A TERM PAPER ON EDUCATIONAL THOUGHTS OF Dr.

ALLAMA MUHAMMAD IQBAL

SUBMITTED TO:

Dr. Mahar Saeed

SUBMITTED BY:

Iqra Manzoor

MP/W2018-F-16

INSTITUTE OF EDUCATION & RESEARCH,

UNIVERSITY OF THE PUNJAB

LAHORE
 CONTENT LIST

History of Iqbal

Educational thoughts of Muhammad Iqbal

 Concept of Reality

 Concept of Knowledge

 Concept of Value

 Concept of Individual and Society

 Aims of Education

 Curriculum/Content

 Methodology of Instruction

 Concept of Leadership

 Teacher’s characteristics/ Traits/Competencies

 Women Education

 Outcomes from education

 Evaluation of Education

References
 History of Iqbal

Sir Muhammad Iqbal, also known as Allama Iqbal was a philosopher, poet and politician in

British India who was born on 9 November 1877 and died on 21th April 1938. He is considered

one of the most important figures in Urdu literature, with literary work in both Urdu and Persian

languages.he was also called as Muslim philosophical thinker of modern times. Iqbal is known as

Shair-e-Mushriq meaning Poet of the East. He is also called Muffakir-e-Pakistan (“The Inceptor

of Pakistan”) and Hakeem-ul-Ummat (“The Sage of the Ummah”). In Iran and Afghanistan he is

famous as Iqbāl-e Lāhorī or Iqbal of Lahore, and he is most appreciated for his Persian work.

Pakistan Government had recognised him as its “national poet.He has different literary and

narrative works. His first poetry book, Asrar-e-Khudi, appeared in the Persian language in 1915,

and other books of poetry include Rumuz-i-Bekhudi, Payam-i-Mashriq and Zabur-i-Ajam.

Amongst these his best known Urdu works are Bang-i-Dara, Bal-i-Jibril, Zarb-i Kalim and a part

of Armughan-e-Hijaz and also Pas che bayad kard.he had series of lectures in different

educational institutions that were later on published by Oxford press as ‘’the Reconstruction of

Islamic religious thoughts in Islam’’. Iqbal was influenced by the teachings of Sir Thomas

Arnold, his philosophy teacher at Government college Lahore, Arnold’s teachings determined

Iqbal to pursue higher education in West. In 1905, he traveled to England for his higher

education. Iqbal qualified for a scholarship from Trinity College in Cambridge and obtained

Bachelor of Arts in 1906, and in the same year he was called to the bar as a barrister from

Lincoln’s Inn. In 1907, Iqbal moved to Germany to study doctorate and earned PhD degree from

the Ludwig Maximilian University, Munich in 1908. Working under the guidance of Friedrich

Hommel, Iqbal published his doctoral thesis in 1908 entitled: The Development of Metaphysics
in Persia. During his study in Europe, Iqbal began to write poetry in Persian. He prioritized it

because he believed he had found an easy way to express his thoughts. He would write

continuously in Persian throughout his life. Iqbal, after completing his Master of Arts degree in

1899, initiated his career as a reader of Arabic at Oriental College and shortly was selected as a

junior professor of philosophy at Government College Lahore, where he had also been a student;

Iqbal worked there until he left for England in 1905. In 1908, Iqbal returned from England and

joined again the same college as a professor of philosophy and English literature. At the same

period Iqbal began practicing law at Chief Court Lahore, but soon Iqbal quit law practice, and

devoted himself in literary works and became an active member of Anjuman-e-Himayat-e-Islam.

In 1919, he became the general secretary of the same organisation. Iqbal’s thoughts in his work

primarily focus on the spiritual direction and development of human society, centered on

experiences from his travels and stays in Western Europe and the Middle East. He was

profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri Bergson and

Goethe.

The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal’s mind. Deeply

grounded in religion since childhood, Iqbal began intensely concentrating on the study of Islam,

the culture and history of Islamic civilization and its political future, while embracing Rumi as

his guide.

Iqbal had a great role in Muslim political movement. Iqbal had remained active in the Muslim

League. He did not support Indian involvement in World War I, as well as the Khilafat

movement and remained in close touch with Muslim political leaders such as Maulana

Mohammad Ali and Muhammad Ali Jinnah. He was a critic of the mainstream Indian National
Congress, which he regarded as dominated by Hindus and was disappointed with the League

when during the 1920s, it was absorbed in factional divides between the pro-British group led by

Sir Muhammad Shafi and the centrist group led by Jinnah.

Ideologically separated from Congress Muslim leaders, Iqbal had also been disillusioned with

the politicians of the Muslim League owing to the factional conflict that plagued the League in

the 1920s. Discontent with factional leaders like Sir Muhammad Shafi and Sir Fazl-ur-Rahman,

Iqbal came to believe that only Muhammad Ali Jinnah was a political leader capable of

preserving this unity and fulfilling the League’s objectives on Muslim political empowerment.

Building a strong, personal correspondence with Jinnah, Iqbal was an influential force in

convincing Jinnah to end his self-imposed exile in London, return to India and take charge of the

League. Iqbal firmly believed that Jinnah was the only leader capable of drawing Indian Muslims

to the League and maintaining party unity before the British and the Congress:

In his presidential address on December 29, 1930, Iqbal outlined a vision of an independent state

for Muslim-majority provinces in northwestern India, “I would like to see the Punjab, North-

West Frontier Province, Sind and Baluchistan amalgamated into a single state. Self-government

within the British Empire, or without the British Empire, the formation of a consolidated

Northwest Indian Muslim state appears to me to be , at least of Northwest India.

Iqbal was the first patron of the historical, political, religious, cultural journal of Muslims of

British India. This journal played an important part in the Pakistan movement. The name of this

journal is The Journal Tolu-e-Islam.

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

Reconstruction of Religious Thought in Islam and many letters in English language, besides his

Urdu and Persian literary works. In which, he revealed his thoughts regarding Persian ideology

and Islamic Sufism – in particular, his beliefs that Islamic Sufism activates the searching soul to

a superior perception of life. He also discussed philosophy, God and the meaning of prayer,

human spirit and Muslim culture, as well as other political, social and religious problems.

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 for his passionate

condemnation of weak will and passiveness, his angry protest against inequality, discrimination

and oppression in all forms i.e., economic, social, political, national, racial, religious, etc., his

preaching of optimism, an active attitude towards life and man’s high purpose in the world, in a

word, he is great for his assertion of the noble ideals and principles of humanism, democracy,

peace and friendship among peoples.

Iqbal died on 21th April 1938 due to severe throat infection that lasted for long till his death. He

will be remembered for good. Aasmaan teri lahad per shabnam afshaani kare Sabza e noorasta is

ghar ki nigeh baani kare.

 Educational thoughts of Muhammad Iqbal

Concept of Reality

Iqbal’s faith in the existence of God is based on the testimony of Quran, the mystic

literature of Islam and other religions. The latest discoveries of modern science in the domain of

physics and biology have also strengthened this faith. We should carefully examine and interpret

experience, he says, “following the clue furnished by Quran which regards experience within and

without and symbolic or reality describes by it, as the first and last visible and invisible”, God is

prior to all existing things: even when all the things will perish the one reality, that is, He, will

remain. He is thus the first and the last. God is even invisible as we cannot see him by our eyes

and cannot form an adequate conception of him. He is visible in so far as we mark His prints in

the visible aspects of nature and see Him by the eye of our heart.

The approach of Quran to this important topic is both intellectual and emotional. “The

Quran sees signs of the ultimate reality in the Sun” and the “Moon”, “the lengthening out of

shadows”, “the alternation of the day and night”, the variety of human colors and tongues, the

alternative of the days of success and reverse among peoples, in the whole of nature as revealed

to the sense perception of man. And the Muslim’s duty is to reflect on these signs and not to pass

by them as if he is deaf and blind, for he who does not see these signs in this life will remain

blind to the realities of the life to come. According to Quran these are signs of existence of God

for the people who try to understand it. “He is one who causes life and who causes death and to

him belong the alternation of day and night. Why do you not understand them” asks the Quran.

He gives His hearing and sight and mind. It is He who makes the night and the day and

the sun and the moon which float on their respective orbits. Who causes the growth of the green
fields, palm trees, grapes and all kinds of fruits? In all this there in a proof (of existence of

reality) for the people who understand it. There are also proofs for the man who thinks over the

law of the night and the day, the sun and the moon. Similarly, there are proofs to realize the truth

in all that has been spread on this earth for the various species. But strongly enough, man is yet

ungrateful and little thanks does he pay for all this.

The Quran over and again emphasizes God’s knowledge in verses like; and with Him are

the keys of the invisible. None but the knoweth them. And he knoweth what is in the land and

the sea. Not a leaf falleth but he knoweth it, not a grain aimed the darkness of earth, naught of

wet or dry………Again, while talking of God’s omniscience, the Quran uses two words. Alimun

(knowledge in general) and Kabirum (Knowledge of the unknown), which indicates and

emphases on God’s Knowledge.

Iqbal himself admits this when he says that the universe is a moment in the life of God,

and again that the nature is to God what character is to the human self. Insofar a God is all

inclusive, and there is nothing alien to Him, His creation is free despite His knowledge. Hence

fact that God possesses knowledge of events before they occur does not do away with His

creation and its originality so long as He creates from within his nature. God’s perfection lies in

the fact that He has got such as complete and precise knowledge of the conditions obtaining in

the universe that He has been proclaimed in the Quran as all knowing, all perfect and absolute.

Thus God’s Knowledge is not incompatible with his creativity and originality, as it was

erroneously thought by Iqbal God has the knowledge of particular events before they occur, and

His omniscience is based on His complete conversance with the overall universal conditions: it is

calculation or estimation which enables God to foretell future events. In this sense, human and

divine knowledge differs in degree more than in kind.

Concept of Knowledge

Iqbal posits three sources of human knowledge: nature, history, and inner experience.

The human mind is endowed with the ability to conceptualize all that it observes. And,

contrary to what many philosophers have asserted, Iqbal finds this conceptualization to be in

congruence with the reality outside the self. Therefore, the environment of the self—i.e.

nature—is a legitimate source of knowledge. But by ‘nature’ Iqbal does not simply mean the

natural world; rather, he means all reality outside the self. Thus, by making ‘nature’ a

legitimate source of action, Iqbal is not merely affirming the worth of the scientific

endeavor. He is also making the knowledge and meanings embodied in communal

institutions, mores, religion, etc., as relevant sources of knowledge for the individual ego.

However, he singles out History as a separate source of knowledge. This is so because even

though historical knowledge is also contained within the world outside the self, its content

is different.

While residing in the world now, History conveys to the individual a sense of all that

has gone before, thus providing a sense of continuity with the past. However, these two

modes of acquiring knowledge—Nature and History—are both contained outside the self;

the flow of information, therefore, is from outside the self towards the self. And this flow

makes the self a passive recipient of knowledge—and passivity, as we have seen, is

anathema for Iqbal’s concept of the personality. It is the third source of knowledge, then,

which is crucial to Iqbal: inner experience. Iqbal call this inner experience ‘intuition,’ and

makes it a ‘higher form of intellect.’ It is ‘intellectual’ because the products of this

experience have a definite cognitive content; it is a ‘higher form’ because while normal

discursive or analytical intellect approaches Reality piecemeal in serial time, intuition

apprehends Reality in its wholeness in non-serial time. This inner experience, for Iqbal,

plays multifarious roles—in ascertaining the spiritual nature of all reality, especially of the

human self; for corroborating the validity of the knowledge derived from History and

Nature; and, most importantly, for providing an independent content of knowledge for the

individual, as well synthesizing the knowledge derived from the other sources into a unique

product. This, then, is for Iqbal, the creative process that preserves the individuality of the

self, and rather than making it a passive recipient of knowledge, makes it the active creator

of unique knowledge. The individual ego thus acquires knowledge through Nature, History,

and inner experience. The relationship between knowledge and the human personality can

now be elaborated.

Concept of Value/ Morality

A principle for Iqbal is moral only if it is freely chosen. Further, this choice is exercised

when the individual is in possession of complete knowledge about the facts. Conventional values

have no place in the thought of Iqbal. Operative principles if accepted blindly or on authority

lead to degeneration of the self and thus negate a material condition which Iqbal considers

essential to the meaning of morality. For, a moral principle has not only certain formal features

but has also a material condition as intrinsic to its very definition. Iqbal regards integration of

personality as built into the very definition of morality.

Moral reasoning is present if the ego-integration principle is appealed to. A choice is moral

if it is ego-sustaining and is immoral if it is ego-dissolving. The moral principle is a vital

principle which is legislated not from the consideration of the circumstances of a particular com-

munity or people but from a plane of existence which is above spatial and temporal

circumstances of a particular group, i.e. a principle is moral if it is not `culture bound'. It

transcends the cultural limitations of a group and thus has the formal characteristics of being

universalizable and of being supreme or overriding and is trans-individual.

The social environment to which an individual belongs is made of customs and traditions,

do's and don’ts, which were existentially' experienced in the remote past by authentic

individuals. Adherence to these for the persons who conceived them was essential to the

meaning of morality. With the change of circumstances and conditions which are consequent

upon knowledge and experience, convention values lose their true import. They cannot be,

therefore, considered, from the point of later generations, as essential to morality. In order to

have a moral point of view one has to rise above the level of conventional values, to a plane of

existence which is not tinged with local hue derived from the ethos of a people. The moral law is

thus essentially enacted by a man of Vision. The moral legislator has to tear himself from the

fetters of his culture and to seek contact with the roots of his own being. Such a kind of contact

Iqbal describes as “Travel into Yourself.” The individual can have the moral point of view even

if he remains at the level of customary morality (the stage of obedience to Law), the same point

of view is available at the level of reflective morality (the stage of self-overcoming). One can

also ascend to the level of creative morality (the stage of Vice regency) and, for Iqbal, a principle

to be truly moral has to be enacted from this third and the highest level. When an individual

legislates from the level of creative morality his choice is not arbitrary as is the case with some

existentialists but is well-grounded and is trans-individual and in a way trans-milieu. This in

brief is a statement of Iqbal's conception of morality. He has emphasized both formal and

material conditions as essential to the meaning of morality.

 Iqbal characterizes the moral point of view in individualistic, social and material terms. A

principle or norm for Iqbal is moral only if it is freely chosen and is not accepted on authority. In

fact conventional values are rejected by Iqbal. Imitation, uncritical acceptance of norms or values

leads to degeneration of the self which would in turn negate the material condition or content

element of morality. In Payam-1

Mashriq (p. 62), he says:

‫تراش از تیشۂ خود جادۂ خویش‬

‫براہ دیگران رفتن عذاب است‬

‫گر از دست تو کار نادر آید‬

‫گنا ہے ھم اگر باشد ثواب است‬

Carve your path with your own axe; following the beaten track is calamitous. If you

accomplish something unique, it is virtue even if it is a sin.

Again (ibid., p. 264):

‫اگر تقلید بودے شیوۂ خوب‬

‫پیمبر ھم رہ اجداد رفتے‬

Had imitation been morally good,

The prophet would have followed the practice of his ancestors.

Again (ibid., p. 64):

‫میاں آب و گل خلوت گزیدم‬

‫از افالطون و فارابی بریدم‬

‫نکردم از کسے دریوزۂ چشم‬

‫جہان را جز بچشم خود ندیدم‬

 In this place of mud and water I took solitary abode, I turned away from Plato and Fārābi; I

did not beg for sight from any one,

I have not looked at the world but through my own eyes. Again (ibid, p. I88):

‫ز خاک خویش طلب آتشے کہ پیدا نیست‬

‫تجلی دگرے در خور تقاضا نیست‬

Seek from your own clay the fire that is lacking:

The illumination of another person is not worth having.

Concept of Individual and Society

Individual:

“Man, being self- conscious and rational, has theories about himself and his

social conditions which profoundly affect his behavior; theories which have not

been, are not, and never will be merely scientific. They will always be more than

explanation of how he behaves and how his institutions fonction.”

Society:

“When attracted by the forces around him, man has the power to shape and

direct them; when thwarted by them, he has the capacity to build much vaster

world in the depths of his own inner being, wherein he discovers sources of infinite

joy and inspiration.”

Aims of Education:

Education aims are primarily a phase of values. They are conscious or unconscious value

judgments. These judgments involve thinking in metaphysics and epistemology. Educational

aims take their root from philosophy. Iqbal’s philosophy is the philosophy of the self. He prizes

and stresses self or individuality. Hence in Iqbal’s view the highest or ultimate aim of all

educational effort as well as other social efforts is to develop strengthen the individuality of all

persons. In other words, the ultimate aim of the man is his life as well as in education is the

actualization and realization of the open, infinite possibilities within, without and before him.

The highest ideal is a continued life with the highest quality of knowledge, power, perfection,

goodness, vision, and creativity. But the ideal at this level is not a fixed one. As one acquires

more of the qualities of the ideal, it shifts its place to a still higher level. It does not mean only

the development of the inherent possibilities of man, but in a great measure the individual’s

power to absorb into himself, for the reconstruction of his experience, power, personality, and

the enrichment of his life, the influence of the universe external to him. Sense, reason, intellect,

and intelligence are the evolved instruments for this purpose. Hence according to Iqbal, the

cultivation of any of the faculties like reason, intellect, and intelligence is not the aim of

education; rather they are the means of the ideal of continuation and enrichment of life.

According to Iqbal, the statement the ultimate aim and the description of its various

aspects into objectives education as continuous life of good health, perfection, power,

knowledge, goodness, vision, creative and original activity, and other values of his philosophical

system for the development of individuality would not be enough. He recognizes the need for

more proximate, immediate and specific objectives which when realized become resource to

achieve the ultimate aim with more vigor and enthusiasm. He encourages freedom of thought
and originality for the achievement of something unique (Iqbal, Payam-i-Mashraq, 1954). The

actualization of specific objectives becomes a means and refers to immediate while the ultimate

aim. The value of ultimate aim as the development of individuality is supreme because, through

suggestion and direction, it controls the selection of more proximate aims, and their execution.

The development of individuality can be accelerated by the formulation of new creative purposes

and objectives which always determine the direction of man’s activity and evolution. Hence by

means of motive force of unceasing and creative desires and ideals the individual builds his

selfhood, culture, and institutions. Education would defeat its purpose of the development of

free, creative and unique personalities if the educational system discourages the formation of

new ideals and objectives.

These objectives according to Iqbal grow out of dynamic, forward - moving activity of

the individual in relation to his environment, culture heritage, ongoing experience and projected

ideals. The objectives depend also upon the nature of the pupil, social institutions, contemporary

life with due regard to the activities of children and adults for the development of their

personalities and character and preparation for vocation. They emerge from the present

experience and man’s problems of meeting the constant need of dynamic environment ; his

desire to achieve ideals by changing the environment to his needs with the help and direction of

his will, intelligence , and valuable surviving traditions and principles of the past .

Our duty is to watch the progress of human thought, and maintain an independent critical attitude

towards it" (Iqbal, The Reconstruction of Religious Thought in Islam, 1934).

Education is not merely to achieve happiness in the hereafter in the introduction of the

soul with Allah. The ultimate goal of education should be to strengthen and reinforce the

individuality of all private, so they can be aware of all the possibilities that could have happened
to them. To achieve this goal of education should be focused on the overall development of

human potential that covers the intellectual, physical and willingness to move forward.

In relation to this, Muhammad Iqbal explained some thoughts on creative wills. Life is a

creative wills by Muhammad Iqbal called Soz. That itself is always moving toward unity.

Creative activity, struggle endlessly and active participation in the world’s problems should be

the goal of life. The purpose of education should be able to solve new problem in condition of

individuals and communities or to adjust to the conditions.

Curriculum/Content

The contents of the educational curriculum according to Muhammad Iqbal are included

religion, history, science and technology. Muhammad Iqbal states that religion is greatly

important in the lives of individuals as well as society. If knowledge in this sense is not placed

under religion, it will become a force of shaitan. Therefore, the book is a tool in the delivery of

knowledge (AmranSuriadi, 2012: 57).

Consequently, religion and science must be entrenched in harmony, because religion and

science are able to prepare modern humans to achieve a great responsibility in the coming era.

According to Muhammad Iqbal content contains the subjects: Religion, Philosophical subjects,

Art and literature, Social subjects, History, Science and technology. Muhammad Iqbal argued

that religion is a force of great importance in the lives of individual communities. If the

knowledge in this sense is not placed under the religion, he would come into force Satan.

Understanding in this sense is seen to function as a first step in order to obtain actual knowledge.

According to Iqbal:
a. Understanding of Devine Reality: According to Iqbal first and foremost educational

aim should be the understanding of Devine reality (The concept of Toheed (Oneness of

God, Allah Almighty) and Rsalat (Belief in Finality of Prophet-hood, Prophet

Muhammad PBUH).

b. Search of Reality: Educational aims are conscious and unconscious value judgments and

search of reality.

c. Development of Ego: Highest and ultimate aim of all educational efforts should be

development and strengthening of individuality of all persons.

d. Realization of Infinite Realities: Sense, reason, intellect and intelligence are evolved

instruments for this purpose.

e. Enrichment of Life: Cultivation of faculties like reason, intellect and intelligence is not

the aim of education rather they are means of the ideal of continuation and enrichment of

life.

f. Formulation of Creative Purpose: The development of individuality can be accelerated

by the formulation of new creative purposes and objectives which always determine the

direction of man’s activity and evolution.

g. Traditions of the Past: The individual should desire to achieve ideals by changing the

environment to his needs with the help and direction of his will, intelligence and valuable

surviving traditions and principles of the past.

h. Importance of Social Environment: Man doesn’t live to himself alone. On the contrary

basis, he lives among his fellows in a social structure.

 i. Regard for the Individuality: The student and teacher should be free to make, choose

and accept objectives of education since Iqbal has great regard of the individuality of

each person.

j. No Status Quo in Educational Aims: Educational aims should not be fixed, static and

immutable but should be flexible and subject to the continual reconstruction.

k. Harmony between Religious and Worldly affairs: Education should strive to bring

harmony between religious and worldly affairs of the individual.

l. Balance between Aesthetic and Inspirational Values: Education should awake inner

faculties of human mind and create a balance between aesthetic and inspirational values.

m. Harmony between Mental Faculty and Deeds: Education should create harmony

between mental faculty of the individual and his deeds to achieve the peace of mind and

soul.

n. Element of Yearning: Education should create the element of yearning in the heart of

individual.

o. Conquer the Universe: Education should encourage and enable the individual to

conquer the universe.

p. Sincerity of Purpose: Educational aims should also be able to create the sincerity of the

purpose and vision in the human circumstances otherwise the entire effort to enlighten

the individual will go waste.

Methodology of Instruction

Educational method based on the age level of the students based on consideration of the

period of development of the students, Prophet (PBUH) suggests a good way to educate. Prophet

(PBUH) stated that educate your children by playing around the age of seven first and plant their
discipline in the next seven years and then invite them to discuss the time they reach the age of

seven-year period of the third and subsequent release before they can take a stand for life on

their own.

The appropriate educational method by Muhammad Iqbal is: Self activity, learning by

doing, Question answer, Project method or unit, Problem solving method.

a. Self-activity, it is an open method that freed learners to develop their activities. This method is

used to seek self-potential or develop self-potential learners

b. Learning by doing, this is the type of teaching that exposes students’ awareness to new

situation and enables learners to learn something new from the sources available in their

environment. Experimental method is needed to develop science, while knowledge is not only to

focus on theoretical matters but need to proof it.

‫اٹھا نہ شیشہ گران فرنگ کے احساں‬

‫سفال ھند سے مینا و جام پیدا کر‬

c. Questioner's answer: According to Muhammad Iqbal education should be able to create a

critical person that is constantly to question matters and not just to accept the true based on

someone‘s view.

d. Project method or unit, it is a way of presenting lessons that start from meaningful

things. The use of this method taken based on the assumption that problem solving carried out

should be related to the subjects that discussed the same issues. Teaching methods is like project

method that focused on target that is more possibly to develop intellectual attitude appropriately

than traditional method that only focused on passively memorizing ways.

e. Problem solving method. It is not just a method of thinking in problem solving but it can use

other methods in collecting data to draw final conclusions.

Muhammad Iqbal did not agree on the education of the class system where learners just spend

their time in class. Learners need to link with nature in every learning process that in order to

cultivate the attitude of curiosity and creativity, AmranSuriadi (2012: 59).

Concept of Leadership

Allama Mohammad Iqbal, one of the most influential poets/philosophers of the

Subcontinent described leadership in one of his poems. He named the poem ‘Mard-e-Musalman’

and it is part of his work from Zarb-e-Kaleem which was written in 1936.

I will be sharing the stanzas of the poem and for ease of understanding will simply mention the

leadership traits that I believe existed in the message:

Har Lehza-e-Momim Nae Shaan, Naee Aaan; Guftar Me, Kirdar Me Allah Ki Burhan

Interpretation: Man should have strong character. His talk and deeds should be in accordance

with God’s orders

Leadership traits: Strong character (acting as God’s representative on earth) Qaharee-o-

Ghaffare-o- Qudoose-o- Jabroot; Yeh Chaar Anasir Hoon to Banta Hay Musalman

Interpretation: Man must be powerful/bold enough to stand for right and at the same time humble

enough to forgive. He must be pure and compelling.

Leadership traits: Amalgamation of these four traits “Power/Forgiveness/ Purity/Persuasiveness”

Hamsaya-e-Jibreil Amee Banda-e-Khaqi; Hay Iska Nasheman Na Bukhara, Na Badakhshan

Interpretation: The one who achieves greatness, yet remains very humble. The one who never

stops improving himself.

Leadership traits: Perfect combination of humility and greatness Yeh Raaz Kisse Ko Nahe
Maloom Ke Momin; Qaari Nazar Aata Hay, Haqeqat Me Hay Quran

Interpretation: Some may like him, some may not, but he lives his life as per God’s orders

Leadership trait: Man of principles Qudrat Ke Maqasid Ka Ayyar Iske Irade; Duniya Me Bhee

Mezaan, Qayamat Me Bhee Meezan

Interpretation: Man must be determined and should lead a balanced life

Leadership traits: Determination and balanced lifestyle

Jis Se Jigar-e-Lala Me Thandak Hoo Woh Shabnum; Daryaon Ke Dil Jis Se Dehal Jaein Woh

Tufaan

Interpretation: Man must know the art of being both firm and flexible, as per circumstances

Leadership traits: Soft like a dew, yet tough like a storm.

PS: Most of Iqbal’s work was aimed at enlightening/awakening the Muslims of Subcontinent of

that era, and therefore it’s common the find words like ‘Musalman’ (meaning Muslim), Quran

(The Holy Quran), and Allah (God) in his poetry. However, the message is universal, and I

believe that good things are worth sharing with everyone, regardless of their origin.

Teacher’s characteristics/ Traits/Competencies

Educators in exploring and developing the concept of education will have to review and

examine the nature of individuality and the environment. Muhammad Iqbal found individuality

growth is not possible without direct contact with the concrete and dynamic environment. Iqbal

says that it is essential that the teacher should awaken in his students a keen consciousness of

their manifold relations with the environment and thus stimulate the formation of new and

creative purposes.
 The attitude of good educators by Muhammad Iqbal is the true way to raise awareness

regarding their students with a variety of relationships with the environment and thus stimulating

the formation of new goals creatively. Muhammad Iqbal lack of education approved the class

system, that the students of teachers who locked between the four walls of the class. This is

because the children need to be in touch with nature in any learning process, which is to cultivate

and attitude of curiosity and to foster creativity.

Women Education

Iqbal does not criticize female education but in this respect he follows the famous

proverb that “the hands that rocks the cradle, rule the world.” This shows that how much

importance is the guidance and training of the child by the mother. About his own mother Iqbal,

in Bang-e-Dara, says that only due to her guidance he had achieved the honored and respected

position and great fame and glory.

Iqbal wished that the parents should spend their lives according to the teachings of Quran

and sayings of Prophet (PBUH), so that they can set an example of ideal life before children and

of good habits and high moral values. Woman, according to Iqbal, will be a knower of the

realities of life and she is symbol of nobility. She is also aware of the prevalent trends in the

society. The main characteristics of her life are her nobility, softness and a lover of truthfulness.

In another place Iqbal has given her the importance place which can cause unity of the whole

world that is why he delegates the responsibility of her protection to the whole nation. Iqbal

asserts that if she is not given due status and if not protected from the ups and downs of life she

can cause destruction to the whole universe.

 According to him the fate of the nation and country lies in their hands. When Allah has

given them such a high position then why we should not give them due respect and deprive them

of education. To educate them is a compulsion on the nation and is the responsibility of the

government. He says in Zarb-i-Kalim; the whole universe is colorful due to her presence,

the life’s music is charming due to her tune.

Outcome from Education

Iqbal is of the view that there are three qualities which should be cultivated by education.

These are: Courage, Tolerance, Faqr.

Evaluation of Education

In the light of Iqbal’s philosophy, following points are important for students’ overall evaluation:

• The evaluation system should take care of both transmission part (instruction) and

transformational part (tarbyiah).

• Evaluation should focus more on examining the reflective and creative abilities.

• Depending upon the levels of education, students’ evaluation should also be based on practical

learning/participation in social work.

• Both formative and summative parts should be kept in view while evaluating students’

progress. Since teacher is involved in the process of formative evaluation; especially in tasks of

inculcating permanent values and maintaining subject excellence, he is the best judge for the

overall evaluation of students’ learning.

References:

1. Aman, R. (MAY 2017). Iqbal`s concept of man. International Journal of Advanced

Education and Research, Volume 2; Issue 3; May 2017; Page No. 13-16. Retrieved from

http://www.alleducationjournal.com/download/221/2-3-15-502.pdf

2. Bukhari, S. M. H., Hassan, T., Azhar, T., & Hassan, S. H. (2014). Educational Aims,

Their Determination and Selection as Perceived by Allama Dr Sir Muhammad Iqbal.

Journal of Education and Practice, Vol.5, No.23, 2014. Retrieved from

file:///C:/Users/hp/Downloads/15235-17602-1-PB.pdf

3. Nudrat, F., & Akhtar, M. S. (April_June2014). Understanding Iqbal’s Educational

Thought. The Dialogue, Volume IX Number 2. Retrieved from

http://www.qurtuba.edu.pk/thedialogue/The%20Dialogue/9_2/Dialogue_April_June2014

_193-204.pdf

4. Hambali, Zulkifli, M. Y. (May 18-19, 2017). THE EDUCATIONAL THOUGHT OF

MUHAMMAD IQBAL AND ITS APLLICATIONTOWARDS INDONESIAN

EDUCATION. Proceedings of the 1st International Conference on Innovative Pedagogy

(ICIP 2017) STKIP Bina Bangsa Getsempena May 18-19, 2017, Banda Aceh, Indonesia.

Retrieved from

https://repository.stkipgetsempena.ac.id/bitstream/476/1/ICIP2017_021_paper.pdf

5. Allama Muhammad Iqbal's educational philosophy (2019).Retrieved from

https://www.slideshare.net/sohail9595/allama-muhammad-iqbals-educational-philosophy

6. Allama Muhammad Iqbal (1877-1938). Retrieved from

https://historypak.com/allama-muhammad-iqbal-1877-1938/
7. The source of knowledge and the philosophy of Iqbal( March 14, 2015).Retrieved

from

https://www.greaterkashmir.com/news/gk-magazine/the-source-of-knowledge-and-the-

philosophy-of-iqbal/

8. Iqbal & Leadership (January 10, 2014). Retrieved from

https://www.chitraltoday.net/iqbal-leadership/

9. IQBAL ON THE CONCEPTION OF MORALITY. Retrieved from

http://www.allamaiqbal.com/publications/journals/review/oct69/5.htm