t h e U n i t y becomes; Omnipotent;
U n i t y produced Ba Y a z l d , S h i b l i , BO. D h a r r ,
U n i t y produced, f o r the n a t i o n s , T u g h r i l and Sanjar.
( T r a n s l a t i o n by A r b e r r y A.J. J a v i d Mma,
p. 139).
2. A r b e r r y , A. Jo The M y s t e r i e s of S e l f l e s s n e s s , p. 69.
3. P i c k t h a l l , M. M. The Meaning of the G l o r i o u s Koran. New
1960, p. h9\*
S a l e , G. ( T r a n s l a t i o n o f ) The Koran, p. 1+59.
York,
1
(Rumuz-e-BekhudI, p. 183)
The second p a r t o f t h e Sura deals w i t h God's S e l f - S u b s i s t e n c e ,
L i k e God, a Muslim must n o t depend on t h i n g s o r persons
outside himself,
I g b a l ' s v o i c e r i n g s o u t l o u d and c l e a r
2
(Rumuz-e-Bekhudi, p. 18?)
I n d i v i d u a l s and n a t i o n s a t t a i n s p i r i t u a l p e r f e c t i o n only i f
t h e y guard t h e i r s e l f h o o d j e a l o u s l y and r e s i s t
'-. a s s i m i l a t i o n :
(Rumuz-e-BekhudI, p. 188)
1,
2,
3,
Be one; make v i s i b l e t h y U n i t y ;
L e t a c t i o n ta;rn t h e unseen i n t o seen;
A c t i v i l s r augments t h e j o y o f f a i t h .
But f a i t h i s dead t h a t issues o.ot i n deeds,
( T r a n s l a t i o n by A r b e r r y , A. J . The M y s t e r i e s o f S e l f l e s s ness, p, 70}
I f thou l a s t a heart
W i t h i n t h y b r e a s t , w i t h t h i n e own ardour b u r n i
( T r a n s l a t i o n by A r b e r r y , A. J . The M y s t e r i e s o f S e l f l e s s .
ness, p. 73)
Fo man t o I n d i v i d u a l i t y
Ever a t t a i n e d , save t h a t he knew h i m s e l f .
No n a t i o n come t o n a t i o n h o o d , except
I t spurned t o s u i t t h e whim o f o t h e r men.
( T r a n s l a t i o n by A r b e r r y , A, J . The M y s t e r i e s o f S e l f l e s s ness, p. Ik)
hoe
The
t h i r d p a r t o f t h e Sura t e l l s a Muslim t h a t he i s n o t t o
set s t o r e by h i s l i n e a g e s i n c e God
begotten."
"begot n o t , nor
was
of blood:
1
(Rumuz-e-Be^udl, p.
190)
t h e n they t o o can
Man,
t o command a l l t h i n g s .
I q b a l and 'Taubid'
I q b a l r e a l i z e s , not w i t h o u t sorrow, t h a t " t h e pure brow
o f t h e p r i n c i p l e o f 'Taui^id' has r e c e i v e d more or l e s s an
Impress o f heathenism, and t h e u n i v e r s a l and Impersonal
c h a r a c t e r o f the e t h i c a l I d e a l s of I s l a m has been l o s t
a process o f l o c a l i z a t i o n , " ^
The
f a c t t h a t i n h i s own
through
career
as a p o l i t i c a l t h i n k e r I q b a l r e j e c t e d t h i s "process o f
l o c a l i z a t i o n , " shows t h a t f o r him t h e i d e a s , i m p l i c i t i n h i s
1.
2.
3.
Love d w e l l s w i t h i n the s p i r i t , l i n e a g e
The f l e s h i n h a b i t s ; s t r o n g e r f a r than race
And common a n c e s t r y i s Love's f i r m cord.
( T r a n s l a t i o n by A r b e r r y , A. J. The M y s t e r i e s o f S e l f l e s s ness, p. 75)
A r b e r r y , A. J , The M y s t e r i e s o f S e l f l e s s n e s s , p, 76,
The R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n Islam-, p, 156.
U07
creed were a l i v i n g f o r c e - a p r a c t i c a l n o t j u s t a
theDreticai... n e c e s s i t y .
E x p l a i n i n g I q b a l ' s "hasty r e t r e a t
cannot be
This p o i n t
was
They l i f t e d t h e i r f i s t s l i k e the
r e s t o f t h e i r comrades, g i v i n g the s i g n o f t h e i r p o l i t i c a l
c r e e d , b u t added t o i t the l i f t i n g o f t h e i r index f i n g e r t o
the
sky.
...
' i s always s a i d w i t h t h a t g e s t u r e
to create.
I t knows how t o d e s t r o y b u t
faith,
/
2
( B a l - e - J i b r T l , p, 39)
1.
2.
U08
I q b a l o f t e n complains about the r i t u a l i s t s and theol o g i a n s who have made t h e word 'Tau^Td' t h e s u b j e c t o f
s c h o l a s t i c h a i r s p l i t t i n g . a n d " t u r n e d away t h e i n t e r e s t from
2
p r a c t i c a l Islam".
I n h i s view,
(Armagan-e-^Jijaz, p.
1U3)
sometimes
Man
Prophet o f a c t i o n , ,,1
Not o n l y i s Mu^jaramad t h e v i s i b l e
side
o f God's a c t i v i t y
(Payam-e-Mashriq., p . 221)
b u t a l s o t h e "Servant o f God" - the P e r f e c t Man par
who
excellence
o f God).
substantial
1.
2.
3.
A r n o l d , T. W. The Islammc
W i t h God I speak through a
0 Prophet o f God, He i s my
Schimmel, A. M, G a b r i e l ' s
Uio
( J a v i d Nama, pp m9-150)
I n r e g a r d i n g Mu:^ammad b o t h as man and as essence, I q b a l
comes c l o s e t o t h e concept o f the P e r f e c t Man h e l d b y I b n
^ 2
'Arab! and J i l T .
P r o f e s s o r Schimmel s t a t e s t h a t the s t r e s s
("Praised be He who t r a v e l l e d a t n i g h t w i t h H i s
Since t h i s
kll
He who would
The Prophet h i m s e l f
1
(Payam-e-Mashriq.,
p. 6)
V-..
c:>
2
(Rumuz-e-BekhudT, p. 117)
Not o n l y i s t h e Prophet's love a g r e a t u n i f y i n g f o r c e , b u t
Tl l^houghnEiesaF^^
Yet he spoke t h e words "God increase me" ( i n knowledge)
2. I n God t h e i n d i v i d u a l , i n him ( t h e Prophet)
L i v e s t h e Community, i n h i s sun's r a y s
Resplendent ever; h i s A p o s t l e s h i p
Brought concord t o our purpose and our g o a l .
A common aim shared by t h e m u l t i t u d e
I s u n i t y which, when i t i s mature
Forms t h e Community.
( T r a n s l a t i o n by A r b e r r y , A. J. The M y s t e r i e s o f
S e l f l e s s n e s s , p. 20)
U12
t h e p i l l a r s o f t r u e I s l a m i c democracy - freedom, e q u a l i t y ,
and f r a t e r n i t y - may a l s o be found i n t h e way o f l i f e which
he p r a c t i s e d and preached. I n JavXd Mamaiy h i s arch-enemy
Abu J a h l i s shown l a m e n t i n g
1
(JavTd Nama, pp. 5Q?-,S9")
I q b a l ' s i n t e r p r e t a t i o n o f ' h l j r a t ' ( m i g r a t i o n ) from Mecca
t o Medina i s v e r y i n t e r e s t i n g .
To him i t s i g n i f i e s t h a t a
Muslim i s n o t bound t o a s t r i p o f l a n d .
"Islam'*, says I q b a l
U13
but
a s u b t l e form o f i d o l a t r y ; a d e i f i c a t i o n o f a m a t e r i a l
a p l a c e n o t h i s b i r t h - p l a c e i s perhaps a m y s t i c h i n t t o the
same e f f e c t . " " ^
The Muslim's i d e a l a c c o r d i n g t o I q b a l , i s t o
(Rumuz-e-BekhudT, p.
^ - u
131)
rest
s a t i s f i e d w i t h t h e c o n c l u s i o n t h a t t h e Muslim b e l i e f i n t h e
Prophet's Ascension f i n d s no j u s t i f i c a t i o n i n t h e Quran; y e t
l " . " S t r a y R e f l e c t i o n s pp
2^^77
R, A r b e r r y , A. J. The M y s t e r i e s o f S e l f l e s s n e s s p. 31)
3. That R u l e r o f our f a i t h .
Of l i i s abundant bounty gave the e a r t h
E n t i r e t o be t h e c o n f i n e s o f our mosq.ue
( T r a n s l a t i o n by A r b e r r y , A. J. T h e J I ^ s t ^ i e s ^ . ^
S e l f l e s s n e s s p. 30)
I4., A r b e r r y , A, J. S u f i s m , p. 28.
5. .Ki.oa^tLMj;a^Misii2^^
UlU
I t can I n d i c a t e
see
Birth."^
5
Blstam t o Avlcenna, SuhrawardT, I b n 'ArabT and J l l T ,
U n d e r l y i n g these s p i r i t u a l journeys i s "the d e f i n i t e idea
t h a t t h e t r a v e l l i n g s e l f i n u n d e r t a k i n g the j o u r n e y i s f u l f i l l i n g a d e s t i n y , a law o f the t r a n s c e n d e n t a l
life,"^
U15
integration.
God w i t h o u t b e i n g a n n i h i l a t e d . Only a p e r f e c t l y - i n t e g r a t e d
S e l f can w i t h s t a n d d i s i n t e g r a t i o n i n the Presence o f God, I n
Javid,Jara^, Rumi says:
^^/jj
y
( J a v i d Nama, p. 1I|.)
A s c e n s i o n , t h e n , i s an experience as i n t e n s e and dangerous as
it
i s sublime.
1.
Ul6
U)
1
(Zabur-e-'Ajam, p. 232)
P r o f e s s o r A r b e r r y r e l a t e s a t r a d i t i o n o f t h e Prophet who,
a f t e r h i s Ascension,
"used t o say as o f t e n as he f e l t a
l o n g i n g f o r t h a t e x a l t e d s t a t i o n , '0 B i l a l , comfort me by t h e
c a l l t o prayer I"
Iqbal also
i n which t h e soul-
t r a n s c e n d i n g t h e bounds o f t h e e f f i c i e n t s e l f becomes e t e r n a l
i n i t s l o v e and l o n g i n g f o r God,
I t i s a l s o t o be p o i n t e d
out t h a t t h e commandment r e g a r d i n g o b l i g a t o r y p r a y e r s i s
a s s o c i a t e d w i t h t h e Prophet's Ascensionh
This may be a m y s t i c
U17
2
(Rumuz-e-BekhudT, p. 118)
As Iqbal's prolonged b a t t l e against the Qadlanis (whose
leader Mirza Gulam A^mad declared himself the promised Messiah
and the MahdT i n 19G8) shows, Iqbal believed i n the f i n a l i t y
of Prophethood on s t r i c t l y r e l i g i o u s ground.
He pointed out
Schimmel. TT'Wr^Gabriel?^^
ISt'T"' '
-
U18
one t o decide whether a c e r t a i n i n d i v i d u a l orgroup i s p a r t
of the community or not ... According t o our "belief Islam
as a r e l i g i o n was revealed by G-od, "but the existence of Islam
as a society or n a t i o n depends e n t i r e l y on the p e r s o n a l i t y
of the Holy Prophet.'*"^
must ... be
But i n h i s
kl9
This involves
U20
in spiritual illumination."
He says.
Prayer i s i n s t i n c t i v e i n o r i g i n .
L i k e William James, I q b a l regards prayer as being
instinctive i n its origin.^
But i n a l l t h i s very
421
'to pray t o the end. of time, unless t h e i r mental nature;
changes; i n a manner which nothing we know should lead ua
t o expect.
men,
The n a t i v e
h22
The very f a c t that men have the i n s t i n c t t o pray involves
"the l a t e n t r e c o g n i t i o n of a metaphysical r e a l i t y , standing
over against p h y s i c a l r e a l i t y , which men are driven to adore,
and long t o apprehend,"
I n Iqt>al's picturesque language,
"prayer ... i s an expression of man's inner yearning f o r
response i n the awful silence of the universe."
And response
there i s , f o r i f there were no response men could not long
continue t o pray. The i n s t i n c t t o pray would then s h r i v e l
l i k e the f u n c t i o n l e s s organ,
Prayer i s not auto-suggestion
IqhUl denies t h a t prayer i s auto-suggestion since autosuggestion has nothing to do w i t h the opening of the sources
of l i f e that l i e at the depths, of the human ego.^
He points,
n
l i f e - e f f e c t s b e h i n d , i q b a l f i n d s support i n W i l l i a m Brown,
who observes t h a t r a t h e r than prayer being
auto-suggestion,
U23
e x p l i c i t l y confessed, i n the general beneficence of things.
I n r e l i g i o u s natures t h i s confidence expresses i t s e l f
d e f i n i t e l y as f a i t h i n God, and, w i t h t h i s e x p l i c i t l y assumed,
auto-suggestion i s quite c l e a r l y a form of prayer."
The Social Significance of Prayer.
I n other
1+21+
1
(Rumuz-e-Bekhudi, p, 151+)
Prayer performs another important s o c i a l function. I t
"creates and f o s t e r s the sense of s o c i a l e q u a l i t y was much
as i t tends t o destroy the f e e l i n g of rank or r a c e - s u p e r i o r i t y
2
i n the worshippers."
.^SU,o^>3/^
>,JiL:^'^i^^u/i
5
O.A^
(Bang-e-Dara, p. 171+)
Various parts o f r i t u a l prayer transmuted i n t o symbols,
I n q Iqbal's poetry the various parts of the r i t u a l prayer
are transmuted i n t o symbols having a s p i r i t u a l s i g n i f i c a n c e , ^
The 'azan' ( c a l l t o prayer) i s the symbol of the l i v i n g r e l i g i o n ,
TI
2,
3,
U,
U25
"perhaps the best single epitome of Muslim b e l i e f and action""^.
The words "Allahu Akbar" ( A l l a h i s the greatest) which form
the beginning of the c a l l t o prayer, are the triumphant
a f f i r m a t i o n o f God's greatness by a Man who r e a l i z e s h i s own
s t a t i o n as G-od's deputy on earth.
P r o s t r a t i o n i n prayer s i g n i f i e s 'faqr' or s p i r i t u a l
poverty, and standing u p r i g h t i s emblematic of sovereignty.
The l i f e of the 'Momin' consists of both p r o s t r a t i o n and
standing u p r i g h t , both h u m i l i t y and dominion.
Of the f a i t h f u l
I q b a l says
,
3
v(Armagan-e-9ijaz, p. 297)
Man i s more blessed than angels f o r to angels i s granted only
one o f the movements of prayer-either 'sujud' or 'qiyari or
tukx? while Man can perform them a l l . ^ .
U26
1
(Bal-e-Jibrll,
p. 129)
I q b a l too
3
(Bang-e-Dara, p. 219)
I q b a l also p r o t e s t s against those who indulge i n
unnecessary o s t e n t a t i o n i n matters of worship.
Neither God
1.
2.
3.
h27
1
(Bal-e-Jibril^ p. I 5 0 )
Prayer i s a means of self-discovery and s e l f - a f f i r m a t i o n .
Beginning from Asrar-e-Khudi. Iqbal never t i r e d of
repeating t h a t Man must not lose himself i n God as a drop
loses i t s e l f i n the ocean, b u t , on the contrary, strengthen h i s
2
ego and enlarge i t s p o s s i b i l i t i e s .
1+29
1
(^arb-e-KalTm, p. 32)
Through prayer Man i s freed from the mastery of a l l b u t
God, But prayer, says I q b a l , i s meaningful only i f he who
prays v/orships God t r u l y and has not other gods before him
(Bal-e-JibrB, p. 173)
I t i s not j u s t a c e r t a i n
h30
and sharpens awareness of h i s r e l a t i o n to ultimate R e a l i t y ,
i s prayer. As V i c t o r Hugo said, there are moments when
whatever be the a t t i t u d e of the body, the soul i s on i t s
k n e e s . T h e soul i s on i t s knees whenever Man seeks f o r the
Truth i n u t t e r earnestness'. He may be engaged i n o f f e r i n g h i s
( r i t u a l ) prayer or i n a s c i e n t i f i c p u r s u i t - i t i s the s p i r i t
i n s p i r i n g h i s act which counts i n determining whether or not
h i s act i s an act of prayer. I n any case, says I q b a l , the
l o v i n g ardour of the f a i t h f u l i s not confined t o f i x e d forms
of prayer.
(Payam-e-Mashriq, p, 177)
TT Hugo7~lFr'"quot^
Encyclopaedia''^
ous'^Quotatio'ns '
(Edited by Mead, F. S.) p. 3U1~
2. Y/herever I bow my head i n t o the dust, roses r i s e My asking w i l l not f i n d room i n two rak'asa of prayer
I
(Translation by Schimmel, A. M. Gabriel's Wing, p. 179.)
3. The Reconstruction of Religious Thought i n Islam, p. 91.
1+, Anson, H. ""Prayer as linderstanding''"" In'^Gon^^
Prayer p 80j
1+31
which
philosophy seeks but cannot find,"^*" when " ' i l m " becomes "'ishq".
Prayer as p e t i t i o n .
Most human prayer takes the form of a p e t i t i o n to God i n other words, we pray f o r something.
regard the cry o f anguish wrung from the heart of the mother o f
a dying c h i l d as prayer.
11-32
The
2
( B a l - e - J i b r l l , p, 95)
The b e l i e f t h a t God responds t o our prayers does not mean
t h a t our prayers are always granted.
This deep
1+33
2
(5arb-e-KalTm, p. I 6 7 )
'
Prayer p u r i f i e s , enlightens
1.
2.
3.
k3k
'MYSTIC Am
'PROPHETIC CONSCIOUSNESS
1.
U n d e r b i l l , E.
^ r s h i . p. 18.
2.
Herman, E.
3.
C r e a t i v e P r a y e r , p. 38.
U35
affairs.
final,
his
He must r e t u r n
Iqhal states
1.
2.
i n the t e m p t a t i o n o f
and t o l i v e t h e l i f e o f an a s c e t i c .
The R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n I s l a m , p.
I b i d . p. 21+.
125.
, 1+36
( j a v T d Mama, p. 52)
I t i s i n g e n i o u s o f I g b a l , comments a w r i t e r , t o show Ahriman
trying
ZoroafetBr - t h e symbol
contemplate
and a c t , b u t a c t i o n i s t h e end of c o n t e m p l a t i o n .
1.
2.
U37
The 'prophet',
The value o f h i s s p i r i t u a l
U38
'mystic'
consciousness.
'mystic
'prophet*,
GOD
AND
MAN
T h i s s e c t i o n i s e n t i t l e d "God
perhaps be e n t i t l e d "God
and Man"
though i t c o u l d
and I q b a l " w i t h g r e a t e r j u s t i f i c a t i o n
since i t d e a l s m o s t l y w i t h I q b a l ' s p e r s o n a l r e l a t i o n s h i p w i t h
' h i s ' God.
i s an Ego
Thus I g b a l speaks,
audacious v o i c e .
h39
He
strongly reminiscent of
The l o v e r i s n o t t o say: I am y o u r s ,
There
2
( B a l - e " J i b r I l , p . 8,)
child:
(Payam-e-Mashrlq, p. 182)
At t i m e s he addresses. God w i t h p l a y f u l i r o n y :
^(Bal-e-Jibrn,
p.?)
There
i s n o t enough t i m e f o r t h e h e a r t i n l o v e t o g i v e u t t e r a n c e
to a l l i t feels;
Uhl
( B a l - e - J i b r i L , p.
12)
i s an e x p r e s s i o n n o t o n l y o f
2
(Bang-e-Dara, p. I76)
Since God i s "fickte'"^ and " u n l o v i n g " ^ and has dismissed His
l o v e r s w i t h " t h e promise o f to-morrow",-^ the poet says almost
triumphantly:
6
(Bang-e-Dara, p.
1.
2.
3.
5.
6.
177)
Uh2
But
t h i s i s o n l y a p a s s i n g phase.
Complaint i s an
e s s e n t i a l p a r t o f Love - be i t human o r d i v i n e .
The poet
1
(Zabur-e-'Ajam, p. 50)
Or w i t h t o u c h i n g s i m p l i c i t y :
( B a l - e - J i b r T l , p. 12i^.)
Or w i t h p a s s i o n a t e
longing:
3
(Bang-e-Dara, p. 31L|.)
1.
2.
3.
Take f o r t h y r e s t a w h i l e
T h i s h e a r t o f mine
And l a y a s i d e t h y t o i l
And t a s k d i v i n e .
( T r a n s l a t i o n by A r b e r r y , A. J. P e r s i a n Psalms, p, 27.)
Because o f You i s my l i f e ' s b u r n i n g , r a d i a n c e , torment and
pain,
You.'are what I d e s i r e . You are what I seek.
0 a w a i t e d R e a l i t y , re^'eal Y o u r s e l f i n a t a n g i b l e form.
For a thousand p r o s t r a t i o n s l i e r e s t l e s s i n
a r d e n t forehead.
14i3
^ ^
1
(Zabur-e-*A3am, p. 59)
or o f l o v i n g p r o t e s t :
} f / o ^ .
\s^^W > J . ^
2
( B a l - e - J i b r i l , p. I 2 5 )
The p o e t i s aware t h a t h i s l o v e i s a w i l d , tempestuous
t h i n g which smashes a l l t h a t comes between him and h i s
Beloved:
3
( B a l - e - J i b r T l , p. 5)
There i s no way i n which t h e f i r e o f h i s passion can be
1. T e l l me t h i s : what i s t h y share
I n t h i s w o r l d o f p a i n and care?
Knowest t h o u t h e s p i r i t ' s anart?
Hast t h o u an u n e a s e f u l heart?
( T r a n s l a t i o n by A b r e r r y , A. J . P e r s i a n Psalms, p. 3U)
2. My f r e n z y has a p r o t e s t t o make b e f o r e Your Godhead For You t h e r e ' s l i m i t l e s s space, f o r me j u s t f o u r d i r e c t i o n s ,
3. My p a s s i o n a t e song c r e a t e d c o n f u s i o n i n t h e Temple o f the'
Essence,
Prom t h e I d o l - h o u s e o f A t t r i b u t e s arose t h e c r y o f "Spare us"
e x t i n g u i s h e d or assuaged.
H i s f r e n z y w i l l n o t r e s t even
on t h e L a s t Day
1
( B a l - e - J i b r T l , p. 63)
God may be somewhat d i s t u r b e d by such an i r r e p r e s s i b l e
and s p i r i t e d l o v e r , b u t t h e l o v e r knows t h a t o n l y one such
as he, can reach God:
2
( B a l - e - J i b r T l , p. 11)
There are times when t h e poet cannot h e l p f i n d i n g f a u l t
w i t h God's c r e a t i o n s ,
(Payam-e-Mashriq, p. 192)
1,
2,
3,
kh5
(Zabur-e-'Ajam, p. 72)
He even dares t o say t h a t h i s a c t i v i t i e s a r e a source o f
d i s q u i e t u d e t o God H i m s e l f l
to
2 _
( B a l - e - J i b r T l , p. 5)
The
reward.
(Bang-e-Dara, p, 110)
Man knows t h a t h i s e x i s t e n c e and t h a t o f God a r e
i r r e t r i e v a b l y interwoven.
" L i k e p e a r l s we l i v e and move and
1. I n my h e a r t t h y l i g h t n i n g shone
Radiant as f l a s h i n g g o l d .
Which t h e expectant sun and moon
M a r v e l l e d s o r e l y t o behold.
( T r a n s l a t i o n b y A r b e r r y , A. J. P e r s i a n Psalms, p. 1^2)
2. The h o u r i and the angel a r e t h e c a p t i v e s o f my i m a g i n a t i o n ,
My gaze Causes d i s t u r b a n c e i n Your b r i g h t n e s s !
3. T h i s i s God's worship, n o t a business 0 unknowing one, stop d e s i r i n g a reward.
hue
2
(Zabur-e-'Ajam, p. l 6 2 )
D. M. Donaldson p o i n t s o u t t h a t "as a mystic I q b a l gave
wholesome emphasis t o the idea of the 'questing God'"^
I q b a l ' s God does indeed l o v e Man and seeks him:
^Zabur-e-*Ajam, p. I 3 2 )
G&d's l o v e , indeed, i s p r i o r t o Man's l o v e and a t t r a c t s him.^
He i s never f a r from Man and i s w a i t i n g t o be c a l l e d .
Iqbal's
5.
6.
Uhl
2
(Payara-e-Mashriq, p. 20?)
Love i s e s e e n t a l l y a mystery which cannot be w h o l l y
explained.
(Payam-e-Mashriq, p. 55)
1.
S t r a y R e f l e c t i o n s , p. 135.
2.
3.
IBLIS
(Satan)
The
f i g u r e o f Satan o r I b l T s occupies a c o n s i d e r a b l e
p o r t i o n o f I q b a l ' s r e l i g i o u s philosophy.
As P r o f e s s o r
Schiramel
One t h e whole, i n h i s
Perhaps t h i s i s t h e germ o f t h e i d e a
1.
2.
3.
hkS
(Payam-e-Mashriq, p. 98)
I t i s I b l T s who l e a d s Man on from conquest t o conquest,
2
who shows him t h e way t o knowledge and p e r f e c t i o n .
The words
First
excitement and
c h a l l e n g e - a marked c o n t r a s t t o t h e e f f o r t l e s s ease o f
paradisial
1,
2.
living.
U50
, I-
(Payam-e-Mashriq., p. 98)
Then he urges Adam t o open ftis eyes and reach out f o r a
new world - a world i n which there are u n t o l d opportonities
f o r h i s manifold p o t e n t i a l i t i e s to manifest themselves and
aqguire m a t u r i t y .
1,
A l i f e o f s t r u g g l e , s t r a i n and stress
I s b e t t e r than e t e r n a l r e s t .
When a dove s t r a i n s hard a t i t s net
An eagle's heart heats i n i t s hreast.
These streams o f m i l k and honey have
Deprived you o f the strength to act.
Come take a hearty draught of wine
Prom the cup o f the vine d i r e c t .
( T r a n s l a t i o n toy ^usain, H.) .
h51
(Payara-e-MashricL, p. 99)
Adam does not leave Paradise w i t h "wandering steps and
slow"
iDut o o y f u l l y .
ITDIT^
, has^indeed, heen
\ju^^a.u j C r - c o ^ r
1.
2.
A r i s e , f o r I w i l l show t o you
The prospect of a whole new world
Unveil your eyes and look around;
Go f o r t h and see i t a l l unfurled.
You are a t i n y , worthless drop;
Becoming a shining, priceless p e a r l .
Descend from Eden's halcyon heights
And plunge i n t o the life-streaih's s w i r l .
You are a h r i g h l y shining sword;
Go dip i n t o Creation's heart.
To prove your mettle issue f o r t h
And fPDm your scahhard's bosom p a r t .
You have not l e a r n t t h i s lesson y e t ;
F u l f i l m e n t dooms desire to death.
You know what i s e t e r n a l l i f e ?
To burn anew vdth each new breath.
( T r a n s l a t i o n by IJusain, H,)
M i l t o n , J . "Paradise Lost" (Book X I I ) Complete Poetry and
Sitected Prose Glasgow. 1952. p. 3k9
U52
(Payam-e-Mashriq,
pp 99-100)
He l e t
the b u i l d i n g up o f experience."
He speaks t o God w i t h
^^ '^S
h55
I jy/r>
(Payam-e-Mashriq., p. l O l )
True t o some degree t o the p r i n c i p l e of Milton's Satan 2
- IblTs
self-righteous)
1.
2.
k5h
( B a l - e - J i b r T l , pp 193-19i^.)
I t i s worth mentioning that i n regarding I b l l s as the
dynamic p r i n c i p l e of l i f e , i t i s very l i k e l y that Igbal
was
the
He i s
necessary
ambition.
The warp and woof of mind and reason are woven of my sedi-tion, :
The deeps of good and i l l you only see from land's f a r verge::
Which of us i s i t , you or I , that dares the tempest's scourge;
Ask t h i s of God, when next you stand alone w i t h i n His s i g h t -
Whose blood i s i t has painted Man's long h i s t o r y so b r i g h t ?
I n the heart of the Almighty l i k e the p r i c k i n g thorn I l i e , j
You only cry f o r ever God, oh God, oh God most highl
(Translation by Kiernan, V.G. Poems from I q b a l , pp 52-53.
2. Schimmel, A. M.J'Mo^jiammad Igbai and German Thought"
Mohammad I q b a l , p. 97.
3. Khayal, T. M. "Igbal's conception of Satan" Iqbat July 1953
Volume I I Number I , p. 9.
Under the V e i l of "No" I murmured "Yes"
What I have spoken i s b e t t e r than what I never said.
(Translation by Arberry, A. J, Javid Nama. p. lOlj..)
k55
Milton's Satan aims "out o f good s t i l l t o f i n d means of evil.-^
As God's representative,
to b r i n g f o r t h good"^ from h i s e v i l .
Hamadan says
IblTs i s loveless i n t e l l e c t
(negative)
Western p o l i t i c s
1. M i l t o n , J . "Paradise Lost" (Book r T p T s T T
2. I M d .
3. The man who i s f u l l y aware of himself
Creates advantage out o f loss.
To sup w i t h the D e v i l brings disaster t o a man,
to wrestle w i t h the D e v i l brings him glory.
One must s t r i k e oneself against Ahriman;
You are a sword, he i s the whetstone.
( T r a n s l a t i o n by Arberry, A. J. JavTd Mama, p. 11?)
!+. Schimmel, A. M. Gabriel's Wing, p. 2l6.
U56
1
(arb-e-KalTm, p. U+U)
I g b a l regards most European p o l i t i c i a n s as devils i n ,
disguise.
farman apne siyasT farzandon ke nam," and "IblTs kT m a j l i s - e shura"^ has no element o f the grandeur possessed by the proud
worshipper o f God. He i s repulsive even as Milton's Satan i s
repulsive when he i s shown g l o a t i n g over h i s triumph i n Book
X o f "Paradise Lost." For I q b a l , the devils o f modern c i v i l i z a t i o n are f a r more unsatisfactory than IblTs who had been
i n the company o f God f o r so long.
1.
2.
3.
i+.
He says,
^Arma^an-e-Hijaz, p. 182)
You made j u s t one Satan from the f i r e .
I t has made two hundred thousand Satans from the dustI
Zarb-e-KalTm, p, 1L(.8.
Armagan-e-Hinaz, pp 213-228.
Sin i t s e l f becomes cold and unsatisfactory
As soon as your Satan i s formed only of dust.
Do not become game f o r the devils of t h i s time
Since t h e i r glance i s directed only towards the i n f e r i o r onea
For those who are noble t h a t Satan i s b e t t e r
Who has seen God and has perfect standards!
U57
, (Armagan-e-yijaz, p. 228)
But,
whether i t i s
1.
2.
3.
U.
^Payam-e-Mashriq, p. 15U.)
Schimmel, A.'^WTGabrielTs Wing, p, 217.
Thatt poetry and mysticism i s best f o r him
Which obscures h i s v i s i o n of the theatre of l i f e .
Schimrael, A. M. Gabriel's Vi/im, p, 219.
Do not l i v e i n sucli anil!FHevised world
Where there i s a God laut no Satan,
U58
his disobedience
i -^ '\
1
(Payam-e-Mashriq., p. 97)
Iqbal's Adam i s not the one t o l e t himself get the worst
of an argument - not even when his adversary i s the ingenious
I b l T s and so i n h i s t u r n he r e t o r t s
2
_
_
(Aiwfi^an-e-^ijaz, p. 177)
Professor Schimmel observes that the contrast between
Tr~T~"aiFlioT""creat^
.
That I should bow t o man.
He i s a base-born t h i n g o f dust.
And I of f i r e am born
(Translation by ^usain H.)
2. When they brought f o r t h the world f r o n non-existence.
They saw t h a t i t s heart was cold and l i f e l e s s .
Where was fiire save i n my heart?
They created you out o f my f i r e J
U59
f i r e worship)I Satan becomes thus, the inventor of the misleading comparison of incomparable objects.""''
I!blXs_and_Pr^de^^^
I n a poem c a l l e d "Taqdir"
U60
o r <~^r^ ^
(5arb-e-KalTm, pp U2-L|.3)
God asks I b l T s
,.
(^arb-e-KalTm, p. k3)
and IblTs answers
(^arb-e-Kalim, p. l!-3)
By saying t h a t i t was a f t e r h i s act o f disobedience t h a t he
f e l t i t was predestined, IblTs betrays himself f o r he i s
Tr"~oTr"G6d7~Ci^^^
U6l
1
(5arb-e-KalTm, p. U3)
" I t i s Satanic short-sightedness," observes Professor Schimmel,
"which ascribes any decision which leads t o disaster t o d i v i n e
2
p r e d e s t i n a t i o n and unchangeable laws,"
Iqbal's i n t e r p r e t a t i o n of
kS2
\A.
A,/- -
(Payam-e-Mashriq., pp 98-99)
JlzL^iJ^lSSi I'blTs shown as a sad o l d man, speaks t o the
sons of Adam i n words touched with pathos
J '
2
(JavTd l^ma, p. 159)
1.
2.
U63
I g b a l seems t o be
Iqbal
With a l l t h e i r i n d i v i d u a l
power.
I t is
Milton's Satan i s
r e s t of the poem.
II,
2.
'ims^lv> 7.
3.
U65
So we
lT^lTbn7~7r~^''Para^
2.
3,
h
5.
6.
ii.66
A second p o i n t of s i m i l a r i t y between
Even i f they
and
Both
I n the l a s t a n a l y s i s , despite a l l
I t is
<^avTd I^ma
- i s a t r a g i c hero.
U67
His words.
3
1.
2.
3.
kS8
Milton's
^ B a l - e - J i b r T l , p, 1 9 2 )
answers
1.
Marlowe, G,
2.
3.
1961.
(Act F s c e n e T T l J
p. 1 0 ,
( B a l - e - J i b r i l , pp 193-191+)
Thus so f a r from s e t t i n g out as Satan does, t o pervert God's
purpose, I b l i s i s a c t u a l l y conscious o f being His instrument.
He does not seek f o r God's grace because i f he were t o do so,
the world which God made - the world of Man, would come t o a
standstill.
He begs Man -
Man before whom he would not bow - not t o s i n any more, not t o
iT Ah, GabiTeTI ^ou' do "not know t h i s "mystery~-"
By breaking, my glass made me i n t o x i c a t e d .
Wow i t i s impossible t h a t I should dwell here again How s i l e n t i s t h i s realm without palaces or lane a!
Whose despair i s the inner f i r e o f c r e a t i o n
'For him i s not "Despair" b e t t e r than "Don't despair o f
God's Grace" (Sura 39:53)
2. Schimmel, A. M. Gabriel's Win^, p. 212,
3. M i l t o n , J, "Paradise Lost" "(Book I ) p, 81.
hio
make h i s s c r o l l any blacker.
0
1
r''d.\
1/
I t i s a part of the
(JavTd Naraa, p. I 5 9 )
1. D e l i v e r me now from my f i r e ;
Resolve, 0 man, the knot of my t o i l .
You who have f a l l e n i n t o my noose
And given t o Satan the leave t o disobey,
Live i n the world w i t h true manly zeal,
as you p i t y me, l i v e a stranger t o me
Proudly disregarding my s t i n g and my honey.
So that'^my s c r o l l may not becomejalacker s t i l l ,
( T r a n s l a t i o n by Arberry, A. J . JavTd Nama, p. 10\\)
2 . Arberry, A. J . JivXd.N&ia, p. lOU."
3. He said, "The f i r e o'f separation i s the s t u f f of l i f e ;
How sweet the i n t o x i c a t i o n of the day of separation.
The very name of union comes not to my l i p s ;
I f I seek union, n e i t h e r He remains nor I . "
( T r a n s l a t i o n by Arberry, A. J . JavTd_Jfmna p. 101+)
U71
Thus i n
I n l i e u of a l l his
He says
(JavTd l^lama, pp I 6 O - I 6 1 )
I b l T s i s weary of a l l h i s easy triumphs.
Tormented as he i s ,
U72
1 _
(JavTd Kama p. l 6 l )
I n t h i s cry o f despair one can see the world o f tragedy,
the world which l i e s beyond good and e v i l , W, A, B i j l e f e l d
w r i t e s , " I must admit t h a t the passages about I b l T s ... above
a l l others Satan's lament t h a t he can hardly f i n d a genuine
opponent i n the world, appealed to me more than a l o t o f
enlightened quasi - C h r i s t i a n statements about the d e v i l , and
t h a t these words w i l l l i v e i n my s p i r i t f o r a, long, long time,"'
I n seeing I b l T s as a complex character, a character t o r n
between h i s p r i d e and h i s l o v e , a character who possessed a l l
the lineaments o f a t r a g i c f i g u r e , I q b a l revealed one of h i s
T^'~~TTiave~be"(^^^
that nov/ I come to You f o r recompense;
I seek from You one who dares t o deny me Guide me t o such a man o f God,
I need a man who w i l l t w i s t ray neck,
whose glance w i l l set my body quivering.
Grant me, 0 God, one l i v i n g man of f a i t h ;
haply I s h a l l know d e l i g h t a t l a s t i n defeat,
( T r a n s l a t i o n by Arberry, A, J, JavTd I^lama. p. 105)
2. Bi.-ilefeld, W, A, quoted by Schimmel, A, M, "The Figure o f
Satan i n the works of Muhammad I q b a l " .
h73
(JavTd Mama, p, 1 5 8 )
i s one of the greatest achievements of Iqbal's philosophic
vision.
1.
eKolusive.
klh
CHAPTER V I I I
IQBSL'S PHILOSDPHY OF
ART
Iqbal
By 'Art'
i . e . the poetic
I q b a l , whose v e r s a t i l i t y
insighto
Zabur--e--*A,iam. pp 2h3-26h.
2o S a i y i d a i n , K, G, I g M l l ^ ^ I l i i c a t i ^ l ^ i y j ^ s ^ ^
196.0,
p,3
Lahore,
U75
A r t must serve l i f e
l i f e - g l o r i o u s , powerful, exuberant.
A l l human a r t must be
1,
1+76
(Zarb-e-=KalTm, p, 127)
2
(Zarb-e-KalTm, p, 125)
A great p o r t i o n of Iqbal's w r i t i n g s on aesthetics deals
w i t h the subject of what he considers t o be "decadent" a r t .
L i k e P l a t o , I q b a l too had once been susceptible to the charms
of poetry which sapped the energies of man and l u l l e d him
i n t o a barren, a l b e i t a seemingly golden dream, of e f f o r t l e s s
existence.
h77
2
(Bang-e-Dara, p, 93)
I n l i n e s which caused great uproar, I q b a l attached Hafiz i n
no u n c e r t a i n terms:
12,
U78
_^
(Khayaban-e-Iqbal, p, 232)
I q b a l inveighed against Hafiz " f o r h i s quietism, h i s
epicureanism, h i s l i b e r t i n i s m , h i s i n d i f f e r e n c e to the great
h i s t o r i c a l events t h a t were taking place around him and the
2
s o p o r i f i c e f f e c t of h i s mystical eroticism,"
I q b a l has painted a v i v i d p i c t u r e of the harm that a
poet who preaches death rather than l i f e may
^)
1,
2.
do:
y^
U79
1
(Asrar-e-KhudT, pp, 39-^0)
I m p l i c i t i n h i s r e j e c t i o n of Hafiz, i s Iqbal's r e j e c t i o n of
a great p o r t i o n of contemporary Persian and Urdu poetry.
Perhaps the senses could l u x u r i a t e i n such a r t , but the
soul could draw no sustenance from themes such as these:
1,
U80
(Zabur-e-'Ajam, p, 252+)
TRANSTTIM,.__M....,'AJM..^.T^^
'Ajam was
1,
U81
y.6^syf
<^y^
(Zarb-e-KalTm, p, 1 2 7 )
Because a r t i s subservient to l i f e - and l i f e , f o r I q b a l i s
the ego's s t r i v i n g f o r p e r f e c t i o n - i t i s necessary to move
on from ^Ajam t o H i j a z ,
the symbol f o r t h a t v i r i l e ,
art
l i f e - y i e l d i n g and l i f e - e n r i c h i n g
of Love,
I q b a l says:-
(Zabur-e-'Ajam, p, 26I4.)
I S "DECApEMT" ART
NOT
ART
AT M.L?
. , ^
A ^
i d e n t i c a l w i t h the good i n l i f e ; i t i s
2,
14-82
society t o Hell.""^
art
way,
(Bang-e-Dara, p. llj.O)
His words may be e a s i l y misunderstood.
saying t h a t a r t i s useless.
Here I q b a l i s not
He i s merely expressing h i s
Husain, M. H.
3.
1+83
Iqbsil
(ZalJur-e-'Ajam, p. 20U)
This disclaimer i s , of course, an attack on t r a d i t i o n a l
e r o t i c poetry which abounds i n l i f e l e s s images of s e r v i l e
adoration.
ego.
When I g b a l says:
2
^
( B a l - e - J i l D r i l , p. 76)
"
2.
U8U
name of poets.""^
ART AS
IMITATION
Iqbal, does
represent.
For Iqbal .
To
2.
Husain, M. H.
U85
(Zarto-e-KalTm, p. 1 1 5 )
To i m i t a t e Nature i s t o enervate the Selftoydenying an
opportunity t o i t s creativeness to manifest i t s e l f .
Igtoal descritoes a poet who i s merely an i m i t a t o r o f
Nature thus:-
(Zatour-e-'Ajam, p. 2 5 5 )
ART AS IMPROVEMENTLPN NATURE
TKe poet'"gIves'T.Tre'"t"o the images of Nature from the
dynamism o f h i s own toeing. He i s not a passive otoserver on
whose tolank mind Nature leaves a series o f discordant
impressions.
1.
2.
On the contrary,toyimaginative p a r t i c i p a t i o n
U86
Resistance of what i s
Go 11 in's', J. G. ( E d i t o r ( , sTdney^sTApoToHe^
Thoughts and Reflections of I g b a l . p. lii.5
. 8.
(Bal-e-JitorTl, p. 8?)
1.
2.
U88
1
(Asrar-e-Khudl, p. 3 7 )
and may be said, t o have improved upon i t :
y ''
(Zabur-e-*Ajam, p. 256)
Browning has expressed the same thought thus:"For,
3.
U89
is'weakened.
3
(Zarto-e-KalTm, p. lOJ^)
1.
2.
SharTf, M. M.
3.
U90
EMPHASIS ON CREATTVT^T\rERR
This i s
I t follows that
2
5
(Zabur-e-*A3am, p. 192)
1.
ii.91
(Payam-e-Mashrig., p, 132)
The a r t i s t also dares t o guestion God atoout His f i n e s t
c r e a t i o n which i s Man himself.
(Bal-e-JitorTl, p. 32)
jPHT^V-PQET
ATW) MORAT. R R R P O N S T B T L T T Y
^,
2.
U92
1.
2o
3.
Men
of v i s i o n , i p.
t i s117)
good to have an eye f o r beauty.
(Zarb-e-KalTm,
But the eye t h a t does not perceive R e a l i t y has no v i s i o n i
A r t yearns f o r the immortal l i f e .
And :oLOt f o r t h i s f l e e t i n g breath t r a n s i t o r y l i k e the sparks
( T r a n s l a t i o n by S a i y i d a i n , K. G. Iqbal's^ Educational
Philosophy, p. 3"))
P. '6b".~
U93
The
1
(Javid Nama, p. U5)
Since desire i s the fountain-head of A r t , a desire which
remains u n g r a t i f i e d i s of greater, value t o the a r t i s t than
a desire which i s l o s t i n f u l f i l m e n t .
(Bal-e-JitorTl, p. 155)
and so, as poet prays t h a t the ultimate goal remains an
ever-receding shore:
(Zarto-e-KalTm, p. 126)
1.
2.
3.
h9h
ART AND LIFE
I q b a l has said repeatedly t h a t i t i s a necessary
c o n d i t i o n o f A r t t h a t i t i s not b i f u r c a t e d from the endless
struggles and quests o f l i f e .
"defines poetry as c r i t i c i s m o f l i f e .
of poetry i s equally t r u e " . ^
That l i f e i s c r i t i c i s m
/,
oU.<=Ll
2
(Asrar-e-KhudT, p. 42)
A b s t r a c t knowledge i s not the s t u f f of which poetry i s made:-
(Zarb-e-Kalim, p. I69)
Keats had also b e l i e v e d t h a t "nothing ever becomes r e a l t i l l
i t i s experienced; even a proverb i s no proverb t o you t i l l
your l i f e has i l l u s t r a t e d i t . " ^
1.
Stray Reflections,
p. 37.
2.
3.
k95
For Igtoal, "Art i s l i v i n g only i n so f a r as the poet
or any a r t i s t has poured h i s life-tolood i n t o i t , " " ' '
2
(Bal-e-JitorTl, p, 129)
,.
j^JiuB ^^^^
-A
(Bal-e-JitorTl, | ) i 1 3 6 )
^ B a l - e - J i t o r i l , p, 15U)
INTENSITY IN ART
For Igtoal, as f o r Coleridge, "Passion musttoethe Soul - of
Poetry,"-^ When Passion - and.for Iqtoal, t h i s passion i s Love i r r a d i a t e s A r t , i t acguires i n t e n s i t y , toeauty and t r u t h .
With
^ ^
(Payam-e-Mashriq, p. 122)
POETRY AND PHILOSOPHY
I t i s the poet who animates the abstract concepts o f
philosophy and gives t o them a l i v i n g r e a l i t y .
i s a set o f abstractions
reason.
"Philosophy
k97
I like,
iq.Daj.,
But f o r Nietssche,
B t r a y R e f l e c t i o n s , p. 106.
2.
Itoid. p. 16
3.
Husain, M. H.
U98
(Zarb-e-KalTm, p. 122)
One main d i f f e r e n c e i n the e f f e c t achieved by the two
categories of A r t has been stated thus: "The mind f e e l s i t s e l f
moved i n the representation of the Sublime i n Nature; w h i l s t
i n a e s t h e t i c a l judgements about the B e a u t i f u l i t i s i n
r e s t f u l comtemplation."^
C a r r i t t , E. F.
M^Jm^m^sM^MM^^^i^OT^
193li i > i i ^ $ .
I n e f f e c t i v e without Power i s Beauty and Charm,
A melody t h a t has no f i r e i s mere breath.
Bernard J. H. ( E d i t o r ) . Kant's C r i t i q u e of Judgement
London. 191I|.. p. 120.
T h o u ^ t s and Reflections of I q b a l , p. lL|.ii.
i+99
IQBSL
Poetry
Getting involved
Contemplation without
a c t i o n i s death."^
1. Husain, M. H, I q b a l on Poetry and the Poet.
2. i b i d .
3. Stray R e f l e c t i o n s , p. 110.
500
BEAUTY AND LOVE I N IQBlL'S AESTHETICS
Beauty and Love f i g u r e very l a r g e l y i n Ig.bal's aesthetics
and i t i s i n t e r e s t i n g t o see the d i f f e r e n t r o l e s a l l o t t e d t o
these concepts during the d i f f e r e n t phases of Igbal's thought."''
I q b a l ' s theory of A r t , i n i t s e a r l i e s t stages, was heavily
coloured by Neoplatonism. Like Plato, I g b a l i d e n t i f i e d God
w i t h Beauty and held t h a t i t was Beauty which set i n motion
the dynamic o f Eros and Love.
Eternal Beauty i s r e f l e c t e d i n a l l things.
^
o r
1 ^ J J >I
2
(Bang-e-Dara, p, 8^)
Avicenna believed t h a t everything i n the world i s s t r i v i n g to
complete i t s e l f ; what prompts i t s s t r i v i n g i s Love, and i t s aim
i s Beauty,
1,
2.
i^' .
501
1
(Bang-e-Dara, p. 121)
U n t i l 1908, I q b a l had accepted the Platonic doctrine
of'anamnesis'which
Iqbal's early
(Bang-e-Dara, p. 93)
1,
502
k n g - e - D a r a , p, 13$)
1,
2,
Z^^"^
V^^'
503
1
""
_
(Bang-e-Dara, p, 112^)
The r e p l y i s unexpected.
2
(l^=^c]'''> ^ ^ l - ^ . E a r ^ c / ' ^
(Bang-e-Dara, p. l l S )
Here we have a glimpse of the idea t h a t haunted Keats t h a t Beauty cannot keep her lustrous eyes and must die.
This
i t s very
2.
3.
50U
I n Asrar-e-Khudi I q b a l had w r i t t e n :
w
-^'^^
'''' ^ ' ^
1
(Asrar-e-KhudT, p, 37)
Later we see a gradual s h i f t i n g of the emphasis from Beauty
to Love,
2.
3.
S h a r i f , 1 . M.
i h i d . p. 7JL|..
505
^J->:> K^Xjy
1
Y^cJJ^fS
(Payam-e-Mashriq, p, 195)
2
(Zabur-e-'A^am, p, I97)
I q b a l has w r i t t e n a great deal on Love.
Love i s the
way and the end, the c r i t e r i o n of beauty, the power and the
g l o r y of man's l i f e :
1,
2.
506
1
(Zabur-e-'Ajam, pp. 263-26I4.)
For I q b a l , the e x p e r i e n t i a l knowledge of R e a l i t y as d i s t i n g u i s h e d
from a b s t r a c t i n t e l l e c t u a l i s m i s named'*Ishq'. A l l true poetry
must f i n d i t s basis i n Love:
2
(Zabur-e-*AJam, p. 253).
lT~"~irFTs~TT6uchs^^
I t both uncovers beauty and preserves
I t s s a n c t i t y . I t s a s p i r a t i o n s soar
Beyond the summit of the skies, beyond
This world of q u a n t i t y , cause and e f f e c t .
Love sublimates a l l passions and invests
With worth much t h a t i s worthless. Without love
L i f e i s a f u n e r a l , a joyless t h i n g .
A c e l e b r a t i o n o f decay and death.
Love meliorates man's mental f a c u l t i e s
And Burnishes a stone i n t o a mirror.
I t gives the miracle - performing power
Of Moses' Shining Hand. A l l that e x i s t s .
A l l t h a t i s possible y i e l d s to i t s might;
And i n t h i s b i t t e r , gloomy world i t i s
A gushing f o u n t a i n of sweetness and l i g h t .
The ardour of our thought comes from i t s f i r e .
I t s work i s t o create and t o breath l i f e
I i i t o what,'it'-.reates.
(Translation by Husain, M. H. I q b a l on Poetry and the Poet)
2. A melody must be cherished on the madness of love.
I t should be l i k e f i r e dissolved i n l i f e - b l o o d .
507
A r e a l a r t i s t i s a lover.
(Zarb-e-Kallm, p, 113)
SHELLEY
IQB];L AND
508
t r a n s l a t e s hiw own inner states of being i n t o concrete f a c t s
and s i t u a t i o n s , thereby adding,new dimensions t o life."*"
However, seldom has the word 'prophet' i n t h i s context borne
so wide a connotation as i t does i n Iqbal's thogght.
Iqbal his a r t i s t r i v i a l
and o f l i t t l e s i g n i f i c a n c e :
fzarb-e-KalTm, p. 112)
I n those who lack strength and courage he must infuse a
s p i r i t of resolve and f o r t i t u d e :
^Bang-e-Dara, p. 306)
1.
2.
3.
U.
509
And i f a poet succeeds i n shaping the human p e r s o n a l i t y ,
then he i s accomplishing the task o f a prophet:
1
( J a v l d Nama, p. I46),
Like Blake and Shelley, I q b a l also believes that the
poet i s vouchsafed knowledge of what i s y e t t o be - that
i s , he has the g i f t o f f o r e s i g h t and prophecy.
I n the
words of Blake:
"Hear the voice of the Bard.'
2
Who Present, Past and Future sees."
Shelley's theory of poetry " i d e n t i f i e s poetry w i t h prophecy]^
and f o r him, poets are "the mirrors of the g i g a n t i c shadows
which f u t u r i t y casts upon the present."^'
1,
2,
3,
Li-.
For I q b a l :
l^cr)
510
1
( B a l - e - J i b r T l , p. 94)
The t r u e poet, l i k e the prophet, i s also an i n t e r p r e t e r
of Nature who reveals secrets not known t o Man "The
world
But
i s "gifted
He i s
s p i r i t had s a i d : -
1.
2.
3.
U.
j/o^^^'^^^
(sang-e-Dara, p. 1+1)
" The""event that'^'Tlret beyond the c u r t a i n of the skies.
I t s shadow can be seen i n my mind's m i r r o r .
Not i n the s t a r nor i n the motions of the sky.
Your destiny l i e s i n my unfearing song.
S t r a j R e f l e c t i o n s , p. 105.
Bowraj^G." M."* The Romantic Imagination, p. 21,
With the miracle of verse, av/aken those asleep,
Biirn the seed of falsehood w i t h the voice's flame.
511
(Zabur-e-'A9.am p.
256)
celestial writings.
He i s
1,
2,
3,
512
1
(Bang-e-Dara, p.
A n a t i o n without a poet i s nothing:-
2
(javTd Nama, p, l!.5)
IMPORTANCE OF ARTISTS
Bince the a r t i s t has a Messianic r o l e t o play, i t
f o l l o w s t h a t "the s p i r i t u a l health of a people l a r g e l y
depends on the k i n d o f i n s p i r a t i o n which t h e i r poets and
a r t i s t s receive."^
Subject t o the k i n d of i n s p i r a t i o n
\^
B a l - e - J i b r T l , p, 18)
1, - The poet w i t h the c o l o u r f u l song i s the nation's eye.
I f i n pain i s any limb, ' t i s the eye t h a t weeps.
How great a sympathiser of the bLody i s the eye]
2, The poet i s l i k e the heart i n a people's breast,
a people without a poet i s a mere heap of clay.'
( T r a n s l a t i o n by Arberry, A, J, _Javid Nama, p. k^.)
3, Thoughts _ajadjleflections o f Iqbal,""p, ""itiirr
I}., L i f e i t s e l f i s Poetry's passion, i f enlightened i s the
heart.
I f ' t i s not, then Poetry i s eternal death| 0 giver-of-wine
513
From h i s t o r y I q b a l had l e a r n t that l i f e - d e n y i n g ideas could
destroy a n a t i o n more surely than anything else. "The
i n s p i r a t i o n o f a s i n g l e decadent, i f h i s a r t can l u r e his
f e l l o w s t o h i s song or p i c t u r e , may prove more ruinous t o
a people than whole b a t t a l l o w s - of an A t t i l a or a Changez.""''
2
(JavTd Nama, p. 195)
When A r t i s divorced from l i f e and i t s problems, i t
heralds a nation's downfall.
(arb-e-KalTm, p. 72)
I q b a l b e l i e v e d i n the t r u t h of Tennyson's words "A song
t h a t nerves a nation's heart i s i n i t s e l f a deed."'^ The
poet's a r t must be such t h a t l i k e the stroke of Moses - a
1.
2.
3.
51U
symbol o f Love and Power - which can work t h e m i r a c l e o f
r e s u r r e c t i n g a people's l a n g u i s h i n g s p i r i t :
1
(ZarlD-e-Kalim, p . 11?)
For I q b a l n o t o n l y i s i t t r u e t h a t " n a t i o n s a r e "born
2
i n t h e h e a r t s o f poets^'
h i s h e a r t b r i n g s a message o f l i f e e v e r l a s t i n g t o t h e
whole w o r l d :
(Bang-e-Dara, p, 230)
and i f such he h i s a r t , t h e n i t possesses a s a n c t i t y t h a t
does n o t b e l o n g t o t h e word o f Man:
^Zarb-e-Kalim, p . 133)
QUKBTTONR W U T T Q M B AF.BTHETTOS; ( l ) I n s p i r a t i o n and Purpose
There a r e s o m e i m p o F U a n T ^ u
about I q b a l ' s a e s t h e t i c s .
One such q u e s t i o n i s : I f t h e
p o e t i s i n s p i r e d , as I g b a l says he i s , i s i t l o g i c a l t o
1.
2.
3.
I n t h e w o r l d , w i t h o u t a m i r a c l e n a t i o n s cannot r i s e ,
What k i n d o f an a r t i s t h a t which l a c k s t h e power o f
Moses' s t r o k e ?
S t r a y R e f l e c t i o n s , p. 125.
To t h e w o r l d i t i s a way t o e v e r l a s t i n g l i f e .
That a r t o f p o e t r y t h a t i s nourished by t h e h e a r t ' s blood.
The p o e t r y which i s a message o f e t e r n a l l i f e .
I s e i t h e r G a b r i e l ' s song o r e l s e t h e v o i c e o f I s r a f T l ,
515
t o expect from him p o e t r y w i t h a 'good' purpose?
I s i t not
o f t h a t which i s r e c e i v e d
o f choosing o r d e s e r v i n g .
I f a poet cannot h e l p t h e q u a l i t y o f h i s i n s p i r a t i o n , he
purpose.
Here, I q b a l ' s c o n c e p t i o n o f i n s p i r a t i o n i s w o r t h
examining. I n s p i r a t i o n i s n o t something which "possesses" a
p e r s o n ; i t i s n o t an o u t s i d e agency a c t i n g upon a person.
I n s p i r a t i o n s p r i n g s n o t from w i t h o u t b u t from w i t h i n . I t
has an o r g a n i c r e l a t i o n s h i p w i t h t h e poet's b e i n g .
The
Thoughts and R e f l e c t i o n s o f I g b a l .
2.
S h a r i f , M. M.
pp. i;+L|.-l!+5,
516
He a l s o agreed v/ith Croee t h a t a p p r e c i a t i o n o f a r t i s
ppossi'
o s s i b l e c h i e f l y becuase we have t h e same emotions as t h e
1
poet:
2
(Arma^an-e-Hijaz, p. 3'+)
Sometimes from I q b a l ' s w r i t i n g i t appears as i f he t h i n k s
t h a t i n s p i r a t i o n may l e a d e i t h e r t o l i f e - g i v i n g and l i f e enhancing a r t o r t o decadent a r t .
o f i n s p i r a t i o n t o t h a t which leads t o t h e l a t t e r .
l i k e S h e l l e y most o f t h e t i m e , he describes
However,
inspiration -
r e l a t i o n t o l i f e or i s d e s t r u c t i v e t o t h e v i t a l impulse i n
man.
f o l l o w s t h a t i t can o n l y l e a d t o l i f e - r e n e w i n g and m o r a l l y
Invigorating poetry.
The main d i f f i c u l t y a r i s e s when one t r i e s t o r e c o n c i l e
the idea t h a t t h e poet i s an i n s p i r e d b e i n g w i t h t h e idea
t h a t h i s p o e t r y must f u r t h e r a s p e c i f i c purposeor
1.
2.
aofYvrwltm^-n/b-
gMrIf.y.M.
About I q b a l and His Thought, p, 106.
H i s melody i s agreeable t o a l l
For i n each b r e a s t t h e r e ' s a piece o f h i s h e a r t .
517
I n JayXsLMM the poet asks the I n d i a n poet B a r t a r T - J I & r l i
t o answer t h i s q u e s t i o n :
.
1
( j a v T d Nama, p. 198)
The answer i s couched i n ambiguous terms:
i.
I q b a l and S h e l l e y b o t h b e l i e v e t h a t p o e t r y gets a t
" t h e motives f o r good a c t i o n , t o u c h i n g the h e a r t b y e n k i n d l i n g
the imagination."^
F o r S h e l l e y , however, p o e t r y has no
conscious purpose,
" D i d a c t i c p o e t r y i s my abhorrence", he
said,^
518
How i s
The f a c t t h a t an a r t i s t i s i n s p i r e d means, f o r
I g b a l , t h a t he i s b e i n g g u i d e d i n h i s work n o t be reason or
the d^'i^cursive f a c u l t i e s , b u t by h i s i n t u i t i o n , o r through
his heart.
I n t u i t i o n , as I q b a l conceives i t , i s a "higher
Therefore, i n
Or, as one w r i t e r
One comment
Schiramel, A. M.
GabrielJ,s_jnj3, p. 72.
p.Z
519
collect
That i s e x a c t l y
I f t h i s were
for- non-didactic
Ghalib.
To Shakespeare he says:-
ii^
^ ^ ^ 1
// ^
J..^IO^
2
^ t ^ y . '
(Bang-e-Dara, p. 21;'?)
Of Q;halib, he s a i d "he i s one o f those poets whose
i m a g i n a t i o n and i n t e l l e c t p l a c e them above t h e narrow
l i m i t a t i o n s o f c r e e d and n a t i o n a l i t y .
t o come."'^
I n stressing the functionalism of Iqbal's poet, i t i s
o f t e n o v e r l o o k e d t h a t I q b a l has a l s o s t a t e d , n o t once b u t
repeatedly,
S.Ghlmmel,.A. M.
2.
Gabriel's
I q b a l shared w i t h "
Wing, p. 62.
520
t h e Dantesque c o n c e p t i o n o f p o e t r y b e i n g as " v a s t and deep
as humanity, w h e r e i n every s o u l w i l l s t a n d f o r t h r e v e a l e d
i n i t s naked t r u t h ... The o b j e c t o f a poet a c c o r d i n g t o
them i s t o e n s h r i n e i n i m p e r i s h a b l e words t h e h i g h e s t t r u t h s
known t o man and some t r u t h s t h a t had escaped man's notice.""^
These t r u t h s a r e n o t n e c e s s a r i l y o f a r e l i g i o u s or moral
i m p o r t ; n e v e r t h e l e s s t h e y a r e s i g n i f i c a h t and v a l u a b l e , because
l i k e Shakespeare's a r t , t h e y a r e a t r a n s l a t i o n o f r e a l i t y
i n t o human terms,
of Creation,"
activities
521
no meaning:-
1
(Zabur-e-'Ajam, p. 253)
Of a t r u e a r t i s t I q b a l has v / r i t t e n t h a t h i s a r t r e f l e c t s a l l
t h i n g s as he sees them:
2
(Zabur-e'Ajam, p. 256)
Such a c o n c e p t i o n c e r t a i n l y does n o t exclude a l l n o n - d i d a c t i c
poets,
I Q B S L ' S A E S T H E T I C S ; SUMMING
UP.
Secondly, he i s seen as an
a r t i s t who p r e s e n t ^ l i f e as he sees i t , h i s i m a g i n a t i v e i n s i g h t
as i l l u m i n a t i n g t h e s e c r e t depths o f t h e human mind, h i s v/ork
concerned n o t w i t h " t h e p u r e l y temporal or ephemeral aspects
o f i n d i v i d u a l o r c o l l e c t i v e experience b u t w i t h what i s
genuineD.y s i g n i f i c a n t , and abiding,"-^
1.
2.
3.
522
The narrow c o n c e p t i o n o f a poet may n o t be r e c o n c i l a b l e
w i t h the wider one, b u t though t h e two conceptions may n o t
be r e d u c i b l e one t o t h e o t h e r , y e t , i n one sense, t h e u l t i m a t e
g o a l i n b o t h cases i s t h e same. As one w r i t e r observes, f o r
I q b a l , "the u l t i m a t e o b j e c t i v e of a r t ... i s t h e " l i f e e t e r n a l . " ^
The p o e t - p r o p h e t aims t o secure t h i s o b j e c t i v e by moral and
s p i r i t u a l e n l i g h t e n m e n t and e l e v a t i o n , t h e a r t i s t a t t a i n s t h e
end o f adding t o t h e abundance and g l o r y o f l i f e by responding
w i t h a l l t h e s e n s i t i v e n e s s o f h i s b e i n g t o e x t e r n a l and
i n t e r n a l f o r c e s and b y e x p e r i e n c i n g , perhaps i n one moment
o f b l e s s e d awareness, t h a t which l i e s beyond good and e v i l
and foreshadows e t e r n i t y .
523
CHAPTER I X
SALIENT IDEAS.
I q b a l i s o f t e n accused o f i n c o n s i s t e n c i e s , o f
c o n t r a d i c t i n g h i m s e l f , so f a r as h i s p o l i t i c a l p h i l o s o p h y i s
concerned.
This a c c u s a t i o n i s l a r g e l y t h e r e s u l t e i t h e r o f
r e g a r d i n g I q b a l ' s g e n e r a l philosophy as a r i s i n g f r o m h i s
p o l i t i c a l philosophy, or o f studying h i s p o l i t i c a l
i n i s o l a t i o n from h i s general philosophy.
philosophy
Iqbal's p o l i t i c a l
p h i l o s o p h y i s an i n t e g r a l p a r t of h i s t o t a l p h i l o s o p h y , and i s
b e s t understood
and an involvement w i t h , p o l i t i c a l t h e o r y or p r a c t i c e w h i c h i
"Patriotism i s a
s a i d I q b a l because " p a t r i o t i s m , as l o v e f o r t h e b e s t
2
of g r e a t v a l u e . "
That I q b a l t h e young poet was a p a t r i o t , o f t h i s h i s e a r l y
1. Thoughts and R e f l e c t i o n s o f I q b a l , p. 197
2. S a i y i d a i n , K. G. I q b a l ' s E d u c a t i o n a l P h i l o s o p h y , p. 22?.
52U
p o e t r y l e a v e s no doubt.
sometimes f o r g o t t e n .
That he remained a p a t r i o t
is
up i n the r e a l m o f I n d i a n p o e t r y as a b a r d o f I n d i a and
a f t e r so many v i c i s s i t u d e s i n h i s career when he l e f t
e a r t h on 21st A p r i l , 1938
o f India.""^
even
this
remained a t r u l y p a t r i o t i c poet
I n JavTd
traitors
refused.
1.
2.
3.
utterance:-
3
(JavTd Kama, p. 212)
Chopra," H. L,
" I q b a l and I n d i a " I n d o - I r a n i c a . C a l c u t t a ,
June 1961. V o l , XV, p_^ 33.
S a i y i d a i n , K. G.
I q b a l ' s E d u c a t i o n a l P h i l o s o p h y , p. 22?.
Speak a g a i n of the I n d i a n s and of I n d i a one b l a d e o f her grass no garden can :outmatch;
speak o f her i n whose mosques the t u m u l t has d i e d ,
Of her i n whose temples the f i r e i quenched,
Of her f o r whose sake I have my b l o o d ,
Whose memory I have nursed i n my s o u l .
From py g r i e f you may guess a t her g r i e f ;
a l a s , f o r the b e l o v e d who knows no more the l o v e r I
( T r a n s l a t i o n by A r b e r r y A. J. Javid^Jama.. London, I 9 6 6 . p 131)
525
I n another poem he says:-
'(Zarb-e-KalTm, p. 10?)
But i t must be borne i n mind t h a t p a t r i o t i s m i s n o t the
same t h i n g as n a t i o n a l i s m .
' P o l i t i c a l ' Poetry
The
The
pre~
are:-
(a)
H i s d e s i r e t o see a s e l f - g o v e r n i n g and u n i t e d
I n d i a - a c o u n t r y f r e e b o t h o f a l i e n domination and
i n n e r d i s s e n s i o n s - i n p a r t i c u l a r the Hindu-Muslim
c o n f l i c t ; and
(b)
One
t h e i r d i f f e r e n c e s and come t o
526
w o u l d remain a dream, b u t as w i l l be shown, t h e r e was a f a r
more fundamental reason f o r I q b a l ' s p a s s i o n a t e n a t i o n a l i s m
w h i c h found an e x p r e s s i o n i n l y r i c s known t h r o u g h o u t I n d i a .
were c r i t i c i s e d e q u a l l y r u t h l e i i l y .
l e a r n t o n l y h a t r e d and h o s t i l i t y .
t h e i r unwisdom
1
(Bang-e-Dara, p.
85)
2
(Bang-e-Dara, p.
irs;
86)
527
a-JU. u;'cr;! J
' J ^ J ^ C LJI T
1
(Bang-e-Dara, p. 86)
A l t h o u g h t h e theme o f t h i s poem r e c u r s i n I q b a l ' s e a r l y v e r s e ,
y e t t h i s poem i s unique because i t embodies a v i s i o n of
u n i v e r s a l l o v e which i s couched not i n g e n e r a l terms, as i t i s
elsewhere i n Ig.bal's p o e t r y , b u t i n s p e c i f i c a l l y Hindu
vocabulary.
I n the name
2.
528
(Bang-e-Dara, p. $^.)
I q b a l d i d n o t m i n i m i z e t h e d i f f i c u l t y o f r i s i n g above p e r s o n a l
bias.
same f o r . a l l .
(Banga.-Dara, p. 30)
D i f f i c u l t though i t i s , t h e i d e a l o f u n i t y must be achieved
for
y
. .
^Bang-e-Dara, p. 71.)
1.
2.
3.
529
The poet asks:
1 _
(Bang-e-Dara, p. 71) .
He has a l r e a d y s a i d w i t h o u t e q u i v o c a t i o n : -
2
(Bang-e-Dara, p. 6^)
The
i f t h e l e s s o n o f l o v e and f a i t h .
Our f a i t h t o o depenels
s o l u t i o n o f t h e p o l i t i c a l problem o f I n d i a i s f a i t h . " ^
I t is
merely p o l i t i c a l s i g n i f i c a t i o n i s t o
the n a t u r e o f h i s thought.
3
^'
530
itself.
He laments the d i s u n i t y
o f the I n d i a n p e o p l e s : -
1 _
(Bang-e-Dara, p. 217)
I t seems as i f I g b a l had not y e t come t o b e l i e v e i n S i r
Saiyed's " t w o - n a t i o n "
'harvest'.
"Parinde k i Faryad"
t o the
The v i s i o n r e a l i s e d i n "Hindustani
Bacon Ka Qaumi
wished,,then, t o t e a c h l i t t l e c h i l d r e n t o f e e l t h a t t o l i v e
i n I n d i a was t o l e a d "a heavenly l i f e , " ^ and t h a t they must
"adorn my c o u n t r y as a f l o w e r adorns a garden."
Iqbal's
A c c o r d i n g t o one w r i t e r , i t "remains t o t h i s
1.
2o
3.
U
6.
531
I t comes n e a r e s t , i n f a c t , t o a t r u l y ,
communal, n a t i o n a l anthem o f I n d i a . T h e
non-
message i t
\J^u^^^
^^^^
(Bang-e-Dara, p.
80)
lost
The v i s i o n which i n s p i r e d
t o become
S i n g h , I . T h e ^ A ^ j l e n t ^ y j ^ i m * pp. 2^-25.
R e l i g i o n does n o t teach us mutiial b e l l i g e r e n c y ,
^e are t h e people o f I n d i a and I n d i a i s our c o u n t r y .
532
was
He s u b s c r i b e d d e v o t e d l y t o t h e a c t i v i t i e s
o f t h e Anjuman-e-tlimayat-e-Islam ( S o c i e t y f o r t h e Defence o f
I s l a m , an o r g a n i z a t i o n which meant much t o the Muslims
who
T h i s poem was f o l l o w e d i n
(Orphan's
(The P o r t r a i t o f P a i n ) .
1.
2.
3.
U.
5.
6.
7.
8.
A l l t h e poems bear a r e f e r e n c e t o t h e
533
Muslim community.
it
From t h e
He f e l t v e r y s t r o n g l y t h a t
p r o t e s t was t o l a s t a l l h i s l i f e .
Importance o f a c t i o n ,
'"'Tt would be d i T f i c u l t t o say t h a t before
a d e f i n i t e philosophy.
But an a n a l y s i s
I9O5
This
I q b a l had
o f h i s e a r l y poems
E'or i n s t a n c e
f o r purposeful action.
The d e s t i n y o f a n a t i o n
too depends on a c t i o n : -
1
,
(Bange-Dara, p. 6l|)
1.
loved.
53l|i
" A c t i o n i s t h e h i g h e s t form o f contemplation""''
i n 1925,
I q b a l wrote
t o a c t when a c t i o n was r e q u i r e d .
But i t i s
a l s o p o s s i b l e t h a t h i s l o v e f o r a c t i o n sprang from h i s
p a r t i c u l a r d i s p o s i t i o n and t h a t i t was s t r e n g t h e n e d r a t h e r
t h a n induced by h i s r e l i g i o u s f a i t h .
Relip-ion and t h e mat_eriaX w o r l d ,
" AnoTher^ThteFestilig idea "found i n I q b a l ' s e a r l y verse
i s t h a t an abandonment o f t h e m a t e r i a l world i s n o t demanded b y
religion.
I n "Din-o-Dunya" I g b a l s t a t e s t h a t i n f a c t " r e l i g i o n
i s t h e g u a r d i a n o f t h e m a t e r i a l world."-^
the
I n another poem,
s p i r i t o f S i r Saiyed t e l l s t h e p o e t : -
'(.Bang-e-Dara, p. U)
T h i s i s t h e foreshadowing
of
2,
i n I s lam.,
3. Sarofce-Raf^3., p. L|.l.
l\. To teach R e l i g i o n i n t h e v/orld, i f t h i s be your aim,
Do n o t t e a c h your nation, t h a t t h e w o r l d t h e y s h o u l d d i s c l a i m .
535
I n h i s Masnav/i 'Pas_6a,^._Ba^^
p u b l i s h e d i n 1936,
he w r o t e : -
(Pas C I
Bayad Kard
P l g s t phase; summlp^^ up_.
AcLwam-e-Sharq.J p.
25)
E. M. F o r s t e r has n o t q u i t e understood
the
n a t u r e o f I q b a l ' s v i s i o n as b o d i e d f o r t h i n t h i s symbol^
for
he d e s c r i b e s t h e New
Temple as "The
Temple o f I n d i a "
and
2
a horn."
536
H i n d u s t a n b u t t o Love w h i c h transcends
i s expressed,
t h e image i n which i t
S E C O K D PHASE; SOJOURN I N E U R O P E .
i n t h e r e a l i t y o r v a l i d i t y o f a c e r t a i n order o f
things.
He had t o j u s t i f y h i s b e l i e f t o h i m s e l f and t o
others.
He had r e a l i z e d t h e p r o p h e t i c n a t u r e o f h i s p o e t r y
As a p o e t , I q b a l b e l i e v e d i n Love as a
p r i n c i p l e o f e t e r n i t y , which i n a w o r l d o f ever-changing f l u x
gave meaning and s t a b i l i t y t o human l i f e .
I n the West, he
informing v i s i o n g i v i n g u n i t y t o a l l h i s diverse w r i t i n g s .
it
Smith, W. C.
Modern,Islam,,l.n^^^^I
London, 191+6
p,
113.
537
Since I q b a l d i d n o t r e p u d i a t e the r o l e or s i g n i f i c a n c e o f
the i n t e l l e c t , i t i s not a l t o g e t h e r f a i r t o c a l l him
anti-
l i k e Kant).
As f o r h i s
b e i n g a n t i - i n t e l l e c t u a l e s s e n t i a l l y as a r e v o l t a g a i n s t modern
c a p i t a l i s m , t h e r e was
i n t e l l e c t as I q b a l conceived i t and c a p i t a l i s m .
Intellect
was
was
a product of a
Iqbal objected
sufficient
L i k e Bernard Shaw,
by
2
ground."
Prom a study o f the poems w r i t t e n d u r i n g I q b a l ' s t h r e e year stay i n Europe, a few f a c t s emerge.
One
i s his recoil
56
538
1
(Bang-e-Dara, p.
lllj)
x/erge o f a c a t a c l y s m .
t o come
(Bang-e-Dara, p. Jj^fi)
I g b a l and Islam,.
'""rt i's apparent t h a t d u r i n g h i s s t a y i n Europe, I q b a l had
begun t o t h i n k ' p h i l o s o p h i c a l l y ' ahout t h e n a t u r e o f t h e
I s l a m i c community.
W i t h t h e widening:of h i s
intellectual
539
1
(Bang-e-Dara, p.
134)
The
conceived
One
According
to Iqbal
the Prophet o f I s l a m t a u g h t : -
3
(Bang-e-Dara, p. llfD.)
T h i s i s n o t a r e j e c t i o n o f n a t i o n a l i s m , b u t a glimpse o f a
w i d e r concept. E a r l i e r , I q b a l had v i s u a l i s e d a p a r t i c u l a r
1. The l i f e o f t h e i n d i v i d u a l i s c o n t i n g e n t , the l i f e o f the
community i s r e a l .
S a c r i f i c e y o u r s e l f f o r your community, b u r n t h e magic o f
t h a t which i s i l l u s o r y .
2. Thoughts and R e f l e c t i o n s o f I q b a l , p. 51.
3. The f o u n d a t i o n o f t h e f o r t i f i c a t i o n o f our ' M l l l a t ' i s n o t
the u n i t y o f a count'ry'.'vy,
540
f u l f i l m e n t o f h i s u n i v e r s a l v i s i o n o f l o v e and g o o d w i l l i n a
unified India,
Even i f i t were p o s s i b l e t o
Impose some k i n d o f u n i t y on t h e n a t u r a l l y
llladjusted
m u l t i p l i c i t i e s o f I n d i a , such a u n i t y c o u l d n o t f u l f i l
ideal.
Iqbal
1
(Bang-e-Dara, p. 13^)
THIRD PHASE: THE_ VISION UNVEILED
D u r i n g t h e n e x t t h i r t y years I q b a l wrote a l l h i s major
p o e t i c a l works and h i s l e c t u r e s on 5 ^ ^ ^ e c o n s _ t r u c t i ^
'^i^XS^t^SiJi'^^^ii^TL.l.^^'^' When I q b a l r e t u r n e d from Europe
a number o f h i s most s i g n i f i c a n t ideas had a l r e a d y emerged,
b\it these had y e t t o be developed i n t o a consistent and
dynamic p h i l o s o p h y o f l i f e - a p h i l o s o p h y which
satisfied
and p r a c t i c a l
(such as t h e q u e s t i o n s i n v o l v i n g t h e r e l a t i o n s h i p
The c r e a t o r s o f sects i n I n d i a a r e a c t i n g l i k e I g l ^ r ,
P r o t e c t i n g y o u r s e l f from i d o l s , become t h e dust o f t h e
way t o H i j a z .
5U1
o f t h e I n d i v i d u a l t o t h e community) had beg-un t o occupy
I q b a l ' s mind.
on I q b a l ' s p o e t r y , E. M. F o r s t e r
had observed,
I t i s true
t h a t I q b a l cannot be p a r t e d from p o l i t i c s b u t t h i s i s so
because p o l i t i c s cannot be p a r t e d from human l i f e .
Due t o
I q b a l ' s g r e a t i n f l u e n c e on t h e p o l i t i c a l h i s t o r y o f h i s
c o u n t r y , i t i s easy enough t o s t a r t t h i n k i n g o f him as a
p o l i t i c a l p o e t , sometimes even as a p o l i t i c i a n , b u t i n h i s
p o e t r y I q b a l d e a l t , v / i t h e t e r n a l values and v e r i t i e s and
never s o l e l y w i t h contemporary p o l i t i c a l problems.
One
This i s c e r t a i n l y t r u e and y e t
" rr"would
n o t be t r u e t o say t h a t on h i s r e t u r n from
5U2
exclusively
on the e f f o r t t o present i n a p r a c t i c a b l e
h i s moral and p o l i t i c a l
was
shape
Unity
realized i n India,
I q b a l d i d not l o s e i n t e r e s t ^ i n the f a t e of I n d i a as
whole b u t
good-will
between
the v a r i o u s communities i n I n d i a , he c o u l d no l o n g e r t h i n k
i n terms of an " I n d i a n "
nation
(which i n any
i n f i n i t e variety i n
s o c i a l systems")."''
rosary and
h a r v e s t were no l o n g e r a p p l i c a b l e .
case h a r d l y
the g r a i n s of
Nevertheless' he
did
I n Pas
one
611
the
2
D i f f e r e n c e s Amongst I n d i a n s "
1*
2'
.?My;^iiS-S,.3M.iMis^^
i^s_6L.a_BgxaAJ^M
p,
173.
pp. i|.3-l.!-5.
5U3
1
(Pas 6 i Bayad Kard AJ: Aqwara-e-Shaiq? pp h'b-hh)
.Js 1 am_^ defj^ngd,
Soon a f t e r IgbaT's r e t u r n to I n d i a , he wrote, "Islam
i s something more than a creed, i t i s a l s o a community, a
nation.
determined by b i r t h , l o c a l i t y or n a t u r a l i z a t i o n . The
expression
N a t i o n a l i t y with
basis.
But i n a s
The
5hh
a r r i v e d , q u i t e c o n c l u s i v e l y a t what i s perhaps the most
s i g n i f i c a n t idea i n h i s p o l i t i c a l p h i l o s o p h y - t h e e x t r a t e r r i t o r i a l , supra-national character of the Islamic
community.
But I q b a l v/as l o a t h
He a d m i t t e d t h a t "the idea o f
n a t i o n a l i t y i s c e r t a i n l y a h e a l t h y f a c t o r i n the growth o f
communities,"'
t o r e j e c t n a t i o n a l i s m f o r i t was n o t always i n c o n s i s t e n t or
incompatible w i t h Islam,
o n l y v/hen i t b e g i n s t o p l a y the r o l e o f a p o l i t i c a l
concept
c o n s t i t u t e an overwhelming m a j o r i t y and t h e i r m i n o i ? i t i e s , i . e .
Je?/s, C h r i s t i a n s and Z o r o a s t r ^ i i n s , a c c o r d i n g t o t h e Law o f
I s l a m , a r e e i t h e r 'people o f t h e Book' or 'Like t h e People
o f t h e Book' , w i t h whom the law of I s l a m allov/s f r e e a l l i a n c e s .
I t becomes a problem o n l y i n cou.ntries where they happen t o
be i n a m i n o r i t y and n a t i o n a l i s m demands t h e i r complete s e l f effacement.
I n m a j o r i t y c o u n t r i e s , I s l a m accomodates
5k5
n a t i o n a l i s m , f o r t h e r e I s l a m and n a t i o n a l i s m a r e p r a c t i c a l l y
i d e n t i c a l , i n m i n o r i t y c o u n t r i e s i t i s j u s t i f i e d i n seeking
s e l f - d e t e r m i n a t i o n as a c u l t u r a l u n i t .
thoroughly consistent w i t h itself.""^'
I n e i t h e r case i t i s
I t i s important t o
spiritual
necessary f o r human w e l l - b e i n g i n
C e r t a i n l y the
was considered
by I q b a l t o be a " s u b t l e form o f i d o l a t r y , a d e i f i c a t i o n o f a
2
material object,"
by I s l a m c o u l d n o t be made t h e very p r i n c i p l e o f i t s s t r u c t u r e
as a p o l i t i c a l community."^
I q b a l a l s o considered n a t i o n a l i s m
a weapon o f European i m p e r i a l i s m .
the concept o f n a t i o n a l i s m since the time when i t was w e l l known i n I n d i a and t h e Muslim world.
A t t h e very s t a r t i t
authors
o f the European
o f n a t i o n a l i s m i n Muslim c o u n t r i e s - t o s h a t t e r t h e
1'
Sil2Ml3i_SMJ^j0^ciira
,tSZ.iLeiO;;Sii2IiS. P. 26.
3.
i h i d . pp
26-27.
pp 287-288.
5he
r e l i g i o u s u n i t y of Islam to pieces',*"''
I t i s sometimes suggested
5U7
I t i s hecause we a l l believe i n a c e r t a i n
view o f the universe and p a r t i c i p a t e i n the same h i s t o r i c a l t r a d i t i o n t h a t we are members of the society founded "by the Prophet
of Islam,
I t is
I n I t s essence, i t i s non-
temporal, non-spatial,"
Condemnati^^^^
"iqbTl"'condemne^'Machfavelli
1.
2,
5LI.8
^ ^ ^ ^
b ^ ^ ^ ^ ) >
(Rumuz-e-BekhudT, p.
. ,
134)
I q b a l condemned such a
p r a c t i c e w i t h great vehemence:
J^)
1.
oV ^
iJ>
5kS
(Rumuz-e-Bekhudi, p.
133)
>
1.
J'
550
(Rumuz-e-BekhudT, p. I 6 3 )
Reg-ecMpn^^^e^o^a^^^
,
One w r i t e r comments: ^'As against these forces v/hich
e x p l o i t hatred and provoke antagonism, Islam seeks to e s t a b l i s h
the community of mankind not on geographical^, accidents but on
b e l i e f i n one God, and consequently, i n the brotherhood of
man as a p r a c t i c a l working idea.
per
d i v i s i o n of mankind i n t o m i l i t a n t camps".
Islam r e j e c t s a l l narrow and l i m i t e d l o y a l t i e s : -
1.
2,
551
ties
1.
552
(Rumuz-e-BekhudI, p. 131-132)
The homogeneity o f the Islamic^ J3.0fflmvtn.ltg_.
"One chal?ctTriTft'c "of^^"W
which was of
I d e a l l y , Islam
The p o l i t i c a l i d e a l
N a t i o n a l i t y w i t h Is].am,
The inner
553
I t was
I n 1927, he repe4ted-,the
p. 7 1 .
55k
exdnsivfi.
Only Moslems
to be absorbed or excluded."
This i n f a c t , i s not Iqbal'G p o s i t i o n , f o r he says:
"The humanitarian i d e a l i s alv/ays universal i n poetry and
philosophy, b u t i f you make i t an e f f e c t i v e i d e a l and v/ork i t
out
2,
555
i f Islam i s e x t r a - t e r r i t o r i a l
How,
Did h i s practice d i f f e r
i n the f i n a l a n a l y s i s , i s i t possible
f o r h i s a n t i - n a t i o n a l i s m t o be compatible w i t h the n a t i o n a l i s t
1 ^23iEl3s_andJ^__ef,^^^
pp 98-99.
556
and m a t e r i a l l i f e .
On t h i s subject, I q b a l wrote:-
'
S]l^ll;jtrajc^
p, 155.
By inaugurating the system of s^ecularrsm i n this" world
Europe f e l l a prey to i t s own sword.
For man a l l d i f f i c u l t i e s o r i g i n a t e from i t .
For humanity l a t e n t g r i e f s t a r t s from i t .
I t regards man as mere water and clay
The caravan of l i f e has no goal,
0 you who regard l i f e as d i f f e r e n t from body
Break the charm of t h i s i r r e l i g i o u s c u l t u r e .
557
"Thus the
" I n Islam"
Islam i s a s i n g l e
of view v a r i e s . "
(Bal-e-JibrTl^ p. 62)
I n p r a c t i c a l terms, I q b a l used t h i s b e l i e f f o r a double
purpose.
aspect.
i n Islam, p. 166.
558
(Zabur-e-'Ajam, p, 11?)
I f i t had been possible t o separate the s p i r i t from the
body, then i t /ould have been possible t o separate the Church
ffom the State,
To conclude, as Europe
temporal l i f e , " ' was t o deny that " s p i r i t and matter. Church
and State, are organic t o each other."^
Islam was e x t r a -
ence c r e a t i v e o f a s o c i a l order.
559
origin i s revelational.
The r e l i g i o u s i d e a l of Islam,
r e j e c t i o n of the other,"''
The development of J:he communal ego,
2
For"IqTjal-'^^lie"TBBaI~na^Ionl3!oes already e x i s t i n germ"
but the germ had t o grow.
S^^"?-y-Shts.^a^
167.
262.
560
The object of
The
ovm d i g n i t y .
!
2.
3.
He says:-
561
1 _
(Bang-e-Dara, p. 2%"^)
Iqbal's i d e a l was
see
And
He was
one
convinced t h a t i t was
scattered
Enslaved, l i f e i s reduced to a l i t t l e r i v u l e t .
Free, i t i s l i k e the boundless ocean.
562
w e l l - d e f i n e d people.
I n d e e d i t i s no e x a g g e r a t i o n t o say t h a t
For him
2
ated,"
R e f e r r i n g t o a statement by J. L, Nehru I q b a l s a i d
He a t t a c h e d so much importance t o t h e p r e s e r v a t i o n
o f c t i l t u r a l i d e n t i t y t h a t he wrote: " I n so f a r as I n d i a i s
concerned I can say w i t h p e r f e c t c o n f i d e n c e t h a t t h e Muslims o f
I n d i a w i l l n o t submit t o any k i n d o f p o l i t i c a l i d e a l i s m which
would seek t o a n n i h i l a t e t h e i r c u l t u r a l
To make p o s s i b l e
entity."^
2.
i-JPM:' p. 197.
3.
^1"
5.
563
d e t e r m i n a t i o n as a c u l t u r a l u n i t y , f o r t h e Muslim community.
One might say t h a t t o seek a c u l t u r a l u n i t y i s i n f a c t t h e
same t h i n g as seekinp; ; a p o l i t i c a l u n i t , i f i t i n v o l v e s
d i s t r i b u t i o n o f t e r r i t o r y , "but t h e r e i s a d i f f e r e n c e i n
i n t e n t . P o l i t i c a l autonomy may be sought as an end i n I t s e l f .
On t h e o t h e r hand, i t may "be sought as a means t o an-en.ol j
p o l i t i c a l power, f o r I q h a l , ' '. was a means t o an end - t h e end
h e i n g t h e p r e s e r v a t i o n o f t h e Muslim i d e n t i t y i n I n d i a - n o t
an end i n i t s e l f .
i npolitics
v/as secondary, n o t p r i m a r y .
I n h i s h i s t o r i c address a t Lahore;
i n 1932 he made t h i s c l e a r .
" P o l i t i c s have t h e i r r o o t s i n t h e
s p i r i t u a l l i f e o f man.
I t i s my b e l i e f t h a t I s l a m i s n o t
a matter o f p r i v a t e opinion.
a c i v i c Chtirch,
I t i s a s o c i e t y , or i f you l i k e ,
I t i s because p r e s e n t day p o l i t i c a l i d e a l s ,
may e f f e c t
i t s o r i g i n a l s t r u c t u r e and c h a r a c t e r t h a t I f i n d myself
2
interested i n p o l i t i c s , " '
He went on t o make h i s goal known,
defined.
"Our i d e a l
I t i s t o w i n i n t h e coming c o n s t i t u t i o n
i s v;ell-
a po"^ition
[hp\jhts^ajid^
i b M . pTT96i
i b i d , p. 21I|..
56k
i n t e r e s t s t o be safeguarded, but t h e r e i s no doubt, as t o t h e
i n t e r e s t which I g b a l had uppermost i n h i s mind.
To M.
A,
cultiire
But c o u l d t h i s
the S h a r i a t o f I s l a m i s impossible i n t h i s c o u n t r y w i t h o u t
a f r e e Muslim s t a t e or states,"'^ T h i s r e a l i z a t i o n i n e v i t a b l y
led
t o another
one,
" t h e l i f e of I s l l m as a c u l t u r a l f o r c e
i n t h i s c o u n t r y v e r y l a r g e l y depends on i t s c e n t r a l i z a t i o n i n
a specified territory."^''
This
centralization i n a specified
t e r r i t o r y d i d n o t , however, extend as f a r as a
state.
The
sovereign
t o be p a r t o f a
confed-
e r a t i o n , or a "Muslim I n d i a w i t h i n India,"'''
1,
2.
k.
5'
6,
liStters j2f^gbl_tq_Jinm
Lahore, I963, p.
So4@Z.j^M.l?irfiectilo^
p. 169.'
Thoughts ami R e f l e c t i o n ^ o f I q b a l , p. I 7 1 .
IMA'
""""^'
ibid.
7.
i b i X p. 170.
lU.
565
F i r s t of a l l there
was t h e q u e s t i o n o f r e l i g i o u s p r o t e c t i o n f o r a community o f
n e a r l y 100 m i l l i o n s , t h e n t h e r e was a Efuestion o f c u l t u r a l
p r o t e c t i o n and final3.y t h e r e v/as t h e q u e s t i o n o f S t a t e p o l i t y ,
Hind\i l e a d e r s were keen on a secular s t a t e which meant a
b i f u r c a t i o n between S t a t e and Church,
f a c e d w i t h a desp|irate s i t u a t i o n and w i t h no a l t e r n a t i v e
except t h e d i v i s i o n o f t h e c o u n t r y I q b a l t r i e d h i s b e s t t o
discover a l t e r n a t i v e s .
I n a statement i s s u e d on 6, December
" I n c o n c l u s i o n I must p u t a s t r a i g h t
q u e s t i o n t o Pandit J a w a h a r l a l ,
s o l v e d i f t h e m a j o r i t y community w i l l n e i t h e r concede t h e
minimum safeguards necessary f o r the p r o t e c t i o n o f .a m i n o r i t y
of
b u t c o n t i n u e s t o t a l k o f a k i n d o f n a t i o n a l i s m which works
out
o n l y t o i t s own b e n e f i t s ? '
1.
Thpvjats_an^^^
I q b a l went on t o s a y , " T h i s
p, 367.
566
p o s i t i o n can admit o f o n l y t/o a l t e r n a t i v e s .
E i t h e r the
form.""^
t h e g e n e r a l t r e n d o f h i s t h i n k i n g , i t i s c e r t a i n t h a t he would
have done so. The q u e s t i o n w i t h him, had he been l i v i n g i n
191+7 J v/ould n o t have been as i t had never been o f simply
choosing betvreen h i s l o y a l t y t o h i s I n d i a n homeland and h i s
l o y a l t y t o h i s f e l l o w - M u s l i m s I s l a m because i t transcended
a l l d i v i s i o n s and i d e o l o g i e s which d i v i d e d mankind i n t o
b e l l i g e r e n t camps was t o I q b a l the b a s i s o f an i d e a l s o c i e t y .
I n I n d i a , I s l a m v/as i n danger o f b e i n g crushed out o f
e x i s t e n c e due t o l a c k o f freedom and o p p o r t u n i t y .
e s s e n t i a l f o r t h e continuance
I t was
and w e l l - b e i n g o f I s l a m i n I n d i a
1.
2,
"a p o l i b y on n a t i o n a l l i n e s i f i t means
o f t h e I s l a m p r i n c i p l e o f s o l i d a r i t y . " ^ n h i s view
?MjigMs,.and^R_ele^^^
ItJLd. p. 167.
p. 567.
56?
By " h i s whole
But the' i d e a o f P a k i s t a n as
the s p i r i t u a l f a t h e r o f P a k i s t a n i s ,
To say t h a t I q b a l
therefore, j u s t i f i a b l e .
t h e l a s t , b i t t e r years o f h i s l i f e , P a k i s t a n d i d indeed
I t would
ppLra
I t i s common p r a c t i c e , t o d i v i d e I q b a l ' s p o l i t i c a l p h i l o s o p h y
i n t o phases, eg.
India.
By r e g a r d i n g each phase as b e i n g q u i t e d i s t i n c t
f r o m , and independent
almost
Thoughts and
2.
Nehru, J . L.
R e f l e c t i o n s o f I g b a l , p,
has
16?.
298.
568
been made here t o s t u d y I q b a l ' s p o l i t i c a l thought n o t i n
terms o f the v a r i o u s phases i t passed t h r o u g h b u t i n t h e
l i g h t o f h i s a l l - e m b r a c i n g v i s i o n and p h i l o s o p h y ,
I q b a l was n o t a mere p o l i t i c i a n whose p o l i t i c a l
ideas
Whether
or n o t we accept t h e p h i l o s o p h y which u n d e r l i e s h i s p r o f u s e
p o l i t i c a l u t t e r a n c e s , i f we admit i t s e x i s t e n c e , t h e changes
i n a t t i t u d e and emphasis found i n I q b a l ' s thought appear n o t
c o n t r a d i c t i o n s o r signs o f i n d e c i s i v e n e s s b u t as f l o w i n g
q u i t e n a t i i r a l l y from t h e u n d e r l y i n g , u n i f y i n g v i s i o n .
Having I n d i c a t e d T t h e d i r e c t i o n i n which I q b a l ' s p o l i t i c a l
t h o u g h t developed, we can now consider some o f the more
im.portant aspects o f I q b a l ' s p o l i t i c a l t h e o r y .
s a i d t h a t I q b a l was a P a n - I s l a m i s t ,
I t i s often
The q u e s t i o n a r i e s : d i d
I q b a l answers t h i s q u e s t i o n h i m s e l f : " S i r F a z l - e -
I t had e x i s t e d , i f a t a l l , o n l y
Even Jamal-ud-Dln A f g h a n i ,
I t i s s i g n i f i c a n t t h a t i n no I s l a m i c
569
language - A r a b i c , P e r s i a n o r T u r k i s h - does t h e r e e x i s t a
phrase c o r r e s p o n d i n g t o Pan-Islaraism.
I t i s , however, t r u e
t h a t I s l a m as a s o c i e t y o r as a p r a c t i c a l scheme f o r t h e
c o m b i n a t i o n n o t o n l y o f races and n a t i o n s , b u t a l s o o f a l l
r e l i g i o n s , does n o t recog-nize the b a r r i e r s o f race and
n a t i o n a l i t y or geographical f r o n t i e r s .
I n t h e sense o f t h i s
a t t i t u d e t o i m p e r i a l i s m , l i k e Rousseau
else besides.
The r u l e r s whose
possession
o f I q ^ ^ a l , p,
201+.
570
s i m p l y i n o r d e r t o pander t o t h e greed and a v a r i c e o f t h e i r
own p a r t i c u l a r groups. A f t e r s u b j u g a t i n g and e s t a b l i s h i n g
t h e i r dominion over weaker peoples, they have robbed them
t o t h e i r p o s s e s s i o n s , o f t h e i r r e l i g i o n s , o f t h e i r morals,
o f t h e i r c u l t u r a l t r a d i t i o n s and t h e i r l i t e r a t u r e s . They
sowed d i v i s i o n s among them t h a t they s h o u l d shed one another '
.as b l o o d , and go t o sleep under t h e o p i a t e o f serfdom, so t h a t
the l e e c h o f serfdom might go on sucking t h e i r b l o o d w i t h o u t
i n t e r . r u p t i o n ... N a t i o n a l i x n i t y ,,, i s n o t a v e r y durable
f o r c e . One \ m i t y i s dependable and t h a t u n i t y i s brothei'hood,
of man, which i s above r a c e , n a t i o n a l i t y , c o l o u r o r langxiage,
and so l o n g as t h i s s o - c a l l e d democracy, t h i s accursed
n a t i o n a l i s m and t h i s degraded i m p e r i a l i s m a r e n o t s h a t t e r e d , so
l o n g as men do n o t demonstrate by t h e i r a c t i o n s t h a t they
b e l i e v e t h a t t h e whole w o r l d i s the f a m i l y o f G-od, so l o n g
as d i s t i n c t i o n s o f r a c e , c o l o u r , and g e o g r a p h i c a l n a t i o n a l i t i e s
are n o t wiped o u t c o m p l e t e l y they w i l l never be a b l e t o l e a d
a happy and c o n t e n t e d l i f e , and the b e a u t i f u l i d e a l s o f l i b e r t y ,
e q u a l i t y and f r a t e r n i t y w i l l never materialise,"''" These ideas
may have been d e s c r i b e d more t e r s e l y i n t h e p o e t i c mataphor,
b u t they c o u l d h a r d l y have found a c l e a r e r o r more f o r c e f u l
e x p r e s s i o n . I t i s profoundly moving t o note how h a v i n g
d e s c r i b e d t h e v a r i o u s causes o f human misery and e x p l o i t a t i o n ,
I q b a l o.nce a g a i n speaks o f t h e b r o t h e r h o o d o f men. These
words coming from a man s u f f e r i n g from t h e prolonged agony i s
liSs.ajijl_,S^^^
pp 220-222,
571
a f a t a l i l l n e s s , who had seen the p a s s i n g away o f many
golden dreams and hopes, beset on a l l sides by a n x i e t y and
d i s a p p o i n t m e n t , must f i n d t h e i r place i n t h e h i s t o r y as a
m a g n i f i c e n t testament t o t h e v i s i o n o f Love.
A writer
I t i s most d o u b t f u l i f such
I q b a l was sympathetic t o t h e
The
572
socio-economic x^roblem.
more c a l l o u s tha.n t h e l a n d l o r d
I q b a l would welcome a
an u n l i m i t e d ' e x t e n s i o n o f
capacity,
I t was.more a l o n g t h e l i n e s
l e s s o f s o c i e t y , btxt r a t h e r a p q j t e n t i a l
sympathy f o r s o c i a l i s m flowed o u t o f h i s
p a s s i o n a t e d i s l i k e f o r i n j u s t i c e and despotism.
Economic
a g a i n s t V'/estern c i v i l i z a t i o n , i n t h e
presence o f God:
1.
IJakTm, K. A.
I.^;;Im_ajid_Goj^^
2,
573
WU/. ^
CK*
2:L:>
>^
( B a l - e - J i b r T l , p. 1LL6)
I q b a l was a l s o r e l i e v e d t o see the house o f God purged o f
^"^W
-"^^
2
(Zarb-e-KalTm, p. l l | 3 )
That Russia v/as g o d l e s s , I q b a l knev/.
57U
can r e s t on an a t h e i s t i c basis,"'''
t o him
Islam."-^
s o c i a l democracy, i t must n e c e s s a r i l y
For
cease t o be Hinduism.
form i s n o t a r e v o l u t i o n b u t a r e t u r n t o t h e O r i g i n a l p u r i t y
o f Islam,"''
?/hen I q b a l s a i d t h a t i f he were a d i c t a t o r o f a
state,
was.
I f by socialism
i s meant ' d i a l e c t i c a l
Speej3hes.,,an_d^
p. I 6 7 ,
TasFeF,"'!.'D. I n t r o d T i c t r o n t o ^ K i e r n a n V, G, Poems from
f j g b a l , Bombay, 19'-!7, PP lU-15.
3.
Speeches^jand, S t a t e m e n t s ^,f, l a b a l , p, I 6 7 ,
[|.,
5
575
i n v e s t i g a t e xi p h i l o s o p h i c a l b a s i s .
But t o say t h a t I q b a l
assu.m.ed " i n t h i s p a r t o f h i s t h i n k i n g , t h a t t h e r e i s a
dichotomy o f matter and s p i r i t , " ' ^ i s s u r e l y t o misunderstand
the words: -
2
( j a v T d Nama, p 69)
on which t h i s judgment i s based.
s p i r i t u a l as w e l l as p h y s i c a l needs i s n o t n e c e s s a r i l y t o
admit - philosophically-'^the d u a l i t y o f s p i r i t and matter.
Huamn l i f e i s , f o r I q b a l , an organic u n i t y , b u t i t has
d i f f e r e n t aspec_ts and he c r i t i c i s e s a t h e i s t i c s o c i a l i s m
p r e c i s e l y because i t n e g l e c t s the s p i r i t u a l aspect o f I j . f e ,
It
i s a d m i t t e d by most w r i t e r s t h a t I q b a l ' s T i ^ r i t i n g s a r e
q
h e l d t h a t I q b a l wrote s o c i ^ l l i s t i c a l l y w i t h o u t
he v^ras d o i n g .
I t i s possible
knowing v/hat
f o r a poet t o be o f t h e D e v i l ' s
576
t h e n he must have known some k i n d of s o c i a l i s m . A c c o r d i n g
t o The E n c y c l o p a e d i a of the S o c i a l S c i e n c e s , the s i x
c h a r a c t e r i s t i c s common t o a l l s o c i a l i s t i c i d e o l o g i e s
throughout h i s t o r y a r e , " f i r s t , a condemnation of the
e x i s t i n g p o l i t i c a l and s o c i a l order a s u n j u s t ; second: an
advocacy o f a new o r d e r c o n s i s t e n t w i t h m o r a l v a l u e s ;
t h i r d : a b e l i e f that t h i s i d e a l i s r e a l i z a b l e ; fourth: a
c o n v i c t i o n t h a t t h e i m m o r a l i t y of t h e e s t a b l i s h e d o r d e r
i s t r a c e a b l e not to a f i x e d world o r d e r o r t o the changing
n a t u r e of man b u t t o c o r r u p t i n s t i t u t i o n s ; f i f t h : a programme of a c t i o n l e a d i n g t o t h e i d e a l through a fundamental
remoulding of hiiman n a t u r e o r of i n s t i t u t i o n s or both; and
s i x t h : a r e v o l u t i o n a r y w i l l t o c a r r y out t h i s programme."
A l l these c h a r a c t e r i s t i c s are present i n I q b a l ' s s o c i o p o l i t i c a l thought.
century d i a l e c t i c a l materialism
(he might
i n f e r r e d t h a t he knew n o t h i n g a t a l l about
Socialism
Socialism.
modern i n d u s t r i a l i s m n o r i s i t , as N i e t z s c h e
reactionary followers
and some of h i s
contend, s i m p l y t h e resentment of t h e
hungry and t h e o p p r e s s e d , a k i n d o f s l a v e u p r i s i n g
1.
against
577
emotions.
form o f s o c i a l or economic
It
organization,
o f human n a t u r e i s offended,""^'
t o r e t u r n t o the p u r i t y o f
consistent
I t s success
the r e s u l t o f i t s e q u a l i t a r i a n t r e n d and
entrant
spirit
i n i t s f o l d not only a
Now
o f t e n s a i d t h a t I q b a l d i d not b e l i e v e i n democracy.
I t is
I t is
Bnt
r e j e c t democracy.
I n the l i g h t of the e s s e n t i a l n a t u r e of
shall
se8,
578
As he saw i t .
1
(Bang-e-Dara, p. 29)
^,
p a r t i c u l a r k i n d o f democracy)' o r r a t h e r t h e p e r v e r s i o n o f r e a l
democracy which he d e c r i e d , n o t democrac;/- i n toto .
A t i t s b e s t t o o democracy created problems to,which I q b a l
2
579
the
i t c o n s t r u c t i v e ; " i t l e t s loose a l l s o r t s o f a s p i r a t i o n s
and p;rievances,""^ which may have an anarchic tendency; " i t
arouses hopes and a m h i t i o n s o f t e n cquite i m p r a c t i c a l " f o r
democracy i s n o t always
giTided
by e m p i r i c a l c o n s i d e r a t i o n s .
T h i s i s n o t i n i t s e l f had; h u t u n f o r t u n a t e l y
"Democratic
government,"
h u t these a r e d i f f i c u l t i e s
t h a t I q h a l does n o t h e l i e v e i n democracy
r e s t s l a r g e l y on some l i n e s w r i t t e n hy him.
said:-
For i n s t a n c e , he
y
5
(Zarh-e-Kalim, p. I 5 0 )
1.
Sp^eejjhes^n^
2. iMd,.
3.
p. 168
StjaxJifLti2.M P 120'
580
1
(Payara-e-Mashriq., p. 158)
T h i s i s not a condemnation or r e j e c t i o n of a l l
democracy,
i s iiri-; :':
,a t
iiU<>^-H^' P'AJ^KK/^ Ifeu.b tt^
Ideal
Man i s a "Mard-e-Hurr" (a f r e e man). I n 'Bandagi Nama.'
1.
You
You
Run
For
581
( i n Zabur-e-'A.iam) I g b a l s t a t e s that the r e l i g i o n of slaves i s t
to pay homage to those i n authority. I n h i s opinion, a slave
cannot have ' v i s i o n ' s i n c e h i s whole l i f e i s a 'Su'al' and he
has no conscdoAsness of h i s selfhood.
'personality'
"The notion
The s p i r i t forms p e r s o n a l i t y ,
I t sees
Wheh I q b a l s a i d that i n
2.
i M d . p. 159.
582
who
is
i s a symbol of a f u l l y developed
on Earth'
assembly of a s s e s .
i s b e t t e r than that of an
Decision of a
I q b a l ' s 'Kingdom
on EarSih' i s not j u s t a p o l i t i c a l i d e a l .
i d e a l and i s open to a l l .
Thus I q b a l ' s
I t i s a moral
out,
sacred.
583
Gut of
Authority,
human i n d i v i d u a l i t y ,
1.
2.
58U
(2)
The
community.""^
I n view of these ideas expressed with such c l a r i t y here
and elsewhere, i t i s d i f f i c u l t to see how
there could be
s i m i l a r i t y between the p o l i t i c a l i d e a l s of I q b a l
and
Nietzsche.
THE
I g b a l has considered t h i s
One
end
The
importance than.the r i g h t s of i n d i v i d u a l s .
I s the former of
The
greater
distinction
'personality'
w r i t i n g s , though I m p l i c i t throughout) c l a r i f i e s t h i s i s s u e
1* Thoughts and R e f l e c t i o n s of I q b a l , pp 52-53,
2, Houben, J , J , "The I n d i v i d u a l i n Democracy and I g b a l ' s
Conception of KhudT" p, 152,
585
considerably. " I n so f a r as the human person entering society
i s a material i n d i v i d u a l i t y , he enters i t as a part whose
good i s i n f e r i o r to the good of the whole," or i n other words,
"the human person i s a part of the p o l i t i c a l community and
i s i n f e r i o r to the l a t t e r according to the things which
compensate i n him the needs of material i n d i v i d u a l i t y i . e .
according to the thin^l, which i n him and of him depend as
to t h e i r very essence on the community and which can be c a l l e d
upon to serve as means for the temporal good of t h i s community.""'^
Our
with society:
2
' ^
(Rumuz-e-Bekhudl. pp.
1.
2.
98-99)
586
An i n d i v i d u a l cannot e x i s t alone:-
1
(Bang-e-Dara, p. 2ap)
I n the community the i n d i v i d u a l finds " s e c u r i t y and
2
preservation*.'While I g b a l recognises the importance of the community, he
does not d e i f y i t a t the expense of the developed
self.
free."'^
1.
He says, f o r instance'.
2.
3.
587
f a t e of a people does
as on the worth and power
self-
588
s o u l i s worth more than the whole u n i v e r s e of bodies and
m a t e r i a l goods.
1.
589
gONGLUSION.
I n order t o understand f u l l y I g b a l ' s r o l e a s a p h i l o sopher one needs a l s o to understand the present times and
the problems confronting him and u s .
I f anything can
S90
t h i s aim has been forgotten or forsaken by most p h i l o s o phers of the modern world.
When philosophy i d e n t i f i e s
He-
The
scientific
591
As W i l l i a m James., says, "To t r y to s a t i s f y me with the f a c t s
of p h y s i c a l science alone, i s something l i k e o f f e r i n g me a
p r i n t e d b i l l of f a r e as the equivalent of a s o l i d meal.
We use Science, but we l i v e by R e l i g i o n . "
I q b a l does not see any fiuidamental opposition between
philosophy and religiono
I n Islam, as P r o f e s s o r
Arberry
But t h i s
credentials
to r a t i o n a l c r i t i c i s m .
No philosophy
592
r e l i g i o n stands i n great need of a r a t i o n a l foundation
of
I t i s important to under-
R e l i g i o n i s not a departmental
affair;
Thus, i n
593
Professor Nicholson's comment that " I q b a l ' s philosophy
i s r e l i g i o u s , but he does not t r e a t philosophy as the
handmaid of r e l i g i o n , " i s c e r t a i n l y amongst the most
profound observations made about I q b a l , s i n c e i t embodies.
a great t r u t h - that although f o r I q b a l philosophy works
w i t h i n the framework of r e l i g i o n , yet he does not use
philosophy merely to prove a c e r t a i n r e l i g i o u s viewpoint.
At a time when philosophy was abandoning the greater part
of the t e r r i t o r y which had once belonged to i t , I q b S l
widened the scope of philosophy u n t i l i t almost coincided
w i t h that of r e l i g i o n ,
6
1. Nicholson, R,A. I n t r o d u c t i o n to The S e c r e t s of the S e l f ,
p.xiii.
"
"
2. Thoughts and R e f l e c t i o n s of I q b a l . p,378.
5Sh
But t h i s
assumption,
A t o t a l l y ohgective philosophy -
No amount of r a t i o n a l
At every
Science,"
Sgra, January,
595
a standpoint w i t h i n Islam."
That Igbal w r i t e s alv/ays as
a Muslim i s inievitatile since one's f a i t h can hardly be
separated from one's philosophy.
I q h a l , no doubt, begins
and ends w i t h Islam. He sees i n the Prophet o f Islam the
I d e a l Man, and i n the Prophet's conception of Islam the
I d e a l Society.
But i t must be pointed out t h a t Iqbal's
i n t e r p r e t a t i o n o f Islam d i f f e r s very widely from the narrow
exclusive meaning the average Muslim gives t o h i s creed.
Islam, f o r I g b a l , i s not j u s t the name f o r c e r t a i n b e l i e f s
and forms o f worship.
The difference between a Muslim
and a non-Muslim i s not merely a t h e o l o g i c a l one - i t i s
the difference of the fundamental a t t i t u d e t o l i f e .
We
hear I g b a l saying repeatedly that he who does not love or
does not p a r t i c i p a t e i n c r e a t i v e a c t i v i t y , i s not a Muslimo
We also hear him saying i n classic l i n e s
I t s application i s particular
~"
596
and e x c l u s i v e , but then, as I g b a l says, when one sets out
t o t r a n s l a t e any i d e a l i n t o actual terms one must begin
w i t h a s p e c i f i c group or society. I g b a l begins w i t h
Islam because he regards i t as a u n i v e r s a l r e l i g i o n . I t
repudiates; t h e idea o f race, colour and country. Furthermore i t does not recognise the d i v i s i o n between the
r e l i g i o u s and p o l i t i c a l l i f e of Man.
I f I g b a l never
went beyond Islam i t i s only because he thought t h a t Islam,
i f p r o p e r l y understood and p r a c t i s e d , could s a t i s f y a l l
human needs and a s p i r a t i o n s .
Though a devout Muslim,
there i s i n I g b a l ' s words, a message even f o r those who
do not share h i s r e l i g i o u s beliefs
His breadth of v i s i o n
and deep wisdom l i f t s his; philosophy t o a very wide plane a plane where the great minds of a l l times meet despite; the;
d i f f e r e n c e s o f environment and circumstance which separate
them otherwise.
His
and I g b a l himself
Consciously or uncon-
597
I q h a l owes the most are Bergson and Nietzsche.
Bergson's
One
unmistakahle.
As we know, I q h a l knew
598
One o b j e c t i o n o f t e n l e v e l l e d against I g b a l i s that
he reads i n t o the Qor'in almost a l l t h a t he wishes t o
believe.
Another w r i t e r has
Regarding
Regarding the a l l i e d o b j e c t i o n
He r e a l i s e d
599
as the s c i e n t i s t can sweep aside r e l i g i o n , " and endeavoured
to h u i l d up a philosophy i n which not only were the data of
science; accounted f o r , hut i n which science had a prominent
r o l e t o playo
He protests;
600
t h a t i t i s contrary t o the t r u e s p i r i t of Islam t o t u r n
away from the joy and struggle of a c t u a l l i v i n g and seek
refuge i n other-worldliness.
601
intimacy o f the r e l a t i o n between the f i n i t e s p i r i t and
God.
heritage.
602
independent evaluator.
Speaking of I q b a l , Eo M. Forster
observes, "What i s so i n t e r e s t i n g i s the connection that
he has effected between Nietzsche and the Koran.
It is
not an a r b i t r a r y or f a n t a s t i c connection; make Nietzsche
believe i n G-od, and a bridge can be thrown.
Most Indians,
v/hen they t u r n t o t h e philosophy o f the West, do not know
what w i l l be u s e f u l f o r them. Iqbal has a surer eye."
I n the case of a w r i t e r ,
pre-eminently
603
Also t h a t he made no claims of f i n a l i t y or i n f a l l i b i l i t y
f o r himself but s a i d , w i t h c h a r a c t e r i s t i c h u m i l i t y , at
the very beginning of h i s monumental work, the Lectures
on The Reconstruc,tion.,.of_Rel^
"As
knowledge advances and f r e s h avenues of thought are opened,
other views, and probably sounder views than those set
f o r t h i n these l e c t u r e s , are possible. Our duty i s caref u l l y t o watch the progress o f human thought, and t o maint a i n an independent c r i t i c a l a t t i t u d e towards i t . "
He gains such
All life
vi o
_______
6 Ok
Ultimate Ego.
God
a f i x e d product.
The Qor*anic
(Stlra 20:114.)
Man i s
says:
. /
(Zabur-e-'*Ajam,
Po23l)
fortij
f y i n g h i s personalityo
The quest of Man i s not t o become
1 . The" Reconstruction of_Rellglgus Thought i n Islam7"pr95r
2 . Don't t h i n k t h a t you are p e r f e c t ; f o r you are
S t i l l i n the making: you complete one stage
And go on t o the next, imperfect a l l
The time. To reach no end, to t r a v e l on
Without a stop i s e v e r l a s t i n g l i f e .
(Translation by Husain, H. The New Rose-Garden ot Mystery,
p. 15.)
3. Forster, B, M. "Motiammad I q b a l " p o 296.
605
God or Superman but t o become a Man.
The t r a d i t i o n
i s the watchword
of Iqbal's thought.
Though Man i s the p i v o t around which Iqbal's philosophy
r e v o l v e s , yet " h i s r e v a l u a t i o n of Man i s not t h a t of Man
2
qua Man, but of Man i n r e l a t i o n t o God."
i s the Servant of God.
That which
606
regards i t as being necessary f o r the a c t u a l i s a t i o n of moral
purpose as v i t a l a c t i v i t y i n the world. His I b l i s i s the
counterpart o f h i s Perfect Man.
and enrich l i f e .
appraisal:
(Rumtlz-e-Bekhudl f . 96")
I q b a l i s , i n f a c t , understating the ease. The r o l e played
by him - and by the prophetic poet of h i s philosophy of A r t i s not j u s t t o add "more l i g h t , more l o v e l i n e s s , more joy"
t o the l i f e of men but t o i n s p i r e them t o rare f e a t s of
a c t i o n and heroism,
Iqbal's p o l i t i c a l philosophy i s , o f a l l parts of his;
thought, perhaps the most commonly misunderstood.
The
I t is., however,
60?
i n t h i s study, t o 'reconstruct' h i s p o l i t i c a l thought i n
the l i g h t of h i s philosophic v i s i o n , and thus, t o b r i n g i t
nearer t o the other aspects o f his thought.
As a
608
or understanding" l i n k s him w i t h the v o l u n t a r i s t i c pragmatic t r a d i t i o n i n Western thought. His philosophy i s
e s s e n t i a l l y a philosophy of action - not an enquiry i n t o
t r u t h but how the actual business of l i v i n g should be
c a r r i e d on. The unmistakable message of h i s w r i t i n g s i s
^(Zabur-e-*Ajam p.l62)
I q b a l who was always concerned "prophet-like, f a t h e r ly
believed t h a t "every
609
Herbert Read may be considered t o have given the v e r d i c t i n his;
favour when he says w h i l e speaking of Whitman's c r i t i c a l i ^ d e a l
of w o r k a b i l i t y , o f d i r e c t use, "Applying i t here and now, I can
t h i n k o f only one l i v i n g poet who i n any way sustains the t e s t . .
I mean Muhammad Iqbal," whose poem Asrar-e-Khudi"crystallizes
i n i t s beauty the most essential phases of modem philosophy,
making a u n i t y o f f a i t h out o f i t s m u l t i p l i c i t y o f ;\deas, a
u n i v e r s a l a s p i r a t i o n out of the esoteric l o g i c of the schools."
c^,'j/\'^'f' > j c r ^ k
''^f^
^(Asrar-e~Khudi, p.2)
I . ReadTH. quoted by JLnand, M,R.~~^ie~Poetry of S i r Mohammad
I q b a l " pid31.
2. Tap^eer, M.D, I n t r o d u c t i o n t o Poems; from I q b a l . p. 13.
3. Singh, I . The Ardent P i l g r i m . p7l03.
i!-. Last n i g h t the Elder wandered about the c i t y w i t h a l a n t e r n
Saying, ' I am weary o f demon and monster: man i s my desire.
My heart i s s i c k o f these f e e b l e - s p i r i t e d f e l l o w - t r a v e l l e r s ;
The
L i n n
n-P
ar^ri
on/i
n-.-.^+^^-'t
610
"There I s " as lqba.1 Singli w r i t e s , "no destiny 'beyond
the e f f o r t t o c r e a t e a d e s t i n y .
u n i v e r s e s heyond the s t a r s , '
The l i f e of
Man's quest
l i e s beyond hope of reward or f e a r of f a i l u r e , i n that a l l conguering, a l l - p e r v a d i n g Love which embodies the highest
f a i t h and i s i t s own j u s t i f i c a t i o n .
^(Zahtlr-e-'Ajam, poIi-7)
F i n a l l y , we ask: what i s that I q h a l gives us? One.
w r i t e r answers thus "what i s that I g h a l does not give to
him who seeks?
1o
2,
3.
k,
B a l - e - J i h r i l . p.89.
Singh, I . The Ardent P i l g r i m , p.173.
U n d e r h i l l , E . Mysticism, Po92.
F a i t h and i n f i d e l i t y
Pight not f o r the mind of me.
No d e l i g h t s of Paradise;
Do my s t r i c k e n s o u l e n t i c e .
Cleave my h e a r t and l a y i t hare,
Thou S h a l t f i n d thy image there.
( T r a n s l a t i o n by Arberry, AoJ. P e r s i a n Psalms, po26j.
611
to strength.
612
B I B L I O G R A P H Y
I WORKS OF IQBSL
A.
P o e t i c a l Works
(the dates given a r e of f i r s t e d i t i o n s ; and of the
e d i t i o n s used i n the study)
ISkl,
Sarod-e-Rafta
Baqiyat-e~Iqbal (Revised bv Q u r a i s h i ,
Prose Works
(the dates given a r e of f i r s t e d i t i o n s and of e d i t i o n s
used i n t h i s study)
613
J5iel9E%eir^
Lahore isQ-].
'
'
'
'
S&e. Jieconst.r2ic t i ^
Thought .,in_Js^^^
( c o n t a i n i n g a seventh lectureT"L6ndon7" 193li- and Lahore 1962.
I g b a l ' s L e t t e r s t o J i n n a h , Lahore
Mak:^bat-e^:gbal_ ( c o l l e c t i o n o f l e t t e r s )
T a j , T. H . _ ( E d i t o r ) Ma^min-ej-iqbal ( c o l l e c t i o n o f a r t i c l e s )
Hyderabad-Deccan. ' 1362"A.if.
Va:^id, S. A. ( E d i t o r ) ( l ) M a g a l ^ t - e r X o b l l ( c o l l e c t i o n o f a r t i c l e s )
Lahore, I963.
(2)Tjloilhts___and^
( _ c o l l e c t i o n o f a r t i c l e s and
o t h e r m i s c e l l a n e o u s v/ritingsT"Lahore 196l|..
KlIl}S~MzlA2^
614
T3SjM!:I::SiS^
A m r i t s a r , 1914.
11
TRANSLATK)^
A]jmad, S. M. T h e ^ P n ^ r i j n a ^ e ^
JljJA.JliaS.) Lahore, I 9 6 I .
(translation of
A r b e r r y , A. J . Q o m p l ^ J j i t ( t r a n s l a t i o n
o f *8hikwa'
(translation of
1953.
JhjOl'ttJ4P^o|^ini ( t r a n s l a t i o n o f "Lala-e-gur"
i n PMljar.ezMafei) London, 1947.
Dar, B. A.
MoE2J.^S...MlMMlcJ^M^:n
:g;usain, H.
Th^,New_Rjp^
(translation of
(^'GUI shan-e-az~e-Ja'drd''"' in"'Zabur:;^^;;;;J^^
J a ^ ^ L a n d B_aSdagT Naraah
( t r a n s l a t i o n o f ''GlIisha-e-Ra2-e-Ja^"F'' Tn^^
"Bandagi Naraa" i n Zal3ur-e-'Ajajn) Lahore. I964.
615
N i c h o l s o n , R, A.
The^Secj^ets^of_the S e l f ( t r a n s l a t i o n o f
M.V3.ZSrU^MJ
S o r l e y , H. T.
Ill
Lahore ,"1961,..
Msa^Perva^ans ( t r a n s l a t i o n
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Bergson, H.
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