Name : Esha Nadeem Roll no.

: 82
Submitted to : Miss Hina Subject : Pakistan Literature
Topic : Critical Appreciation of The Mosque Of Cordoba

In 1932 Iqbal went to Spain and visited the Mosque of Cordoba. After watching the Mosque of
Cordoba, the complete image of Muslim civilization, Muslim glory and grandeur came to his
mind and Iqbal has composed this poem resultantly. It was published in his second collection of
Urdu poetry titled Bāl-e Jibrīl (The Wing of Gabriel). Iqbal very carefully balances to establish
his beautiful signature imagery in context of the poem subject, spanning a breadth of eight
stanzas. This poem talks about Islamic grandeur, art, architecture, elegance and it is a token
of Islamic glory. It also talks about shortness of human life, the reality of human life, the
power of spiritual love (Ishq e Haqiqi) , the power of faith of a true Muslim. The poem also
talks about the flow of time, the reality of universe, the reality of world, about past, present,
future. The poem is replete with different allusions. Islamic allusions include Islamic places
such as Syria, Badakhshan, Mecca, Andalus, Arab, Yemen, Hejaz and Haram and rivers
such as Neil, Tigris, Danube and Guadalquivir, messengers of Allah such as the Last
Prophet[PBUH], Moses and Abraham, angels such as Gabriel. Allusion to other countries
includes Europe, Germany and Rome. There are also references to Reformation movement,
French Revolution and Republic of Rome. Iqbal has also employed different beautiful
imageries and techniques such as compare and contrast, amalgamation of past, present and
future, picturesque technique etc.

According to Noorani:
“The primary emphasis and perhaps the most consummate expression present in Iqbal’s
Masjid-e Qurtubah, a masterpiece of poetic inspiration and artistic expression, is on love.
In terms of beauty of diction and richness of emotion, it is unsurpassed. Its eight stanzas
are thematically quite distinct, but are linked together in a naturalistic progression of vivid
ideas, revolving around the theme of the potency and efficacy of love. Iqbal, radically
moved by the visual sumptuousness of the mosque and under a spell of fervent emotions
coursing through him as a consequence of this encounter, swooned upon entering it’’
(Noorani, 1999, p. 237).
According to Hassan:
‘’The poem opens with a brief description of the destructive power of time which is
responsible for ultimately laying low even the highest and the mightiest of beings. It
proceeds by establishing that human life, happiness, and beauty, all must pass away. When
one views human life on the grand scale of history, the futility of human ambition and
endeavor seem emergent and leap out; but even then, there are blessed moments in which
one which one is able to witness a glimpse of immortality and eternity. For Iqbal, the
Mosque of Cordoba is such a symbol, which had escaped destruction due to it being built
with hands of love’’(Hassan, 2005, pp. 73-74).
In words of Osama:
‘’Reading the poem aloud grants a subliminal sense of revelation and ecstasy; it feels
almost as if Iqbal had experienced a strong vision of the ideal in the Mosque. The poem
ends with a striking note of prophecy, where the Muslim world is seen to be seeking a
revolution that would grant it a new soul and in turn a high status in the society.’’
In the first stanza Iqbal talks about the chain of day and night that this chain is important
because the universe consists of it. He says that the relation of day and night that, this coming
and going of days, this coming and going of night is actual life and it is full of human life. All
this day and night comprises of tragedies, accidents, miracles and happenings. Human life and
death depend on this day and night.
This day and night, the distance of day and night and the traveling of day and night is just
like tapestry of two-colored silk threads and Almighty Allah prepares the dress of his self
from this tapestry. As we see different spectacles in this day and night, so this day and night
demonstrates the attributes of Allah’s personality, self and grandeur.
Iqbal says that there is no reality of these days and nights except one that they have one
flow and they have to flow with the flow of time. Whatever the things of finery are there they
have to die away sooner or later and whatever has been built and created with human hands is
transient or ephemeral as if they were built on sand. The things which have been built on sand
can be broken with just one wave of hand in the same way all things which have been created on
this earth can be demolished and destroyed so it means that nothing has permanent solidarity,
place, and entity. Inward and outward, first and last everything has to die, the end result is
annihilation. Death is the ultimate reality that is why everything has to die.
The poet says that some things have been made and created in this way that we find the
color of immortality in them. Some servant of God or it might be one true Muslim has made
them some high shape with struggle.
The chain of days and nights are nothing they are just an instrument through which
the song of Gods grandeur and attributes are sung. Every action which is done during day
and night tells us about the attributes of Allah. The heights and depths both reveal the
omnipotence and grandeur of God. All these days and night and all the things which are
happening in this circle of days and night, they test human beings whether that human being is
powerful, whether that human being is humble, they test you they test him. Whatever is in the
world this day and night encompasses all the things like a circle in their grip. They check you
and him in their scale and if we are not fit according to their scales and measurement of tests and
trial which everyone has to go through, then our reward will be death because death is already
there to take us. The wage of our hard work and struggle which we are doing throughout this life
living through this universe will be extinction from this universe. So, this is not that this day and
night are unimportant, the circles of day and night are trials; they take human beings into account
to give test.

In the second stanza , the main theme of the poem, Iqbal’s notion of true and spiritual love –
passion – is first introduced. Iqbal talks about love; the doings of love as love is also one of the
greatest attributes of Allah and it is also demonstrated in personality of human beings. Iqbal says
that whenever the labor of love and the sacrifices induced by love are indulges in the doing of
any action and work that action and work becomes splendid, absolute, it goes to the heights of
perfection and it attains shine. He describes that the love is well spring of human life and the
only indestructible quality in life that can transcend and escape the scythe of time is this
passion. Even though there is decline to everything but love sees no decline. Love is not bound
by spheres of life; workings and circles of days and nights of human life because love does not
depend upon this cycle of day preceding night and night preceding day. Love has nothing to fear.
 Previously Iqbal discussed about the doings and the current of time here he says time’s
long current can roll everything swiftly in its flood but love itself is a tide it cannot be taken.
Love cannot take its flow with the current of time, it does not need to depend on any tide because
it is itself a tide stemming all opposite waves. It has the power to control other waves which
are coming opposite to it from different opposite directions. It can take away with its power
all opposite things in its flood.
Love does not need any other age because love has its own calendar. In love’s calendar
flow of time which is not present all the time because mornings are preceding into afternoons,
afternoons are preceding into evenings and evenings are proceeding into nights [this is concept
of flow of time that time is now being flowed] but Iqbal is of the opinion that love does not
depends upon this flow of time .There are many ages and love does not depend upon any age
because love does not know present , past and future . The flow of time has nothing to do with
love, it has other decades and spheres of time which are still unknown. We don't know the
eternal affairs of love. Spheres of life like childhood, youth, middle age, old age and death that
are external affairs of human life but we don't know which boundaries love has. Love is eternal
and immortal because love is a spiritual force; we cannot catch that force and cannot take
the force to depend upon agencies of external objects.
Iqbal says that love is the fire that dwells in the heart of our Prophet (PBUH), it is still
there in the breath of Gabriel. Love is the utterance of God, love is present in the talk of
God and it is in the ways of God. Each and every philosophy of our Prophet(PBUH) and Allah
stands on the philosophy of love which Iqbal calls Ishq-e-Haqiqi because it is only Ishq-e-
Haqiqi that can transfer human life and human beings from being a common ordinary man
to a special being.
Iqbal says that when you add love in something you can produce masterpieces, even the
human body made of mortal clay when touched by love ecstasy glows, shines and transforms.
Iqbal says that if you nourish human body with love, give this body the doze of love you can
see love can purify human beings. In terms of faith if you believe on faith and nourish body
with flood of faith it transforms.
Iqbal calls love new pressed wine to express the purity of love, he says love is the
goblet of kings, it is the harbingers of God's message in the mosque. Love is which gives us
direction. It gives us way to go and way to take. It gives us thousands of spots to stop, to ponder,
to take steps. Love provides a kind of milestone, an inspiration and motivation.
Iqbal says that love is just like an instrument; it plays music on life’s strings and gives us
the most beautiful melodies. If there is any beauty, any brightness, struggle of faith, any
warmth of emotions, energy and struggle in human life this is because of love because love gives
us this warmth energy to go on the brightest and optimistic sides of life. These various
descriptions of passion together frame prominent and beautiful imagery of the concept.
Hereafter, the theme of passion is persistently articulated in the poem.

In third stanza, Iqbal is now addressing to the Mosque of Cordoba. He connects the
aforementioned concept of passion to the Mosque of Cordoba. He argues that it was this true
love – love whose light shines undimmed while the entire world is crumbling into dust – which
created the Mosque. This is the result of the labor of love and based on the faith of a true
Muslim, Mard e Momin. He says if a true Muslim did not have such warmth of life and pure
faith how it could be possible that such a brilliance art, token and symbol of art can be produced.
It is because of this heat of human emotions and faith of true Muslim that this masterpiece, this
monument and this artistic excellence has been produced if there would not have been labor of
love in creation of Cordoba it would not possible to produce such kind of excellence.
Love which has no boundaries is not limited to one sphere of human life and to past,
present and future. It is stranger to Then-and -Now,(Then and Now is a philosophy,
Hemmingway is the advocator of this philosophy) it means love doesn't depend upon the
philosophy that we are here today and we will not be here tomorrow because love always
remains forever, it is immortal. Even human body, this mortal clay which will die one day does
not depend upon this philosophy even if it is steeped with love.

Love is everlasting it will always be.

Now Iqbal comes towards the construction of this monument. He says this construction
of artistic excellence, this marvels of crafts, color, stone, brick, music and speech all these things
if there is included the brilliance and warmth of human blood and heart then all human can create
such marvels of craft. He says that this Mosque of Cordoba is a miracle of craft, art and artistic
excellence which is possible just because of labor of love and this labor of love steeped in
struggle, faith, excellence and hard work .So, love is the building force between this creation of
art whether there is combination of color stones, selection of stones, this music song and speech
all these things demand a kind of labor of love and hard work with struggle. Iqbal is addressing
to Cordoba saying that your existence is sprung from love because love is the base of all the
wonderful creation in the world so there is no doubt that your creation is also the result of love
because there might have been love which is included in your existence such a fine piece of art
and mastery cannot be built and created without love. Iqbal says to mosque that spirit of
determination and warmest of love is needed to make, create and developed such a wonderful
piece of art as you are, you are the symbol of perfect art and this symbol of art cannot be created
without the essence of love you are the essence of love, result of love, you are here because of
love.
Then he says that only one drop of blood is needed to take heart beating if there is not
a drop of blood it means that heart is not beating. Love is needed to give warmth and spirit of life
to our heart even one drop of blood is enough to give this warmth and spirit of life and love has
such an importance that it can transform a stone. This is an intense love which gives
happiness, determination and struggle, which gives us different type of feelings like feelings
of merriment, enlightenment, success, prosperity, and sense of satisfaction. Iqbal says
whatever the great changings, happenings, positive things which human being can feel in him all
this is because of this aspect of love if love is not involved in any action that action cannot be
performed in perfection.
Iqbal now continuously makes comparison between the Mosque of Cordoba that is the
symbol of art and his own self because as a poet he himself has some important aspect for
comparison. He talks about his writing and talking abilities and comparing it with this symbolic
significance of the art of Cordoba. He says that your essence give enlightenment to soul, you
yourself is inspiration to soul of a true Muslim and human heart it means that they feel easy,
good, enlightening and pleasant while looking at you, at your grandeur, art and perfection but
whatever he speak is also important, his words give satisfaction to souls and hearts of human
beings and true Muslims. Your spectacular existence and essence give satisfaction to human
hearts it fills their hearts with love and essence of happiness but his words open their minds and
hearts, if your presence give them heat of satisfaction a and a sense of enlightenment, his words
open their hearts and give them a sense of vastness.
Iqbal says that all the things on this earth are the manifestations of the attributes of
Allah and human being is also one of those manifestations. Iqbal says that heaven is important
because heaven is the seat of Allah Almighty, He is there so the breast of human being is also
heaven because in that heart, in that breast Allah resides and where Allah resides those hearts
are equally important, they themselves are these seats of heaven because they are the abiding
places of Allah.
Even though human beings are handful of dust, their importance is nothing as they
have created in this way that they have to emerge and amalgamate into dust after death, but even
then, this thing cannot be denied that vast blue skies are also created for them so that they can
reach towards it, they can aspire to attain it, to achieve it, try to reach its boundaries and go high.
Iqbal makes comparison between human being on this earth and angels in the heaven
all the time; day and night. He says that angels in the heaven are offering their services for Allah,
it gives this feeling that all the time they are ready to offer their services to Him. Iqbal is saying
that Allah himself is the hollow and essence of light that’s why He does not need to bow before
him all the time, He does not need services or prayers of angels all the time what He needs is
your obedience by heart, He is concerned about this resolution in your heart.
By comparing angels’ with true Muslims Iqbal says that when a true Muslim prays,
kindles this fire of love, Ishq in his heart he has a kind of an aura of spiritual essence, a kind of
spiritually developed in him which cannot be felt by angels because angels are busy in offering
their services to Allah all the time, they can cannot feel that warmest and fire in them which
human feels because their hearts are kindled with warmth of love forever.
Then Iqbal hints towards his background. He talks about the insignificance of his
human essence. Iqbal calls himself an infidel that is a kind of hint towards his humble nature.
He says he cannot be a true Muslim as true Muslim is. He cannot do and perform all his religious
rights to the extent to which the true demand of being a true Muslim is. Even then he says what
religion fervor, the commitment he has, he is still determined, and doing struggle. He is full of
spiritual love and warmth of human passions to offer his blessings to God and his religion. This
passion has filled his heart and mouth, he means to say whatever he says and whatever he abides
is full of passion and his passion is based on spiritual love for God. The very essence, each and
every vein of his body through which blood goes through, each and every vein of which gives
him this essence and this feeling of being alive now speaks of one word Allah Hu, like a
concept of Echo. Iqbal says if every piece or part of his human body will be cut, every separate
part will say only this one word because he is the true Muslim and that is how true Muslim
behaves and talks about his fervent love which is Ishq in Iqbal’s philosophy. Iqbal gives us two
concepts simultaneously firstly, the creation of the Mosque of Cordoba which is based on love
secondly, gives us the concept of true Muslim.

Fervently sounds my voice, ardently sounds my lute,

God is God, like a song, thrilling through every vein!

In the fourth stanza , the glory and beauty of the Mosque causes Iqbal to ponder over the
nature and qualities of a true believer, the Momin, whose refuge in times of trouble is in the
declaration of faith and in the existence of the Almighty. In the totality of the Mosque’s
appearance and effectiveness, is a material manifestation of the Momin for Iqbal. He is
constantly making comparison between this mosque and the concept of a true Muslim
because this mosque is a spokesman and symbol of Muslim grandeur and dignity. On one hand,
Iqbal says to Cordoba that your interior as well as exterior is the symbol of grandeur, the same is
the case with a true Muslim. On the other hand he is talking about the attributes of God
demonstrated through a true Muslim that is the representative of attributes of Allah on earth. He
says to mosque as you are beautiful, sound and emblem of grandeur the same is the case of
Allah, He is also as great, as grand, as solid and as beautiful as you are.
He says you have your foundations that are fixed; you are strong because in your making
the labor of love of true Muslim is included. You have countless pillars that are standing firm on
its base and now soaring high towards sky they are strong because they have been constructed
because of labor of love. As there are countless trees of palm in Syrian sand which stands
erect, they are increasing and intensifying the beauty of Syrian sands same is the case with your
pillars that are just like those palm trees. Your pillars give the idea of your firmness, of your
being strong and this is all because in your creation and construction there involved love of true
Muslim. The concept of Mard e Momin is evoked by looking at your foundations, construction
and tall pillars standing like palm trees.
Iqbal is saying that the walls and roofs of your construction is full of light and it is now
coming out of them, they are as full of light as Vadi -e- Yemen was. He says on your pillars, and
minarets Gabriel is setting how it is possible that your minarets would not shine and spread
light. He considers its towering minarets to be the descending points of divine mercy and the
halting places of the angels. Iqbal depicts astonishing visuals of the Mosque, and the overall
articulation of the imagery is truly exemplary.

In the fifth stanza, Iqbal outlines numerous characteristics of a true believer. He says that a
true Muslim who has faith on Allah and Prophet cannot feel desperation in his life because he
believes everything has been created by Allah and He is the sole owner of the universe. When a
true Muslim cannot have desperation and can involve his love, the result is such kind of
construction which now he is visualizing. Reciting his creed[ Kalma] , his faith he stands in
order to offer his services and love and fulfill his obligations before Allah Almighty as once
Prophet Ibrahim and Moses stood there because they used to talk to God in Wadi-e-Yemen
same is the case with a true Muslim having his heart full of light of his faith, he offers his
prayers and obligations to Allah .
Iqbal says that a true Muslim believes in struggle. His ways, world and horizons are
limitless; he has many new horizons and worlds to conquer. He has many places to go and
referring to rivers of Tigris, Danube and Nile, Iqbal says a true Muslim has all these different
rivers to cross which are lost in their span. A true Muslim is a fearless and brave warrior, he
believes in struggle.

Limitless is his world, endless horizons are his,

Tigris and Danube and Nile billows that roll in his sea;

Talking about a true Muslim what kind of action he performs; what he has in his heart
and mind what kind of task he performs Iqbal says that the true Muslim has also spent very good
glory emitting days in which he has done great works and he can tell the strange tales about the
past glory and adventures. A true Muslim is the one who becomes the leader of his group, the
warrior who gives the command to his troops, to get ready to depart and to take part in battles
and fights against anti Muslims stances and activities.
He is the one who increased the happiness of delightful people; he makes others to
take pleasure and helps them to maintain their pleasure oriented day. A true Muslim is also a
rider, he is always ready to fight because his heart is full of love and he does this on the name
of Allah. He has to drink Aab-e-Hayyat in order to continue having this love for his religion,
and faith. Symbolically unmixed his cup means there is no mixture in his faith, he is a true
Muslim he has true faith. He all the time made his sword ready as the sword should be
sharpened and ready for all the time to fight. There is only one message on his lips, tongue and
heart that is there is only one gold and he only takes refuge under the shadow of swords
because they think sword is the only solution to injustice, inequity and non-Muslim actions
which are being done.
Addressing to Mosque of Cordoba Iqbal says that your construction building manifests
the hard work of a true Muslim. The true self of a true Muslim is manifested through your
building, grandeur and firmness. The warm heart, the passionate days and night, the ultimate
struggle of days and nights, the endless efforts, the sacrifice of the ease of nights of true Muslim
is involved in making you a masterpiece.
Iqbal enlists the attributes of a true Muslim found in the personality and self of a true
Muslim by addressing to the Mosque of Cordoba that through your grand lofty thoughts, his
joys, desires, positive self-pride, humility and lofty ideals of true Muslim are shown and
demonstrate through your construction. Iqbal says that the attributes of Allah Almighty is
shown through the self and personality of a true Muslim. By addressing to mosque Iqbal says
that a true Muslim is strong and it is shown through the struggle he has done to create and build
such a masterpiece as you are. Your construction shows that the hands who have constructed you
are the hands of the craftsman, the hands which are made to rule.
He argues that God’s hand is the same as a believing man’s hand, and that the man
possesses numerous qualities of the Creator. He is dominant, creative, resourceful,
consummate, and in the cosmic communion, is the warmth of the gathering. He says, no doubt a
true Muslim has been created by dust but it has also created by light. As Allah Himself is the
hollow of light, human being is the combination of all the attributes of Allah Almighty.

Fashioned of dust and of light, creature divine of soul,

Iqbal says that a true Muslim does not have worldly desires. He is not concerned about
all the materialistic things of the world because his heart is focused on true faith [ Iman]. A
true Muslim is not economical, artificial; he doesn’t want the worldly things such as fame and
honor. He has purpose and goals in his life. He has quite pleasant manners that’s why he is
very social. He meets with other people with love and he knows how to win their hearts and
how to look at the people with love. Love is abiding in his heart, in his hands, glances on his
face and everywhere in him that’s why he knows how to make friends. He is quite soft
hearted he knows how to have good relations and knows the art of speaking. He is pleasant in
speaking and kind hearted when he is with his companions or friends. Whether he is lonely
or in company, he is pure hearted there is no ill will in his heart wherever he is.And when he
has to do some labor and physical work, he is quite courteous and hard working. When he has
to struggle, he put his heart, the fire of his heart in it.
 Mild in the social hour, swift in the hour of pursuit,

A true Muslim depends on the reason, he is full of wisdom. He knows when to take
action because he is full of intellect. His heart, his full being is full of love for humanity and
God. When he is surrounded by his fellow beings, other Muslims and other religion people he
becomes the center of attention because of his warm heartedness, warmest of his faith and
emotions.

In the sixth stanza, Iqbal again addresses to the Mosque of Cordoba that by you as you are much
perfect sample, symbol and token of art and visible power of the faith , the faith of a true Muslim
believer is manifested. You are so pure, so innocent because of this the land of Andalus is just
like the land of Haram for all Muslims. Because of your solid presence on this land, Muslims
think that you are so sacred and as important as the land of Haram. You yourself have become
the land of Haram for Muslims. Iqbal says that this earth of you is just like land and earth of
Haram. Just like the Ka'bah it is symbol of the beliefs, thoughts, and aspirations of the Muslim
milieu and it is free from the narrow bounds of race and nationality, the Mosque of Cordoba too
signifies universal fraternity.
Iqbal address the mosque that under the sky and on this earth if there is one thing which
is equal in power, beauty, grandeur and status of you that is the heart of the true Muslim. On one
hand you are standing with elegance and power on the other hand the heart of the true Muslim
because the heart of the true Muslim is also pure, simple, solid, and steadfast. Iqbal means to say
by looking at you with grandeur the significance of Islam is being shown to the world. Its pillars
and domes manifest the grandeur and elegance of Islam; it is symbol of art in its excellence and
construction same is the case of a heart of a true Muslim. It is as pure as this mosque.

If there is under these skies loveliness equal to yours,

Only in Muslim hearts, nowhere else can it be.

By talking about past Iqbal says that those true Muslims who were the best champions
and freedom fighters are from Arabia. Such brave soldiers were produced by Arabia who
were of pleasant nature, they were honest, hardworking, keen observers, who did have
craving for learning, discoveries and knowledge. They were wise and brave. He says that
they are no more here who wanted to fight against non-Muslims to bring justice to the world.
They had actually established Islamic world. They were knights of truth; they pursued truth
and justice through their era. They established their own empires founded on the message of
truth and Islam. Their purpose was not to rule but to serve humanity, Muslims and non-
Muslims.
Iqbal says that they were not only ignorant fighters and soldiers but also the leaders and
pursuer of knowledge. They were learned men and scholarly people. It was Muslims who
introduced different types of knowledge to the world. They were the people of high morals
and attributes. Iqbal says that before these people West did not know any different types of
learning and arts. Muslims has introduced them to this. He refers to the world of knowledge
where Muslim scientists and experimentalists have introduced. And even today in this land
where the mosque has built, is rich with their blood. It bears witness the blood of Muslim
warriors.
 Iqbal says that we still have the generation and off springs of those brave warriors.
They have the same attributes and qualities which their forefathers used to have. They are the
people of pure heart and do not have jealousies. They do not have worldliness, materialistic
approach and greed. They are open and pleasant hearted, simple smiling faced and carefree
because their previous rulers they didn't rule other human beings with power but with justice.
They used to love their subjects and people.
Iqbal says that we still have beautiful maidens in this land. They have dear like eyes,
big and clear. They are still as beautiful as they use to be. They can still kill anyone with the
beauty of their eyes, [on the breast where they fall].Even today we can still feel the fragrance
which used to come from Vadi-e-Yamen. Even today its songs echo of Hejaz.
By using the technique of comparison and contrast to talk about the present grandeur,
status and sacredness of this mosque and the purity of Muslim heart he addresses to mosque you
are present under the stars because you have vast earth and sky. This limitless space is because of
you being the symbol of Islamic art .Your art is the finest and perfect example of Islamic art.
Iqbal turns his attention towards another important point that this land has not heard the
sounds of Azan since a long age. Your minarets have not called people to pray.
Previously Iqbal said that the heart of a true Muslim is the abiding place of Allah
Almighty and they are continually going from one period to another, continuously progressing
for the struggle for truth, righteousness and Islam. The way of embracing Islam is full of
difficulties, hardships and misfortunes but a true Muslim never thinks about all these problems
he continues his journey. So here he is saying we do not know where this caravan has now gone
and landed. We do not know to which valley these brave soldiers who have started the war
against injustice and violence have now approached.

In the seventh stanza, Iqbal talks about different historical periods and powerful revolutions
in order to talk about Muslims’ previous misfortunes and their present status in pre-partition
scenario. Since from the very start the main theme of the poem is the flow of time, the time does
not stand and remain the same. So, Iqbal has also inculcated this technique of introducing past,
future and present. In order to talk about the importance of present he looks back at the past.
He starts from 14th century by talking about the Reformation that Germany had seen. The
revolution was started in the lead of King Martin Luther against Pope. It blotted the old ways
and swept away everything. This movement questioned the ways of Pope and as a result of this
revolution movement two sects came into being i.e. Protestants and Catholics. The purpose of
this revolution was to have independence, it wanted to bring veil from the hidden things that how
church authorities used to speak lies to talk about the realities related to Bible. This movement
gave people the agency of reason to think freely.
Then Iqbal refers to the movement of Protestantism launched by protestants to explain
that how one movement comes and at a time it used to be on its height and with full of
revolutionary spirits ,determination and struggle and at the end it has to die away .
Secondly he talks about French Revolution 1789-1793. From 14th century Iqbal
moves towards 18th century .As a result of French Revolution everything got changed. It is said
that it was such a bloody revolution that at the time containers of red wine were splashed on the
streets of France to show the spirit and warmth of this revolution. The heads of traitors were
beheaded. Many people which were kept as captivators were given freedom; the doors of prisons
were opened. Iqbal says that it changed the whole face of West.
 Then talking about the past of different Western nations Iqbal refers to the
Republic of Rome and says Rome had also seen independence .Roman revolution was put forth
by Caesar Augustus in 1939. The previous Rome was led by worshiping old things. Rome had
also tasted this desire and feeling for rebirth and independence from the grip of older things and
she too found second youth.
Coming towards the present, the present of Muslims that how Mard-e-Momin
should act in the present, Iqbal says that a true Muslim does not know the power of his belief,
faith and actions. There are many secrets hidden in this philosophy but he cannot say and
name them by tongue. Iqbal says that a true Muslim’s spirit is stirred and motivated by struggle
and warmth of life. He needs passion and determination to go ahead.
Then Iqbal refers to the ocean that flows by the Mosque of Cordoba and says that we
can just watch at the depth of it and we do not know what will come out of its bottom. Iqbal says
that the depth of this ocean is just like the faith of a true Muslim , it is as deep as this river is
and we do not know what we can expect from it. Inwardly he is talking about the faith of true
Muslim that he has so much in his personality and self.
Then Iqbal points towards that how the dome of this Mosque is changing its colors.
He relates this keep changing of different colors of Mosque’s dome to the different attributes of a
true Muslim.
He addresses to the mosque that at this time because of setting of sun, a strange
beautiful type of color has covered all the vales and hills. This is just like as if rubies from
Badakhshan have spread on them. Iqbal gives a beautiful description and graphic picture of
sunset scene by using picturesque technique.
Adding in this beauty Iqbal visualizes another scene, the beautiful simple peasant girl
which is singing in a carefree manner. With the description of this girl Iqbal connected the
theme and philosophy of youth. Iqbal says youth are actually the people with young hearts and
warmth. Iqbal focuses on young people who are full of blood and determination to do great
things in life.

In the eight stanza, Iqbal refers to the Guadalquivir, the 2nd longest river by length in Spain,
famous because it flows nearby the Mosque of Cordoba. Iqbal talks about himself as he is the
persona continuously addressing to the mosque. Iqbal has amalgamated past, present and
future in this poem. He starts from present and then he goes back to past , he was mixing past
into present and now at the end he is talking about the future of Muslims and Muslim nation.
Talking about the past he says, he is the one who is looking at the things which have
gone by. Then he talks about the future making predictions about it. Referring to pre partition
scenario, Iqbal envisions what kind of future is now waiting for Muslims and Islamic
civilization. This is a double prediction on the one hand it can be the prediction of the future
of Muslims before partition as the poem is written before the creation of Pakistan. He is talking
and expressing his wishes and thoughts at the time when Pakistan is going to have a separate
homeland.
And secondly this is a prediction of every Muslim nation and for all Muslim youths
who are going to come in the later years centuries after centuries. He says his philosophy,
teachings and message of continuous struggle and action for youth will be the same for every
Muslim to come even after centuries. The attributes he has presented of a true Muslim will be
applied to all Muslims. Iqbal is visualizing an optimistic future of Muslims. He says no one
knows that reality of fate which is yet to come it is covered before the world but he is the one
who can visualize the future. He can see its naked face and reality in its true colors. He says
that it is unveiled before him and if he will lift this mask from that reality which is hidden for
West. And if he will express his thoughts in front of the world there will be a revolution. Europe
will not endure the intensity of reality which he will unfold. He says it will not endure the
intensity and brightness of his vision. He says he is not confused; he is quiet clear about it
because he is watching it in a clear way as if there is daylight. Here Iqbal is talking about the
bright future of Muslims of the subcontinent going to have a separate homeland that this
reality is bitter for the West.
Iqbal says that there is no life if there is no revolution. What kind of life it is if
there is no motivation, warmth and reason. Life stands on revolutions, if you have something to
move on that is your life. If you don't have spirit you don't have life. Warmth of human blood,
action and the constant struggle is what life is. Iqbal means to say that a true Muslim has two
spirits to uplift and to continue struggle. Change is on which all nations depends.
Iqbal says that Muslims are keen to fight on the name of Allah for their nations.
Human beings are keen as a sword that fate holds in its hand .Poet says that when the sword is
held in the air this is just on fate that in fight who will one of the two fighters will win and who
will die the same is the case of a nation. Iqbal says that it is very important for Muslims to
calculate their doing, to know about their actions; what they are doing and what they are
not because the nation who always used to think about its deeds and actions is the nation at all,
only that nation can survive. Iqbal means to say that a nation and the people in that that nation
has to keep on going and struggling , they should be like naked swords in the air which is
always ready to face fate and it’s doing because we do not know the reality of life.
At the end of the poem this philosophy of action has been interconnected with the
philosophy of Iqbal that life is short, everything has to die so a true Muslim has to believe on
action all the time if he does not believe on action all the time, does not account himself and his
nation does not account itself they cannot survive. So he says, Muslims should be critical of
their deeds they should know what they are doing , what they have to do ,what are their
responsibilities , what is their purpose on the earth and why they have been sent here. Iqbal says
as a Muslim nation we should aware of this.
Then he says that if a human heart is not warmed by the warmth of actions its creation is
nothing. The nation who does not believe on the continuous struggle does not exist on the earth.
Those nations cannot survive; there are no imprints, presence and essence of that nation on earth
who does not believe on struggle and warmth of actions.
Iqbal says that even the face of poetry become dull if there is no verve in it. If it
doesn’t have human passion and spirit it loses its importance. Iqbal says in the same way if his
passion, thoughts and desires are not included in his this poem then there is no purpose of this
poem which has been written to carry out the message of how to be a true Muslim, what are
the attributes of Muslims and what great and grand actions have been performed by
Muslims in the past.
The end of the poem is very important, it is related to the Iqbal’s philosophy which he
has given in The Hawk and all of his other poetries that a true Muslim actually believe on
action, struggle and warmth of human action. The poem ends on a positive note, from the
very start till the end Iqbal has adopted the optimistic style by the amalgamation of three
spheres of human life and time periods. He ends the poem on future in an optimistic tone,
he is quite optimistic about Muslims, their struggle for justice, independence and for spreading of
Islam.