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"Mr. Dickinson... remarks that while my philosophy is universal my
application of it is particular and exclusive. This is in a sense true. The
humanitarian ideal is always universal in poetry and philosophy, but if
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you make it an effective ideal and word it out in actual life, you must
start, not with poets and philosophers, but with a society exculsive in the
sense of having a creed and well-defined outline, but ever enlarging its
limits by example and persation. Such a society, according to my belief,
is Islam." (3)
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Has been hitherto over shadowed or rather displaced by Arabian
Imperialism of the earlier centuries of Islam-- For the present every
Muslim Nation must sink into her own deeper self, temporarily focus her
vision on herself alonek, until all are strong and powerful to form a living
family of republics." (4)
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"Let us now see how the Grand National Assembly (of Turkey) had
exercised this powr of Ijtihad in regard to the institution of Khilafat.
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According to Sunni Law, the appointment of an Imam or Khalifa is
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absolutely indispensable. Thefirst question that arieses in this connection
is this.. Should the Caliphate be vested in a single Person? Tureky's
Ijtihad is that according to the Spirit of Islam the Caliphate or Imamat
A ok 40
can he vested in a bodoy of persons, or an elected Assembly. The
religious doctors of Islam in Egypt and India, as far as I know have not
yet expressed themselves on this point. Personally I believe the Turkish
view is prefectely sound. It is hardly necessary to argue this point. the
q i B o - 6
republican form of government is not only thoroughly consistant with the
spirit of Islam, but has also become a necessity, in view of the new forces
that are set free in the world of Islam.(6)
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"According to the Law of Islam there is no distinction between the
Church and the State. The state with us is not a combination of religious
and secular authority, but it is a unity in which no such disticntion exists.
a
Z an y
The Caliph is not necessarily the high priest of Islam; he is not the
representative of God on earth. He is fallible like other men, and is
subject, like every Muslim, to the impersonal authority of the same law.
The Prophet himself is not regarded as absolutely infallible by many
e mp
Muhammaden theologians (e.g. Abu Ishaq, Tahari). in fact, the idea of
personal authority is quite contrary to the spirit of Islam. the Prophet of
Arabia succedded in commanding the absolute submission of an entire
b o 7
people; yet no man has depreciated his own authority more than he. "I
am", he says, "a man like you' like you my forgiveness also depends on
a C 6
the mercy of Go". Once in a moment of spiritual exaltation, he is
r b s 6 0
reported to have said to one of his companions, "Go" and tell the people
he who says-- there is only one Gog--- will enter the paradise", studioulsy
omitting the second half of the Muslim creed-- "And Muhammad is His
A ok 40
Prophet". The ethical importance of this atitutde is great. The whole
system of Islamic ethics is based on the idea of individuality; anything
which tends to repress the healthy development of individuality is quite
q i o 6
inconsistent with the spirt of Islamic Law and ethics. A Muslim is free to
do anything he likes, provided he goes not violate the Law. The genetal
B -
principles of this law are believed to have been revealed; the details in
a
S DF 30 5
order to cover the relatively secular cases, are left to the interpretation of
professional lawyyers. It i, therefore, true to say that the entire fabric of
Islmaic law, actually adminstered, is really judge-- made law, so that the
lawyer pefrosm the legislative function in Muslim consitution. If,
however, an absolutely new case arises which is not provided for in the
P 0 law of Islam, the will of the whole Muslim community becomes a further
source of law.".(10)
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P 0 "It is, however, extremely satisfactory to note that the pressure of new
world- forces and the political experiences of European nations are
impressing on the mind of modern Islam the value and possihilities of
the idea of Ijma. The growth of republican spirit and the gradual
formation of legislative assemblies in Muslim lands constitutes a great
step in advance.The transfer of power of Ijtihad from the individual
wD Z‹(‚Z 18
representatives of schools to a Muslim legislative assembly which, in
view of the growth of opposing sects, is the only possible form Ijma can
take in modern times, will secure contributions to legal discussion from
laymen who happen to possess a keen insight into affairs. In this way
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alone can we stir into activity the dorment spirit of life in our legal
system, and give it an evolutionary out look."(13)
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A ok 40 Û )´ÔñYc
:•D â • Š: c Šg (Z
ñYc
"In India, however, difficulties are likely to arise; for it is doubtful
q i
•
Ëh B o 6
whether a non-Muslim legislative assembly can exercise the power of
Ijtehad.(14 )"
-
á bŠ h»Š ¿ZÃ>›)q
ZèY7y‚ W (Z¼%Zt%Z~y*zyL L
a
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ËÔì e
5 ó Xó ƒ: eb§
ÒZ ÅWZg Z ›~ ÔZ V˜ ˆ Æ äW~ŠŽzÆ yÎ 0
a kZ Xƒ { Zg‡~gñZ ~z*Š c] 5ç ´ŠÆ Vâ ›Ž 7ykZ »Ÿ, Z
P 0Ñ~¿! lÃm
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ÅxsZ Ô•¸!
zˆÅwD ZgzZ7ú â%Z ðÃ~ÄÜzŠ ¿Z]Zg (ZÆÔZ
Ð 2Z ¸z wßZ ! fŽ WZg Z9ÆÔZžwZÎ ZuzŠXì Y
Ðg ±ZÆg ZŠ™:gzZ ñY c Š}Š h»Š ¿Z¹Zž7{ Ç W b§kZÐ ] x
aÆ kZ ä wD ZXì Ôg¨] ! t X • Dƒx¥_g Zz ^
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"The legislative activity of a modern Muslim assembly which must
consist, at least for the present, mostly of men possessing no knowledge
of the subtleties of Mohammadan Law. Such an assembly may make
q
gave mistakes in their interpretation of Law. How can we exclude or
atleast reduce the possibilities of erroneous interpretation? The Persian
u
constitution of 1906 provided a separate ecclesiastical committee of
a y
Ulema--conversat with the affairs of the world--having power to
supervise the legislative activity of the Mejlis. This, in my opinion,
Z an
dangerous arrangement is probably necessary in view of the persian
constitutional theory. According to that theory, I believe, the king is a
mere costodian of the realm which realy belongs to the Absent Imam.
e mp
The Ulema, as representatives of the Imam, consider themselves entitled
to supervise the whole life of the community, though I fail to understand
how, in the absence of an apostolic succession, they establish their claim
a C o 6 7
to represent the Imam. But whatever may be the Persian constitutional
b
theory, the arrangement is not free from danger, and may be tried, if at all
only as a temporary measure in Sunni countires. The Ulema should form
a vital part of a Muslim legislative assembly helping and guiding free
r b s 0
discussion on questions relatin to law. The only effective remdey for the
6
possiblilities of errorneous interpretations is to reform the present system
of legal education in Mohammadan countries, to extend its sphere, and to
A ok 40
combine it with an intelligent study of modern jurisprudence."(15)
y»g ZÆ kZ Ïƒ ì‡>i ‚yâ ‡ ðÃÅVâ ›}V˜ Â~ äâ i {ŠŽñL L
Hg » & § » kZ Z®• •Zz* Ð VÆ Z4ÅòsZ}Ž Ð Vƒ vß „z F {Š c
i
q i B o
V!yZXì $
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”~(~ (~¨Å<Ñ>ÅnkZèY ?Çƒ
ZÆY 1906?Ïƒ H]gßÅykZ ÁÐ Á c áZi ZÆ
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[pÌÐ ~EŠ ]5çŽ ÅY f, Z Ôì m» ´ŠgñZ J
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ñOqtXÇgÃ6Vñ¤ uÅ>{zž @ ñY~Š™ì‡>µ Zq
V˜žì ˆàÄg
ZÔ••Zz
ÏŠŽñx°ÅT ¸x â Zž å„ (Z¼ Ÿ» »g2ŠtÃãZk Zpì u* ç~( Šp
P 0
¨ÎÔY fìgX}Ig ZŠ)f »«™Åo Ôì _g Zz Ç» kZŽ Zz3
Ÿž @ W7~™~÷ÍX ,™ ãZôÅÏ0 
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tÃãZk  Z wq¾X • M  ™"Ub§¾òúŠt CZ {z ~ ÏŠŽñx° Å # Ö âZ
gîèg ¬ Â,™Ìg (Z Ð Z ´ ˜”gzZ ì u* ç Z (x OZt Ôƒ Ì¼ g2Š
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ñƒ ï Šg Z ŒÛ u *çÐZwD Z)´Ã7ÆkZì ykZŽ »äY0+™¹
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e mp
Š » wq ]gß+Z wq¾ X • D™wJ6gîÆ ` ´ èg ¬ ¡
Å ` ´ x¢i Z¢…gzZì Yƒ u * ç¹ Ô~ Ýzg Å]ÑìÆ wD Z
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A ok 40
¨gzZ ~„~ i Z0
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ËZ e Ô ¸ ìg™^Å[ »Æ ]«
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â• Æš  Fz½ÅY fä)´
P 0 "Our first object in which we both agree is the training of well qualified
theologians to satisfy the spiritual needs of the community. But the
spiritual needs of the community change with the expansion of that
community's outlook on life. The change in the position of the
individual, his intellectual liberation and infinite advance in natural
sciences have entirely changed the subtance of modern life so that the
kind of scholasticism or theological thought which satisfied a Muslim in
21 i ‚yâ ‡>c
ÄÜµ
the Middle Ages would not satisfy him today. This does not mean an
injury to the spirit of religion, but it certainly contradicts traditional
views. If rejuvenation of Muslim life and the regaining of original depths
are desirable than a rebuilding of theological thought is absolutely
necessary. The vision of Sir Sayyed Ahmad khan on this point, as on
u q
many others, was almost prophetic.As you know he himself undertook
the task, which did not, and could not, prosper because it was mainly
based on the philosophical thought of a by gone age. I am afraid I cannot
a y
agree with your suggested syllabus in Muslim Theology (paragraph 4 of
your letter). In my opinion it is perfectly useless to institute a school of
Z an
Muslim Theology on older lines unless it is your object to satisfy the
more conservative nortion of our community. Spiritually, the older
theology is, generally speaking, a set of wornout ideas; educationally, it
e mp
has no value in view of the rise of new, and restatement of old problems.
What is needed today is intellectual activity in fresh chanels and the
building of a new theology and KALAM. This can obviously be done by
men who are properly equipped for such a task. But how to produce such
a b C o 6 7
men? I fully agree with you in your suggestion that a system be devised
for utilising the best material from Deoband and Lucknow. But the point
is what would you do with these men after having trained them into the
r b s 6 0
Intermediate standard? Would you make them B.A.;s and M.A.'s after the
suggestion of Sir Thomas Arnold? I am sure that so far as the study and
development of theological thought is concerned they will not serve your
purpose.These Deoband and Lucknow men who disclose a special
A ok 40
aptitude for theological thinking should, in my opinion, be given a
thorough grounding in modern thought and science before you allow
them to pass through Arnold's course, which for their purpose, will have
q i B o - 6
to be very much shortened. Afer completing their study of modern
thought and science they may be required to attend lectures on such
subjects in Arnold's course as have a direct bearing on their special study
e.g. sects of Islam and Muslim Moral and Metaphysical Philosophy.
a
S DF 30 5
With this equipment they may be made University Fellows to give
original lectures on Muslim Theology, Kalam and Tafsir. Such men
alone will be able to found a new school of Muslim Theology in the
University and serve our object No.1. My suggestion therefore, is that if
you wish to satisfy the more conservative portion of our society you can
P 0 start with a school of Theolgoy on older lines as suggested in paragraph

4 of your letter, but your ultimate aim must be graudually to displace it
by the work of original thinkers produced in the manner I have
suggested."(16)
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A ok 40
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r b s 6 0
"I suggest the formation of an assembly of Ulama which must include
Muslim Lawyers who have received education in modern jurisprudence.
The idea is to protect, expand and, if necessary to re-interpret the law of
A ok 40
Isalm in the ligth of modern conditions, while keeping close to the spirit
emhodied in its fundamental principles. This body must receive
constitutional recognition so that no bill effecting the personal law of
Muslims may be put on the legislative anvil before it has passed through
q i B o - 6
crucible of this assembly. Apart from the purely practical value of this
proposal for the Muslims of India, we must remember that the modern
world, both Muslim and non-Muslim, has yet to discover the infinite
a
S DF 30 5
value of the legal literature of Islam and its significance for a capitalistic
world whose ethical standards have long abdicated from the control of
man's economic conduct. The formation of the kind of assembly I
propose will, I am sure, bring a deeper understanding of the usual
principles of Islam at least in this country."(19)
P 0
Zi * ~OŠa X ¶úÅ}g ZŠ Z ´Š xq Z ~ [ º m?~ŠÅ)´
Åx?Zg ZŠ {g ZŠ Z ~ ^Ãyò ä V,ZÃY 1937 ðÑŽ 20~ [ ZŽÆ âÆ y{
:cÛ ñƒÙ ŠÐÃÅÏh
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;g W: â i ui *
25 i ‚yâ ‡>c
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468Ô467mÔY 1945ÔgƒÑÔsÑZ •Ô ( wzZ¢) äÚ^Þ Ù^fÎ]:( A
Vahid, S Abdul (Ed), Thought and Reflections of Iqbal, Sh. Ashraf, Lahore, 1973, P
4D
r b98
s 6 0
Iqbal, Reconstruction of Religious thought in islam (Ed), Prof M. Saeed Sheikh,
Iqbal Academy, Lahore, 1989, P 126
6D
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246Ô245mÔgƒÑÔwD ZÄ)Ô änÚ¡‰] l^n`ÖF] ‚m‚q ØnÓŽi:( :Wá) ~i *k
Iqbal, op.cit. 124,125
 D5
2
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12D Vahid, S Abdul op cit PP 380,381
13D
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Iqbal, op cit P 138
Iqbal, P 138
Ibid, P.P 139,140
Vahid, S Abdul op cit PP 105,107
219@ !"ÔxzŠ¢Ô äÚ^Þ Ù^fÎ] D 17

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19- Tariq, A.R (Ed) Speeches and Statements of Iqbal, Sh. Ghulam Ali and Sons, Lahore,
1973, PP 54-55
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"Patriotism--Islam appeared as protest against idolatry. And what is
patriotism but a subtle form of idolatry; a deification of a material object.
The patriotic songs of various nations will bear me out in my calling
patriotism a deification of a material object. Islam could not tolerate
idolatry in any form. It is our eternal mission to protest against idolatry in
P 0 all its forms. What was to be demolished by Islam could not be made the
very principle of its structure as a political community. The fact that the
Prophet prospered and died in a place not his birth-place is perhaps a
mystic hint to the same effect" (14 )
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"Muslims Solidarity
: •D â • Û çOXÐ
From what I have said above on Islam and patriotism it follows that our
solidarity as a community rests on our hold on the religious principle.
P 0 The moment this hold is loosened we are nowhere. Probably the fate of
the Jews will befall us. And what can we do in order to tighten the hold?
Who is the principal depositary of religion in a community? It is the
woman. The Musalman woman ought to receive sound religious
edcation, for she is virtually the maker of the community. I do not believe
in an absolute system of education. Education, like other things, is
determind by the needs of a community. For our purposes religious
57 GG3E
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education is quite sufficient for the Muslim girl. All subjects which have
a tendency to de-womanise and to de-muslimise her must be carefully
excluded from her education. But our educationists are still grouping in
the dark; they have not yet been able to perscribe a course of study for
our girls. They are, perhaps, too much dazzled by the glamour of western
u q
ideals to realise the difference between Islamism which constructs
nationality out of a purely abstract idea, i.e. religion, and "Westernism",
the very life-blood of whose concept of nationality is a concrete thing,
i.e. country."(17)
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A ok 40
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A ok 40
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q i B o - 6
"The conclusion to which Eruope is consequently driven is that religion
is a private affair of the individual and has nothing to do with what is
called man's temporal life. Islam does not bifurcate the unity of man into
a
S DF 30 5
an irreconcilable duality of spirit and matter. In Islam God and the
universe, spirit ad matter, Church and State, are organic to each other.
Man is not the citizen of a profane world to be renounced in the interest
of a world of spirit situated elsewhere. To Islam matter is spirit realising
itself in space and time. Europe uncritically accepted the duality of spirit
P 0 and matter probably from Manichaean thought. Her best thinkers are
realising this initial mistake to-day, but her statesmen are indirectly
forcing the world to accept it as an unquestionable dogma. Is is, then,
this mistaken separation of spiritual and temporal which has largely
influenced European religious and political thought and has resulted
practically in the total exclusion of Christianity from the life of European
states. The result is a set of mutually ill-adjusted states dominated by
interests not human but national. And these mutually ill-adjusted states
wD Z‹(‚Z 78
after trampling over the morals and convictions of Christianity, are
to-day feeling the need of a federated Europe, i.e, the need of a unity
which Christian church organistaion originally gave them, but which
instead of reconstructing it in the light of Christ's mission of human
brotherhood, they considered it fit to destroy under the inspiration of
q
Luther. A Luther in the world of Islam, however, is an impossible
phenomenon: for here there is no chruch organisation similar to that of
u
Chirstianity in the Middle ages, inviting a gestroyer. In the world of
a
Z an y
Islam, we have a universal polity whose fundamentals are believed to
have been revealed, but whose structure, owing to our legist's want of
contact with modern world stands to-day in need of renewed power by
fresh adjustments.What, then is the problem and its implication? Is
religion a private affair? Would you like to see Islam as a moral and
political ideal, meeting the same fate in the world of Islam as Christianity
e mp
has already met in Europe? Is it possible to retain Islam as an ethical
ideal and to reject it as a polity in favour of national politics, in which
religious attitude is not premitted to play any part? This question
becomes of special importance in india where the Muslims happen to be
a b C o 6 7
a minority.The proposition that religion is a private individual experience
is not surprising on the lips of a European.In Europe the conception of
Christianity as a monastic order, renouncing the world of matter and
r b s 6 0
fixing its gaze entirely on the world of spirit, lead by a logical process of
thought, to the view embodied in this proposition.The nature of the Holy
Prophet's religious experience, as disclosed in the Quran, however, is
wholly different. It is not mere experience in the sense of a purely
A ok 40
biological event, hapening inside the experient and neccessitating no
reactions on his social environment. It is individual experience creative
of a social order. Its immediate outcome is the fundamentals of a polity
q i B o - 6
with implicit legal concepts whose civic significance cannot be belittled
merely because their origin is revelational. The religious ideal of Islam,
therefore, is organically related to the social order which it has created.
The rejection of the one will eventually involve the rejection of the other.
a
S DF 30 5
Therefore the construction of a polity on national lines, if it means a
displacement of the Islamic principle of solidarity, is simply unthinkable
to a Muslim. This is a matter which at the present moment directly
concerns the Muslims of India. "Man", says Renan, "is enslaved neither
by his race, nor by nor by his religion the course of rivers, nor by the
direction of mountain ranges.A great aggregation of me, sane of mind
P 0 and warm of heart, creates a moral consiciousness which is called a

nation. Such a formation is quite possible, thought it involves the long
and arduous process of practically remaking men and furnishing them
with a fresh emotional equipment. It might have been a fact in India if
the teaching of Kabir and the Divine Faith of Akbar has seized the
imagination of the masses of the country.Experience, however, shows
that the various caste-units and religous units in Idia have shown no
79 GG3E
ï 4ƒztÃgzZwD Z
inclination to sink their respective individualities in a larger whole. Each
group is intensely jealous of its collective existence. The formation of the
kind of moral consciousness which constitutes the essense of a nation in
Renan's sense demands price which the people of India are not prepared
to pay.The unity of an India nation, therefore, must be sought, not in the
q
negation, but mutual harmony and co-operation of the many. True
statesmanship cannot ignore facts, however not to assume the existence
u
of a state of things which does not exist, but to recognise facts as they
a
Z an y
are, and to exploit them to our greatest advantage. And it is on the
discovery of Indian unity in this direction that the fate of India as well as
Asia really depends. India is asia in miniature. Part of her people have
cultural affinities with nations in the east and part with nations in the
middle and west of asia. If an effective principle of co-operation is
discovered in India, it will bring peace and mutual good-will to this
e mp
ancient land which has suffered so long, more because of her situation in
historic space than because of any inherent incapacity of her people. And
it will at the same time solve the entire political problem of Asia.
It is , however, painful to observe that our attempts to discover such a
a b C o 6 7
principle of internal harmony have so far failed. Why have they failed?
Perhaps we suspect each other's intentions and inwardly aim at
dominating each other. Perhaps in the higher interests of mutual
r b s 6 0
co-operation, we cannot afford to part with the monopolies which
circumstances have placed in our hands and conceal our egoism under
the cloak of a nationalism, outwardly stimulating a large-hearted
patriotism, but inwardly as narrowminded as a caste or a tribe. Perhaps,
A ok 40
we are unwilling to recognise that each group has a right to free
development according to its own cultural traditions. But whatever may
be the causes of our failure, I still feel hopeful. Events seem to be tending
q i B o - 6
in the direction of some sort of internal hamony. And as far as I have
been able to read the Muslim mind, i have no hesitation in declaring that
if the principle that the indian muslim is entitiled to full and free
development on the lines of his own culture and tradition in his own
a
S DF 30 5
indian home-lands is recognised as the basis of a permanent communal
settlement, he will be ready to stake his all for the freedom of india. The
principle that each group is entitiled to free development on it own lines,
is not inspired by any feeling of narrow communalism. There are
communalisms and communalisms. A community which is inspired by
feeling of ill-will towards other communities, is low and ignoble. I
P 0 enterain the highest respect for the customs, lawas religous and social
institutions of other communities. Nay, it is my duty, according to the
teaching of the Quran, even to defend their place of worship, if need be.
Yet I love the communal group, which is the source of my life and
behaviour, which has formed me what i am by giving me its religion, its
literature, its thought, its culture and there by recreating its whole past as
a living operative factor in my present consciousness. Even the authors
wD Z‹(‚Z 80
of the Nehru Report recognise the value of this higher aspect of
comunalism. While discussing the seperation of sind they say: :To say
from the larger view-point of nationalism that no communal provinces
should be created, is in a way, equivalent to saying from the still wider
international view-point that there should be no separate nations. Both
q
these statements have a measure of truth in them. But the staunchest
internationalist recognises that without the fullest national autonomy it is
u
extraordinarily difficult to create the international state. So also without
a
Z an y
the fullest cultrue autonomy, and communalims in its better aspect is
cultrue, it will be difficult to create a harmonious nation."
Communalism in its higher aspect, then is whole in a country like india.
The units of indain society are not territiorial as in European countries.
India is a continent of human groups belonging to different
races,speaking different languages and professing different religions.
e mp
Thir behaviour is not at all determined by a common race conciousness.
Even the Hindus do not form a homogeneous group. The principle of
European democracy cannot be applied to india without recognising the
facts of communal groups. The muslim demand for the creation of a
a b C o 6 7
Muslim india within india is, therefore, prfectly justified. The resolution
of the all parties muslim conference at Delhi is, to my mind, wholly
inspired by this noble ideal of a harmonious whole, which, instead of
r b s 6 0
stiffling the respective invidualities of its component wholes, affords
them chances of fully working out the possiblities that may be latent in
them. And i have no doubt that this house will emphatically endorse the
Muslim demands embodied in this resolution. Personally i would go
A ok 40
further than the demands embodied in it. I would like to see the punjab,
north-west frontier province, sindand Baluchistan amalgamated into a
single state. Self goverment within the British empire or whit out the
q i B o - 6
british empire, the formation of a consolidated north west indian muslim
state, appears to me to be the final destiny of the muslims, at least of
north-west india.
The Hindu thinks that seperate electorates are contrary to the spirit of
a
S DF 30 5
nationalims, because he understands the world Nation to mean a kind of
iniversal amalgamation in which no communal entity ought to retain its
private individuality. Such a state of things, however, does not
exist...india is a land of racial and religious veriety. Add to this the
general economic inferiority of the Muslims, their enormous debt,
especially in the Punjab, and their insuffficient majorities in some of the
P 0 provinces as at present constituted and you will begin to see clearly the
meaning of our anxiety to retain separate electorates. In such a country
and in such circumstances terriorial electorate cannot secure adequate
representation of all interests and must inevitable lead to the creation of
an oligarehy. The Muslims of india can have no objection to purely
territorial electorates if provinces are demarcated so as to secure
comparatively homogenous communities possessing linguistic, racial,
81 GG3E
ï 4ƒztÃgzZwD Z
culture and religious unity."(34)
{¼ÆVâ ›Æ™ »Ã] ÑZñuF ’gzZq
q ’ÅÄÜäöô»
Û Z,jÅ]óaÆV¶!
ðZ ‚ gzZ å1™[_ ~]ZŠ ¢: *6x ¸Æöô»Ã
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Å we kZ X å c
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' ÒZ zy Å öô»
~ Ýzg Å b)´vŠ gzZ Iè ÃV1ßä > ›~ k°ZÆ Y 1930çO
Åä™ Z] e mp
ÐV1ßÆe ÒZzyÃV¸´‰Æe ÒZ›gzZ ä™„âui Z
Û Z ª»] ! kZ6RÏ(Ô Š Š6µñkZŽ[»wD Z)´X Xgàmzˆ
ìg ZŒ
a b C o 6 7 c
X åïq » ò}kggzŠ ¹ gÅ »Ë kZ Xì R' É 7o q Z y*zyž
Ø è 76] tð‡´z #c è¸Š ã
p ÒkZ Xì 6<
b 0
Æ~gzWOÅ] ZmgzZ]â ©Z ´Š ZÉ 7~Š â gzZèg Zmß Zr
r s 6
Åg¦mzÆ Vâ ›
 ÅVâ ›Ð
ZuzŠ » „ 46" Š 4ÆVâ ›46ízŠpvŠ ]gzì«6•mza
A ok 40
BÅ"_
q
Æ›Ð íz äwD Z)´~]g Zœ[ÆY 1932ag â 21Xì x *
:ì Hç»Šzu^
q i B o - 6 YÆmß Zr
 gzZì HyÒÃk‚ Z
"Patriotism is a perfectly natural virtue and has a place in the moral life
of man. Yet that which really matters is a man's faith, his culture, his
a
S DF 30 5
historical tradition. These are the things which in my eyes are worth
living for and worth dying for and not the piece of earth with which the
spirit of man happens to be temporarily associated, In view of the visible
and invisible points of contact between the various communities of
India, I do believe in the possibility of constructing a harmonious whole
P 0 whose unity cannot be distributed by the rich diversity which it must

carry within its bosom. The problem of ancient Indian thought was how
the one became many without sacrificing its oneness. To-day this
problem has come down from its ethical heights to the grosser plane of
our political life, and we have to solve it in its reversed form, i.e. how the
many can become one without sacrificing its plural character"(35)
gŠiŽ »wÏ(ÆVâ ›~y*zy~\ÆY 1932äwD Z)´
Äc
wD Z‹(‚Z 82
Åmß Z r  ~ Tg¦»íz, Zq ZXì g¦ »x ªÆ•µ Zq Z {z å H
ykÃíz{zXì6+  kÑc ~k5
ÝzÅyZÉ 76 x PZÆV¤gèg ZŠ ã 
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gzŠ »g ZŠZ Iè ~M ÅVâzŠžìgŠ c X•
D™lˆÑñg ÃVziñaÆÈ¢›zy ~ yi ZÂÆ]uzgzZ]Ò)´
aÆo: Ç Z] Ðzz ÅbzgÆe
4z]
e mp {z Âðƒò » *
{zž åg »gŠa kZízt ÃVâ ›XÑ ¶Šg Z Œ Û i~y
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k0 Æ5#X ¶ó óxi ZxsZàL Lb ˜Z Å# Ö 5aÆkZX Š ¹li ‚s Ü
r b
yñ•ÔuuÔ[º¤
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s 6 ZX åŠŽñ{g • á Zs§Åg¦Æo µ Z~Š ! W!Z[X¸
A ok 40
Ât ~ y! i ÅVîzy Âì CW~ŠŽzC
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( 36)`» u g @
 ™á Ð
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s ÜÆy*zy ( • ï• á Ì'» Z +ô»‰~ yZgzZ ) yZŠ „  (zy
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gÖ Z »] 2ÆäƒgzWú6y*zyÆyj jZ~ e
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ÆY 1930
gÖ Z Ì6]gß ãkZ kZ Åw~Š ! á Z ‚ - »x ªÆ ]uz
W!Z[gzZ ) {g•
‘´t ¤ Zž ågeÃVîzy X Š
ƒ̄ ! »÷¡~(aÆVîzy ( å Š HñZg
83 GG3E
ï 4ƒztÃgzZwD Z
ÆV¸ýZ¤ ZX ÏñYƒgz$uuÅy*zyÂì @ ™g (Z^Š Zi W4c

Š Zi Wq
Z
Z(¹t aÆy*zy Â•f ™Š ŽZÐ o òsZ}uzŠ Ë‰ Ü z Ëy›
 (zyX Š
„ c¯: ¶
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a
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y
Xì Cƒpô)ci7ÅVîzyÐ\kZ ([)
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:ì`gŠ~sf[ZŽ »kZgzZwZÎXì~}g! Æxi ZxsZàwZÎq Z~kZ
e mp
"Q. What is your conception of Pan-Islamism?
A.The term Pan-Islamism has been used in two senses.As far as i know,
it was coined by a french journalist and in the sense in which he used
a b C o 6 7
that term, Pan-Islamism existed no where except in his own imagination.
I think the French Journalist meant to give shape to a danger which he
faneied was existing in the world of Islam. The phrase was invented after
the fashion of the expression "Yellow Peril", in order to justify European
r b 0
aggression in Islamic countries.
6
Later on, I think the expression Pan-Islamism was taken to mean a kind
s
of intrigue, the centre of which was in Constantinople. The Muslims of
A ok 40
the world were understood to be planning a kind of union of all the
Muslim states against the European states. The late Professor Brown of
the Cambridge University has, I think, conclusively proved that
Pan-Islamism in that sense never existed in Constantinople or any where
q i B o
else.
- 6
There is, however, a sense in which Jamal-ud-Din Afghani used it. I do
not know if he used the same expression, but he actually advised
Afghanistan, Persia and Turkey to unite against the aggression of
a
S DF 30 5
Europe. This was purely a defensive measure, and I personally think that
Jamal-ud-din was perfectly right in his view.
But there is another sense in which the world should be used and it does
contain the teaching of the Quran. In that sense it is not a political project
but a social experiment.Islam does not recognise caste or race or colour.
P 0 In fact Islam is the only outlook on life which has really solved the colour
question, at least in the Muslim world, a question which modern
European civilization with all its achievements in science and
philosophy,has not been able to solve. Pan-Islamism, thus interpreted,
was taught by the Prophet and will live for ever. In this sense
Pan-Islamism is only Pan-Humanism. In this sense every muslim is a
Pan-Islamist and ought to be so. Indeed the word Pan ought to be
dropped from the phrase Pan-Islamism, for Islamism is an experssion
wD Z‹(‚Z 84
which completely covers the meaning I have mentioned above."(37)
wÑCÙ ZŽ ]H X Š
ÑYZ [p[pÌg¦»uupô)Ð s§ÅVîzy
~Š ÌZ ~(~ ó ó Discovery of IndiaL L[ Â KZÃ]* ÒÆ èEjF 4$åegzi
Z ä z1
Z{ à ÑÆy*zy¤ Zž•D ÑŠ spt ÃVîzy vg ) ¸Xì
]uz µ Zq
ÆŠ ! j 4
u q
W!Z[ä èEFåËZ eaÆÑkZ ?Çƒ H »uuÅy*zy Â‰ 0
$
)´~ [ ZŽÆ kZ X –âÃyß óZ ó N L LÆ™µ ZÐ t òz t (Ã{ {™P
a
Z an y :Hk’~„óZ ó NL ÃL Y 1931'Æ ZkŠ äwD Z
"May I tell Dr.Thompson, in this passage I do not put forward a
"damand" for a Moslem state outside the Brithish Empire, but only a
e mp
guess the possible outcome in the dim future of the mighty forces now
shaping the destiny of Indian sub-continent. No indian Muslim with any
pretence to sanity contemplates a Moslem State or series of States in
North-West India outside the British Commonwealth of Nation as a plan
a b C o 6 7
of practical politics. Although I would oppose the creation of another
cockpit of communal strife in the Central Punjab, as suggested by some
enthusiasts, I am all for a redistribution of India into provinces with
r b s 6 0
effective majorities of one community or another on lines advocated both
by the Nehru and the Simon Reports. Indeed, my suggestion regarding
Moslem provinces merely carries forward this idea. A series of contented
and well organised Muslim provinces on the North-west frontier of India
A ok 40
would be the bulwork of india and of the british empire, against the
hungry generations of the asiatic high lands."(38)
®ÃŠ ŽZ›zy Ôs§~uzŠ ÷Ð»öwÍgzZ s§q Z ÞzZzt »öô»
q i B o
iÆZ›zy •
Å V1ßáZz e - 6Ñ~÷Ð»×& î Zg ÅVî Égy›~ ckZX å ;g™
ÒZ ›ž åc_ » Vâ ›X ˆƒ x » * Ž ¶ÒÃ ~y WÅ
a ÅeÒZzy~œ
S DF 30 5
›¸t X ñY c
  o~V1ßÃZ~Vâ ›Ô~Èuƒ
%gzZ] ˜ƒ
Š h» ÏÒú‚33aÆî XÐ ( Oligarchy) #
o
Ö Ó~uP
~ VzÒúy›Špža kZ Âq
gzZ ¶ÅŠ ŽZ b! Z ˆƒx » *
÷Ð»Ô] ]_
P 0
)´X å H¨ £™ê » Vâ ›ä öô»}uzŠ Ô¶ãá$
gzZzy {ÒWžì s Z ‹Z »]!kZ ÒÃx » *
Ð }uzŠ q
t Å•r›zy ~ÃÅwD Z
Z
LZ y›ž å:g » {g e ðÃ ZÎÆkZ [ ZX Mƒ 7èZg6áñg Ã Ëy›

ÒZzy ]*
e kZ: ‘Æ Y ’ Å]Ò~ ]uzX ,™c_ »o: Ç Z] a
85 GG3E
ï 4ƒztÃgzZwD Z
DÃY 1932cŠ 15~p ÖZAÃ•ñkZ LZä)´X¸ õG /#GŠ™ »äbzgÆ

Š™yÒ~Hq
:ìtk½Z {™PX c ZÆyß>
" The Principle that underlies the demands made by the Muslims of india
u q
is very simple and cannot fail to appeal to the British people. As you
know the population of the mussalmans of india is over 70000000. Half
of this population is seattered all over the country. The major portion,
however, of this population is comparatively compact, especially in the
a y
Provinces which constitute the large west indian quarter. In Bengal the
population of the Mussalmans is about 57% in Sind it is about 73% in
Z an
the Frontier Provinces it is about 95%
Now, the point of Muslims of india is that, as pepole representing a
distinct historical tradition and homogeneity, which is not possessed by
e mp
any other community in India, as such people they want to live their own
lives, and develop on their own cultural lines. This is the principle that
underlies the demands made by them...
Now these concrete demands are in the first place, seperate electorates,
a b C o 6 7
in the second place, majority in those provinces at least in which we
happen to be in majority, and we claim as a demand, that is to say, a
national demand, for immediate Provincial Autonomy. Again, we
demand the seperation of sind (from the province of Bomboy). We
r b s 0
demand equal status for the Frontier Province and further, we demand
6
introduction of reforms in Baluchistan. We further demand 33% in both
Houses, Upper and Lower, in order to safeguard our interests in the
A ok 40
Centre.Now, these are a few of the Round Table Conference. On account
of these demands our countrymen say we are Pan-Islamic and not
patriotic enough and they also say that we are communalistic. Now with
regard to Communalism and Pan-Islamism I want to say a few words to
q i B o 6
you. Now if a man belongs to a cultural community, he feels that it is his
duty to protect that culture. In that case I appeal to you whether you will
-
look upon such a man as unpatriotic. I think it is the duty of every Briton
a
S DF 30 5
to protect his country if his country is in danger. In the same way it is the
duty of every Mussalman to protect his culture, his faith, if he finds that
things due to him are not safeguarded. After all it is man's faith, his
culture, his tradition, which are worth living for and dying for.
Four or five years ago (?) as President of the All India Muslim League, I
suggested as a possible solution the formation of a lagre west Indian
P 0 Muslim State. While this suggestion of mine was not embodied in the
demand of the muslims of india my personal opinion still is that this is
the only possible solution. I wait until experience reveals the wisdom or
unwisdom of this suggestion.
Islam does not recognise the differences of race, of caste of even of sex.
It is above time and above space, and it is in this sense that mankind are
accepted as brothers.
We are 80,000,000 in India and we want to protect our own culture, our
wD Z‹(‚Z 86
own historical tradition."(39)
(Iqbal's speech delivered on Dec.15 -Y 1932 before the National League)
ZÎÆ«_Æo µ Z [Zž¸` V6Ë kZ wD Z)´J Y 1932cŠ
?å H~ÃÅwD Z)ú» kZ ?ce * Z ¾o *t X ;g 7iðÃ
ƒ » i Z0
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u qg~'ÏZ {zJ ]ÃzÐY 1932
a
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A ok 40
"To this convention (in Delhi) you must restate as clearly and as strongly
as possible the political ojective of the Indian Muslims as a distinct
political unit in the country. It is absolutely necessary to tell the world
q i B o - 6
both inside and outside India that the economic problem is not the only
problem in the country (as pointed out by Mr.Nehru). From the Muslim
point of view the culture problem is of much greater consequence to
a
S DF 30 5
most Indian Muslims. At any rate it is not less important than the
economic problem."(44 )
"The League will have to finally decide whether it will remain a body
representing the upper classes of Indian Muslims or Muslim masses who
have so far, with good reason, taken no interest in it. Personally I believe
that a political organization which gives no promise of improving the lot
P 0 of the average Muslim cannot attract our masses.

Under the new constitution (of 1935) the higher posts go to the sons of
upper classes; the smaller ones go to the friends or relatives of the
ministers. In other matters too our political institutions have never
thought of improving the lot of Muslims generally. The problem of bread
is becoming more and more acute. The Muslim has begun to feel that he
has been going down and down during the last 200 years. Ordinarily he
89 GG3E
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believes that his poverty is due to Hindu money-lending or capitalism.
The perception that it is equally due to foreign rule has not yet fully come
to him. But it is bound to come. The atheistic socialism of Jawaharlal is
not likely to receive much response from the Muslims. The question
therefore is: how is it possible to solve the problem of Muslim poverty?
q
And the whole future of the League depends on the League's activity to
solve this question. If the League can give no such promises I am sure
u
the Muslim masses will remain indifferent to it as before. Happily there
a
Z an y
is a solution in the enforcement of the Law of Islam and its future
development in the light of modern ideas. After a long and careful study
of Islamic Law I have come to the coclusion that if this system of Law is
properly understood and applied, at least the right to subsistance is
secured to every body. But the enforecment and development of the
Shariat of Islam is impossible in this country without a free Muslim state
e mp
or states. This has been my honest conviction for many years and I stile
believe this to be the only way to solve the problem of bread for Muslims
as well as to secure a peaceful India. If such a thing is impossible in India
the only other alternative is a civil war which as a matter of fact has been
a b C o 6 7
going on for sometime in the shape of Hindu Muslim riots. I fear that in
certain parts of the country, e.g. N.W. India, Palestine may be repeated
Also the insertion of Jawaharlal's socialism into the body-politic of
r b s 6 0
Hinduism is likely to cause much bloodshed among the Hindus
themselves. The issue between social democracy and Brahmanism is not
dissimilar to the one between Brahmanism and Buddhism. Whether the
fate of socialism will be the same as the fate of Buddhism in India I
A ok 40
cannot say. But it is clear to my mind that if Hinduism accepts social
democracy it must necessarily cease to be Hinduism. For Islam the
acceptance of social democracy in some suitable form and consistent
q i B o - 6
with the legal principles of Islam is not a revolution but a return to the
original purity of Islam. The modern problems therefore are more easy to
solve for the Muslim than for the Hindus. But as I have said above in
order to make it possible for Muslim India to solve these problems it is
a
S DF 30 5
necessary to redistribute the country and to provide one or more Muslim
states with absolute majorities. Don't you think that the time for such a
demand has already arrived? Perhaps, this is the best reply you can give
to the atheistic socialism of Jawaharlal Nehru."
( 45)
( 9)
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"The fall does not mean any moral depravity; it is man's transition from
simple conciousness to the first flash of the self-consuousness, a kind of
walking from the dream of nature with a throb of personal causality in
one's own being. Nor does the Quran regard the earth as a torture-hall
where an elementally wicked humanity is imprisoned for an original act
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of sin. Man's first act of discobedience was also his first act of free
choice; and that is why, according to the Qurainc narration, Adam's first
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determined like a machine, cannot produce goodness. Freedom is thus a
condition of goodness.( 1)
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"The past, no doubt, abides and operates in the present; but this
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element of purpose discloses a kind of forward look in conciousness. To
my mind, nothing is more alien to the Quranic out-look than the idea that
q i o 6
the universe is the temporal working out of a preconcieved plan...an
already completed product which left the hand of its maker ages ago, and
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does nothing, and consequently is nothing...This universe is really
growing.It is capable of infinite increases and extension' for deep in its
being lies perhaps the dreem of new birth."( 2)
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" The term Pan Islamism has been in two senses As far as I know, it was
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coined by a french Journalist and in the sense in which he used that term,
Pan Islamism existed nowhere except in his own imagination. I think the
French Journlist meant to give shape to a danger which he faniced was
existing in the world of Islam. The phrase was invented after the
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Islamic countries.
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expression "Yellow Peril", in order to justify European aggression in
Later on, I think the expression Pan Islamism was taken to mean a kind
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of intrigue, the centre of which was in Constrantinople. The Muslims of
the world were understood to be planning a kind of union of all the
muslim States against the European States. The late Professor brown of
the Cambridge Uniersity has, I think, conclusively proved that Pan
A ok 40
Islamism in that sense never existed in Constantinople or any where else.
There is, however, a sense in which Jamal-ul-din Afghani used it. I do
not know if he used the same expression, but he actually advised
Afghanistan, Persia and Turkey to unite against the aggression of
q i B o 6
Europe. Thie was purely a defensive measure, and I personally think that
Jamal-ul-din was perfectly reight in his veiw. But there is another sense
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in which the word should be used and it does contain the teaching of the
a
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Quran. In that sense it is not a political project but a social experiment.
Islam does not recognise caste or race or colour. In fact Islam is the only
outlook on life which has really solved the colour question, at least in the
Muslim world, a question which modern European civilization with all
its achievements in Science and Philosophy, has not been able to solve.
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P 0 Pan-Islamism, thus interpreted, was taught by the Prophet and will live
for ever. In this sense pan-Islamism is only Pan Hummanism. In this
sense every Muslim is a Pan-Islamist and ought to be so. Indeed the word
pan ought to be dropped from the phrase Pan-Islamism, for Islamism is
an expression which completely covers the meaning I have mentioned
above.( 46)
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اساسیات اقبال، وحید قریشی

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