Muhammad Iqbal

Muhammad Iqbal (/ˈɪkbɑːl/; Urdu: ‫ﻣﺤﻤﺪ‬

‫ ; ِاﻗﺒﺎل‬9 November 1877 – 21 April 1938),
widely known as Allama Iqbal was a poet,
philosopher and politician, as well as an
academic, barrister and scholar[1][2] in
British India who is widely regarded as
having inspired the Pakistan Movement.
He is called the "Spiritual Father of
Pakistan."[3] He is considered one of the
most important figures in Urdu literature,[4]
with literary work in both Urdu and
Persian.[2][4]
 Allamah

Muhammad Iqbal
‫ﻣﺤﻤﺪ ِاﻗﺒﺎل‬

Allama Muhammad Iqbal

Born Muhammad Iqbal

9 November 1877
Sialkot, Punjab Province
(British India), British
India (now in Punjab,
Pakistan)

Died 21 April 1938 (aged 60)

 Lahore, Punjab, British
Raj (now in Punjab,
Pakistan)
Nationality British Indian

Education Scotch Mission College

(F.A.)
Government College
(B.A., M.A.)
University of Cambridge
(B.A.)
University of Munich
(Ph.D.)

Notable work Bang-e-Dara, The

Secrets of the Self, The
Secrets of Selflessness,
Message from the East,
Persian Psalms, Javid
 Nama, "Sare Jahan se
Era 20th-century
Accha" (morephilosophy
works)
Region Islamic philosophy

School Islamic law

Main interests Islam, Urdu poetry,

Persian poetry, law
Notable ideas Allahabad Address

Influences
Mir Sayyid Ali Hamadani, Syed Mir Hassan,
Rumi, Jami, Johann Wolfgang von Goethe,
Friedrich Nietzsche, Henri Bergson, Thomas
Walker Arnold

Influenced
Muhammad Ali Jinnah, Pakistan Movement,
Islamic Republic of Pakistan, Ale Ahmed
Suroor, Ali Shariati, Fateh Muhammad Malik,
Israr Ahmed, Syed Jawad Naqvi
Iqbal is admired as a prominent poet by
Indians, Pakistanis, Bangladeshis, Iranians
and other international scholars of
literature.[5][6][7] Though Iqbal is best
known as an eminent poet, he is also a
highly acclaimed "Muslim philosophical
thinker of modern times".[2][7] His first
poetry book, The Secrets of the Self,
appeared in the Persian language in 1915,
and other books of poetry include The
Secrets of Selflessness, Message from the
East and Persian Psalms. Amongst these,
his best known Urdu works are The Call of
the Marching Bell, Gabriel's Wing, The Rod
of Moses and a part of Gift from Hijaz.[8]
Along with his Urdu and Persian poetry, his
Urdu and English lectures and letters have
been very influential in cultural, social,
religious and political discourses.[8]

In the`1922 New Years Honours he was

made a Knight Bachelor by King George
V,[9][10] While studying law and philosophy
in England, Iqbal became a member of the
London branch of the All-India Muslim
League.[7][8] Later, during the League's
December 1930 session, he delivered his
most famous presidential speech known
as the Allahabad Address in which he
pushed for the creation of a Muslim state
in north-west India.[7][8]
In much of South Asia and the Urdu-
speaking world, Iqbal is regarded as the
Shair-e-Mashriq (Urdu: ‫ﺷﺎﻋﺮ ﻣﺸﺮق‬, "Poet of
the East").[11][12][13] He is also called
Mufakkir-e-Pakistan (Urdu: ‫ﻣﻔﮑﺮ ﭘﺎﮐﺴﺘﺎن‬,
"The Thinker of Pakistan"), Musawar-e-
Pakistan (Urdu: ‫ﻣﺼﻮر ﭘﺎﮐﺴﺘﺎن‬, "Artist of
Pakistan") and Hakeem-ul-Ummat (Urdu:
‫ﺣﮑﯿﻢ اﻻﻣﺖ‬, "The Sage of the Ummah").
The Pakistan government officially named
him "National Poet of Pakistan".[7] His
birthday Yōm-e Welādat-e Muḥammad Iqbāl
(Urdu: ‫)ﯾﻮم وﻻدت ﻣﺤﻤﺪ اﻗﺒﺎل‬, or Iqbal Day,
is a public holiday in Pakistan.[14]
Iqbal's house is still located in Sialkot and
is recognized as Iqbal's Manzil and is open
for visitors. His other house where he lived
most of his life and died is in Lahore,
named as Javed Manzil. The museum is
located on Allama Iqbal Road near Lahore
Railway Station, Punjab, Pakistan.[15] It
was protected under the Punjab
Antiquities Act of 1975, and declared a
Pakistani national monument in 1977.[15]

Personal life
Background

Iqbal was born on 9 November 1877 in an

ethnic Kashmiri family in Sialkot within the
Punjab Province of British India (now in
Pakistan).[16] His family was Kashmiri
Brahmin Sapru which had converted to
Islam.[17] In the 19th century, when the
Sikh Empire was conquering Kashmir, his
grandfather's family migrated to Punjab.
Iqbal often mentioned and
commemorated his Kashmiri lineage in his
writings.[18][12]
Allama Iqbal with his son Javed Iqbal in 1930

Iqbal's mother, who died on 9 November 1914. Iqbal

expressed his feeling of pathos in a poetic form after
her death.
Iqbal's father, Sheikh Noor Muhammad
(died 1930), was a tailor, not formally
educated, but a religious man.[19][20] Iqbal's
mother Imam Bibi, a Punjabi Muslim from
Sialkot, was described as a polite and
humble woman who helped the poor and
her neighbours with their problems. She
died on 9 November 1914 in Sialkot.[21][22]
Iqbal loved his mother, and on her death he
expressed his feelings of pathos in a
poetic form elegy.[19]

Who would wait for me

anxiously in my native place?
 Who would display restlessness
if my letter fails to arrive?
I will visit thy grave with this
complaint:
Who will now think of me in
midnight prayers?
All thy life thy love served me
with devotion—
When I became fit to serve thee,
thou hast departed.[19]

Early education
Iqbal was four years old when he was
admitted to the mosque to learn the
Qur'an. He learned the Arabic language
from his teacher, Syed Mir Hassan, the
head of the madrasa and professor of
Arabic at Scotch Mission College in
Sialkot, where he matriculated in 1893.[23]
He received Intermediate with the Faculty
of Arts diploma in 1895.[12][22][24] The
same year he enrolled at Government
College University, where he obtained his
Bachelor of Arts in philosophy, English
literature and Arabic in 1897, and won the
Khan Bahadurddin F.S. Jalaluddin medal
as he performed well in Arabic.[22] In 1899,
he received his Master of Arts degree from
the same college and had the first place in
University of the Punjab.[12][22][24]

Marriages

Iqbal married thrice, under different times

of need and circumstances.[25] His first
marriage was held in 1895, when he was
18 years old. His bride Karim Bibi was the
daughter of a physician, Khan Bahadur Ata
Muhammad Khan. Her sister was the
mother of director and music composer
Khwaja Khurshid Anwar.[26][27] The
marriage was arranged by their families,
and the couple had two children; a
daughter Miraj Begum (1895–1915) and a
son, Aftab Iqbal (1899–1979) who became
a barrister.[25][28] Another son is said to
have died after birth in 1901.[29] Iqbal's
second marriage was with Mukhtar Begum
and it was held in December 1914, shortly
after the death of Iqbal's mother the
previous November.[11][22] They had a son,
but both the mother and son died shortly
after birth in 1924.[25] Later, Iqbal married
Sardar Begum and they became the
parents of a son, Javed Iqbal (1924–
2015), who was to become a judge, and a
daughter Muneera Bano (b. 1930).[25][29]
One of Muneera's sons is the
philanthropist-cum-socialite Yousuf
Salahuddin.[29]
Higher education in Europe

Iqbal was influenced by the teachings of

Sir Thomas Arnold, his philosophy teacher
at Government College Lahore. Arnold's
teachings convinced Iqbal to pursue
higher education in the West, and in 1905,
he travelled to England for that purpose.
Iqbal qualified for a scholarship from
Trinity College, University of Cambridge
and obtained Bachelor of Arts in 1906, and
in the same year he was called to the bar
as a barrister at Lincoln's Inn. In 1907,
Iqbal moved to Germany to pursue his
doctoral studies, and earned a Doctor of
Philosophy degree from the Ludwig
Maximilian University of Munich in 1908.
Working under the guidance of Friedrich
Hommel, Iqbal's doctoral thesis was
entitled The Development of Metaphysics in
Persia.[12][30][31][32]

In 1907 he had a close friendship with the

writer Atiya Fyzee in both Britain and
Germany. Atiya would later publish their
correspondence.[33] While Iqbal was in
Heidelberg in 1907 his German professor
Emma Wegenast taught him about
Goethe's Faust, Heine and Nietzsche.[34]
During his study in Europe, Iqbal began to
write poetry in Persian. He preferred to
write in this language because doing so
made easier to express his thoughts. He
would write continuously in Persian
throughout his life.[12]

Iqbal had a great interest in Islamic

studies, especially Sufi beliefs. In his
poetry, apart from independence
ideologies, he also explores concepts of
submission to Allah and following the path
of Prophet Muhammad.

Academic career
Photograph taken during Allama Iqbal's youth in 1899

Iqbal, after completing his Master of Arts

degree in 1899, began his career as a
reader of Arabic at Oriental College and
shortly afterwards was selected as a
junior professor of philosophy at
Government College Lahore, where he had
also been a student in the past. He worked
there until he left for England in 1905. In
1908, he returned from England and joined
the same college again as a professor of
philosophy and English literature.[35] In the
same period Iqbal began practising law at
Chief Court Lahore, but he soon quit law
practice and devoted himself in literary
works, becoming an active member of
Anjuman-e-Himayat-e-Islam.[22] In 1919, he
became the general secretary of the same
organisation. Iqbal's thoughts in his work
primarily focus on the spiritual direction
and development of human society,
centred around experiences from his
travels and stays in Western Europe and
the Middle East. He was profoundly
influenced by Western philosophers such
as Friedrich Nietzsche, Henri Bergson and
Goethe.[19][34]

The poetry and philosophy of Mawlana

Rumi bore the deepest influence on Iqbal's
mind. Deeply grounded in religion since
childhood, Iqbal began concentrating
intensely on the study of Islam, the culture
and history of Islamic civilisation and its
political future, while embracing Rumi as
"his guide".[19] Iqbal would feature Rumi in
the role of guide in many of his poems.
Iqbal's works focus on reminding his
readers of the past glories of Islamic
civilisation, and delivering the message of
a pure, spiritual focus on Islam as a source
for socio-political liberation and greatness.
Iqbal denounced political divisions within
and amongst Muslim nations, and
frequently alluded to and spoke in terms of
the global Muslim community or the
Ummah.[8][19]

Iqbal's poetry was translated into many

European languages in the early part of the
20th century, when his work was
famous.[7] Iqbal's Asrar-i-Khudi and Javed
Nama were translated into English by R. A.
Nicholson and A. J. Arberry,
respectively.[7][13]

Career as a Lawyer
Iqbal was not only a prolific writer but was
also a known Advocate. He used to appear
before the Lahore High Court in both civil
and criminal matters. There are more than
100 reported judgments to his name.

Final years and death

The tomb of Muhammad Iqbal at the entrance of the

Badshahi Mosque in Lahore
In 1933, after returning from a trip to Spain
and Afghanistan, Iqbal suffered from a
mysterious throat illness.[36] He spent his
final years helping Chaudhry Niaz Ali Khan
to establish the Dar ul Islam Trust Institute
at Jamalpur estate near Pathankot,[37][38]
where there were plans to subsidise
studies in classical Islam and
contemporary social science. He also
advocated for an independent Muslim
state.
Iqbal as a Barrister-at-Law

Iqbal ceased practising law in 1934 and

was granted a pension by the Nawab of
Bhopal. In his final years, he frequently
visited the Dargah of famous Sufi Ali
Hujwiri in Lahore for spiritual guidance.
After suffering for months from his illness,
Iqbal died in Lahore on 21 April 1938.[8][12]
His tomb is located in Hazuri Bagh, the
enclosed garden between the entrance of
the Badshahi Mosque and the Lahore Fort,
and official guards are provided by the
Government of Pakistan.

A night view of the tomb

Legacy
Iqbal is commemorated widely in Pakistan,
where he is regarded as the ideological
founder of the state. His Tarana-e-Hind is a
song that is widely used in India as a
patriotic song speaking of communal
harmony. His birthday is annually
commemorated in Pakistan as Iqbal Day.
Iqbal is the namesake of many public
institutions, including the Allama Iqbal
Campus Punjab University in Lahore, the
Allama Iqbal Medical College in Lahore,
Iqbal Stadium in Faisalabad, Allama Iqbal
Open University in Pakistan, Iqbal
Memorial Institute in Srinagar, Allama
Iqbal Library in University of Kashmir, the
Allama Iqbal International Airport in
Lahore, Iqbal Hostel in Government
College University, Lahore, the Allama
Iqbal hall in Nishtar Medical College in
Multan, Gulshan-e-Iqbal Town in Karachi,
Allama Iqbal Town in Lahore, Allama Iqbal
Hall at Aligarh Muslim University and Iqbal
Hall at University of Engineering and
Technology, Lahore[39]

The government and public organisations

have sponsored the establishment of
educational institutions, colleges and
schools dedicated to Iqbal, and have
established the Iqbal Academy Pakistan to
research, teach and preserve his works,
literature and philosophy. Allama Iqbal
Stamps Society was established for the
promotion of Iqbaliyat in philately and in
other hobbies. His son Javid Iqbal has
served as a justice of the Supreme Court
of Pakistan. Javaid Manzil was Iqbal's last
residence.[40] Iqbal Academy Lahore has
published magazines on Iqbal in Persian ,
English and Urdu .

Efforts and influences

Political

As Iqbal was interested in the national

affairs since his youth and he had got
considerable recognition after his return in
1908 from England by Punjabi elite, he
was closely associated with Mian
Muhammad Shafi. So when the All-India
Muslim League was expanded to the
provincial level and Mian Mohammad
Shafi received a major role to play in the
structural organization of Provincial
League, Iqbal was made one of the first
three joint secretaries of the Punjab
Muslim League with Shaikh Abdul Aziz
and Maulvi Mahbub Alam.[41] While
dividing his time between law practice and
poetry, Iqbal had remained active in the
Muslim League. He did not support Indian
involvement in World War I and remained
in close touch with Muslim political
leaders such as Mohammad Ali Jouhar
and Muhammad Ali Jinnah. He was a critic
of the mainstream Indian National
Congress, which he regarded as
dominated by Hindus, and was
disappointed with the League when during
the 1920s, it was absorbed in factional
divides between the pro-British group led
by Sir Muhammad Shafi and the centrist
group led by Jinnah.[42]

Iqbal with Muslim politicians.

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

In November 1926, with the

encouragement of friends and supporters,
Iqbal contested the election for a seat in
the Punjab Legislative Assembly from the
Muslim district of Lahore, and defeated his
opponent by a margin of 3,177 votes.[8] He
supported the constitutional proposals
presented by Jinnah with the aim of
guaranteeing Muslim political rights and
influence in a coalition with the Congress,
and worked with the Aga Khan and other
Muslim leaders to mend the factional
divisions and achieve unity in the Muslim
League.[42] While in Lahore he was a friend
of Abdul Sattar Ranjoor.[43]

Iqbal, Jinnah and concept of

Pakistan
Ideologically separated from Congress
Muslim leaders, Iqbal had also been
disillusioned with the politicians of the
Muslim League, owing to the factional
conflict that plagued the League in the
1920s. Discontent with factional leaders
like Muhammad Shafi and Fazl-ur-Rahman,
Iqbal came to believe that only Jinnah was
a political leader capable of preserving
unity and fulfilling the League's objectives
of Muslim political empowerment.
Building a strong, personal
correspondence with Jinnah, Iqbal was an
influential force in convincing Jinnah to
end his self-imposed exile in London,
return to India and take charge of the
League. Iqbal firmly believed that Jinnah
was the only leader capable of drawing
Indian Muslims to the League and
maintaining party unity before the British
and the Congress:

I know you are a busy man but I

do hope you won't mind my
writing to you often, as you are
the only Muslim in India today
to whom the community has
right to look up for safe
guidance through the storm
which is coming to North-West
 India and, perhaps, to the whole
of India.[44]

While Iqbal espoused the idea of Muslim-

majority provinces in 1930, Jinnah would
continue to hold talks with the Congress
through the decade and only officially
embraced the goal of Pakistan in 1940.
Some historians postulate that Jinnah
always remained hopeful for an agreement
with the Congress and never fully desired
the partition of India.[45] Iqbal's close
correspondence with Jinnah is speculated
by some historians as having been
responsible for Jinnah's embrace of the
idea of Pakistan. Iqbal elucidated to
Jinnah his vision of a separate Muslim
state in a letter sent on 21 June 1937:

A separate federation of Muslim

Provinces, reformed on the lines
I have suggested above, is the
only course by which we can
secure a peaceful India and save
Muslims from the domination of
Non-Muslims. Why should not
the Muslims of North-West India
and Bengal be considered as
nations entitled to self-
 determination just as other
nations in India and outside
India are.[8]

Iqbal, serving as president of the Punjab

Muslim League, criticised Jinnah's political
actions, including a political agreement
with Punjabi leader Sir Sikandar Hyat
Khan, whom Iqbal saw as a representative
of feudal classes and not committed to
Islam as the core political philosophy.
Nevertheless, Iqbal worked constantly to
encourage Muslim leaders and masses to
support Jinnah and the League. Speaking
about the political future of Muslims in
India, Iqbal said:

There is only one way out.

Muslims should strengthen
Jinnah's hands. They should join
the Muslim League. Indian
question, as is now being solved,
can be countered by our united
front against both the Hindus
and the English. Without it, our
demands are not going to be
accepted. People say our
demands smack of
communalism. This is sheer
propaganda. These demands
relate to the defense of our
national existence.... The united
front can be formed under the
leadership of the Muslim
League. And the Muslim League
can succeed only on account of
Jinnah. Now none but Jinnah is
capable of leading the
Muslims.[44]

Revival of Islamic polity

Iqbal with Choudhary Rahmat Ali and other Muslim
leaders

Iqbal's six English lectures were published

in Lahore in 1930, and then by the Oxford
University Press in 1934 in a book titled
The Reconstruction of Religious Thought
in Islam. The lectures had been delivered
at Madras, Hyderabad and Aligarh.[8]
These lectures dwell on the role of Islam
as a religion as well as a political and legal
philosophy in the modern age.[8] In these
lectures Iqbal firmly rejects the political
attitudes and conduct of Muslim
politicians, whom he saw as morally
misguided, attached to power and without
any standing with the Muslim masses.

Iqbal expressed fears that not only would

secularism weaken the spiritual
foundations of Islam and Muslim society,
but that India's Hindu-majority population
would crowd out Muslim heritage, culture
and political influence. In his travels to
Egypt, Afghanistan, Iran and Turkey, he
promoted ideas of greater Islamic political
co-operation and unity, calling for the
shedding of nationalist differences.[19] He
also speculated on different political
arrangements to guarantee Muslim
political power; in a dialogue with Dr. B. R.
Ambedkar, Iqbal expressed his desire to
see Indian provinces as autonomous units
under the direct control of the British
government and with no central Indian
government. He envisaged autonomous
Muslim provinces in India. Under a single
Indian union he feared for Muslims, who
would suffer in many respects especially
with regard to their existentially separate
entity as Muslims.[8]

Iqbal was elected president of the Muslim

League in 1930 at its session in Allahabad
in the United Provinces, as well as for the
session in Lahore in 1932. In his
presidential address on 29 December
1930 he outlined a vision of an
independent state for Muslim-majority
provinces in north-western India:[8]

I would like to see the Punjab,

North-West Frontier Province,
Sind and Baluchistan
amalgamated into a single state.
Self-government within the
British Empire, or without the
British Empire, the formation of
a consolidated Northwest Indian
Muslim state appears to me to
 be the final destiny of the
Muslims, at least of Northwest
India.[8]

In his speech, Iqbal emphasised that

unlike Christianity, Islam came with "legal
concepts" with "civic significance," with its
"religious ideals" considered as
inseparable from social order: "therefore,
the construction of a policy on national
lines, if it means a displacement of the
Islamic principle of solidarity, is simply
unthinkable to a Muslim."[46] Iqbal thus
stressed not only the need for the political
unity of Muslim communities but the
undesirability of blending the Muslim
population into a wider society not based
on Islamic principles.

He thus became the first politician to

articulate what would become known as
the Two-nation theory—that Muslims are a
distinct nation and thus deserve political
independence from other regions and
communities of India. Even as he rejected
secularism and nationalism he would not
elucidate or specify if his ideal Islamic
state would construe a theocracy, and
criticized the "intellectual attitudes" of
Islamic scholars (Ulema) as having
"reduced the Law of Islam practically to
the state of immobility".[47]

The latter part of Iqbal's life was

concentrated on political activity. He
travelled across Europe and West Asia to
garner political and financial support for
the League, he reiterated the ideas of his
1932 address, and, during the Third round-
Table Conference, he opposed the
Congress and proposals for transfer of
power without considerable autonomy or
independence for Muslim provinces.

He would serve as president of the Punjab

Muslim League, and would deliver
speeches and publish articles in an
attempt to rally Muslims across India as a
single political entity. Iqbal consistently
criticised feudal classes in Punjab as well
as Muslim politicians averse to the
League. Many unnoticed accounts of
Iqbal's frustration toward Congress
leadership were also pivotal in providing a
vision for the two nation theory.

Patron of the Journal Tolu-e-

Islam
Copy of the first journal of Tolu-e-Islam.

Iqbal was the first patron of Tolu-e-Islam, a

historical, political, religious and cultural
journal of the Muslims of British India. In
1935, according to his instructions, Syed
Nazeer Niazi initiated and edited the
journal,[48] named after the famous poem
of Iqbal, Tulu'i Islam. Niazi also dedicated
the first edition of this journal to Iqbal. For
a long time, Iqbal wanted a journal to
propagate his ideas and the aims and
objectives of the All India Muslim League.
The journal played an important role in the
Pakistan movement.[42]

Later, the journal was continued[49] by

Ghulam Ahmed Pervez, who had already
contributed many articles in its early
editions.

Literary work
Persian
Iqbal's poetic works are written primarily in
Persian rather than Urdu. Among his
12,000 verses of poetry, about 7,000
verses are in Persian. In 1915, he
published his first collection of poetry, the
Asrar-i-Khudi (Secrets of the Self) in
Persian. The poems emphasise the spirit
and self from a religious, spiritual
perspective. Many critics have called this
Iqbal's finest poetic work[50] In Asrar-e-
Khudi, Iqbal explains his philosophy of
"Khudi," or "Self."[8][19] Iqbal's use of the
term "Khudi" is synonymous with the word
"Rooh" mentioned in the Quran. "Rooh" is
that divine spark which is present in every
human being, and was said by Iqbal to be
present in Adam, for which God ordered all
of the angels to prostrate in front of
Adam.[8]

Iqbal condemns self-destruction. For him,

the aim of life is self-realization and self-
knowledge. He charts the stages through
which the "Self" has to pass before finally
arriving at its point of perfection, enabling
the knower of the "Self" to become a vice-
regent of God.[8]

In his Rumuz-i-Bekhudi (Hints of

Selflessness), Iqbal seeks to prove the
Islamic way of life is the best code of
conduct for a nation's viability. A person
must keep his individual characteristics
intact, he asserts, but once this is
achieved he should sacrifice his personal
ambitions for the needs of the nation. Man
cannot realise the "Self" outside of society.
Also in Persian and published in 1917, this
group of poems has as its main themes
the ideal community,[8] Islamic ethical and
social principles, and the relationship
between the individual and society.
Although he is true throughout to Islam,
Iqbal also recognises positive aspects of
other religions. The Rumuz-i-Bekhudi
complements the emphasis on the self in
the Asrar-e-Khudi and the two collections
are often put in the same volume under
the title Asrar-i-Rumuz (Hinting Secrets). It
is addressed to the world's Muslims.[8]

Iqbal's 1924 publication, the Payam-e-

Mashriq (The Message of the East) is
closely connected to the West-östlicher
Diwan by the German poet Goethe. Goethe
bemoans the West having become too
materialistic in outlook, and expects the
East will provide a message of hope to
resuscitate spiritual values. Iqbal styles his
work as a reminder to the West of the
importance of morality, religion and
civilisation by underlining the need for
cultivating feeling, ardour and dynamism.
He asserts that an individual can never
aspire to higher dimensions unless he
learns of the nature of spirituality.[8] In his
first visit to Afghanistan, he presented his
book "Payam-e Mashreq" to King
Amanullah Khan. In it he admired the
uprising of Afghanistan against the British
Empire. In 1933, he was officially invited to
Afghanistan to join the meetings regarding
the establishment of Kabul University.[34]

The Zabur-e-Ajam (Persian Psalms),

published in 1927, includes the poems
Gulshan-e-Raz-e-Jadeed (Garden of New
Secrets) and Bandagi Nama (Book of
Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal
first poses questions, then answers them
with the help of ancient and modern
insight. Bandagi Nama denounces slavery
and attempts to explain the spirit behind
the fine arts of enslaved societies. Here as
in other books, Iqbal insists on
remembering the past, doing well in the
present and preparing for the future, while
emphasising love, enthusiasm and energy
to fulfil the ideal life.[8]

Iqbal's 1932 work, the Javed Nama (Book

of Javed) is named after and in a manner
addressed to his son, who is featured in
the poems. It follows the examples of the
works of Ibn Arabi and Dante's The Divine
Comedy, through mystical and
exaggerated depictions across time. Iqbal
depicts himself as Zinda Rud ("A stream
full of life") guided by Rumi, "the master,"
through various heavens and spheres and
has the honour of approaching divinity and
coming in contact with divine
illuminations. In a passage re-living a
historical period, Iqbal condemns the
Muslims who were instrumental in the
defeat and death of Nawab Siraj-ud-Daula
of Bengal and Tipu Sultan of Mysore,
respectively, by betraying them for the
benefit of the British colonists, and thus
delivering their country to the shackles of
slavery. At the end, by addressing his son
Javid, he speaks to the young people at
large, and provides guidance to the "new
generation."[8]

His love of the Persian language is evident

in his works and poetry. He says in one of
his poems:[51]

‫[ﮔﺮﭼﮧ ﮨﻨﺪی در ﻋﺬوﺑﺖ ﺷﮑﺮ اﺳﺖ‬52]

garchi Hindi dar uzūbat

shakkar ast

‫ﻃﺮز ﮔﻔﺘﺎر دري ﺷﻴﺮﻳﻦ ﺗﺮ اﺳﺖ‬

tarz-i guftar-i Dari shirin tar ast

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

Urdu

Iqbal's Bang-e-Dara (The Call of the

Marching Bell), his first collection of Urdu
poetry, was published in 1924. It was
written in three distinct phases of his
life.[8] The poems he wrote up to 1905—the
year he left for England—reflect patriotism
and the imagery of nature, including the
Tarana-e-Hind (The song of India),[34] and
Tarana-e-Milli (The song of the
Community). The second set of poems
date from 1905–1908, when Iqbal studied
in Europe, and dwell upon the nature of
European society, which he emphasised
had lost spiritual and religious values. This
inspired Iqbal to write poems on the
historical and cultural heritage of Islam
and the Muslim community, with a global
perspective. Iqbal urges the entire Muslim
community, addressed as the Ummah, to
define personal, social and political
existence by the values and teachings of
Islam.[8]

Iqbal's works were in Persian for most of

his career, but after 1930 his works were
mainly in Urdu. His works in this period
were often specifically directed at the
Muslim masses of India, with an even
stronger emphasis on Islam and Muslim
spiritual and political reawakening.
Published in 1935, the Bal-e-Jibril (Wings
of Gabriel) is considered by many critics
as his finest Urdu poetry, and was inspired
by his visit to Spain, where he visited the
monuments and legacy of the kingdom of
the Moors. It consists of ghazals, poems,
quatrains, epigrams and carries a strong
sense of religious passion.[8]

The Pas Cheh Bayed Kard ai Aqwam-e-

Sharq (What are we to do, O Nations of the
East?) includes the poem Musafir
(Traveler). Again, Iqbal depicts Rumi as a
character and an exposition of the
mysteries of Islamic laws and Sufi
perceptions is given. Iqbal laments the
dissension and disunity among the Indian
Muslims as well as Muslim nations.
Musafir is an account of one of Iqbal's
journeys to Afghanistan, in which the
Pashtun people are counselled to learn the
"secret of Islam" and to "build up the self"
within themselves.[8] Iqbal's final work was
the Armughan-e-Hijaz (The Gift of Hijaz),
published posthumously in 1938. The first
part contains quatrains in Persian, and the
second part contains some poems and
epigrams in Urdu. The Persian quatrains
convey the impression that the poet is
travelling through the Hijaz in his
imagination. Profundity of ideas and
intensity of passion are the salient
features of these short poems.[8]

Iqbal wearing a bow tie.

Iqbal's vision of mystical experience is
clear in one of his Urdu ghazals, which
was written in London during his days of
studying there. Some verses of that ghazal
are:[8]

At last the silent tongue of Hijaz

has

announced to the ardent ear the

tiding
That the covenant which had
been given to the
desert-[dwellers] is going to be
renewed
vigorously:
The lion who had emerged from
the desert and
had toppled the Roman Empire
is
As I am told by the angels, about
to get up
again (from his slumbers.)
You the [dwellers] of the West,
should know that
the world of God is not a shop
(of yours).
Your imagined pure gold is
about to lose its
 standard value (as fixed by you).
Your civilization will commit
suicide with its own daggers.
For a house built on a fragile
bark of wood is not
longlasting[8]

English

Iqbal wrote two books on the topic of The

Development of Metaphysics in Persia and
The Reconstruction of Religious Thought in
Islam and many letters in the English
language. In these, he revealed his
thoughts regarding Persian ideology and
Islamic Sufism – in particular, his beliefs
that Islamic Sufism activates the
searching soul to a superior perception of
life. He also discussed philosophy, God
and the meaning of prayer, human spirit
and Muslim culture, as well as other
political, social and religious problems.[8]

Iqbal was invited to Cambridge to

participate in a conference in 1931, where
he expressed his views, including those on
the separation of church and state to
participants which included the students
of that university:[8]
I would like to offer a few pieces
of advice to the youngmen who
are at present studying at
Cambridge. ... I advise you to
guard against atheism and
materialism. The biggest
blunder made by Europe was the
separation of Church and State.
This deprived their culture of
moral soul and diverted it to the
atheistic materialism. I had
twenty-five years ago seen
through the drawbacks of this
civilization and therefore, had
 made some prophecies. They
had been delivered by my tongue
although I did not quite
understand them. This happened
in 1907. ... After six or seven
years, my prophecies came true,
word by word. The European
war of 1914 was an outcome of
the aforesaid mistakes made by
the European nations in the
separation of the Church and the
State.[8]

Punjabi
Iqbal also wrote some poems in Punjabi,
such as Piyaara Jedi and Baba Bakri Wala,
which he penned in 1929 on the occasion
of his son Javid's birthday. A collection of
his rarely known Punjabi poetry was put on
display at the Iqbal Manzil in Sialkot.[53]

Iqbal known in
subcontinent
As Poet of the East
Allama Iqbal (In the Doctorate of Literature) after the
conferment of this Degree by the University of the
Punjab in 1933

Iqbal has been recognised and quoted as

"Poet of the East" by academics,
institutions and the
media.[13][54][55][56][57][58][59]

The Vice-Chancellor of Quaid-e-Azam

University, Dr. Masoom Yasinzai, described
in a seminar addressing a distinguished
gathering of educationists and
intellectuals that Iqbal is not only a poet of
the East, but is a universal poet. Moreover,
Iqbal is not restricted to any specific
segment of the world community but he is
for the entire humanity.[60]

Yet it should also be born in

mind that whilst dedicating his
Eastern Divan to Goethe, the
cultural icon par excellence,
Iqbal's Payam-i-Mashriq
constituted both a reply as well
as a corrective to the Western
Divan of Goethe. For by stylising
 himself as the representative of
the East, Iqbal's endeavour was
to talk on equal terms to Goethe
as the representative of
West."[61]

Iqbal's revolutionary works through his

poetry awakened the Muslims of the
subcontinent. Iqbal was confident that the
Muslims had long been suppressed by the
colonial enlargement and growth of the
West. In this concept Iqbal is recognised
as the "Poet of the East".[55][62][63]
So to conclude, let me cite
Annemarie Schimmel in
Gabriel's Wing who lauds Iqbal's
'unique way of weaving a grand
tapestry of thought from eastern
and western yarns' (p. xv), a
creative activity which, to cite
my own volume Revisioning
Iqbal, endows Muhammad Iqbal
with the stature of a
"universalist poet" and thinker
whose principal aim was to
explore mitigating alternative
discourses with a view to
 constructing a bridge between
the 'East' and the 'West'.[61]

The Urdu world is very familiar to Iqbal as

the "Poet of the East".[63] Iqbal is also
called Muffakir-e-Pakistan, "The Thinker of
Pakistan") and Hakeem-ul-Ummat "The
Sage of the Ummah"). The Pakistan
government officially named him a
"national poet".[7]

Iqbal in Iran
In Iran, he is famous as Iqbāl-e
Lāhorī(Persian: ‫( )اﻗﺒﺎل ﻻﻫﻮری‬Iqbal of
Lahore). Iqbal's "Asrare-i-Khudi" and "Bal-i-
Jibreel" are known in Iran, while many
scholars in Iran have recognised the
importance of Iqbal's poetry in inspiring
and sustaining the Iranian Revolution of
1979.[64][5] During the early phases of the
revolutionary movement, it was common
to see people gathering in a park or corner
to listen to someone reciting Iqbal's
Persian poetry, which is why people of all
ages in Iran today are familiar with at least
some of his poetry, notably "Az-zabur-e-
Ajam".[65][5]

In his analysis of the Persian poetry of

Muhammad Iqbal, Ayatollah Ali Khamenei
states that "we have a large number of
non-Persian-speaking poets in the history
of our literature, but I cannot point out any
of them whose poetry possesses the
qualities of Iqbal's Persian poetry. Iqbal
was not acquainted with Persian idiom, as
he spoke Urdu at home and talked to his
friends in Urdu or English. He did not know
the rules of Persian prose writing."[66]

After the death of Iqbal in 1938, by the

early 1950s, Iqbal became known among
the intelligentsia of the academic circles
of Iran. Iranian poet laureate Muhammad
Taqi Bahar universalized Iqbal in Iran. He
highly praised the work of Iqbal in Persian.
In 1952, the Iranian Prime Minister
Mohammad Mossadeq, a national hero
because of his oil nationalisation policy,
broadcast a special radio message on
Iqbal Day and praised his role in the
struggle of the Indian Muslims against
British imperialism. At the end of the
1950s, Iranians published the complete
works of Persian. In the 1960s, Iqbal's
thesis on Persian philosophy was
translated from English to Persian. Ali
Shariati, a Sorbonne-educated sociologist,
supported Iqbal as his role model as Iqbal
had Rumi. It is the best example of
admiration and appreciation of Iran that
they gave him the place of honour in the
pantheon of the Persian elegy writers.

In 1970, Iran realised Iqbal. Iqbal's verses

appeared on the banners and his poetry
was recited at meetings of the
intellectuals. Iqbal inspired many
intellectuals, including famous names Ali
Shariati, Mehdi Bazargan, and Dr.
Abdulkarim Soroush. His famous book
"The reconstruction of religious thought in
Islam" has been translated by Dr.
Mohammad Masud Noruzi.[5]

Key Iranian thinkers and leaders who were

influenced by Iqbal's poetry during the rise
of the Iranian revolution include Ayatollah
Ali Khamenei, Ali Shariati, and Abdolkarim
Soroush, although much of the
revolutionary guard was intimately familiar
with numerous verses of Iqbal's body of
poetry.[67] In fact, at the inauguration of the
First Iqbal Summit in Tehran (1986), the
Supreme Leader of the Iranian Revolution,
Ayatollah Khamenei, stated that in its
'conviction that the Quran and Islam are to
be made the basis of all revolutions and
movements', Iran was 'exactly following
the path that was shown to us by Iqbal'.[67]
Ali Shariati, who has been described as a
core ideologue for the Iranian Revolution,
described Iqbal as a figure who brought a
message of "rejuvenation", "awakening"
and "power" to the Muslim World.[68]

International influence
Iqbal and the West

Name plate of the street Iqbal-Ufer, Heidelberg,

Germany, honouring the name of Iqbal.[69]

Iqbal's views on the Western world were

applauded by men including United States
Supreme Court Associate Justice William
O. Douglas, who said that Iqbal's beliefs
had "universal appeal".[70] Soviet
biographer N. P. Anikoy wrote:

[Iqbal is] great for his

passionate condemnation of
weak will and passiveness, his
angry protest against inequality,
discrimination and oppression
in all forms i.e., economic,
social, political, national, racial,
religious, etc., his preaching of
optimism, an active attitude
towards life and man's high
 purpose in the world, in a word,
he is great for his assertion of
the noble ideals and principles
of humanism, democracy, peace
and friendship among
peoples.[70]

Others, including Wilfred Cantwell Smith,

stated that with Iqbal's anti-capitalist
holdings he was 'anti-intellect', because
"capitalism fosters intellect".[70] Professor
Freeland Abbott objected to Iqbal's views,
saying that Iqbal's view of the West was
based on the role of imperialism and Iqbal
was not immersed enough in Western
culture to learn about the various benefits
of the modern democracies, economic
practices and science.[70] Critics of Abbot's
viewpoint note that Iqbal was raised and
educated in the European way of life, and
spent enough time there to grasp the
general concepts of Western
civilisation.[70]

Gallery
Father of Allama Iqbal(Shaikh Noor
Muhammad)

Iqbal in London in 1931

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

A view of the conference in West

Jerusalem. Iqbal is seen sitting on the
extreme right in the first row (1931)
Allama Iqbal reception given by the
National League, London in 1932

Allama Muhammad Iqbal in 1933

Iqbal in a reception given by citizens of
Lahore in 1933

Iqbal in 1934
Allama in Afghanistan with Sulmain
Nadavi and Sir Ross Masood

Allama Muhammad Iqbal

Bibliography
Prose book in Urdu

Ilm ul Iqtisad (1903)[8]

Prose books in English

The Development of Metaphysics in

Persia (1908)[7][8]
The Reconstruction of Religious Thought
in Islam (1930)[7][8]

Poetic books in Persian

Asrar-i-Khudi (1915)[8]
Rumuz-i-Bekhudi (1917)[8]
Payam-i-Mashriq (1923)[8]
Zabur-i-Ajam (1927)[8]
 Javid Nama (1932)[8]
Pas Cheh Bayed Kard ai Aqwam-e-Sharq
(1936)[8]
Armughan-e-Hijaz (1938)[7][8][42] (in
Persian and Urdu)

Poetic books in Urdu

Bang-i-Dara (1924)[8]
Bal-i-Jibril (1935)[8]
Zarb-i Kalim (1936)[8]

See also
Iblees Ki Majlis-e-Shura – a poem by
Iqbal
List of Pakistani poets
List of Urdu-language poets
List of Muslim philosophers
Iqbal Academy Pakistan

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Further reading
Shafique, Khurram Ali (2014). Iqbal: His
Life and Our Times. ECO Cultural
Institute & Iqbal Academy Pakistan.
ISBN 978-0-9571416-6-7.
Ram Nath, Kak (1995). Autumn Leaves:
Kashmiri Reminiscences . India: Vitasta.
ISBN 81-86588-00-0.
Mustansir, Mir (2006), Iqbal, I.B. Tauris,
ISBN 1-84511-094-3
Muhammad, Munawwar. Iqbal-Poet
Philosopher of Islam. ISBN 969-416-061-
8.
Sailen, Debnath. Secularism: Western
and Indian. New Delhi: Atlantic
Publishers. ISBN 978-81-269-1366-4.
V.S., Naipaul (1998). Beyond Belief:
Islamic Excursions Among the Converted
Peoples. USA: Random House. ISBN 0-
375-50118-5.
Annemarie, Schimmel (1963), Gabriel's
Wing: a study of the religious ideas of Sir
Muhammad Iqbal, Leiden, Netherlands:
E. J. Brill
"Special report: The enduring vision of
Iqbal 1877-1938" . DAWN. 9 November
2017. Retrieved 9 November 2017.
"Sir Muhammad Iqbal" . Encyclopædia
Britannica.

External links

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 Iqbal Cyber Library
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Works by Muhammad Iqbal at Project
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Works by or about Allama Iqbal at
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