Sear

Muhammad Iqbal

Sir Muhammad Iqbal Kt (Urdu: ‫ ;ﻣﺤﻤﺪ اﻗﺒﺎل‬9 November 1877 – 21 April 1938), was a Sout h Asian
Muslim writ er,[1][2] philosopher,[3] and polit ician,[4] whose poet ry in t he Urdu language is considered
among t he great est of t he t went iet h cent ury,[5][6][7][8] and whose vision of a cult ural and polit ical
ideal for t he Muslims of Brit ish-ruled India[9] was t o animat e t he impulse for Pakist an.[1][10] He is
commonly referred t o by t he honorific Allama[11] (from Persian: ‫ﻋﻼﻣﮧ‬, romanized: ʿallāma, lit . 'very
knowing, most learned').[12]
 Mufakkir-e-Pakistan

Hakim-e-Ummah

Allama

Muhammad Iqbal
Kt

‫ﻣﺤﻤﺪ اﻗﺒﺎل‬

Iqbal in 1933

Born 9 November 1877

Sialkot, Punjab, British India
(present-day Punjab Province, Pakistan)

Died 21 April 1938 (aged 60)

Lahore, Punjab Province, British India
(present-day Punjab, Pakistan)

Resting place Tomb of Allama Iqbal, Hazuri Bagh, Lahore

Education Scotch Mission College (F.A.)

Government College (BA, MA)
University of Cambridge (BA)
University of Munich (PhD)

Notable work Bang-e-Dara,Tarana-e-Milli, The Secrets of the Self,

The Secrets of Selflessness, Message from the
East, Persian Psalms, Javid Nama, Sare Jahan se
 Accha, "Shikwa and Jawab-e-Shikwa"(more
works)

Era 20th-century philosophy

Region Islamic philosophy

Thesis The Development of Metaphysics in Persia

Doctoral advisor Fritz Hommel

Main interests Islam, Islamic ethics, Urdu poetry, Urdu

literature, Persian poetry, Metaphysics, Law,
Islamic history

Notable ideas Concept of Khudi, Allahabad Address

Influences
Bismil Azimabadi
Vladimir Lenin
Mir Sayyid Ali Hamadani
Syed Mir Hassan
Ibn Arabi
Rumi
Sayyid Ali Hujwiri
Jami
Abd al-Karī m al-Jī lī
Dante Alighieri
Johann Wolfgang von Goethe
Friedrich Nietzsche
Henri Bergson
Thomas Walker Arnold

Influenced
Muhammad Ali Jinnah
Pakistan Movement
Muhammad Asad
Islamic Republic of Pakistan
Abul A'la Maududi
Ale Ahmed Suroor
Ali Shariati
Dewan Mohammad Azraf
Muhammad Taqi Bahar
 Fateh Muhammad Malik
Israr Ahmed
Syed Jawad Naqvi
Faiz Ahmed Faiz
Muhammad Ishaq Madni
Imran N. Hosein
Khushwant Singh
Annemarie Schimmel
Eva de Vitray-Meyerovitch

Website allamaiqbal.com (http://allamaiqbal.com)

Born and raised in Sialkot , Punjab in an et hnic Kashmiri Muslim family, Iqbal complet ed his B.A. and
M.A. at t he Government College Lahore. He t aught Arabic at t he Orient al College, Lahore from
1899 unt il 1903. During t his t ime, he wrot e prolifically. Among t he Urdu poems from t his t ime t hat
remain popular are Parinde ki faryad (A bird's prayer), an early medit at ion on animal right s, and
Tarana-e-Hindi (The Song of India) a pat riot ic poem—bot h poems composed for children. In 1905,
he left for furt her st udies in Europe, first t o England, where he complet ed a second B.A. at Trinit y
College, Cambridge and was subsequent ly called t o t he bar at Lincoln's Inn, and t hen t o Germany,
where he received a Ph.D. in philosophy at t he Universit y of Munich. Aft er ret urning t o Lahore in
1908, he est ablished a law pract ice but concent rat ed on writ ing scholarly works on polit ics,
economics, hist ory, philosophy, and religion. He is best known for his poet ic works, including Asrar-
e-Khudi – aft er whose publicat ion he was awarded a knight hood,[13] Rumuz-e-Bekhudi, and t he
Bang-e-Dara. In Iran, where he is known as Iqbāl-e Lāhorī (Iqbal of Lahore), he is highly regarded for
his Persian works.

Iqbal regarded Rumi as his Guide and Ashraf Ali Thanwi as t he great est living aut horit y on t he
mat t er of Rumi's t eachings.[14][15] He was a st rong proponent of t he polit ical and spirit ual revival
of Islamic civilisat ion across t he world, but in part icular in Sout h Asia; a series of lect ures he
delivered t o t his effect were published as The Reconstruction of Religious Thought in Islam.
Iqbal was elect ed t o t he Punjab Legislat ive Council in 1927 and held a number of posit ions in t he
All India Muslim League. In his 1930 president ial address at t he League's annual meet ing in
Allahabad, he formulat ed a polit ical framework for Muslims in Brit ish-ruled India.[9] Iqbal died in
1938. Aft er t he creat ion of Pakist an in 1947, he was named t he nat ional poet t here. He is also
known as t he "Hakeem-ul-Ummat" (“The Sage of t he Ummah”) and t he "Mufakkir-e-Pakistan" (“The
Thinker of Pakist an”). The anniversary of his birt h (Yom-e Welādat-e Muḥammad Iqbāl), 9
November, used t o be a public holiday in Pakist an unt il 2018.[16] Abul Hasan Ali Hasani Nadwi
wrot e Glory of Iqbal t o int roduce him t o t he Arab world.[17][18]

Personal life

Background

Iqbal's mother, Imam Bibi who died on 9 November 1914. Iqbal expressed his feeling of pathos in a poetic form after her
death.

Iqbal was born on 9 November 1877 in an et hnic Kashmiri family in Sialkot wit hin t he Punjab
Province of Brit ish India (now in Pakist an).[19] His family was Kashmiri Pandit (of t he Sapru clan)
t hat convert ed t o Islam[20] in t he 15t h cent ury[21] and which t raced it s root s back t o a sout h
Kashmir village in Kulgam.[22] In t he 19t h cent ury, when t he Sikh Empire was conquering Kashmir,
his grandfat her's family migrat ed t o Punjab. Iqbal's grandfat her was an eight h cousin of Sir Tej
Bahadur Sapru, an import ant lawyer and freedom fight er who would event ually become an
admirer of Iqbal.[23] Iqbal oft en ment ioned and commemorat ed his Kashmiri lineage in his
writ ings.[24][25] According t o scholar Annemarie Schimmel, Iqbal oft en wrot e about his being "a
son of Kashmiri-Brahmans but (being) acquaint ed wit h t he wisdom of Rumi and Tabriz."[26]

Iqbal's fat her, Sheikh Noor Muhammad (died 1930), was a t ailor, not formally educat ed, but a
religious man.[27][28] Iqbal's mot her Imam Bibi, a Kashmiri from Sambrial,[29] was described as a
polit e and humble woman who helped t he poor and her neighbours wit h t heir problems. She died
on 9 November 1914 in Sialkot .[30][31] Iqbal loved his mot her, and on her deat h he expressed his
feelings of pat hos in an elegy:[27]

Who would wait for me anxiously in my native place?

Who would display restlessness if my letter fails to arrive?

I will visit thy grave with this complaint:
Who will now think of me in midnight prayers?
All thy life thy love served me with devotion—

When I became fit to serve thee, thou hast departed.[27]

Early education

Iqbal was four years old when he was sent t o a mosque t o receive inst ruct ion in reading t he
Qur'an. He learned t he Arabic language from his t eacher, Syed Mir Hassan, t he head of t he
madrasa and professor of Arabic at Scot ch Mission College in Sialkot , where he mat riculat ed in
1893.[32] He received an Int ermediat e level wit h t he Facult y of Art s diploma in 1895.[25][33][34] The
same year he enrolled at Government College Universit y, where he obt ained his Bachelor of Art s
in philosophy, English lit erat ure and Arabic in 1897, and won t he Khan Bahadurddin F.S. Jalaluddin
medal as he performed well in Arabic.[33] In 1899, he received his Mast er of Art s degree from t he
same college and won first place in philosophy in t he Universit y of t he Punjab.[25][33][34]

Marriages
Allama Iqbal with his son Javed Iqbal in 1930

Iqbal married t hree t imes under different circumst ances.[35]

His first marriage was in 1895 when he was 18 years old. His bride, Karim Bibi, was t he daught er
of a Gujrat i physician, Khan Bahadur At a Muhammad Khan. Her sist er was t he mot her of direct or
and music composer Khwaja Khurshid Anwar.[36][37] Their families arranged t he marriage, and t he
couple had t wo children; a daught er, Miraj Begum (1895–1915), and a son, Aft ab Iqbal (1899–
1979), who became a barrist er.[35][38] Anot her son is said t o have died aft er birt h in 1901.

Iqbal and Karim Bibi separat ed somewhere bet ween 1910 and 1913. Despit e t his, he cont inued
t o financially support her t ill his deat h.[39]

Iqbal's second marriage was wit h Mukht ar Begum, and it was held in December 1914, short ly
aft er t he deat h of Iqbal's mot her t he previous November.[40][33] They had a son, but bot h t he
mot her and son died short ly aft er birt h in 1924.[35]

Lat er, Iqbal married Sardar Begum, and t hey became t he parent s of a son, Javed Iqbal (1924–
2015), who became Senior Just ice of t he Supreme Court of Pakist an, and a daught er, Muneera
Bano (born 1930).[35][39] One of Muneera's sons is t he philant hropist -cum-socialit e Yousuf
Salahuddin.[39]

Higher education in Europe

Iqbal was influenced by t he t eachings of Sir Thomas Arnold, his philosophy t eacher at
Government College Lahore, t o pursue higher educat ion in t he West . In 1905, he t ravelled t o
England for t hat purpose. While already acquaint ed wit h Friedrich Niet zsche and Henri Bergson,
Iqbal would discover Rumi slight ly before his depart ure t o England, and he would t each t he
Masnavi t o his friend Swami Rama Tirt ha, who in ret urn would t each him Sanskrit .[41] Iqbal
qualified for a scholarship from Trinit y College, Universit y of Cambridge, and obt ained a Bachelor
of Art s in 1906. This B.A. degree in London, made him eligible, t o pract ice as an advocat e, as it
was being pract iced t hose days. In t he same year he was called t o t he bar as a barrist er at
Lincoln's Inn. In 1907, Iqbal moved t o Germany t o pursue his doct oral st udies, and earned a
Doct or of Philosophy degree from t he Ludwig Maximilian Universit y of Munich in 1908. Working
under t he guidance of Friedrich Hommel, Iqbal's doct oral t hesis was ent it led The Development of
Metaphysics in Persia.[25][42][43][44] Among his fellow st udent s in Munich was Hans-Hasso von
Velt heim who lat er happened t o visit Iqbal t he day before Iqbal died.[45]

Plaque at Portugal Place, Cambridge commemorating Allama Iqbal's residence there during his time at Trinity College

In 1907, he had a close friendship wit h t he writ er At iya Fyzee in bot h Brit ain and Germany. At iya
would lat er publish t heir correspondence.[46] While Iqbal was in Heidelberg in 1907, his German
professor Emma Wegenast t aught him about Goet he's Faust, Heine and Niet zsche.[47] He
mast ered German in t hree mont hs.[48] During his st udy in Europe, Iqbal began t o writ e poet ry in
Persian. He preferred t o writ e in t his language because doing so made it easier t o express his
t hought s. He would writ e cont inuously in Persian t hroughout his life.[25]

Academic career
Photograph taken during Allama Iqbal's youth in 1899

Iqbal began his career as a reader of Arabic aft er complet ing his Mast er of Art s degree in 1899,
at Orient al College and short ly aft erward was select ed as a junior professor of philosophy at
Government College Lahore, where he had also been a st udent in t he past . He worked t here unt il
he left for England in 1905. In 1907 he went t o Germany for PhD In 1908, he ret urned from
Germany and joined t he same college again as a professor of philosophy and English lit erat ure.[49]
In t he same period Iqbal began pract ising law at t he Chief Court of Lahore, but he soon quit law
pract ice and devot ed himself t o lit erary works, becoming an act ive member of Anjuman-e-
Himayat-e-Islam.[33] In 1919, he became t he general secret ary of t he same organisat ion. Iqbal's
t hought s in his work primarily focus on t he spirit ual direct ion and development of human societ y,
cent ered around experiences from his t ravels and st ays in West ern Europe and t he Middle East .
He was profoundly influenced by West ern philosophers such as Niet zsche, Bergson, and Goet he.
He also closely worked wit h Ibrahim Hisham during his st ay at t he Aligarh Muslim Universit y.[27][47]

The poet ry and philosophy of Rumi st rongly influenced Iqbal. Deeply grounded in religion since
childhood, Iqbal began concent rat ing int ensely on t he st udy of Islam, t he cult ure and hist ory of
Islamic civilisat ion and it s polit ical fut ure, while embracing Rumi as "his guide".[27] Iqbal's works
focus on reminding his readers of t he past glories of Islamic civilisat ion and delivering t he
message of a pure, spirit ual focus on Islam as a source for socio-polit ical liberat ion and
great ness. Iqbal denounced polit ical divisions wit hin and amongst Muslim nat ions, and frequent ly
alluded t o and spoke in t erms of t he global Muslim communit y or t he Ummah.[50][27]

Iqbal's poet ry was t ranslat ed int o many European languages in t he early part of t he 20t h
cent ury.[51] Iqbal's Asrar-i-Khudi and Javed Nama were t ranslat ed int o English by R. A. Nicholson
and A. J. Arberry, respect ively.[51][52]
Legal career

Iqbal as a barrister-at-law

Iqbal was not only a prolific writ er but was also a known advocat e. He appeared before t he
Lahore High Court in bot h civil and criminal mat t ers. There are more t han 100 report ed judgment s
t o his name.[53][54][55][56][57][58]

Final years and death

The tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque in Lahore
In 1933, aft er ret urning from a t rip t o Spain and Afghanist an, Iqbal suffered from a myst erious
t hroat illness.[59] He spent his final years helping Chaudhry Niaz Ali Khan t o est ablish t he Dar ul
Islam Trust Inst it ut e at a Jamalpur est at e near Pat hankot ,[60][61] where t here were plans t o
subsidise st udies in classical Islam and cont emporary social science. He also advocat ed for an
independent Muslim st at e. Iqbal ceased pract ising law in 1934 and was grant ed a pension by t he
Nawab of Bhopal. In his final years, he frequent ly visit ed t he Dargah of famous Sufi Ali Hujwiri in
Lahore for spirit ual guidance. Aft er suffering for mont hs from his illness, Iqbal died in Lahore on
21 April 1938.[50][25] His t omb is locat ed in Hazuri Bagh, t he enclosed garden bet ween t he
ent rance of t he Badshahi Mosque and t he Lahore Fort , and official guards are provided by t he
Government of Pakist an.

Efforts and influences

Political

Iqbal with Muslim politicians.

(L to R): M. Iqbal (third), Syed Zafarul Hasan (sixth) at Aligarh Muslim University

Iqbal first became int erest ed in nat ional affairs in his yout h. He received considerable recognit ion
from t he Punjabi elit e aft er his ret urn from England in 1908, and he was closely associat ed wit h
Mian Muhammad Shafi. When t he All-India Muslim League was expanded t o t he provincial level,
and Shafi received a significant role in t he st ruct ural organisat ion of t he Punjab Muslim League,
Iqbal was made one of t he first t hree joint secret aries along wit h Shaikh Abdul Aziz and Maulvi
Mahbub Alam.[62] While dividing his t ime bet ween law pract ice and poet ry, Iqbal remained act ive
in t he Muslim League. He did not support Indian involvement in World War I and st ayed in close
t ouch wit h Muslim polit ical leaders such as Mohammad Ali Jouhar and Muhammad Ali Jinnah. He
was a crit ic of t he mainst ream Indian Nat ional Congress, which he regarded as dominat ed by
Hindus, and was disappoint ed wit h t he League when, during t he 1920s, it was absorbed in
fact ional divides bet ween t he pro-Brit ish group led by Shafi and t he cent rist group led by
Jinnah.[63] He was act ive in t he Khilafat Movement , and was among t he founding fat hers of Jamia
Millia Islamia which was est ablished at Aligarh in Oct ober 1920. He was also given t he offer of
being t he first vice-chancellor of Jamia Millia Islamia by Mahat ma Gandhi, which he refused.[64]

In November 1926, wit h t he encouragement of friends and support ers, Iqbal cont est ed t he
elect ion for a seat in t he Punjab Legislat ive Assembly from t he Muslim dist rict of Lahore, and
defeat ed his opponent by a margin of 3,177 vot es.[50] He support ed t he const it ut ional proposals
present ed by Jinnah t o guarant ee Muslim polit ical right s and influence in a coalit ion wit h t he
Congress and worked wit h Aga Khan and ot her Muslim leaders t o mend t he fact ional divisions
and achieve unit y in t he Muslim League.[63] While in Lahore he was a friend of Abdul Sat t ar
Ranjoor.[65]

Iqbal, Jinnah and the concept of Pakistan

Ideologically separat ed from Congress Muslim leaders, Iqbal had also been disillusioned wit h t he
polit icians of t he Muslim League, owing t o t he fact ional conflict t hat plagued t he League in t he
1920s. Discont ent wit h fact ional leaders like Shafi and Fazl-ur-Rahman, Iqbal came t o believe
t hat only Jinnah was a polit ical leader capable of preserving unit y and fulfilling t he League's
object ives of Muslim polit ical empowerment . Building a st rong, personal correspondence wit h
Jinnah, Iqbal was influent ial in convincing Jinnah t o end his self-imposed exile in London, ret urn t o
India and t ake charge of t he League. Iqbal firmly believed t hat Jinnah was t he only leader
capable of drawing Indian Muslims t o t he League and maint aining part y unit y before t he Brit ish
and t he 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.[66]

While Iqbal espoused t he idea of Muslim-majorit y provinces in 1930, Jinnah would cont inue t o
hold t alks wit h t he Congress t hrough t he decade and only officially embraced t he goal of
Pakist an in 1940. Some hist orians post ulat e t hat Jinnah always remained hopeful for an
agreement wit h t he Congress and never fully desired t he part it ion of India.[67] Iqbal's close
correspondence wit h Jinnah is speculat ed by some hist orians as having been responsible for
Jinnah's embrace of t he idea of Pakist an. Iqbal elucidat ed t o Jinnah his vision of a separat e
Muslim st at e in a let t er 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.[50]

Iqbal, serving as president of t he Punjab Muslim League, crit icised Jinnah's polit ical act ions,
including a polit ical agreement wit h Punjabi leader Sikandar Hyat Khan, whom Iqbal saw as a
represent at ive of feudal classes and not commit t ed t o Islam as t he core polit ical philosophy.
Nevert heless, Iqbal worked const ant ly t o encourage Muslim leaders and masses t o support
Jinnah and t he League. Speaking about t he polit ical fut ure 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.[66]

Madani–Iqbal debate
Hussain Ahmad Madani on stamp of India, 2012

A famous debat e was held bet ween Iqbal and Hussain Ahmed Madani on t he quest ion of
nat ionalism in t he lat e 1930s. Madani’s posit ion t hroughout was t o insist on t he Islamic legit imacy
of embracing a cult urally plural, secular democracy as t he best and t he only realist ic fut ure for
India’s Muslims where Iqbal insist ed on a religiously defined, homogeneous Muslim societ y.
Madani and Iqbal bot h appreciat ed t his point and t hey never advocat ed t he creat ion of an
absolut e ‘Islamic St at e’. They differed only in t heir first st ep. According t o Madani t he first st ep
was t he freedom of India for which composit e nat ionalism was necessary. According t o Iqbal t he
first st ep was t he creat ion of a communit y of Muslims in t he Muslim majorit y land, i.e. a Muslim
India wit hin India.[68][69]

Revival of Islamic policy

Iqbal with Choudhary Rahmat Ali and other Muslim leaders

Iqbal's six English lect ures were published in Lahore in 1930, and t hen by t he Oxford Universit y
Press in 1934 in t he book The Reconstruction of Religious Thought in Islam. The lect ures had
been delivered at Madras, Hyderabad and Aligarh.[50] These lect ures dwell on t he role of Islam as
a religion and as a polit ical and legal philosophy in t he modern age.[50] In t hese lect ures Iqbal
firmly reject s t he polit ical at t it udes and conduct of Muslim polit icians, whom he saw as morally
misguided, at t ached t o power and wit hout any st anding wit h t he Muslim masses.

Iqbal expressed fears t hat not only would secularism weaken t he spirit ual foundat ions of Islam
and Muslim societ y but t hat India's Hindu-majorit y populat ion would crowd out Muslim herit age,
cult ure, and polit ical influence. In his t ravels t o Egypt , Afghanist an, [Iran, and Turkey, he promot ed
ideas of great er Islamic polit ical co-operat ion and unit y, calling for t he shedding of nat ionalist
differences.[27] He also speculat ed on different polit ical arrangement s t o guarant ee Muslim
polit ical power; in a dialogue wit h Dr. B. R. Ambedkar, Iqbal expressed his desire t o see Indian
provinces as aut onomous unit s under t he direct cont rol of t he Brit ish government and wit h no
cent ral Indian government . He envisaged aut onomous Muslim regions in India. Under a single
Indian union, he feared for Muslims, who would suffer in many respect s, especially concerning
t heir exist ent ially separat e ent it y as Muslims.[50]

Iqbal was elect ed president of t he Muslim League in 1930 at it s session in Allahabad in t he

Unit ed Provinces, as well as for t he session in Lahore in 1932. In his president ial address on 29
December 1930 he out lined a vision of an independent st at e for Muslim-majorit y provinces in
nort h-west ern India:[50][70]

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.[50][70]

In his speech, Iqbal emphasised t hat , unlike Christ ianit y, Islam came wit h "legal concept s" wit h
"civic significance", wit h it s "religious ideals" considered as inseparable from social order:
"Therefore, if it means a displacement of t he Islamic principle of solidarit y, t he const ruct ion of a
policy on nat ional lines, is simply unt hinkable t o a Muslim."[71] Iqbal t hus st ressed not only t he
need for t he polit ical unit y of Muslim communit ies but t he undesirabilit y of blending t he Muslim
populat ion int o a wider societ y not based on Islamic principles.

He t hus became t he first polit ician t o art iculat e what would become known as t he Two-nation
theory—t hat Muslims are a dist inct nat ion and t hus deserve polit ical independence from ot her
regions and communit ies of India. Even as he reject ed secularism and nat ionalism he would not
elucidat e or specify if his ideal Islamic st at e would be a t heocracy, and crit icised t he
"int ellect ual at t it udes" of Islamic scholars (ulema) as having "reduced t he Law of Islam
pract ically t o t he st at e of immobilit y".[72]

The lat t er part of Iqbal's life was concent rat ed on polit ical act ivit y. He t ravelled across Europe
and West Asia t o garner polit ical and financial support for t he League. He reit erat ed t he ideas of
his 1932 address, and, during t he t hird Round Table Conference, he opposed t he Congress and
proposals for t ransfer of power wit hout considerable aut onomy or independence for Muslim
provinces.

He would serve as president of t he Punjab Muslim League, and would deliver speeches and
publish art icles in an at t empt t o rally Muslims across India as a single polit ical ent it y. Iqbal
consist ent ly crit icised feudal classes in Punjab as well as Muslim polit icians opposed t o t he
League. Many account s of Iqbal's frust rat ion t oward Congress leadership were also pivot al in
providing a vision for t he t wo-nat ion t heory[73].[74]

Patron of Tolu-e-Islam
Copy of the first issue of Tolu-e-Islam

Iqbal was t he first pat ron of Tolu-e-Islam, a hist orical, polit ical, religious and cult ural journal of t he
Muslims of Brit ish India. For a long t ime, Iqbal want ed a journal t o propagat e his ideas and t he
aims and object ives of t he All India Muslim League. In 1935, according t o his inst ruct ions, Syed
Nazeer Niazi init iat ed and edit ed t he journal,[75] named aft er Iqbal's poem "Tulu'i Islam". Niazi
dedicat ed t he first issue of t he journal t o Iqbal. The journal would play an import ant role in t he
Pakist an movement .[63] Lat er, t he journal was cont inued[76] by Ghulam Ahmed Pervez, who had
cont ribut ed many art icles in it s early edit ions.

Literary work

Persian

Iqbal's poet ic works are writ t en primarily in Persian rat her t han Urdu. Among his 12,000 verses of
poet ry, about 7,000 verses are in Persian.[50] In 1915, he published his first collect ion of poet ry,
t he Asrar-i-Khudi ‫اﺳﺮار ﺧﻮدی‬
ِ (Secrets of the Self) in Persian. The poems emphasize t he spirit and
self from a religious perspect ive. Many crit ics have called t his Iqbal's finest poet ic work.[77] In
Asrar-i-Khudi, Iqbal explains his philosophy of "Khudi", or "Self".[50][27] Iqbal's use of t he t erm
"Khudi" is synonymous wit h t he word "Rooh" used in t he Quran for a divine spark which is present
in every human being, and was said by Iqbal t o be present in Adam, for which God ordered all of
t he angels t o prost rat e in front of Adam.[50] Iqbal condemns self-dest ruct ion. For him, t he aim of
life is self-realizat ion and self-knowledge. He chart s t he st ages t hrough which t he "Self" has t o
pass before finally arriving at it s point of perfect ion, enabling t he knower of t he "Self" t o
become a vice-regent of God.[50]

In his Rumuz-i-Bekhudi ‫رﻣﻮز ﺑﯿﺨﻮدی‬

ِ (Hints of Selflessness), Iqbal seeks t o prove t he Islamic way
of life is t he best code of conduct for a nat ion's viabilit y. A person must keep his charact erist ics
int act , he assert s, but once t his is achieved, he should sacrifice his ambit ions for t he needs of
t he nat ion. Man cannot realise t he "Self" out side of societ y. Published in 1917, t his group of
poems has as it s main t hemes t he ideal communit y,[50] Islamic et hical and social principles, and
t he relat ionship bet ween t he individual and societ y. Alt hough he support s Islam, Iqbal also
recognizes t he posit ive aspect s of ot her religions. Rumuz-i-Bekhudi complement s t he emphasis
on t he self in Asrar-e-Khudi and t he t wo collect ions are oft en put in t he same volume under t he
t it le Asrar-i-Rumuz (Hinting Secrets). It is addressed t o t he world's Muslims.[50]

Iqbal's 1924 publicat ion, t he Payam-e-Mashriq ‫ﭘﯿﺎم ﻣﺸﺮق‬

ِ (The Message of the East), is closely
connect ed t o t he West-östlicher Diwan by t he German poet Goet he. Goet he bemoans t he West
having become t oo mat erialist ic in out look, and expect s t he East will provide a message of hope
t o resuscit at e spirit ual values. Iqbal st yles his work as a reminder t o t he West of t he import ance
of moralit y, religion, and civilisat ion by underlining t he need for cult ivat ing feeling, ardor, and
dynamism. He assert s t hat an individual can never aspire t o higher dimensions unless he learns of
t he nat ure of spirit ualit y.[50] In his first visit t o Afghanist an, he present ed Payam-e Mashreq t o
King Amanullah Khan. In it , he admired t he uprising of Afghanist an against t he Brit ish Empire. In
1933, he was officially invit ed t o Afghanist an t o join t he meet ings regarding t he est ablishment of
Kabul Universit y.[47]

The Zabur-e-Ajam ‫زﺑﻮر ﻋﺠﻢ‬

ِ (Persian Psalms), published in 1927, includes t he poems "Gulshan-e-
Raz-e-Jadeed" ("Garden of New Secret s") and "Bandagi Nama" ("Book of Slavery"). In "Gulshan-e-
Raz-e-Jadeed", Iqbal first poses quest ions, t hen answers t hem wit h t he help of ancient and
modern insight . "Bandagi Nama" denounces slavery and at t empt s t o explain t he spirit behind t he
fine art s of enslaved societ ies. Here, as in ot her books, Iqbal insist s on remembering t he past ,
doing well in t he present and preparing for t he fut ure, while emphasizing love, ent husiasm and
energy t o fulfill t he ideal life.[50]

Iqbal's 1932 work, t he Javed Nama ‫( ﺟﺎوﯾﺪ ﻧﺎﻣﮧ‬Book of Javed), is named aft er and in a manner
addressed t o his son, who is feat ured in t he poems. It follows t he examples of t he works of Ibn
Arabi and Dant e's The Divine Comedy, t hrough myst ical and exaggerat ed depict ions across t ime.
Iqbal depict s himself as Zinda Rud ("A st ream full of life") guided by Rumi, "t he mast er", t hrough
various heavens and spheres and has t he honour of approaching divinit y and coming in cont act
wit h divine illuminat ions. In a passage reliving a hist orical period, Iqbal condemns t he Muslims who
were inst rument al in t he defeat and deat h of Nawab Siraj-ud-Daula of Bengal and Tipu Sult an of
Mysore by bet raying t hem for t he benefit of t he Brit ish colonist s, and t hus delivering t heir
count ry t o t he shackles of slavery. In t he end, by addressing his son Javed, he speaks t o t he
young people at large, and guides t he "new generat ion".[78]

Pas Chih Bayed Kard Ay Aqwam-e-Sharq ‫اﻗﻮام ﺷﺮق‬

ِ ‫ ﭘﺲ ﭼﮧ ﺑﺎﯾﺪ ﮐﺮد اے‬includes t he poem "Musafir"
‫"( ﻣﺴﺎﻓﺮ‬The Traveller"). Again, Iqbal depict s Rumi as a charact er and gives an exposit ion of t he
myst eries of Islamic laws and Sufi percept ions. Iqbal lament s t he dissension and disunit y among
t he Indian Muslims as well as Muslim nat ions. "Musafir" is an account of one of Iqbal's journeys t o
Afghanist an, in which t he Pasht un people are counselled t o learn t he "secret of Islam" and t o
"build up t he self" wit hin t hemselves.[50]

His love of t he Persian language is evident in his works and poet ry. He says in one of his
poems:[79]

‫[ﮔﺮﭼﮧ ﮨﻨﺪی در ﻋﺬوﺑﺖ ﺷﮑﺮ اﺳﺖ‬80]

garchi Hindi dar uzūbat shakkar ast

‫ﻃﺮز ﮔﻔﺘﺎر دري ﺷﻴﺮﻳﻦ ﺗﺮ اﺳﺖ‬

tarz-i guftar-i Dari shirin tar ast

Translat ion: Even though in sweetness Hindi* [archaic name for Urdu, lit. "language of India"] is
sugar – (but) speech method in Dari [the variety of Persian in Afghanistan ] is sweeter *

Throughout his life, Iqbal would prefer writ ing in Persian as he believed it allowed him t o fully
express philosophical concept s, and it gave him a wider audience.[81]

Urdu
Sir Muhammad Iqbal 1935 by Lady Ottoline Morrel

Muhammad Iqbal's The Call of the Marching Bell (‫ﺑﺎﻧﮓ درا‬

ِ , bang-e-dara), his first collect ion of Urdu
poet ry, was published in 1924. It was writ t en in t hree dist inct phases of his life.[50] The poems he
wrot e up t o 1905—t he year he left for England—reflect pat riot ism and t he imagery of nat ure,
including t he Urdu language pat riot ic "Saare Jahan se Accha",[47] and "Tarana-e-Milli" ("The Song of
t he Communit y"). The second set of poems dat e from 1905 t o 1908, when Iqbal st udied in
Europe, and dwell upon t he nat ure of European societ y, which he emphasised had lost spirit ual
and religious values. This inspired Iqbal t o writ e poems on t he hist orical and cult ural herit age of
Islam and t he Muslim communit y, wit h a global perspect ive. Iqbal urges t he ent ire Muslim
communit y, addressed as t he Ummah, t o define personal, social and polit ical exist ence by t he
values and t eachings of Islam.[82]

Iqbal's works were in Persian for most of his career, but aft er 1930 his works were mainly in Urdu.
His works in t his period were oft en specifically direct ed at t he Muslim masses of India, wit h an
even st ronger emphasis on Islam and Muslim spirit ual and polit ical reawakening. Published in
1935, Bal-e-Jibril ‫ﺑﺎل ﺟﺒﺮﯾﻞ‬
ِ (Wings of Gabriel) is considered by many crit ics as his finest Urdu
poet ry and was inspired by his visit t o Spain, where he visit ed t he monument s and legacy of t he
kingdom of t he Moors. It consist s of ghazals, poems, quat rains and epigrams and carries a st rong
sense of religious passion.[83]

Zarb-i-Kalim ‫ﺿﺮب ﮐﻠﯿﻢ‬

ِ (or The Rod of Moses) is anot her philosophical poet ry book of Allama Iqbal
in Urdu, it was published in 1936, t wo years before his deat h. In which he described as his polit ical
manifest o. It was published wit h t he subt it le "A Declarat ion of War Against t he Present Times.
Muhammad Iqbal argues t hat modern problems are due t o t he godlessness, mat erialism, and
injust ice of modern civilisat ion, which feeds on t he subjugat ion and exploit at ion of weak nat ions,
especially t he Indian Muslims.[84]

Iqbal's final work was Armughan-e-Hijaz ‫ارﻣﻐﺎن ﺣﺠﺎز‬

ِ (The Gift of Hijaz), published post humously in
1938. The first part cont ains quat rains in Persian, and t he second part cont ains some poems and
epigrams in Urdu. The Persian quat rains convey t he impression t hat t he poet is t ravelling t hrough
t he Hijaz in his imaginat ion. The profundit y of ideas and int ensit y of passion are t he salient
feat ures of t hese short poems.[85]

Iqbal's vision of myst ical experience is clear in one of his Urdu ghazals, which was writ t en in
London during his st udent days. Some verses of t hat ghazal are:[50]

At last, the silent tongue of Hijaz has

announced to the ardent ear the tiding

That the covenant which had been given to the
desert-[dwellers] is going to be renewed
vigorously:
The lion who had emerged from the desert and
had toppled the Roman Empire is
As I am told by the angels, about to get up
again (from his slumbers.)
You the [dwellers] of the West, should know that
the world of God is not a shop (of yours).
Your imagined pure gold is about to lose its
standard value (as fixed by you).
Your civilization will commit suicide with its own daggers.

For a house built on a fragile bark of wood is not longlasting[50]

English

Iqbal wrot e t wo books, The Development of Metaphysics in Persia (1908) and The Reconstruction
of Religious Thought in Islam (1930), and many let t ers in t he English language. He also wrot e a
book on Economics t hat is now rare. In t hese, he revealed his t hought s regarding Persian ideology
and Islamic Sufism – in part icular, his beliefs t hat Islamic Sufism act ivat es t he searching soul t o a
superior percept ion of life. He also discussed philosophy, God and t he meaning of prayer, human
spirit and Muslim cult ure, as well as ot her polit ical, social and religious problems.[50]

Iqbal was invit ed t o Cambridge t o part icipat e in a conference in 1931, where he expressed his
views, including t hose on t he separat ion of church and st at e, t o st udent s and ot her
part icipant s:[50]
 I would like to offer a few pieces of advice to the young men who are
at present studying at Cambridge. ... I advise you to guard against
atheism and materialism. The biggest blunder made by Europe was
the separation of Church and State. This deprived their culture of
moral soul and diverted it to atheistic materialism. I had twenty-five
years ago seen through the drawbacks of this civilization and,
therefore, had made some prophecies. They had been delivered by
my tongue, although I did not quite understand them. This
happened in 1907. ... After six or seven years, my prophecies came
true, word by word. The European war of 1914 was an outcome of
the mistakes mentioned above made by the European nations in the
separation of the Church and the State.[50]

Punjabi

Iqbal also wrot e some poems in Punjabi, such as "Piyaara Jedi" and "Baba Bakri Wala", which he
penned in 1929 on t he occasion of his son Javed's birt hday. A collect ion of his Punjabi poet ry
was put on display at t he Iqbal Manzil in Sialkot .[86]

Modern reputation

"Poet of the East"

Allama Iqbal after the conferment of a Doctorate of Literature by the University of the Punjab in 1933
Iqbal has been referred t o as t he "Poet of t he East " by academics, inst it ut ions and t he
media.[52][87][88][89][90][91][92]

The Vice-Chancellor of Quaid-e-Azam Universit y, Dr. Masoom Yasinzai, st at ed in a seminar

addressing a dist inguished gat hering of educat ors and int ellect uals t hat Iqbal is not only a poet
of t he East but is a universal poet . Moreover, Iqbal is not rest rict ed t o any specific segment of
t he world communit y, but he is for all humanit y.[93]

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.[94]

Iqbal's revolut ionary works t hrough his poet ry affect ed t he Muslims of t he subcont inent . Iqbal
t hought t hat Muslims had long been suppressed by t he colonial enlargement and growt h of t he
West . For t his concept , Iqbal is recognised as t he "Poet of t he East ".[88][95][96]

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."[94]

The Urdu world is very familiar wit h Iqbal as t he "Poet of t he East ".[96] Iqbal is also called
Muffakir-e-Pakistan ("The Thinker of Pakist an") and Hakeem-ul-Ummat ("The Sage of t he
Ummah"). The Pakist an government officially named him Pakist an's "nat ional poet ".[51]

Iran
In Iran, Iqbal is known as Iqbāl-e Lāhorī (Persian: ‫( )اﻗﺒﺎل ﻻﻫﻮری‬Iqbal of Lahore). Iqbal's Asrare-i-
Khudi and Bal-i-Jibreel are part icularly popular in Iran. At t he same t ime, many scholars in Iran have
recognised t he import ance of Iqbal's poet ry in inspiring and sust aining t he Iranian Revolut ion of
1979.[97][98] During t he early phases of t he revolut ionary movement , it was common t o see
people gat hering in a park or corner t o list en t o someone recit ing Iqbal's Persian poet ry, which is
why people of all ages in Iran t oday are familiar wit h at least some of his poet ry, not ably Zabur-i-
Ajam.[99][98]

Ayat ollah Ali Khamenei has st at ed, "We have a large number of non-Persian-speaking poet s in t he
hist ory of our lit erat ure, but I cannot point out any of t hem whose poet ry possesses t he
qualit ies of Iqbal's Persian poet ry. Iqbal was not acquaint ed wit h Persian idiom, as he spoke Urdu
at home and t alked t o his friends in Urdu or English. He did not know t he rules of Persian prose
writ ing. [...] In spit e of not having t ast ed t he Persian way of life, never living in t he cradle of
Persian cult ure, and never having any direct associat ion wit h it , he cast wit h great mast ery t he
most delicat e, t he most subt le and radically new philosophical t hemes int o t he mould of Persian
poet ry, some of which are unsurpassable yet ."[100]

By t he early 1950s, Iqbal became known among t he int elligent sia of Iran. Iranian poet laureat e
Muhammad Taqi Bahar universalised Iqbal in Iran. He highly praised t he work of Iqbal in
Persian.[101]

In 1952, Iranian Prime Minist er Mohammad Mossadeq, a nat ional hero because of his oil
nat ionalisat ion policy, broadcast a special radio message on Iqbal Day and praised his role in t he
st ruggle of t he Indian Muslims against Brit ish imperialism. At t he end of t he 1950s, Iranians
published t he complet e Persian works. In t he 1960s, Iqbal's t hesis on Persian philosophy was
t ranslat ed from English t o Persian. Ali Shariat i, a Sorbonne-educat ed sociologist , support ed Iqbal
as his role model as Iqbal had Rumi. An example of t he admirat ion and appreciat ion of Iran for
Iqbal is t hat he received t he place of honour in t he pant heon of t he Persian elegy writ ers.

Iqbal became even more popular in Iran in t he 1970s. His verses appeared on banners, and his
poet ry was recit ed at meet ings of int ellect uals. Iqbal inspired many int ellect uals, including Ali
Shariat i, Mehdi Bazargan and Abdulkarim Soroush. His book The Reconstruction of Religious
Thought in Islam was t ranslat ed by Mohammad Masud Noruzi.[98]

Key Iranian t hinkers and leaders who were influenced by Iqbal's poet ry during t he rise of t he
Iranian revolut ion include Khamenei, Shariat i and Soroush, alt hough much of t he revolut ionary
guard was familiar wit h Iqbal's poet ry.[102] At t he inaugurat ion of t he First Iqbal Summit in Tehran
(1986), Khamenei st at ed t hat in it s "convict ion t hat t he Quran and Islam are t o be made t he basis
of all revolut ions and movement s", Iran was "exact ly following t he pat h t hat was shown t o us by
Iqbal".[102] Shariat i, who has been described as a core ideologue for t he Iranian Revolut ion,
described Iqbal as a figure who brought a message of "rejuvenat ion", "awakening" and "power" t o
t he Muslim world.[103]

The West

Sign for the street Iqbal-Ufer in Heidelberg, Germany, honouring Iqbal[104]

Iqbal's views on t he West ern world have been applauded by West erners, including Unit ed St at es
Supreme Court Associat e Just ice William O. Douglas, who said t hat Iqbal's beliefs had "universal
appeal".[105] Soviet biographer N. P. Anikoy wrot e:

[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.[105]

Ot hers, including Wilfred Cant well Smit h, st at ed t hat wit h Iqbal's ant i-capit alist holdings, he was
"ant i-int ellect ", because "capit alism fost ers int ellect ".[105] Freeland Abbot t object ed t o Iqbal's
views of t he West , saying t hat t hey were based on t he role of imperialism and t hat Iqbal was not
immersed enough in West ern cult ure t o learn about t he various benefit s of t he modern
democracies, economic pract ices and science.[105] Crit ics of Abbot 's viewpoint not e t hat Iqbal
was raised and educat ed in t he European way of life, and spent enough t ime t here t o grasp t he
general concept s of West ern civilisat ion.[105]

Legacy

ؒ
" ‫"ﺻﺪ ﺳﺎﻟﮧ ﺗﻘﺮﯾﺐ ﭘﯿﺪاﺋﺶ ﻋﻼﻣﮧ ﻣﺤﻤﺪ اﻗﺒﺎل‬
(P, sad, one hundred) (P. sāla/sālha, years) (A taqrīb, anniversary) (P. paidāʼish, birth) of Allamah Muhammad Iqbal (R.A) on
the obverse and
"‫ روﭘﯿﮧ‬1 ‫ﺣﮑﻮﻣﺖ ﭘﺎﮐﺴﺘﺎن‬
ِ "
"Government of Pakistan, 1 Rūpiyah" on the reverse, among commemorative coins issued by the State Bank of Pakistan in
1977.

Iqbal is widely commemorat ed in Pakist an, where he is regarded as t he ideological founder of t he

st at e. Iqbal is t he namesake of many public inst it ut ions, including t he Allama Iqbal Campus
Punjab Universit y in Lahore, t he Allama Iqbal Medical College in Lahore, Iqbal St adium in
Faisalabad, Allama Iqbal Open Universit y in Pakist an, Iqbal Memorial Inst it ut e in Srinagar, Allama
Iqbal Library in t he Universit y of Kashmir, t he Allama Iqbal Int ernat ional Airport in Lahore, Iqbal
Host el in Government College Universit y, Lahore, t he Allama Iqbal Hall at Nisht ar Medical College
in Mult an, Gulshan-e-Iqbal Town in Karachi, Allama Iqbal Town in Lahore, Allama Iqbal Hall at
Aligarh Muslim Universit y, Allama Iqbal Host el at Jamia Millia Islamia in New Delhi and Iqbal Hall at
t he Universit y of Engineering and Technology, Lahore.[106]

In India, his song "Tarana-e-Hind" is frequent ly played as a pat riot ic song speaking of communal
harmony.[107] Dr. Mohammad Iqbal, an Indian document ary film direct ed by K.A. Abbas and writ t en
by Ali Sardar Jafri was released in 1978. It was produced by Government of India's Films
Division.[108][109]

The Government of Madhya Pradesh in India awards t he Iqbal Samman, named in honor of t he
poet , every year at t he Bharat Bhavan t o Indian writ ers for t heir cont ribut ions t o Urdu lit erat ure
and poet ry.[110]

The Pakist ani government and public organisat ions have sponsored t he est ablishment of
educat ional inst it ut ions, colleges, and schools dedicat ed t o Iqbal and have est ablished t he Iqbal
Academy Pakist an t o research, t each and preserve his works, lit erat ure and philosophy. The
Allama Iqbal St amps Societ y was est ablished for t he promot ion of Iqbal in philat ely and in ot her
hobbies. His son Javed Iqbal served as a just ice of t he Supreme Court of Pakist an. Javaid Manzil
was Iqbal's last residence.[111] Iqbal Academy Lahore has published magazines on Iqbal in Persian,
English and Urdu.

Gallery
Father of Iqbal (Shaikh Noor Muhammad)

Iqbal in London in 1931

At a party during the 2nd Round Table Conference in London in 1931

A view of the conference in West Jerusalem. Iqbal is seen sitting on the extreme right in the first
row (1931)
Iqbal reception given by the National League, London, in 1932

Iqbal in 1934
Iqbal in a reception given by citizens of Lahore in 1933

Iqbal in 1938
 Iqbal in Afghanistan with Sulmain Nadavi and Ross Masood

Iqbal

Bibliography

Prose book in Urdu

Ilm ul Iqtisad (1903)[50]
Prose books in English
The Development of Metaphysics in Persia (1908)[51][50]

The Reconstruction of Religious Thought in Islam (1930)[51][50]

Poetic books in Persian
Asrar-i-Khudi (1915)[50]

Rumuz-i-Bekhudi (1917)[50]
 Payam-i-Mashriq (1923)[50]

Zabur-i-Ajam (1927)[50]

Javid Nama (1932)[50]

Pas Cheh Bayed Kard ai Aqwam-e-Sharq (1936)[50]

Armughan-e-Hijaz (1938)[51][50][63] (in Persian and Urdu)

Poetic books in Urdu
Bang-i-Dara (1924)[50]

Bal-i-Jibril (1935)[50]

Zarb-i Kalim (1936)[50]

See also

Index of Muhammad Iqbal–relat ed art icles

References

1. Lelyveld, David (2004), "Muhammad Iqbal" (https://www.encyclopedia.com/religion/encyclopedias-alma

nacs-transcripts-and-maps/iqbal-muhammad-c-1877-1938) , 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,
South Asian 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; Zakaria, Rafiq (1981), Shikwa and Jawab-i-shikwa (https://bo
oks.google.com/books?id=SeiAAAAAIAAJ) (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 (http
s://books.google.com/books?id=qpRsMQEACAAJ) . 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 (https://books.google.com/books?id=VrItm_F6wncC&pg=PA14) , 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 (http
s://books.google.com/books?id=qpRsMQEACAAJ) . 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)"

. McDonough, Sheila D (5 November 2020), Muhammad Iqbal (https://www.britannica.com/biography/M

uhammad-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 (https://books.goo
gle.com/books?id=infNBAAAQBAJ&pg=PT16) , 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."

. Robinson, Francis (1996), The Cambridge Illustrated History of the Islamic World (https://books.google.
com/books?id=Fz5kgjMDnOIC&pg=PA283) , 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. Sevea, Iqbal Singh (2012), The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late
Colonial India (https://books.google.com/books?id=VrItm_F6wncC&pg=PA14) , Cambridge University
Press, pp. 14–, ISBN 978-1-107-00886-1, "In 1930, he presided over the meeting of the All-India Muslim
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107. Iqbal, Muhammad (2008). The Secrets of the Self (https://books.google.com/books?id=Gw0rOQAACA

AJ) . LULU Press. p. 114. ISBN 978-1-4099-0959-0.

10 . Ali Sardar Jafri (https://books.google.com/books?id=kl08TgBBxHIC&pg=PA204) . Bharatiya Jnanpith.

2001. p. 204. ISBN 978-81-263-0671-8.

109. "Dr Mohammad Iqbal (1978)" (https://indiancine.ma/SYR/info) . Indiancine.ma.

110. Organiser (https://books.google.com/books?id=iNA-AQAAIAAJ) . Vol. 51. Bharat Prakashan. 1999.
p. 13.

111. Javaid Manzil last residence of Allama Iqbal looking for visitors By M Abid Ayub (http://www.ilmkidunya.
com/student_articles/javaid-manzil-last-residence-of-allama-iqbal-looking-for-visitors.aspx) Archived
(http://archive.wikiwix.com/cache/20110826055259/http://www.ilmkidunya.com/student_articles/javai
d-manzil-last-residence-of-allama-iqbal-looking-for-visitors.aspx) 26 August 2011 at Wikiwix.
Ilmkidunya.com. Retrieved 30 October 2011.

Further reading

Shafique, Khurram Ali (2014). Iqbal: His Life and Our Times. ECO Cult ural Inst it ut e & Iqbal
Academy Pakist an. ISBN 978-0-9571416-6-7.

Ram Nat h, Kak (1995). Autumn Leaves: Kashmiri Reminiscences (ht t p://www.koausa.org/Book
s/Aut umnLeaves) . India: Vit ast a. ISBN 81-86588-00-0.

Must ansir, 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, Debnat h (January 2010). Secularism: Western and Indian. New Delhi: At lant ic 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 (ht t ps://books.google.com/books?id=goE3AAAAIAAJ) , Leiden, Net herlands: E. J. Brill

"Special report : The enduring vision of Iqbal 1877–1938" (ht t ps://www.dawn.com/news/13681

30/special-report -t he-enduring-vision-of-iqbal-1877-1938) . DAWN. 9 November 2017.
Ret rieved 9 November 2017.

"Sir Muhammad Iqbal" (ht t ps://www.brit annica.com/biography/Muhammad-Iqbal) .

Encyclopædia Britannica.

Anjum, Zafar (2014). Iqbal: The Life of a Poet, Philosopher and Politician (ht t ps://books.google.c
om/books?id=infNBAAAQBAJ) . Random House India. ISBN 9788184006568.

Burzine Waghmar, Annemarie Schimmel: Iqbal and Indo-Muslim St udies (ht t ps://www.iranicaonli
ne.org/art icles/schimmel-annmarie-iqbal-indomuslim) , Encyclopædia Iranica, New York:
Encyclopædia Iranica Foundat ion, published online, 16 April 2018.
 Md Mahmudul Hasan, "Iqbal’s and Hassan’s Complaint s: A St udy of “To t he Holy Prophet ” and
“SMS t o Sir Muhammad Iqbal”." The Muslim World 110.2 (2020): 195–216. Iqbal’s and Hassan’s
Complaint s: A St udy of “To t he Holy Prophet ” and “SMS t o Sir Muhammad Iqbal” (ht t ps://doi.or
g/10.1111/muwo.12335)

S.Aydin, Mehmet (2000). "İKBAL, Muhammed – An art icle published in Turkish Encyclopedia of
Islam" (ht t ps://islamansiklopedisi.org.t r/ikbal-muhammed) . TDV Encyclopedia of Islam (in
Turkish). Vol. 22 (Ihvan-i Safa – Iskit ). Ist anbul. pp. 17–23. ISBN 978-975-389-449-4.

Farrukhabadi, Rehmat (1962). ‫[ اﻗﺒﺎل اور ﻋﻮرت‬Iqbal and Women] in Urdu (ht t ps://en.wikipedia.org/
wiki/Rehmat _ Farrukhabadi) . Sukkur: Ajaib St ore Publicat ions.

Online
Muhammad Iqbal: poet and philosopher (ht t ps://www.brit annica.com/biography/Muhammad-I
qbal) , in Encyclopædia Britannica Online, by Sheila D. McDonough, The Edit ors of
Encyclopædia Brit annica, Aakanksha Gaur, Gloria Lot ha, J.E. Luebering, Kennet h Plet cher and
Grace Young

External links

Wikimedia Commons has media related to Muhammad Iqbal.

Wikiquote has quotations related to Muhammad Iqbal.

The collect ion of Urdu poems: Columbia Universit y (ht t p://www.columbia.edu/it c/mealac/prit c
het t /00urdu/iqbal)

Works by Muhammad Iqbal (ht t ps://www.gut enberg.org/ebooks/aut hor/41313) at Project

Gut enberg

Works by or about Allama Iqbal (ht t ps://archive.org/search.php?query=%28%28subject %3A%2

2Iqbal%2C%20Allama%22%20OR%20subject %3A%22Allama%20Iqbal%22%20OR%20creat or%
3A%22Iqbal%2C%20Allama%22%20OR%20creat or%3A%22Allama%20Iqbal%22%20OR%20t it l
e%3A%22Allama%20Iqbal%22%20OR%20descript ion%3A%22Iqbal%2C%20Allama%22%20O
R%20descript ion%3A%22Allama%20Iqbal%22%29%20OR%20%28%221873-1938%22%20AN
D%20Iqbal%29%29%20AND%20%28-mediat ype:soft ware%29) at Int ernet Archive

E-Books of Allama Iqbal (ht t ps://www.rekht a.org/Poet s/allama-iqbal/ebooks) on Rekht a

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