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Allama Sir
Muhammad Iqbal
ق
دمحم ا ب ال
KCSI
Iqbal in 1948
9 November 1877
Sialkot, Punjab, British India (present-day Punjab,
Pakistan)
Pakistan)
Government College (B.A., M.A.)
University of Cambridge (B.A.)
University of Munich (Ph.D.)
advisor
show
Influences
show
Influenced
Contents
1Personal life
o 1.1Background
o 1.2Early education
o 1.3Marriages
o 1.4Higher education in Europe
o 1.5Academic career
o 1.6Legal career
o 1.7Final years and death
2Efforts and influences
o 2.1Political
o 2.2Iqbal, Jinnah and the concept of Pakistan
3Revival of Islamic policy
o 3.1Patron of Tolu-e-Islam
4Literary work
o 4.1Persian
o 4.2Urdu
o 4.3English
o 4.4Punjabi
5Modern reputation
o 5.1"Poet of the East"
o 5.2Iran
o 5.3The West
6Legacy
7Gallery
8Bibliography
9See also
10References
11Further reading
12External links
Personal life[edit]
Background[edit]
Iqbal's mother, who died on 9 November 1914. Iqbal expressed his feeling of pathos in a poetic form after her
death.
His first marriage was in 1895 when he was 18 years old. His bride, Karim Bibi,
was the daughter of a physician, Khan Bahadur Ata Muhammad Khan, a Gujurati
physician. Her sister was the mother of director and music composer Khwaja
Khurshid Anwar.[31][32] Their families arranged the marriage, and the couple had two
children; a daughter, Miraj Begum (1895–1915), and a son, Aftab Iqbal (1899–
1979), who became a barrister.[30][33] Another son is said to have died after birth in
1901.
Iqbal and Karim Bibi separated somewhere between 1910 and 1913. Despite this, he
continued to financially support her till his death. [34]
Iqbal's second marriage was with Mukhtar Begum, and it was held in December
1914, shortly after the death of Iqbal's mother the previous November. [35][28] They had
a son, but both the mother and son died shortly after birth in 1924. [30]
Later, Iqbal married Sardar Begum, and they became the parents of a
son, Javed Iqbal (1924–2015), who became Senior Justice of the Supreme Court of
Pakistan, and a daughter, Muneera Bano (born 1930).[30][34] One of Muneera's sons is
the philanthropist-cum-socialite Yousuf Salahuddin.[34]
Higher education in Europe[edit]
Iqbal was influenced by the teachings of Sir Thomas Arnold, his philosophy teacher at
Government College Lahore, to pursue higher education in the West. In 1905, he
travelled to England for that purpose. While already acquainted with Friedrich
Nietzsche and Henri Bergson, Iqbal would discover Rumi slightly before his departure to
England, and he would teach the Masnavi to his friend Swami Rama Tirtha, who in
return would teach him Sanskrit.[36] Iqbal qualified for a scholarship from Trinity College,
University of Cambridge, and obtained a Bachelor of Arts in 1906. In the same year he
was called to the bar as a barrister at Lincoln's Inn. In 1907, Iqbal moved to Germany to
pursue his doctoral studies, and earned a Doctor of Philosophy degree from the Ludwig
Maximilian University of Munich in 1908. Working under the guidance of Friedrich
Hommel, Iqbal's doctoral thesis was entitled The Development of Metaphysics in Persia.
[20][37][38][39]
Plaque at Portugal Place, Cambridge commemorating Allama Iqbal's residence there during his time at Trinity
College
In 1907, he had a close friendship with the writer Atiya Fyzee in both Britain and
Germany. Atiya would later publish their correspondence. [40] While Iqbal was
in Heidelberg in 1907, his German professor Emma Wegenast taught him
about Goethe's Faust, Heine and Nietzsche.[41] He mastered German in three months.
[42]
During his study in Europe, Iqbal began to write poetry in Persian. He preferred to
write in this language because doing so made it easier to express his thoughts. He
would write continuously in Persian throughout his life. [20]
Academic career[edit]
Iqbal began his career as a reader of Arabic after completing his Master of Arts degree
in 1899, at Oriental College and shortly afterward was selected as a junior professor of
philosophy at Government College Lahore, where he had also been a student in the
past. He worked there until he left for England in 1905. In 1907 he went to Germany for
PhD In 1908, he returned from Germany and joined the same college again as a
professor of philosophy and English literature.[43] In the same period Iqbal began
practising law at the Chief Court of Lahore, but he soon quit law practice and devoted
himself to literary works, becoming an active member of Anjuman-e-Himayat-e-Islam.
[28]
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 around experiences from his travels and stays in Western Europe and the
Middle East. He was profoundly influenced by Western philosophers such as Nietzsche,
Bergson, and Goethe. He also closely worked with Ibrahim Hisham during his stay at
the Aligarh Muslim University.[22][41]
The poetry and philosophy of Rumi strongly influenced Iqbal. Deeply grounded in
religion since childhood, Iqbal began concentrating intensely on the study of Islam, the
culture and history of Islamic civilisation and its political future, while embracing Rumi as
"his guide".[22] Iqbal's works focus on reminding his readers of the past glories of Islamic
civilisation and delivering the message of a pure, spiritual focus on Islam as a source for
socio-political liberation and greatness. Iqbal denounced political divisions within and
amongst Muslim nations, and frequently alluded to and spoke in terms of the global
Muslim community or the Ummah.[44][22]
Iqbal's poetry was translated into many European languages in the early part of the 20th
century.[45] Iqbal's Asrar-i-Khudi and Javed Nama were translated into English by R. A.
Nicholson and A. J. Arberry, respectively.[45][46]
Legal career[edit]
Iqbal as a barrister-at-law
Iqbal was not only a prolific writer but was also a known advocate. He appeared before
the Lahore High Court in both civil and criminal matters. There are more than 100
reported judgments to his name.[47][48][49][50][51][52]
Final years and death[edit]
In 1933, after returning from a trip to Spain and Afghanistan, Iqbal suffered from a
mysterious throat illness.[53] He spent his final years helping Chaudhry Niaz Ali Khan to
establish the Dar ul Islam Trust Institute at a Jamalpur estate near Pathankot,[54][55] where
there were plans to subsidise studies in classical Islam and contemporary social
science. He also advocated for an independent Muslim state. Iqbal ceased practising
law in 1934 and was granted a pension by the Nawab of Bhopal. In his final years, he
frequently visited the Dargah of famous Sufi Ali Hujwiri in Lahore for spiritual guidance.
After suffering for months from his illness, Iqbal died in Lahore on 21 April 1938. [44][20] His
tomb is located in Hazuri Bagh, the enclosed garden between the entrance of
the Badshahi Mosque and the Lahore Fort, and official guards are provided by
the Government of Pakistan.
Efforts and influences[edit]
Political[edit]
Further information: Pakistan Movement
Iqbal first became interested in national affairs in his youth. He received considerable
recognition from the Punjabi elite after his return from England in 1908, and he was
closely associated with Mian Muhammad Shafi. When the All-India Muslim League was
expanded to the provincial level, and Shafi received a significant role in the structural
organisation of the Punjab Muslim League, Iqbal was made one of the first three joint
secretaries along with Shaikh Abdul Aziz and Maulvi Mahbub Alam. [56] While dividing his
time between law practice and poetry, Iqbal remained active in the Muslim League. He
did not support Indian involvement in World War I and stayed in close touch with Muslim
political leaders such as Mohammad Ali Jouhar and Muhammad Ali Jinnah. He was a
critic of the mainstream Indian National Congress, which he regarded as dominated
by Hindus, and was disappointed with the League when, during the 1920s, it was
absorbed in factional divides between the pro-British group led by Shafi and the centrist
group led by Jinnah.[57][unreliable source?] He was active in the Khilafat Movement, and was among
the founding fathers of Jamia Millia Islamia which was established at Aligarh in October
1920. He was also given the offer of being the first vice-chancellor of Jamia Millia
Islamia by Mahatma Gandhi, which he refused.[58]
In November 1926, with the encouragement of friends and supporters, Iqbal contested
the election for a seat in the Punjab Legislative Assembly from the Muslim district of
Lahore, and defeated his opponent by a margin of 3,177 votes. [44] He supported
the constitutional proposals presented by Jinnah to guarantee Muslim political rights
and influence in a coalition with the Congress and worked with Aga Khan and other
Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.
[57][unreliable source?]
While in Lahore he was a friend of Abdul Sattar Ranjoor.[59]
Iqbal, Jinnah and the concept of Pakistan[edit]
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 Shafi and Fazl-
ur-Rahman, Iqbal came to believe that only Jinnah was a political leader capable of
preserving unity and fulfilling the League's objectives of Muslim political empowerment.
Building a strong, personal correspondence with Jinnah, Iqbal was influential in
convincing Jinnah to end his self-imposed exile in London, return to India and take
charge of the League. Iqbal firmly believed that Jinnah was the only leader capable of
drawing Indian Muslims to the League and maintaining party unity before the British and
the Congress:
I know you are a busy man, but I do hope you won't mind my writing to you often, as
you are the only Muslim in India today to whom the community has the right to look up
for safe guidance through the storm which is coming to North-West India and, perhaps,
to the whole of India.[60]
While Iqbal espoused the idea of Muslim-majority provinces in 1930, Jinnah would
continue to hold talks with the Congress through the decade and only officially
embraced the goal of Pakistan in 1940. Some historians postulate that Jinnah always
remained hopeful for an agreement with the Congress and never fully desired the
partition of India.[61] Iqbal's close correspondence with Jinnah is speculated by some
historians as having been responsible for Jinnah's embrace of the idea of Pakistan.
Iqbal elucidated to Jinnah his vision of a separate Muslim state in a letter sent on 21
June 1937:
A separate federation of Muslim Provinces, reformed on the lines I have suggested
above, is the only course by which we can secure a peaceful India and save Muslims
from the domination of Non-Muslims. Why should not the Muslims of North-West India
and Bengal be considered as nations entitled to self-determination just as other nations
in India and outside India are.[44]
Iqbal, serving as president of the Punjab Muslim League, criticised Jinnah's political
actions, including a political agreement with Punjabi leader Sikandar Hyat Khan, whom
Iqbal saw as a representative of feudal classes and not committed to Islam as the core
political philosophy. Nevertheless, Iqbal worked constantly to encourage Muslim leaders
and masses to support Jinnah and the League. Speaking about the political future of
Muslims in India, Iqbal said:
There is only one way out. Muslims should strengthen Jinnah's hands. They should join
the Muslim League. Indian question, as is now being solved, can be countered by our
united front against both the Hindus and the English. Without it, our demands are not
going to be accepted. People say our demands smack of communalism. This is sheer
propaganda. These demands relate to the defense of our national existence. The united
front can be formed under the leadership of the Muslim League. And the Muslim League
can succeed only on account of Jinnah. Now, none but Jinnah is capable of leading the
Muslims.[60]
Iqbal's six English lectures were published in Lahore in 1930, and then by the Oxford
University Press in 1934 in the book The Reconstruction of Religious Thought in Islam.
The lectures had been delivered at Madras, Hyderabad and Aligarh.[44] These lectures
dwell on the role of Islam as a religion and as a political and legal philosophy in the
modern age.[44] In these lectures Iqbal firmly rejects the political attitudes and conduct of
Muslim politicians, whom he saw as morally misguided, attached to power and without
any standing with the Muslim masses.[citation needed]
Iqbal expressed fears that not only would secularism weaken the spiritual foundations of
Islam and Muslim society but that India's Hindu-majority population would crowd out
Muslim heritage, culture, and political influence. In his travels
to Egypt, Afghanistan, Iran, and Turkey, he promoted ideas of greater Islamic political
co-operation and unity, calling for the shedding of nationalist differences. [22] He also
speculated on different political arrangements to guarantee Muslim political power; in a
dialogue with Dr. B. R. Ambedkar, Iqbal expressed his desire to see Indian provinces as
autonomous units under the direct control of the British government and with no central
Indian government. He envisaged autonomous Muslim regions in India. Under a single
Indian union, he feared for Muslims, who would suffer in many respects, especially
concerning their existentially separate entity as Muslims. [44]
Iqbal was elected president of the Muslim League in 1930 at its session in Allahabad in
the United Provinces, as well as for the session in Lahore in 1932. In his presidential
address on 29 December 1930 he outlined a vision of an independent state for Muslim-
majority provinces in north-western India:[44]
I would like to see the Punjab, North-West Frontier
Province, Sind and Baluchistan amalgamated into a single state. Self-government within
the British Empire, or without the British Empire, the formation of a consolidated
Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at
least of Northwest India.[44]
In his speech, Iqbal emphasised that, unlike Christianity, Islam came with "legal
concepts" with "civic significance", with its "religious ideals" considered as inseparable
from social order: "Therefore, if it means a displacement of the Islamic principle of
solidarity, the construction of a policy on national lines, is simply unthinkable to a
Muslim."[62] Iqbal thus stressed not only the need for the political unity of Muslim
communities but the undesirability of blending the Muslim population into a wider
society not based on Islamic principles.[citation needed]
He thus became the first politician to articulate what would become known as the Two-
nation theory—that Muslims are a distinct nation and thus deserve political
independence from other regions and communities of India. Even as he rejected
secularism and nationalism he would not elucidate or specify if his ideal Islamic state
would be a theocracy, and criticised the "intellectual attitudes" of Islamic scholars
(ulema) as having "reduced the Law of Islam practically to the state of immobility". [63]
The latter part of Iqbal's life was concentrated on political activity. He travelled across
Europe and West Asia to garner political and financial support for the League. He
reiterated the ideas of his 1932 address, and, during the third Round Table Conference,
he opposed the Congress and proposals for transfer of power without considerable
autonomy or independence for Muslim provinces.[citation needed]
He would serve as president of the Punjab Muslim League, and would deliver speeches
and publish articles in an attempt to rally Muslims across India as a single political
entity. Iqbal consistently criticised feudal classes in Punjab as well as Muslim politicians
opposed to the League. Many accounts of Iqbal's frustration toward Congress
leadership were also pivotal in providing a vision for the two-nation theory. [citation needed]
Patron of Tolu-e-Islam[edit]
Iqbal was the first patron of Tolu-e-Islam, a historical, political, religious and cultural
journal of the Muslims of British India. For a long time, Iqbal wanted a journal to
propagate his ideas and the aims and objectives of the All India Muslim League. In
1935, according to his instructions, Syed Nazeer Niazi initiated and edited the journal,
[64]
named after Iqbal's poem "Tulu'i Islam". Niazi dedicated the first issue of the journal to
Iqbal. The journal would play an important role in the Pakistan movement. [57] Later, the
journal was continued[65] by Ghulam Ahmed Pervez, who had contributed many articles
in its early editions.
Literary work[edit]
Main article: Works of Muhammad Iqbal
Persian[edit]
Iqbal's poetic works are written primarily in Persian rather than Urdu. Among his 12,000
verses of poetry, about 7,000 verses are in Persian. [44] In 1915, he published his first
collection of poetry, the Asrar-i-Khudi اسرار خودی ِ (Secrets of the Self) in Persian. The
poems emphasize the spirit and self from a religious perspective. Many critics have
called this Iqbal's finest poetic work.[66] In Asrar-i-Khudi, Iqbal explains his philosophy of
"Khudi", or "Self".[44][22] Iqbal's use of the term "Khudi" is synonymous with the
word "Rooh" used in the Quran for a divine spark which is present in every human
being, and was said by Iqbal to be present in Adam, for which God ordered all of the
angels to prostrate in front of Adam.[44] Iqbal condemns self-destruction. For him, the aim
of life is self-realization and self-knowledge. He charts the stages through which the
"Self" has to pass before finally arriving at its point of perfection, enabling the knower of
the "Self" to become a vice-regent of God.[44]
In his Rumuz-i-Bekhudi رموز بیخودی ِ (Hints of Selflessness), Iqbal seeks to prove the
Islamic way of life is the best code of conduct for a nation's viability. A person must keep
his characteristics intact, he asserts, but once this is achieved, he should sacrifice his
ambitions for the needs of the nation. Man cannot realise the "Self" outside of society.
Published in 1917, this group of poems has as its main themes the ideal community,
[44]
Islamic ethical and social principles, and the relationship between the individual and
society. Although he supports Islam, Iqbal also recognizes the positive aspects of other
religions. Rumuz-i-Bekhudi complements the emphasis on the self in Asrar-e-Khudi and
the two collections are often put in the same volume under the title Asrar-i-
Rumuz (Hinting Secrets). It is addressed to the world's Muslims.[44]
Iqbal's 1924 publication, the Payam-e-Mashriq پیام مشرق ِ (The Message of the East), is
closely connected to the West-östlicher Diwan by the German poet Goethe. Goethe
bemoans the West having become too materialistic in outlook, and expects the East will
provide a message of hope to resuscitate spiritual values. Iqbal styles his work as a
reminder to the West of the importance of morality, religion, and civilisation by
underlining the need for cultivating feeling, ardor, and dynamism. He asserts that an
individual can never aspire to higher dimensions unless he learns of the nature of
spirituality.[44] In his first visit to Afghanistan, he presented Payam-e Mashreq to King
Amanullah Khan. In it, he admired the uprising of Afghanistan against the British
Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding
the establishment of Kabul University.[41]
The Zabur-e-Ajam زبور عجم
ِ (Persian Psalms), published in 1927, includes the poems
"Gulshan-e-Raz-e-Jadeed" ("Garden of New Secrets") and "Bandagi Nama" ("Book of
Slavery"). In "Gulshan-e-Raz-e-Jadeed", Iqbal first poses questions, then answers them
with the help of ancient and modern insight. "Bandagi Nama" denounces slavery and
attempts to explain the spirit behind the fine arts of enslaved societies. Here, as in other
books, Iqbal insists on remembering the past, doing well in the present and preparing
for the future, while emphasizing love, enthusiasm and energy to fulfill the ideal life. [44]
Iqbal's 1932 work, the Javed Nama جاوید نامہ (Book of Javed), is named after and in a
manner addressed to his son, who is featured in the poems. It follows the examples of
the works of Ibn Arabi and Dante's The Divine Comedy, through mystical and
exaggerated depictions across time. Iqbal depicts himself as Zinda Rud ("A stream full
of life") guided by Rumi, "the master", through various heavens and spheres and has
the honour of approaching divinity and coming in contact with divine illuminations. In a
passage reliving a historical period, Iqbal condemns the Muslims who were instrumental
in the defeat and death of Nawab Siraj-ud-Daula of Bengal and Tipu
Sultan of Mysore by betraying them for the benefit of the British colonists, and thus
delivering their country to the shackles of slavery. In the end, by addressing his son
Javid, he speaks to the young people at large, and guides the "new generation". [67]
Pas Chih Bayed Kard Ay Aqwam-e-Sharq اقوام شرق ِ پس چہ باید کرد اے includes the poem
"Musafir" مسافر ("The Traveller"). Again, Iqbal depicts Rumi as a character and gives an
exposition of the mysteries of Islamic laws and Sufi perceptions. Iqbal laments the
dissension and disunity among the Indian Muslims as well as Muslim nations. "Musafir"
is an account of one of Iqbal's journeys to Afghanistan, in which the Pashtun people are
counselled to learn the "secret of Islam" and to "build up the self" within themselves. [44]
His love of the Persian language is evident in his works and poetry. He says in one of
his poems:[68]
گرچہ ہندی در عذوبت شکر است
]69[
Modern reputation[edit]
"Poet of the East"[edit]
Allama Iqbal after the conferment of a Doctorate of Literature by the University of the Punjab in 1933
Iqbal has been referred to as the "Poet of the East" by academics, institutions and the
media.[46][76][77][78][79][80][81]
The Vice-Chancellor of Quaid-e-Azam University, Dr. Masoom Yasinzai, stated in a
seminar addressing a distinguished gathering of educators and intellectuals that Iqbal is
not only a poet of the East but is a universal poet. Moreover, Iqbal is not restricted to
any specific segment of the world community, but he is for all humanity. [82]
Yet it should also be born in mind that while dedicating his Eastern Divan to Goethe, the
cultural icon par excellence, Iqbal's Payam-i-Mashriq constituted both a reply as well as
a corrective to the Western Divan of Goethe. For by stylizing himself as the
representative of the East, Iqbal endeavored to talk on equal terms to Goethe as the
representative of West.[83]
Iqbal's revolutionary works through his poetry affected the Muslims of the subcontinent.
Iqbal thought that Muslims had long been suppressed by the colonial enlargement and
growth of the West. For this concept, Iqbal is recognised as the "Poet of the East". [77][84][85]
So to conclude, let me cite Annemarie Schimmel in Gabriel's Wing who lauds Iqbal's
"unique way of weaving a grand tapestry of thought from eastern and western yarns" (p.
xv), a creative activity which, to cite my own volume Revisioning Iqbal, endows
Muhammad Iqbal with the stature of a "universalist poet" and thinker whose principal
aim was to explore mitigating alternative discourses to construct a bridge between the
"East" and the "West."[83]
The Urdu world is very familiar with Iqbal as the "Poet of the East". [85] Iqbal is also
called Muffakir-e-Pakistan ("The Thinker of Pakistan") and Hakeem-ul-Ummat ("The
Sage of the Ummah"). The Pakistan government officially named him Pakistan's
"national poet".[45]
Iran[edit]
In Iran, Iqbal is known as Iqbāl-e Lāhorī (Persian: ( )اقبال الهوریIqbal of Lahore).
Iqbal's Asrare-i-Khudi and Bal-i-Jibreel are particularly popular in Iran. At the same time,
many scholars in Iran have recognised the importance of Iqbal's poetry in inspiring and
sustaining the Iranian Revolution of 1979.[86][87] During the early phases of the
revolutionary movement, it was common to see people gathering in a park or corner to
listen to someone reciting Iqbal's Persian poetry, which is why people of all ages in Iran
today are familiar with at least some of his poetry, notably Zabur-i-Ajam.[88][87]
Ayatollah Ali Khamenei has stated, "We have a large number of non-Persian-speaking
poets in the history of our literature, but I cannot point out any of them whose poetry
possesses the qualities of Iqbal's Persian poetry. Iqbal was not acquainted with Persian
idiom, as he spoke Urdu at home and talked to his friends in Urdu or English. He did not
know the rules of Persian prose writing. [...] In spite of not having tasted the Persian
way of life, never living in the cradle of Persian culture, and never having any direct
association with it, he cast with great mastery the most delicate, the most subtle and
radically new philosophical themes into the mould of Persian poetry, some of which are
unsurpassable yet."[89]
By the early 1950s, Iqbal became known among the intelligentsia of Iran. Iranian poet
laureate Muhammad Taqi Bahar universalised Iqbal in Iran. He highly praised the work
of Iqbal in Persian.[citation needed]
In 1952, Iranian Prime Minister Mohammad Mossadeq, a national hero because of his
oil nationalisation policy, broadcast a special radio message on Iqbal Day and praised
his role in the struggle of the Indian Muslims against British imperialism. At the end of
the 1950s, Iranians published the complete Persian works. In the 1960s, Iqbal's thesis
on Persian philosophy was translated from English to Persian. Ali Shariati, a Sorbonne-
educated sociologist, supported Iqbal as his role model as Iqbal had Rumi. An example
of the admiration and appreciation of Iran for Iqbal is that he received the place of
honour in the pantheon of the Persian elegy writers. [citation needed]
Iqbal became even more popular in Iran in the 1970s. His verses appeared on banners,
and his poetry was recited at meetings of intellectuals. Iqbal inspired many intellectuals,
including Ali Shariati, Mehdi Bazargan and Abdulkarim Soroush. His book The
Reconstruction of Religious Thought in Islam was translated by Mohammad Masud
Noruzi.[87]
Key Iranian thinkers and leaders who were influenced by Iqbal's poetry during the rise of
the Iranian revolution include Khamenei, Shariati and Soroush, although much of the
revolutionary guard was familiar with Iqbal's poetry. [90] At the inauguration of the First
Iqbal Summit in Tehran (1986), Khamenei stated that in its "conviction that the Quran
and Islam are to be made the basis of all revolutions and movements", Iran was "exactly
following the path that was shown to us by Iqbal". [90] Shariati, who has been described as
a core ideologue for the Iranian Revolution, described Iqbal as a figure who brought a
message of "rejuvenation", "awakening" and "power" to the Muslim world. [91]
The West[edit]
Legacy[edit]
Iqbal is widely commemorated in Pakistan, where he is regarded as the ideological
founder of the state. His birthday is annually commemorated in Pakistan as Iqbal Day,
and until 2018 it was also a public holiday.[citation needed] Iqbal is the namesake of many public
institutions, including the Allama Iqbal Campus Punjab University in Lahore, the Allama
Iqbal Medical College in Lahore, Iqbal Stadium in Faisalabad, Allama Iqbal Open
University in Pakistan, Iqbal Memorial Institute in Srinagar, Allama Iqbal Library in
the University of Kashmir, the Allama Iqbal International Airport in Lahore, Iqbal Hostel
in Government College University, Lahore, the Allama Iqbal Hall at Nishtar Medical
College in Multan, Gulshan-e-Iqbal Town in Karachi, Allama Iqbal Town in Lahore,
Allama Iqbal Hall at Aligarh Muslim University, Allama Iqbal Hostel at Jamia Millia
Islamia in New Delhi and Iqbal Hall at the University of Engineering and Technology,
Lahore.[94]
In India, his song "Tarana-e-Hind" is frequently played as a patriotic song speaking of
communal harmony.[95] Dr. Mohammad Iqbal, an Indian documentary film directed
by K.A. Abbas and written by Ali Sardar Jafri was released in 1978. It was produced
by Government of India's Films Division.[96][97]
The Government of Madhya Pradesh in India awards the Iqbal Samman, named in
honor of the poet, every year at the Bharat Bhavan to Indian writers for their
contributions to Urdu literature and poetry.[98]
The Pakistani government and public organisations have sponsored the establishment
of educational institutions, colleges, and schools dedicated to Iqbal and have
established the Iqbal Academy Pakistan to research, teach and preserve his works,
literature and philosophy. The Allama Iqbal Stamps Society was established for the
promotion of Iqbal in philately and in other hobbies. His son Javid Iqbal served as a
justice of the Supreme Court of Pakistan. Javaid Manzil was Iqbal's last residence.
[99]
Iqbal Academy Lahore has published magazines on Iqbal
in Persian, English and Urdu.
Gallery[edit]
A view of the conference in West Jerusalem. Iqbal is seen sitting on the extreme right in the first row
(1931)
Iqbal in 1933
Iqbal in 1934
Iqbal
Bibliography[edit]
Main article: Muhammad Iqbal bibliography
Prose book in Urdu
Ilm ul Iqtisad (1903)[44]
Prose books in English
Asrar-i-Khudi (1915)[44]
Rumuz-i-Bekhudi (1917)[44]
Payam-i-Mashriq (1923)[44]
Zabur-i-Ajam (1927)[44]
Javid Nama (1932)[44]
Pas Cheh Bayed Kard ai Aqwam-e-Sharq (1936)[44]
Armughan-e-Hijaz (1938)[45][44][57] (in Persian and Urdu)
Poetic books in Urdu
Bang-i-Dara (1924)[44]
Bal-i-Jibril (1935)[44]
Zarb-i Kalim (1936)[44]
See also[edit]
"Iblees Ki Majlis-e-Shura" – a poem by Iqbal
List of Muslim philosophers
List of Pakistani poets
List of Urdu-language poets
References[edit]
1. ^ Jump up to:a b Lelyveld, David (2004), "Muhammad Iqbal", in Martin, Richard C.
(ed.), Encyclopedia of Islam and the Muslim World: A-L, Macmillan, p. 356, ISBN 978-0-02-865604-
5, Muhammad Iqbal, Indian poet and ideological innovator, wrote poetry in Urdu and Persian and
discursive prose, primarily in English, of particular significance in the formulation of a national ethos
for Pakistan.
2. ^ Iqbal, Sir Muhammad; Singh, Khushwant (translator); Zakaria, Rafiq
(foreword) (1981), Shikwa and Jawab-i-shikwa (in English and Urdu), Oxford University
Press, ISBN 978-0-19-561324-7, "Iqbal it is true, is essentially a poet of Islam ... the Islam which
provided a new light of thought and learning to the world, and of heroic action and glorious deeds. He
was devoted to the Prophet and believe his message." (from the foreword by Rafiq Zakaria, p. 9)
3. ^ Kiernan, V.G. (2013). Poems from Iqbal: Renderings in English Verse with Comparative
Urdu Text. Oxford University Press and Iqbal Academy Pakistan. pp. xi–xiii. ISBN 978-0-19-906616-
2. Quote: "In Persian, ... he published six volumes of mainly long poems between 1915 and 1936, ...
more or less complete works on philosophical themes" (p. xiii)"
4. ^ Sevea, Iqbal Singh (2012), The Political Philosophy of Muhammad Iqbal: Islam and
Nationalism in Late Colonial India, Cambridge University Press, pp. 14–, ISBN 978-1-107-00886-
1, Iqbal was elected to the Punjab Legislative Council in 1927 and held various posts both in the All-
India Muslim League and the Punjab Provincial Muslim League.
5. ^ Kiernan, V.G. (2013). Poems from Iqbal: Renderings in English Verse with Comparative
Urdu Text. Oxford University Press and Iqbal Academy Pakistan. pp. xi–xiii. ISBN 978-0-19-906616-
2. Quote: "In Urdu, Iqbal is allowed to have been far the greatest poet of this century, and by most
critics to be the only equal of Ghalib (1797-1869). ... the Urdu poems, addressed to a real and familiar
audience close at hand, have the merit of being direct, spontaneous utterances on tangible subjects.
(p. xiii)"
6. ^ McDonough, Sheila D (5 November 2020), Muhammad Iqbal, Encyclopedia Britannica,
retrieved 7 February 2021, He is considered the greatest poet in Urdu of the 20th century
7. ^ Anjum, Zafar (13 October 2014), Iqbal: The Life of a Poet, Philosopher and Politician,
Random House, pp. 16–, ISBN 978-81-8400-656-8, Responding to this call, he published a collection
of Urdu poems, Bal-e-Jibril (The Wings of Gabriel) in 1935 and Zarb-e Kalim (The Stroke of the Rod
of Moses) in 1936. Through this, Iqbal achieved the status of the greatest Urdu poet in the twentieth
century.
8. ^ Robinson, Francis (1996), The Cambridge Illustrated History of the Islamic World,
Cambridge University Press, pp. 283–, ISBN 978-0-521-66993-1, In India, the ghazal and mathnawi
forms were adapted in Urdu to express new social and ideological concerns, beginning in the work of
the poet Altaf Husayn Hali (1837-1914) and continuing in the poetry of Muhammad Iqbal (1877-1938).
In the poetry of Iqbal, which he wrote in Persian, to speak to a wider Muslim audience, as well as
Urdu, a memory of the past achievements of Islam is combined with a plea for reform. He is
considered the greatest Urdu poet of the twentieth century.
9. ^ Jump up to:a b Sevea, Iqbal Singh (2012), The Political Philosophy of Muhammad Iqbal: Islam
and Nationalism in Late Colonial India, Cambridge University Press, pp. 14–, ISBN 978-1-107-00886-
1, In 1930, he presided over the meeting of the All-India Muslim League in Allahabad. It was here that
he delivered his famous address in which he outlined his vision of a cultural and political framework
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Muslims; Muhammad Iqbal brought them inspiration and philosophy. Next to the Quran, there is no
single influence upon the consciousness of the Pakistani intelligentsia so powerful as Iqbal’s poetry.
In his own time, it kindled the enthusiasm of Muslim intellectuals for the values of Islam and rallied the
Muslim community once again to the banner of their faith. For this reason, Iqbal is looked upon today
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Further reading[edit]
Shafique, Khurram Ali (2014). Iqbal: His Life and Our Times. ECO Cultural
Institute & Iqbal Academy Pakistan. ISBN 978-0-9571416-6-7.
Ram Nath, Kak (1995). Autumn Leaves: Kashmiri Reminiscences. India:
Vitasta. ISBN 81-86588-00-0.
Mustansir, Mir (2006), Iqbal, I.B. Tauris, ISBN 1-84511-094-3
Muhammad, Munawwar (2003). Iqbal-Poet Philosopher of Islam. ISBN 969-416-
061-8.
Sailen, Debnath (January 2010). Secularism: Western and Indian. New Delhi:
Atlantic Publishers. ISBN 978-81-269-1366-4.
V.S., Naipaul (1998). Beyond Belief: Islamic Excursions Among the Converted
Peoples. USA: Random House. ISBN 0-375-50118-5.
Annemarie, Schimmel (1963), Gabriel's Wing: a study of the religious ideas of
Sir Muhammad Iqbal, Leiden, Netherlands: E. J. Brill
"Special report: The enduring vision of Iqbal 1877–1938" . DAWN. 9 November
2017. Retrieved 9 November 2017.
"Sir Muhammad Iqbal". Encyclopædia Britannica.
Anjum, Zafar (2014). Iqbal: The Life of a Poet, Philosopher and Politician.
Random House India. ISBN 9788184006568.
Burzine Waghmar, Annemarie Schimmel: Iqbal and Indo-Muslim
Studies, Encyclopædia Iranica, New York: Encyclopædia Iranica Foundation,
published online, 16 April 2018.
Md Mahmudul Hasan, "Iqbal’s and Hassan’s Complaints: A Study of “To the Holy
Prophet” and “SMS to Sir Muhammad Iqbal”." The Muslim World 110.2 (2020): 195-
216. https://doi.org/10.1111/muwo.12335
External links[edit]
‹ The template below (External links) is being considered for deletion. See templates for discussion to help reach a
consensus. ›
Official Website
Iqbal Cyber Library
Allama Iqbal Poetry
The collection of Urdu poems: Columbia University
Allama Iqbal Urdu Poetry Collection
Allama Iqbal Searchable Books (iqbal.wiki)
Works by Muhammad Iqbal at Project Gutenberg
Works by or about Allama Iqbal at Internet Archive
E-Books of Allama Iqbal on Rekhta
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