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Chapter 1

Introduction

1.1 Background of the Study:

Literature is a vast sea of knowledge, thoughts and ideas that has described the social,

political, cultural and religious aspects and circumstances of the respective ages in which it has

been written. It is a portrayal of life and society at a specific time. The writers describe the events

happening around them in the form of stories, novels, poems, dramas, and many other genres of

literature. The history of English Literature started from the art of poetry. It was the first ever

introduced genre in literature that later took different forms. So, in this context, poetry has

always been a medium for the poets to reflect the actual trends of society. Moreover, the poets

also used to take the responsibility of addressing the people and make them better to live in the

society. Since the medieval ages, when Geoffrey Chaucer started reflecting his society, poetry

has been an influential element for people. The use of poetic devices like Irony, satire, and others

acted as a tool to make people realize about their follies and to change themselves. This became

a particularity of poetry in the upcoming ages too. After Chaucer, Shakespeare and all the

upcoming poets and writers used poetry as a device to change the perspective of the world

around them.

Among the South Asian poets, the most prominent figure throughout the history is none

other than Allama Muhammad Iqbal. He was the person who changed the history and the

perspective of the world through his verses. He provoked the sense of self-respect, self-

realization and self-esteem in the Muslims of Sub-Continent. He sensitized Muslims from his
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verses and his poetry proved to be very much influential that it completely changed the mindset

of Muslims. Allama Iqbal is the only universal reformer who got modern highest education along

with the ancient learning. He aroused revolutionary spirit in the nation through his poetry. Sufi

and Islamic thought are prominent of his poetry. His poetry has been translated in Spanish,

Chinese, Japanese, English and several other languages. He is considered as one of the greatest

philosophers.

Iqbal envisioned a Muslim state in the Sub-Continent when nobody was thinking about it.

He was the harbinger of Pakistan Movement and freedom struggle. He did not believe in any

system separated from religion and declared that religion and politics cannot be separate entities.

Iqbal firmly believed in the separate identity of the Muslims as a nation. He declared, ―India is a

continent of human being belonging to different languages and professing different religions. To

make a constitution on the conception of homogeneous India is to prepare for civil war. I,

therefore demand the formation of the consolidated Muslim state in the best interest of

Muslims.‖ Bang-i-Darra‘s was the first book of Allama Iqbal, which was published in 1924. It

was written in three distinct phases of his life. The poems he wrote up to 1905 – (the year Iqbal

left for England) reflects patriotism and imagery of nature, that includes the Tarana-e-Hind (The

song of India), and another poem Tarana-e-Milli (the song of community).

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

Persia‘ and ‗The reconstruction of religious thought in Islam‘ besides his Urdu and Persian

literary works. 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.
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In 1915 he wrote long Persian poem Asrar-e khudi (The Secrets of the Self). He wrote in Persian

because he sought to address his appeal to the entire Muslim world.

Iqbal‘s later publications of poetry in Urdu were Bal-e Jibril (1935; ―Gabriel‘s Wing‖),

Zarb-e kalim (1937; ―The Blow of Moses‖), and the posthumous Armaghan-e Hijaz (1938; ―Gift

of the Hejaz‖), which contained verses in both Urdu and Persian. He is considered as the greatest

poet of Urdu in the 20th century.

1.2 Statement of the Problem:

Iqbal‘s poetry directed the misdirected Muslim youth at the time before independence.

The problem at that time was the slavery of mind and body that Muslims were facing under the

rule of Hindus and British. The history has repeated itself and the scenario at present time is the

same. Muslim Youth is directionless and have lost its individual as well as cultural identity. The

slavery is back again. But this time, it has attacked the minds. So, in present scenario, the

revolutionary verses of Iqbal are needed again to sensitize the youth and to make them realize

about their Glory and their cultural and religious history. Revival and Reawakening is the need

of time. The poetry was written in the past with same vision and wisdom which is again required

in present. The directionless youth, away from the culture and values of their own, should be

connected to the vision and spirit in order to make them realize about their glory and valor. The

topic will also present the link of society and literature. Literature not only reflects the

contemporary society but also influences the people. So, this statement is comprehensive enough

to present the idea in this context.

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1.3 Research Questions:

1. Why Muslims have enslaved again and the youth is turning towards cultural and social chaos?

2. How Iqbal‘s poetry can again prove to be revolutionary and can evoke the same spirit in the

heart and mind of youth?

3. In what way the poetry of Iqbal, especially the poems written for Youth, can help at this time

to revive the past and to re awaken the spirit to Rise?

4. How the need of time can be fulfilled by following the message of the historical poet in order

to regain the strength, valor, unity, SELF-RESPECT and vigor which were the characteristic

traits of Muslims in past?

1.4 Research Objectives:

The objectives of my research include the analysis of Iqbal‘s poem ―Address to the

Muslim Youth‖ as a revival of Muslim Glory and a Reawakening thought for Muslim Youth in

current scenario. Due to the attack of Hindu and British culture and social trends, Muslims have

lost their identity again. The need of time is to recall the concepts of Self, Self-realization, Self-

respect, Honor, Individuality and courage presented by the poet of East, Allama Muhammad

Iqbal. This research also aims at engaging the youth in the poetry of Iqbal instead of following

the current trends of thoughts rising on social media. The message will act as a source of

enlightenment and motivation for the misdirected youth.

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1.5 Significance of the Study:

Hundreds of Researches have been done on the poetry of Iqbal throughout the world as

his poetry is so versatile and addresses the ways to strengthen the Self. Researchers have

thoroughly analyzed his Concept of Self presented in his Grand poem, Secrets of the Self. Some

have talked about the element of spirituality in his poetry. The novelty of my research is that it

will connect the past with the present scenario. The same revolutions and changes that were

made at that time to enlighten the paths of youth towards independence are the need of time

again. The research will analyze the poem which Iqbal specifically wrote to make the Muslims

realize about their ancestors and the glorified past. At that time, the poetry changed the

perspective and mindset of muslims and they got freedom. At presents, Muslims have again lost

and are enslaved mentally and culturally. At this point in time, analysis of Iqbal‘s poetry can be

tremendously impactful. Literature and particularly poetry is the object of great interest for the

Youth so this Initiative can change the ideas of youth once again.
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Chapter 2

Literature Review

Revival is the restoration to life, consciousness, vigor and strength. It has the ability to

strengthen the weakened selves and to evoke the dynamism and power of self-belief in the

generations. Allama Muhammad Iqbal, the Poet of East, is renowned for his dynamic verses that

played a great role in the re awakening and revival of Muslim glory at the time before

independence when it was much needed in the spiritually and morally discouraged Muslims.

Iqbal took the responsibility and proved through his poetry that past of Muslims was so glorious

that they would follow their ancestors and be like them to get rid of the physical and mental

slavery. Today, decades have passed but again there is a need to revive the same spirit especially

in the youth who has thrown it into the useless and purposeless activities and deeds. They have

forgotten the struggles and the acts of bravery possessed by their forefathers. Again, there is a

need to revive the Muslim glory and to reawaken the thought of freedom and independence. This

research is meant to highlight the weaknesses present in the youth of this age and how Iqbal‘s

poetry specifically his ―Address to the Muslim Youth‖ can shape the present as well as future of

Pakistan. As it is the youth can makes or breaks the nation.

Iqbal‘s poetry is so vast and covers such a huge number of subjects that it is impossible to

mention them in a single piece of work. Still, there are some researches previously done and are

directly or indirectly associated with my research. A review of literature I have studied is

presented here.
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A Short Analytical Review on Life, Legacy, Prose and Poetry of Allama Muhammad

Iqbal is another article that supports the previous knowledge. The article is taken as a start for the

review as it states the basic introduction of Iqbal‘s work and philosophical thought. Sir Allama

Muhammad Iqbal, the profiled Urdu Poet, being originally Punjabi has reserved a great gain for

the enrichment of Urdu language. Getting a circumstance to act for society and religion he had

instrumented the literature to struggle against the decaying heap of clemency. Thus he has

managed to occupy two fields with one sewing viz. enriching the Urdu literature to a limit that

the world can't deny their need in it and serving for the community though the out-strikers can't

step ahead with their swaying plan. Along with these two instrumental sides in Iqbal Poetry, the

lighting realms of philosophy, spirituality, religion, nationalism etc. are not themes of negligence

in his literature. The literature in accordance to Iqbal way is to be utilized through various means.

Thus the theological transformation from prose to poetry is a subject of deep study in his

literature analysis. Undoubtedly, he had dashing capability in prose too. In a short life span, the

curious educational journeys affect his poetic life profoundly. For this reason, if a close look is

given, his poetic lines come up with pearls of knowledge and reality. He had composed his task

in a shape that fit human minds and hearts with base of education or literacy. That's why his

poems were popular once and still now that people whether academic or not recite in their daily

communication. This is really a great direction showed by Allama Iqbal in Urdu poetry

especially. After all most of poets has failed to receive applauds from all sorts of people. To

extend further beyond, poetry was not the profession of Iqbal but, his interest and self-done duty.

That's why he had quit the judicial work and academic professions and entrusted upon himself

the realization reality and proclaim it whether it may be bitter to many. In words of all reviewers,

he had sensed the necessity of 'reform' and being a 'reformer' of 20th century.
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Iqbal‘s ideas on Science and the Muslims written by Mohd Abbas Abdul Razak states

about some historical facts related to the achievements of Early Muslims.

Early Muslims were able to embellish their civilization with great achievements in the

areas of science and technology. The Holy Qur‟an not only speaks about spirituality but also on

science and the natural world. The Qur‟an was the driving force in encouraging the Muslim

scholars to go into science and research. The zeal to understand the hidden message of Allah, in

the natural world, made them learn from contributions made by earlier civilizations. In taking

knowledge from others, early Muslims used the methodology of adopt, adapt and integrate.

During their heydays, Muslim scholars were pioneers in many areas of knowledge and sciences;

natural and social. The peak of Islamic civilization drew Europeans scholars to their centers of

learning. In modern times, the European renaissance movement which started in the 14th century

got the impetus from the culture of learning, doing research and exploration that was shown by

the Muslim scholars of the Golden Age of Islam (750-1258). The decline of the Islamic empires

and the internal conflicts within the Ummah in some ways made the Muslims to lag behind

others in science and technology. This paper intends to explore the ideas of Iqbal (1873-1938) on

science and what are the obstacles highlighted by him that hindered the Muslims‟ march towards

making this world a better place for them and others as well.

Iqbal‘s Ideas for the Restoration of Muslim Dynamism written by Mohd Abbas Abdul

Razak is an article in which he has talked about how Islam seeks to develop the human minds to

a total submission to Allah the Almighty. Through its divine guidance, the Qur‘an ushered a

large section of the masses in Arabia from the darkness of ignorance into knowledge and

enlightenment of their souls. Islam grew from a humble beginning into a mighty civilizational

force. Islamic civilization like all other civilizations, started to decline after reaching its pinnacle
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of success. Ever since the fall of Baghdad in 1258, the Muslim world has been confronted with

endless problems in all fields of life. Colonization of Muslim lands by the West had created the

knowledge and technological gap between them and their colonizers. Being subjected to

colonization, neo-colonization, and now globalization, Muslims are lagging behind other

communities of the world. The Muslim minds which once came up with great ideas, discoveries,

innovation and inventions, at the moment somehow become less prolific, and experiencing a

state of lethargy and malaise. In realizing the great challenges faced by the Muslims in the

modern world, this research intends to re-visit Iqbal‘s ideas to remedy the awful situations

experienced by the Ummah.

Another research abstract states the role of Iqbal‘s verses in the revival and

reconstruction of religious thought. In The Reconstruction of the Religious Thought in Islam,

Muhammad Iqbal (1877-1938), known as the poet-philosopher of Islam, offers an inspiring

discourse on a number of vital issues related to Islam such as the meaning of the religious

experience, the reason and revelation, the concept of God, the meaning of the prayer, the

religious reform and secularism, and Islam‘s relationship with the West. Iqbal‘s reflections,

given as lectures in British India in the early decades of the twentieth century and later

published, have been translated into major world languages like Arabic, German, French,

Spanish, Indonesian and Urdu. Tawasul Europe is devoted to building bridges of understanding

between the world of Islam and the West, furthering interfaith dialogue, challenging

islamophobia, sharing the peaceful message Islam with others in an unobtrusive way, sponsoring

both academic and public conferences on Islam, networking among scholars and other

foundations that have got similar aims like Tawasul and publishing high quality books and
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monographs on Islam, Arab-Muslim culture and Islam‘s relationship with the West and

Christianity, etc.

Pakistaniaat: A Journal of Pakistan Studies Vol. 4, No. 1 (2012)

Iqbal‘s Reconstruction of Religious Thought in Islam is not only remarkable in its

philosophical and scientific approach, it can also be taken as a colonial document in which a

native intellectual presents an innovative ideology for the natives couched in the language of the

masters without undergoing ―Westoxification‖ (Patke 58). In doing so, his message was able to

permeate beyond the boundaries of the Sub-Continent and create ripples in various intellectual

nuclei of the Eurocentric world of the 1930s, a time when India‘s efforts to gain independence

had gained momentum.

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‖. In his Soviet biography N. P. Anikoy wrote:

―Iqbal is great reformer in the history of Literature who proved himself as a poet throughout the

world‖.

Three significant poems from this period, Shikwah (―The Complaint‖), Jawāb-e shikwah (―The

Answer to the Complaint‖), and Khizr-e rāh (―Khizr, the Guide‖), were published later in 1924

in the Urdu collection Bāng-e darā (―The Call of the Bell‖). In those works Iqbal gave intense

expression to the anguish of Muslim powerlessness. Khizr (Arabic: Khiḍr), the Qurʾānic prophet

who asks the most difficult questions, is pictured bringing from God the baffling problems of the

early 20th century.

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What thing is the State? or why

Must labour and capital so bloodily disagree?

Asia‘s time-honoured cloak grows ragged

and wears out…

For whom this new ordeal, or by whose hand prepared?

(Eng. trans. by V.G. Kiernan)

Notoriety came in 1915 with the publication of his long Persian poem Asrār-e khūdī (The

Secrets of the Self). He wrote in Persian because he sought to address his appeal to the entire

Muslim world. In this work he presents a theory of the self that is a strong condemnation of the

self-negating quietism (i.e., the belief that perfection and spiritual peace are attained by passive

absorption in contemplation of God and divine things) of classical Islamic mysticism; his

criticism shocked many and excited controversy. Iqbal and his admirers steadily maintained that

creative self-affirmation is a fundamental Muslim virtue; his critics said he imposed themes from

the German philosopher Friedrich Nietzsche on Islam.

The dialectical quality of his thinking was expressed by the next long Persian poem,

Rumūz-e bīkhūdī (1918; The Mysteries of Selflessness). Written as a counterpoint to the

individualism preached in the Asrār-e khūdī, this poem called for self-surrender.

Lo, like a candle wrestling with the night

O‘er my own self I pour my flooding tears.

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I spent my self, that there might be more light,

More loveliness, more joy for other men.

(Eng. trans. by A.J. Arberry)

The Muslim community, as Iqbal conceived it, ought effectively to teach and to

encourage generous service to the ideals of brotherhood and justice. The mystery of selflessness

was the hidden strength of Islam. Ultimately, the only satisfactory mode of active self-realization

was the sacrifice of the self in the service of causes greater than the self. The paradigm was the

life of the Prophet Muhammad and the devoted service of the first believers. The second poem

completes Iqbal‘s conception of the final destiny of the self.

Later he published three more Persian volumes. Payām-e Mashriq (1923; ―Message of

the East‖), written in response to Johann Wolfgang von Goethe‘s West-östlicher Divan (1819;

―Divan of West and East‖), affirmed the universal validity of Islam. In 1927 Zabūr-e ʿAjam

(―Persian Psalms‖) appeared, about which A.J. Arberry, its translator into English, wrote that

―Iqbal displayed here an altogether extraordinary talent for the most delicate and delightful of all

Persian styles, the ghazal,‖ or love poem. Jāvīd-nāmeh (1932; ―The Song of Eternity‖) is

considered Iqbal‘s masterpiece. Its theme, reminiscent of Dante‘s Divine Comedy, is the ascent

of the poet, guided by the great 13th-century Persian mystic Rūmī, through all the realms of

thought and experience to the final encounter.

Iqbal‘s later publications of poetry in Urdu were Bāl-e Jibrīl (1935; ―Gabriel‘s Wing‖),

Zarb-e kalīm (1937; ―The Blow of Moses‖), and the posthumous Armaghān-e Hijāz (1938; ―Gift

of the Hejaz‖), which contained verses in both Urdu and Persian. He is considered the greatest

poet in Urdu of the 20th century.

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Allama Iqbal : A Psycho-Philosophical Perspective on Man written by Ajaz Ahmad Lone

discusses how Allama Mohammad Iqbal is regarded as one of the most original and influential

thinkers of 20th century. The distinct position that Iqbal occupies in the plethora of his

contemporaries owes its origin to his expertise in eastern and western sciences alike supplanted

by his Quranic comprehension. Though his philosophical or sociological dimensions are diverse

however, they all seem to converge at his concept of selfhood, which are the launch pad as well

as the hallmark of his message. Since man forms the prelude, interlude and conclusion of

Iqbalian thought. This paper carries out an analysis of Iqbal‘s philosophy of selfhood, tracing the

chain of events that led to its formulation and the multifaceted nature of this philosophy of

selfhood. Moreover, the paper includes a brief discussion bringing forth the psychological

dimensions and a comparative analysis of Iqbal‘s philosophy with those of western philosophers

particularly that of Leibnitz and Nietzsche.

He awakened the Muslims of the subcontinent with his stirring verses to demand a separate

homeland. Iqbal considered Islam a complete code of life. He said, I am fully convinced that the

Muslims of India will ultimately have to establish a separate homeland as they cannot live with

Hindus in the united India. He advised the Muslims to understand their real position and shed

away their mental confusion and narrow approach to life. He clarified the glorious image of the

Muslim Ummah.

Therefore, this research will address the same thought of Iqbal in the context of revival in current

scenario and to reawaken the spirit of Islam as well as freedom from mental or cultural slavery.

Youth is the backbone of a nation. If the youth is following the right direction, nothing can

destroy the dignity of a nation. This is the idea that is going to be discussed in this research work

with special reference to Iqbal‘s poetry.

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Chapter 3

Research Methodology

There are two well-known methodologies in a research project. These are quantitative

and qualitative paradigms. A Quantitative approach to studies involves statistics collection

procedure outcomes basically in numerical information which is then in general by using the

statistical method. Usual instance: survey studies the use of a questionnaire. On the other hand,

the qualitative research methodology approach involves data collection strategies that outcomes

generally in open-ended, non-numerical data that is then analyzed on the whole with the aid of a

non-statistical technique. The present study is qualitative and descriptive in nature. This study

will use the content analysis and qualitative elaboration of the text or the material under

investigation. Content analysis is a research technique that concentrates on the factual content

and intrinsic characteristics of media. The purpose of content analysis is to know the bearing of

certain characters, phrases, words, notions, motifs, themes, symbols, or sentences in the text

selected to investigate to measure their existence in an objective way.

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Chapter Summaries

In the first chapter of this research project, a background of study is written for making

the text connected to the contexts of the research problem. The research questions, research

objectives and the significance of the study is also given in this chapter that describes the novelty

of this research.

In chapter two, a review of previously researched articles is given in order to verify the

novelty of research. The reviews are collected from several sources such as research articles,

books and journals.

Chapter three comprises of the methodology which is used to conduct this research. The

methodology is Qualitative and the content analysis approach is used to analyze the poem.

In chapter four, the theoretical framework is given. The theory of Symbolism is applied

to analyze the poem and to figure out the answers to the questions of the Research.

Chapter five is entitled as Data Analysis. In this chapter, the selected poem is explained

with the point of view presented in the statement of problem of the research. Moreover, the

references from other poems are also written in order to signify the ideas.

Chapter six is the concluding chapter. It gives a conclusion of all the research work done

in this thesis.
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Chapter 4

Theoretical Framework

Every research has to be done with special reference to some literary theory or

movement. This research will analyze the selected work in the light of theory of Symbolism.

Symbolism, an aesthetic movement devoted primarily to discovering the true nature of poetry,

originated in France in the latter half of the nineteenth century. In literature, it originated during

the 1850s in France and lasted until about 1900. Symbolism exerted a profound influence on

twentieth-century literature, bridging the transition from Realism to Modernism. Symbolism also

exerted a strong influence on the arts, including theater, painting, and music. The symbolists

sought to convey very personal, irrational, and dream-like states of consciousness, relying

heavily on metaphorical language to approximate, or symbolize, an eternal essence of being that,

they believed, was abstracted from the scope of the five senses. These literary ideals developed

as a reaction against the dominance of positivism, which emphasized rational thought,

objectivity, and scientific method. Symbolism also represented a reaction against Realism and

Naturalism in literature, which sought to accurately represent the external world of nature and

human society through descriptions of objective reality. Stylistically, the symbolists emphasized

the inherent musicality of language, developed the use of vers libre (free verse), and modernized

the existing form of the prose poem. The symbolists were greatly influenced by the poetry

of Charles Baudelaire, whose Les fleurs du mal (1857; Flowers of Evil) embodied many of their

literary ideals. In addition to Baudelaire, the central figures of French Symbolism are the poets

Stéphane Mallarmé,PaulVerlaine,and Arthur Rimbaud. French Symbolism affected international

literature of the nineteenth and twentieth centuries, in particular, inspiring the Russian symbolist
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movement, which developed in the 1880s. The literature of Germany, Great Britain, Japan,

the United States, and Turkey was also influenced by Symbolism. Though poetry dominated the

symbolist movement, great works of fiction and drama were also written by adherents of

Symbolism.

If we come towards the South Asian poetry, the South Asian poets of 20th century and

onwards have used symbolism as a literary movement as well as a device in poetry to signify

meanings and ideas. Especially, in Iqbal‘s poetry, it is the most prominent feature to be viewed.

The use of intellectual and worth reading symbols like hawk, freedom, lion, resilience, bravery

etc. is the key feature of his poetry. Throughout his poetry, he has used symbolism as a device to

convey his ideas and thoughts in a more impactful way. The use of symbolism has made his

already exceptional work more influential and remarkable that it put lasting impacts on the

readers of all ages. In this research work, a poem addressing to the youth has been analyzed both

structurally and critically with respect to its main idea and thought. The theory of symbolism has

applied on the work and all the description of research will be presented in the light of

symbolism. As, it will comprehensively deliver all the impressions that the researcher wants to

convey.
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Chapter 5

Data Analysis

Allama Muhammad Iqbal was a poet, philosopher, scholar, and an authority on Islam all

rolled into one single mortal being. His work inspired not only the birth of Pakistan, but also

brought Muslims of his days out of ignorance, providing them with the confidence and guidance

they needed to realise their true potential. To this day, Iqbal‘s poetry and his extensive work

remains popular among Muslims around the world. But unfortunately, his message of Muslim

brotherhood, self-confidence, knowledge and continuous progress has been forgotten by people

of the land Iqbal first dreamt to establish. We can look at a few of the simplest verses from

Iqbal‘s poetry to decode some lessons that our nation needs to learn more than ever before.

On Value of Freedom

Taken from his poem Parinday Ki Faryad, the verse describes the agony and heartbreak

of losing freedom with unmatched brevity. The poem relates how a bird in captivity yearns for

its days of freedom. At the time this work was penned down, Iqbal was clearly trying to make

Muslims of the sub-continent realize the importance of freedom and that no amount of luxuries

in captivity could replace life in a free country. The message is as important today as it was back

then, as most Pakistanis have forgotten the luxury that is a free country. We Pakistanis take our

freedom for granted, as is reflected in the way we lay waste to both our natural landscape and

manmade infrastructure. So it‘s time we give this beautiful poem a read and be thankful for the

beautiful country that we are blessed with.

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On Service to The Country

Almost every human being on earth feels proud of his or her country, but how many

people in this world make their countries proud? That‘s exactly what this verse from Iqbal‘s

famous verse from Bachay Ki Dua aspires young minds to be. A child prays to become to his

country what a flower is to a garden. Almost every Pakistani school-going child has recited the

verses countless times, yet the true message in the prayer has been failed to find its way in our

ways. John F Kennedy once famously said, ―Ask what you can do for your country‖. Iqbal‘s

verses urged his people to do exactly the same decades ago. It‘s time to listen.

On Respecting Everyone

This is one of the most important lessons Pakistani‘s of present day and age need to learn.

In today‘s Pakistan, lawlessness, flashiness and materialism have become commonplace and

many of those having sufficient means to live life luxuriously have started considering the less

fortunate children of a lesser God. Every individual in this world has a special place in the

scheme of things and each is unique due to his or her individual characteristics. This verse from

Pahar Aur Gulehri explains exactly that; urging readers to respect others for whoever they are:

big or small, strong or weak and poor or rich.

On Being Good To Others

Iqbal‘s heart-warming poem about a lost nightingale helped through the dark by a tiny

firefly has been known to Pakistanis for decades. Yet, we as nation have gradually unlearned the

message of extending and sharing whatever good fortune that we have with others. ‗Every man

for himself‘ appears to have become the mantra of the people and nobody is willing to go little
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out of his or her way to really help someone out in times of trouble. Unless, of course, when

dispensing alms helps us satiate our own occasional guilt.

Iqbal tried to convey a message of goodness in the most simplest of ways. A firefly had

nothing more than the light on its back, yet it found a way to help the nightingale out. That‘s the

spirit of communal good that each Pakistani needs to cultivate in order that we become a truly

great nation.

On Dreaming Big

Iqbal always called on the youth to aspire for greatness, always comparing them to a

fearless, soaring eagle that knows no bounds. This famous verse from his Iqbal‘s poem Sitaron

Se Agay has inspired generations of young people and continues to do so still.

Iqbal’s ideas for Youth:

Iqbal always called on the youth to aspire for greatness, always comparing them to a

fearless, soaring eagle that knows no bounds. This famous verse from his Iqbal‘s poem titled

―Sitaron Se Agay‖ has inspired generations of young people and continues to do so still. Iqbal

urges the youth to aspire for bigger and unseen possibilities. By telling them that they have more

skies ahead of them, he demands the youth to break new ground, become trailblazers and see

beyond the obvious to tread where no one has ever done before. And that is exactly what our

youth need to do in order to break this monotony Pakistan has trapped itself in.
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5.1 Khitab Ba Jawanan-e-Islam

Address to The Muslim Youth

I have chosen the poem ―Address to the Muslim Youth‖ for the Analysis of Iqbal‘s idea and

philosophy for changing the perspective of youth. Here is the translation and description of

the poem:

Kabhi Ae Naujawan Muslim, Tadabbur Bhi Kiya Tu Ne

Woh Kya Gardoon Tha Tu Jis Ka Hai Ek Toota Huwa Tara

Have ever you pondered, O Muslim youth, On deep and serious things?

What is this world in which this you is only a broken star

Tujhe Iss Qoum Ne Pala Hai Aghosh-e-Muhabbat Mein

Kuchal Dala Tha Jis Ne Paon Mein Taj-e-Sar-e-Dara

You came of a stock that nourishes you In the close embracing of love,

A stock that trampled under foot Dara who wore the crown.

Tamaddun Afreen, Khallaq-e-Aaeen-e-Jahandari

Woh Sehra-e-Arab Yani Shutar-Banon Ka Gehwara

Civilization’s grace they forged to a world‐disposing law,

Those folks that came from the Arab sands that cradled their camel‐men.

Sama ‗Al-Faqru Fakhri‘ Ka Raha Shan-e-Amarat Mein

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‗Baab-o-Rang-o-Khal-o-Khat Che Hajat Rooye Zaibara‘

The simple life was the pride they had in their deeds of glorious show.

How does the lovely face feel need of rouge and mole and art?

Gadai Mein Bhi Woh Allah Wale The Ghayoor Itne

Ke Mun‘em Ko Gada Ke Dar Se Bakhshish Ka Na Tha Yara

In pure plain life and in fear of God they lived their modest way.

The rich man stood in no fear of the poor that he gives his wealth in fee.

Gharz Main Kya Kahun Tujh Se Ke Woh Sehra Nasheen Kya The

Jahangeer-o-Jahan Dar-o-Jahan Baan-o-Jahan Aara

In short, in words can I tell to you what were these desert men?

Holders, Keepers, Saviours, Adorners of what we call the world.

Agar Chahon To Naqsha Khainch Kar Alfaz Mein Rakh Dun

Magar Tere Takhiyyul Se Se Fazoon Tar Hai Woh Nazara

If I should draw the sketch aright limning the form in words,

The vision I’d draw would be better far than all your fancy paints.

Tujhe Aaba Se Apne Koi Nisbat Ho Nahin Sakti

Ke Tu Guftar Woh Kirdar, Tu Sabit Woh Sayyara

There is no standard by which to judge Yours and your father’s worth.

You utter words but they did deeds. They roamed: you stay at home.

Ganwa Di Hum Ne Jo Aslaf Se Meeras Payi Thi

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Surreya Se Zameen Par Asman Ne Hum Ko De Mara

We have despoiled the inheritance that we from our fathers won.

The heaven from the zenith has dashed it down

Hukumat Ka To Kya Rona Ke Woh Ek Aarzi Shay Thi

Nahin Dunya Ke Aaeen-e-Musallam Se Koi Chara

And cast it on the ground. what is this weeping at ordered things

That it is the affair of a day? Except the help of all‐certain law

Magar Woh Ilm Ke Moti, Kitabain Apne Aaba Ki

Jo Dekhain In Ko Yourap Mein Tou Dil Hota Hai Seepara

The world has no other plan. but if those pearls of learning’s lore,

Those books our fathers wrote we see in Europe made scholar’s joy, The heart is rent with grief.

"Ghani Rouz-e-Siyah-e-Peer-e-Kanaan Ra Tamasha Kun

Ke Noor-e-Didah Ash Roshan Kunan Chashm-e-Zulekhara‖

O Ghani*, behold the darkened day Kinan’s old man once knew,

That the light of his eyes to Zuleikha’s eyes might bring the brightness of sight.

5.1.1 Context: The Golden Age of the Muslims:

During the Golden Age of Islam (750-1258) Muslims were in the forefront in conquering

knowledge through scientific research, exploration and expeditions. In their pursuit of mastering

new knowledge and technology, they were prepared and open to the idea of learning all that was

beneficial from the earlier civilizations. As such, they borrowed ideas from Indians, Persians and
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Greeks as a way of enriching their own civilization. Adopt, adapt and assimilate, or integrate was

the approach used by early Muslim scholars in taking knowledge from those outside the Islamic

faith.1 This meticulous approach in taking ideas from others and adapting those ideas which

were not contradictory to the Islamic metaphysical framework (aqa‘id) and Islamic worldview of

the Muslims in the modern terminology is known as Islamization of knowledge.2 While carrying

out many pioneering works in the areas of natural and social sciences during their Golden Age,

Muslims scholars were equally interested in the philosophical ideas of the ancient Greeks

philosophers, namely; Socrates (469-399BC), Plato (427-347BC), Aristotle (384-322BC) and

others. Besides learning from earlier civilizations, Muslim scholars went on further to expand

and came up with some original and innovative ideas. This was the spirit and culture of learning

that was prevalent during the early Muslim era of knowledge expansion and exploration. There

exist evidences in the annals of both Islamic and Western history that deliberate the fact that

early Muslim scholars introduced modern Western scholars to some of the philosophical ideas of

the Greeks through the translated and annotated works written by them. Moreover, they also

learnt from many pioneering works written by Muslim scholars and scientists in medicine,

astronomy, chemistry, mathematics, algebra, trigonometry, alchemy, geography, sociology etc.

At the moment, only a few Western scholars duly acknowledge the great contribution of

Muslims towards science and scientific explorations that have taken place in the West.

5.1.2 Explanation and Analysis:

As I think that this poem is so much diverse that it covers all the areas of significance

which this research is hereby going to present. In the poem, Iqbal has recalled the past of
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Muslims. He has talked about the glorious achievements and victories of the ancestors of

Muslims. He has used this technique to provoke the spirit of dynamism in Muslims. He wanted

the Muslims to self-realize themselves and to regain the place which they deserved. He has

talked about the characteristics of Muslim rulers, their efforts, the knowledge they collected in

the form of books. Besides, the poet feels sad on seeing the miserable situation of Muslims who

are suffering from slavery. He has compared Muslims with their ancestors and wanted them to

regain their lost glory.

The glorified past of muslims and their condition before independence is covered in these

verses by such exception that it proved to be the turning point for muslims and completely

changed their though and aroused their spirits. It had the power to shake the souls of muslims

and to awake the revolutionary thought in their minds. This led to a historic incident that

changed the perspective of the world about Muslims. But now, after seventy five years there

again comes a need to shake the souls and hearts of Muslims. There is a need to make them

realize about the history they have and the power they can have in their hearts. Youth has turned

towards modernism in such a way that they have partially forgotten their values and the

connection of freedom and spirituality. The power of these verses can still change the

perspective of Muslim youth. The time is in need of unity and determination of Muslims. The

history is about to repeat itself as the world must know the power and spirit of Muslims.

The structure of the poem also related to the message of the poem. The way Iqbal has

connected the past to present is remarkable. The idea is so universal that it can be viewed in any

of the age as in this contemporary age as well. The present condition of the Muslim Ummah

when viewed in the light of what has been envisioned by Iqbal is one which is pathetic. The

scenario in the Muslim world depicts that the Muslims have not moved very far from the
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conditions they were in during the time they were subjugated by the Western colonial powers.

Due to the lack of infrastructure such as the scientific research center, scientists and scholars in

the Muslim world migrate to other European countries which can cater for their advancement in

their areas of specialization. The contributions made by such Muslim scholars and scientists, are

largely benefitted by the host countries and not by the Muslim Ummah.

In this way, the poem can also be viewed in present scenario and the situation that

Muslims are facing right now. They are directionless and are culturally and mentally enslaved.

Hindus and British have controlled the mindset of Muslims specially the Youth by introducing

their culture and trends in Muslim society. In the light of this poem, the change and revolution

can be brought again by teaching and implementing the perspective of Iqbal.

5.2 Description of Iqbal’s idea for Youth with reference to

his other poems:

Youth from all over the world has been a revolutionary force. It is the precious asset that

can revive a nation going through hard time. Youth of a nation can do wonders if groomed well,

well-educated and have the sense of proportionality. Literally the future of a country depends

upon youth of the state, if the young generation is good no other country will be able to compete

that.

Youth; having peak of their physical and mental abilities; possessing the superiority of their

power as a dominant demographic group can overcome the differences and sense of deprivation.

It is said that youth is not an age it is a mindset that a person possess.

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If talked about the poetry of Allama Muhammad Iqbal, he wrote his more than 90%

poetry for youth. The basic teaching that Iqbal gave to their followers is optimism and Khudi. It

is the best quality of the poetry of Iqbal that it has always tried to teach about enthusiasm,

exception, Khudi, idealism, optimism and encouragement. Because he was knowing that Muslim

Youth is very talented, intelligent and brilliant and they only need right direction.

There is sizable list of Allama Iqbal poems in which he directly addressed to youth. These are

some famous poems out of them.

5.2.1 Na Tu Zameen Ke Liye Hai Na Asman Ke Liye

Na Tu Zameen Ke Liye Hai Na Aasmaan Ke Liye

Jahaan Hai Tere Liye, Tu Nahin Jahan Ke Liye

You are not for the Earth, nor are you for the heavens

The whole universe is for you; you are not for the universe

Ye Aqal-o-Dil Hain Sharar Shola-e-Mohabbat Ke

Wo Khaar-o-Khas Ke Liye Hai, Ye Nestaan Ke Liye

The mind and the heart are sparks in the flame of love;

One for a moment's world,The other for an everlasting world

Maqaam-e-Parwarish-e-Aah Wa Naala Hai Ye Chaman

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Na Sair-e-Gul Ke Liye Hai Na Aashiyaan Ke Liye

This garden is for you to yearn, To seek a beautific vision.

Not for your delight and nor to build your adobe

Rahega Raavi-o-Neel-o-Furaat Mein Kab Tak?

Tera Safeena Ke Hai Bahr-e-Bekaraan Ke Liye

Till when will you be in the Ravi, Nile and the Tigress?

Your Ship is for the Open Sea of Restlessness.

Nishaan-e-Raah Dikhaate The Jo Sitaron Ko

Taras Gaye Hain Kisi Mard-e-Raahdan Ke Liye

They were a beacon once to the brightest stars of heaven,

But now they languish in darkness, In search of a guide to lead them.

Nigah Buland, Sukhan Dilnawaaz, Jaan Pur Soz

Yahi Hai Rakht-e-Safar Meer-e-Kaarwaan Ke Liye

A lofty vision, gracious speech, and a passionate soul

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These are the attributes of the leader of Caravan.

Zara Si Baat Thi Andesha-e-Ajam Ne Use

Badha Diya Hai Faqat Zaib-e-Daastaan Ke Liye

It was a small speech; But because of Non-Arabs' thought,

Made it big just for the sake of a Story

Mere Gulu Mein Hai Ek Nagma-e-Jibraeel Aashob

Sambhal Kar Jise Rakha Hai La Makaan Ke Liye

My soul has a secret song, a defiance to Gabriel

A song I have preserved for life in eternity.

5.2.2 The Hawk (Shaheen)

The Hawk, also known as Shaheen in the language of Allama Iqbal, the most elaborated

and well defined symbol used by Iqbal in his poetry. It is the key symbol which he has used to

address his youth. According to Iqbal, a youthful Muslim should have all those attributes which

are present in an Eagle. This poem shows his concern for youth and their development in the

world. They wanted the Muslim youth to be as strong, resilient, independent and fearless as a
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hawk. These words were so powerful that they lead towards the historical and revolutionary

event of the creation of Pakistan. The power of these words is still same and in this way it

strongly supports the idea of revival that I have mentioned in my statement of the problem. Here

is the text of the poem and the use of symbol and certain devices can be seen in it:

I have turned away from that place on earth

Where sustenance takes the form of grain and water.

The solitude of the wilderness pleases me—

By nature I was always a hermit—

No spring breeze, no one plucking roses, no nightingale,

And no sickness of the songs of love!

One must shun the garden‐dwellers—

They have such seductive charms!

The wind of the desert is what gives

The stroke of the brave youth fighting in battle its effect

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I am not hungry for pigeon or dove—

For renunciation is the mark of an eagle‘s life.

To swoop, withdraw and swoop again

Is only a pretext to keep up the heat of the blood.

East and West ‐these belong to the world of the pheasant,

The blue sky—vast, boundless—is mine!

I am the dervish of the kingdom of birds—

The eagle does not make nests

5.3 Description of Symbolism and other devices in his poems

showing Iqbal’s vision and ideas:

The creation of a beautiful world through beautiful music is the primary function of Iqbal

and whatever else he accomplishes he does by fulfilling this first purpose of an artist in verse.

There be the pleasure for music in the warbling of birds,

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Or the clearness of his eye in the pictorial effects of the following:

Green bushes be arranged in rows on both sides,

The clear water of the brook reflecting the picture,

The scene of the hill side be so enchanting,

That the waves be rising up to behold them.

Or the particular eye for color:

When the sun colors the bride of evening in red,

The gown of every flower gains a gold-red hue.

In Jugnoo (The Glow-worm) one of the best poems in this line, he piles up delicate similes:

Is there the glow-worm in the expanse of the meadow?

Or is there a candle in the company of flowers?

Has a star flown down from the sky?

Or a ray of the moon has become alive?

Is it a loop from the gown of the moon?

Or is it a particle shining from the apparel of the sun?

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And then he comes to a remarkable metaphor which is one of the most wonderful translations of

natural impressions in Urdu language:

In the little moon there is light as well as darkness

Now it comes out of eclipse and again goes into an eclipse. For sustained pictorial effect

accompanied by suitable music expressing tender feeling few poems in Urdu can beat Sitara

The Star:

Art thou afraid of the moon or of the morn?

Hast thou become aware of the end of beauty?

The sky gave thee a home far from the earth.

Like the crescent it covered thee in dress of gold.

Even then thin little heart is afraid!

The whole night thou passed in trembling.

O shining traveller! This is a land strange,

What is one person‘s rise is fall for another.

The rise of the sun is the death of a thousand stars,

The sleep of death is caused by the intoxication of life.

Rest is impossible in the scheme of Nature;

Change alone is unchanging in the world.

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The above mentioned references and poems are presented in order to make the idea more

clear that how beautifully the Poet of East has realized the Youth about the importance of

freedom, courage, bravery and self-respect. The use of symbols like hawk or eagle and the

extraordinary use of certain devices like metaphor, simile etc. along with the remarkable

description of nature and spirituality is quite worth reading for the young generation of present

age.
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Chapter 6

Conclusion

For a true reformation of this country, we need our youth to reform themselves. And there is no

easier way of doing it than by rediscovering the self through Iqbal‘s awe-inspiring work.

Message of Iqbal is the message of true divine love, the message of self-development and self-

annihilation in true love. The message of Iqbal is same as the message of Jalaluddin Rumi and

the essence of tassawuf. He used poetry only as a medium to convey the message of love and

Quran.

He says in a Persian couplet referring to Prophet Hazrat Muhammad (Peace be upon Him) that

“If his poetry doesn't includes the message of Quran and the love of Prophet peace be upon

him then humilate him”.

At last I would like to summarize Iqbal‘s message in one verse of Jawab e Shikwa

Ki Muhammed (S.A.W.) Se Wafa Tu Ne Tau Hum Tere Hain

Yeh Jahan Cheez Hai Kya, Loh-o-Qalam Tere Hain

To my Muhammad be but true, And thou hast conquered me;

The world is naught: thou shalt comma…

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Young Muslims today are endangering themselves by a vicious mixture of trends, cults and

careers. With fast-paced technological advancements and alluring career prospects on one side,

to fast food, casinos and MTVs intoxicating young Muslims from Saudi Arabia to Pakistan,

Egypt to Malaysia, young Muslims are beset by many distractions and temptations. So, the need

of time is to take Muslims back and the poetry of Iqbal must be added to all the platforms where

it can be encountered with the youth. In this way, there will be a change in everything. The

poetic verses are strong enough to trigger the souls and to awaken them for the righteous path.

The Muslim Ummah is still struggling to regain back its lost glory of the past. As the world is

moving on, and many new things come to see the light of the day, especially in the areas of

science and technology, Muslims should make adjustment in their lives in facing the challenges

in the modern world. In their venture into mastering science and technology they should not

compromise their Islamic faith and values. The leadership crisis and the absence of good

governance in many Muslim countries are not helping to alleviate the prevalent backwardness,

and in putting the Ummah on the right track to be on par with the rest of the advanced countries

in the world. This paper has indicated that Iqbal‘s ideas are still relevant in calling for a change

in the Muslim mindset. In their forward march towards development and progress, Muslims must

be prepared to learn the good part of other civilizations, and be prepared to share its spiritual

dynamism with others. Muslims in their effort to regain their dignified position which they once

enjoyed during the heydays of their civilization should not isolate themselves from others. They

should learn how to strategize in forging a good relationship with others. By having such an

approach, Muslims can materialize the lofty ideals mentioned in the Qur‘an. It is only when they

learn to live with the principles stated in the Qur‘an and Sunnah; they make this world a better

place for themselves and others as well.

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The power of freedom and self-realization is so immense that it can change the world. Muslims

can become the leaders of whole world once again if the come towards the right direction of

theirs lives, the direction which is leading towards the true essence of life in this world as well as

the world hereafter. The only thing which can change the mindset of people is the poetry of

Iqbal. It has the strength to sensitize muslims especially the youth. There must be a proper setup

for promoting the verses. Literature is the strongest and most effective tool in present age.

Further, if we talk about the genres, poetry is the area of interest for youth. So, this task can be

accomplished by making the poetry a part of all that stuff which the youth reads. The impacts

will be seen and the revival will be there. Muslims will prove that nothing is more powerful and

courageous than a Muslim, Islam and Pakistan. The only thing needed is the reawakening of that

Spirit.
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Works Cited

Allama Muhammad Iqbal: an inspiration for young Muslims at all times and places

Zawahir Siddique Sha'ban 27, 1426

The reconstruction of religious thought in Islam, Lahore: Institute of Islamic Culture Kazmi,

http://www.allamaiqbal.com.

Retrieved on 17/4/2009 Mohd Abbas. (1992). Konsepsi pendidikan akhlaq menurut Muhammad

Iqbal. Aceh: Fakultas Tarbiyah Institut Agama Islam Negeri Jami‟ah ArRaniry. Mohd Abbas.

(1997).

An analysis of al-Attas‟ and al-Faruqi‟s conceptions of Islamization of Iqbal‟s ideas on Science

and the Muslims / Abdul Razak M.A Revelation and Science | Vol. 01, No.03 (1433H/2011) | 96

knowledge: implications for Muslim education. Selangor: International Islamic University

Malaysia. Saiyidain, KG. (1977).

Iqbal‟s educational philosophy. Lahore: SH Muhammad Ashraf. The Encyclopedia of

Philosophy, 1972. Vol. 3 & 4, New York: Mac Millan Publishing Co. Inc. Vahid, Syed Abdul.

(1976). Studies in Iqbal. Lahore: SH. Muhammad Ashraf.

http://www.allamaiqbal.com/poetry.