Iqbal by Riffat Hassan

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The main philosophical idea in the writings of

Muhammad Iqbal (1877 - 1938)
Hassan, Riat
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M I N PHILOSOPHICAL IDEAS
IN THE fffilTINGS OF m^MlfAD

IQBAL (1877- 1938)
VOLUME 2
BY
EIFFAT I^SeAW
Thesis s u b m i t t e d t o the F a c u l t y
of A r t s i n the U n i v e r s i t y o f
Durham f o r the Degree o i Doctor
of
^lARCH 1968
Philosophy.
Sohool o f O r i e n t a l S t u d i e s ,
Blvet H i l l ,
DURHAM.
322
CHAPTER VI
THE DEVELOPMENT OF 'KHUDT'
AMD IQBlL'S *MAED-E-MOMIN'.
THE
MEAMNQ OP *mJDT'
Exp3.aining the meaning o f the concept
*KhudT', i n h i s Introduction
to the f i r s t e d i t i o n of
Asrar~e~
KlûdT. I g b a l puts t h i s question: "What i s t h i s luminous centre

of the u n i t y of i n t u i t i o n or mental awareness which i n t e n s i f i e s human thoughts and f e e l i n g s , t h i s mysterious thing which
i s the r e p o s i t o r y of the d i v e r s i f i e d and unlimited p o t e n t i a l i t i e s of human nature, t h i s 'KhudT' or 'ana'
or 'men' which i s
p r a c t i c a l l y knov/n but e s s e n t i a l l y hidden, which i s the maker

of appearances, yet cannot hear to be seen i t s e l f ?
I s i t an
e t e r n a l f a c t , or has l i f e , i n order to f u l f i l i t s immediate

p r a c t i c a l needs invented t h i s f a n c i f u l delusion or p l a u s i b l e
deception?
Prom the view - point of e t h i c s , the way of l i f e
of i n d i v i d u a l s and actions depends on the answer to t h i s

QLuestion."''"
The answer to t h i s q.uestion, says I q b a l , does
not depend "on the i n t e l l e c t u a l c a p a b i l i t y of i n d i v i d u a l s or
2
nations, a s much a s i t does on t h e i r a t t i t u d e s . "
I t i s to be pointed out that I g b a l ' s choice of the word
1.
2.
I g b a l quoted by Shuga* H, A, " I q b a l Ke Nagariya'e KhudT

Ka a^T]j Mafhum" I q b a l A p r i l 1953. Volume I . Wo. U. P. 83.
I q b a l quoted i n I b i d .
323
'KhudT' r a i s e d a storm o f p r o t e s t s . T h i s was understandable
c o n s i d e r i n g t h e h i g h l y n e g a t i v e s i g n i f i c a n c e o f t h e word
'KhudT' w h i c h was synonymoîs w i t h s e l f i s h n e s s and egotism,"''
I g b a l was aware o f t h i s and a d m i t t e d t h a t " t h e word 'KhudT'
was chosen w i t h g r e a t d i f f i c u l t y and most r e l u c t a n t l y , "
because "from a l i t e r a r y p o i n t of view i t has many shortcomings
and e t h i c a l l y i t i s g e n e r a l l y used i n a had sense b o t h i n
2
Urdu and P e r s i a n . " '
I q b a l t e l l s us t h a t he wanted " a
c o l o u r l e s s word f o r s e l f , ego, having no e t h i c a l s i g n i f i c a n c e .

As f a r as I know t h e r e i s no euch word i n e i t h e r Urdu or
P e r s i a n ... (and) c o n s i d e r i n g the requirements o f verse, I
thought t h a t t h e word 'KhudT' was t h e most sxutable," also
because " t h e r e i s a l s o some evidence i n the P e r s i a n language
of t h e use o f t h e word 'KhudI' i n t h e simple sense o f s e l f ,
1. e. t o say t h e c o l o u r l e s s f a c t o f t h e ' I ' ,
Thtis metaphysi-
c a l l y the word * Khudi' is' used i n t h e sense o f t h a t

i n d e s c r i b a b l e f e e l i n g . - o f ' I ' which formsthe b a s i s o f t h e
uni[queness o f each i n d i v i d u a l , " ^
For I q b a l , e t h i c a l l y , t h e word 'Khudi' means
"self-
reliance, self-respect, self-confidence, self-preservation,

even s e l f - a s s e r t i o n when such a t h i n g i s necessary, i n t h e
i n t e r e s t s o f l i f e and t h e power t o s t i c k t o t h e cause o f
t r u t h , j u s t i c e , d u t y , ^ For I q b a l such conduct i s moral
TT Schimmel. A. M. G a b r i e l ' s Wing, v. h2.
2. Thoughts and R e f l e c t i o n s o f I g b S l , p, 2l\.'j),
3. I b i d .
k. I b i d , p, 2kk.
32h
"because i t h e l p s i n the i n t e g r a t i o n o f t h e f o r c e s o f t h e
Ego, thus h a r d e n i n g i t ;
against the forces o f d i s i n t e g r a t i o n
and dissolution.""'" I q b a l b e l i e v e s i n a s s e r t i o n and i n being
hard, b u t he "never i d e n t i f i e s hardness w i t h oppression,
or t h e s e l f w i t h selfishness,"
I q b a l thought i t necessary
also t o warn t h e readers " t h a t 'Khudl' i s n o t used t o mean
p r i d e as i n t h e common usage o f the word i n Urdu. "-^
THE IMPORTANCE OF THE SELF

For I q b t l , t h e S e l f i s t h e fundamental r e a l i t y o f the
w o r l d and the measure o f a l l t h i n g s ,
personality,"
it
"The idea o f
says I q b a l , " g i v e s us a standard o f v a l t e " '
s e t t l e s t h e problem o f good and evilL,
That which
f o r t i f i e s p e r s o n a l i t y i s good, t h a t which weakens i t i s bad.

A r t , r e l i g i o n , and e t h i c s must be judged from t h e s t a n d - p o i n t
of
personality."^
For
t h e p e r f e c t i o n o f t h e S e l f a hundred worlds may be
c r e a t e d and destroyed:
1.
2.
3.
h,
Thought and R e f l e c t i o n s o f I g b a l . p. 2\\h*

F o r s t e r , E, M, "Mohammad I q b f l " Two Cheers f o r Democracy
London, 1951. p. 298.
I q b a l quoted i n S h u j a ' H. A. " I q b a l Ke' Najjjriya'e Khudi
Ka ^ a l j i t i Mafhum" p. 84.
I q b a l quoted by N i c h o l s o n , R. A, i n t h e I n t r o d u c t i o n t o
The S e c r e t s o f t h e S e l f pp x x i - x x i i .
325
( A s r a r - e - K h u d i , p. 13) "
The same t h o u g h t has a l e c been expressed t h u s :
2
(Bang-e-Dara,
p. 3^3)
A c c o r d i n g t o I q b a l , t h e ego "has t h e q u a l i t y o f growth

as w e l l as t h e q u a l i t y o f c o r r u p t i o n , " ^
I t can expand t o
absorb t h e elements o f t h e u n i v e r s e and t h e a t t r i b u t e s o f God,^ i

On t h e o t h e r hand, i t can a l s o degenerate t o the l e v e l o f
matter.^
I n h i s w r i t i n g s , p a r t i c u l a r l y i n Asrar-e-Khudi,
t
I q b a l t e l l s us about the f a c t o r s which s t r e n g t h e n o r weaken

the ego.
THE FACTORS TOICH STRENGTHEN THE SELF
I q b a l l o o k s upon p e r s o n a l i t y as a s t a t e o f t e n s i o n which
can " c o n t i n u e o n l y i f t h a t s t a t e i s maintained;-!^ the s t a t e o f
t e n s i o n i s n o t m a i n t a i n e d , r e l a x a t i o n w i l l ensue^ ,,. That
1,
2,
3,
U.
5,
F o r t h e sake o f a s i n g l e rose i t d e s t r o y s a hvuidred rose

gardens.
And makes a hundred l a m e n t a t i o n s i n quest o f a s i n g l e
melody.
For one day i t produces a himdred moons.
And f o r one word a hundred d i s c o u r s e s .
The excuse f o r t h i s . w a k e f u l n e s s and c r u e l t y
I s the shaping and p e r f e c t i n g o f s p i r i t u a l beauty,
( T r a n s l a t i o n by N i c h o l s o n R,A, The Secrets o f t h e S e l f , p 17)
Dawn i s b o r n o f theblwrfAWof a hundred thousand s t a r s ,
Thoughts and R e f l e c t i o n s o f I g b a l . p, 239.
Ibid.
The R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n I s l a m , p, 12,
326
which tends t o m a i n t a i n t h e s t a t e o f t e n s i o n tends t o make
usiramortal,"'^ F o r I q b a l i t i s o f t h e utmost importance
t h a t t h i s s t a t e o f t e n s i o n be m a i n t a i n e d f o r i t i s only by
the p r e s e r v a t i o n and c o m p l e t i o n o f the p e r s o n a l i t y t h a t
we can achieve " t h a t awareness o f r e a l i t y which I q b a l
b e l i e v e d t o be man's u l t i m a t e goal on e a r t h , t h a t awareness
o f what E l i o t has c a l l e d t h e s t i l l p o i n t o f t h e t u r n i n g
world."
The c h i e f o f t h e f a c t o r s which s t r e n g t h e n the
personality are:
Desire
Throughout I q b a l ' s w r i t i n g s , g r e a t s t r e s s i s placed
on d e s i r e as t h e s p r i n g fDm which t h e S e l f draws sustenance,

A s e l f that i s lacking i n desire,
i s , i n f a c t , dead,
Iqbal
says
( J a v l d Nama, p. 70)
and so
1,
2,
3,
\\,
( A s r a r - e - K h u d i . p. 16)
I q b a l quoted b j i N i c h o l s o n , R. A, i n I n t r o d u c t i o n t o jBhe
Secrets o f the Self p x x i .
McCarthy, E, " I q b a l as a Poet and Philosopher" p. 20,
L i f e means a p a s s i o n a t e b u r n i n g , an urge t o make,
t o c a s t i n t h e dead tlay<9f- the seed o f a h e a r t i
( T r a n S i a t i o n by A r b e r r y , A, J, J a v i d Wama. p. 57)
Keep d e s i r e a l i v e i n t h y h e a r t ,
"lest t h y l i t t l e dust become a tomb.
( T r a n s l a t i o n by Nicholson, R, A. The Secrets o f t h e S e l f
P. 23)
327
L i f e can be viewed as dynamic only when i t i s imbued

w i t h r e s t l e s s burning;,'. A l l t h a t man has achieved i s a
product of desire:
( A s r a r - e - K h u d l , p. 17)
I q b a l c a l l s d e s i r e by s e v e r a l names such as soz*, 'hasrat',
<justuju=, <arzu*, *ishtiyaq, and 'tammana'.
Desire i s
a c r e a t i v e power even when i t remains u n f u l f i l l e d . I n

f a c t , I q b a l , i n t h e t r a d i t i o n o f P e r s i a n and Urdu p o e t r y ,
thinks that
2
(Bang-e-Bara, p. 37)
1.
'Tis desire that enriches l i f e .

And t h e mind i s a c h i l d o f i t s womb.
What a r e the s o c i a l o r g a n i z a t i o n , customs, laws.
What i s t h e s e c r e t o f t h e n o v e l t i e s o f science?
A d e s i r e which r e a l i s e d i t s e l f by i t s ov/n s t r e n g t h ,
And bxirst f o r t h f r o m t h e h e a r t and t o o k shape,
( T r a n s l a t i o n by N i c h o l s o n , R. A. The Secrets o f t h e S e l f ,
pp 23-26)
2.
A hundred igoys a r e t o be found i n o u r unrewarding quest.
328
The f u l f i l m e n t o f d e s i r e i s " a t t h e same time, extreme

happiness and t h e end o f happiness.
overcome.
no l i f e . " - ^
The s e p a r a t i o n i s
But w i t h o u t s e p a r a t i o n t h e r e i s no l o v e and
I q b a l says:
2
(Zabur-e-<Ajam, p. 220)
I n Payam-e-Mashriq we have I q b a l ' s own c o n f e s s i o n :
t
/^jt
cJ^\^ ji,
(Payam-e-Mashriq, p. II4.9)
T]
2,
T i l l i c h , P, Lover Power, and J u s t i c e ^ London^ 195U, p. 2 7 ~

S e p a r a t i o n lends eyes t o dust
And g i v e s a l e a f
Of grass
A mountain's mass
Of g r i e f .
S e p a r a t i o n i s l o v e ' s best
And measure and a m i r r o r
Which shows t o h i m s e l f t h e t r u e l o v e r :
I t i s by heartache t h a t we l i v e .
And on h e a r t a c h e do l o v e r s t h r i v e ,
( T r a n s l a t i o n by Husain, H. The New Rose-Garden o f Mystery,
p. 9)
3. From t h e spark t o t h e s t a r , from t h e s t a r t o t h e s\m
I s my quest;
I have no d e s i r e f o r a g o a l .
For me, r e s t s p e l l s death
W i t h an i m p a t i e n t eye andâ h p p e f u l h e a r t ^
( T r a n s f l l i o n ^ ' E y ^ & l i y i i a i n ^^S!' f a M ^ s M u c a ^ i o n i l Philosophy p.59)
329
Since l i f e g e t s i t s f i r e and z e s t from d e s i r e , t h e

poet.prays
t o God:
1
( B a l - e - J i b r l l , p. 12)
Man i s man, a c c o r d i n g t o I q b a l , because he has t h e c a p a c i t y
f o r endless y e a r n i n g .
I n h i s eyes, t h i s , c a p a c i t y l i f t s
him t o a s t a t i o n where he would n o t change h i s place ever

w i t h God:
(3>L>->jj i
JJ^
J>yj>
<ffLU ^ , ^ J ^
2
( B a l - e - J i b r i l , p. 21)
Love
Love i s t h e a c t i v e sense of p o s i t i v e desire,"^
Iqbal
" l a y s g r e a t emphasis on t h e value o f l o v e ,,,, f o r s t r e n g t h e n i n g

t h e S e l f , " ^ He uses t h e word i n a v e r y wide sense, and means
1,
Grant me t h a t t h o r a whose p r i c k i s e v e r l a s t i n g ,
0 Lord, t h a t p a i n whose torment i s e v e r l a s t i n g ,
2, P r i c e l e s s t r e a s u r e i s t h e agony and b u r n i n g o f d e s i r e ,
1 would n o t exchange my place as a man f o r t h e g l o r y o f God,
3, Singh, I , The Ardent P i l g r i m , p, 90,
k. Browne, E, G, " N o t i c e o f N i c h o l s o n , R, A.: The Secrets o f
the S e l f " The J o u r n a l of the Royal A s i a t i c S o c i e t y
London, 1920, p. li+3.
330
by i t " t h e d e s i r e t o a s s i m i l a t e , t o absorb.
I t s highest
f o r m i s t h e c r e a t i o n o f v a l u e s and i d e a l s and the endeavour

t o r e a l i s e them,"' As P e t e r Avery p o i n t s out, I q b a l ' s
2
p h i l o s o p h y i s e s s e n t i a l l y a philosophy o f Love.
L i k e Ri3mi
and Gazzair he preached a philosophy o f dynamic l o v e l e a d i n g

t o t h e f u l f i l m e n t o f hxman d e s t i n y as w e l l as God's purpose
i n creation,^
From Love, t h e S e l f acquires v i t a l i t y and r a d i a n c e :
h
(Asrar-e-Khudi, p,
18)
Love i s c r e a t i v e o f a l l t h a t i s good i n l i f e , and the

supreme guide o f human d e s t i n y :
1,.
I q b a l quoted by N i c h o l s o n , R. A. i n I n t r o d u c t i o n o f
The S e c r e t s o f t h e S e l f , p xxv,
2. Avery, P, " I q b a l and the Message of P e r s i a n Metaphysics"
t e x t o f a t a l k g i v e n on I q b a l Day Meeting i n London i n
A p r i l 1960, (Made a v a i l a b l e by c o u r t e s y o f She P a k i s t a n
High Commission, London)
3*
Ihid.
h. By l o v e ( t h e s e l f ) i s made more l a s t i n g ,
more l i v i n g , more b u r n i n g , more glov/ing,
( T r a n s l a t i o n by N i c h o l s o n , R, A. The Secrets o f t h e S e l f ,
P. 28)
331
1
(Payam-e-Mashriq, p. 56)
For I q b a l , as f o r T i l l i c h ,
" L i f e i s being i n a c t u a l i t y and
l o v e i s the moving p r a y e r o f l i f e ... I n man's experience o f

l o v e t h e n a t u r e o f l i f e becomes m a n i f e s t
... The power o f
l o v e i s n o t something w h i c h i s added t o an otherwise

f i n i s h e d process, b u t l i f e has love i n i t s e l f as one o f i t s
c o n s t i t u t i v e elements."^
I n "The Mosque o f Cordoba" I q b a l
pays t r i b u t e t o l o v e i n t h e h i g h e s t p o s s i b l e terms:
1,
2.
Come, l o v e , t h o u h e a r t ' s most secret whispering,

Come, t h o u our sowing and our h a r v e s t i n g .
These e a r t h l y s p i r i t s have too aged grown Out o f our c l a y another Adam b r i n g .
( T r a n s l a t i o n by A r b e r r y , A. J . The T u l i p o f S i n a i , p. 19)
T i l l i c h , P. Love. Power and J u s t i c e , pp 25-6.
332
1
( B a l - e - J i b r i l , p. 128)
Love i s t h e fundamental urge o f Being, i t s e l a n
V i t a l and i t s r a i s o n d ' e t r e .
For t h e h e a r t , t h e r e p o s i t o r y
o f Love, one can g i v e away a l l else t h a t God c r e a t e d :
3
(Zabur-e-<Ajam, p,J[53)
For I q b a l , as f o r Rumi, only love i s an i n t r i n s i c v a l u e .
All
o t h e r v a l u e s a r e e x t r i n s i c and i n s t r u m e n t a l and are t o
1,
Love i s G a b r i e l ' s b r e a t h . Love i s MaJôraed's s t r o n g h e a r t ,

Love i s t h e envoy o f God, Love i s t h e u t t e r a n c e o f God,
Even our m o r t a l c l a y , touched by Love's ecstasy, glows;
Love i s a new-pressed wine, Love i s t h e g o b l e t of k i n g s ,
Love i s t h e p r i e s t o f t h e s h r i n e . Love i s t h e commander
of h o s t s .
Love t h e son o f t h e road, c o u n t i n g a thousand homes.
Love's i s t h e p l e c t r u m t h a t draws music from l i f e ' s t a u t
strings Love's i n t h e warmth o f l i f e , Love's i s t h e radiance o f l i f e .
( T r a n s l a t i o n by Kiernan,
G. Poems from I q b a l . p. 38)
5[akrm, K, A. "The Concept o f Love i n Rumi and I q b a l "
The I s l a m i c C u l t u r e 19^10 Volume l i u No, 3. p. 268,
You can g i v e t h e stm and moon and s t a r s o u t o f your hand
For t h e v a l u e o f t h a t h a n d f u l o f dust which c o n t a i n s a
heart.
2,
3,
333.
be Judged a c c o r d i n g t o t h e i r c a p a c i t y f o r t h e r e a l i s a t i o n o f
t h i s primary value.
Love i s t h e o n l y categornoaL. i m p e r a t i v e
and s t r i k e s no b a r g a i n v d t h God o r man,"*" He who denies Love

i s an i n f i d e l :
2
(Zabur-e-<Aoam, p, l6o)
The s t r e n g t h and potency o f our f a i t h depends on t h e degree
and depth o f l o v e .
I f one i s s t e a d f a s t i n l o v e , one can w i n
a l l t h i n g s , can even " c a p t u r e God,"
(Asrar-e-KhudI. p, 23)
Tr~~^"akim7 K, A, "The Concept of Love i n Ruml. and I q b a l , " p. 2 ^ '
2, i have never d i s c o v e r e d w e l l
Law's way, and t h e wont t h e r e o f .
But know him an i n f i d e l
Who d e n i e t h t h e power o f Love^
( T r a n s l a t i o n by A r b e r r y , A, J, P e r s i a n Psalms, p, 103)
3, Be a l o v e r c o n s t a n t i n d e v o t i o n t o t h y beloved.
That t h o u mayst c a s t t h y noose and capture God,
By t h e might o f Love evoke an array,
Reveal t h y s e l f on t h e Faran o f Love.
That t h e L o r d o f t h e Ka'ba may show thee favour
And make thee t h e o b j e c t o f t h e t e x t ,
"Lo, I w i l l a p p o i n t a v i c e g e r e n t on t h e earth."(-5S.va.2,:2,s)
( T r a n s l a t i o n by N i c h o l s o n , R. A, The Secrets o f t h e S e l f
pp 36-37)
33U
For I q b a l , Love i s b o t h poison and a n t i d o t e , both

t h e way and t h e end. I t i s "enough f o r ant and b i r d and man
i n b o t h worlds.""^
There i s n o t h i n g beyond f o r "Love i s t h y

2"
one b e l o v e d and g o a l . "
. / - t.
3
(Zabur-e-A5aam, p, 28)
A l t h o u g h Love " i s n o t r e s t r i c t e d t o i t s emotional
t h e r e i s no l o v e w i t h o u t t h e emotional
element,"^
element
This
element o f t e n comes i n t o p l a y i n I q b a l ' s verse:
5
(Zabur-e-*Ajam, p, 6 l )
Love i s . Indeed, "more t h a n e l i x i r .
_
2,
3.
^QXim}-Q-^k1\&ca.^
p.
26I4-.
The l a t t e r i s supposed
^"""'"'^
I b i d , p, 156,
Lo, l o v e ' s ocean i s my vessel.
And l o v e ' s ocean i s my s t r a n d ;
For no o t h e r s h i p Il.hahke-;",
Nor d e s i r e another l a n d .
( T r a n s l a t i o n by A r b e r r y , A, J, P e r s i a n Psalms, p, 15)
i4-, T i l l i c h , p. Love. Power and J u s t i c e , p, 26,
5. I w i l l c o n v e r t t h i s diposs I h o l d
- By passion's alchemy t o gold,
That on t h e morro?/ I
bring
To thee t h y wished f o r o f f e r i n g ,
( T r a n s l a t i o n by A r b e r r y , A, J. P e r s i a n Psalms, p, 36)
335
to t u r n baser metals into gold; the former turns a l l baser
passions into i t s e l f , ""^
I q b a l ' s conception of Love d i f f e r s s i g n i f i c a n t l y from
the conception of Love commonly found i n the t r a d i t i o n of
Urdu and P e r s i a n poetry.
Love i s that which " i n d i v i d u a l i s e s
2
the l o v e r as w e l l as the beloved."
I t does not accept
self-
a n n i h i l a t i o n a t any p r i c e :
3
(Zabur-e-*A3am, p.
60.)
Love i s that which hardens and makes one l i v e dangerously.

Commenting on I q b a l ' s idea of Love.^
E, M, Porster says, "though
Love i s indeed good, i t has nothing to do with Mercy, ,Love i s

appropriation."^
tuous r e j e c t i o n of
So, i n Asrar-e-KhudT we see I q b a l ' s contemp'the doctrine oC su^bmbsvveAe&s.. ^
I q b a l ' s lover i s not the e t e r n a l l y - lamenting, r a t h e r

effeminate and p a t h e t i c creature one meets on almost every page
1. S t r a y R e f l e c t i o n s , p. 67.
2. I q b a l quoted by Nicholson, R. A, i n Introduction to The
S e c r e t s of the S e l f , p, xxv,
3. I f v i s i o n self-effacement bring.
The v e i l i s a f a r b e t t e r thing;
Thy tipade hath l i t t l e to entice
That doth require so great a p r i c e .
( T r a n s l a t i o n by Arberry, A, J , P e r s i a n Psalms, p. 35)
1+, F o r s t e r , E, M,
"The Peetry of I q b a l , " p. 801+.
5. Asrar-e-KhudT, pp 29-33.
336
of an anthology of Urdu v e r s e . I q b a l a s s o c i a t e s Love with
kingdom and dominion r a t h e r than with t e a r s and ignominy:
1
(Zabur-e-*Ajam, p. 130)
L i k e T i l l i c h j I q b a l thinks that "the power of a being
i s i t s p o s s i b i l i t y to a f f i r m i t s e l f against the non-being
w i t h i n i t and against i t . The power of a being i s the greater
the more non-being i s taken into i t s self-affirmation.'^ Love i s
that which a s s i m i l a t e s , which consolidates and f o r t i f i e s ,
therefore
"Love i s the foundation, not the negation, of power".^
That which negates power i s not Love
t B a l - e - J i b r i l , p. 197)
1.
2.
3.
Never l o v e r true i s he
Who lamenteth d o l e f u l l y ;
Lover he, who i n h i s hold
Hath the double world c o n t r o l l e d .
( T r a n s l a t i o n by Arberry, A, J . P e r s i a n Psalms, p. 83)
T i l l i c h , P. Love. Power, and J u s t i c e , p. hQ,
I b i d , p. I1.7.
I t i s something e l s e , something other than Love,
Which teaches a king the ways of a s l a v e .
337
l-or
1
( J a v i d Wama, p.
18)
The words 'fag.Tr' (or i t s synonym 'galandar') and
'fagr'
(or 'istina') appear very frequently i n I q b a l ' s verse.

i s more than one
I g b a l points
There
sense i n which 'faqr' i s interpreted, as
out:
\^^\
2
(Bal-e-JitorTl, p.
c^\y ^
Ks" ^y
213)
I q b a l uses 'faqr'to denote an inner a t t i t u d e of detachment

and s u p e r i o r i t y to m a t e r i a l possessions,
" I t i s a kind of
i n t e l l e c t u a l and emotional a s c e t i c i s m which does not turn

1. Love i s a u t h o r i t y and manifest proof,
hoth-worlds are subject to the s e a l - r i n g of love.
( T r a n s l a t i o n hy Arherry, A. J . J a v i d Kama, p. 32)
2. One *fag.r' teaches the hunter how to hunt.
One 'faqr' r e v e a l s the s e c r e t s of coneLuering the world.
One 'fagr' gives to nations a sense of helplessness and
One 'faqr' gives to cle^ the q u a l i t i e s of e l i x i r .
woe.
338
away from the world as a source of e v i l and corruption but

uses i t for the p u r s u i t of good and worthy ends,""^ Sometimes
he i d e n t i f i e s I s l a m with 'faq.r':
2
(Zarb-e-Kalim p. 25)
Sometimes he looks upon 'faq.r' as the s h i e l d of the f a i t h f u l :
-1
^ B l l - e - J i b r T J . , p. 38)
I q b a l points out repeats^dAy / that a ' f a g i r ' i s not a monk
or a s c e t i c who has renounced the m a t e r i a l world and who l i v e s a
l i f e of abstinence and s e l f - d e n i a l , cut offcfrom the r e s t of
mankind.
l l S a i y i d a i n , K. G . I q h a l ' s Educational Philosophy, p. 187-8.

2, I f Europe has an inborn hatred for the word 'Islam',
Another name f o r t h i s creed i s s e l f - r e s p e c t i n g 'PacLr',
3. I n a u t h o r i t y and i n subjection, f o r the pure men of God
T f there i s any s h i e l d i t i s 'Paq.r'.
339
1
( B a l - e - J l b r l l , p. 64)
The ' f a g i r ' undergoes a l l the t r i a l s and t r i b u l a t i o n s
arising
from a d a i l y encounter with the temptations that the f l e s h

i s heir to.
His l i f e i s not calm l i k e the green of the meadows,
but i s always stormy l i k e the rough waves i n mid-ocean.
2
(Zarb-e-KalTm, p, ii-?)
What knowledge does f o r the i n t e l l e c t , 'Fag.r' does f o r the s o u l .
I t c l a r i f i e s the v i s i o n and gilês power and strength.
06
1,
> ^
Leaving the world of water and c l a y i s not the end of

renunciation.
True renunciation i s the conq.uest of earth and heaven
I wash my hands o f f t h i s ' f a ^ r ' , 0 members of t h i s group.
Your 'faqr' i s nothing but pemry and g r i e f ,
2, 'Fagr' i s weary of the p a s s i v i t y of the asofeti,
The boat of a ' f a g j r ' i s always storm-ridden.
3hO
1
(Bal-e-Jihrll, ^
ll6>r-lll)
A 'galandar' i s the f a i t h f u l who "has nothing and

2
3
s
s
e
s
possesses everything".
His power i s greater than the power
of kings.
f B a l - e - J i b r T l , ,p.
110)
J u s t as I g b a l i d e n t i f i e s Love with authority, so he i d e n t i f i e s

'faqr' ( l i t e r a l l y 'poverty') with dominion:
\ .\/.t 1.9
l^Bal-e-JibrTl, p.
..
l\
91)
Unless one i s able to transceiid the p h y s i c a l world, and
rise,
as i t were, above the rewards i t has to o f f e r , one cannot

1. The o b j e c t i v e of l e a r n i n g i s the p u r i t y of mind,
The o b j e c t i v e of 'fag.r' i s the p u r i t y of heart and eye.
When the Sword of S e l f i s sharpened on the whetstone of
'faq.r',
The stroke of one s o l d i e r does the work of an army,
2. Schimmel, A. M, G a b r i e l ' s Wing, p. l U ) .
3. Crown, throne and army - are a l l the miracles of 'faq.r',
'Faq.r* i s the leader of l e a d e r s , the king of kings.
J!4., A l a s I that you l o s t th secret of being a ' f a g l r ' ,
E l s e the kingdoms of Rum- and S y r i a belong to a 'fagir'.
3U1
a t t a i n r e a l kingship:
1
(Bal-e-JibrIL,, p,
A man
118)
of faq.r' has "kingship i n h i s poverty,"
him have been given "the s e c r e t s of dominion."-^
for to
To one
who
l i v e s i n bondage, I q b a l says:
tzarb-e-Kalim, p.
26)
A 'fagXr' i s not enslaved by anything, he has "freedom from

everything besides God,"^
I t i s t h i s a t t r i b u t e of man of God
which can enable them to conquer time and space:
6
^
_
"*
(Pas Gi Bayad Kard A i Aqwam-e-Sharg? p. 26)
n
Ask of God the selfsame heart and mind

Wealth i s not p o s s i b l e without ' f a q l r i ' .
2, B a l - e - J i b r ^ l . p. 55.
3. I b i d , p, i C
U., You have been placed i n servitude
Because you could not guard your 'faqr'.
5. Schimmel, A, M. G a b r i e l ' s Wing, p, ll+O.
6, What i s a Momini's 'faq.r': Conquest of time and space.
I t endows a s l a v e with the q u a i t i e s o f ^ ^ ^ s t e r .
3U2
'Fag.r' i s a l s o a t t r i b u t e d to *AlT, the Prophet's cousin

and son-in-law, "whose name has become, i n connection
with
the conquest of the f o r t r e s s of Khyber, a synonym of the

v i c t o r y of true poverty over worldly strength."^ For I q b a l ,
ll^y^^y
^^^^^j
2
(Bal-e-JibrTl., p. 83)
A ' f a q l r ' u n l i k e a vjoiidlj king needs iio;' arms or'armies
f o r h i s protection,
God's power i s h i s sword and h i s s h i e l d :
farb-e-KalTm, p. 2k)
Y, 8, OhishtT points out that the two main ideas underl y i n g I g b a l ' s concept of 'faqr' are ' f i k r ' and 'zikr'.'^
'Zikr'
i s described a s f e e l i n g the presence of God i n one's heart

and employing a l l one's limbs i n the discharge of obligatory
duties c e a s e l e s s l y , with true love and reverence; 'Pikr' i s
Tl Schiramel, A. M, G a b r i e l ' s Wing, v. lltO.
2, That man of 'faq.r' i s b e t t e r than Darius and Alexander l>:

Whose poverty i s imbued with the s p i r i t of 'the Lion of
God' ( ' A l l ) .
3.
'Faq.r' comes to the b a t t l e f i e l d without arms or apjsdiTatclsI f the heart w i t h i n be f r e e and sound, the strQke.is
effeciive.
U. ChishtT, Y. S. " I q b a l ' s Philosophy of Paq.r' l a b a l Review
October 1962. p. hh*
3/43
reaching "an unknown through the help of two or more known"

( i , e , by a procress of i n f e r r i n g )
'2ikr' and ' f i k r ' are
complementary: " ' Z i k r ' i l l u m i n e s one's heart; ' f i k r ' illumines

2
one's mind."
Both together f w 'faqr' I q b a l says:
( J l v l d Mama, p. 89)
I q b a l whose own l i f e was a lesson i n ' f a q i r l ' i s
I î.ci^cJ^r'cV'^(i!>y
c o n s t a n t l y enjoining upon h i s readers to i n c u l c a t e the inner

detachment and s e r e n i t y which can make a man be a part of the
world and y e t not serve any God save God,
^ B a l - e - J i b r i l , p, 198)
To h i s son he wrote:
I n common usage today, a beggar i s known as a 'faqTr', but

i n I q b a l ' s thought ' f a q i r T ' and 'beggary' are d i a m e t r i c a l l y
1, C h i s h t l . Y. S, " I q b a l ' s Philosophy of Paqr' I q b a l Review
October 1962. pp UU-US.
2, I b i d . p. U9.
3, Without the Koran, the l i o n i s a wolf j
the poverty of the Koran i s the root of empire.
The poverty of the Koran i s the mingling od meditation and
reason I have never seen reason perfect without meditation.
( T r a n s l a t i o n by Arberry, A, J , gavld Kama, p. 68)
1+, My coay l i e s not i n wealth but i n ' f a q l r l ' ,
Don't s e l l your Selfhood, i n poverty make a name.
3hli
opposed,
A true ' f a g l r ' takes no 'dole' even from God: I q b a l ' s
l i n e s addressed to a would-be patron may be i n t e r p r e t e d i n a

wider context:
;^
yy
((Armagan-e-Hijaz, p. 278)
A ' f a q i r ' not only does not accept c h a r i t y ^
It is
against the d i g n i t y of h i s s t a t e to complain about the

hardness of h i s l o t . He bears h i s cross w i l l i n g l y and
p a t i e n t l y , e l s e h i s ' f a q i r i ' i s y e t imperfect:
2
(?arb-e-KalTm, p. 179)
A n a t i o n which combines i n i t s character the a t t r i b u t e s of
Love and 'Paq.r' can never know defeat.
\ y\/ ^ ^ y
^ jy^
Û^:^ Cr^
(?arb-e-Kalira, p. i|.8)
1, (But) The p r i d e of 'fag.r' could not accept^
When he s a i d , "Of my omnipotence, these a r e the alms.
2, That 'fag.r' which complains of the hardship of l i f e I n i t y e t l i n g e r s the odour of beggary.
3, I n the world that nation can never l o s e face
Whose Love i s courageous, and whose 'faq.r' i s s e l f - r e s p e c t i n g .
3U5
AIYlDT
L i t e r a l l y 'gaiyadl' means hunting, and
hunter.
'gaiyad' i s a
I n Iqbal's thought where so many words f i n d a
new
connotation, ' s a i y a d i ' comes to denote a kind of heroic

i d e a l i s m based on daring,pride
and honour.
The
'saiyad' i s
most often symbolised by the l i o n , and the f a l c o n ('shalSIji'),

the emblems of r o y a l t y ,
I q b a l has s a i d a number of times i n h i s poetry that a
'shahTn' b u i l d s no nest:
1
( B a l - e - J i b r l l , p.
21)
A ' ShahTn'builds no n e s t because for i t there i s no r e s t or

repose.
I t l i v e s not i n comfort and s e c u r i t y but i n the
wideness of the s k i e s or on the exposed wind-hlown mountaintops.
I t i s the king of the b i r d s p r e c i s e l y because i t
disdains any form of s a f e t y or ease.

generation
1,
To the younger
I q b a l says:
I t passes i t s timecflthe mountains and i n the wilderness.

I t i s degrading f o r a 'shahTn' to undertake the b u i l d i n g
of a nest I
3U6
J,
^ j y j ^ y ^ y^y
cr^
1
( B a l - e - J i b r l l ^ pp I62-I63)
So f a r from wishing to l i v e a protected l i f e , the a t t i t u d e of
the 'gaiyad' i s to i n v i t e danger:
2
(Bang-A-Dara, p. 100)
A 'saiyad' i a a hunter who hunts f o r himself, not a b i r d
of prey eating the dead:
f B a l - e - J i b r T l , p, 59)
The 'saiyad' hunts f o r the sake
the booty t h a t he wins.
1.
2.
3.
f o r adventure, not f o r
I n a poem e n t i t l e d "ShahTn" I q b a l says
When the s p i r i t of the eagle i s born i n young men.

I t sees i t s goal i n the openness of the s k i e s .
Your home i s not on the dome of the p a l a c e You a r e a 'shahin', l i v e on the m o u n t a i n - c l i f f s i
F o r a n e s t , from somewhere, I must b r i n g those straws
Which the lightning : ; i s very impatient to burnl
The eye of Love seeks a l i v i n g h e a r t .
Dead game i s not worthy of the r o y a l f a l c o n .
311.7
/
1
(Bal-e-JibrTl.,p.
219)
The 'Saiyad' l i v e s dangerously for he b e l i e v e s , as did

Nietzsche, t h a t "the s e c r e t of a j o y f u l l i f e i s to l i v e
2
dangerously,"
(Rumuz-e-BekhudT, p, 1L|.7)
He possesses unlimiteddaring and courage for he knows
: B a l - e ? J i b r I l , p. 99)
He i s not a f r a i d of the forces which obstruct M s way, nor i s
1. I'm not greedy cftrr t a pigeon or dove,
For the l i f e of a f a l c o n i s one of Abstinence,
Swooping, turning and then pouncing againThat i s a way f o r keeping the blood warml
2. NietBsche, P, quoted by Read, H, "On F i r s t Reading Nietzsche".
The Tenth Muse London. 1957, P. 77.
3. L i f e not l i v i n g i s
Except we l i v e i n danger.,
( T r a n s l a t i o n by Arberry, A, J , The Mysteries of S e l f l e s s n e s s
p. 1+3)
I4. I n wealth or poverty, i n authority or s e r v i t u d e One cannot accomplish anything without the courage of madness.
3U8
he i s f e a r f u l that h i s own
w i l l collapse:
1
(Zaiyb-e-KalTm, p.
The
strength w i l l give way and that he
70)
'gaiyad' has a code of honour to which he must follow.
He i s t r u t h f u l and bold and unfamiliar with the ways of

d e c e i t and cunning,
\ij>l^ju^ If^ ô^y
yj:j\
2
( B a l - e - J i b r T l , p,
83)
Hds a r t i s not an innritation of other men
or of Nature,
c r e a t e s out of the f i r e and depth of h i s own
soul.
An
He
artist,
I q b a l t h i n k s , i s a 'saiyad'
y^jo
yc^
Li:U>
(/^-^
3
1.
2.
3.
(arb-e-KalTm, p. 335)
A 'shahtn' never crashes (Cown from i t s soaring due to'fatigue]
I f you are strong'i^hen there i s no danger of f a l l i n g .
The code of young me^n i s being t r u t h f u l and bold,
God's l i o n s know no^ the a r t s of a fox.
Free a r t from i m i t a t i n g Nature's way.
Are a r t i s t s 'saiyada' or mere b i r d s of prey?
3h9
The
'saiyad' who
wish to die i n peace.
l i v e s the l i f e of a warrior does not

He would rather die the way he l i v e d
amid flames, provided they do not languish, f o r
1
(Zarb-e-KalTm, p.
To those who
122)
would possess the a t t r i b u t e s of a 'saiyad'
I q b a l has t h i s advice to give.
2 _
(Bang-e-Dara, p.
275)
And f o r them t h i s i s hi'S own prayer to
God:
(Bang-e-Dara, p. 23])
1.
2.
3.
That f i r e I wouldnH have even for punishment,

"
"
The flames of which aren't bold, and w i l d , and b r i g h t ,
I f you d e s i r e honour i n the Garden of L i f e ,
Learn then to l i v e a thorn-entangle'd'life.
I n e l e v a t i o n , make Purpose the r i v a l of the P l e i a d e s ,
Grant the pride of the shore and the freedom of the waves,
350
SUPFMNG
S u f f e r i n g i s i n c l u d e d i n the concept
of 'Faq.r' and i s
a s s o c i a t e d w i t h a l l t h e f a c t o r s s t r e n g t h e n i n g the S e l f j but.
it
needs s p e c i a l e m p h a s i s .
Since " a l l
the r e s u l t s
of
i n d i v i d u a l i t y , of s e p a r a t e s e l f h o o d , n e c e s s a r i l y i n v o l v e
p a i n or s u f f e r i n g , " " ^ I q b a l was
r e l i g i o u s system
r i g h t i n observing that
c a n i g n o r e the moral v a l u e of s u f f e r i n g . "
That wisdom comes t h r o u g h s u f f e r i n g and

thought o f t e n r e p e a t e d ,
s u f f e r i n g t h a n an
not
sorro?/ i s a
K e a t s h e l d t h a t i t was
o n l y through
' I n t e l l i g e n c e ' became a 'Soul',
s e e , " he wrote i n a l e t t e r , "how
"Do
A P l a c e where the h e a r t must f e e l
s u f f e r s i n a thousand d i v e r s e ways?"'^
"Suffering i s a gift
whole of life."'"''
1.
Bhikshu,
you
necessary a world
of p a i n s and t r o u b l e s i s to s c h o o l a;3:dÎntelligence
make i t a S o u l ?
"Wo
For Iqbal
and
and
too,
from the gods i n order to make man
the
I n memorable l i n e s once a g a i n he embodies t h e
S. quoted i n The E n c y c l o p a e d i a ,of R e l i g i o u s
flotations
see
( E d i t e d by Mead,
'."S\l"'"pr'I|32T"'''
2.
S t r a y R e f l e c t i o n s . p. 115,
R o l l i n s , H. E . ( E d i t o r ) . .
Th_e^ L e t t e r s of_John
Cambridge, 1958. Volume 1 1 -;3_Q~27'""'"-'
li.
Stray Reflections, p .
103.
Keats
351
same thought:
-^'1 9
1
(Bang-e-Dara, p. 299)
RumT often uses the symbols of rue and aloe-wood
2
exhaling sweet perfumes when burnt.
I q b a l too wishes to be
"burnt" - to be t r i e d by f i r e - so that h i s a r t can be

perfected:
(Asrar-e-KhudT, p. 9)
The poet i s i n agony, the f i r e which he pours into h i s songs
cannot but scorch h i s own s o u l , yet he knows that i t isjSrerj
p a i n which gives meaning to h i s l i f e :
1,
2,
3,
Understanding the world i s harder than looking a f t e r i t ,

I t i s when the heart b l e e d s , that v i s i o n i s born,
Schimmel, A, M, G a b r i e l ' s Wing, p, 1^2,
Tongue-tied thou a r t i n pain:
Qa^t t h y s e l f upon f i r e , l i k e ruei
L i k e the b e l l , break s i l e n c e a t l a s t , and from every limb
!lltteji' f o r t h a lamentationi
Thou a r t f i r e , - ^ i l l the world with thy glowlo
Make other burn w i t h thy burning!
( T r a n s l a t i o n by Nicholson, R.. A, The Secrets of the S e l f
p. 11).
~ '
~"
352
a
(Bang-e-Dara, p,
208)
I q b a l was w e l l aware of the importance of s u f f e r i n g for

2
the maturing of the p e r s o n a l i t y .
Nietzsche
The following words of
- with whom he had a remarkable a f f i n i t y - might
have been h i s own:
"The
d i s c i p l i n e of s u f f e r i n g , of great
s u f f e r i n g - know ye not that i t i s only t h i s d i s c i p l i n e that

has produced a l l the e l e v a t i o n s of hximanity h i t h e r t o ?
The
tension of soul i n misfortune which communicates to i t ^

energy, i t s shuddering i n view of rack or r u i n , i t s i n v e n t i v e ness and bravery i n undergoing, enduring, i n t e r p r e t i n g and
e x p l o i t i n g misfortune, and whatever depth, mystery, disguise,
s p i r i t , a r t i f i c e , or greatness has been bestowed upon the
soul - has i t not been bestowed through suffering?-^
TT
2.
3.
I q b a l says;
My passionate singing has consumed me,

But t h i s i s a l s o the reason for my l i v i n g .
Schimmel, A. M,
G a b r i e l ' s Wing, p, llt.2.
Nietzsche, F. quoted by Read, H. "Our F i r s t Reading
Nietzsche" p. 180.
353
1
(Bang-e-Darl, pp I62-I63)
I n Iqbal's verse we also f i n d the idea taken from
&
popular p i t y , namely t h a t God sends a f f l i c t i o n s t o those
A
2
whom He p r e f e r s .
Sarah Williams'
beautiful lines
'Is i t so, 0 C h r i s t i n Heaven, t h a t the highest
suffer most,
That the strongest wander f a r t h e s t , and more
hopelessly are l o s t ,
TI
2.
That the mark o f rank i n nature i s capacity

for pain,
Even i f one p e t a l i s missing, i t i s no rose;
I f the n i g h t i n g a l e has seen no autumn, i t i s no n i g h t i n g a l e .
The heart's t a l e i s coloured w i t h the blood o f desire;
The song o f man i s incomplete without sorrow.
For the seeing eye, g r i e f ' s scar i s the lamp o f the heart;
For the s p i r i t , the m i r r o r of a sigh i s an adornment.
Man's nature acg.uires p e r f e c t i o n through unhappy accidents;
For the heart's m i r r o r , the dust of woe i s l i k e rouge.
G r i e f i s the strongest feather i n t h e wing o f the hearts b i r ^
Man's heart i s a mystery* sorrow the revealer o f t h i s secret.
Sorrow i s not sorrow, but a s i l e n t song o f the s p i r i t
Which i s entwined w i t h the melody from the l u t e of L i f e .
Schimmel, A. M, Gabriel's Wing, p. 1L|.2,
35U
That the anguish of the singer makes the sweetness
of the strain?"-"Jiind an echo i n I q h a l :
2
Our dear ones become dearer through t h e i r s u f f e r i n g , and
so our s u f f e r i n g must endear us to God, so I q b a l says:
(Bang-e-Dara, p. 331|.)
Throughout h i s poetry I g b a l speaks of the "lamentation
a t dawn" without which nothing can he accomplished:
iT
2.
3.
U.
^ B a l - e - J i b r T l , p. 83)
W i l l i a m s , S. quoted i n Stevenson's Book of Quotations
(Edited by Stevenson, B.j p. 1932.
The e x a l t a t i o n of ray nature i s due ray sorrowful s t r a i n .
Don't keep p r o t e c t i n g i t - f o r your mirror i s t h a t mirror
That broken i t i s dearer t o the eye of the mirror - maker,
Be i t * A t t a r , or Rural or RazT or Gazzall,
Nothing can be got without the lamentation a t dawn.
355
Goethe too had said,"Who ne'er h i s bread i n sorrow ate.
Who ne'er the mournful midnight hours
Weeping upon h i s bed has sate,
He knows you n o t , ye Heavenly powers.""^
FQBBEARANCE
"The p r i n c i p l e o f the ego - sustaining deed i s respect
2
f o r the ego i n myself as w e l l as i n others,"
said I q b a l ,
He was a great b e l i e v e r i n forbearance and tolerance. To

h i s son he gave t h i s advice:
n
2.
3.
(Javid Mama, pp 2I|.1-21|2).

Goethe, W. quoted i n Stevenson^s"Book of Quotations
'
(Edited by Stevenson, B.; p. 1885.
'
'
The Reconstruction o f Religious Thought i n Islam, p. 119.
R e l i g i o n i s a constant yearning f o r p e r f e c t i o n .
I t begins i n reverence and ends i n Love:
I t i s a Sin t o u t t e r harsh words
For the b e l i e v e r and the unbeliever are a l i k e GMldren of God
What i s 'Sdmiyat'.? Respect f o r man.'
Learn t o appreciate the true worth of man;
The man of Love learns the ways of God
And i s benevolent a l i k e to the b e l i e v e r and the unbeliever;
Welcome f a i t h and u n f a i t h a l i k e t o the heartI
I f the heart f l e e s from the heart, woe betide the heart I
( T r a n s l a t i o n by S a i y i d a i n , K. G. Iqbal's Educational
Philosophy, p, 186,)
356
I q b a l himself explains what he means by tolerance.
According t o Gibbon (whom I q b a l quotes), "There i s the
t o l e r a t i o n o f the philosopher to whom a l l r e l i g i o n s are
equally t r u e ; o f the h i s t o r i a n to whom a l l are eq.ually f a l s e ;
and o f the p o l i t i c i a n to whom a l l are equally u s e f u l . There
i s the t o l e r a t i o n o f the man who t o l e r a t e s other modes of
thought and behaviour because he has himself grown absolutely
i n d i f f e r e n t to a l l modes o f thought and behaviour.
There
i s the t o l e r a t i o n o f the weak man' who, on account o f sheer

weakness, must pocket a l l kinds of i n s u l t s heaped on things
or persons t h a t he holds dear,"''" I q b a l observes t h a t there i s
no e t h i c a l value i n these types of tolerance, on the contrary
"they reveal the s p i r i t u a l impoverishment of the man who
2
p r a c t i s e s them,"
The tolerance i n which I q b a l believes i s
born o f strength r a t h e r than weakness.
I t i s "begotten o f
i n t e l l e c t u a l breadth and s p i r i t u a l expansion.
I t i s the
t o l e r a t i o n o f the s p i r i t u a l l y powerful man who, while jealous

of the f r o n t i e r s o f h i s own f a i t h , can t o l e r a t e and even
appreciate a l l forms o f f a i t h other than h i s ovm .,, only a
t r u e lover of God can appreciate the value o f devotion even
though i t i s d i r e c t e d t o gods i n which he himself cannot
believe,"-^
Associated w i t h
^'
2,
3.
forljearance and tolerance i s the idea o f
Speeches and Statements o f l a b a l . p. I I 5 .

Ibid
Ilaid pp 115-116.
357
forgiveness.
I n Asrar-e-Khudl Iqbal r e f e r s to the deep
compassion; the Prophet showed towards his enemies:
1
(Asrar-e-Khudi.
p.
21)
I q b a l describes f a n a t i c i s m as "nothing but the p r i n c i p l e

2
of i n d i v i d u a t i o n working i n the case of a group,"
and i n
t h i s sense of the word defends i t ; " a l l forms of l i f e are more

or less f a n a t i c a l and ought t o be so i f they care f o r t h e i r
collective life,""^
However, when fanaticism involves an
a t t i t u d e of irreverence towards other modes of t h i n k i n g , i t

i t not condoned by I q b a l ,
As E, M, Forster p o i n t s out about
I q b a l , "Whatever h i s opinhsn&ahe was no f a n a t i c , and he r e f e r s

to Hindus and C h r i s t i a n s w i t h courtesy and
respect,"^
COURTESY While stressing t h a t one must always be hard w i t h

oneself, I q b a l does not f o r g e t to say, not once but repeatedly,
t h a t a leader of men must be kind and courteous i n speech and
manner.
The f u l l - g r o w n ego must possess 'husn-e-gLkh-îtq'
of d i s p o s i t i o n ) .
(beauty
This mades Iqbal's Perfect Man as worthy of
a f f e c t i o n as he i s of obedience, h i s heart-winning ways

TT He opened'the gate of mercy to his enemies,
'
He gave t o Mecca the message "No penalty s h a l l be l a i d upon
you" ( T r a n s l a t i o n by Nicholson, R. A, The Secrets of
the S e l f . p3^)
2. Stray R e f l e c t i o n s , pp 23.
3. I b i d
h, F o r s t e r , E, M, "Mohammed I q b a l " "Two Cheers f o r Democracy"
p. 296,
358
supplementing h i s world-winniiig ways.
He i s no r u t h l e s s
Superman a s s e r t i n g h i s a u t h o r i t y mercilessly.
He i s " s o f t
i n speech""'' and needs to be both a warrior and a gentleman

i n order to be a leader of men:
C^J
^(Ji
2
( B a l - e - J i b r i l , p. 7U)
OBSTRUCTIONS Obstructions are essential f o r the development
of 'Khudi'.
Each hurdle t h a t a man passes over i n h i s long
journey t o p e r f e c t i o n brings him nearer h i s goal. I t

strengthens h i s resolve by p u t t i n g his mettle t o the t e s t .
One cannot struggle i f there i s nothing t o struggle against.
I q b a l looks upon obstructions - whatever be t h e i r form - as
being necessary t o Man's progress.
I n Asrar-e-KhudTthe
s a i n t *A1T HujwTrT speaks o f the b e n e f i t s of having an enemy:
1.
2,
B a l e - J i b r i l . p. 132.
High aiming eye, heart-pleasing speech, a f e e l i n g soulThese are the journey's harness f o r the caravan-leader.
359
"
(Asrar-e-Khudi, p. 59)
îke Ruml, I q b a l considers e v i l t o be extremely important
i n the development of Man's personality.
" E v i l i s the
i n e v i t a b l e c o n d i t i o n of good: out of darkness was created

light.
From t h i s standpoint i t possesses a p o s i t i v e value:
i t serves the purpose of God, i t i s r e l a t i v e l y good,"
The
s p i r i t of o b s t r u c t i o n symbolised by Satan, d i r e c t s man's

energies t o newer channels.
I t o f f e r s a challenge to h i s s p i r i t
and i s one of the forces behind his e v o l u t i o n , leading him on

from conquest t o conquest,^
K, A, IJaraTd expresses Iqbal's
viewpoint very c l e a r l y : Man i s made up of the Gabriel-element

and the I b l l s - e l e m e n t and "the development of 'KhudI' does
not consist i n the u t t e r e x t i n c t i o n of the IblTs f a c t o r ,,.
The tragedy of I b l i s i s not that he must die so t h a t Adam
may l i v e : h i s tragedy i s t h a t his blood must forever feed
the
l i f e - s t r e a m o f h i s hated r i v a l and enemy.
I t i s not
without reason t h a t IblTs complains t o Gabriel t h a t i t i s

h i s l i f e - b l o o d , and not the l a t t e r ' s everlasting devotion t o
iT
2.
3.
Whoever
the states
oftothe
Considersknows
a powerful
enemy
be Self
a blessing from God,
To the seed of Man the enemy i s as a r a i n - c i o u d .
He awakens i t s p o t e n t i a l i t i e s .
The sword of r e s o l u t i o n i s whetted by the stones i n the way
And put t o proof by traversing stage by stage,
( T r a n s l a t i o n by Nicholson R, A. The Secrets of the Self
P. 98)
I q b a l , A, "RumT as a Thinker" p. 16.
I f c i t r e , L. " I q b a l : A Great Humanist" I q b a l Review
A p r i l 1961, p. 28)
360
God, which imparts colour and l i f e to the s t o r y of Man."^

I b l l s p e r t a i n s i n some sense to the essence o f the l i f e process ... Hence ... 'Khudi' cannot be b u i l t up w i t h the
Gabriel - element alone f o r i t s foundation,
2
blood must always feed the growing plantV
Man,
Satan's l i f e -
during the long and arduous course of his e v o l u t i o n ,
must face and overcome many p a i n f u l obstacles, but Igbal

reminds him t h a t " a l l t h a t i s i n the universe i ^ God's and
the seemingly d e s t r u c t i v e forces of nature become sources of
l i f e , i f p r o p e r l y c o n t r o l l e d by man, who i s endov/ed w i t h the
power to understand and t o c o n t r o l them."^
THE FACffiQRS WHICH WEAKEN THE SELF
Just as the S e l f i s open to growth so i t i s open to decay.
Amongst the f a c t o r s which weaken 'KhudT', the f o l l o w i n g are
the most important:
Su'al.
L i t e r a l l y 'su'al' means asking.
i t has a wide connotation.
I n Iqbal's thought
By asking the Self loses i t s
i n t e g r i t y and i t s cohesive force.
Âsrar-e-Khudi, p. 21\)
1. B a l - e - J i b r l l . p. Tgul
2, Hamid, K. A. "Remarks on_the Development of Iqbal's Poetic

Thought" i n Poems by I q b a l (Translated by Kiernan, V. G.)
an^'Reflections of I q b a l . p. 31+.
h By asking, poverty i s maae more oDject:
By begging, the bfeggar i s made poorer.
Asking d i s i n t e g r a t e s the S e l f
And deprives of i l l u m i n a t i o n the Sinai-bush of the S e l f .
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the Self.t) 39.
361
A l l forms o f asking amount t o beggary:
1
(Bal-e-Jibrla, p. 158)
Real sovereignty belongs only t o a ' f a q i r ' , not t o a king who
t h r i v e s on the t r i b u t e o f h i s subjects:
2
( B a l - e - J i b r t l , p. 71)
A son who l i v e s i n the dxpectation o f an inheritance from h i s
f a t h e r i s also a beggar and receives a chiaiTrigi; from I q b a l :
fzabur-e-'Ajam, p. 182)
That which i s not earned w i t h the labour of one's hiinds
T, He who asks i s a beggar - whether he asks f o r alms or
tribute.
Whether or not anyone believes i t - leaders and r u l e r s are
a l l beggarsI
2. What i s the g l o r y of Alexander i n the eye of 'faqr'?
What i s t h a t sovereignty that i s dependent on t r i b u t e ?
3, Shame on thee, only t o desire
Ruby bequeathed thee,by t h y s i r e ;
I s there not one d e l i g h t alone To win thee rubies from the stone?
(Translation by Arberry, A, J, Persian Psalms, p. 116)
362
and hearfc - even i f i t i s the whole world - i s not worth
having.
o^"^
<yr^ d:^
'^(y^
1
_
One form of 'Su'al' i s ' t a q l i d ' ( i m i t a t i o n ) .
To s t e a l
the thoughts o f others i s t o degrade oneself. He who has a

well-developed ego does not i m i t a t e , he creates. I g b a l says:
2
(ârb-e-Kalim, p. 170)
The Man o f God has too much pride t o borrow another's l i g h t ,
and so I g b a l says:
U>VSJ
(Payara-e-Mashriq^. 188
TI
2.
3.
A whole ocean, i f gained by begging i s buta sea. o f f i r e ;

Sweet i s a l i t t l e dew gathered by one's own hand,
( T r a n s l a t i o n by Nicholson, R. A, The Secrets o f the S e l f
pp I4.1-U2)
Do not l a y waste your Selfhood Safeguard i t f o r i t i s a priceless gem.
Look i n your own clay f o r the f i r e t h a t i s l a c k i n g .
The l i g h t of another i s not worth asking f o r .
363
A Muslim, says I q b a l , never stoops down t o 'Su.'8^\':
1
(Rumuz-e-BekhudT, p, 18^)
Had there been any v i r t u e i n i m i t a t i o n , then God's chosen
ones would also have followed the beaten path:
2
(Payam-e-Mashriq, p, 2614.)
I n "Lala-C-Tur" I q b a l asks
3
(Payam-e-Mashriq, p, 17)
'
One must never f o l l o w another's road, and so I q b a l urges:

1, I f thou;: be Muslim, be not suppliant 0.
of other's succour.
( T r a n s l a t i o n by Arberry, A. J, The Mysteries o f Selflessness
P. 70)
2, I f i m i t a t i o n had been something worthwhile,
Our Prophet would have followed the path o f h i s ancestors.
3, How long t h i s f l u t t e r i n g o f the moth, my Heart?
When w i l l thou take a t l a s t the manly part?
Why hoverest thou about another's flame?
Go, burn t h y s e l f w i t h i n the Fire thou a r t !
( T r a n s l a t i o n by Arberry, A. J, The T u l l u of Siwai. p, 3)
361+
1
To h i s son he sent t h i s message-to create and not t o i m i t a t e :
2
( B a l - e - J i b r T l , p. 198)
Iqbal's most powerful and most moving attack against
a l l forms of 'asking' comes i n Rumuz-e-BekhudI when he lashes
out against h i s c o - r e l i g i o n i s t s who have l o s t a l l sense of
t h e i r Selfhood, and have submerged a l l t h e i r pride and s e l f respect i n a l i f e of s u p e r f i c i a l i t y and s p i r i t u a l bankruptcy:
1.
2.
Take thou t h i n e axe, and excavate thy path,

(Translation by Arberry, A. J. The T u l i p of S i n a i , p. 2 l )
Do not incur the favour of the mirror-making Westerners,
Pp>m the dust of India make the flagon and the cup.'
365
1
(Rumuz-e-BekhudT pp 186-187)
Despair, G r i e f , and Fear
I q b a l has devoted one whole section of Rumuz-e-BekhudI t o
the theme that despair, g r i e f and fear are the sources of a l l
e v i l and destroyers of l i f e , " ^
1,
2,
Despair, l i k e death, s t r i k e s a t
Thou hast learned

The r o t e of others, taking that f o r s t o r e ,
A3a a l i e n rouge t o b e a u t i f y thy face;
I n those i n s i g n i a thou;: takest p r i d e .
U n t i l I know not i f thou be t h y s e l f
Or a r t another. Fanned by foreign b l a s t s
Thy s o i l i s f a l l e n s i l e n t , and no more
F e r t i l e i n f r a g r a n t roses and sweet herbs
Desolate not thy t i l t h w i t h thy own hand;
Make i t not beg f o r r a i n from a l i e n clouds.
Thy mind i s prisoner to others' thoughts.
Another's music throbs w i t h i n thyy t h r o a t .
Thy,/ very speech i s borrowed, and tliy heart
D i l a t e s w i t h a s p i r a t i o n s not t h i n e own.
I f he, whose glance contains the mystery
"Erred not the s i g h t " - i f he should come again
Unto h i s people, he whose candle-flame
Knows i t s own moth, who can d i s t i n g u i s h w e l l
His .own from strangers, standing a t the gate.
Our Master would declare, "Thou a r t not mine",'
Woe, woe, alas f o r us upon that dayi
( T r a n s l a t i o n by Arberry, A, J, The Mysteries of Selflessness
pp 72-73)
Rumuz-e-Beûdi pp 108-111,
366
the very r o o t s o f l i f e and causes u t t e r impoiienoe. Referring
t o Sura
I 33:5k9
I g b a l says:
1
(Rurau2-e-BekhudI, p. 108)
Despair i n d i c a t e s lack of f a i t h and he who would be a leader
of men must never despair even when h i s companions are
i n d o l e n t and l e t h a r g i c because a "Momin" believes t h a t Man
2
i s b a s i c a l l y good.
( B a l - e - J i b r I l , p . 83.)
R e f e r r i n g t o Sura; 9:^4-0, Iqbal says:
^Rurailz-e-BekhudT, p. 109)
1. The amputation of desire condemns
To Death; L i f e r e s t s secure on the behest
Do not despair. Desire continuing
The substance i s of hope, while hopelessness
Poisons the very blood o f l i f e .
( T r a n s l a t i o n by Arberry, A. J. The Mysteries of Selflessness
2. Thoughts and Reflections
Tghî p. 35.
3. u Wise guide, do not despair o f them I.
^r?'^^^ companions do not s t r i v e but they're notlackingin s p i r i t
4. 0 thou who a r t a prisoner of care,
Learn from the Prophet's message, "Do not g r i e v e I "
( T r a n s l a t i o n by Arberry, A. J. The Mysteries of S e l f l e g s P 14;
ness.
367
G r i e f i s of two kinds - one which makes the Self grow strong
w i t h compassion and understanding and courage, the other
which lays waste the sinews of the Self, The f i r s t kind of
g r i e f i s a k i n t o f a i t h , the second i s l i n k e d w i t h feelings of
doubt and f u t i l i t y . I n "BandagI Nama" I q b a l says
>J:P
(Zabur-e-*Ajam, p,
One
)J
252)
of the most outstanding c h a r a c t e r i s t i c s of I'qbali^
Perfect Man whose l i f e i s a constant b a t t l e , i s t h a t he knows

no f e a r ,
I q b a l says, "the p r i n c i p a l fact: which stands i n
the way of man's e t h i c a l progress i s , according to Islam,

neither pain, nor s i n , nor struggle.
man
I t i s fear to which
i s a v i c t i m owing t o h i s ignorance of the nature of h i s
envi(5^|nment and want of absolute f a i t h i n God,
The
highest
stage of man's e t h i c a l progress i s reached when he becomes

absolutely free from fear and g r i e f ,.,
of Islam i s to d i s e n t h r a l Man
1.
The e t h i c a l i d e a l
from f e a r , and thus to give hira
One k i n d of g r i e f i s t h a t which devours Man,

The other k i n d of g r i e f i s that which devours a l l other
grief.
The second k i n d of g r i e f i s that which i s our companion,
And frees our l i f e from a l l other g r i e f s .
When i t takes abode i n the heart
I t makes the heart i n t o a boundless sa.
368
a sense o f h i s p e r s o n a l i t y , t o make him conscious o f himself
as a source o f power,""' Man must overcome fear i f he i s t o
become God's deputy on e a r t h , f o r " a l l the p r i n c i p a l forms
2
of v i c e can ^ô be reduced t o fear."
^
J"
(Rumuz-e-BekhudT, pp 110-111)
Servitude
I q b a l was a passionate b e l i e v e r i n freedom which
he considered t o be "the very breath o f v i t a l living','"^

viewpoint
In his
//
(Bang-e-Dara. p, 287)
1 , Thoughts and Reflections of I q b a l . pp 3ii--35.
2, I b i d , p. 37.
3, Whatever e v i l i u r k s w i t h i n ti?5/heart
Thou canst be c e r t a i n t h a t i t s o r i g i n
I s f e a r : f r a u d , cunning, malice, Hes. - a l l these
F l o u r i s h on t e r r o r , who i s wrapped about
With falsehood and hypocrisy f o r v e i l .
And fondles f o u l s e d i t i o n a t her breast.
Who understands the Prophet's clue a r i g h t
sees i n f i d e l i t y concealed i n fear.
(Translatiog by Arberry, A. J. The Mysteries o f Selflessness
U. SaiyiIain7"^K. G, Iqbal's Educational Philosophy, p, 1+0,
5, I n servitude l i f e i s reduced to a small r i v u l e t .
But f r e e , i t i s a boundless oceani
369
I n "Bandagl Mama" I q b a l speaks i n d e t a i l about the

a t t i t u d e and m e n t a l i t y of "slaves" - those who l i v e i n
s p i r i t u a l bondage.
Servitude k i l l s the strength and s p i r i t
of s e l f - r e s p e c t i n g men:
1 '
' "
(âhur-e^'Ajam, p. 2I1.8).
2
^n servitude " r e l i g i o n and love are separated."
Love
becomes a word that has l o s t i t s content since the courage of

Love i s no more.
"
"
fzabur-e-'Ajam, p. 258).
A slave pays r e a l homage t o Man-made gods and mere
l i p - s e r v i c e t o the Eternal God,
For the sake of h i s body h6
s e l l s h i s s o u l . With the sadness of the B i b l i c a l verse: "For

what i s a man p r o f i t e d , i f he s h a l l gain the whole world, and
ggj^jyi-tude k i l l s the heart i n the body.
"""^
Servitude makes the soul a burden f o r the body.
Servitude brings the weakness of o l d age i n youth.
Servitude enervates the mighty l i o n of the f o r e s t .
2. Zabur-e-*A.iam. p. 258.
3,
I n servitude. Love i s nothing but words,
There i s no correspondence between our words and deeds.
370
lose h i s own soul? or what s h a l l a man give i n exchange f o r

h i s soul?""^ Iqtoal says:
2
(Zaburd-e-*Adara, p. 258-261)
Though I q b a l would agree w i t h Menander's words, "Retain
a f r e e man's mind though slave, and slave thou s h a l t 5iot "be"
yet i t i s t o he remembered t h a t I q b a l f e l t very strongly about
p o l i t i c a l bondage.
I n an atmosphere of p o l t i c a l constraint
even a God-fearing man ttotAd lose the sense of h i s duty t o

God and h i s own d i g n i t y :
ifzabur-e-*Ajara, p. 2^9).
Hasab-parastl means p r i d e i n one's lineage or caste.
I t is
t o be discouraged i n a l l forms as i t i s i n opposition t o one

of the fundamentals of Islamic p o l i t y - namely, the equality
and brotherhood o f Man. I q b a l considers 'nasab-parasti' t o
1^^ The Gospel of St, Matthew 16:26. The Holy B i b l e . Glasgow,
195U. P. 17.
2. A slave holds both r e l i g i o n and knowledge i n l i g h t esteem,
He gives away h i s soul so that h i s body may l i v e .
Through the munificence of kings, h i s body t h r i v e s .
While h i s pure soul grows feeble l i k e a spindle.
3. Menahder quoted i n The Encyclopaedia of Religious Quotations
( E d i t e d by Mead, P. S.; p. 3U1.
1+. I n servitude, a Man o f God i s chained t o the Magian's g i r d l e ,
I n servitude h i s p e a r l i s of no worth.
371
be one o f the reasons f o r the downfall of the Muslims,

I n "Jawab-e-Shikwa", God asks:
1
(Bang-6-Dara, p, 220)
To those who take p r i d e i n t h e i r stock I q b a l says:
2
(Rumuz-e-BekhudT, p, 10?)
and gives them t h i s advice
fRumuz-e-BekhudT, p, 188)
THE THREE STAGES OF THE SELF
I q b a l t e l l s us t h a t the education of the Self has three
stages: Obedience, S e l f - C o n t r o l , and Divine Vicegerency,^
1. You are Saiyids, and Mirzas, and Afgans,
'~
But t e l l me - are you also Muslims?
2. To be proud of ancestry i s lack of wisdom.
That a t t i t u d e i s r e l a t e d to the body and the body perishes,
3. Take no count
Of f a t h e r , mother, unclej c a l l t h y s e l f
An o f f s p r i n g of Islam, as Salman d i d .
( T r a n s l a t i o n by Arberry, A, J, The Mysteries o f S e l f l e s s ness p, 71+)
U. Iqbal*s l e t t e r to Nicholson, R, A, quoted i n the Introducticn
to The Secrets of the Self pp x x v i - x x v i i .
372
Obedience
I n the f i r s t stage " r e l i g i o u s l i f e appears as a
form o f d i s c i p l i n e which the i n d i v i d u a l or a whole people

must accept as an unconditional command without any r a t i o n a l
understanding o f the u l t i m a t e meaning and purpose o f that
c o m m a n d . I q b a l , l i k e Nietzsche, lifcens the S e l f a t t h i s
stage t o a camel knov/n f o r i t s "obedience, u t i l i t y and
2
hardihood."
Man must f u l f i l his obligations as p a t i e n t l y
as does the camel:
3
(Asrar-e-KhudT, p. 1+5)
Without obedience t o the law there can be no l i b e r t y .
He who would command the world must f i r s t l e a r n t o obey.
1.
2.
3.
U,
(Asrar-e-Khudi, p. k^)
The Reconstruction o f Religious Thought i n Islam, p 181.
Kashyap, S. " S i r Moljammad I q b a l and P r i e d r i c h Metzsche"
The Islamic QuarterlLv A p r i l 1955. Volume I I No, 1, p. 181.
Thou, t o o , do not refuse the burden o f Imty:
So w i l t thou enjoy the best dwelling-place which i s w i t h God,
( T r a n s l a t i o n by Nicholson, R.A. The Secrets o f the Self.p,73.
Endeavour t o obey, 0 heedless onel
L i b e r t y i s the f r u i t of compulsion.
By obedience the man o f no worth i s made worthy;
By disobedience h i s f i r e i s turned t o ashes.
Whoso would master the Sun and s t a r s .
Let him make himself a prisoner of Lawl
( T r a n s l a t i o n by Nicholson, R. A. The Secrets o f the S_el
p. 73)
373
One must "not complain o f the hardness of the Law""'"

but submit t o i t w i l l i n g l y knowing t h a t d i s c i p l i n e makes
the S e l f grow stronger,
(Asrar-e-KhudI, p, i+S)
Self-Control
The second stage i n the education o f the Self i s
when i t i s able t o command i t s e l f ,
"Perfect submission t o
d i s c i p l i n e " says I q b a l , " i s followed by a r a t i o n a l understanding

of the d i s c i p l i n e and the u l t i m a t e source o f i t s a u t h o r i t y .
I n t h i s p e r i o d r e l i g i o u s l i f e seeks i t s foundation i n a k i n d
of metaphysics - a l o g i c a l l y consistent view of the world
w i t h God as p a r t o f t h a t view,"^
Both Fear and Love are constituents of a Man's being.
By understanding the meaning of 'Taui^Td'
one can conquer
Âsrar-e-KhudT, p.
Nicholson, R. A. The Secrets of the S e l f , -p. 75,
2, The a i r becomes f r a g r a n t when i t i s imprisoned i n the
flower-bud J
The perfume becomes musk when i t i s confined i n the navel
of the muskdeer.
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the S e l f
P. 73)
3. The Reconstruction o f Religious Thought i n Islam, p. 181.
II-.
So long as thou hold'st the s t a f f o f "There i s no God but Ife','
Thou w i l t break every s p e l l of Fear.
(Translation by Nicholson, R. A. The Secrets o f the S e l f
p. 76)
37U
Through Love of God, Man i s freed from a l l lesser l o y a l t i e s

and bonds:
1
(Asrar-e-Khudi, p. kl)'
Prayer i s "the p e a r l " w i t h i n "the s h e l l " of Paith. I t
i s also t h a t which p r o t e c t s him from a l l e v i l .
(Asrar-e-KhudJ, p U7)
Pasting adds t o the powers of endurance and gives moral
stre?igth.
fAsrar-e-KhudT, p. U8)
The pilgrimage t o Mecca "teaches separation from one's home
and destroys attachment t o one's native land,"
1,
2,
3,
He withdraws h i s gdrze-"from a l l except God

And lays the k n i f e t o the throat of h i s son.
( T r a n s l a t i o n by Nicholson, R. A. The Secrets o f the S e l f
PP 76-77)
I n the Moslem's land prayer i s l i k e a dagger
K i l l i n g s i n and forwardness and wrong.
P 77)
Pasting makes an assault upon hunger and t h i r s t
And breaches the c i t a d e l o f sensuality.
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the Self
P. 77)
375
^^y--
1
(Asrar-e-KhudT, p. I48)
Almsgiving i s h e l p f u l towards Brid^hg about s o c i a l equality.
/y
. . .
2
(Asrar-e-KhudI, p. 1+8)
Thus i n the second stage of i t s education or development,
Man does not merely olaey the Law, but also perceives
i n t e l l e c t u a l l y t h a t the Law " i s a means of strengthening thee"
so t h a t "thou mayst r i d e the camel of thy bddy"^ ( i . e .
overcome the weakness of the f l e s h ) .
I f one would conq.uer
the world, one must f i r s t conquer oneself:

1
tzabur-e-*Aoam, p.
'
"*
209)
Without s e l f - c o n t r o l , no man can a t t a i n r e a l sovereignty.

1.
2.
3.
1+.
I t i s an act of. devotion i n which a l l f e e l themselves t o be

one,
I t bindstogether the leaves of the book of r e l i g i o n .
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the Self. p78)
I t f o r t i f i e s the heart w i t h righteousness, Saras'8fc^
I t increases wealth and diminishes fondness f o r wealth,
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the S e l f ,
p. 78)
Nicholson, R. A. The Secrets of the Self, p. 78.
I f you can master the self-conq.uering technique.
The whole world w i l l be yours t o take.
( T r a n s l a t i o n by Husain, H. The New Rose-Garden of Mystery,
p. h)
^
376
(ir-j i>\p
1
(Javid Nama, p. 239)
Vicegerency o f God.
The t h i r d stage i n the development o f the Self i s
' n i y a b a t - e - I l a h i ' ( t h e vicegerency o f God).
Although
2
Man already possesses the germ of vicegerency (Sura i 2:28) ,

yet
"not man as he i s now, but man p u r i f i e d through obedience,
s e l f dominion, and detachment can reach the high s t a t i o n of

... Divince Vicegerency."-^
I q b a l describes the Perfect Man i n superlatives.
the
"He i s
completest Ego, the goal o f humanity, the acme o f l i f e
both i n mind and body; i n him the discord o f our mental l i f e

becomes a harmony.
the
This highest power i s u n i t e d i n him w i t h
highest knowledge.
and reason, become one.
I n h i s l i f e , thought and a c t i o n ^ i n s t i n c t
He i s the l a s t f r u i t o f the tree o f
humanity, and a l l the t r i a l s o f a p a i n f u l evolution are

j u s t i f i e d because he i s t o come a t the end.
He i s the r e a l
r u l e r o f mankind; h i s kingdom i s the kingdom o f God on e a r t h , "^

Nature must undergo long and p a i n f u l t r a v a i l s to b r i n g
to b i r t h the P e r f e c t Man:
iT Sovereigfitty,;- i n the next world or i n t h i s world
^
Cannot be had save through perfect d i s c i p l i n e o f the mind
and body.
2, Iqbal*s l e t t e r t o Nicholson, R. A. quoted i n the
I n t r o d u c t i o n t o The Secrets o f the S e l f , p. x x v i i .
3. Bausani, A. "Iqbal's Philosophy o f R e l i g i o n , and the West"
p. 5k.
k, I q b a l guoted by Nicholson, R, A. i n the I n t r o d u c t i o n t o
The Secrets o f the S e l f , pp x x v i i - x x v i i i i .
377
1
(Bang-e-Dara, p.
300)
I q b a l p o i n t s out t h a t "the development of humanity both i n

mind and body" i s a condition-precedent to the b i r t h of the
2
Perfect Man who, f o r the present, " i s smere i d e a l . "
The
signs, however, are hopeful, since "the e v o l u t i o n of

humanity i s tending towards the production of an i d e a l
race of more or less unique i n d i v i d u a l s who w i l l become his
f i t t i n g parents."-^
Igbal's poetry i s f u l l of the p o r t r a i t s of h i s "Mard-eMgmih".' who "wakes and sleeps f o r God aloneând "executes the
command of A l l a h i n the world,"
J]^-) P û-\^-^
1,
2,
3,
U.
5.
6.
^^^^
li^^
f B a l - e - J l b r l l . p, 152)
For a thousand years the nsrdssus bewails i t s sightlessness.
A f t e r what anguish i s one of v i s i o n born i n the gardeni
I q b a l quoted by Nicholson, R. A, i n the I n t r o d u c t i o n t o
The Secrets of the S e l f - p. x x v i i i .
Vo\A,
Nicholson, R. A. The Secrets of the S e l f , p. 80.
Ibid
His desires are few, h i s ideals are l o f t y ,
His ways are gracious, h i s gaze i s pleasing.
He i s s o f t i n speech but ardent i n h i s quest.
I n war as i n peace he i s pure of heart and mind.
378
The Vicegerent i s a creator and i n t e r p r e t e r of values.

He i s "the goal of l i f e ' s caravan","^ the r u l e r of a l l things
t h a t God created.
2
(Rumuz-e-Bekhudi, p. 166)
For h i s coming, the poet longs f e r v e n t l y :
3
(Asrar-e-jKûdi, p. 51)
I q b a l ' s PeriPect Man, then, though a co-worker w i t h God, isj
not a breaker of Divine Law.
things but a slave t o God.
He i s the master of a l l created

I n fact the degree of h i s
servitude t o God i s the measure of h i s p e r f e c t i o n ,

Perfect Man,
Iqbal's
says Professor Bausani, has something t o teach us:
" F i r s t : t h a t tolerance and a l l those so-called v i r t u e s of

modern man are not i n c o n t r a d i c t i o n t o the simple strong f a i t h
i n the transcendental,
'Wherever you t u r n ' - to use a Koranic
sentence - 'There the countenance of God stands,'

1, Nicholson, R, A, The Secrets of the Self, p.
2, Man i s the deputy of God on earth.
And o'er the elements h i s r u l e i s f i x e d .
( T r a n s l a t i o n by Arberry, A. J. The Mysteries
P. 57)
3, Appear, 0 r i d e r of Destiny:
Appear, 0 l i g h t of the dark realm of Change!
( T r a n s l a t i o n by Nicholson, R. A, The Secrets
P. 83)
,,, second:
Sij..
of Selflessness
of the S e l f ,
379
Man who i s merely an impotent being completed by Him who i s

'nearer t o him than h i s jugular vein' becomes omnipotent and
creator o f laiir s p i r i t u a l worlds. Third: t o achieve t h i s ,
a p r e l i m i n a r y act o f submission i s necessary: i n Dante's
philosophy i t i s repentance, i n Iqbal's a declaration of
slavery - but slavery o f God and only o f God, Of t h a t God
whose g l o r y permeates through a l l the Universe.""^
IQBSL'S "MARD-E-MOMIN" AND OTHER INFLUENCES

I q b a l and Nietzsche
I t has been observed by one
w r i t e r t h a t the three stages o f the development of the Self

2
_
advocated by I q b a l are Nietzschean i n o r i g i n ,
I q b a l seems
to have been aware t h a t the " s u p e r f i c i a l resemblance" between

the
three stages o f the growth of 'KhudI' and the three stages
of the metamorphosis o f the s p i r i t i n Nietzsche's thought

tijulrii"mislead some readers."-^ I n order t o avoid such a
confusion, he ventures an explanation,
"The f i r s t
metamorphosis of l i f e according t o him (Nietzsche) i s camel,

which from h i s from h i s p o i n t of view i s a symbol of loadbearing strength.
The second i s l i o n , t h a t i s t o say the
strength t o k i l l without p i t y , f o r p i t y i s a vice and not

v i r t u e w i t h Nietzsche, The t h i r d metamorphosis i s c h i l d , t h a t
i s t o say the superman passing beyond good and e v i l l i k e the
1.
2.
3.
Bausani, A. "Dante and I q b a l " Crescent and Green, London,

1955, PP 169-170.
Kashyap, S, " S i r Mohammad Iqbal and F r i e d r i c h Nietzsche"
p. 181.
Thoughts and Reflections o f l a b a l . p. 239.
380
c h i l d and becoming a law unto himself.
This i s materialism
t u r n i n g the human ego i n t o a monster.

Iqbal's Perfect Man
i s deeply compassionate though l i k e
Nietzsche's Superman he too i s strong, v i t a l and
passionate.
I n him "Power i s supplemented by Love, the eajjression of the

W i l l i s chastened through contemplation of the b e a u t i f u l , and
the arrogance of Reason i s curbed by the mellow wisdom of
2
mystical insight."
I q b a l says,
1
Uarb-e-Kallm^-J?)
Furthermore, Iqbal's Perfect Man cannot be a law unto himself.
He "must not transgress the l i m i t s imposed by Divine Law."^
This i s one of the fundamental d i s t i n c t i o n s between Iqbal's
P e r f e c t Man and Nietzsche's Superman.^ The l a t t e r
considers
himself above the law, the former discovers the sources of

law withim himself.^
I n Asrar-e-KhudT I q b a l relates the story of the Diamond
and the coal which has been borrowed from Nietzsche.
Nietzsche
writes:
1. Thoughts and Reflections of l o b a l . p. 21+1.
2. Naravane, V. S. " l a b a l " pp 291+-295.
3. Vengeance, forgiveness, p i e t y and power.
Of these four elements a Muslim i s ijiiade.
M i j n m e l , A. M. Gabriel's Winer, p. 234.
5. Ib:d
^ The Reconstruction of Religious Thought i n Islam, p. 181.
381
"Why so hard?" said the kitcheja coal once t o

the diamond: "are you not then near r e l a t i o n s ? "
"Why so soft? 0 my b r o t h e r , thus I ask: are yê^ /0W'
not then my brothers?
f
Why so s o r t , so y i e l d i n g and submitting?
^
Why i s so much evasion, denial i n your heart?
So l i t t l e f a t e i n your gaze? ...
... a l l creators are hard. And d e l i g h t i t must seem t o you
to press your hand on centuries as one waxDelight to w r i t e on the wAll o f centuries as on bronzeharder than bronze, nobler than bronze. Only the noblest
i s q u i t e hard.
This new commandment, o f my b r o t h e r s , I put up over you:
become h a r d ! " l
Iqbal writes:
1.
n ^ , w U l ^ - .f^
Nietzsche quoted by Kashyap, S. " S i r Mohammad I q b a l and

and F r i e d r i c h Nietzsche" p. 186.
382
(Asrar-e-KhudT, pp 63-61+)
Although the resemblance between Nietzsche's and Iqbal's
s t o r y and i t s smoral i s unmistakable yet Iqbal does not wish
h i s words t o be taken as a mere echo of Nietzsche.
He says,
"When I say 'Be as hard as the diamond,' I do not mean as

Nietzsche does, callousness or p i t l l e s s n e s s .
What I mean i s
the i n t e g r a t i o n o f the elements of the ego so t h a t i t may

be able t o o b s t r u c t the forces of d e s t r u c t i o n i n i t s means
tOFacdSopersonal immortality."
Nietzsche some i n j u s t i c e .
Here Iqbial may be doing
Just as there i s nothing funda-
mentally harsh i n I q b a l ' s own thought despite a l l h i s stress

1.
2,
The coal i n the mine said t o the diamond

"0 thou entrusted w i t h splendours e v e r l a s t i n g ;
We are comrades, and our being i s one;
The source o f our existence i s the same.
Yet while I d i e here i n the anguish o f worthiessness.
Thou a r t set on the crowns of emperors.
"0 sagacious f r i e n d , " said the diamond,
"Dark e a r t h , when hardened, becomes i n d i g n i t y as a bezel,
Having been a t s t r i f e w i t h i t s environment,
I t i s ripened by the struggle and grows hard l i k e a stone.
Because thy being i s immature, than hast become abased;
Because thy body i s s o f t , thou a r t burnt.
Be void o f f e a r , g r i e f , and anxiety;
Be hard as a stone, be a diamond.
I n s o l i d i t y consists the glory o f L i f e ;
Weakness i s worthlessness and Immaturity
pp IOI+-IO7).
Thoughts and R e f l e c t i o n s o f I q b a l . p. 2L|i+.
383
on conquest and self-assertion,"^
there i s " i n Nietzsche ...
behind the facade of cynicism, a tenderness t h a t i s often

2
missed on s u p e r f i c i a l acquaintance"
Perhaps unconsciously,
I q b a l too was aware o f i t , since he said of him:
3
(Payim-e-Mashriq, p. 21+1)
I q b a l agrees w i t h Nietzsche t h a t creeds my be c l a s s i f i e d
as those which say 'Yea' t o l i f e and those which say 'Nay'.^
L i k e Nietzsche, I q b a l attacks f i e r c e l y a l l those modes of
t h i n k i n g which preach self-negation i n gny form.
be a f f i r m e d , not denied, as Nietzsche held,^
Life i s to
I n Asrar-e-KhudT
subjects t o scathing c r i t i c i s m and b i t t e r scorn a l l l i f e s t u l t i f y i n g creeds which preach such a philosophy:
6
1. Naravane, V. S. " I q b a l " p. 29i+.
2. I b i d , p. 298.
3 . His heart i s a b e l i e v e r though h i s b r a i n i s an i n f i d e l .
1+. yakTm* K. A. Islam and Communism. Lahore, 1953, P* 131.
5. Reyburn, H, A, Hinderks H, E, and Taylor, J. G. Nietzsbhe
London 191+8. p. 308.
6, Forget thy s e l f , i f thou a r t wise I
I f thou dost not f o r g e t t h y s e l f , thou a r t mad.
Close thine eyes, close thine ears, close t h y l i p s ,
That t h y thought may reach the l o f t y skyI
( T r a n s l a t i o n by Nicholson, R, A, The Secrets of the S e l f
p. 53)
38U
L i k e Nietzsche, I q b a l believes that "The Superman i s the

meaning of the world""^ and t h a t he l i v e s i n perpetual
tension. But while Nietzsche's Superman i s a f a n a t i c , Iqbal's
"Mard-e-Momln" i s t o l e r a n t . The Superman seeks power f o r i t s
own sake but f o r IqbSl power i s not an end i n i t s e l f . About
power, I q b a l says
(Zarb-e-KalTm, p, 23)
Furthermore, by power I q b a l means "the power of the s p i r i t ,
not brute force,""^ The Superman, says I q b a l " i s a b i o l o g i c a l
product.
The Islamic Perfect Man i s the product of moral
and s p i r i t u a l forces."^
I i j b a l always maintained that the idea of the Perfect

was I s l a m i c , not Nletzschean.
Man
Yet, as Professor Schimmel
p o i n t s out, "Nietzsche's Superman may s t i l l have acted as a
ferment i n the formation of Iqbal'a i d e a l s . " ^ The question of

the degree of Iqbal's indebtedness to Nietzsche i s , by no means
easy t o decide.
C e r t a i n l y i t i s true t h a t I q b a l had begun to
t h i n k about the idea of the Perfect Man long before he studied

1. Nietzsche, P. quoted by Holingdale, R. J. Nietzsche p. 196.
2. I f i t i s i r r e l i g i o u s , i t i s worse than deadly^poisjon.
I f i t i s i n defence of r e l i g i o n , i t i s the antidote to a l l
klnds_of p o l s l o n ,
3. I q b a l ' s l e t t e r to Nicholson, R. A. "Asrar-e-KhudT - The
Secrets of the,,Self" p. U85.
i+. Thciughts' and Reflections of l a b a l . p. 21+2,
5. Schimmel, A. M, GabriePs Wing, u. 323.
385
Nietzsche.But
Nietzsche.
Ig."bal d i d recognise a Mndred s p i r i t i n
That i s hardly s u r p r i s i n g - they were "both great
dissenters, almost repudiators of most t h a t i s conventionally

2
hallov/ed,
iconoclasts who brought about i n t e l l e c t u a l
revolutions.
What they had i n common above a l l was "the brave
and heroic w i l l t o accept l i f e as i t i s and to master i t . " ^

I q b a l appreciated Nietzsche's dynamic s p i r i t , he also agreed
w i t h him i n h i s p o s i t i v e e v o l u t i o n of s u f f e r i n g .
"We must,"
he says, i n the words 0f Nietgsche,/sayvyea .tor,the s^^ffering

of l i f e . " ^
I n Payam-e--Mashr,iq I g b a l brings out very c l e v e r l y
the d i f f e r e n c e between Schopenhauer's pessimistic and

Nietzsche's undaunted heroic w i l l .
which i s forever lamenting.
1.
2.
3.
\\,
5.
The former i s the b i r d

.
(Payara-e-Mashriq., p. 23U) '

Thoughts and R e f l e c t i o n ^ "o^Tabal. p. 2U-1.
'
*~"
Ahmad, S. M. The Pilgrimage of E t e r n i t y . Lahore, 196l.px
Schimmel, A. Ml Gabriel's Wing, p.525.
I q b a l QLuoted by Schimmel, A. M. Gabriel's Wing, p. 323.
A b i r d f l e w from i t s nest and ranged about the garden, i t s
s o f t breast was pierced by a rose-thorn.
I t r e v i l e d the nature o f Time's garden; i t throbbed w i t h
i t s own p a i n and the pain of others.
I t thought the t u l i p was branded w i t h the blood of
innocents; i n the closed bud i t saw
the g u i l e of Spring.
( T r a n s l a t i o n by Nicholson, R. A. "Ig.bal's 'Message of the
East' " p. 121)
386
The l a t t e r makes h i s remedy from h i s pain:
"
'
(y^,\\j-^
/^^
But while I t b a l c o r d i a l l y agrees w i t h Nietzsche's
'will-to-power' (Meaning thereby the f u l l e s t possihle
r e a l i z a t i o n o f a completf-self-relliant p e r s o n a l i t y ) , " f o r
the shrewd observer the differences between the
Nietzschean
and the I q b a l i a n concept o f the Perfect Man are immediately

v i s i b l e . I q b a l ' s PeriSect Man i s not the Man without God,
or who replaces a God 'who has died', ... but contrariWiês
the Man who has f u l l y r e a l i s e d his personal r e l a t i o n w i t h
2
the God w i t h whom he l i v e s , works and t a l k s . "
Niifetzsche was escaping from the 'mass man' - "born of
i n d u s t r i a l i s m , l i v i n g on newspapers, dying i n the dregs of
C h r i s t i a n i t y ; a man incapable of e v i l , because a l l h i s
passions w i l l have been atrophied, s e c u r i t y , incessant
mass - produced entertainment; content, because no longer
1. F(m i t s C3j?ies of burning woe a hoopoe * s heart caught f i r e . " ~
The hoopoe w i t h i t s beak drew f o r t h the thorn from i t s body.
Saying, "et thee p r o f i t out of loss: the loss has created
pure gold by rending her breast.
I t thou a r t wounded, make the pain thy remedy. Accustom
t h y s e l f t o thorns, t h a t thou raayest become e n t i r e l y one
w i t h the garden."
( T r a n s l a t i o n by Nicholson, R. A, "Iqbal's Message of the
East'" p, 121,
2. Schimmel, k\ M. 'Gabriel's Wing PTJ 119-120,
387
eager t o create, but only t o consume; at one w i t h h i s
neighbours and himself, becaus i n d i f f e r e n t t o a l l t h a t makes
for
t r u t h , O n e can understand and I q b a l understood too,
why Nietzsche created the Superman,

Thajf he was i n s p i r e d , I g b a l admits when he c a l l s him
" H a l l a j without a cross" and a "ma^'zub"
- one who
receives
i l l u m i n a t i o n i n h i s heart without any endeavour on his

part,
I g b a l says "That a r e a l l y 'imperative' v i s i o n of the
Divine i n man d i d come to him (Nietzsche) cannot be
denied,
I c a l l h i s v i s i o n 'imperative' b e c a u ^ i t appears t o have

given him a k i n d of prophetic mentality which by some k i n d of
technique, aims a t t u r n i n g i t s visions i n t o permanent l i f e forces.
Yet Nietzsche was a f a i l u r e ; and h i s f a i l u r e
was
mainly due t o h i s i n t e l l e c t u a l progenitors such as Schopenhauer,

Darwin and Lange whose influence completely b l i n d e d him t o
the r e a l l s i g n i f i c a n c e of h i s v i s i o n .
Instead of looking f o r
a s p i r i t u a l r u l e which would develop the Divine even i n a

plebeian and thus open up before him an i n f i n i t e f u t u r e ,
Nietsche was driven t o seek the r e a l i z a t i o n of h i s v i s i o n i n
such schemes as a r i s t o c r a t i c radicalism,"^
Nietzsche f a i l e d ,
then, i n Iqbal's opinion " f o r want of expert external guidance

in his s p i r i t u a l l i f e . " ^
I g b a l seems t o r e g r e t Nietzsche's
f a i l u r e and says, not without a note of a f f e c t i o n ,

1,
2.
3
Lea, F. A. She Tragic Philosopher. London, 1957, p.

J a v i d Nama, pp 176-177.
The Reconstruction of Religious Thought i n Islam, p.
IMd.
201.
195.
388
. ( B a l - e - J i b r l l , p. 82)
I q b a l and J i l i
Amongst those who are l i k e l y t o have influenced Iqbal's
conception o f the Perfect Man, must be mentioned 'AbdulkarTm
al-JTlT ( d . 832/111.28)
( I q b a l wrote an a r t i c l e e n t i t l e d "The
Doctrine of Absolute Unity as expounded by *Abdul KarTm

Al-JTlanT" i n September 1900.^) Accepting Ibn 'ArabT's
conception o f the Unity o f Being (v/ahdat-til-wujud).
I n his
book al-Insan a l - k a m i l , J l l T traces the descent of Pure Being,

which .in i t s e l f i s without name and a t t r i b u t e , through three
successive stages o f manifestation which he c a l l s ( l )
(2)
He-ness; and (3)
Oneness;
I-ness,-^ I n the f i r s t stage there i s
absence o f a l l a t t r i b u t e s and r e l a t i o n s , yet i t i s one, and

therefore Oneness marks one step away from the Absoluteness.
I n the second stage the Pure Being i s y e t free from a l l
manifestations, b u t the t h i r d stage i s name 'Allah', here the
darkness o f the Pure Being i s i l l u m i n a t e d and nature comes t o
the,, f r o n t - the Absolute Being has become conscious.^
1. Had_that'Majzub' of Europe been l i v i n g a t t h i s hour I q b a l would have explained to him the s t a t i o n o f Godt
2. Reprinted i n Thoughts and Reflections of l a b a l . pp 3-2?.
3. Arberry, A, J . gufism. London, 1950. p. lOU.
i+. Thoughts and Reflections o f I q b a l . p. 8.
389
I n correspondence w i t h these three stages of the

Absolute E v o l u t i o n (which i n a sense i s devolution), the
Perfect Man has three stages of s p i r i t u a l t r a i n i n g .
In
the f i r s t stage he meditates on the Name and studies Nature

on which i t i s scaled; i n the second stage he steps i n t o
the sphere of the A t t r i b u t e , and i n the t h i r d he enters the
sphere of the Essence.'''hus through the three stages of
mystical i l l u m i n a t i o n CCajalir) "the mystic may aspire t o
r e t r a c e the order of h i s descent and f i n a l l y , by becoming
the Perfect Man, being s t r i p p e d af every a t t r i b u t e ,
2
once more as Absolute t o the Absolute."
Professor Arberry
p o i n t s out that "the idea of the descent of the Universal

S p i r i t i n t o matter and of the purgative aseent of man out o f
matter, was of course f a m i l i a r to SufT thought long before
a l - J i l T ' s time; h i s p a r t i c u l a r merit i s t h a t of c r y s t a l l i s i n g
the conception, under the influence of I b n 'ArabT's general
z
system, i n t o a c l e a r and consistent metaphysic."

J i l l who i d e n t i f i e s the Perfect Man w i t h Muljammad,
describes thus the i d e a l type of humanity: "You must know,"
he says, "that the P e r f e c t Man i s a copy of God.
That i s so
becausaGod i s L i v i n g , Knowing, Mighty, W i l l i n g , Hearing,

Seeing
and Speaking,
too l oi bsa la .l lp.these
!
Thoughts
and R e f l and
e c t iMan
o n s of
9. ,,,
2, Arberry, A. J. Sufism, p. I05.
3. I b i d .
As a m i r r o r
390
i n which a person sees the form of himself and cannot see i t
without the m i r r o r , such i s the r e l a t i o n of God t o the Perfect
Man, who< cannot possibly see h i s own form but i n the mirror
of the name A l l a h ; and he i s also a mirror t o God, f o r God
l a i d upon Himself the necessity that His Names and A t t r i b u t e s
should not be seen save i n the Perfect Man."''' For J i l T the
hand o f the Perfect Man i s the Hand of God, h i s hearing i s
2
the Hearing of God, h i s sight i s the Sight of God.
expresses t h i s idea thus:
Iqbal
f B a l - e - J i b r T l , p. 132)
J i l T regards the Perfect Man as the God-Man.
p o i n t where Man-ness and God-ness become one."^
"He i s the
He i s the
j o i n i n g l i n k between the creation and the Creator and

possesses the f o l l o w i n g attributes:*^
1,
2,
3,
h'
5.
J i l T , guoted by Nicholson, R. A, The Idea of Personality.

i n Sufism, p. 60,
Aljmad, A, "Sources of Iqbal's Perfect Man" I q b a l July 1958
Volume V I I No. I . p, 4.
The hand of the f a i t h f u l i s the Hand of God Powerful, r e s o u r c e f u l , c r e a t i v e , e f f i c i e n t J
Born of c l a y , he has the nature of l i g h t and the a t t r i b u t e s
of the Creator,
His heart i s i n d i f f e r e n t t o the riches of the two worldsl
The DevelQ-pment of Metaphysics i n Persia, p. 129.
rbid PP 131-133.
391
1.
L i f e or Permanent Being;
2.
Knowledge, which i s another form o f l i f e ;
3.
W i l l , which i s the manifestation o f the i n d i v i d u a t i n g

force;
Power which manifests i t s e l f i n creation;*
5. The Word o f God (according t o J i l T a l l P o s s i b i l i t y

i s the Word o f God, thus Nature i s the material
form o f the Word o f God);
6. Hearing what cannot o r d i n a r i l y be heard;
7.
Seeing what cannot o r d i n a r i l y be seen;
8. The Beauty o f Nature;

9. Glory or beauty i n i t s i n t e n s i t y ;
10.
P e r f e c t i o n , which i s the unknowable essence of God

and therefore Unlimited and I n f i n i t e .
I q b a l agrees w i t h J i l T regarding the e t h i c a l values

which the Perfect Man must uphold.
He also endorses J i l l ' s
view t h a t the Perfect Man i s the saviour of the Universe, and

therefore the manifestation o f the Perfect Man i s necessary f o r
the
c o n t i n u i t y of a l l Nature,"^
Iqbal's Perfect Man i s n o t ,
however, a merely metaphjicsical being as he i s i n I b n *Arabi's

2
or J i l l ' s theosophy.
His "Mard-e-Momin" i s not a mere
r e f l e c t i o n o f Divine a t t r i b u t e s or an aspect o f the a l l pervading r e a l i t y . - ^
" I t i s , therefore, not s u r p r i s i n g " ,
observes *AzTz A^mad, " t h a t while agreeing i n the d e t a i l s about

the
moral and s p i r i t u a l q.ualities o f the Perfect Man, he
(Iqbal) has r e j e c t e d J i l T ' s main thesis - namely, t ' o t a l l y and

e s s e n t i a l l y mystic and unworldy approach t o the problem."^
Tl A^mad, A, "Sources o f Iqbal's Perfect Man" p. 8.
2. Schimmel, A. M. Gabriel's Wing, p. 120.

3. I h i d
k. A^mad, A. "Sources of Iqbal's Perfect Man" p. 9.
392
I q b a l and Rumi
" I f a freeman l i k e I g b a l could be c a l l e d the d i s c i p l e
of any man, i t i s only of RumT,"''' observes a w r i t e r .
Igbal
himself acknowledges Rumi as h i s s p i r i t u a l guide and

constantly r e f e r s t o him as 'pTr' and 'murshid',
Rumi i s
Igbal's i n t e l l e c t u a l progenitor, and I g b a l follows RuraT

to a greater extent than he follows any other man:
2
( B a l - e - J i b r i l , p, 200)
I q b a l not only acknowledges Rumi's deep and l a s t i n g influence
on himself, but also i d e n t i f i e s h i s mission i n l i f e w i t h t h a t
of Rumi:
3
_
_
(Armagan-e-giijaz, p. 77)
1.
2.
3.
Qakim, K. A, "RumT, Nietzsche and I q b a l " I q b a l as a Thinker

p. 201.
You too belong t o t h a t Caravan of Love That Caravan of Love whose chief i s Rumi.
Like RumT i n the mosque I c a l l e d the people t o prayers.
Prom him I l e a r n t the mysteries of l i f e .
I n ancient days of t u r m o i l he was there.
I n present times o f trouble I am here.
393
I n h i s I n t r o d u c t i o n t o The Secrets o f the S e l f , Professor
Nicholson comments, "As much as he ( i q b a l ) d i s l i k e s the type
of ufism e x h i b i t e d by IJafl.^, he pays homage to the pure and
profound genius of JalaluddTn though he r e j e c t s the doctrine
of self-abandonment taught by the great Persian mystic and
does not accompany him on h i s pantheistic flights.""'
Although,
as has been observed above, Iqbal could not f o l l o w Rumi i n t o

11 the regions of mystic ecstasy, y e t t h e i r mysticism - Rumi's
and I q b a l ' s - had a l o t i n common. I t was ' p o s i t i v e ' , i t
a f f i r m e d l i f e and upheld passionately both the d i g n i t y and
divinity
of man.
There i s a close resemblance between RumT's "Mard-e-Haqq"

and I q b a l ' s "Mard-e-Momin".
I n both cases the I d e a l Man i s
a combination of the man of contemplation and the man of a c t i o n .

I q b a l places more s t r e s s on action than RumT does but t h i s
hardly c o n s t i t u t e s a fundamental difference.
Both RumT and I q b a l b e l i e v e that the whole course o f
e v o l u t i o n i s steered towards the c r e a t i o n of the Perfect Man.
"He i s the f i n a l cause of creation and, t h e r e f o r e , though
having appeared l a s t i n p o i n t of time, he was r e a l l y the
f i r s t mover.
Chronologically, the tree i s the cause of the

2
f r u i t b u t , teiaieologically, the f r u i t i s the cause of the t r e e . "

To h i s Perfect Man, RumT says:
1. Nicholson, R. A. IntJijioduction t o The Secrets of the Self
pp xiv-xv.
2. gakTm, K. A. The Metaphysics of RumT. Lahctre, 1959, p. 93.
39U
1
(MagnawT-e-Ma'nawT Book I V p. 27)
about h i s "Wa'ib-e-Ilahi" I q b a l says
2
(Asrar-e-Khudl, p. 50)
and then t u r n i n g t o "the Rider of Destiny" proclaims
Âsrar-e-IOiudl, p. 51)
1.
2.
3.
Therefore, while i n form thou a r t the microcosm, i n

r e a l i t y thou a r t the macrocosm
E x t e r n a l l y the branch i s the o r i g i n o f the f r u i t ;
i n t r i n s i c a l l y the branch came i n t o existence f o r
;
the sake o f the f r u i t .
Had there been no hope of the f r u i t , would the gardener
have planted the tree?
Therefore i n r e a l i t y the tree i s born of the f r u i t , though
i t appears t o be produced by the t r e e .
( T r a n s l a t i o n by Nicholson, R. A. Rumi, Poet and Mystic
London, 1950, p. 121}..)
He i s the f i n a l cause o f "God taught Adam the name o f a l l
things," (Slura, 2:29)
l' :'
He i s the inmost sense.of "Glory t o Him t h a t transported
His servant by n i g h t " (Sura, 17:1)
( T r a n s l a t i o n by Nicholson, R.A. The Secrets of the Self,p.81.
Mankind are the c o r n f i e l d and thou the harvest.
Thou a r t the goal o f L i f e ' s caravan.
( T r a n s l a t i o n by Nicholson, R, A, The Secrets o f the S e l f ,
p. 8k)
395
The i d e a l o f the Perfect Man i s ^ f o r both RumT and I q b a l ,
a democratic i d e a l v/hich does not have the a r i s t o c r a t i c bias o f
Nietzsche's i d e a l .
Both RumT and I q b a l believe that the
Perfect Man can work miracles which do not, however, "mean the
atartil^Llation o f causation but only b r i n g i n g i n t o jjay causes t h a t
are not w i t h i n the reach of common experience."''
I q b a l , we
may remember, said the "the region o f mystic experience i s as

2
r e a l as any other region o f human
experience."
Both RumT and I q b a l believe t h a t the Perfect Man's l i f e

i n God i s not a n n i h i l a t i o n but trangfbrmation. "The Ideal Man
f r e e l y merges h i s own w i l l i n the W i l l or God i n the ultimate
r e l a t i o n o f love,"^ I t i s more than l i k e l y that Iqbal's
ideas about the deep love between Man and a personal God which
form one o f the most profound and i n s p i r i n g parts o f his
w r i t i n g s , were c l a r i f i e d and strengthened through h i s contact
w i t h RumT's thought.
Perhaps the most important t h i n g which Iqbal has i n
common w i t h RumT i s h i s philosophy o f Love. The Perfect Man i s ,
f o r both o f them, an embodiment of Love, a paragon of "Îshq".
For both RumT and I q b a l , Love i s a s s i m i l a t i o n and expansion.
I t i s l i n k e d w i t h the doctrine of hardness, and the sole means
of a t t a i n i n g "the Kingdom, the Power, and the Glory".
I t is
t h i s a t t r i b u t e o f Love which distinguishes more than anything

else,
Iqbal's
Perfect
from Nietzsche's
Superman,
1.
gakim,
K. A.
The Man
Metaphysics
o f RumT. p.
110, and places
2. The Reconstruction o f Religious Thought i n Islam, p. 23.
3. âkim, K. A. The Metaphysics o f RumiT'TrTlor
396
him i n close p r o x i m i t y t o Rumi's "Mard-e-âqq."

Rumi, u n l i k e I q b a l , held that i n every age there i s a
Perfect Man."''
2
(Ma^nawT-e-Ma*nawT Book I I p. 38)
I q b a l seems t o t h i n k t h a t f o r the moment the Perfect Man i s
an i d e a l , b u t t h a t the evolution of humanity i s tending
towards the production of an ideal race consisting of Pefect
Men.
"Nietzsche", says I q b a l , "had a glimpse of t h i s i d e a l
race, b u t h i s atheism and a r i s t o c r a t i c prejudices marred

h i s whole conception."^
1.
2.
âkim, K. A. The Metaphysics of Rumi. p. 112.

Therefore, i n every epoch~Tafter Muhammad) a saint arises
( t o act as h i s vicegerent): the probation (of the
people) l a s t s u n t i l the Resurrection.
(Translation given i n IfakTm, K. A. The Metaphysics .of .RumT
p. 112)
3. I q b a l quoted by Nicholson, R. A. i n the I n t r o d u c t i o n t o
The Secrets o f the S e l f , p. x x v i i i .
k*
p. x x i x .
397
CHAPTER
IMPORTMT
IDEAS
FROM
V I I
I_QBFFL;.*^S R E L I G I Q U S
PHILOSOPIIY
TAWTD^.
" I q b a l begins and ends with the b e l i e f i n Tauhid,"

t h i s statement, at f i r s t s i g h t , may look l i k e an overs i m p l i f i c a t i o n but, i n f a c t , i t i s not.
For I q b a l the
i m p l i c a t i o n s of the 'Kalima' " l a i l a h a i l i a A l l a h " (There

i s no God but God) are very profound and far-reaching,
and provide a basis both f o r h i s theology and h i s philosophy.
As Professor Schimrael observes, " I q b a l has b u i l t h i s system
upon the p r i n c i p l e of 'Tauîid', the acknowledgement of the
absolute uniqueness of God which i s r e f l e c t e d i n the u n i t y
of the i n d i v i d u a l l i f e , and the u n i t y of r e l i g i o - p o l i t i c a l
groups." "
,'La' and ' I l i a '
The 'kaliraa' has two parts - ' l a ' s i g n i f y i n g negation,
and * i l l a ' s i g n i f y i n g assertion or a f f i r m a t i o n .
The contrast
between the f i r s t p a r t 'There i s no God' and the second part

'but God', has, from e a r l y times been a subject of i n t e r e s t
to many "speculative minds who discovered not only a s t r i c t l y
dogmatic meaning, but also a deeper m y s t i c a l t r u t h i n the
1. McCarthy, E . " I q b a l as a Poet and Philosopher" p. 18.
398
confrontation
of the 'la and the *illa."^
; ., L i f e advances by means of the d i a l e c t i c a l tension

between negation and a f f i r m a t i o n .
I t i s by saying 'No* t o
the f a c t o r s which weaken the Self, and by saying *yes' t o

the f a c t o r s which strengthen i t , that the ..'iiomin* reaches
the highest stage of h i s s p i r i t u a l development.
I q b a l says:
2(Zarb-e-Kairm p.7)
Iqbal's viewpoint
3
(Pas CJi Bayad Kard A i Aqwam-e-Stiarq? p. 19)
f i n d s support i n Soderblom: "But No i s also needed.
No there w i l l be no proper Yes.
Without
For then a l l that denies
and destroys, degrades and delays what i s r i g h t and good could

be allowed t o remain unattacked and unabolished.
That i s why
a No i s necessary i n the moral warfare of the i n d i v i d u a l , i n

the evolution of r e l i g i o n and i n the h i s t o r y of the race."
1. Schimmel, A. M. Gabriel*s Wing, p.86.
2. The hidden Secret of Selfhood i s "There i s no God but God,"
Selfhood i n the sword, "There i s no God but God" i s the
whetstone.
3. To say.'No* t o Not-God i s l i f e .
From t h i s s t r i f e , creation i s made fresh.
h., Soderblom, N. quoted by Schimrael, A.M. Gabriel's Wing, pp90.
II.
II
I I I IMI.IMIW
II 11
I III
II I I
II
399
By using the sword of *la the 'Momin' can r e s i s t the
worship of the i d o l s of modern c i v i l i z a t i o n .
the f i r s t stage i n s p i r i t u a l
Negation i s
evolution:
,\ ^
CJ>J jh\a
oU
j>
''(Pas Oi Bayad Kard A i Aqwam-e-Sharq? p. 19)

But l a ' must be succeeded by ' i l i a * or else having broken
a l l the i d o l s one would be l e f t i n a world w i t h no God.
I q b a l says:
^(5arb-e-KalTra, p.6o)
According t o I q b a l , Russia and Nietzsche have passed the
stage o f * l a ' but not reached *illa'.
Russia has said 'No'
t o despotism and e x p l o i t a t i o n i n r e l i g i o n and p o l i t i c s but

has not y e t found a p o s i t i v e foundation t o b u i l d upon.
In
his message t o the Russian people, Jamaluddin Afghani says

Javid N5na:
1. I n the w o r l d , the beginning i s w i t h the word 'No'
This i s the f i r s t s t a t i o n of the Man of God.
2. L i f e i n i t s essence, begins with ' l a ' ends w i t h ' i l i a , '
I t i s a message of death when ' l a ' i s separated from 'ilia.
UOO
1
(javTd Nama, p. 88)
Nietzsche too d i d not pass beyond the ' l a ' and d i d not
know the deep joy of being the Servant of God.
I q b i l sees i t , was Nietzsche's tragedy.
That, as
^
(JavTd Nama, pp 177-178)

For the f a i t h f u l , then, both negation and a f f i r m a t i o n
are necessary:
1.
2.
3.
^l) ^ ^
3
^ _
(Pas Ci Bayad Kard A i Aqwam-e-3harq? p. 19) ______
You have f i n i s h e d now w i t h lords;
pass on from 'no', march onwards t o 'but' pass on from 'no', i f you are a trtie seeker,
t h a t you may take the road of l i v i n g a f f i r m a t i o n .
( T r a n s l a t i o n by Arberry, A. J, JavTd Nama, pp 67-68)
L i f e i s a commentary on the limTTs'oT'TRS' Self,
"no" and "but" are of the stations of the Self;
he remained f a s t i n "no" and d i d not reach "but"
being a stranger t o the s t a t i o n o f "His servant^;'
( T r a n s l a t i o n by Arberry, A. J. JavTd Nama, pp 112-113)
l a ' and ' i l l a ^ are the criterionToFêvaTuating everything
, _,
I n the universe.
'La' and ' i l i a ' open the door o f the universe.
Both o f them are the_destiny of the created world.
Motion i s born o f ' l a , r e s t from ' i l i a ' .
^Taubid''the b a s i s t h e I s l a m i c p o l i t y .
The
i n t e r n a t i o n a l i s m which I q b a l f i n d s i m p l i c i t i n
I s l a m and t o which he r e f e r s u n t i r i n g l y i n h i s w r i t i n g s ,
d e r i v e s f r o m t h e idea o f D i v i n e U n i t y .
As I g h a l p o i n t s o u t
i n h i s Lectures, Islamic c u l t u r e " f i n d s the foundation o f

w o r l d u n i t y i n t h e p r i n c i p l e o f 'TauÎd'.
is
I s l a m , as p o l i t y ,
o n l y a p r a c t i c a l means o f making t h i s p r i n c i p l e a l i v i n g
f a c t o r i n t h e i n t e l l e c t u a l and emotional l i f e o f mankind.

I t demands l o y a l t y t o God, n o t t o t h r o n e s .
is
And since God
the ultimate s p i r i t u a l principle of a l l l i f e , loyalty t o
God v i r t u a l l y amounts.to man's l o y a l t y t o h i s own i d e a l

nature.""^
The
i m p l i c a t i o n s o f t h e p r i n c i p l e o f 'Taul^Td' when
a p p l i e d t o t h e c o l l e c t i v e l i f e of t h e Muslims, a r e worked
out i n c o n s i d e r a h l e d e t a i l i n Rumuz-e-Bekhudl.
Ighal points
out t h a t t h e u n i t y o f t h e Muslims i s n o t dependent on t i e s

of
c o u n t r y o r k i n s h i p , h u t on t h e p r i n c i p l e o f D i v i n e U n i t y ,
2
which i s "a f o r m a t i v e f a c t o r f o r t h e u n i t y o f mankind." He
says
!
2.
The R e c o n s t r u c t i o n o f R e l i g i o u s yhûght, in. I s l a m , p. Hi-?.

Schimmel, A, M. G a b r i e l ' s Wing, p. 87.
k02
6
1
(Rumuz-e-BekhudI, p, 106,y
Thus t h e h r o t h e r h o o d o f I s l a m t r a n s c e n d i n g a l l barrler-s
o f r a c e , c o l o u r o r n a t i o n a l i t y , i s d i r e c t l y d e r i v e d from t h e
idea o f 'Taui^Td' .
"From t h e u n i t y o f t h e a l l - i n c l u s i v e Ego
who c r e a t e s and s u s t a i n s a l l egos," says I g b a l , " f o l l o w s

2
t h e e s s e n t i a l u n i t y o f a l l mankind,"
(Rumuz-e-BekhudT, p. 10?)
"The essence o f 'TatiljTd' as a working i d e a , "saj^s I q h a l ,

" i s e q u a l i t y , s o l i d a r i t y and freedom."^''
I s l a m does not
recognise the " t y r a n t o v e r l o r d s h i p " of e i t h e r "the sceptred

monarch" o r " t h e s u r p l i c e d p r i e s t . "
The Prophet o f I s l a m
1. "There i s no god b u t God:" t h i s i s the'lsoul
And body o f our pure Community,
The p i t c h t h a t keeps our instrument i n tune.
The v e r y substance o f our m y s t e r i e s ,
The k n o t t e d t h r e a d t h a t binds'dar s c a t t e r e d thoxights.
( T r a n s l a t i o n by A r b e r r y , A. J, The M y s t e r i e s o f
,SeMe_ssness, p, 12)
2. The^Jfecpjis
to
pp 93 "9U.
3. We'll-pointed arrows o f one q u i v e r a r e we
5. AWeFry",'"AT'JT'The'lj
The
One
Thanis
S( hT ar ra Rifi
showing,
n neassgcsl t
our
aoh one
tinoiosH
ontngi
,rospeech,
s
ua
by
aone
cblntldÂeand
brstebshheieorp\j.rpose,
one
nlrmeasure
gdysi,,ns A,
gwe
p ,i rJ.iare
one
tiane
o ThR
ffand
'8iHesnes^,'''Pp
Thought,
bi
our
rnMotvtone
thought;
hahdream,
ete erform,
rh
sieiaean
lrs Itl o
.slam,
f Selflessness.p
21-22,
p. 1 . 13,
t r a n s l a t e d t h e p r i n c i p l e s d e r i v i n g from God's U n i t y and

S o v e r e i g n t y i n t o terms o f a c t u a l l i v i n g :
A 7
y^J^
U^Jj >'^yJ> 'j\ ) \
OjJ-J
1
(Rumuz-e-BekhudT, p. 120)
I q b a l a l s o a p p l i e s t h e idea o f t h e U n i t y o f God t o t h e
U n i t y o f t h e mind and body - an i d e a l r e a l i s e d i n t h e Sphere
o f Mars i n J a v i d jWama ; ^
( j a v T d Nama, p. 116)
I f body and s p i r i t c o u l d be regarded as one then t h e r e would
be no need t o separate R e l i g i o n from S t a t e .
The i d e a l
' m i l l a t ' , i n I g b a l ' s v i e w , b e g i n n i n g from the p r i n c i p l e o f

'Tau^Td', recognizes
t h e organic u n i t y o f man's l i f e and does
not seek t o b i f u r c a t e i t i n t o m u t u a l l y e x c l u s i v e compartments e i t h e r i n i n d i v i d u a l l i f e o r i n c o l l e c t i v e l i f e " . Because i t

iT He s h a t t e r e d every a n c i e n t p r i v i l e g e ,
~~
~-
And b u i l t new w a l l s t o f o r t i f y mankind.
He b r e a t h e d f r e s h l i f e i n Adam's weary bones,
Redeemed t h e s l a v e from bondage, s e t him f r e e ,
( T r a n s l a t i o n b y A r b e r r y , A. J . The Mysteries o f S e l f l e s s n e s s
p. 22.
2. Schimmel, A. M. G a b r i e l ' s Wing, p, 93.
3. F o r t e r r e s t r i a l s , s o u l and body are b i r d and cage,
Y/hereas t h e t h o u g h t o f Martians i s u n l t i v e .
( T r a n s l a t i o n b y A r b e r r y , A. J . J a y l d Eama, p. 82)
hoh
preserves, t h e wholeness o f l i f e , creative? 'Tauhid' produces
b o t h o u t s t a n d i n g i n d i v i d u a l s and n a t i o n s
Syi^ >^>^^
\p>>
I j - y . x^y
>''
^ ( J a v I d Naraa, p.
"j'
c^yj\
y^^.'
226)
I q b a l ' s i n t e r p r e t a t i o n o f 'At--Tau]?.id'
I n RumTlz-e-'Bekhudl, I q b a l gives as a "Summary o f purpose
o f the poera,"^ a commentary on Stira CXII e n t i t l e d "At-Tauhid"
w h i c h has been c a l l e d "the essence o f the Korano"^
reads: "Say,
God
i s one God;
n o t , n e i t h e r i s He b e g o t t e n ;
u n t o Hlm."^
the e t e r n a l God:
He
The
Sura,
begetteth
and t h e r e i s n o t any one
like
I q b a l t a k e s t h e v a r i o u s p a r t s o f t h i s Silra and
d e l i n e a t e s t h e p h i l o s o p h i c a l i m p l i c a t i o n s o f each p a r t i n
p r a c t i c a l terras.
Taking t h e f i r s t p a r t o f the SGra, I q b a l e x h o r t s t h e
Muslims t o b e l i e v e i n U n i t y and to t r a n s l a t e t h e i r b e l i e f
i n t o a c t i o n so t h a t t h e i r f a i t h becomes a l i v i n g t h i n g o
1 . The i n d i v i d u a l t h r o u g h t h e U n i t y becomes D i v i n e ,
The n a t i o n t h r o u g h t h e U n i t y becomes; Omnipotent;
U n i t y produced Ba Y a z l d , S h i b l i , BO. D h a r r ,
U n i t y produced, f o r the n a t i o n s , T u g h r i l and Sanjar.
( T r a n s l a t i o n by A r b e r r y A.J. J a v i d Mma,
p. 139).
2. A r b e r r y , A. Jo The M y s t e r i e s of S e l f l e s s n e s s , p. 69.
3. P i c k t h a l l , M. M. The Meaning of the G l o r i o u s Koran. New
1960, p. h9\*
S a l e , G. ( T r a n s l a t i o n o f ) The Koran, p. 1+59.
York,
1
(Rumuz-e-BekhudI, p. 183)
The second p a r t o f t h e Sura deals w i t h God's S e l f - S u b s i s t e n c e ,
L i k e God, a Muslim must n o t depend on t h i n g s o r persons
outside himself,
I g b a l ' s v o i c e r i n g s o u t l o u d and c l e a r
2
(Rumuz-e-Bekhudi, p. 18?)
I n d i v i d u a l s and n a t i o n s a t t a i n s p i r i t u a l p e r f e c t i o n only i f
t h e y guard t h e i r s e l f h o o d j e a l o u s l y and r e s i s t
'-. a s s i m i l a t i o n :
(Rumuz-e-BekhudI, p. 188)
1,
2,
3,
Be one; make v i s i b l e t h y U n i t y ;
L e t a c t i o n ta;rn t h e unseen i n t o seen;
A c t i v i l s r augments t h e j o y o f f a i t h .
But f a i t h i s dead t h a t issues o.ot i n deeds,
( T r a n s l a t i o n by A r b e r r y , A. J . The M y s t e r i e s o f S e l f l e s s ness, p, 70}
I f thou l a s t a heart
W i t h i n t h y b r e a s t , w i t h t h i n e own ardour b u r n i
( T r a n s l a t i o n by A r b e r r y , A. J . The M y s t e r i e s o f S e l f l e s s .
ness, p. 73)
Fo man t o I n d i v i d u a l i t y
Ever a t t a i n e d , save t h a t he knew h i m s e l f .
No n a t i o n come t o n a t i o n h o o d , except
I t spurned t o s u i t t h e whim o f o t h e r men.
( T r a n s l a t i o n by A r b e r r y , A, J . The M y s t e r i e s o f S e l f l e s s ness, p. Ik)
hoe
The
t h i r d p a r t o f t h e Sura t e l l s a Muslim t h a t he i s n o t t o
set s t o r e by h i s l i n e a g e s i n c e God
begotten."
"begot n o t , nor
was
What b i n d s the Muslims t o g e t h e r i s Love not t i e s
of blood:
1
(Rumuz-e-Beûdl, p.
190)
The l a s t p a r t o f the Sura a f f i r m s t h a t God has no eq.ual: I f

the Muslims possess the f o r t i f i e d Ego,
2
become "an u n e q u a l l e d p e o p l e " ,
t h e n they t o o can
able, l i k e the Perfect
Man,
t o command a l l t h i n g s .
I q b a l and 'Taubid'
I q b a l r e a l i z e s , not w i t h o u t sorrow, t h a t " t h e pure brow
o f t h e p r i n c i p l e o f 'Tauiîd' has r e c e i v e d more or l e s s an
Impress o f heathenism, and t h e u n i v e r s a l and Impersonal
c h a r a c t e r o f the e t h i c a l I d e a l s of I s l a m has been l o s t
a process o f l o c a l i z a t i o n , " ^
The
f a c t t h a t i n h i s own
through
career
as a p o l i t i c a l t h i n k e r I q b a l r e j e c t e d t h i s "process o f
l o c a l i z a t i o n , " shows t h a t f o r him t h e i d e a s , i m p l i c i t i n h i s
1.
2.
3.
Love d w e l l s w i t h i n the s p i r i t , l i n e a g e
The f l e s h i n h a b i t s ; s t r o n g e r f a r than race
And common a n c e s t r y i s Love's f i r m cord.
( T r a n s l a t i o n by A r b e r r y , A. J. The M y s t e r i e s o f S e l f l e s s ness, p. 75)
A r b e r r y , A. J , The M y s t e r i e s o f S e l f l e s s n e s s , p, 76,
The R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n Islam-, p, 156.
U07
creed were a l i v i n g f o r c e - a p r a c t i c a l n o t j u s t a
theDreticai... n e c e s s i t y .
E x p l a i n i n g I q b a l ' s "hasty r e t r e a t
f r o m pure N a t i o n a l i s m , " ^ a l i d e Edib observes w i t h i n s i g h t : ;

"To whatever p o l i t i c a l creed the Muslem may b e l o n g , h i s
u l t i m a t e l o y a l t y must be t o the One God who
symbolized by m a t e r i a l o b j e c t s or by i d e a s .
cannot be
This p o i n t
was
b e s t expressed by t h e Muslem members o f the 'Front P o p u l a i r e ' ,

i n t h e French c o l o n i e s .
They l i f t e d t h e i r f i s t s l i k e the
r e s t o f t h e i r comrades, g i v i n g the s i g n o f t h e i r p o l i t i c a l
c r e e d , b u t added t o i t the l i f t i n g o f t h e i r index f i n g e r t o
the
sky.
The l a s t i s t h e s i g n common t o a l l Muslems: 'There
i s no God b u t one God
...
' i s always s a i d w i t h t h a t g e s t u r e
meaning God t o be above and beyond a l l t e r r e s t r i a l ideas and

symbols,""^
Modern c i v i l i z a t i o n does not r e a l l y understand the
meaning o f 'Tau^Td' says I q b a l .
n o t how
positive
to create.
I t knows how t o d e s t r o y b u t
I t cannot pass beyond i t s u n b e l i e f t o
faith,
/
2
( B a l - e - J i b r T l , p, 39)
1.
2.
EdTb H. I n s i d e I n d i a . London. 1^37, pp 93-9I+.

The b o t t l e o f modern c i v i l i z a t i o n i s b r i m f u l o f t h e wine
of ' l a '
But the cup o f ' i l i a ' i s m i s s i n g from the hands o f the
cup-bearer.
U08
I q b a l o f t e n complains about the r i t u a l i s t s and theol o g i a n s who have made t h e word 'Tau^Td' t h e s u b j e c t o f
s c h o l a s t i c h a i r s p l i t t i n g . a n d " t u r n e d away t h e i n t e r e s t from
2
p r a c t i c a l Islam".
I n h i s view,
(Armagan-e-^Jijaz, p.
1U3)
As a pffllnt o f i n t e r e s t i t may be mentioned t h a t
sometimes
I q b a l uses a d i f f e r e n t f o r m u l a t i o n o f t h e c r e e d and says

" l a maujuda i l i a A l l a h " (There i s no E x i s t e n t b u t God)
P r o f e s s o r Schimmel observes t h a t i t i s d i f f i c u l t t o decide
whether t h i s form o f t h e c r e e d - p r e f e r r e d by t h e m o n i s t i c
m y s t i c s - " i s a p u r e l y l i t e r a r y p l a y o f words, which would be
s u r p r i s i n g i n I q b a l , or comes from a deeper l a y e r o f
r e l i g i o u s feeling."-^
MUHAMMAD
The Prophet o f I s l a m as P e r f e c t
Man
I q b a l ' s f r i e n d and t e a c h e r . S i r Thomas A r n o l d , observes i n

The I s l a m i c F a i t h , "he ( i q b a l ) expresses a p a s s i o n a t e d e v o t i o n
t o t h e person o f Mu!âmmad, whom he reverences above a l l as the
1.
Zarb-e-Kalim. p. 18.
2. Schimmel, A. M. G a b r i e l ' s Wing, p. 88.
3. Whoever has t i e d t h e k n o t o f "La i l i a " i n h i s mind,
Passes beyond t h e f e t t e r s o f the. Schnol and t h e M u l l a l
U. For example i n Rumuz-e-Bekhudl. p. 163; and M u s a f i r . p. 7.
5. Schiramel, A. M. G a b r i e l ' s Wing, pp 100-101,
Prophet o f a c t i o n , ,,1
Not o n l y i s Mu^jaramad t h e v i s i b l e
side
o f God's a c t i v i t y
(Payam-e-Mashriq., p . 221)
b u t a l s o t h e "Servant o f God" - the P e r f e c t Man par
who
excellence
has a t t a i n e d t o the h i g h e s t degree o f "*ubudTyat" ( S e r v i c e
o f God).
I n J a v i d Nama, H a l l a j who "made t h e f i r s t
substantial
c o n t r i b u t i o n t o t h e Muhammad - mysticism"^ teaches I q b a l t h e

s e c r e t s o f Prophethood:
1.
2.
3.
A r n o l d , T. W. The Islammc
W i t h God I speak through a
0 Prophet o f God, He i s my
Schimmel, A. M, G a b r i e l ' s
F a i t h London, 1928, p. 77.

v e i l b u t w i t h you I speak o p e n l y
Hidden One, you are my Open One!
Wing, p, I 5 7 .
Uio
( J a v i d Nama, pp m9-150)
I n r e g a r d i n g Mu:âmmad b o t h as man and as essence, I q b a l
comes c l o s e t o t h e concept o f the P e r f e c t Man h e l d b y I b n
^ 2
'Arab! and J i l T .
P r o f e s s o r Schimmel s t a t e s t h a t the s t r e s s
on 'His s e r v a n t ' i n the above - quoted l i n e s , bears r e f e r e n c e

t o Sura 17:1
("Praised be He who t r a v e l l e d a t n i g h t w i t h H i s
s e r v a n t " ) w h i c h d e s c r i b e s the Prophet's Ascension,
Since t h i s
event marks the h i g h e s t p o i n t i n Muiâmmad's career as Prophet,

" t h e term 'abduhu h i n t s a t the h i g h e s t degree o f prophethood.
and consequently, t h e h i g h e s t rank man can r e a c h . 3
1 , Before him t h e whole w o r l d bows "prostrate,"
b e f o r e him who c a l l e d h i m s e l f His s e r v a n t .
'His s e r v a n t ' surpasses your u n d e r s t a n d i n g
because he i s man, and a t the same time essence.
His- essence i s n e i t h e r Arab nor non-Arab;
he i s a man, y e t more a n c i e n t than man.
'His s e r v a n t ' i s t h e shaper o f d e s t i n i e s ,
i n him are d e s e r t s and f l o u r i s h i n g c u l t i v a t i o n s ;
'His s e r v a n t ' b o t h Increases l i f e and destroys i t ,
'His s e r v a n t ' i s b o t h g l a s s and heavy stone.
'Servant' i s one t h i n g , 'His Servant' i s another;
we are a l l expectancy, he i s the expedation,
'His s e r v a n t ' i i s t i m e , and time i s o f 'His s e r v a n t ' ;
we a l l are c o l o u r , he i s w i t h o u t c o l o u r and scent,
'His s e r v a n t ' had b e g i n n i n g , b u t has no end;
What have our morn and eve t o do w i t h 'His servant'?
No man knows t h e seecet o f 'His s e r v a n t ' ,
'His s e r v a n t ' i s naught b u t the s e c r e t o f 'save God'.
( T r a n s l a t i o n b y A r b e r r y , A. J , JavSd Nama, p. 99)
2, Schimmel, A. M. G a b r i e l ' s W i n g . ' T T T ^ l T ^
3,
Ibid.
kll
Muhammad i s t h e model f o r a l l Muslims.
He who would
be l i k e t h e Prophet must be a constant seeker f o r knowledge

b o t h o f t h e i n n e r and t h e o u t e r w o r l d .
The Prophet h i m s e l f
never ceased p r a y i n g f o r g r e a t e r knowledge.
1
(Payam-e-Mashriq.,
p. 6)
The Prophet o f I s l a m as S o c i a l Leader

A p a r t from t h e u n i t y o f God,, t h e I s l a m i c ' r a i l l a t ' bases
i t s s o l i d a r i t y upon t h e person and teachings o f t h e Prophet
^-^^ cTA- ^j.-> C J ^ ^
V-..
c:>
2
Not o n l y i s t h e Prophet's love a g r e a t u n i f y i n g f o r c e , b u t
Tl l^houghnEiesaF^^
Yet he spoke t h e words "God increase me" ( i n knowledge)
2. I n God t h e i n d i v i d u a l , i n him ( t h e Prophet)
L i v e s t h e Community, i n h i s sun's r a y s
Resplendent ever; h i s A p o s t l e s h i p
Brought concord t o our purpose and our g o a l .
A common aim shared by t h e m u l t i t u d e
I s u n i t y which, when i t i s mature
Forms t h e Community.
( T r a n s l a t i o n by A r b e r r y , A. J. The M y s t e r i e s o f
S e l f l e s s n e s s , p. 20)
U12
t h e p i l l a r s o f t r u e I s l a m i c democracy - freedom, e q u a l i t y ,
and f r a t e r n i t y - may a l s o be found i n t h e way o f l i f e which
he p r a c t i s e d and preached. I n JavXd Mamaiy h i s arch-enemy
Abu J a h l i s shown l a m e n t i n g
1
(JavTd Nama, pp. 5Q?-,S9")
I q b a l ' s i n t e r p r e t a t i o n o f ' h l j r a t ' ( m i g r a t i o n ) from Mecca
t o Medina i s v e r y i n t e r e s t i n g .
To him i t s i g n i f i e s t h a t a
Muslim i s n o t bound t o a s t r i p o f l a n d .
"Islam'*, says I q b a l
"appeared as a p r o t e s t a g a i n s t i d o l a t r y and what i s p a t r i o t i s m

1 , My b r e a s t i s r i v e i T a n d anguishedb3rthis Moiâmmad;
h i s b r e a t h has p u t o u t t h e b;urning lamp o f t h e Kaaba.
He has sung o f t h e d e s t r u c t i o n o f Caesar and Ghosroes,
he has s t o l e n away from us our young men He i s a w i z a r d , and w i z a r d r y i s i n h i s speech:
these two words 'One God' a r e v e r y u n b e l i e f .
His creed c u t s t h r o u g h t h e r u l e r s h i p and l i n e a g e
Of K o r a i s h , denies t h e supremacy o f t h e Arabs;
i n h i s eyes l o f t y and l o w l y are t h e same t h i n g he has s a t down a t t h e 6ame t a b l e _ w i t h h i s s l a v e .
( T r a n s l a t i o n by A r b e r r y , A. J. J a y i d Nama, pp 51-52)
U13
but
a s u b t l e form o f i d o l a t r y ; a d e i f i c a t i o n o f a m a t e r i a l
o b j e c t ... what was t o be demolished by I s l a m c o u l d not be

made t h e v e r y p r i n c i p l e o f i t s s t r u c t u r e as a p o l i t i c a l
community.
The f a c t t h a t t h e Prophet prospered and d i e d i n
a p l a c e n o t h i s b i r t h - p l a c e i s perhaps a m y s t i c h i n t t o the
same e f f e c t . " " ^
The Muslim's i d e a l a c c o r d i n g t o I q b a l , i s t o
be l i k e t h e scent o f a rose which "through t h e garden's b r e a d t h

desseminates i t s e l f " ' or l i k e t u f t s o f breeze which 1 ^ t h e i r
"wide embrace gather t h e garden."^
arden."^
(Rumuz-e-BekhudT, p.
^ - u
131)
The Prophet's'Me*raj' (Ascension)

The Prophet's Night-Journey t o the Seventh Heaven "which
f o r t h e ufTs c o n s t i t u t e s t h e Prophet's supreme m y s t i c a l
e x p e r i e n c e " ^ i s one o f the c e n t r a l themes i n I q b a l ' s p o e t r y .
I n an a r t i c l e e n t i t l e d "A P l e a f o r Deeper Study o f t h e Muslim
S c i e n t i s t s " , he i n s i s t s t h a t 'me'raj'"was more t h a n a mere
r e l i g i o u s dogma."
"The h i s t o r i a n , " he says, "may
rest
s a t i s f i e d w i t h t h e c o n c l u s i o n t h a t t h e Muslim b e l i e f i n t h e
Prophet's Ascension f i n d s no j u s t i f i c a t i o n i n t h e Quran; y e t
l " . " S t r a y R e f l e c t i o n s pp
2^^77
R, A r b e r r y , A. J. The M y s t e r i e s o f S e l f l e s s n e s s p. 31)
3. That R u l e r o f our f a i t h .
Of l i i s abundant bounty gave the e a r t h
E n t i r e t o be t h e c o n f i n e s o f our mosq.ue
( T r a n s l a t i o n by A r b e r r y , A. J. T h e J I ^ s t ^ i e s ^ . ^
S e l f l e s s n e s s p. 30)
I4., A r b e r r y , A, J. S u f i s m , p. 28.
5. .Ki.oa^tLMj;a^Misii2^^
UlU
the p s y c h o l o g i s t who aims a t a deeper view o f I s l a m i c

c u l t u r e cannot I g n o r e the f a c t t h a t t h e o u t l o o k g i v e n by
t h e Quran t o i t s f o l l o w e r s does demand the s t o r y as a
f o r m a t i v e element i n the w o r l d - p i c t u r e o f Islam.""^
The m o t i f o f t h e Ascension may be i n t e r p r e t e d i n a
2
c o s m o l o g i c a l or i n a p s y c h o l o g i c a l sense.
I t can I n d i c a t e
the f a c t t h a t i n the moment o f ecstasy the s p i r i t can
see
and comprehend t h e a t t r i b u t e s of t h e c r e a t e d u n i v e r s e b6"fore

r e a c h i n g the Essence beyond, or i t can r e f e r t o the d i f f e r e n t
stages o f s p i r i t u a l d i s c i p l i n e through which the f a i t h f u l
must pass (as he must pass through the seven spheres) b e f o r e
he can be g r a n t e d a ' v i s i o n ' o f G-od,^ For Rumi, the
Ascension i s a p s y c h o l o g i c a l experience and t h e r e f o r e I q b a l i s
j u s t i f i e d i n making Rumi speak of Ascension i n terms of the
"new
Birth."^
The Ascension has become the p r o t o t y p e o f t h e
s p i r i t u a l journeys o f the m y s t i c s , b e g i n n i n g from BayazTd o f
5
Blstam t o Avlcenna, SuhrawardT, I b n 'ArabT and J l l T ,
U n d e r l y i n g these s p i r i t u a l journeys i s "the d e f i n i t e idea
t h a t t h e t r a v e l l i n g s e l f i n u n d e r t a k i n g the j o u r n e y i s f u l f i l l i n g a d e s t i n y , a law o f the t r a n s c e n d e n t a l
life,"^
I q b a l a l s o regards the Ascension as t h e supreme t e s t o f

personality.
1,
2,
3,
U.
5,
6,
Ascension i s symbolic o f the i d e a l o f s e l f -
Thoughts and R e f l e c t i o n s o f I q b a l . p, 11+8,

Schimmel, A, M,
G a b r i e l ' s Wing, p, 302.
Ibid.
J a v i d Nama, pp I 5 - I 6 .
Schimmel, A, M, G a b r i e l ' s Wing pp 302-3O3,
U n d e r h l l l , E, M^SjyiSisE* P. 132, .
U15
integration.
The Prophet "stood u p r i g h t " (Sura 53:6) b e f o r e
God w i t h o u t b e i n g a n n i h i l a t e d . Only a p e r f e c t l y - i n t e g r a t e d
S e l f can w i t h s t a n d d i s i n t e g r a t i o n i n the Presence o f God, I n
Javid,Jara^, Rumi says:
^^/jj
y
( J a v i d Nama, p. 1I|.)
A s c e n s i o n , t h e n , i s an experience as i n t e n s e and dangerous as
it
i s sublime.
I t i s the confirmation o f the p e r f e c t i o n of
the S e l f , b u t i f t h e r e be any weakness i n t h e S e l f - i t can

t h e n l o s e i t s b e i n g i n t h e c e l e s t i a l L i g h t . . I n "Gulshan-eRaz-e-Jadid," I q b a l says
1.
What i s Ascension? The d e s i r e f o r a w i t n e s s ,

an examination f a c e - t o - f a c e o f a w i t n e s s ,
a competent w i t n e s s w i t h o u t whose c o n f i r m a t i o n
l i f e t o us i s l i k e c o l o u r and scent t o a rose.
I n t h a t Presence no man can remain f i r m ,
o r i f he remains, he i s o f p e r f e c t assay.
( T r a n s l a t i o n b y A r b e r r y , A, J, JiylA,,?^S. P- 30)
Ul6
U)
1
(Zabur-e-'Ajam, p. 232)
P r o f e s s o r A r b e r r y r e l a t e s a t r a d i t i o n o f t h e Prophet who,
a f t e r h i s Ascension,
"used t o say as o f t e n as he f e l t a
l o n g i n g f o r t h a t e x a l t e d s t a t i o n , '0 B i l a l , comfort me by t h e
c a l l t o prayer I"
Thus t o t h e Prophet "every time o f p r a y e r
was an Ascension and a new nearness t o God,""^

r e g a r d s p r a y e r as a form o f Ascension
Iqbal also
i n which t h e soul-
t r a n s c e n d i n g t h e bounds o f t h e e f f i c i e n t s e l f becomes e t e r n a l
i n i t s l o v e and l o n g i n g f o r God,
I t i s a l s o t o be p o i n t e d
out t h a t t h e commandment r e g a r d i n g o b l i g a t o r y p r a y e r s i s
a s s o c i a t e d w i t h t h e Prophet's Ascensionh
This may be a m y s t i c
h i n t t o t h e e f f e c t t h a t Man can reach God - can a t t a i n t h e

'me*raj' - t h r o u g h p r a y e r , and a l s o t h a t he needs t o keep a
u n f a i l i n g g r i p on h i m s e l f so t h a t h i s S e l f remains i n a p e r p e t u a l s t a t e o f t e n s i o n t h u s b e i n g able t o w i t h s t a n d f o r c e s o f
disintegration,
\7Life's
acme o f p e r f e c t i o n i s t o see
The Essence, t o achieve which end i t b u r s t s
A l l bounds o f Time and Space, You should enjoy
The p r i v a c y o f t h e D i v i n e S e l f so
That He sees you and you see Him. Become
I l l u m i n a t e d b y t h e l i g h t o f "What
You see." But never wink your eye l e s t you
should cease t o b e , and keep a f i r m
G r i p on y o u r s e l f l e s t you are iftrowned i n H i s
L i g h t ' s sea,
.
( T r a n s l a t i o n by Husain, H. The New Rose-Gar den o f Mgsteiy, P.lo)
2. A r b e r r y , A. J , Sufism, p. 3"D^
~
~
3. I b i d .
.î. ^
U. adiq, K. G, "The E t h i c a l S i g n i f i c a n c e o f t h e Ascension o f
the Holy Prophet" Al-^Jiknmt, p, 99.
U17
Iqbal_and the F i n a l i t y o f Prophethood

Professor ScMmmel observes t h a t I q b a l "has contrihuted
one very i n t e r e s t i n g p o i n t o f vie-w t o the problem of Prophethood,""^
This p o i n t r e l a t e s t o the f i n a l i t y of Muhammad's
Prophethood i n which Islam has always believed. Commenting

on Sura 5:5> I g b a l w r i t e s
C^^^ ,i^>-U ( ^ > ' t i j U ^ * - ^
2
As Iqbal's prolonged b a t t l e against the Qadlanis (whose
leader Mirza Gulam A^mad declared himself the promised Messiah
and the MahdT i n 19G8) shows, Iqbal believed i n the f i n a l i t y
of Prophethood on s t r i c t l y r e l i g i o u s ground.
He pointed out
repeatedly t h a t the b e l i e f i n the f i n a l i t y of Mulâmmad's

Prophethood " i s r e a l l y the factor which accurately draws the
l i n e o f demarcation between Muslims and non-Muslims and enables
it
2,
Schimmel. TT'Wr^Gabriel?^^
ISt'T"' '
-
God set the seal o f holy Law on us,

As i n our Prophet a l l Apostleship
I s sealed: The concourse o f unending days
I s r a d i a n t i n our l u s t r e ; he was seal
To a l l Apostles, t o a l l Peoples we
The service o f Truth's winebearer i s l e f t
With us J he gave t o us h i s f i n a l glass,
( T r a n s l a t i o n by A r b e r r y , A. J, The Mysteries o f Selflessness
pp 20-21)
U18
one t o decide whether a c e r t a i n i n d i v i d u a l orgroup i s p a r t
of the community or not ... According t o our "belief Islam
as a r e l i g i o n was revealed by G-od, "but the existence of Islam
as a society or n a t i o n depends e n t i r e l y on the p e r s o n a l i t y
of the Holy Prophet.'*"^
He considered the QadianTs as
v i o l a t i n g the funamental doctrine o f Islam and said that "any

r e l i g i o n s society h i s t o r i c a l l y a r i s i n g from the "basis of Islam
which claims a new prophethood f o r i t s basis
must ... be
regarded by every Muslim as a serious danger t o the s o l i d a r i t y

of Islam,
This must necessarily be so:j.- since the i n t e g r i t y
of Muslim .society i s secured

2
Prophethood alone,"
"by the idea of the F i n a l i t y of
I n h i s staunch adherence t o the idea o f the f i n a l i t y of

Mu^jammad's Prophethood, I q b a l was not alone.
But i n h i s
Lectures I g b a l made an i n t e r e s t i n g p o i n t . He gave a reason

f o r j u s t i f y i n g the orthodox b e l i e f t h a t there would be no
more prophets a f t e r Muhammad, "The Prophet o f Islam,"
he ^ i . d , "seems t o stand between the ancient and the modern
world.
I n so f a r as the source o f h i s r e v e l a t i o n i s concerned
he belongs t o the ancient world; i n so f a r as the s p i r i t o f his

r e v e l a t i o n i s concerned he belongs t o the modern world. I n
him l i f e discovers other sources o f knovifledge suitable t o i t s
new d i r e c t i o n .
The b i r t h of Islam ... i s the b i r t h o f the
inductive i n t e l l e c t . I n Islam prophecy reaches i t s p e r f e c t i o n

1. Speeches and Stements o f I q b a l . p. 108.
2. I b i d * P. 9U.
kl9
i n discovering the need f o r i t s own a b o l i t i o n .

the
This involves
keen perception that l i f e cannot f o r ever be kept i n
leading s t r i n g s , t h a t i n order to achieve f u l l self-consciousnese

man must f i n a l l y be thrown back on h i s own resources. The
a b o l i t i o n o f priesthood and hereditary kingship i n Islam, the
constant appeal t o reason and estperience i n the Quran, and the
emphasis t h a t i t lays on Nature and H i s t o r y as sources of
human knowledge, are a l l d i f f e r e n t aspects o f the same idea
of f i n a l i t y . " " ^
Vi/ith Muhammad then, prophecy f e l t " " t h e need
of i t s own a b o l i t i o n " , because "he brought the method o f f r e e ,

personal enquiry which made f u r t h e r revelations unnecessary.
Each man has the way clear f o r him now, i f he wishes, t o
2
experience God and understand the Way f o r himself."
PRAYER
According t o a well-known âdis.^ prayer i s the essence o f
worship."^
I t i s the l i v i n g ground and basis of r e l i g i o n . I n
Igbal's conception o f prayer we f i n d the keystone o f a l l h i s

r e l i g i o u s ideas.^
Prayer i n the contact of G-od and man. As
I g b a l says, " r e l i g i o u s ambition soars higher than the ambitdmn

of philosphy.
R e l i g i o n i s not s a t i s f i e d w i t h mere conception;
i t seeks a more i n t i m a t e knowledge o f and association w i t h the

object o f i t s . i p u r s u i t .
The agency through which t h i s
asspci-ation i s achieved i s the act o f worship or prayer ending

1. The Reconstftictlon o f Religious Thought i n Islam, p, 126.
2. Harre7 R, " I q b a l : A Reformer of Islamic Philosophy" p. 337.
3. Schimmel, A. M. "The Idea of Prayer i n the Thought o f
I^'bal" Mohammad I q b a l Karachi, 1960, p. 68,
k I b i d .
U20
in spiritual illumination."
For I q b a l , each act of prayer
i s a k i n d of 'meâj' or Ascension t o Heaven.
He says.
(Pas 5 i Bayad Kard A i Agwam-e-Sharg.? p. 50)

Prayer i s a p r i n c i p l e of i n t e g r a t i o n because i t coordinates a l l the elements t h a t make up man's personality thought, w i l l and emotion-through t h e i r r e l a t i o n t o a dominant
2
purpose.
Prayer i s the a c t i v i t y of the whole man - an
a c t i v i t y through wich he apprehends h i s high destiny and

stretches towards i t , - ^
I t i s the way t o the fulness of l i f e .
Prayer i s i n s t i n c t i v e i n o r i g i n .
L i k e William James, I q b a l regards prayer as being
instinctive i n its origin.^
William James set f o r t h i n h i s
Psychology what he believes t o be the fundamental spring of

prayer: "We hear i n these days of s c i e n t i f i c enlightenment a
great deal of discussion about the. e f f i c a c y of prayer; and many
reasons are given why we should not pray.
But i n a l l t h i s very
l i t t l e i s said of the reason why we do pray, which i s simply

t h a t we cannot help praying. I t seems probable t h a t , i n spite
of a l l t h a t 'science' may do t o the contrag^y, men w i l l continue
r7~~TF'liûF"body~^
Then f o r the Muslim 'me'raj' l i e s i n r i t u a l prayer,
2. Brown, W. A. The L i f e . o f Prayer i n a World of Science,
London, 192?, p. 132,
3. Herman, E. Creative Prayer, London, 1921, p. 35.
U. The Reconstnuction of Religious Thought in.lsllm. p. 90.
421
'to pray t o the end. of time, unless t h e i r mental nature;
changes; i n a manner which nothing we know should lead ua
t o expect.
The impulse t o pray i s a necessary consequence".
of the f a c t t h a t w h i l s t the innermost of the empirical

selves of a man i s a Self of the s o c i a l s o r t , i t yet can
f i n d i t s only adequate Socius i n an i d e a l world.,. Most
men,
e i t h e r c o n t i n u a l l y or occasionally, carry a reference; to i t

i n t h e i r breasts.
The humblest outcast on t h i s earth can
f e e l himself t o be r e a l and v a l i d by means of t h i s higher

recognition.
And, on the other hand, f o r most of us, a
t o r l d w i t h no such inner refuge when the outer s o c i a l s e l f

f a i l e d and dropped from us would be the abyss of horror."
Prayer, then, i s the i n s t i n c t i v e outreaching of th
human s p i r i t f o r some r e a l i t y which s a t i s f i e s i t s deepest
2
longings and embodies i t s highest i d e a l s .
The n a t i v e
yearning of the soul f o r Intercourse and companionship

takes i t t o Q-od "/s n a t u r a l l y as the homing i n s t i n c t of
the pigeon takes i t t o the place of i t s b i r t h . " - ^
1 . James, W. quoted by Jones, R, M. "Prayer and the Mystic
V i s i o n " i n Concerning Prayer. London, 1916. p . l l 9 .
2. Brown, W, A. The L i f e of Prayer i n World of Science, p.9.
h22
The very f a c t that men have the i n s t i n c t t o pray involves
"the l a t e n t r e c o g n i t i o n of a metaphysical r e a l i t y , standing
over against p h y s i c a l r e a l i t y , which men are driven to adore,
and long t o apprehend,"
I n Iqt>al's picturesque language,
"prayer ... i s an expression of man's inner yearning f o r
response i n the awful silence of the universe."
And response
there i s , f o r i f there were no response men could not long
continue t o pray. The i n s t i n c t t o pray would then s h r i v e l
l i k e the f u n c t i o n l e s s organ,
Prayer i s not auto-suggestion
IqhUl denies t h a t prayer i s auto-suggestion since autosuggestion has nothing to do w i t h the opening of the sources
of l i f e that l i e at the depths, of the human ego.^
He points,
out t h a t s p i r i t u a l i l l u m i n a t i o n confers new power by moulding

the human p e r s o n a l i t y , but auto-suggestion leaves no permanent
n
l i f e - e f f e c t s b e h i n d , i q b a l f i n d s support i n W i l l i a m Brown,
who observes t h a t r a t h e r than prayer being
auto-suggestion,
" I am disposed t o say t h a t auto-suggestion i s prayer,,. Just

as the mere f a c t of seeking f o r the causes of a p a r t i c u l a r
phenomenom involves as i t s i n t e l l e c t u a l basis the assumption
of the p r i n c i p l e of the \miformity of nature, so I would,
urge the emotional basis of a p a r t i c u l a r auto-suggestion is;
some measure of confidence, implicitly f e l t i f not
1. UnderhjlTTliTliorîpTôndon
2. The Reconstruction of Religious. Thought i n Islam, p. 92,

3. Jones, L, M. "Prayer and the Mystic Vision^' p. 118,
^ The Reconstruction of Religious Thought i n Islam, po 90,
5. Ibid..
U23
e x p l i c i t l y confessed, i n the general beneficence of things.
I n r e l i g i o u s natures t h i s confidence expresses i t s e l f
d e f i n i t e l y as f a i t h i n God, and, w i t h t h i s e x p l i c i t l y assumed,
auto-suggestion i s quite c l e a r l y a form of prayer."
The Social Significance of Prayer.
I q b a l believes that the s p i r i t of a l l true prayer i a

congregational and t h a t "the r e a l object of prayer... i s . . .
achieved when the act of prayer becomes congregational."
When a group of persons a l l animated by the same passion and
concentrating on the same object j o i n i n prayer, such an
association " m u l t i p l i e s the normal man's power of perception,
deepens h i s emotion, and dynamizes h i s w i l l t o a degree
unknown t o him the privacy of h i s i n d i v i d u a l i t y . " - ^
I n other
words, associative prayer enhances human s e n s i b i l i t y .

Referring t o SHra 2: 109, Iqbal says that the d i r e c t i o n
towards which one turns one's face while praying " i s c e r t a i n l y
not e s s e n t i a l t o the s p i r i t of prayer."^ But the choice of
one p a r t i c u l a r d i r e c t i o n i n Islamic worship does serve a u s e f u l
purpose.
A l l Muslims pray w i t h t h e i r faces turned i n the
d i r e c t i o n of the Ka*ba. The Ka'ba thus becomes a symbol of

Muslim u n i t y , and f i g u r e s very s i g n i f i c a n t l y both i n the act
of pilgrimage and i n the act of prayer (which I q b a l c a l l s
"a lesser pilgrimage"^) I q b a l says,Cw a hegdm^")
1 . Brown, W. The Practice of Prayer i n R e l i g i o n and L i f e ,
New York, 1923, p p ~ 8 r ^ 9 ^
2. The Reconstruction of Religious Thought i n Islam, p. 92.
3. I b i d .
U. I b i d , p.93.
5. Nicholson, R. A. The Secrets of the S e l f , p. 77.
1+21+
1
(Rumuz-e-Bekhudi, p, 151+)
Prayer performs another important s o c i a l function. I t
"creates and f o s t e r s the sense of s o c i a l e q u a l i t y was much
as i t tends t o destroy the f e e l i n g of rank or r a c e - s u p e r i o r i t y
2
i n the worshippers."
I n other words, i t equalizes a l l . I n
c l a s s i c l i n e s , I q b a l says that at the time o f prayer
.^SU,o^>3/^
>,JiL:^'î^û/i
5
O.A^
(Bang-e-Dara, p. 171+)
Various parts o f r i t u a l prayer transmuted i n t o symbols,
I n q Iqbal's poetry the various parts of the r i t u a l prayer
are transmuted i n t o symbols having a s p i r i t u a l s i g n i f i c a n c e , ^
The 'azan' ( c a l l t o prayer) i s the symbol of the l i v i n g r e l i g i o n ,
TI
2,
3,
U,
The centre o f the islamiTc'ommunityTs' ilecca's Sacred House.

The Reconstruction o f Religious ThOHght i n Islam, p, 93.
I n the same row stand the king"~âhmud) and the Slave (Ayaz)
No m i n i s t e r now remains, nor any master.
Servant and Lord, the poor and r i c h are equal.
Coming i n t o Your Presence a l l are equal,
Schimmel, A, M, Gabriel's Y^fing. p. 177.
U25
"perhaps the best single epitome of Muslim b e l i e f and action""^.
The words "Allahu Akbar" ( A l l a h i s the greatest) which form
the beginning of the c a l l t o prayer, are the triumphant
a f f i r m a t i o n o f God's greatness by a Man who r e a l i z e s h i s own
s t a t i o n as G-od's deputy on earth.
P r o s t r a t i o n i n prayer s i g n i f i e s 'faqr' or s p i r i t u a l
poverty, and standing u p r i g h t i s emblematic of sovereignty.
The l i f e of the 'Momin' consists of both p r o s t r a t i o n and
standing u p r i g h t , both h u m i l i t y and dominion.
Of the f a i t h f u l
I q b a l says
,
3
v(Armagan-e-9ijaz, p. 297)
Man i s more blessed than angels f o r to angels i s granted only
one o f the movements of prayer-either 'sujud' or 'qiyari or
tukx? while Man can perform them a l l . ^ .
Furthermore the angels
cannot partake of man's agony

1.
2.
3.
U.
Cragg, K. Preface to The C a l l of the Mineret New York,

1956, pp v i i - v i i i .
Schimmel, A. M. Gabriel's yîng. p. 178.
The tremendum of Divine Majesty i s i n h i s standing u p r i g h t ,
The beauty o f human worship i s i n h i s p r o s t r a t i o n .
Schimmel, A. M, Gabriel's Wing, p. 179.
U26
1
(Bal-e-Jibrll,
p. 129)
Protest against mechanism and ostentation i n prayer

The âdis "There i s no prayer a t a l l i f not w i t h the
2
presence o f the God"
i s very dear t o mystics.
I q b a l too
p r o t e s t s against those who pray mechanically without the

s p i r i t o f t r u e devotion.
Paying only l i p - s e r v i c e t o God
makes God's complain i n "Jawa;be-Shikwa"
3
I q b a l also p r o t e s t s against those who indulge i n
unnecessary o s t e n t a t i o n i n matters of worship.
Neither God
nor the ' f a q i r ' cares f o r outward show - i t i s the inner

f e e l i n g which makes holy and b e a u t i f u l the act o f prayer.
God says t o His angels w i t h touching s i m p l i c i t y
1.
2.
3.
mat I f the creatures of l i g h t have been granted the honour

_
of prostration?
They do not know the burning and ardour of p r o s t r a t i o n '
Schiramel, A, M. Gabriel's Wing, p. 176.
Only the c o n v e n t i S T ' ^ r ^ a n T i s l e f t , the (ardent) s p i r i t
of B i l a l IS no more.
h27
1
(Bal-e-Jibril^ p. I 5 0 )
Prayer i s a means of self-discovery and s e l f - a f f i r m a t i o n .
Beginning from Asrar-e-Khudi. Iqbal never t i r e d of
repeating t h a t Man must not lose himself i n God as a drop
loses i t s e l f i n the ocean, b u t , on the contrary, strengthen h i s
2
ego and enlarge i t s p o s s i b i l i t i e s .
"Prayer", says I q b a l , " i s
a unique process of discovery whereby the searching ego a f f i r m s

i t s e l f i n the very moment o f self-negation, and thus discovers
i t s own worth and j u s t i f i c a t i o n as a dynamic f a c t o r i n the l i f e
of the universe."^
I q b a l denies t h a t there i s anything mystical about prayer,
which he regards as "a normal v i t a l act by which the l i t t l e
i s l a n d o f our p e r s o n a l i t y suddenly discovers i t s s i t u a t i o n i n
a l a r g e r whole i n l i f e . " ^
Prayer then does not mean "loss or
a n n i h i l a t i o n of personal selfhood but rather the heightening

of everything which c o n s t i t u t e s the inner c i t a d e l of p e r s o n a l i t ^ r
Moses, standing l o s i n g himself i n the flames, i s Iqbal's
symbol
o funhappy
the f a i wt ih tfhu,l and
i n communion
i t h God.^
1.
I am
weary o f ,w marble
slabs.
Make f o r me another temple of clay.
2. Schimmel, A. M. "The Idea of Prayer i n the Thought of I q b a l "
p. 70.
3. The Reconstruction o f Religious Thought i n Islam, pp 9 2 - 9 3 .
h I b i d , p. 90:
5. Jones, R. M. "Prayer and the Mystic V i s i o n " p. 1 2 2 .

6. Schiramel, A. M. "The Idea of Prayer i n the Thought o f
I q b a l " p. 8 9 .
1+29
1
(ârb-e-KalTm, p. 32)
Through prayer Man i s freed from the mastery of a l l b u t
God, But prayer, says I q b a l , i s meaningful only i f he who
prays v/orships God t r u l y and has not other gods before him
(Bal-e-JibrB, p. 173)
Prayer i s not only r i t u a l prayer.

a c t , rather i t i s a l i f e - a t t i t u d e , ^
I t i s not j u s t a c e r t a i n
"An act i s temporal or
profane," says I q b a l , " i f i t i s done i n a s p i r i t of detachment

from the i n f i n i t e compleMty of l i f e behind i t , i t i s s p i r i t u a l
i f i t i s i n s p i r e d by t h a t complexity,"^
I n other words, what-
ever tends t o make e x p l i c i t t o Man the consciousness of God

1. This one p r o s t r a t i o n which you deem too exacting
Liberates you ffom a thousand p r o s t r a t i o n s ,
2. Only t h a t p r o s t r a t i o n i s worth s o l i c i t u d e
Which makes every other p r o s t r a t i o n forbidden f o r you,
3. Mueller, W, A. quoted i n '^^.,^^^Mi^;:^2B:QM:^..:.SL.M^^ÊiSt
Quotations (Edited by Mead7*5\rg^^-y
!+ The Recpnst.inictlon,_of_..Rell.g^^^
p, 151+
h30
and sharpens awareness of h i s r e l a t i o n to ultimate R e a l i t y ,
i s prayer. As V i c t o r Hugo said, there are moments when
whatever be the a t t i t u d e of the body, the soul i s on i t s
k n e e s . T h e soul i s on i t s knees whenever Man seeks f o r the
Truth i n u t t e r earnestness'. He may be engaged i n o f f e r i n g h i s
( r i t u a l ) prayer or i n a s c i e n t i f i c p u r s u i t - i t i s the s p i r i t
i n s p i r i n g h i s act which counts i n determining whether or not
h i s act i s an act of prayer. I n any case, says I q b a l , the
l o v i n g ardour of the f a i t h f u l i s not confined t o f i x e d forms
of prayer.
"The t r u t h i s , " says I q b a l , " t h a t a l l search f o r knowledge i

j
i s e s s e n t i a l l y a form o f prayer. The s c i e n t i f i c observer of
j
Nature i s a k i n d of mystic seeker i n the act of prayer.""^ Like
the mystic, the s c i e n t i s t seeks t o . e s t a b l i s h r e l a t i o n s w i t h
Reality.
Like the mystic, "he asks, he seeks, he knocks."^

'
L i k e the mystic he has on i n s a t i a b l e t h i r s t f o r the Truth.

6iting
31"^ - i l l u s t r a t i o n taken from RumT, I q b a l points out
t h a t the ufT l i k e the hunter, i s f i r s t l e d i n h i s search by
TT Hugo7~lFr'"quot^
Encyclopaedia''^
ous'^Quotatio'ns '
(Edited by Mead, F. S.) p. 3U1~
2. Y/herever I bow my head i n t o the dust, roses r i s e My asking w i l l not f i n d room i n two rak'asa of prayer
I
(Translation by Schimmel, A. M. Gabriel's Wing, p. 179.)
3. The Reconstruction of Religious Thought i n Islam, p. 91.
1+, Anson, H. ""Prayer as linderstanding''"" In'^Gon^^
Prayer p 80j
1+31
the f o o t p r i n t s o f the musk-deer, but once h i s t o t a l s e l f

becomes passionately involved i n the quest, then he i s
guided by the musk-gland i t s e l f and has no need t o watch
the t r a c k , T h e s c i e n t i s t , l i k ^ the ufT^ f i r s t follows the
f o o t p r i n t s o f the musk-deer, but then h i s "close contact
w i t h the behaviour of Reality," sharpens h i s "inner perception
2
f o r a deeper v i s i o n o f i t " and he can f o l l o w the musk-gland.
The act of prayer, i n so f a r as i t aims at knowledge,
resembles r e f l e c t i o n , "Like r e f l e c t i o n i t too i s a process
of a s s i m i l a t i o n , but the a s s i m i l a t i v e process i n the case of
prayer draws i t s e l f closely together and thereby acquires a
power unknown t o pure thought.
I n thought the mind observes
and follows the working of R e a l i t y ; i n the act of prayer i t

gives up i t s career as a seeker of slow-footed u n i v e r s a l i t y
and r i s e s higher than thought to capture Reality i t s e l f . " ^
One a t t a i n s t o the " v i s i o n o f that t o t a l - i n f i n i t e
which
philosophy seeks but cannot find,"^*" when " ' i l m " becomes "'ishq".
Prayer as p e t i t i o n .
Most human prayer takes the form of a p e t i t i o n to God i n other words, we pray f o r something.
Some people vrould not
regard the cry o f anguish wrung from the heart of the mother o f
a dying c h i l d as prayer.
Some people v/ould also say that when
we pray to God f o r something, ?/e are only p e t i t i o n i n g , not

praying, Iqbal would agree that prayer i s "no more a means t o
l"^" The RecoiTstiSitTon^
, 91.
2. I b i d .
3. I b i d , p. 90.
i+. I b i d , pp 91-92.
11-32
something else than love is,""*" that i t i s an end i n i t s e l f .

But he would not have s a i d t h a t asking od f o r something
makes one's prayer insincere or a means t o an end.
The
r e l a t i o n s h i p between Man and God i s a deeply personal one.

V/hen we ask those whom we love f o r help or strength we are
not using them as means t o an efld.
Such dependence i s a part
of l o v e . And I q b a l sees prayer not only as an act of

obedience b u t also of love.
His God i s not an impersonal D e i t y
but a Beloved who i s also a Lover, who promised " C a l l Me and I

respond t o your c a l l "
(SSra 140:62). I q b a l who spent a great
p o r t i o n of h i s own l i f e i n prayer - the * f a q i r ' who would not

iiTcup
anyone's favour - also p e t i t i o n e d God - and b e l i e v e d
t h a t h i s prayer would bear f r u i t
2
( B a l - e - J i b r l l , p, 95)
The b e l i e f t h a t God responds t o our prayers does not mean
t h a t our prayers are always granted.
Kierkegaard said, "Prayer
does not change God, but changes him who prays."^
This deep
t r u t h i s also embodied i n the famous statement, "Who r i s e s from

1,
2,
3,
Jones, R, M, "Prayer and the Mystic V i s i o n " p. 118.

I t may be that through my prayers a t dawn,
The spark i n your dust kindle i n t o l i f e .
Kierkegaard, S. quoted i n The Encyclopaedia of Religious
Quotations (Edited by M e a d T T T s T T P . 3U2.
1+33
prayer a b e t t e r man, h i s prayer i s answered.""^ I n a

b e a u t i f u l poem i n ârb-e-KalTm. I q b a l says
/
2
(5arb-e-KalTm, p. I 6 7 )
'
prayer, then, does not change the order of things, but i t

changes people and people change t h i n g s .
As Sura 13:12 states
" V e r i l y God w i l l not change the c o n d i t i o n of men, t i l l t h ^ y

change what i s i n themselves."^
Prayer p u r i f i e s , enlightens
1.
Meredith, G, quoted i n The Encyclopaedia of Religious

quotations (Edited by Mead, P, 3.) p. 31+5',
2.
Your prayer cannot change the Universal Order,

But i t i s p o s s i b l e , i t w i l l change you.
I f a storm w i t h i n your S e l f i s born Strange i t w i l l not be i f the world does change,
The Reconstriictlon...o^^^^^
i n Islam, p, 12.
3.
k3k
and a t l a s t t r a n s f o r m s those who submit themselves t o i t . " * "

"Such p r a y e r - p r a y e r which changes b o t h t h e man who prays
and t h e w o r l d he l i v e s i n - i s not achieved w i t h o u t c o n c e n t r a t e d
2
effort."
But once Man has made t h i s e f f o r t and a t t a i n e d
s p i r i t u a l p e f e c t i o n , then God Himself asks him what he d e s i r e s .
'MYSTIC Am
'PROPHETIC CONSCIOUSNESS
A d i s t i n c t i o n o f importance i n I q b a l ' s thought* i s t h e

one which He drav/s between t h e 'mystic' and t h e ' p r o p h e t i c '
t y p e s o f consciousness.^
Both the m y s t i c and t h e prophet
seek t h e ' u n i t a r y e x p e r i e n c e ' , b u t t h e r e i s a marked d i f f e r e n c e

between them.
The m y s t i c does not wish t o r e t u r n t o w o r l d l y
1.
U n d e r b i l l , E.
^ r s h i . p. 18.
2.
Herman, E.
3.
The R e c o n s t r u c t i o n , o f .Rellgsious Thoupiht i n I s l a m , p. 12i|-5.
C r e a t i v e P r a y e r , p. 38.
U35
affairs.
final,
his
For him t h e ' u n i t a r y experience' i s something

BTjfcthe p r o p h e t f e e l s an i n n e r n e c e s s i t y t o t r a n s l a t e
s p i r i t u a l experience i n t o concrete terms.
He must r e t u r n
t o make h i s t o r y , t o r e d i r e c t and r e - f a s h i o n the f o r c e s and

1
c u r r e n t s o f i n d i v i d u a l and c o l l e c t i v e l i f e .
Iqhal states
t h a t "best e x p r e s s i o n , i n ufT l i t e r a t u r e , o f the d i f f e r e n c e

hetween a m y s t i c and a p r o p h e t , i s t o be found i n t h e words
o f t h e Muslim s a i n t *A"bdul Quddus o f Gan'goh, "Muhammad o f
A r a b i a ascended the h i g h e s t Heaven and r e t u r n e d . I swear
by God t h a t i f I had reached t h a t p o i n t i should never have
2
returned,"
J a v i d Kama, I q b a l b r i n g s out the s a l i e n t d i f f e r e n c e s
between the two types o f consciousness
Z o r o a s t e r by Ahriman,
worldi
1.
2.
i n the t e m p t a t i o n o f
Ahriman urges Zoroaster t o leave the
and t o l i v e t h e l i f e o f an a s c e t i c .
The R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n I s l a m , p.
I b i d . p. 21+.
125.
, 1+36
( j a v T d Mama, p. 52)
I t i s i n g e n i o u s o f I g b a l , comments a w r i t e r , t o show Ahriman
trying
t o seduce Z o r o a s t e r by means o f a q . u i e t i s t i c , and
therefore f r u i t l e s s , mysticism, maintaining that loving

2
seclusion i s b e t t e r than preaching.
ZoroafetBr - t h e symbol
o f t h e p r o p h e t i c consciousness answers t h a t t h e two types

of consciousness i n s t e a d o f b e i n g h o s t i l e t o e^ch o t h e r , a r e
a c t u a l l y complementary.
The Man o f God must b o t h
contemplate
and a c t , b u t a c t i o n i s t h e end of c o n t e m p l a t i o n .
1.
2.
Abandon t h e c i t y and h i d e y o u r s e l f i n a cave,

choose t h e company o f t h e cavalcade o f t h e c r e a t u r e s o f l i g h t ;
become a wanderer i n t h e mountains l i k e Moses,
be half-consumed i n t h e f i r e o f v i s i o n ;
b u t yoti must c e r t a i n l y g i v e up prophecy.
You must g i v e up a l l such mullah-mongery.
By a s s o c i a t i n g w i t h nobodies, a somebody becomes a nobody,
though h i s n a t u r e be a flame, he becomes a c h i p o f wood.
So long.:as prophet-hood i s i n f e r i o r t o s a i n t h o o d
prophecy i s a v e r i t a b l e v e j c a t i o n t o l o v e .
( T r a n s l a t i o n b y A r b e r r y , A. J". JavTd Nama,' p. L\.6)
Schimmel, A. M. "The JavTdnlwie" in, t h e l i g h t o f t h e
Comparative H i s t o r y o f R e l i g i o n s " p. 31
U37
(JavTd nama, f -Sif) . ]

I t i s obvious t h a t f o r I g b a l - t h e prophet o f a c t i o n ^ t h e '
' p r o p h e t i c ' consciousness i s o f g r e a t e r value than t h e
'mystic' consciousness,since the former i s outward-seeking
and aims a t a t r a n s f o r m a t i o n o f t h e w o r l d .
The 'prophet',
h a v i n g been r e - v i t a l i z e d b y contact w i t h h i s deepest s e l f ,

r e t u r n s t o h i s f e l l o w c r e a t u r e s i n order t o d i s c l o s e new
d i r e c t i o n s and i d e a l s t o them.
The value o f h i s s p i r i t u a l
experience can be judged b y examining " t h e types o f manhood

t h a t he has c r e a t e d and t h e c u l t u r a l w o r l d t h a t has sprung o u t
2
o f t h e s p i r i t o f h i s message,"
1, Not my eye o n l y d e s i r e d t h e m a n i f e s t a t i o n of. G-od;
i t i s a s i n t o b e h o l d beauty w i t h o u t a company.
What i s s o l i t u d e ? P a i n , b u r n i n g and y e a r n i n g ;
company i s v i s i o n , s o l i t u d e i s a search.
Love i n s o l i t u d e i s c o l l o q u y w i t h God,
When l o v e marches f o r t h i n d i s p l a y , t h a t i s t o be a k i n g l : .
S o l i t u d e and m a n i f e s t a t i o n are t h e p e r f e c t i o n o f ardour,
b o t h a l i k e a r e s t a t e s and s t a t i o n s o f indigence
What i s t h e former? To desert c l o i s t e r and church;
What i s t h e l a t t e r ? Not t o walk alone i n P a r a d i s a l
Though God d w e l l s i n s o l i t u d e and m a n i f e s t a t i o n ,
s o l i t u d e i s the b e g i n n i n g , m a n i f e s t a t i o n t h e end.
You have s a i d t h a t prophecy i s a v e x a t i o n :
When l o v e becomes p e r f e c t , i t f a s h i o n s men.
( T r a n s l a t i o n b y A r b e r r y , A. J . J a v i d Kama, p._Li.9)
2. The R e c o n s t r u c t i o n o f R e l i g i o u s I'hought i n " I s l a m , pp 12Ii.-125,
U38
Throughout I q b a l ' s mature w r i t i n g s the emphasis i s on

the w o r l d - t r a n s f o r m i n g and w o r l d - conq.uering ' p r o p h e t i c '
consciousness as opposed t o t h e w o r l d - denying and w o r l d renouncing
'mystic'
consciousness.
When I q b a l c r i t i c i s e s 'mysticism', he c r i t i c i z e s only the

n e g a t i v e elements i n i t ( i . e , inward-looSing
consciousness')
'mystic
and not mysticism 4n t o t o , since the
'prophet*,
t o o , i s a ' m y s t i c ' , i f w i t h P r o f e s s o r Schimrael, we d e f i n e

'mysticism' as " t h e p a s s i o n a t e l o n g i n g o f a h e a r t f o r a
response from the h i g h e r l e v e l s o f b e i n g , and a b r e a k i n g down
o f t h e w a l l which separates t h e l o v i n g s o u l Ifrom i t s D i v i n e
source.""''
GOD
AND
MAN
T h i s s e c t i o n i s e n t i t l e d "God
perhaps be e n t i t l e d "God
and Man"
though i t c o u l d
and I q b a l " w i t h g r e a t e r j u s t i f i c a t i o n
since i t d e a l s m o s t l y w i t h I q b a l ' s p e r s o n a l r e l a t i o n s h i p w i t h
' h i s ' God.
I t has been g i v e n i t s present t i t l e , however,
because a l t h o u g h I q b a l speaks f o r t h e most time i n h i s own

v o i c e , t h i s s e c t i o n a l s o i l l u s t r a t e s what I q b a l means by
saying t h a t God
i s an Ego
s h i p between God and Man
or a Person, and t h a t the r e l a t i o n i s a p e r s o n a l one.
Thus I g b a l speaks,
here a l s o fot Everyman, d e s p i t e the s i n g u l a r q u a l i t y o f h i s

own unorthodox,
1.
audacious v o i c e .
Schimmel, A. M. G a b r i e l ' s Wing pp 362-363.
h39
As one reads t h r o u g h t h e pages o f I q b a l ' s p o e t r y one

cannot h e l p b e i n g s t r u c k by t h e way he addresses God
l o v e s God with a f i e r c e i n t e n s i t y ,
He
strongly reminiscent of
Donne?,; and becau.se he i s very sure o f h i s love he takes

l i b e r t i e s w i t h God which o f t e n s t a r t l e t h e unwary, orthodox
reader.
I q b a l conceives t h e r e l a t i o n s h i p between God
and Man t o be based on l o v e - not a l o v e which i s submissive

b u t a l o v e which i s ap;gressive, "a l o v e t h a t compels t h e
object loved i n t o union.
The l o v e r i s n o t t o say: I am y o u r s ,
do what you l i k e w i t h me; b u t , you a r e mine ... a t t u n e your

w i l l t o mine.,""''
The poet addresses God i n a l l k i n d s o f moods.
There
are times when he yearns f o r a v i s i o n o f God, when he f e e l s

r a v i s h e d by E t e r n a l Beaxxty and can o n l y whisner:
^
2
( B a l - e " J i b r I l , p . 8,)
There a r e times when he can complain w i t h t h e b i t t e r n e s s

o f a h u r t outraged
1,
2,
child:
Raju, P, T, "The I d e a l i s m of S i r Mohammad I q b a l " p 113a

Make more l u s t r o u s t h e lu.strous h a i r ,
Ravish my mind and sense, r a v i s h my h e a r t
That b o t h liove and Beauty should be hidden,'
E i t h e r r e v e a l Y o u r s e l f or l e t me be r e v e a l e d j
(Payam-e-Mashrlq, p. 182)
At t i m e s he addresses. God w i t h p l a y f u l i r o n y :
^(Bal-e-Jibrn,
p.?)
A n o t e o f sadness and w i s t f u l n e s s creeps i n t o h i s voice^

sometimes*
God i s i m m o r t a l b u t Man must pass away.
There
i s n o t enough t i m e f o r t h e h e a r t i n l o v e t o g i v e u t t e r a n c e
to a l l i t feels;
1 . You have a c q u a i n t e d every t h o r n w i t h t h e s t o r y o f my f a l l ,

You have cast me i n t h e w i l d e r n e s s o f madness and
dishonoured me;.
2. I f t h e s t a r s are crooked, i s t h e sky Yours or mine?
Why should I w o r r y about t h e w o r l d , i s the w o r l d Yours o r
mine?
Why he dared t o r e f u s e on t h e morn o f C r e a t i o n .
How should I know? Vi/as he Your c o n f i d a n t o r mine?
Your w o r l d i s l i t up by t h e l i g h t , o f t h i s s t a r I s t h e d o w n f a l l o f t h e Man o f c l a y , t h e n , Your l o s s o r mine?
Uhl
( B a l - e - J i b r i L , p.
12)
I q b a l ' s famous "Shikwa"
i s an e x p r e s s i o n n o t o n l y o f
the g r i e v a n c e s o f t h e Muslims, b u t , i n a sense, a l s o a

statement o f Everyman's anger and sorrow when he f e e l s t h a t
somehow God has " l e t h i m down" and c r i e s out a l o u d i n h i s
pain:
2
(Bang-e-Dara, p. I76)
Since God i s "fickte'"^ and " u n l o v i n g " ^ and has dismissed His
l o v e r s w i t h " t h e promise o f to-morrow",-^ the poet says almost
triumphantly:
6
(Bang-e-Dara, p.
1.
2.
3.
5.
6.
177)
What i s t h e l o v e o f a borrowed soul?

What i s t h e l o v e bet*een:-a m o r t a l and an immortal?
. F i r s t g r a n t t o me an e v e r l a s t i n g l i f e .
Then see the ardour o f my r e s t l e s s h e a r t .
The t a u n t o f s t r a n g e r ^ , i n f a m y and p r i v a t i o n I s the reward f o r d y i n g f o r Your Name mere degradation?
Bang-e-Dara, p. 178.
V9%1' p. 175.
r b i d . p. 177.
Now'look f o r them i n t h e L i g h t o f t h e Radiant Countenance:
Uh2
But
t h i s i s o n l y a p a s s i n g phase.
Complaint i s an
e s s e n t i a l p a r t o f Love - be i t human o r d i v i n e .
The poet
who can complain so b i t t e r l y can a l s o say t o God w i t h deep

tenderness:
1
Or w i t h t o u c h i n g s i m p l i c i t y :
( B a l - e - J i b r T l , p. 12i^.)
Or w i t h p a s s i o n a t e
longing:
3
(Bang-e-Dara, p. 31L|.)
1.
2.
3.
Take f o r t h y r e s t a w h i l e
T h i s h e a r t o f mine
And l a y a s i d e t h y t o i l
And t a s k d i v i n e .
( T r a n s l a t i o n by A r b e r r y , A. J. P e r s i a n Psalms, p, 27.)
Because o f You i s my l i f e ' s b u r n i n g , r a d i a n c e , torment and
pain,
You.'are what I d e s i r e . You are what I seek.
0 a w a i t e d R e a l i t y , re^'eal Y o u r s e l f i n a t a n g i b l e form.
For a thousand p r o s t r a t i o n s l i e r e s t l e s s i n
a r d e n t forehead.
14i3
There a r e occasions when the poet aidresses God i n a tone

of f e v e r i s h p r o b i n g ,
^ ^
1
(Zabur-e-*A3am, p. 59)
or o f l o v i n g p r o t e s t :
} f / o ^ .
\s^^W > J . ^
2
( B a l - e - J i b r i l , p. I 2 5 )
The p o e t i s aware t h a t h i s l o v e i s a w i l d , tempestuous
t h i n g which smashes a l l t h a t comes between him and h i s
Beloved:
3
( B a l - e - J i b r T l , p. 5)
There i s no way i n which t h e f i r e o f h i s passion can be
1. T e l l me t h i s : what i s t h y share
I n t h i s w o r l d o f p a i n and care?
Knowest t h o u t h e s p i r i t ' s anart?
Hast t h o u an u n e a s e f u l heart?
( T r a n s l a t i o n by A b r e r r y , A. J . P e r s i a n Psalms, p. 3U)
2. My f r e n z y has a p r o t e s t t o make b e f o r e Your Godhead For You t h e r e ' s l i m i t l e s s space, f o r me j u s t f o u r d i r e c t i o n s ,
3. My p a s s i o n a t e song c r e a t e d c o n f u s i o n i n t h e Temple o f the'
Essence,
Prom t h e I d o l - h o u s e o f A t t r i b u t e s arose t h e c r y o f "Spare us"
e x t i n g u i s h e d or assuaged.
H i s f r e n z y w i l l n o t r e s t even
on t h e L a s t Day
1
( B a l - e - J i b r T l , p. 63)
God may be somewhat d i s t u r b e d by such an i r r e p r e s s i b l e
and s p i r i t e d l o v e r , b u t t h e l o v e r knows t h a t o n l y one such
as he, can reach God:
2
( B a l - e - J i b r T l , p. 11)
There are times when t h e poet cannot h e l p f i n d i n g f a u l t
w i t h God's c r e a t i o n s ,
1,
2,
3,
My madness w i l l n o t s i t i d l e even on t h e Day o f Judgment,

E i t h e r i t w i l l t e a r my own garment, o r t h e garment o f GodI
The abode o f Love has f a r beyond Your seraphs' wings:
None f i n d b u t who d e s i r e and dare i n f i n i t e l y . _
( T r a n s l a t i o n b y K i e r n a n , V. G, Poems from I q b a l . p. 25)
Create something new, make f i n e r Adam,
To c r e a t e a
^^^^ *-^S .neb .lp|-'b a. dôd) ; .
\
kh5
or a s s e r t i n g t h a t he has been s p e c i a l l y blessed:
He even dares t o say t h a t h i s a c t i v i t i e s a r e a source o f
d i s q u i e t u d e t o God H i m s e l f l
to
2 _
( B a l - e - J i b r T l , p. 5)
The
reward.
l o v e r knows t h a t l o v e i s i t s own j u s t i f i c a t i o n and

He seeks ;p(s o t h e r b o r n f o r h i s l o v e :
(Bang-e-Dara, p, 110)
Man knows t h a t h i s e x i s t e n c e and t h a t o f God a r e
i r r e t r i e v a b l y interwoven.
" L i k e p e a r l s we l i v e and move and
1. I n my h e a r t t h y l i g h t n i n g shone
Radiant as f l a s h i n g g o l d .
Which t h e expectant sun and moon
M a r v e l l e d s o r e l y t o behold.
( T r a n s l a t i o n b y A r b e r r y , A. J. P e r s i a n Psalms, p. 1^2)
2. The h o u r i and the angel a r e t h e c a p t i v e s o f my i m a g i n a t i o n ,
My gaze Causes d i s t u r b a n c e i n Your b r i g h t n e s s !
3. T h i s i s God's worship, n o t a business 0 unknowing one, stop d e s i r i n g a reward.
hue
have our b e i n g i n t h e p e r p e t u a l f l o w o f D i v i n e L i f e "

I q b a l s a i d i n h i s l e c t u r e s , and i n "Zaburê^-A-jim"
he a s s e r t e d
2
(Zabur-e-'Ajam, p. l 6 2 )
D. M. Donaldson p o i n t s o u t t h a t "as a mystic I q b a l gave
wholesome emphasis t o the idea of the 'questing God'"^
I q b a l ' s God does indeed l o v e Man and seeks him:
^Zabur-e-*Ajam, p. I 3 2 )
G&d's l o v e , indeed, i s p r i o r t o Man's l o v e and a t t r a c t s him.^
He i s never f a r from Man and i s w a i t i n g t o be c a l l e d .
Iqbal's
humorous comment "Think o f the D e v i l and he i s sure t o appear'.^

>~
2.
3.
Ij..
5.
6.
rpj^g R e c o n s t r u c t i o n "of Religious_Thgugh't''i^^^ Isiamrp"rT2T'

Seek thou o f God t h y s e l f t o know,
And seek i n S e l f h o o d f o r t h y God
( T r a n s l a t i o n .by A r b e r r y , A. J. P e r s i a n Psalms, p. lOLi.)
Donaldson, D. M. S t u d i e s i n Muslim E t h i c s , London, 1953,
p. 258.
We are gone a s t r a y from God;
He i s s e a r c h i n g upon the road.
For l i k e us He i s need e n t i r e
And t h e p r i s o n e r o f desire,,
( T r a n s l a t i o n by A r b e r r y , A. J. P e r s i a n Psalms, p. 8L(.)
Schimmel, A. M. "Time and E t e r n i t y i n t h e Ysfork o f
Muhammad I q b a l " p. 56.
S t r a y R e f l e c t i o n s , p. 135.
Uhl
T h i s i s e q u a l l y t r u e o f God,""^ i n f a c t embodies a deep

t r u t h . God my n o t d w e l l i n s o - c a l l e d "houses o f God" b u t He
comes t o thos who seek Him:
2
(Payara-e-Mashriq, p. 20?)
Love i s e s e e n t a l l y a mystery which cannot be w h o l l y
explained.
The l o v e o f God and man t o o i s a mystery - God
a t once t r a n s c e n d e n t and immanent, Ifen a t once l o v e r and

Beloved.
poetry:
She case can perhaps be s t a t e d o n l y i n terms o f

. J. . -
1.
2.
You do n o t f i n d room i n t h e K&'ba or e n t e r t h e temple o f

idols.
But how e a g e r l y You come t o the y e a r n i n g l o v e r s .
W i t h a l l Thy g l o r y , Thou t h e v e i l dost wear.
The p a s s i o n o f our ^gaze Thou canst n o t bear,
Thou r u n n e s t i n o u r b l o o d l i k e p o t e n t w i n e ,
But a h i how s t r a n g e Thou comest, and t o o r a r e .
( T r a n s l a t i o n by A r b e r r y , A. J. The T u l i p o f S i n a i , p. 18)
3.
IBLIS
(Satan)
The
f i g u r e o f Satan o r I b l T s occupies a c o n s i d e r a b l e
p o r t i o n o f I q b a l ' s r e l i g i o u s philosophy.
As P r o f e s s o r
Schiramel
observes, t h e r e a r e tendencies towards t h e development o f t h e

I b l T s - f i g u r e i n t h e t r a d i t i o n a l way, and y e t towards a completely o r i g i n a l re-formulation of i t . " ^
One t h e whole, i n h i s
t r e a t m e n t o f I b l T s , one can see many o f I q b a l ' s b r i l l i a n t

" f l a s h e s " o f p o e t i c and p h i l o s o p h i c a l i n s i g h t .
I b l T s as t h e p r i n c i p l e o f a c t i v i t y
ManT had regarded Satan as a p r i n c i p l e o f a c t i v i t y .
I q b a l r e f e r s t o t h i s f a c t i n h i s t h e s i s : " I n darkness - t h e
f e m i n i n e p r i n c t ^ i e i . i n Nature-were hidden t h e elements o f e v i l
which, i n course o f t i m e , c o n c e n t r a t e d and r e s u l t e d i n t h e
c o m p o s i t i o n , so t o speak, o f t h e hideous l o o k i n g d e v i l , t h e
2
principle of activity."
Perhaps t h i s i s t h e germ o f t h e i d e a
which f i g u r e d p r o m i n e n t l y i n I q b a l ' s l a t e r t h o u g h t , namely,

t h a t t h e movement o f t h e world and t h e e v o l u t i o n o f Man i s
p o s s i b l e o n l y t h r o u g h t h e conquest o f darkness and t h e powers
o f C h a o s . I n f a c t , i n I q b a l ' s o p i n i o n , Satan i s n o t f a r f r o m
the t r u t h when he a s s e r t s i n "TaskhTr-e-Pi^,rat"
1.
2.
3.
Schimmel, A. M. "The F i g u r e o f Satan i n t h e Works o f

Muhammad I q b a l " ( c o n s u l t e d i n t h e manuscript b y c o u r t e s y
of the a u t h o r ) .
The Development o f Metanhyscis i n P e r s i a , p. 18.
Schimmel, A. M. "Gabriel's Wing, xro 209-210.
hkS
I t i s I b l T s who l e a d s Man on from conquest t o conquest,
2
who shows him t h e way t o knowledge and p e r f e c t i o n .
The words
o f I b l T s when he tempts Adam c o u l d v e r y w e l l be t h e words o f

I q b a l h i m s e l f , and t h a t i s h a r d l y s u r p r i s i n g because, i n one
sense, b o t h I b l T s and I q b a l a r e prophets o f a new w o r l d .
IblTs praises a l i f e o f action, of perpetual
First
excitement and
c h a l l e n g e - a marked c o n t r a s t t o t h e e f f o r t l e s s ease o f
paradisial
1,
2.
living.
The s t a r s ' b o d i e s were made "by You;

I am t h e i r motive f o r c e .
I am t h e substance o f t h e w o r l d ;
I am l i f e ' s p r i m a l source.
The body draws i t s s o u l Ifrom You
But I arouse t h e s o u l .
While You way-lay w i t h b l i s s f u l peace,
I lead with action's c a l l .
That low-born c r e a t u r e Of earth,man,
f mean i n t e l l i g e n c e .
Though b o r n i n Your l a p , w i l l grow o l d
Under my v i g i l a n c e .
( T r a n s l a t i o n b y IJusain, H.)
M a i t r e , L. " I q b a l : A g r e a t Humanist" I q b a l Review A p r i l
1961, p. 28.
U50
, I-
(Payam-e-Mashriq., p. 98)
Then he urges Adam t o open ftis eyes and reach out f o r a
new world - a world i n which there are u n t o l d opportonities
f o r h i s manifold p o t e n t i a l i t i e s to manifest themselves and
aqguire m a t u r i t y .
1,
I b l i s hecomes Adam's guide t o a new world.
A l i f e o f s t r u g g l e , s t r a i n and stress
I s b e t t e r than e t e r n a l r e s t .
When a dove s t r a i n s hard a t i t s net
An eagle's heart heats i n i t s hreast.
These streams o f m i l k and honey have
Deprived you o f the strength to act.
Come take a hearty draught of wine
Prom the cup o f the vine d i r e c t .
( T r a n s l a t i o n toy ûsain, H.) .
h51
(Payara-e-MashricL, p. 99)
Adam does not leave Paradise w i t h "wandering steps and
slow"
iDut o o y f u l l y .
He sounds more l i k e Columbus setting;:;
out on an e x p e d i t i o n t o discover wonderful lands ^than an

e x i l e who has f a l l e n from grace.
ITDIT^
, hasîndeed, heen
successful i n arousing h i s enthusiasm.
\ju^â.u j C r - c o ^ r
1.
2.
A r i s e , f o r I w i l l show t o you
The prospect of a whole new world
Unveil your eyes and look around;
Go f o r t h and see i t a l l unfurled.
You are a t i n y , worthless drop;
Becoming a shining, priceless p e a r l .
Descend from Eden's halcyon heights
And plunge i n t o the life-streaih's s w i r l .
You are a h r i g h l y shining sword;
Go dip i n t o Creation's heart.
To prove your mettle issue f o r t h
And fPDm your scahhard's bosom p a r t .
You have not l e a r n t t h i s lesson y e t ;
F u l f i l m e n t dooms desire to death.
You know what i s e t e r n a l l i f e ?
To burn anew vdth each new breath.
( T r a n s l a t i o n by IJusain, H,)
M i l t o n , J . "Paradise Lost" (Book X I I ) Complete Poetry and
Sitected Prose Glasgow. 1952. p. 3k9
U52
(Payam-e-Mashriq,
pp 99-100)
When Adam r e t u r n s t o the Presence of God having

conquered the forces o f Nature, he i s both triumphant and
penitent.
He i s triumphant because he has f u l f i l l e d h i s
mission on e a r t h , he i s penitent because he erred.

himself be beguiled by Satan.
He l e t
But Igbal's Adam could not be
wholly penitent knowing t h a t "error which may be described

as a k i n d o f i n t e l l e c t u a l e v i l i s an indispensable factor i n
2
the b u i l d i n g up o f experience."
He speaks t o God w i t h
a curious c h i l d l i k e innocence which yet has a k i n d o f

d i g n i t y and self-assurance
^>
^^ '^S
0 what a joy i t i s t o make

One's l i f e a constant, ardent glowl
And w i t h one's breath make desert, w i l l
And p l a i n l i k e molten metal f l o w l
Open a door out o f one's cage
Onto the garden's vast expanseI
Roam i n the spaces o f the sky.
And t e l l the stars one's weal and woe I
Y/ith secret yearnings, open prayers.
Cast looks on Beauty's s e r a l g i o l
1 burn i n a slow-consuming f i r e ,
I'm a l l an agonised desire.
I give up f a i t h f o r l i v i n g doubt;
I seek, I g.uestion, I aspire.
( T r a n s l a t i o n by gusain, H.)
The Reconstruction o f Religious Thought l,n, Islam, p. 8?.
h55
I jy/r>
jl '^[^ XAJ^ 'A
(Payam-e-Mashriq., p. l O l )
True t o some degree t o the p r i n c i p l e of Milton's Satan 2
"Better t o r e i g n i n H e l l than serve i n Heaven,"

t e l l s the righteous (perhaps also a l i t t l e
- IblTs
self-righteous)
Gabriel t h a t i t i s he who has made possible the drama of man's

e v o l u t i o n , t h a t i n a way God i s more aware o f him than of the
e t e r n a l l y pious Gabriel.
1.
2.
I was deflected from the path

Of v i r t u e by the Devil's fraud.
Forgive my e r r o r and accept
My humble penitence, 0 God,
One cannot subjugate the world
Unless one y i e l d s t o i t s a l l u r e ;
For Beauty's w i l d pride i s not tamed
U n t i l i t f a l l s i n t o Love's snare.
M i l t o n , J. "Paradise Lost" (Book l ) p. 85.
k5h
( B a l - e - J i b r T l , pp 193-19i^.)
I t i s worth mentioning that i n regarding I b l l s as the
dynamic p r i n c i p l e of l i f e , i t i s very l i k e l y that Igbal
was
also influenced by Goethe ( f o r whom next to Rumi, he had

greatest admiration and a f f e c t i o n ) who
the
i n Faust shows the
D e v i l as man's companion, making him, working on him l e s t he

slumber.^
I b l T s as a p r i n c i i J l e of e v i l .
I n Iqbal's thought, I b l i s i s never wholly e v i l .
He i s
the symbol of the e t e r n a l ' l a ' (negation) but f o r Iq.bal, * l a *

implies ' i l i a ' (affirmation'y and i s "an absolutely
constituent of a p e r f e c t s o c i a l order."^^
necessary
IblTs himself, says
(Javid Mama, p. 158)

r r " IrTlian's pinch of duslTliiy'" daHng spirrb"hai~~breathed
ambition.
The warp and woof of mind and reason are woven of my sedi-tion, :
The deeps of good and i l l you only see from land's f a r verge::
Which of us i s i t , you or I , that dares the tempest's scourge;
Ask t h i s of God, when next you stand alone w i t h i n His s i g h t -
Whose blood i s i t has painted Man's long h i s t o r y so b r i g h t ?
I n the heart of the Almighty l i k e the p r i c k i n g thorn I l i e , j
You only cry f o r ever God, oh God, oh God most highl
(Translation by Kiernan, V.G. Poems from I q b a l , pp 52-53.
2. Schimmel, A. M.J'Mo^jiammad Igbai and German Thought"
Mohammad I q b a l , p. 97.
3. Khayal, T. M. "Igbal's conception of Satan" Iqbat July 1953
Volume I I Number I , p. 9.
Under the V e i l of "No" I murmured "Yes"
What I have spoken i s b e t t e r than what I never said.
(Translation by Arberry, A. J, Javid Nama. p. lOlj..)
k55
Milton's Satan aims "out o f good s t i l l t o f i n d means of evil.-^
As God's representative,
i t must be Adam's endeavour to "seek
to b r i n g f o r t h good"^ from h i s e v i l .
I n Javid Kama Shah-e-
Hamadan says
(JavTd lilama, p. 186)

True however, t o t r a d i t i o n , I q b a l i d e n t i f i e s IblTs w i t h
whatever e v i l he sees i n the world.
IblTs i s loveless i n t e l l e c t
which leads t o the b e t r a y a l and destruction of Man. One of the

t r a d i t i o n a l symbols f o r IblTs i s the serpent, and t h i s symbol
i s s u i t e d t o Iqbal's i d e n t i f i c a t i o n of IblTs w i t h
(negative)
reason, f o r when attacked, a serpent defends i t s e l f w i t h i t s

h
head.
I b l T s also comes t o stand for many Western values of which
I g b a l disapproved - i t s m a t e r i a l s t i c creeds, i t s i n d i f f e r e n c e
to man's higher s e l f .
I n one poem, Igbal says t o God about
Western p o l i t i c s
1. M i l t o n , J . "Paradise Lost" (Book r T p T s T T
2. I M d .
3. The man who i s f u l l y aware of himself
Creates advantage out o f loss.
To sup w i t h the D e v i l brings disaster t o a man,
to wrestle w i t h the D e v i l brings him glory.
One must s t r i k e oneself against Ahriman;
You are a sword, he i s the whetstone.
( T r a n s l a t i o n by Arberry, A. J. JavTd Mama, p. 11?)
!+. Schimmel, A. M. Gabriel's Wing, p. 2l6.
U56
1
(arb-e-KalTm, p. U+U)
I g b a l regards most European p o l i t i c i a n s as devils i n ,
disguise.
Furthermore, they are not creatures of f i r e but
merely d e v i l s o f the dust incapable o f anything but scheming

and base manoeuvring.
The p o l i t i c i a n - IblTs o f "IblTs ka
farman apne siyasT farzandon ke nam," and "IblTs kT m a j l i s - e shura"^ has no element o f the grandeur possessed by the proud
worshipper o f God. He i s repulsive even as Milton's Satan i s
repulsive when he i s shown g l o a t i n g over h i s triumph i n Book
X o f "Paradise Lost." For I q b a l , the devils o f modern c i v i l i z a t i o n are f a r more unsatisfactory than IblTs who had been
i n the company o f God f o r so long.
1.
2.
3.
i+.
He says,
Ârmaân-e-Hijaz, p. 182)
You made j u s t one Satan from the f i r e .
I t has made two hundred thousand Satans from the dustI
Zarb-e-KalTm, p, 1L(.8.
Armagan-e-Hinaz, pp 213-228.
Sin i t s e l f becomes cold and unsatisfactory
As soon as your Satan i s formed only of dust.
Do not become game f o r the devils of t h i s time
Since t h e i r glance i s directed only towards the i n f e r i o r onea
For those who are noble t h a t Satan i s b e t t e r
Who has seen God and has perfect standards!
U57
I q b a l also shows I b l l s as an advocate of the l i f e s t u l t i f y i n g a r t and mysticism to which he was so b i t t e r l y

opposed.
I n the c o n f r o n t a t i o n of Zoroaster and Ahriman i n
J a v i d Nama, I b l i s "de:ends the pure s p i r i t u a l i t y of mysticism

and s e l f - i s o l a t e d asceticism against the prophetic a c t i v i t y
which manifests i t s e l f i n the c o m m u n i t y . I b l T s urges^-ji h i s
counsellors to preach t h a t which weakens the l i f e /urge i n
Man and makes him a stranger to the inner t u r m o i l of l i f e .
, (Armagan-e-yijaz, p. 228)
But,
as Professor Schimmel has observed,
whether i t i s
as a seducer t o useless dreams, f r u i t l e s s mystical seclusion

and unsocial f l i g h t from the world, or as a protector and
defender, of a c i v i l i s a t i o n which i s devoid of divine love,
Satan i s , i n a l l these aspects, always a necessary partner of
the Perfect M a n . ' T h a t i s why Igbal says
1.
2.
3.
U.
^Payam-e-Mashriq, p. 15U.)
Schimmel, A.'^WTGabrielTs Wing, p, 217.
Thatt poetry and mysticism i s best f o r him
Which obscures h i s v i s i o n of the theatre of l i f e .
Schimrael, A. M. Gabriel's Vi/im, p, 219.
Do not l i v e i n sucli anil!FHevised world
Where there i s a God laut no Satan,
U58
Creature o f F i r e versus Creature of Clay.

IblTs i s nothing i f not proud.
He does not doubt f o r
an i n s t a n t t h a t he i s superior to Adam. He i s a creature of

f i r e while Adam i s made o f dust.
IblTs says t o God j u s t i f y i n g
his disobedience
i -^ '\
1
(Payam-e-Mashriq., p. 97)
Iqbal's Adam i s not the one t o l e t himself get the worst
of an argument - not even when his adversary i s the ingenious
I b l T s and so i n h i s t u r n he r e t o r t s
2
_
_
(Aiwfiân-e-îjaz, p. 177)
Professor Schimmel observes that the contrast between
Tr~T~"aiFlioT""creat^
.
That I should bow t o man.
He i s a base-born t h i n g o f dust.
And I of f i r e am born
(Translation by ûsain H.)
2. When they brought f o r t h the world f r o n non-existence.
They saw t h a t i t s heart was cold and l i f e l e s s .
Where was fiire save i n my heart?
They created you out o f my f i r e J
U59
f i r e and clay "leads back t o early Islamic discussions about

the p r e f e r a b i l i t y o f earth ( o f which the Kaaba i s made) t o f i r e
(the
element brought i n t o the discussion by admirers of Persian
f i r e worship)I Satan becomes thus, the inventor of the misleading comparison of incomparable objects.""''
I!blXs_and_Pr^de^^^
I n a poem c a l l e d "Taqdir"
(which I g b a l acknowledges was
i n s p i r e d by I b n *Arabi;)^ we see another I b l i s - t\ot the proud

lover and adversary o f God f o r whom one can f e e l some admira t i o n , b u t a moral coward who i s t r y i n g t o a t t r i b u t e h i s
w i l f u l a c t of disobedience t o God's w i l l .
Mystics and theo-
logians have sometimes d i f f e r e n t i a t e d between God's Command

and His Will.'^
According t o ^ a l l a j , "the command i s eternal
whereas the w i l l and foreknowledge of God concerning i t , whether

i t s h a l l be obeyed or disobeyed, i s created, and therefore
subordinate.
5
good."-^
God w i l l s both good and e v i l , b u t commands only
I b l i s though he disobeyed the Word of God none the
less obeyed His inner command which f o r b i d s p r o s t r a t i o n before

any but God Himself.
The poem begins w i t h I b l i s seeking t o j u s t i f y h i s
disobedience by the plea that he knew i t t o be predestined
2. ^SSr^-Kallm PP U2-l|3.
3.
k,
Schimmel, A. M. G;abrle^^_Wing, p. 211.
5. Nicholson, R. A. ThJdea .pf_PWsomllty^în.ûf ism. p. 33.
U60
o r <~^r^ ^
(5arb-e-KalTm, pp U2-L|.3)
God asks I b l T s
,.
(ârb-e-KalTm, p. k3)
and IblTs answers
(ârb-e-Kalim, p. l!-3)
By saying t h a t i t was a f t e r h i s act o f disobedience t h a t he
f e l t i t was predestined, IblTs betrays himself f o r he i s
Tr"~oTr"G6d7~Ci^^^
That captive of Far-and-Near and Swift-and Slow;

And what presumption could refuse t o You
Obedience? I f I would not kneel t o him.
The cause was Your own fore-ordaining w i l l . _
( T r a n s l a t i o n by Kiernan, V. G, Poems fromJCâl p. 6I4.)
2, When d i d t h a t mystery dawn on youTTeTbre,
Or a f t e r your sedition?
( T r a n s l a t i o n by Kiernan, V. G. Poems_fromJ[c^ p. 6b,)
3. A f t e r , h brightness
V/hence a l l the g l o r y o f a l l being flows.
( T r a n s l a t i o n by Kiernan, V. G. Poems from I q b a l . p. 6I1.)
U6l
a d m i t t i n g i n d i r e c t l y t h a t when he refused the p r o s t r a t i o n he

f e l t f r e e t o choose.
God then turns t o the angels and says
1
(5arb-e-KalTm, p. U3)
" I t i s Satanic short-sightedness," observes Professor Schimmel,
"which ascribes any decision which leads t o disaster t o d i v i n e
2
p r e d e s t i n a t i o n and unchangeable laws,"
This poem also
indicates t h a t the I b l T s whom Iqbal admires i s not the one who

denies the freedom o f h i s w i l l .
Iqbal's i n t e r p r e t a t i o n of
I b l T s as a lover o f God i s based on the assumption t h a t IblTs

was not predestined t o disobey but that h i s disobedience was
'a w i l f u l a c t .
I q b a l also mentions IblTs i n another context of predest1.i n a See
t i o n what
and a
f r ge er wo iv le ll .l i n gI tnature
was through
Satan's
taught him
t h i s seduction of
Fine "bheoremi His not kneeling, he pretends.
Belonged t o My fore-ordinance; gives h i s freedom
Necessity's base t i t l e ; - wretchi hiS' own
Consuming f i r e he c a l l s a wreath of smoke,
( T r a n s l a t i o n by Kiernan, V. G. Poems from I q b a l , p. 6l|.)
2. Schimmel, A. M._ "The Figure o f Satan i n the Works o f
Muhammad I q b a l "
kS2
Adam t h a t Man acq.uired f r e e - w i l l .
\A.
To Adam Satan said
A,/- -
(Payam-e-Mashriq., pp 98-99)
JlzLîJ^lSSi I'blTs shown as a sad o l d man, speaks t o the
sons of Adam i n words touched with pathos
J '
2
(JavTd l^ma, p. 159)
1.
2.
You're capable o f nothing but

Object obeisance l i k e a slave.
Like a t a l l cypress stand erect,
0 you which not act not crave.
Good and e v i l , v i r t u e and s i n .
Are myths created by your Lord.
Come taste the j o y o f action and
Go f o r t h to seek your due reward.
( T r a n s l a t i o n by ûsain, H. consulted i n the manuscript by
the courtesy of' the author)
Flames sprang f o r t h from py sown f i e l d ;
Man out of p r e d e s t i n a t i o n achieved f r e e - v / i l l ,
1 displayed my own hideousness
and have given you the joy of l e a v i n g or choosing( T r a n s l a t i o n by Arberry, A. J. Jayid Nama p. lOIi.)
U63
According t o g a l l a j , I b l T s i s God's lover and one of the

two t r u e Unitarians i n the world, the other one being
Muljâmmad."'' As a s t r i c t b e l i e v e r i n God's U n i t y , he refused
to p r o s t r a t e himself before Adam saying, "HSs somebody else
taken away the honour of the p r o s t r a t i o n from my heart so
2
t h a t I should p r o s t r a t e before Adam?"
I g b a l seems t o be
sympathetic towards t h i s view and the words o f I f a l l a j i n

J a y i d Nama seem t o speak also for him.
(JavTd Nama, p. 155)

Satan i n the ppeto::, of_,iiiXtpi^^
Iqbal
Both M i l t o n and I g b a l had a f i e r y , r e s t l e s s s p i r i t and

an intense r e l i g i o u s consciousness.
With a l l t h e i r i n d i v i d u a l
differences the works o f the two poets convey an impression o f

1. Schimmel, A. M. & a b r j j l / s _ W i i ^ p. 210.
2. BaglT, R, guoted i n ^ i b i d .
3. Love i s t o burn i n h i s " " f i r e ;
V\fithout h i s f i r e , burning i s nor burning.
Because he i s more ardent i n love and service,
Adam i s not p r i v y t o h i s secrets.
Tear o f f the s k i r t of b l i n d conformity
That you may,learn God's Unity from him.
( T r a n s l a t i o n by Arberry, A, J, JavTd Nama, p, 101.)
power.
I t i s hardly possible to read t h e i r poetry without
r e a l i z i n g the temperamental a f f i n i t y between them.
I t is
i n t e r e s t i n g t o know that I q b a l had deep admiration f o r M i l t o n ,

and i n h i s youth v/anted to w r i t e an epic similar to "Paradise
Lost."-'A number of w r i t e r s have pointed out the s i m i l a r i t y
between Satan and I b l T s ,
This statement needs a q.\aalification
(or a c l a r i f i c a t i o n ) at the very outset.

not a uniform character.
Milton's Satan i s
The Satan of the f i r s t two books
of tiparadise Lost" i s q u i t e d i f f e r e n t from the Satan of the

2
r e s t of the poem.
The reason most commonly given f o r t h i s i s
t h a t M i l t o n was a man d i v i d e d against himself, "a 'Promethean,

a renaissance
import."^
humanist i n the t o i l s of a myth of q u i t e contrary
His e x p l i c i t purpose was to j u s t i f y the ways of God
to men but the Satan he created - the Satan of Books I and
II,
the leader of the f a l l e n angels, became such a formidable

obstacle f o r him, t h a t he had t o "transform" him from a
indomitable r e b e l who could say i n the face of e t e r n a l
damnation
1.
Iqbal's l e t t e r q.uoted by Vapd, S, A. I q b a l ; His A r t and
2.
This opinion i s not u n i v e r s a l l y accepted, but i t f i n d s

support i n a number of writers and seems to us to be v a l i d ,
W i l l e y , B. The Seventeenth Century Backgroimd. London,
193U. P, 255.
'ims^lv> 7.
3.
U65
What though the f i e l d be l o s t ?

A l l i s not l o s t ; the unconquerable W i l l ,
And study of revenge, immortal hate,
And courage never to submit or y i e l d :
And what i s else not t o be overcome?
That Glory never s h a l l His wrath or might
E x t o r t from me ^
t o a w a i l i n g creature who could gaze t e a r f u l l y at the sun
and say
0 then a t l a s t r e l e n t : i s there no place
p
L e f t f o r Repentance, none f o r Pardon l e f t ?
Iqbal'sIblTs i s also not a uniform character i n the sense that
the I b l T s portrayed i n various poems i s not the same f i g u r e .
Since I q b a l d i d not undertake to w r i t e a long poem i n which
I b l T s appears as one of the chief characters, he was not
o b l i g e d to be consistent i n h i s treatment of I b l T s ,
So we
see d i f f e r e n t aspects o f I b l T s , sometimes a t o t a l l y new I b l T s ,

emerging i n d i f f e r e n t poems.
Therefore, when i t i s said t h a t
Satan resembles I b l T s , i t must be made clear t h a t the Satan o f

the f i r s t t w o books of "Paradise Lost" resembles, i n the main,
the I b l T s of " T a s M r - e - F i t r a t " ,^ " J i b r T l - o - I b l T s " ^ and JavTd
Nama, and t h a t there i s some resemblance between the "degenerate
Satan of the l a t e r books of "Paradise Lost" and the p o l i t i c s a f f l i c t e d IblTs shown i n "IblTs ka farman apne siyasT farzandon
5
6
se" and "IblTs kT majlis-e-Shura" ,
lT^lTbn7~7r~^''Para^
2.
3,
h
5.
6.
I b i d (Book IV) p. li|7.

Payam-e-Mashriq, pp 97~101.
B a i z e z J i b ^ L . PP 192-19U.
Zarb-e-Kalim, p. 1U8.
Armagan-e-îjaz, pp 213-228,
ii.66
The f i r s t p o i n t of s i m i l a r i t y "between the "heroic"

Satan and I h l i s i s the splendour of t h e i r reckless courage.
They are "sinners" "but one cannot help admiring t h e i r
un"broken s p i r i t , t h e i r t e n a c i t y of purpose i n the face of
insupera"ble odds.
Such q u a l i t i e s as they have would make
a hero out of a re"bel,
A second p o i n t of s i m i l a r i t y between
them i s t h a t they are completely unrepentant.
Even i f they
could, they would not r e t r a c e t h e i r steps.

There are differences too, between them, and these are
not o f t e n remarked upon,
Satan i s an adversary of God
and
hates Him, I'blTs i s not an enemy of God and loves Him,
Both
Satan and I'blis are painted i n b r i l l i a n t colours hut Satan's

l u s t r e i s hard and g l i t t e r i n g , IblTs i s softer and more touching.
We admire Satan but our heart does not go out t o him as i t
does t o I " b l i s ,
Satan i s proud and "belligerent, l b l i s i s
proud and heart-broken.
I n the l a s t a n a l y s i s , despite a l l
t h e i r s i m i l a r i t i e s , Satan and. IhlTs are very d i f f e r e n t - as

d i f f e r e n t from each other as hate i s from love.
I t is
possible t o "build up a case f o r Satan as a t r a g i c hero, "but

there i s no dou"bt at a l l t h a t Iqbal's I'blTs - the I"blTs of
S^ljIiriiîfeiESi
<âvTd I^ma
- i s a t r a g i c hero.
I'blis as a t r a g i c hero. According to A r i s t o t l e a t r a g i c

hero i s an outstanding character whose fortunes s u f f e r a
sudden reverse and who i s , i n some measure, responsible f o r
his
downfall. Were he not responsible, were h i s calamity j u s t
the working out of an u n r e l e n t i n g Pate, h i s s i t u a t i o n though i t
U67
would c a l l f o r p i t y would iDring about no catharsis

i t would
not i n f a c t , be tragedy a t a l l , simply misfortune. To say of
I b l T s that "he i s f u l f i l l i n g h i s a l l o t t e d r o l e i n the scheme
of things""^ and t h a t "the tragedy of Satan's l i f e i s that he
cannot change h i s destiny, h i s inner helplessness and sheer
i n a b i l i t y t o be other than he i s , " i s surely t o misunderstand
the IblTs nearest t o Iqbal's heart. Although i n . most tragedies
one i s aware o f a sense of predestination, of ominous agencies
working against a character seeking t o destroy him, yet - as
has been said already - there i s always something i n the t r a g i c
hero himself which brings about h i s tragedy. IblTs i s a free
agent otherwise he would not have refused t o obey God. The
r o l e he i s f u l f i l l i n g i n the scheme of things i s not an
" a l l o t t e d " one - i t i s a r o l e he chose f o r himself and t h e r e i n
l i e s h i s tragedy - not i n t h a t he hates Qod and must serve His
ends, but t h a t he loves God and has chosen forever to displease
Him.
I b l T s denies the charge of being an i n f i d e l .
His words.
3
1.
2.
3.
(Javid Kama, p. I581)

Vaîd, S. A. Iqbalx^sArt
and Thought, p. 22L|..
Ibid.
Do not take me f o r one who denies God's existence;
Open your eyes on my inner s e l f , overlook my exterior.
I f I say, "He i s not," t h a t would be foolishness,
f o r when one has seen, one cannot say "He i s not".
( T r a n s l a t i o n by Arberry, A, J. Javid^MlM* P* 1^'-)-)
kS8
wrung from the agony o f h i s soul, are reminiscent of the

t o r t u r e d Mephistopheles
who, when asked by Paustus i f he
was out of h e l l , answered sorrowfully

fhy t h i s i s h e l l , nor am I out of i t ,
Thinkst thou t h a t I , who saw the face of God
And tasted the e t e r n a l joys o f heaven,
Am not tormented with t e n thousand h e l l s ^
I n being deprived o f e v e r l a s t i n g b l i s s ?
I t was the ' t r a g i c flaw' i n the 'character of IblTs which
brought about the e t e r n a l separation between him and h i s
Beloved.
The t r a d i t i o n a l motive f o r the disobedience o f I b l i s
i s p r i d e , b u t due t o the influence of âllsijf I q b a l also gave

to h i s I b l i s the passion and tenderness o f a lover,
Milton's
Satan would not r e t u r n t o Heaven becaiise

f a r t h e s t from Him i s best
Whom reason hath equalled, force hath made supreme
Above His equals.g
I b l T s when asked by G a b r i e l about the p o s s i b i l i t y of h i s
return
^ B a l - e - J i b r T l , p, 1 9 2 )
answers
1.
Marlowe, G,
2.
M i l t o n , J , "Paradise Lost" (Book l ) p. eU.
3.
I s i t not p o s s i b l e that the rent i n your robe be mended?
1961.
Doctor FaBtus,. (Edited by W, W. Greg) Oxford,
(Act F s c e n e T T l J
p. 1 0 ,
( B a l - e - J i b r i l , pp 193-191+)
Thus so f a r from s e t t i n g out as Satan does, t o pervert God's
purpose, I b l i s i s a c t u a l l y conscious o f being His instrument.
He does not seek f o r God's grace because i f he were t o do so,
the world which God made - the world of Man, would come t o a
standstill.
Professor Schimmel observes that i n presenting
t h i s viewpoint I q b a l has made "one o f the most o r i g i n a l

2
c o n t r i b u t i o n s t o the problem o f Satan's destiny."

The I b l l s portrayed i n JayId_Jama i s sad and o l d - l i k e
the Satan o f Nietzsche.
His heart i s heavy w i t h the burden
of h i s sins - sins not against a God who "sole r e i g n i n g holds

the tyranny o f Heaven" j"^ but against h i s Beloved.
He begs Man -
Man before whom he would not bow - not t o s i n any more, not t o
iT Ah, GabiTeTI ôu' do "not know t h i s "mystery~-"
By breaking, my glass made me i n t o x i c a t e d .
Wow i t i s impossible t h a t I should dwell here again How s i l e n t i s t h i s realm without palaces or lane a!
Whose despair i s the inner f i r e o f c r e a t i o n
'For him i s not "Despair" b e t t e r than "Don't despair o f
God's Grace" (Sura 39:53)
2. Schimmel, A. M. Gabriel's Win^, p. 212,
3. M i l t o n , J, "Paradise Lost" "(Book I ) p, 81.
hio
make h i s s c r o l l any blacker.
0
1
:> \i' c j ^ jC/^ jPAy)
r''d.\
1/
'(JavTd Nama, p. 159)

Although he s u f f e r s endlessly, y e t I b l i s does not wish
t o r e t u r n t o the Presence of God.
I t i s a part of the
character of a t r a g i c hero t h a t having brought about his end

he accepts i t without f l i n c h i n g .
When the poet asks IblTs t o
give up " t h i s c u l t of separation,"^
(JavTd Naraa, p. I 5 9 )
1. D e l i v e r me now from my f i r e ;
Resolve, 0 man, the knot of my t o i l .
You who have f a l l e n i n t o my noose
And given t o Satan the leave t o disobey,
Live i n the world w i t h true manly zeal,
as you p i t y me, l i v e a stranger t o me
Proudly disregarding my s t i n g and my honey.
So that'^my s c r o l l may not becomejalacker s t i l l ,
( T r a n s l a t i o n by Arberry, A. J . JavTd Nama, p. 10\\)
2 . Arberry, A. J . JivXd.N&ia, p. lOU."
3. He said, "The f i r e o'f separation i s the s t u f f of l i f e ;
How sweet the i n t o x i c a t i o n of the day of separation.
The very name of union comes not to my l i p s ;
I f I seek union, n e i t h e r He remains nor I . "
( T r a n s l a t i o n by Arberry, A. J . JavTd_Jfmna p. 101+)
U71
These l i n e s also bear the i m p l i c a t i o n t h a t Love does not

mean union or the a n n i h i l a t i o n of i d e n t i t y .
Thus i n
upholding the b e l i e f i n separation, I b l T s becomes, a preserver

of the p r i n c i p l e of i n d i v i d u a l i t y .
The Lament of IblTs i n JavTd^J^ma i s part of the most
profound poetry I g b a l ever vyrote.
He shows a strange spectacle
- I b l T s praying t o God - not f o r r e l i e f from pain or remission

of h i s sins, but f o r a worthy opponent!
I n l i e u of a l l his
past worship^ of God, I b l T s asks f o r a man who dares to r e s i s t

him.
He says
(JavTd l^lama, pp I 6 O - I 6 1 )
I b l T s i s weary of a l l h i s easy triumphs.
Tormented as he i s ,
by h i s separation from God, he has not even the s a t i s f a c t i o n

of measuring h i s strength agaijist a man of God,
rblT^^Jl^Pijl^
1, The prfty says t o the hunts-man7'''*seize me':
save me from the a l l too obedient servant.'
Set me f r e e from such a quarry;
remember my obedience of yesterday.
His nature i s raw, h i s r e s o l u t i o n weak,
t h i s opponent cannot withstand one blow from me.
I need a servant of God possessed of v i s i o n ,
I need a r i p e r adversary!
( T r a n s l a t i o n by Arberry, A, J, JavTd Mama, p, I O 5 )
U72
rather meet h i s death a t the hands of a man of valour than

l i v e f o r a millennium surrounded by weaklings and cowards,
1 _
(JavTd Kama p. l 6 l )
I n t h i s cry o f despair one can see the world o f tragedy,
the world which l i e s beyond good and e v i l , W, A, B i j l e f e l d
w r i t e s , " I must admit t h a t the passages about I b l T s ... above
a l l others Satan's lament t h a t he can hardly f i n d a genuine
opponent i n the world, appealed to me more than a l o t o f
enlightened quasi - C h r i s t i a n statements about the d e v i l , and
t h a t these words w i l l l i v e i n my s p i r i t f o r a, long, long time,"'
I n seeing I b l T s as a complex character, a character t o r n
between h i s p r i d e and h i s l o v e , a character who possessed a l l
the lineaments o f a t r a g i c f i g u r e , I q b a l revealed one of h i s
T^'~~TTiave~be"(^^^
that nov/ I come to You f o r recompense;
I seek from You one who dares t o deny me Guide me t o such a man o f God,
I need a man who w i l l t w i s t ray neck,
whose glance w i l l set my body quivering.
Grant me, 0 God, one l i v i n g man of f a i t h ;
haply I s h a l l know d e l i g h t a t l a s t i n defeat,
( T r a n s l a t i o n by Arberry, A, J, JavTd I^lama. p. 105)
2. Bi.-ilefeld, W, A, quoted by Schimmel, A, M, "The Figure o f
Satan i n the works of Muhammad I q b a l " .
h73
deepest poetic i n s i g h t s . This IblTs - f o r whom J:he poet

confessed h i s h e a r t f e l t sympathy -
(JavTd Mama, p, 1 5 8 )
i s one of the greatest achievements of Iqbal's philosophic
vision.
This I b l T s whose s u f f e r i n g brings catharsis i s a much
more profound and s a t i s f y i n g f i g u r e than the t r a d i t i o n a l D e v i l

who leaves unexplained the greatfer p a r t of the mystery of e v i l .
I t i s true t h a t I q b a l ' s presentation of the t r a g i c IblTs i s
only very fragmentary, but even though i t does not answer a l l
the q.uestions p e r t a i n i n g t o good and e v i l , God and Satan, i t
does point t o the close and complex r e l a t i o n s h i p betv/een
concepts commonly held t o be mutually
1.
eKolusive.
My soul i n my body q.uivered f o r h i s agony.

(Translation lay Arberry, A. J. JavTd Jama, p. 1 0 3 )
klh
CHAPTER V I I I
IQBSL'S PHILOSDPHY OF
ART
Scattered throughout Iqbal's w r i t i n g s are h i s various:

pronouncements on the nature and purpose of a r t ,
Iqbal
has not propounded a theory of Beauty and A r t as such, but

from h i s w r i t i n g s i t i s clear that he had thought deeply
about aesthetics and that he d i d have a philosophy of a r t
though i t s component ideas do not seem t o have appeared,
simultaneously (except perhaps i n Bandagi Mama).
most of the time I q b a l means h i s own a r t ,
art.
By 'Art'
i . e . the poetic
However, h i s ideas may be applied and i n t e r p r e t e d so
as t o include the other a r t s o
I q b a l , whose v e r s a t i l i t y
showed i t s e l f i n m u l t i f a r i o u s ways, has contributed many r i c h

and s i g n i f i c a n t ideas t o the philosophy of a r t and what he
has t o say on the subject forms one of the most i n t e r e s t i n g
chapters of h i s thought,
PURPOSE OF_ART
For I q b a l , a r t must add t o the fulness and richness of
life.
A r t i s genuine and s i g n i f i c a n t only when i t impinges
dynamically on l i f e , deepening i t s appreciation, quickening

i t s pulse and i l l u m i n a t i n g i t s fundamental purposes w i t h
2
insighto
Zabur--e--*A,iam. pp 2h3-26h.
2o S a i y i d a i n , K, G, I g M l l ^ ^ I l i i c a t i ^ l ^ i y j ^ s ^ ^
196.0,
p,3
Lahore,
U75
I q b a l has no use f o r a self-regarding a r t which i s

divorced from the problems of l i v i n g .
A r t must serve l i f e
i n some way and not e x i s t merely f o r i t s own sake.

Unequivocally he says, " A r t i s subordinate to l i f e , not
superior t o i t ,
T|je u l t i m a t e end of a l l human a c t i v i t y i s
l i f e - g l o r i o u s , powerful, exuberant.
A l l human a r t must be
subordinated t o t h i s f i n a l purpose and the value of everyt h i n g must be determined i n reference to i t s l i f e - y i e l d i n g

capacity.
The highest a r t i s that which awakens our dormant
w i l l - f o r c e , and helps us t o face the t r i a l s of l i f e manfully,

A l l t h a t b r i n g s drov/siness and makes us shut our eyes to
r e a l i t y around on the mastery of which alone l i f e depends i s a message of decay and death.
eating i n a r t .
There should be no opium-
The disguise of a r t f o r the sake of a r t i s
a clever i n v e n t i o n of decadence to cheat us out of l i f e and

power,
I q b a l has placed great emphasis on the " l i f e - y i e l d i n g "
q u a l i t y of a r t .
An a r t which tends to take away from l i f e
i t s joy and zest, courage and enthusiasm, need not be a t a l l
1,
Thoughts and Reflections of I q b a l . pp, 85-86,
1+76
(Zarb-e-=KalTm, p, 127)
2
(Zarb-e-KalTm, p, 125)
A great p o r t i o n of Iqbal's w r i t i n g s on aesthetics deals
w i t h the subject of what he considers t o be "decadent" a r t .
L i k e P l a t o , I q b a l too had once been susceptible to the charms
of poetry which sapped the energies of man and l u l l e d him
i n t o a barren, a l b e i t a seemingly golden dream, of e f f o r t l e s s
existence.
For I q b a l , Hafiz i s the symbol of such l i f e -
s t u l t i f y i n g A r t . This i s s u r p r i s i n g , f o r to the young poet

1. With i t s singing i f i t makes the garden melancholy
i s t meant
h a t the
e a r l y -*AtTya
r i s i n gFaizT
b i r d tshould
l e nItq bbe.
I q b a Better
l , Hafiz' thad
much.
e l l s uss i of
ll's
2. I f i n a melody the c a l l of death does hidden l i e .
f l u t e , t hfaotr harp,
v i o l i s unholy
my eye,
greatThat
admiration
Hafiz that
and comments,
" I f e l ti nthat
Iqbal
3. FaizT, A. I q b a l , Bombay, 19U7, p. 15.
3
b e l i e v e d more i n Hafiz than i n any other Persian poet.""^
h77
I n h i s Note-book; I q b a l himself paid a glowing t r i b u t e t o the

p e r f e c t i o n o f Hafiz's p o e t i c technique.
" I n words l i k e out
jewels Hafiz put the sweet unconscious s p i r i t u a l i t y of the

n i g h t i n g a l e . "*
Iqbal's r e j e c t i o n o f Hafiz was, i n e f f e c t , also a
r e j e c t i o n of a phase of h i s own youth, a phase when he could
say:
2
I n l i n e s which caused great uproar, I q b a l attached Hafiz i n
no u n c e r t a i n terms:
(miayabln-e-Iqbal, pp. 230-232)^
12,
Stray R e f l e c t i o n s . Lahore, I 9 6 I , p. 152

That which i s c a l l e d l i v i n g i s but a f o r g e t f u l n e s s ,
A dream, a drowsiness, a drunkenness, unconsciousness.
3, Beware of Hafiz the wine drinker
His cup i s ' f u l i * of deadly poison;
He i s an archer who takes strength from the heart.
His d a r t makes death sweet,
U. Edited by FaruqT, M, I , and GaznawT, K. Peshawar, 1966,
U78
He went on t o compare Hafiz unfavourably with'UrfT, another

Persian poet:
_^
(Khayaban-e-Iqbal, p, 232)
I q b a l inveighed against Hafiz " f o r h i s quietism, h i s
epicureanism, h i s l i b e r t i n i s m , h i s i n d i f f e r e n c e to the great
h i s t o r i c a l events t h a t were taking place around him and the
2
s o p o r i f i c e f f e c t of h i s mystical eroticism,"
I q b a l has painted a v i v i d p i c t u r e of the harm that a
poet who preaches death rather than l i f e may
^)
1,
2.
do:
y^
Hafiz the enchanting poet h a i l s from ShTraz,

'UrfT**emitting f i r e also h a i l s from ShTraz,
'UrfT leads t o the domain of Self,
Hafiz remained on the banks of Ruknabad.
Drinfi wine w i t h U r f T the tumultuous.
I f you have l i f e run away from Hafiz.
Husain, M, H. I q b a l . on Poetry and'the Poet, ( i n
manuscript, consulted by courtesy of the author).
U79
1
(Asrar-e-KhudT, pp, 39-^0)
I m p l i c i t i n h i s r e j e c t i o n of Hafiz, i s Iqbal's r e j e c t i o n of
a great p o r t i o n of contemporary Persian and Urdu poetry.
Perhaps the senses could l u x u r i a t e i n such a r t , but the
soul could draw no sustenance from themes such as these:
1,
His k i s s robs the rose of freshness,

He takes away from the nightingale the joy of f l y i n g .
The sinews are relaxed by h i s opium.
Thou payest f o r h i s song w i t h the l i f e .
His melodies s t e a l firmness from thy heart.
His magic persuades thee that death i s l i f e ,
He plunges thee i n a sea of thought.
And makes thee a stranger to a c t i o n .
His beauty hath no dealing w i t h t r u t h .
There are none but flawed pearls i n h i s sea,
( t r a n s l a t i o n by Nicholson, R. A. The Secrets of the Self,
Lahore, 1904, PP. 6Li.-65).
U80
(Zabur-e-'Ajam, p, 252+)
TRANSTTIM,.__M....,'AJM..^.T^^
I n Asrar-e-KhudT,"igba1 bids us leave the "garden of

2
Persia" and r e t u r n t o "the heat of the desert",
'Ajam was
to become f o r I q b a l a symbol of a r t which, though moving

and b e a u t i f u l i n i t s own way, does not keep the ego i n t h a t
state o f tension, or heightened self-awareness, i n which i t
i s able t o pervade r e a l i t y and transcend a l l obstructing
forces:
1,
A monk caught i n the snare of carnal l u s t ;

A beauty w i t h a b i r d imprisoned i n
A cage, a k i n g w i t h f o l d e d knees before
A hermit wrapped up i n a patchwork cloak;
A man from the h i l l s w i t h a firewood load;
A l o v e l o r n maiden going to a temple;
A YogT s i t t i n g i n a wilderness;
An o l d man t o r t u r e d by the pains of age,
Whose candle i s about t o f l i c k e r out,
( t r a n s l a t i o n by HusaiSi, M, H. I q b a l , on Poetry and the Poet,)
2, Nicholson, R. A. * The Secrets of the S e l f , p.. 70.
U81
y.6^syf
<^y^
(Zarb-e-KalTm, p, 1 2 7 )
Because a r t i s subservient to l i f e - and l i f e , f o r I q b a l i s
the ego's s t r i v i n g f o r p e r f e c t i o n - i t i s necessary to move
on from Âjam t o H i j a z ,
Hijaz now becomes, a e s t h e t i c a l l y ,
the symbol f o r t h a t v i r i l e ,
art
l i f e - y i e l d i n g and l i f e - e n r i c h i n g
which u n i t e s Beauty and Power, and becomes an embodiment
of Love,
I q b a l says:-
(Zabur-e-'Ajam, p, 26I4.)
I S "DECApEMT" ART
NOT
ART
AT M.L?
. , ^
A ^
An i n t e r e s t i n g question comes t o mind here. One wonders

i f I q b a l would have denied the status of a r t to the work of
poets such as Hafiz,
i s not necessarily
I q b a l had known that "the good i n a r t
i d e n t i c a l w i t h the good i n l i f e ; i t i s
possible f o r a person t o w r i t e f i n e poetry, and lead h i s

1.
Though Persian verse i s gay, heart-ravishing.

Not sharpened by t h i s erse i s ego's sword.
2,
Charm l a c k i n g power i s mere sorcery,

But charm w i t h power combincîlis prophethood.
14-82
society t o Hell.""^
art
Since i t i s possiTsle f o r the good i n
t o "be separate from the good i n l i f e , IqlDal would not
have denied the name of a r t to that which was, i n any

detrimental to l i f e .
way,
However, such a r t he would have
banished from h i s Republic.

ATTACK ON A,LL m
,
There are places m Iqfbal's works where he seems to
denounce not only decadent a r t but a l l a r t .
His words
"convey the impression t h a t he has no use foi? poetry of any
2
kind."
To the E d i t o r o f Makhzan he sent the message:-
(Bang-e-Dara, p. llj.O)
His words may be e a s i l y misunderstood.
saying t h a t a r t i s useless.
Here I q b a l i s not
He i s merely expressing h i s
disapproval of the p a s s i v i t y i n which h i s fellow-countrymen

were sunk, content w i t h poetry which d i d not s t i r i n them
any longing f o r a c t i o n while European nations were s t r u g g l i n g
hard t o b u i l d a b e t t e r l i f e f o r themselves.
Thoughts and R e f l e c t i o n s of I q b a l . p. 81^.

2.
Husain, M. H.
I q b a l on Poetry and the Poet.
3.
The nations who are strong i n a c t i o n do not have a taste

for verse.
1+83
TRUE POETRY VERSUS VERSIPIGATTO^

On c e r t a i n occasions
Iqbsil
has even denied being a poet.
(ZalJur-e-'Ajam, p. 20U)
This disclaimer i s , of course, an attack on t r a d i t i o n a l
e r o t i c poetry which abounds i n l i f e l e s s images of s e r v i l e
adoration.
Such poetry lacks d i g n i t y and s i n c e r i t y and i s
unworthy of the f o r t i f i e d , self-respecting
ego.
When I g b a l says:
2
^
( B a l - e - J i l D r i l , p. 76)
"
he does not mean t o say that he i s not a poet tout that h i s

song i s not mere v e r s i f i c a t i o n . V e r s i f i c a t i o n i s a
mechanical a c t i v i t y , whereas true poetry i s organic to the
poet's toeing and reveals t o him the secrets of l i f e , .
1.
2.
No good w i l l ever come from any c h u r l i s h tooor

Who lays the charge of v e r s i f y i n g a t my door.
I do not know the a l l e y where the poets sweet-heart dwells;
I have no l o v e l o r n heart which someone's coldness a i l s .
Mere humtole dust, I yet do not l i e on the s t r e e t
Totoea carpet under toeauty's f e e t .
Nor i s there i n my dust
A heart made clamorous toy l u s t . _
.
(Translation toy Husain, M. H. Iqtoal on Poetry and^the Poet.)
Do not look upon my troutoled song as mere v e r s i f y i n g
For I know the secrets of the inside of the tavern.
U8U
There we meet another s i g n i f i c a n t idea from Iqbal's

a e s t h e t i c s , namely, that poetry i s t o be distinguished
from v e r s i f i c a t i o n . As S i r P h i l i p Sidney wrote, Uthere
have been many most e x c e l l e n t poets t h a t never v e r s i f i e d ,
and now swarm many v e r s i f i e r s that need never answer t o the
name of poets.""^
ART AS
IMITATION
One of the oldest conceptions o f A r t i s a r t as i m i t a t i o n

("mimesis").
For P l a t o , a r t v/as an i m i t a t i o n of transcendenal
r e a l i t y and not once but twice removed from the t r u t h , as the

a r t i s t i m i t a t e s what i s i t s e l f an appearance.
Iqbal, does
not believe i n the i m i t a t i o n theory of A r t . He questions

the
very r e a l i t y , which, according t o P l a t o , poetry f a i l s t o
represent.
Even i f Plato's p i c t u r e of r e a l i t y could be
represented i t would, f o r I q b a l , be an immoral a c t ; f o r i t

would amount t o the bodying f o r t h o f i l l u s i o n s .
For Iqbal .
poetry does not represent an i l l u s o r y world forever beyond

man's reach but a r e a l world - a world which has a past,
present and f u t u r e , and can be seen and known.^
For I q b a l , a r t i s no more an i m i t a t i o n of Nature than
i t i s an i m i t a t i o n of a"supersensible world of Ideas.
To
the poet he says:

1.
C o l l i n s , J. 0. ( E d i t o r ) , Sidney's A-pologie f o r Poetrv.

Oxford, 1955, p. 12.
^^-^
~-
2.
Husain, M. H.
I q b a l on Poetry and the Poet.
U85
(Zarto-e-KalTm, p. 1 1 5 )
To i m i t a t e Nature i s t o enervate the Selftoydenying an
opportunity t o i t s creativeness to manifest i t s e l f .
Igtoal descritoes a poet who i s merely an i m i t a t o r o f
Nature thus:-
(Zatour-e-'Ajam, p. 2 5 5 )
ART AS IMPROVEMENTLPN NATURE
TKe poet'"gIves'T.Tre'"t"o the images of Nature from the
dynamism o f h i s own toeing. He i s not a passive otoserver on
whose tolank mind Nature leaves a series o f discordant
impressions.
1.
2.
On the contrary,toyimaginative p a r t i c i p a t i o n
Free a r t from i m i t a t i n g Nature's way.

Are a r t i s t s hunters or mere beasts <^t prey?
He goes to Nature w i t h a toegging toowl
For toeauty's alms: a rototoer i n disguise.
He steals from Nature, i t s e l f d e s t i t u t e .
To seek f o r toeauty outside of y o u r s e l f
I s wrong: what ought t otoei s not toefore
Your eyes, a l l ready-made f o r you t o see.
A p a i n t e r who surrenders himself t o
The forms of Nature loses the form of h i s Self
I n i m i t a t i n g mere e x t e r n a l forms.
( T r a n s l a t i o ntoyHusain, M. H., Iqtoal on Poetry and the PQet^
U86
i n the l i f e of Nature, the poet gives u n i t y to the d i v e r s i t y

of n a t u r a l phenomena and a meaning to what he perceives.
Nature i s what i t i s , the poet creates from what i s that
which ought t o be.
I n the words of S i r P h i l i p Sidney,
"Her (Nature's) world i s brazen, the poets only deliver a

golden. "'
I n Iqbal's words, "To permit the v i s i b l e t o shape the
i n v i s i b l e , t o seek what i s s c i e n t i f i c a l l y c a l l e d adjustment
w i t h Nature i s t o recognize her mastery over the s p i r i t of
man.
Power comes from r e s i s t i n g her s t i m u l i , and not from
exposing ourselves t o t h e i r action.
Resistance of what i s
w i t h a view t o create what ought to be, i s health and l i f e .

All
else i s decay and death.... The a r t i s t who i s blessing
to mankind defies l i f e ... I n the words of F i c h t e , he sees

a l l Nature f u l l , l a r g e , and abundant as opposed t o him who
sees a l l t h i n g s t h i n n e r , smaller and emptier than they
a c t u a l l y are. The modern age seeks i n s p i r a t i o n from Nature.
But Nature simply ' i s ' and her f u n c t i o n i s mainly t o obstruct
our search f o r 'ought' which the a r t i s t must discover w i t h i n
2
the depth of h i s own being."
r.
2.
Go 11 in's', J. G. ( E d i t o r ( , sTdney^sTApoToHe^
Thoughts and Reflections of I g b a l . p. lii.5
. 8.
I n regarding Nature as passive and s t a t i c and the poet

as possessing the inner power of i n v e s t i t u r e , Igtoal comes
very close i n idea t o the thought expressed 'in the w e l l known l i n e s of 8. T. Coleridge:"0 LadyI we receive tout what we give.
And i n our l i f e alone does Nature l i v e ;
Ours i s her weidding garment, ours her shroudl
And would we ought toehold, of higher worth
Than t h a t inanimate cold world allowed
To the poor loveless ever-anxious crowd,
Ahl from the soul i t s e l f must Issue f o r t h
A l i g h t , a g l o r y , a f a i r luminous cloud
Enveloping the Earth. ""^
The poet i s expected toy Igtoal t o transcend Nature and to
succeed where Nature has f a i l e d .
(Bal-e-JitorTl, p. 8?)
1.
Coleridge, E. H, ( E d i t o r ) The Complete Poetical Ayorks

of ,S. T., Coleridge. O x f o r d 7 l 9 1 2 . Volume l'',"p7 J6'5r"^
2.
Though Nature does not lack i n t a s t e .

Perform what she has f a i l e d to do.
U88
The poet adds a new charm t o the beauties of Nature:-
1
(Asrar-e-Khudl, p. 3 7 )
and may be said, t o have improved upon i t :
y ''
(Zabur-e-*Ajam, p. 256)
Browning has expressed the same thought thus:"For,
don't you mark? we're made so that we love
F i r s t when we see them painted, things we have passed

Perhaps a hundred times nor cared to see;
And so they are b e t t e r , painted - b e t t e r t o us,
Which i s the same t h i n g . A r t was given f o r t h a t ;
G-od uses us t o help each other so.
1.
2.
3.
Lending our minds out."^

By h i s look the f a i r i s made f a i r e r
Through h i s enchantments Nature i s more beloved,
( T r a n s l a t i o n by Nicholson, R. A. The Secrets of the Self,p.6l)
The s k i l f u l master improves upon Nature,
And reveals h i s secret t o our gaze!
He creates a new world
An gives a new l i f e t o our beingi
The P o e t i c a l worjLg-.i^-;^..^?5!^-gyJ^M2y"4l} London. I 9 0 5 .
Volume I . p. 522.
'
.
U89
To sum up the r e l a t i o n o f A r t w i t h Nature i t would

toe true t o say t h a t Igtoal toelieves w i t h S i r Thomas Browne
that "nature i s not a t variance with a r t , nor a r t with
nature; they tooth toeing the servants of His Providence:
A r t i s the p e r f e c t i o n o f Nature.
I f has toeen otoservedtoya w r i t e r t h a t Igtoal disapproves
lip
of drama toecaase, " i t k i l l s our personality or egohood.

I t i s t otoenoted here t h a t Igtoal does not disapprove of the
w r i t i n g o f drama and t h a t a numtoer o f h i s own poems have,
i n f a c t , a dramatic s t r u c t u r e and e f f e c t . What he disapproves
i s the performance o f a play toecause i t involves a kind o f
mimicry or i m i t a t i o n , andtoyi m i t a t i o n the Self
is'weakened.
3
(Zarto-e-KalTm, p. lOJ^)
1.
Browne S i r T. R e l i g i o Medici (Edited toy Denonain J. J.)

Camtoridge. 1953. p. 26"
2.
SharTf, M. M.
3.
Your sanctuary and another's s e l f J God fortoid!

Revive not the tousiness of Lat^Manat,
Theatre's otoject i s - you should not toe.
I f you are not, no selfhood and no l i f e .
Atoout Iqtoal and His Thought, Lahore, 196L|.. p.91
U90
EMPHASIS ON CREATTVT^T\rERR
Throughout h i s w r i t i n g s , both p o e t i c a l and p h i l o s o p h i c a l ,

I q b a l has l a i d great emphasis on Man's creativeness.
an a t t r i b u t e man shares with God.
This i s
"Both God and man l i v e by
perpetual c r e a t i o n . The a r t i s t is, an associate of God and

f e e l s the contact o f time and e t e r n i t y i n h i s soul.""*"
I n considering the creative i m a g i n a t i o n as an e x t e n s i o n
of God's c r e a t i v e pov/ers, I q b a l has an a f f i n i t y w i t h Blake
and Coleridge.
"For Blake the imagination i s nothing less
than God as He operates i n the human soul.
I t follows that
2
any act of c r e a t i o n performed by the imagination i s divine."

Coleridge defines the primary imagination as "the l i v i n g pov/er
and prime agent of a l l human perception, and as a r e p e t i t i o n
i n the f i n i t e mind of the eternal act of creation i n the
i n f i n i t e I Alf."^
For I q b a l , God i s the archetjrpal poet and the supreme
c r e a t i v e a r t i s t . ^ Man i s His apprentice and helpmate, who
dares, on occasion, t o argue w i t h God Himself.
^
5
(Zabur-e-*A3am, p. 192)
1.
Thoughts and Reflections of I q b a l . p. 1^5

Bowra, G. MT The Romantic Imagination, Oxford, 196li.,
PP 3 -ii..
3 . Coleridge, S, T. Biographia L i t e r a r i a (Edited by
Shawcross, J.) Oxford, 1 9 0 7 , Volume, I , p. 2 0 2 .
ll. Husain, M. H. I q b a l on Poetry and the Poet.
5. God decreed, " I t i s l i k e t h i s : Gainsay i t not".
Man s a i d , " V e r i l y i t i s l i k e t h i s , b u t i t ought t o be l i k e
that!"
2.
ii.91
I n an i n t e r e s t i n g dialogue, the c r e a t i v e man t e l l s

God t h a t as a creator he i s i n no way i n f e r i o r t o Him.
(Payam-e-Mashrig., p, 132)
The a r t i s t also dares t o guestion God atoout His f i n e s t
c r e a t i o n which i s Man himself.
(Bal-e-JitorTl, p. 32)
jPHT^V-PQET
ATW) MORAT. R R R P O N S T B T L T T Y
^,
Iqtoal agrees w i t h Plato m regarding the poet as an

i n s p i r e d toeing. But Socrates when he had l e d Ion t o confess
to toeing e i t h e r dishonest or d i v i n e l y mad, had meant t o
d i s c r e d i t the poet anyhow.
The poet has a touch o f d i v i n e
madness i n him; from t h i s Plato i n f e r s t h a t a poet i s not

morally responsitole f o r h i s utterances since h i s words are
1.
2.
Thou d i d s t create n i g h t and I made the lamp.

Thou d i d s t create c l a y and I made the cup.
Thou d i d s t create deserts, mountains and f o r e s t s ,
I produced the orchards, gardens and groves;
I t i s I who t u r n stone i n t o a m i r r o r .
And i t i s I who t u r n poison i n t o an antidote I
Neither s e l f - s e e i n g , nor God-seeing, nor world-seeing,
Of your great A r t i s t h i s the masterpiece?
U92
ordered by forces outside him. Iqbal admits that

" i n s p i r a t i o n i s ... i s g i f t the character of which cannot
be c r i t i c a l ] y judged by the eecipient before accepting i t . " " * "
However, from t h i s premise I q b a l draws a conclusion v a s t l y
d i f f e r e n t from Plato's. The poet i s blessed above others
and t h e r e f o r e bears the burden of greater r e s p o n s i b i l i t y to
God.
For I q b a l , then i n s p i r a t i o n or the c r e a t i v e i n t u i t i o n i s

of the greatest importance, f o r i f i t i s l a c k i n g , "a work can
be p e r f e c t l y made, and i t i s nothing; the a r t i s t has nothing
to say ...
Just as f i n a l l y the unique law of the p e r f e c t
soul, according to the saying of St. Augustine i s - love and

do what you want - the unique r u l e of the p e r f e c t a r t i s t i s
f i n a l l y ' c l i n g t o your c r e a t i v e i n t u i t i o n and do what you
want:'"^
y-ESION AND PESIR]S
Since the object of A r t i s to look i n t o "the l i f e of
things" and u n f o l d the secrets of E t e r n i t y , I g b a l says
1.
2o
Thoughts and R e f l e c t i o n s of I q b a l . p. Ihh*,

jacgues:^. B[^.o..u. 3. Creative I n t u i t i o n i n A r t and Poetry,
3.
Men
of v i s i o n , i p.
t i s117)
good to have an eye f o r beauty.
(Zarb-e-KalTm,
But the eye t h a t does not perceive R e a l i t y has no v i s i o n i
A r t yearns f o r the immortal l i f e .
And :oLOt f o r t h i s f l e e t i n g breath t r a n s i t o r y l i k e the sparks
( T r a n s l a t i o n by S a i y i d a i n , K. G. Iqbal's^ Educational
Philosophy, p. 3"))
New "York, 1953,
P. '6b".~
U93
The poet, according t o Igtoal's conception, i s a restless

creature, possessed o f an ulitoounded imagination which sets
toefore him endless goals and ideals t otoeachieved.
The
f i r e of h i s passion consumes h i s very toeing and yet f o r

him desires and dreams are toorn every i n s t a n t .
1
(Javid Nama, p. U5)
Since desire i s the fountain-head of A r t , a desire which
remains u n g r a t i f i e d i s of greater, value t o the a r t i s t than
a desire which i s l o s t i n f u l f i l m e n t .
(Bal-e-JitorTl, p. 155)
and so, as poet prays t h a t the ultimate goal remains an
ever-receding shore:
(Zarto-e-KalTm, p. 126)
1.
2.
3.
The poet's nature i s a l l searching,

creator and nourisher of desire. _
( T r a n s l a t i o ntoyArtoerry, A. J. Jayld Nama. London,
1966, p. h5)
I n the world o f passion and melody, separation i s toetter
than union.
I n union i s desire's death; i n separation the pleasure o f
yearning.
Each i n s t a n t , a new S i n a i , a new f l a s h ,
God grant Desire's journey never ends.
h9h
ART AND LIFE
I q b a l has said repeatedly t h a t i t i s a necessary
c o n d i t i o n o f A r t t h a t i t i s not b i f u r c a t e d from the endless
struggles and quests o f l i f e .
"Matthew Arnold" says I q b a l ,
"defines poetry as c r i t i c i s m o f l i f e .
of poetry i s equally t r u e " . ^
That l i f e i s c r i t i c i s m
Real poetry springs from the
depths o f actual experience, from the hopes and despairs,

joys and sorrows, a s p i r a t i o n s and f r u s t r a t i o n s of the human
heart.
To the poet, I q b a l says:-
/,
oU.<=Ll
2
A b s t r a c t knowledge i s not the s t u f f of which poetry i s made:-
(Zarb-e-Kalim, p. I69)
Keats had also b e l i e v e d t h a t "nothing ever becomes r e a l t i l l
i t i s experienced; even a proverb i s no proverb t o you t i l l
your l i f e has i l l u s t r a t e d i t . " ^
1.
Stray Reflections,
p. 37.
2.
I f thou; hast the coin o f poesy i n the purse.

Rub i t on the touchstone o f l i f e .
( T r a n s l a t i o n by Nicholson R. A. The Secrets o f the Self,
pp 6 8 - 6 9 )
3.
Unwise oneI l i t e r a t u r e and philosophy are nothing.

L i f e ' s struggle i s necessary t o f i n d material f o r A r t .
R o l l i n s H. E. (Editor
Letters of John Keats. Cambridgej
passachusetts) 1958, VolumenTr''Fr~9Tr'
k95
For Igtoal, "Art i s l i v i n g only i n so f a r as the poet
or any a r t i s t has poured h i s life-tolood i n t o i t , " " ' '
2
(Bal-e-JitorTl, p, 129)
,.
j^JiuB ^^^^
-A
(Bal-e-JitorTl, | ) i 1 3 6 )
^ B a l - e - J i t o r i l , p, 15U)
INTENSITY IN ART
For Igtoal, as f o r Coleridge, "Passion musttoethe Soul - of
Poetry,"-^ When Passion - and.for Iqtoal, t h i s passion i s Love i r r a d i a t e s A r t , i t acguires i n t e n s i t y , toeauty and t r u t h .
With
Keats, Iqtoal had toelieved t h a t "the excellence o f every a r t i s

i t s i n t e n s i t y , capatole of making a l l disagreeatoles evaporate,
6
from t h e i r close r e l a t i o n s h i p w i t h Beauty and Truth."
1. Schimmel, A. M. Gatoriel's Wing, pp 70-71.
2. Colour or torick and stone, harp, or speech and sound
Born of heart's tolood alone are miracles of A r t .
3.
Incomplete are a l l creations without the heart's tolood,
And l a c k i n g i t a melody i s tout a frenzy f a l s e .
With the heart's tolood nourished i s my song,
I n the harp there i s the Musician's tolood,
5. Quoted i n Atorams, M, H, , The, M i r r o r and the Lamp, New York,
1953. p. 13U.
6. R o l l i n s , H. E. ( E d i t o r ) L e t t e r s of John Keats, Vol. I , p.192.
I n t e n s i t y i n A r t , or what Longinus c a l l e d 'sublimity' i s

the product "of an i n s p i r e d moment of passion, rather than
of cool and sustained calculation."'"
and I q b a l held that through beauty the a r t i s t
can somehow come i n t o the presence o f the u l t i m a t e l y r e a l .
Of Keats, a writer has said that he 'substitutes the discovery
of beauty through the imagination f o r the discovery of facts
through the reason, and asserts that i t i s a more s a t i s f a c t o r y
and c e r t a i n way of p i e r c i n g t o the heart of things, since
i n s p i r e d i n s i g h t sees more than abstract r a t i o c i n a t i o n ever ,
can ... The r a t i o n a l e of poetry i s t h a t i n t e n s i t y that i s a t
2
_
once both b e a u t i f u l and r e a l .
Keatsian idea thus:
Iqbal has expressed the

y :>j\J^
^ ^
POETRY AND PHILOSOPHY
I t i s the poet who animates the abstract concepts o f
philosophy and gives t o them a l i v i n g r e a l i t y .
i s a set o f abstractions
reason.
"Philosophy
shivering i n the cold night o f human
The poet comes and warms them i n t o o b j e c t i v i t y , " ^
1. Quotedîn Abrams, M. H. The Mirror and"the LampT''pr~T35T"~ "

2. Bowra, C. M. The Romantic Imagination. Oxford. 196^, PP lL(.7-i|i8
3. Without fervour. Truth i s b u t Philosophy,
Gaining the heart's ardour, i t becomes poetry.
Avicenna i s l o s t i n the dust raised by the camel.
While RumT's hand has reached the dorser's c u r t a i n .
h Stray Reflections, p. 127.
k97
Iqtoal has expressed h i s lack o f enthusiasm f o r mathematical or

l o g i c a l preciseness i n poetry i n h i s comment on Matthew
Arhold.
"Matthew Arnold i s a very precise poet.
I like,
however, an element o f otoscurity and vagueness i n poetry,

since the vag-ue and the otoscure appear profound t o the
emotions.""'"
He also s t a t e s , " i t i s i d l e to seek l o g i c a l
Truth i n poetry. The i d e a l of imagination i s toeauty, not

tmth.
Do not then t r y t o show a poet's greatness toy Q.uoting

2
passages ... which emtoody s c i e n t i f i c t r u t h . "
IQBAL AND NIETZSCHE
juiKe
iq.Daj.,
iîetzsche toelieves that A r t i s i n s p i r e d toy
passion as d i s t i n c t from reason or l o g i c .
But f o r Nietssche,
the c r e a t i v e passion underlying a r t and poetry i s a tolind

force.
I t i s Dionysian power, the symtool of the Eternal W i l l ,
which destroys the Apollonian i l l u s i o n of toeauty, reason and

enlightenment merely so t h a t i t can assert the permanence of
change and the mastery of the i r r a t i o n a l and immoral w i l l - t o live.
With Iqtoal, however, the w i l l - t c l i v e i s i n s p i r e d toy a
moral impulse. I n i t s highest manifestation t h i s moral impulse

toecomes Love, when the Self i d e n t i f i e s i t s e l f vath the object
3
of i t s Love.
1.
B t r a y R e f l e c t i o n s , p. 106.
2.
Itoid. p. 16
3.
Husain, M. H.
Iqtoal on Poetry and the Poet.
U98
Nietzsche has two categories of A r t , the A p o l l i n e and

the Dionysiac,"^
I q b a l also has two categories, symholised
by 'Jamal (Beauty) and " J a l a l " (Power) r e s p e c t i v e l y , hut

while Nietzsche i s p a r t i a l t o Dionysian as against Apollo,
I q b a l maintains a balance between beauty and s u b l i m i t y , and
recommends a synthesis o f them i n A r t as w e l l as i n human
life.
One o f Igbal's bje-tLbj.o/ivs t8 decadent A r t was that i t
possessed *Jamil*'but lacked ' J a l a l ' and was therefore

ineffective.
(Zarb-e-KalTm, p. 122)
One main d i f f e r e n c e i n the e f f e c t achieved by the two
categories of A r t has been stated thus: "The mind f e e l s i t s e l f
moved i n the representation of the Sublime i n Nature; w h i l s t
i n a e s t h e t i c a l judgements about the B e a u t i f u l i t i s i n
r e s t f u l comtemplation."^
For I q b a l , both categories are
netdeiia. f o r the p e r f e c t i o n of A r t : " I have t r i e d to p i c t u r e

the movement of the true a r t i s t i n whom love reveals i t s e l f
as a u n i t y o f Beauty and Power,
1.
2,
'3,
^
C a r r i t t , E. F.
M^Jm^m^sM^MM^^îÔT^
193li i > i i ^ $ .
I n e f f e c t i v e without Power i s Beauty and Charm,
A melody t h a t has no f i r e i s mere breath.
Bernard J. H. ( E d i t o r ) . Kant's C r i t i q u e of Judgement
London. 191I|.. p. 120.
T h o u ^ t s and Reflections of I q b a l , p. lL|.ii.
i+99
IQBSL
AMD THE STURM UKD DRANG SCHOOL.

IglDal's theory o f A r t may be compared w i t h the aesthetic
theory of the Sturm und Drang School. The aesthetic theory of

t h i s school was a k i n d of transcendental Hedonism.
Poetry
was regarded as the source of ecstatic rapture which l e d t o

an inner enlargement o f the "being and i t s f i n a l immersion i n
the Absolute.
The poet presented supersensible r e a l i t y and
poetry manifested the d i v i n e p r i n c i p l e of creative energy

which pervades the universe keeping the human sould constantly
i n a fever o f self-expression.
Poetry revealed r e a l i t y more
f u l l y than philosophy, which was only concerned w i t h

conceptual thought.
This school regarded the poet as God's
co-worker i n c r e a t i o n and as such an i d e a l being.

To a. considerable extent Iqbal agrees w i t h t h i s school
of thought except f o r i t s hedonistic aspect.
Getting involved
i n a k i n d of pseudo - mysticism, the Sturm find Drang School

regarded the s p i r i t u a l rapture which poetry produced as being
desirable f o r i t s own sake.
I q b a l , however, does not consider
i t d e s i r a b l y unless i t translates i t s e l f i n t o terms o f a c t i o n .

I n Igbal's philosophy there i s no place f o r s t a t i c pleasure
or mere contemplation
"much less f o r the spurious pleasure
of f e e l i n g l i k e a demigod or superman without acting l i k e

2
one."
As I q b a l himself said, " L i f e i s l i k e the a r t s of poetry
and a p a i n t i n g i s wholly expression.
Contemplation without
a c t i o n i s death."^
1. Husain, M. H, I q b a l on Poetry and the Poet.
2. i b i d .
3. Stray R e f l e c t i o n s , p. 110.
500
BEAUTY AND LOVE I N IQBlL'S AESTHETICS
Beauty and Love f i g u r e very l a r g e l y i n Ig.bal's aesthetics
and i t i s i n t e r e s t i n g t o see the d i f f e r e n t r o l e s a l l o t t e d t o
these concepts during the d i f f e r e n t phases of Igbal's thought."''
I q b a l ' s theory of A r t , i n i t s e a r l i e s t stages, was heavily
coloured by Neoplatonism. Like Plato, I g b a l i d e n t i f i e d God
w i t h Beauty and held t h a t i t was Beauty which set i n motion
the dynamic o f Eros and Love.
Eternal Beauty i s r e f l e c t e d i n a l l things.
^
o r
1 ^ J J >I
2
(Bang-e-Dara, p, 8^)
Avicenna believed t h a t everything i n the world i s s t r i v i n g to
complete i t s e l f ; what prompts i t s s t r i v i n g i s Love, and i t s aim
i s Beauty,
1,
2.
Avicenna's theory also f i n d s an expression i n I q b a l :
i^' .
Here I am indebted t o M. M. Sharif's i l l u m i n a t i n g essay:

"Iqbal's Theory o f Beauty" i n About I q b a l and His Thought,
Lahore. 196J4., pp SU-SU,
""""
V i s i b l e i n everything i s Beauty e v e r l a s t i n g ,
What's speech i n man, i s i n the bud a sparkle r a v i s h i n g .
I t i s as i f the sky's moon has become the poet's heart.
What happens t o be moonlight there, i s here a p a i n f u l smart.
501
1
U n t i l 1908, I q b a l had accepted the Platonic doctrine
of'anamnesis'which
Socrates advanced "as an explanation o f
how we come t o be possessed a t a l l of ideas more perfect

than the things of our w o r l d l y experience,"
Iqbal's early
w r i t i n g s suggest that a t t h a t time he b e l i e v e d that before

b i r t h the soul enjoyed the presence of Eternal Beauty and
that yearning f o r beauty i n t h i s l i f e i s a longing f o r t h a t
lost delight.
1,
'Oh my companions', said the moon,

'You who n i g h t ' s harvest-acres glean.
On motion a l l t h i s world's l i f e hangs:
Such i s the ancient doom o f things.
Swift runs the shadowy steed of time
Lashed by desire's whip i n t o foam.
And what i s the goal o f a l l t h i s haste?
I t s cradle love - beauty i t s quest,
( T r a n s l a t i o n by Kiernan, V. G. Poems from I q b a l . London,
1955, P. 11).
2, Wimsatt, W. and Brooks C, L i t e r a r y C r i t i c i s m ; A Short
H i s t o r y . London, 1951, P. 137,
3, There I s i n Nature's realm Beauty unbounded.
I f the eye has v i s i o n , every drop has beauty.
But the s p i r i t longs f o r something that i s l o s t .
Else why does i t mourn b e l l - l i k e i n t h i s desert?
502
During the f i r s t phase of the development of h i s theory

of A r t , I q b a l b e l i e v e d t h a t Reality i s made manifest to man
only through Beauty,
Every b e a u t i f u l object be i t a rosebud,
or star or a scene, i s a window through which one peeps i n t o

the heart of t r u t h by establishing a demand of communication
between mind and r e a l i t y .
The f u n c t i o n of the true a r t i s t i s
to reveal s i m i l a r beauty i n a l l things, which are p a r t i c u l a r

r e v e l a t i o n s o f t h a t Divine Beauty which permeates the whole
universe,"*"
I n 1908, the year of h i s r e t u r n from Europe, Iqbal went
through a p e r i o d o f doubt about the existence of r e a l beauty
i n the world,
k n g - e - D a r a , p, 13$)
1,
2,
Z^^"^
V^^'
Das,. S , . . " T h e ^Philosophy of S i r Mahomed Iqbal'" Indian

Review.Madras. 1938, Volume 39, P. 7 3 f .
Beauty's display t h a t keeps Desire r e s t l e s s .
That i s , i n the imagination, f e d by Youth,
Which makes immortal t h i s our mortal world.
And makes youth seem a c o l o u r f u l episode.
That which does make good reason's l i m i t a t i o n s ,
And i n t e l l e c t makes subservient t o the senses,
Ahl does such Beauty e x i s t at a l l or not?
I n the world's r i n g i s there such a gem or not'> C) /.or^l ?
503
He was also struck by the thought of Beauty's m u t a b i l i t y .

Beauty asks the Creator:
/
1
""
_
(Bang-e-Dara, p, 112^)
The r e p l y i s unexpected.
2
(l^=^c]'''> ^ ^ l - ^ . E a r ^ c / ' ^
(Bang-e-Dara, p. l l S )
Here we have a glimpse of the idea t h a t haunted Keats t h a t Beauty cannot keep her lustrous eyes and must die.
This
thought makes the lover pursue Beauty a l l the more i n t e n t l y

and ardently and since "every mental p u r s u i t takes i t s
r e a l i t y and worth from the ardour of the pursuer,"^
i t s very
m u t a b i l i t y makes Beauty more r e a l .

1.
2.
3.
Beauty asked God one day

This q.uestion: 'Why
Didst Thou not make me, i n Thy world, undying?*
( T r a n s l a t i o n by Kiernan, V, G, Poems from I q b a l , p, 10)
And God r e p l y i n g :
'A picture-show i s t h i s world: a l l t h i s world
A t a l e out of the long night of not-being;
And i n i t , seeing
I t s nature works through m u t a b i l i t y ,
That only i s l o v e l y whose essence knows decay'
( T r a n s l a t i o n by Kiernan, V, G, Poems from I q b a l , p, 10)
R o l l i n s , H. E. ( E d i t o r ) The L e t t e r s of John Keats,
Vol, I , p, 2142,
50U
I n Asrar-e-Khudi I q b a l had w r i t t e n :
w
-^'^^
'''' ^ ' ^
1
(Asrar-e-KhudT, p, 37)
Later we see a gradual s h i f t i n g of the emphasis from Beauty
to Love,
Of Goethe, " i t has been said ,,, that h i s search
f o r the nature of beauty culminated and ended i n praise of

2
the d i v i n e powers of love,"
love.
Iqbal's quest also ended i n
I n the period extending from about 1920 t o the time
of h i s death, I q b a l no longer described the essence of

R e a l i t y i n terms o f Beauty but i n terms o f Love,
"For the Neoplatonist I q b a l , beauty was the creator and
the goal o f love; f o r the budding v i t a l i s t I q b a l , i t was the
creator o f love, b u t not i t s goal; now f o r the f u l l fledged
heroic v i t a l i s t I q b a l , love i s everything,"-^
1.
Beauty i s the creator o f desire's s p r i n g - t i d e .

Desire i s nourished by the display of Beauty,
'Tis i n the poet's breast that Beauty unveils
'Tis from h i s Sinai t h a t Beauty's beams a r i s e ,
( T r a n s l a t i o n by Nicholson R, A, The Secrets of the S e l f ,
p. 61)
2.
3.
S h a r i f , 1 . M.
i h i d . p. 7JL|..
About I q b a l and His Thought p. 69.
505
Beauty i s subject t o m u t a b i l i t y but not so i s Love:-
^J->:> K^Xjy
1
Y^cJJ^fS
2
(Zabur-e-'Aâm, p, I97)
I q b a l has w r i t t e n a great deal on Love.
Love i s the
way and the end, the c r i t e r i o n of beauty, the power and the
g l o r y of man's l i f e :
1,
Beauty s a i d t h a t my morning has no eventide.

Love s a i d t h a t I have the immortality of restlessness,
2.
0 world o f colour and scent, how long w i l l our association

lastt
E x t i n c t i o n i s your f i n a l doom and love i s my destiny.
506
1
(Zabur-e-'Ajam, pp. 263-26I4.)
For I q b a l , the e x p e r i e n t i a l knowledge of R e a l i t y as d i s t i n g u i s h e d
from a b s t r a c t i n t e l l e c t u a l i s m i s named'*Ishq'. A l l true poetry
must f i n d i t s basis i n Love:
2
(Zabur-e-*AJam, p. 253).
lT~"~irFTs~TT6uchs^^
I t both uncovers beauty and preserves
I t s s a n c t i t y . I t s a s p i r a t i o n s soar
Beyond the summit of the skies, beyond
This world of q u a n t i t y , cause and e f f e c t .
Love sublimates a l l passions and invests
With worth much t h a t i s worthless. Without love
L i f e i s a f u n e r a l , a joyless t h i n g .
A c e l e b r a t i o n o f decay and death.
Love meliorates man's mental f a c u l t i e s
And Burnishes a stone i n t o a mirror.
I t gives the miracle - performing power
Of Moses' Shining Hand. A l l that e x i s t s .
A l l t h a t i s possible y i e l d s to i t s might;
And i n t h i s b i t t e r , gloomy world i t i s
A gushing f o u n t a i n of sweetness and l i g h t .
The ardour of our thought comes from i t s f i r e .
I t s work i s t o create and t o breath l i f e
I i i t o what,'it'-.reates.
(Translation by Husain, M. H. I q b a l on Poetry and the Poet)
2. A melody must be cherished on the madness of love.
I t should be l i k e f i r e dissolved i n l i f e - b l o o d .
507
A r e a l a r t i s t i s a lover.
Love alone b r i n g s t r u e knowledge
by u n f o l d i n g the secrets of t h e heart.
(Zarb-e-Kallm, p, 113)
SHELLEY
IQB];L AND
I n h i s conception o f Love as the source of poetry and

of the moral impulse i n man, Shelley comes nearest t o I q b a l .
"The great secret of morals i n lovej or a going out of our
own nature, and i d e n t i f i c a t i o n of ourselves w i t h the
b e a u t i f u l t h a t e x i s t s i n thought, action or person, not our
own,
A man, t o be g r e a t l y good, must imagine intensely and
comprehensively he must put himself i n the place of another,

and o f many others, the pains and pleasures of hisspecies
must become h i s own. The great instrument of moral good i s
the imagination, and poetry administers t o the e f f e c t by
2
a c t i n g upon the cause,"
THE POET AS PROPHET
rni 'thS' hlst02?y o f l i t e r a r y c r i t i c i s m we come across a
number !!)f - instancefeewhen a poet has been regarded as a
prophet.
This i s hardly s u r p r i s i n g since, l i k e a prophet,
a poet transforms subjective i n t o objective r e a l i t y , and

1, When the musician understands the secrets of the heart.
Then overcome are a l l the stages and problems of a r t ,
2,
Shelley, P. B, "A Defence of Poetry" The Four Ages of

Poetry, Oxford, 191+7, p. 33,
508
t r a n s l a t e s hiw own inner states of being i n t o concrete f a c t s
and s i t u a t i o n s , thereby adding,new dimensions t o life."*"
However, seldom has the word 'prophet' i n t h i s context borne
so wide a connotation as i t does i n Iqbal's thogght.
A prophet grasps the deepest r e a l i t i e s of human existence

and since these r e a l i t i e s can only be grasped through l i f e enhancing a c t i o n , he attempts to produce, i n the people t o
whom'! he i s sent, such a c t i o n or a t l e a s t a state o f mind
2
conducive t o i t .
The Poet must do likewise or else f o r
Iqbal his a r t i s t r i v i a l
and o f l i t t l e s i g n i f i c a n c e :
fzarb-e-KalTm, p. 112)
I n those who lack strength and courage he must infuse a
s p i r i t of resolve and f o r t i t u d e :
^Bang-e-Dara, p. 306)
1.
2.
3.
U.
Husain, M. H. I q b a l on Poetry and the Poet,

McCarthy E. " I q b a l as a poet and philosopher" Iqbal
Review October I 9 6 I . p. 2 1 .
I f A r t lacks the S e l f - b u i l d i n g q u a l i t y .
Woe t o such sculpture, poetry and Music,
Commence your singing nightingale t h a t w i t h your melody
An eagle's heart i s born w i t h i n a pigeon's f r a i l body.
509
And i f a poet succeeds i n shaping the human p e r s o n a l i t y ,
then he i s accomplishing the task o f a prophet:
1
( J a v l d Nama, p. I46),
Like Blake and Shelley, I q b a l also believes that the
poet i s vouchsafed knowledge of what i s y e t t o be - that
i s , he has the g i f t o f f o r e s i g h t and prophecy.
I n the
words of Blake:
"Hear the voice of the Bard.'
2
Who Present, Past and Future sees."
Shelley's theory of poetry " i d e n t i f i e s poetry w i t h prophecy]^
and f o r him, poets are "the mirrors of the g i g a n t i c shadows
which f u t u r i t y casts upon the present."^'
^(jr^ i-J\>'^\ "^rL^^T
1,
2,
3,
Li-.
For I q b a l :
l^cr)
I f the purpose o f poetry i s the fashioning of men,

poetry i s l i k e w i s e the h e i r of prophecy,
( T r a n s l a t i o n by Arberry, A. J. Javid Nama. p, k5)
Frye, N, ( E d i t o r ) . Selected Poetry and Prose o f
W i l l i a m Blake, New York, 1953, P 35.
P o t t l e , F, A, "The Case f o r Shelley," English Romantic
Poets, (Edited by Abrams M. H.) Oxford. ~19D07P. 290,
Shelley, P, B. "A Defence of Poetry." p. 59.
510
1
( B a l - e - J i b r T l , p. 94)
The t r u e poet, l i k e the prophet, i s also an i n t e r p r e t e r
of Nature who reveals secrets not known t o Man "The
world
s p i r i t conceals the various phases of her minor l i f e i n

symbol.
The universe i s nothing but a great symbol.
But
she never takes the t r o u b l e t o i n t e r p r e t these symbols f o r

us.
I t i s the duty of the poet to i n t e r p r e t them and to

2
reveal t h e i r meaning to humanity."
For I q b a l , as f o r Shelley, the poet-prophet
i s "gifted
w i t h a p a r t i c u l a r i n s i g h t i n t o the nature of r e a l i t y . " - ^
He i s
a v i s i o n a r y and h i s poetry i s the vehicle of his v i s i o n .

Iqbal's poet-prophet
i s able not only to look i n t o the
f u t u r e but also t o i n s p i r e men to greater s t r i v i n g i n order

to achieve t h e i r higher destiny.
To the poet S i r Saiyid's
s p i r i t had s a i d : -
^.^^^\ j^j^ <i^^
1.
2.
3.
U.
j/o^^^'^^^
(sang-e-Dara, p. 1+1)
" The""event that'^'Tlret beyond the c u r t a i n of the skies.
I t s shadow can be seen i n my mind's m i r r o r .
Not i n the s t a r nor i n the motions of the sky.
Your destiny l i e s i n my unfearing song.
S t r a j R e f l e c t i o n s , p. 105.
Bowraj^G." M."* The Romantic Imagination, p. 21,
With the miracle of verse, av/aken those asleep,
Biirn the seed of falsehood w i t h the voice's flame.
511
Through h i s works, then, the poet encourages men to t r a n s l a t e

the immense p o t e n t i a l i t i e s of the Self i n t o a c t i o n ,
Iqhal^s poet-prophet possesses the lineaments of Carlyle's
Hero as Poet,
Like Carlyle's Poet Hero, Iqbal's Perfect Mail
i s both a revealer and creator of beauty and of values.
(Zabur-e-'A9.am p.
256)
I n Garlyle's words, "the t r u e poet i s ever, as of o l d , the

Seer; whose eye has been g i f t e d to discern the godlike
mystery of God's universe and decipher some new l i n e s of
its
celestial writings.
We can s t i l l c a l l him a Vates and
Seer; f o r he sees i n t o the greatest of secrets, 'the open

secret', hidden things become clear; how the Future, i s but
another phasis of the present: thereby are his words i n
very t r u t h prophetic; what he has spoken s h a l l be done."-^
Iqbal's poet has a great s o c i a l r o l e to play.
He i s
the "eye" of the n a t i o n : -
1,
2,
3,
Husain, M. H, Iqbal, on Poetry and the Poet,

He transforms the o l d values of liif?^.
His a r t establishes the t r u e standard of beauty
( T r a n s l a t i o n by par B.A. Iqbal's Gulshan-i Raz-i Jadid
and Bandagi Nam ah
Lahore, l96Lr." p7"70)
G a r l y l e , T. Collected works, London, I869. Volume I I I ,
512
1
(Bang-e-Dara, p.
A n a t i o n without a poet i s nothing:-
2
(javTd Nama, p, l!.5)
IMPORTANCE OF ARTISTS
Bince the a r t i s t has a Messianic r o l e t o play, i t
f o l l o w s t h a t "the s p i r i t u a l health of a people l a r g e l y
depends on the k i n d o f i n s p i r a t i o n which t h e i r poets and
a r t i s t s receive."^
Subject t o the k i n d of i n s p i r a t i o n
received, A r t can proclaim the message o f l i f e or' death.

-
\^
B a l - e - J i b r T l , p, 18)
1, - The poet w i t h the c o l o u r f u l song i s the nation's eye.
I f i n pain i s any limb, ' t i s the eye t h a t weeps.
How great a sympathiser of the bLody i s the eye]
2, The poet i s l i k e the heart i n a people's breast,
a people without a poet i s a mere heap of clay.'
( T r a n s l a t i o n by Arberry, A, J, _Javid Nama, p. k^.)
3, Thoughts _ajadjleflections o f Iqbal,""p, ""itiirr
I}., L i f e i t s e l f i s Poetry's passion, i f enlightened i s the
heart.
I f ' t i s not, then Poetry i s eternal death| 0 giver-of-wine
513
From h i s t o r y I q b a l had l e a r n t that l i f e - d e n y i n g ideas could
destroy a n a t i o n more surely than anything else. "The
i n s p i r a t i o n o f a s i n g l e decadent, i f h i s a r t can l u r e his
f e l l o w s t o h i s song or p i c t u r e , may prove more ruinous t o
a people than whole b a t t a l l o w s - of an A t t i l a or a Changez.""''
2
(JavTd Nama, p. 195)
When A r t i s divorced from l i f e and i t s problems, i t
heralds a nation's downfall.
(arb-e-KalTm, p. 72)
I q b a l b e l i e v e d i n the t r u t h of Tennyson's words "A song
t h a t nerves a nation's heart i s i n i t s e l f a deed."'^ The
poet's a r t must be such t h a t l i k e the stroke of Moses - a
1.
2.
3.
Thoughts and Reflections o f I q b a l , p. Dli.5. .

The d e s t i n i e s o f nations are shaped by a song,
by a song nations are destroyed and rebuilt..
( T r a n s l a t i o n by Arberry, A. J. Javid.^ma, p. 122)
Aloof from l i f e ' s p u r s u i t s the poet must not be.
For such a way o f singing proves the end of nations,
Tennyson, A, Poetical. Works. London, 1959. p. 530.
51U
symbol o f Love and Power - which can work t h e m i r a c l e o f
r e s u r r e c t i n g a people's l a n g u i s h i n g s p i r i t :
1
(ZarlD-e-Kalim, p . 11?)
For I q b a l n o t o n l y i s i t t r u e t h a t " n a t i o n s a r e "born
2
i n t h e h e a r t s o f poets^'
h u t a poet whose a r t s p r i n g s from
h i s h e a r t b r i n g s a message o f l i f e e v e r l a s t i n g t o t h e
whole w o r l d :
and i f such he h i s a r t , t h e n i t possesses a s a n c t i t y t h a t
does n o t b e l o n g t o t h e word o f Man:
^Zarb-e-Kalim, p . 133)
QUKBTTONR W U T T Q M B AF.BTHETTOS; ( l ) I n s p i r a t i o n and Purpose
There a r e s o m e i m p o F U a n T ^ u
about I q b a l ' s a e s t h e t i c s .
One such q u e s t i o n i s : I f t h e
p o e t i s i n s p i r e d , as I g b a l says he i s , i s i t l o g i c a l t o
1.
2.
3.
I n t h e w o r l d , w i t h o u t a m i r a c l e n a t i o n s cannot r i s e ,
What k i n d o f an a r t i s t h a t which l a c k s t h e power o f
Moses' s t r o k e ?
To t h e w o r l d i t i s a way t o e v e r l a s t i n g l i f e .
That a r t o f p o e t r y t h a t i s nourished by t h e h e a r t ' s blood.
The p o e t r y which i s a message o f e t e r n a l l i f e .
I s e i t h e r G a b r i e l ' s song o r e l s e t h e v o i c e o f I s r a f T l ,
515
t o expect from him p o e t r y w i t h a 'good' purpose?
I s i t not
p o s s i b l e t h a t a p o e t ' s i n s p i r a t i o n may l e a d him t o preach

t h a t which i s d e t r i m e n t a l t o l i f e ?
I q h a l r e c o g n i z e d t h e f a c t t h a t " i n s p i r a t i o n i s not a
matter o f choice ...the p e r s o n a l i t y t h a t receives (the
i n s p i r a t i o n ) and t h e l i f e - q u a l i t y
o f t h a t which i s r e c e i v e d
are m a t t e r s o f utmost importance f o r mankind','"'' VSfhat k i n d o f

i n s p i r a t i o n comes and t o whom, t h e n , i s a m a t t e r o f l u c k ,
not
o f choosing o r d e s e r v i n g .
I f a poet cannot h e l p t h e q u a l i t y o f h i s i n s p i r a t i o n , he
cannot be h e l d m o r a l l y r e s p o n s i b l e f o r what he says, because

he says what he must.
A l s o , i n t h a t case, i t would n o t make

IN
sense t o say t h a t h i s p o e t r y must have a s p e c i f i c
purpose.
Here, I q b a l ' s c o n c e p t i o n o f i n s p i r a t i o n i s w o r t h
examining. I n s p i r a t i o n i s n o t something which "possesses" a
p e r s o n ; i t i s n o t an o u t s i d e agency a c t i n g upon a person.
I n s p i r a t i o n s p r i n g s n o t from w i t h o u t b u t from w i t h i n . I t
has an o r g a n i c r e l a t i o n s h i p w i t h t h e poet's b e i n g .
The
poet cannot, t h e r e f o r e , c l a i m exemption from moral r e s p o n s i b i l i t y on t h e ground t h a t h i s words a r e determined by t h e

k i n d o f i n s p i r a t i o n he r e c e i v e s .
Par from r e g a r d i n g A r t as determined, I g b a l agrees w i t h
2
Croce i n r e g a r d i n g a r t as t h e s e l f - e x p r e s s i o n o f the a r t i s t .
1.
Thoughts and R e f l e c t i o n s o f I g b a l .
2.
S h a r i f , M. M.
pp. i;+L|.-l!+5,
About I q b a l and H i s Thought, p. 101;..
516
He a l s o agreed v/ith Croee t h a t a p p r e c i a t i o n o f a r t i s
ppossi'
o s s i b l e c h i e f l y becuase we have t h e same emotions as t h e
1
poet:
2
(Armaân-e-Hijaz, p. 3'+)
Sometimes from I q b a l ' s w r i t i n g i t appears as i f he t h i n k s
t h a t i n s p i r a t i o n may l e a d e i t h e r t o l i f e - g i v i n g and l i f e enhancing a r t o r t o decadent a r t .
He does n o t deny the name
o f i n s p i r a t i o n t o t h a t which leads t o t h e l a t t e r .
l i k e S h e l l e y most o f t h e t i m e , he describes
However,
inspiration -
which i s another name f o r t h e c r e a t i v e i m a g i n a t i o n - as t h e

agent o f moral good.
Decadent a r t i s a r t which bears no
r e l a t i o n t o l i f e or i s d e s t r u c t i v e t o t h e v i t a l impulse i n
man.
Because r e a l i n s p i r a t i o n s p r i n g s from t h e poet's ' h e a r t '
and i s i n t i m a t e l y l i n l c e d w i t h the problems and i d e a l s o f

human b e i n g s , I q b a l i m p l i e s t h a t decadent a r t l a c k s r e a l
inspiration.
I f i n s p i r a t i o n i s t h e agent o f moral good i t
f o l l o w s t h a t i t can o n l y l e a d t o l i f e - r e n e w i n g and m o r a l l y
Invigorating poetry.
The main d i f f i c u l t y a r i s e s when one t r i e s t o r e c o n c i l e
the idea t h a t t h e poet i s an i n s p i r e d b e i n g w i t h t h e idea
t h a t h i s p o e t r y must f u r t h e r a s p e c i f i c purposeor
1.
2.
aofYvrwltm^-n/b-
gMrIf.y.M.
About I q b a l and His Thought, p, 106.
H i s melody i s agreeable t o a l l
For i n each b r e a s t t h e r e ' s a piece o f h i s h e a r t .
517
I n JayXsLMM the poet asks the I n d i a n poet B a r t a r T - J I & r l i
t o answer t h i s q u e s t i o n :
.
1
( j a v T d Nama, p. 198)
The answer i s couched i n ambiguous terms:
(JavTd Hama, pp 198-199)
i.
I q b a l and S h e l l e y b o t h b e l i e v e t h a t p o e t r y gets a t
" t h e motives f o r good a c t i o n , t o u c h i n g the h e a r t b y e n k i n d l i n g
the imagination."^
F o r S h e l l e y , however, p o e t r y has no
conscious purpose,
" D i d a c t i c p o e t r y i s my abhorrence", he
said,^
For Groce, t o o , a r t i s an autonomous a c t i v i t y f r e e
f r o m e t h i c s , F o r I q b a l , i n one sense, the h i g h e s t p o e t r y i s

1 . Say, whence "comes t h e fi7e~intT"poetryT~""' ~"
Does i t come from the S e l f , or from God?
( T r a n s l a t i o n by A r b e r r y A. J . JavTdJNama, p. 12iL|.)
2. None knows where the poet i s i n t h i s w o r l d ,
h i s melody s p r i n g s from the h i g h notes and the low.
That b u r n i n g h e a r t which he has i n h i s b r e a s t
f i n d s not repose even b e f o r e God.
Our soul's d e l i g h t i s i n q u e s t i n g ;
i i o e t r y ' s f i r e o f the s t a t i o n o f d e s i r e .
( T r a n s l a t i o n b y A r b e r r y A. J . JavTd iNlama. p. Vlh,)
3. Wimsatt, W. and Brooks, G. L i t e r a r y C r i t i c i s m : A _Short
' H i s t q r j , pp l|.22-i^23.
Shepherd, R, H, ( E d i t o r ) . Shelley's P o e t i c a l Works.
London. 1888. Volume I . p. 330.
5. V a h i d , S. A. ^t.U,dies;^, Xn, X^Wl-,-. p..3..
518
d i d a c t i c i n n a t u r e , and a r t cannot be d i v o r c e d from e t h i c s .

The
a r t i s t c r e a t e s w i t h a conscious purpose i n view.
How i s
t h i s conscious purpose r e c o n c i l a b l e w i t h the f a c t t h a t he i s

inspired?
The f a c t t h a t an a r t i s t i s i n s p i r e d means, f o r
I g b a l , t h a t he i s b e i n g g u i d e d i n h i s work n o t be reason or
the d^'i^cursive f a c u l t i e s , b u t by h i s i n t u i t i o n , o r through
his heart.
I n t u i t i o n , as I q b a l conceives i t , i s a "higher
k i n d o f i n t e l l e c t , " ' ' ' and n o t a b l i n d f o r c e .
Therefore, i n
view o f I q b a l ' s t o t a l v i s i o n i t i s p o s s i b l e t o imagine an

a r t i s t who i s i n s p i r e d and who y e t has a conscious purpose
i n mind,
(2) I q b a l ' s f u n c t i o n a l i s m and ' u n i v e r s a l ' Avtt
Another i m p o r t a n t
q u e s t i o n which has t o be considered
r e g a r d i n g I q b a l ' s a e s t h e t i c s i s : I f I q b a l ' s poet must have

a f u n c t i o n , does a poet whose work has no ' f u n c t i o n ' t o
p e r f o r m a l l o u t s i d e h i s c o n c e p t i o n o f a t r u e poet?
As has a l r e a d y been s t a t e d , f o r I q b a l i n one sense, t h e
h i g h e s t p o e t r y i s t h a t which serves t o f o r t i f y t h e Ego, b o t h
i n t h e i n d i v i d u a l and i n t h e community.
Or, as one w r i t e r
observes, " P o e t r y as a c t i v e h i s t o r y and h i s t o r y - m a k i n g

prophecy ... I s t h e supreme g o a l o f I q b a l ' s a e s t h e t i c s . " ^
When we examine I q b a l ' s concept o f a p o e t , t h e p i c t u r e
o f t h e poet as a p r o p h e t emerges v e r y s t r o n g l y .
One comment
on t h i s s u b j e c t reads, " ... t h e prophet f i x e s h i s eye o n l y

on one s p e c i f i c g o a l and uses t h e s i m p l e s t p o s s i b l e means o f
T M , . R e M n | t r u c t i o n o f R e l i g i o u s jIhoujit, J ^
2.
Schiramel, A. M.
GabrielJ,s_jnj3, p. 72.
p.Z
519
gaining i t , preaching a single doctrine i n order;to

the peoples around i t l i k e around a f l a g .
collect
That i s e x a c t l y
what Iqb.al wants f r o m h i s i d e a l poet.""'' I q b a l ' s poet does

indeed have a p r o p h e t - l i k e m i s s i o n t o accomplish, b u t t h i s
comment a l s o seems t o suggest t h a t I q b a l does n o t have much
use f o r a poet who has no d o c t r i n a l commitment.
I f t h i s were
indeed t h e case, I q b a l c o u l d h a r d l y have expressed so deep

an a d m i r a t i o n
for- non-didactic
poets l i k e Shakespeare and
Ghalib.
To Shakespeare he says:-
ii^
^ ^ ^ 1
// ^
J..ÎO^
2
^ t ^ y . '
(Bang-e-Dara, p. 21;'?)
Of Q;halib, he s a i d "he i s one o f those poets whose
i m a g i n a t i o n and i n t e l l e c t p l a c e them above t h e narrow
l i m i t a t i o n s o f c r e e d and n a t i o n a l i t y .
His recognition i s yet
t o come."'^
I n stressing the functionalism of Iqbal's poet, i t i s
o f t e n o v e r l o o k e d t h a t I q b a l has a l s o s t a t e d , n o t once b u t
repeatedly,
t h a t t r u e a r t i s t h a t which leads t o an increment
and a more v i v i d apprehension o f l i f e .

1.
S.Ghlmmel,.A. M.
2.
The f l o w e r ' s p e t a l m i r r o r s the beauty o f the s p r i n g .

The cup m i r r o r s t h e beauty o f wine,
Beauty m i r r o r s t r u t h , and the h e a r t m i r r o r s b e a u t y .
For man's h e a r t , your a r t ' s beauty i s the m i r r o r .
S t r a y R e f l e c t i o n s , p. 5 1 .
Gabriel's
I q b a l shared w i t h "
Wing, p. 62.
520
t h e Dantesque c o n c e p t i o n o f p o e t r y b e i n g as " v a s t and deep
as humanity, w h e r e i n every s o u l w i l l s t a n d f o r t h r e v e a l e d
i n i t s naked t r u t h ... The o b j e c t o f a poet a c c o r d i n g t o
them i s t o e n s h r i n e i n i m p e r i s h a b l e words t h e h i g h e s t t r u t h s
known t o man and some t r u t h s t h a t had escaped man's notice.""^
These t r u t h s a r e n o t n e c e s s a r i l y o f a r e l i g i o u s or moral
i m p o r t ; n e v e r t h e l e s s t h e y a r e s i g n i f i c a h t and v a l u a b l e , because
l i k e Shakespeare's a r t , t h e y a r e a t r a n s l a t i o n o f r e a l i t y
i n t o human terms,
"Both Shakespeare and Goethe r e - t h i n k the D i v i n e Thought

2
of Creation,"
says I q b a l , and he would have agreed t h a t
though some o f t h e g r e a t e s t poets have n o t s e t o u t t o preach

a p a r t i c u l a r d o c t r i n e , they have^yet,r,"both i n f o r m e d and
c r e a t e d , have been b o t h teachers and magicians."-^
I q b a l , then does n o t exclude from h i s concept o f a p o e t ,
p o e t s v/hose work has a ' u n i v e r s a l ' r a t h e r t h a n a ' p a r t i c u l a r '
import.
He c o u l d s c a r c e l y have done so when he shared w i t h
Blake t h e view t h a t t h e i m a g i n a t i o n i n c l u d e s " a l l
activities
which c r e a t e o r i n c r e a s e l i f e , " ^ and w i t h Keats h i s f a i t h i n

the " h o l i n e s s o f t h e h e a r t ' s a f f e c t i o n s and the t r u t h o f t h e
imagination,"
What he r e j e c t s i s n o t ' u n i v e r s a l ' a r t which
has no p a r t i c u l a r purpose t o serve, b u t decadent a r t which has

1 . V a h i d , S, A. S t u d i e s i n I q b a l . p, 218.
2. g t r a y , R e f l e c t i o n s , W . ' ^ ; ,
3.
U.
5.
Bowra, C, M. The H e r i t a g e o f Sjmbolism. London, 19U3 p. 219.

Bowra, C. M. The Romantic I m a g i n a t i o n , p. l 6 .
R o l l i n s , H. E. ( E d i t o r ) The L e t t e r s o f John Keats, V o l . I ,
p. 81.1..
521
no meaning:-
1
Of a t r u e a r t i s t I q b a l has v / r i t t e n t h a t h i s a r t r e f l e c t s a l l
t h i n g s as he sees them:
2
(Zabur-e'Ajam, p. 256)
Such a c o n c e p t i o n c e r t a i n l y does n o t exclude a l l n o n - d i d a c t i c
poets,
I Q B S L ' S A E S T H E T I C S ; SUMMING
UP.
I q b a l , t h e n , has a dual c o n c e p t i o n o f a poet and consequently of a r t .
F i r s t l y , the poet i s seen p r i m a r i l y as a
p r o p h e t and he has a d e f i n i t e f u n c t i o n t o p e r f o r m and perhaps

a d o c t r i n a l commitment t o redeem.
Secondly, he i s seen as an
a r t i s t who p r e s e n t ^ l i f e as he sees i t , h i s i m a g i n a t i v e i n s i g h t
as i l l u m i n a t i n g t h e s e c r e t depths o f t h e human mind, h i s v/ork
concerned n o t w i t h " t h e p u r e l y temporal or ephemeral aspects
o f i n d i v i d u a l o r c o l l e c t i v e experience b u t w i t h what i s
genuineD.y s i g n i f i c a n t , and abiding,"-^
1.
2.
3.
A melody t h a t has no meaning i s l i f e l e s s .

I t s warmth i s o n l y from a d y i n g f i r e .
H i s pure h e a r t i s t h e touchstone
Of the b e a u t i f u l and t h e u g l y , and
H i s a r t a m i r r o r which r e f l e c t s them b o t h ,
( T r a n s l a t i o n b y Husain, M, H. I g b a l oji^Poetry aM^&e^^^^^
S a i y i d a i n , K. G. * "Progressive Trends i n I q b a l ^ s Thojjgh't )^
^ Ij3bal ^ ^ T h i n k e r , Lahore, I 9 6 6 , p. 53. ,
522
The narrow c o n c e p t i o n o f a poet may n o t be r e c o n c i l a b l e
w i t h the wider one, b u t though t h e two conceptions may n o t
be r e d u c i b l e one t o t h e o t h e r , y e t , i n one sense, t h e u l t i m a t e
g o a l i n b o t h cases i s t h e same. As one w r i t e r observes, f o r
I q b a l , "the u l t i m a t e o b j e c t i v e of a r t ... i s t h e " l i f e e t e r n a l . " ^
The p o e t - p r o p h e t aims t o secure t h i s o b j e c t i v e by moral and
s p i r i t u a l e n l i g h t e n m e n t and e l e v a t i o n , t h e a r t i s t a t t a i n s t h e
end o f adding t o t h e abundance and g l o r y o f l i f e by responding
w i t h a l l t h e s e n s i t i v e n e s s o f h i s b e i n g t o e x t e r n a l and
i n t e r n a l f o r c e s and b y e x p e r i e n c i n g , perhaps i n one moment
o f b l e s s e d awareness, t h a t which l i e s beyond good and e v i l
and foreshadows e t e r n i t y .
1. S M y i d a i n , K. G. " P r o g r e s s i v e Trends i n l g b a l ' s Thought" p,53.l
523
CHAPTER I X
IQBgL'S POLITICAL PHILOSOPHY - DEVELOPMENT

MD
SALIENT IDEAS.
I q b a l i s o f t e n accused o f i n c o n s i s t e n c i e s , o f
c o n t r a d i c t i n g h i m s e l f , so f a r as h i s p o l i t i c a l p h i l o s o p h y i s
concerned.
This a c c u s a t i o n i s l a r g e l y t h e r e s u l t e i t h e r o f
r e g a r d i n g I q b a l ' s g e n e r a l philosophy as a r i s i n g f r o m h i s
p o l i t i c a l philosophy, or o f studying h i s p o l i t i c a l
i n i s o l a t i o n from h i s general philosophy.
philosophy
Iqbal's p o l i t i c a l
p h i l o s o p h y i s an i n t e g r a l p a r t of h i s t o t a l p h i l o s o p h y , and i s
b e s t understood
i f s t u d i e d w i t h r e f e r e n c e s t o the wider whole.

I
FIRST PHASE; T ^ TEMPLE OF LOVE

D i f f e r e n c e betweeiQ_.*natl
and ' p a t r i o t i c ' oe.j.^
I q b a l ' s pre-1905 p o e t r y I s o f t e n s a i d t o be ' n a t i o n a l i s t i c . ^ |

It
i s necessary t o d i f f e r e n t i a t e between ' p a t r i o t i c ' and
' n a t i o n a l i s t i c ' verse because the l a t t e r i m p l i e s an awareness

of,
and an involvement w i t h , p o l i t i c a l t h e o r y or p r a c t i c e w h i c h i
may be e n t i r e l y absent f r o m t h e former.
"Patriotism i s a
p e r f e c t l y n a t u r a l v i r t u e and has a place i n t h e moral l i f e o f

man,"
s a i d I q b a l because " p a t r i o t i s m , as l o v e f o r t h e b e s t
t h a t one's c o u n t r y or group has achieved, as an a p p r e c i a t i o n

i t s s p e c i a l c u l t u r a l v a l u e s and c o n t r i b u t i o n s , i s a sentiment
2
of g r e a t v a l u e . "
That I q b a l t h e young poet was a p a t r i o t , o f t h i s h i s e a r l y
1. Thoughts and R e f l e c t i o n s o f I q b a l , p. 197
2. S a i y i d a i n , K. G. I q b a l ' s E d u c a t i o n a l P h i l o s o p h y , p. 22?.
52U
p o e t r y l e a v e s no doubt.
sometimes f o r g o t t e n .
That he remained a p a t r i o t
is
I t has been t r u l y s a i d , " I q b a l sprang
up i n the r e a l m o f I n d i a n p o e t r y as a b a r d o f I n d i a and
a f t e r so many v i c i s s i t u d e s i n h i s career when he l e f t
e a r t h on 21st A p r i l , 1938
o f India.""^
even
this
remained a t r u l y p a t r i o t i c poet
Another w r i t e r s t a t e s t h a t I q b a l has been wrongly

2
accused by some c r i t i c s o f a l a c k o f p a t r i o t i s m . ' "
I n JavTd
Nama I q b a l r e s e r v e s h i s s e v e r e s t condemnation f o r the

Mir J a ' f a r and
Nawwab Sadiq whom- even H e l l had
traitors
refused.
Through the words o f the M a r t y r - K i n g , I q b a l ' s p a t r i o t i s m f i n d s

such memorable
1.
2.
3.
utterance:-
3
(JavTd Kama, p. 212)
Chopra," H. L,
" I q b a l and I n d i a " I n d o - I r a n i c a . C a l c u t t a ,
June 1961. V o l , XV, p_^ 33.
S a i y i d a i n , K. G.
I q b a l ' s E d u c a t i o n a l P h i l o s o p h y , p. 22?.
Speak a g a i n of the I n d i a n s and of I n d i a one b l a d e o f her grass no garden can :outmatch;
speak o f her i n whose mosques the t u m u l t has d i e d ,
Of her i n whose temples the f i r e i quenched,
Of her f o r whose sake I have my b l o o d ,
Whose memory I have nursed i n my s o u l .
From py g r i e f you may guess a t her g r i e f ;
a l a s , f o r the b e l o v e d who knows no more the l o v e r I
( T r a n s l a t i o n by A r b e r r y A. J. Javid^Jama.. London, I 9 6 6 . p 131)
525
I n another poem he says:-
'(Zarb-e-KalTm, p. 10?)
But i t must be borne i n mind t h a t p a t r i o t i s m i s n o t the
same t h i n g as n a t i o n a l i s m .
' P o l i t i c a l ' Poetry
The
two t h i n g s which stand out foremost i n I q b a l ' s
1905 ' p o l i t i c a l ' p o e t r y
The
pre~
are:-
(a)
H i s d e s i r e t o see a s e l f - g o v e r n i n g and u n i t e d
I n d i a - a c o u n t r y f r e e b o t h o f a l i e n domination and
i n n e r d i s s e n s i o n s - i n p a r t i c u l a r the Hindu-Muslim
c o n f l i c t ; and
(b)
h i s c o n s t a n t endeavour t o draw a t t e n t i o n t o those

agencies o f decay and decadence which caused the
d e c l i n e o f t h e Muslims i n I d d i a .
' p o l i t i c a l ' poems i n t h e f i r s t p a r t o f Bang-e-Dara i n d i c a t e
t h a t a t t h a t time I q b a l s u f f e r e d more on account o f the f a c t o r s ,

and f a c t i o n s which d i v i d e d t h e I n d i a n people than on account
o f t h e i m p e r i a l i s t i c yoke imposed on h i s countrymen.
One
reason f o r t h i s was, no doubt, the f e e l i n g t h a t u n t i l the

people o f I n d i a c o u l d r e s o l v e
t h e i r d i f f e r e n c e s and come t o
terms w i t h each o t h e r , t h e dream o f sovereign r u l e f o r I n d i a

1. T h i s i s t h e l a n d , c e n t r e o f the hopes o f t h e East,
T h i s i s t h e l a n d , watered by I q b a l ' s t e a r s .
This i s t h e l a n d , l i g h t o f the eyes o f t h e moon and s t a r s
Whose s h e l l s are p?eclous as the f i n e s t p e a r l s .
Prom t h i s l a n d have emerged those p r o f o u n d t h i n k e r s
For whom every storm-tossed ocean i s shallow.
( T r a n s l a t i o n by S a i y i d a i n , K. G. I q b a l ' s Educat1onal
P h i l o s o p h y , p. 230).
526
w o u l d remain a dream, b u t as w i l l be shown, t h e r e was a f a r
more fundamental reason f o r I q b a l ' s p a s s i o n a t e n a t i o n a l i s m
w h i c h found an e x p r e s s i o n i n l y r i c s known t h r o u g h o u t I n d i a .
I q b a l , t h e young p o e t was deeply d i s t ^ l i b e d b y the

communal .discord and d i s t r u s t which he saw a l l around him.
W i t h h i s u s u a l eloquence he c r i e d out a g a i n s t t h e f o r c e s o f
disruption.
No one was spared.
The M u l l a and t h e Brahman
were c r i t i c i s e d e q u a l l y r u t h l e i i l y .
l e a r n t o n l y h a t r e d and h o s t i l i t y .
From t h e i r gods they had

The poet was s u r p r i s e d a t
t h e i r unwisdom
1
(Bang-e-Dara, p.
85)
and expressed a l l e g i a n c e t o a f a i t h v e r y d i f f e r e n t from the
2
(Bang-e-Dara, p.
irs;
86)
The poet worships h i s c o u n t r y b u t t h e p l a c e s o f worship

have been d e f i l e d by b i c k e r i n g and b i t t e r n e s s and hence a new
temple - a s a n c t u a r y o f Love - must be e r e c t e d wherein a l l may
worship.
I n " N a y a S h i w a l ^ ^ (The New Temple) t h e p o e t addressed
the keepers o f t h e temple and the mosque:1.

2.
3.
You t h i n k i n i d o l s carved o f stone t h e r e i s d i v i n i t y .

Each p a r t i c l e o f my c o u n t r y ' s dust i s as a god t o me.
Ban^-e-Dara, pp. 86-8^,
527
a-JU. u;'cr;! J
' J ^ J ^ C LJI T
1
A l t h o u g h t h e theme o f t h i s poem r e c u r s i n I q b a l ' s e a r l y v e r s e ,
y e t t h i s poem i s unique because i t embodies a v i s i o n of
u n i v e r s a l l o v e which i s couched not i n g e n e r a l terms, as i t i s
elsewhere i n Ig.bal's p o e t r y , b u t i n s p e c i f i c a l l y Hindu
vocabulary.
O b v i o u s l y t h i s poem was a d i r e c t appeai.t.to the
Hindus and i t s t e r m i n o l o g y I n d i c a t e s the poet's eagerness t o

e s t a b l i s h a medium o f communication and s p i r i t u a l r a p p a t t
between t h e Hindus and Muslims.
I n "TaswTr-e-Dard'^ (The P o r t r a i t o f P a i n ) the poet
"weeps" f o r H i n d u s t a n - a c o u n t r y whose people are l o s t i n
" t a l e s o f a n c i e n t days" and do not i n d u l g e even i n "the j o y s
of complaint."
The p o e t expresses h i s own d e t e r m i n a t i o n " t o
s t r i n g t o g e t h e r t h e separated beads o f the rosary}' the

r e l i g i o u s a s s o c i a t i o n o f t h e rosary-image making i t c l e a r
what k i n d o f * s e p a r a t i o n * t h e poet had i n mind.
I n the name
o f t h e a l l - e m b r a c i n g p r i n c i p l e o f human l o v e , the poet urges

h i s c o m p a t r i o t s t o t r a n s c e n d p r e j u d i c e and a t t a i n t r u e freedom.
1.
2.
Come l e t us l i f t t h e c u r t a i n o f estrangement once a g a i n ,

U n i t e once more the p a r t e d ones, erase d u a l i t y ' s s t a i n .
Since a l o n g t i m e h e a r t ' s h a b i t a t i o n has been so d e s o l a t e ,
0 come, a Temple new, i n t h i s l a n d , l e t us e l e v a t e .
Ban7j;;;ara, pp. 60-7$.
528
(Bang-e-Dara, p. $^.)
I q b a l d i d n o t m i n i m i z e t h e d i f f i c u l t y o f r i s i n g above p e r s o n a l
bias.
He admired Nature f o r her " i m p a r t i a l i t y " - she was the
same f o r . a l l .
The p o e t was k e e n l y aware o f h i s own l i m i t a t i o n s ,
To t h e "Sham'a"^ (The Candle) he s a i d w i s t f u l l y : -
(Banga.-Dara, p. 30)
D i f f i c u l t though i t i s , t h e i d e a l o f u n i t y must be achieved
for
y
. .
^Bang-e-Dara, p. 71.)
1.
2.
3.
I n Love i s h i d d e n L i b e r t y i f only you c o u l d see.

And bondage i s d i s c r i m i n a t i o n between you and me.
Bang-e-Dara, pp 30-32!'.
I n Ka'ba and t h e house o f i d o l s , your glow i s t h e same,

But i n d i f f e r e n c e s o f mosque and temple l o s t I am.
i\. N a t i o n s a r e r u i n e d by t h e b i a s o f custom and creed.
529
The poet asks:
1 _
(Bang-e-Dara, p. 71) .
He has a l r e a d y s a i d w i t h o u t e q u i v o c a t i o n : -
2
(Bang-e-Dara, p. 6^)
The
l e s s o n which t h e poet wishes t h e people o f I n d i a t o l e a r n
i f t h e l e s s o n o f l o v e and f a i t h .
Many years l a t e r when
speaking o f t h e problems o f I n d i a , I q b a l w r o t e , " I t i s , , and

has always been, a q u e s t i o n o f f a i t h .
on a f f e c t i o n and u n d e r s t a n d i n g
Our f a i t h t o o depenels
... what we need f o r a s w i f t
s o l u t i o n o f t h e p o l i t i c a l problem o f I n d i a i s f a i t h . " ^
I t is
i m p o r t a n t t o bear t h i s i n mind because I q b a l ' s p o l i t i c a l

p h i l o s o p h y i s a p a r t o f h i s t o t a l v i s i o n and to" r e g a r d h i s
words as possessing
misunderstand
The
merely p o l i t i c a l s i g n i f i c a t i o n i s t o
the n a t u r e o f h i s thought.
i d e a behind t h e rosary-image i s repeated i n
"*Sada-e-Dard"^ (The Cry o f Pain)- when the p o s t expresses h i s

own h e l p l e s s n e s s and i n a b i l i t y t o . achieve a n y t h i n g p o s i t i v e i n a
1.
2,
I s t h e r e i n my c o m p a t r i o t s ' h e a r t f o r c o u n t r y any heed?

People o f I n d i a , i f you do not l e a r n , y o u ' l l be no more.
3
^'
^^^:^,^^^^^JÂ.^^%^]^^:^3^M^.l^^ki Lahore, 19^8, p. 169.

2lZiie:;vDara, pp 29-2]9.
'
530
society, divided against
itself.
He laments the d i s u n i t y
o f the I n d i a n p e o p l e s : -
1 _
I t seems as i f I g b a l had not y e t come t o b e l i e v e i n S i r
Saiyed's " t w o - n a t i o n "
t h e o r y a c c o r d i n g t o which Hindus and
Muslims were i n f a c t not the ' g r a i n s ' o f the same
'harvest'.
A numlDer o f poems f o r c h i l d r e n were o b v i o u s l y w r i t t e n

w i t h the p o l i t i c a l background i n mind.
"Parinde k i Faryad"
(The B i r d ' s Lament) - the l o n g i n g o f a caged b i r d f o r the

freedom o f the s k i e s and i t s nest-bears reference
t o the
g r e a t e r bondage and deeper c r a v i n g f o r l i b e r t y o f a whole subcontinent.
The v i s i o n r e a l i s e d i n "Hindustani
Bacon Ka Qaumi
G-Tt"^ (The N a t i o n a l Song o f the I n d i a n C h i l d r e n ) i s again one

o f u n i v e r s a l l o v e , peace and g o o d w i l l .
The poet undoubtedly
wished,,then, t o t e a c h l i t t l e c h i l d r e n t o f e e l t h a t t o l i v e
i n I n d i a was t o l e a d "a heavenly l i f e , " ^ and t h a t they must
"adorn my c o u n t r y as a f l o w e r adorns a garden."
Iqbal's
"Tarana-e-HindT"^ (The Song o f I n d i a ) became the n a t i o n a l

anthem o f I n d i a .
A c c o r d i n g t o one w r i t e r , i t "remains t o t h i s
1.
2o
3.
U
A i a c k i t h a t t h e r e should be d i s u n i t y i n one h a r v e s t ' s g r a i n s .

Bang-e-Dara, pp. 21-28-.
iSM.""PP' 85-86.
Bang-e-Dara, p. 86.
6.
i h i j i . . p. 80. Reference i s made t o i t i n Masfood, S. R.

"Some Aspects o f Urdu P o e t r y " The_Atoenaeum, London,511920,
p. 60.
531
day t h e b e s t p a t r i o t i c poem w r i t t e n loy any I n d i m p o e t i n

modern t i m e s .
I t comes n e a r e s t , i n f a c t , t o a t r u l y ,
communal, n a t i o n a l anthem o f I n d i a . T h e
non-
message i t
c o n t a i n e d was n o t h i n g new, "but perhaps t h e words were more

e x p l i c i t t h a n t h e y had been h e f o r e : -
\Jû^^^
^^^^
(Bang-e-Dara, p.
80)
Perhaps i t was t h e t r a g e d y o f I q h a l ' s y o u t h t h a t the I n d i a m o t h e r - o f - a l l i d e a l which meant so much t o him was s h a t t e r e d

b e f o r e the c h i l d r e n who
sang h i s songs grew t o manhood.-
D i s i l l u s i o n m e n t came, as i t must, when t h e f r a g i l e , s t a r r y - e y e d

i d e a l i s m o f y o u t h i s touched by the coldness o f concrete
reality.
But as Keats had c l u n g t o the p r i n c i p l e o f Beauty,
even as sickness and sorrow consumed h i s m o r t a l s e l f , so I q b a l ,

t h r o u g h a l i f e f i l l e d w i t h many disappointments, never
f a i t h i n the p r i n c i p l e . , o f Love,
him was
lost
The v i s i o n which i n s p i r e d
t o remain c o n s t a n t though h i s melody was
t o become
more solemn as the f u l l - t h r o a t e d ease o f the f i r s t f r e s h notes

of h i s s i n g i n g became l a d e n w i t h experience and the burden o f
prophecy.
1.
2.
S i n g h , I . T h e ^ A ^ j l e n t ^ y j ^ i m * pp. 2^-25.
R e l i g i o n does n o t teach us mutiial b e l l i g e r e n c y ,
ê are t h e people o f I n d i a and I n d i a i s our c o u n t r y .
532
I q b a l who was so concerned about t h e f a t e o f I n d i a ,
was
n a t u r a l l y enough, p a r t i c u l a r l y concerned about t h e p l i g h t o f

his co-religionists.
He s u b s c r i b e d d e v o t e d l y t o t h e a c t i v i t i e s
o f t h e Anjuman-e-tlimayat-e-Islam ( S o c i e t y f o r t h e Defence o f
I s l a m , an o r g a n i z a t i o n which meant much t o the Muslims
who
made a s p e c i a l e f f o r t " t o r e - a f f i r m t h e i r s o l i d a r i t y w i t h each

o t h e r and t a k e p a r t i n the c o n s t r u c t i v e e f f o r t s o f t h e i r
.1
leaders.""^ A t t h e f i f t e e n t h annual meeting o f t h e Anjuman2
I g b a l r e a d h i s poem "Nala-e-YatTm"^ (The Orphan's Lament)
which was t o w i n much a c c l a i m and b r i n g i n t o l i m e l i g h t the
young poet who expressed so e l o q u e n t l y the sorrows and
a s p i r a t i o n s o f t h e I n d i a Muslims.
T h i s poem was f o l l o w e d i n
subsequent years by "Yatlm ka H i i t a b H i l a l - e - ' I d Se"^
(Orphan's
Address t o t h e ' I d Moon), " I s l a m i a College ka K h i t a b Panjab

ke Musalmanon Se"^
(The Address of I s l a m i a College, t o the
Muslims o f t h e P a n j a b ) , "DTn-o-Dunya"^ ( R e l i g i o n and the W o r l d ) ,

"Abr-e-Guharbar""^
(The P e a r l - R a i n i n g C l o u d ) , and "TaswTr-e-Dard"^
(The P o r t r a i t o f P a i n ) .
1.
2.
3.
U.
5.
6.
7.
8.
A l l t h e poems bear a r e f e r e n c e t o t h e
M a l i k , H, Moslem^Nâtiona 1 i^m i n ^ I n d i a and P a k i s t a n .

Washington, D, "cr 19^3 , p7 2 1 ^ '
H e l d a t Lahore on 23,21^,25 February, I9OO.
Mehr, G-. R. and D e l a w a r l , S. A. ( E d i t o r s ) Sarod-^^Rafta,
Lahore, 1951 PP. 9-18.
Read a t t h e s i x t e e n t h meeting o f t h e Anjuman-e-Himayat-eI s l a m , i n I 9 O I . Sarod-e-Rafta. pp I8-3O.
Read a t t h e Seventeenth Meeting o f t h e Anjuman-e-îmayat-eI s l a m , I n 19G2, Sj^rodrê^âfte, pp 30-38.
A l s o r e a d i n 1902. ~aT0d-e;;âiMba pp. 38-1.1.2.
Read a t t h e e i g h t e e n t h mêeting 'of the Anjuman-e-pimayat-eI s l a m , i n I 9 0 3 , .Sarod^-Rafta pp b.2-52.
Read a t t h e n i n e t e e n t h meeting o f the Anjuman-e-Himayat-eI s l a m , i n 19OL1., Ban;ê_âra, pp 6Q-73., Sarod-e-Raf t a ,
pp 115-120.
533
Muslim community.
it
I t i s i m p o r t a n t t o bear t h i s i n mind because
i s sometimes assumed t h a t i n the f i r s t phase o f h i s p o e t i c
c a r e e r I q b a l ' s t h o u g h t v;as e x c l u s i v e l y n a t i o n a l i s t i c , and t h a t

he was n o t p a r t i c u l a r l y concerned about t h e Muslims.
From t h e
poems mentioned, above, i t i s q u i t e c l e a r t h a t I q b a l shared

w i t h t h e I n d i a n Muslims t h e i r f e e l i n g o f d e s o l a t i o n and
f r u s t r a t i o n a t f i n d i n g themselves f a c e d b o t h w i t h p o l i t i c a l
bondage and s p i r i t u a l p o v e r t y .
He f e l t v e r y s t r o n g l y t h a t
I s l a m as he saw i t p r a c t i s e d was n o t as i t was meant t o be.

He p r o t e s t e d
had
a g a i n s t those who had f a i l e d t o understand, or
d e l i b e r a t e l y d i s t o r t e d , the true s p i r i t of Islam,
p r o t e s t was t o l a s t a l l h i s l i f e .
Importance o f a c t i o n ,
'"'Tt would be d i T f i c u l t t o say t h a t before
a d e f i n i t e philosophy.
But an a n a l y s i s
I9O5
This
I q b a l had
o f h i s e a r l y poems
r e v e a l s i n embryo most o f t h e ideas which were l a t e r t o p l a y

a prominent p a r t i n t h e system o f h i s thought.
E'or i n s t a n c e
we f i n d t h e idea t h a t t h e development o f t h e i n d i v i d u . a l depends

on h i s c a p a c i t y
f o r purposeful action.
The d e s t i n y o f a n a t i o n
too depends on a c t i o n : -
1
,
(Bange-Dara, p. 6l|)
1.
'Tls D i v i n i t y ' s decree and Creation's modeWho walks a l o n g t h e p a t h o f A c t i o n i s by n a t u r e
loved.
53l|i
" A c t i o n i s t h e h i g h e s t form o f contemplation""''
i n 1925,
I q b a l wrote
"but he had known, t h i s t r u t h a l o n g time b e f o r e t h e n .
He knew i t , i n f a c t , b e f o r e t h e a c t i v e V/est had sharpened h i s

awareness o f t h e consequences o f a l a c k o f preparedness and
an u n w i l l i n g n e s s o r i n a b i l i t y
t o a c t when a c t i o n was r e q u i r e d .
Perhaps 'he had l e a r n t t o b e l i e v e i n a c t i o n from the Qor'an

w h i c h "emphasises 'deed' r a t h e r than ' i d e a ' , " "
But i t i s
a l s o p o s s i b l e t h a t h i s l o v e f o r a c t i o n sprang from h i s
p a r t i c u l a r d i s p o s i t i o n and t h a t i t was s t r e n g t h e n e d r a t h e r
t h a n induced by h i s r e l i g i o u s f a i t h .
Relip-ion and t h e mat_eriaX w o r l d ,
" AnoTher^ThteFestilig idea "found i n I q b a l ' s e a r l y verse
i s t h a t an abandonment o f t h e m a t e r i a l world i s n o t demanded b y
religion.
I n "Din-o-Dunya" I g b a l s t a t e s t h a t i n f a c t " r e l i g i o n
i s t h e g u a r d i a n o f t h e m a t e r i a l world."-^
the
I n another poem,
s p i r i t o f S i r Saiyed t e l l s t h e p o e t : -
'(.Bang-e-Dara, p. U)
T h i s i s t h e foreshadowing
of
2,
o f t h e idea v/hich was t o become one
the p i v o t s o f h i s p o l i t i c a l philosophy - the idea t h a t t h e

Pe e f a c e ' t o~'fjie^Jê const r\^^^
.ofl ?e 1 ij-Pl-is^ Thou ^
i n I s lam.,
3. Sarofce-Raf^3., p. L|.l.
l\. To teach R e l i g i o n i n t h e v/orld, i f t h i s be your aim,
Do n o t t e a c h your nation, t h a t t h e w o r l d t h e y s h o u l d d i s c l a i m .
535
s p i r i t u a l and t e m p o r a l aspects of a man's l i f e so f a r from

b e i n g m u t u a l l y e x c l u s i v e , were o r g a n i c a l l y r e l a t e d t o each
o t h e r and t h a t t h e r e was no need t o b i f u r c a t e the u n i t y o f
i n d i v i d u a l and c o l l e c t i v e l i f e i n t o the domains o f Church and
State.
I n h i s Masnav/i 'Pas_6a,^._Ba^^
p u b l i s h e d i n 1936,
he w r o t e : -
(Pas C I
Bayad Kard
P l g s t phase; summlp^^ up_.
AcLwam-e-Sharq.J p.
25)
The Temple o f Love may be s a i d t o symbolize the f i r s t phase o f

Iqbal's w r i t i n g career.
E. M. F o r s t e r has n o t q u i t e understood
the
n a t u r e o f I q b a l ' s v i s i o n as b o d i e d f o r t h i n t h i s symbol^
for
he d e s c r i b e s t h e New
Temple as "The
Temple o f I n d i a "
and
observes, " t h e g l o r y o f t h e c o u r t y a r d from Mecca s h a l l i n h a b i t

the
temple; the image i n i t s s h r i n e s h a l l be g o l d , i n s c r i b e d
H i n d u s t a n , s h a l l wear b o t h the Brahman t h r e a d and the Moslem

r o s a r y , and the Muezzin s h a l l c a l l worshippers t o p r a y e r upon
2
a horn."
The New Temple i s i n I n d i a b u t i t i s n o t o f I n d i a .
Nor i t i s conceived by I q b a l as b e i n g emblematic o f a f a i t h

composed o f elements taken from d i f f e r e n t f a i t h s f o r such a
f a i t h would n o t be an o r g a n i c u n i t y , y e t i t would d e s t r o y the
d i s t i n c t n e s s o f e i t h e r f a i t h . The Temple i s r a i s e d not t o
1.
0 you who t a l k o f f o r s a k i n g the w o r l d , do not do so.
Abandonment o f t h i s o l d idol-house l i e s i n i t s conquest.
2.
F o r s t e r , E. M.
"The P o e t r y of I q b a l " Thej^thenaeum.
London, 10 December, 1920,
p. 80L|..
536
H i n d u s t a n b u t t o Love w h i c h transcends
i s expressed,
t h e image i n which i t
S E C O K D PHASE; SOJOURN I N E U R O P E .
I t i s o f t e n s a i d t h a t I q b a l ' s t h i n k i n g was completely

changed by h i s c o n f r o n t a t i o n w i t h t h e Western c i v i l i z a t i o n .
What Europe d i d f o r him was t o c r y s t a l l i z e , r a t h e r than
r a d i c a l l y a l t e r , h i s way o f t h i n k i n g .
Coming face t o face
w i t h a s o c i e t y so d i f f e r e n t from h i s own, he had t h e

o p p o r t u n i t y t o compare t h e modes o f l i v i n g and t h e sets o f
values which he saw p r e v a i l i n g i n , t h e East and i n the West,
I t was no l o n g e r s u f f i c i e n t f o r him t o b e l i e v e i n s t i n c t i v e l y
o r vaguely
i n t h e r e a l i t y o r v a l i d i t y o f a c e r t a i n order o f
things.
He had t o j u s t i f y h i s b e l i e f t o h i m s e l f and t o
others.
He had r e a l i z e d t h e p r o p h e t i c n a t u r e o f h i s p o e t r y
and t h e burden o f h i s prophecy was such t h a t t h e spontaneous

o u t p o u r i n g o f h i s verse had t o give way t o p o e t r y which c o u l d
s a t i s f y i n t e l l e c t u a l l y as w e l l as e m o t i o n a l l y .
Emphasjs_^^
J i m o s t a i l t h e poems w r i t t e n d u r i n g t h e second phase
o f I q b a l ' s w r i t i n g career (1905-I9O8) are concerned w i t h Love.
T h i s i s no a c c i d e n t .
As a p o e t , I q b a l b e l i e v e d i n Love as a
p r i n c i p l e o f e t e r n i t y , which i n a w o r l d o f ever-changing f l u x
gave meaning and s t a b i l i t y t o human l i f e .
I n the West, he
became aware o f t h e importance o f Love, n o t o n l y as a p o e t i c a l ,

b u t as a p h i l o s o p h i c a l concept.
I t was Love t h a t v/as t o be
informing v i s i o n g i v i n g u n i t y t o a l l h i s diverse w r i t i n g s .
it
has been s a i d o f I q b a l t h a t he was a n t i - i n t e l l e c t u a l
" e s s e n t i a l l y as a r e v o l t a g a i n s t modern capitalism','

1.
Smith, W. C.
Modern,Islam,,l.n^^^Î
London, 191+6
p,
113.
537
Since I q b a l d i d n o t r e p u d i a t e the r o l e or s i g n i f i c a n c e o f
the i n t e l l e c t , i t i s not a l t o g e t h e r f a i r t o c a l l him
anti-
i n t e l l e c t u a l merely because he p o i n t e d out the l i m i t a t i o n s o f

reason (as d i d o t h e r p h i l o s o p h e r s
l i k e Kant).
As f o r h i s
b e i n g a n t i - i n t e l l e c t u a l e s s e n t i a l l y as a r e v o l t a g a i n s t modern
c a p i t a l i s m , t h e r e was
no necessary connection between
i n t e l l e c t as I q b a l conceived i t and c a p i t a l i s m .
Intellect
was
a g i f t o f ôd g i v e n t o Adam which gave him the power t o form

concepts and r a i s e d him above the a n g e l s . C a p i t a l i s m
not a p r o d u c t o f the I n t e l l e c t , i t was
was
a product of a
c i v i l i z a t i o n which e x i ) l o i t e d the human body and s p i r i t because

i t no l o n g e r b e l i e v e d i n the p r i n c i p l e o f Love,
Iqbal objected
t o c a p i t a l i s m i n i t s extreme form as he d i d t o a l l such

economic and p o l i t i c a l systems which d i d not take
cognizance o f human r i g h t s and d i g n i t i e s .
sufficient
L i k e Bernard Shaw,
he b e l i e v e d i n a t t a c h i n g "the wrong side o f t h i n ^ and exposing

a b e r r a t i o n , i n j u s t i c e , i n t o l e r a n c e and s p e c i a l c l a i m s ,
by
2
methods c a l c u l a t e d t o meet extremism on i t s own

M^P.1iL9.q...^K^^ffst. the West.
ground."
Prom a study o f the poems w r i t t e n d u r i n g I q b a l ' s t h r e e year stay i n Europe, a few f a c t s emerge.
One
i s his recoil
from the glamorous and m a t e r i a l l y prosperous West which

intoxicates rather than enlightens:2MReconstrii^
i n Islam,
p. 13. ( R e f e r m c e t o _ t h e Q o r " ^ 2:28-31)
2. C h r a k a v a r t y , A. " I q b a l , I n d i a ' s Muslim Poet" Asia
New York.September 1938.
Volume X X V I I I . No. 97"^*."'
56
538
1
(Bang-e-Dara, p.
lllj)
I q b a l sees the Western c i v i l i z a t i o n p r e c a r i o u s l y p o i s e d on

the
x/erge o f a c a t a c l y s m .
To the i n h a b i t a n t s o f the West
I q b a l . makes a p r e d i c t i o n - a p r e d i c t i o n which was

2
t r u e t o the l a s t b i t t e r s y l l a b l e .
t o come
(Bang-e-Dara, p. Jj^fi)
I g b a l and Islam,.
'""rt i's apparent t h a t d u r i n g h i s s t a y i n Europe, I q b a l had
begun t o t h i n k ' p h i l o s o p h i c a l l y ' ahout t h e n a t u r e o f t h e
I s l a m i c community.
W i t h t h e widening:of h i s
intellectual
h o r i z o n , he was a b l e t o see I n d i a and i t s problems i n a more

detached manner,
Av/ay from t h e scene o f t u r m o i l and emotional
i n v o l v e m e n t s , he was a b l e 'to t h i n k more c l e a r l y about

fundamental issues which had been obscured by the dust o f
constant controversy:1.
2.
3.
The European t a v e r n - k e e p e r s ' wine b r i n g s 3ubil.ee','

I t has not the e c s t a s y o f g r i e f ; g i v e home-brewed wine t o me,
Singh, I . The Ard.ent P i l g r i m , p, 72,
Your c i v i l i z a t i o n w i t h i t s own dagger w i l l stab i t s e l f t o
deathA n e s t which i s b u i l t on a f e e b l e bough cannot be permanent.
539
1
(Bang-e-Dara, p.
134)
- These words may seem s x i r p r i s i n g c o n s i d e r i n g t h e

tremendous importance g i v e n t o the I n d i v i d u a l by I q b a l .
, r e l a t i o n s h i p o f t h e i n d i v i d u a l t o h i s community as
by I q b a l seems somewhat p a r a d o x i c a l a t f i r s t s i g h t .
The
conceived
One
wonders what t h e supreme p r o t a g o n i s t o f Selfhood meant by

asking the i n d i v i d u a l t o s a c r i f i c e himself f o r the " M l l l a t . "
T h i s i s a q u e s t i o n o f c o n s i d e r a b l e I n t e r e s t and more w i l l be s a i d
about i t l a t e r .
Be.g.innlnR_ of the s t r e s s on I s l a m i c internationaltam.
Perhaps t h e most i m p o r t a n t p o l i t i c ' a T iSear"'in'Iqbal' s
1905-1908 verse i s t h a t i n I s l a m , " ' N a t i o n a l i t y ' i s a pure
2
i d e a , i t has no g e o g r a p h i c a l b a s i s . "
According
to Iqbal
the Prophet o f I s l a m t a u g h t : -
3
(Bang-e-Dara, p. llfD.)
T h i s i s n o t a r e j e c t i o n o f n a t i o n a l i s m , b u t a glimpse o f a
w i d e r concept. E a r l i e r , I q b a l had v i s u a l i s e d a p a r t i c u l a r
1. The l i f e o f t h e i n d i v i d u a l i s c o n t i n g e n t , the l i f e o f the
community i s r e a l .
S a c r i f i c e y o u r s e l f f o r your community, b u r n t h e magic o f
t h a t which i s i l l u s o r y .
2. Thoughts and R e f l e c t i o n s o f I q b a l , p. 51.
3. The f o u n d a t i o n o f t h e f o r t i f i c a t i o n o f our ' M l l l a t ' i s n o t
the u n i t y o f a count'ry'.'vy,
540
f u l f i l m e n t o f h i s u n i v e r s a l v i s i o n o f l o v e and g o o d w i l l i n a
unified India,
I t seems t h a t now he had begun t o r e a l i z e
t h a t u n i t y i n order t o be r e a l and l a s t i n g must s p r i n g from

w i t h i n i , e . i t must be o r g a n i c .
Even i f i t were p o s s i b l e t o
Impose some k i n d o f u n i t y on t h e n a t u r a l l y
llladjusted
m u l t i p l i c i t i e s o f I n d i a , such a u n i t y c o u l d n o t f u l f i l
ideal.
Iqbal
I n h i s search f o r a group w i t h an i n n e r cohesion,
I q b a l began t o c o n c e n t r a t e more and more on t h e I s l a m i c

community.
I t was then t h a t he v/rote:-
1
(Bang-e-Dara, p. 13^)
THIRD PHASE: THE_ VISION UNVEILED
D u r i n g t h e n e x t t h i r t y years I q b a l wrote a l l h i s major
p o e t i c a l works and h i s l e c t u r e s on 5 ^ ^ ^ e c o n s _ t r u c t i ^
'î^XS^t^SiJi'^^îi^TL.l.^^'^' When I q b a l r e t u r n e d from Europe
a number o f h i s most s i g n i f i c a n t ideas had a l r e a d y emerged,
b\it these had y e t t o be developed i n t o a consistent and
dynamic p h i l o s o p h y o f l i f e - a p h i l o s o p h y which
satisfied
the i n t e l l e c t , and a l s o gave sustenance t o the s p i r i t , and

an impetus t o a c t i o n .
Questions which had b o t h t h e o r e t i c a l
importance
1,
and p r a c t i c a l
(such as t h e q u e s t i o n s i n v o l v i n g t h e r e l a t i o n s h i p
The c r e a t o r s o f sects i n I n d i a a r e a c t i n g l i k e I g l ^ r ,
P r o t e c t i n g y o u r s e l f from i d o l s , become t h e dust o f t h e
way t o H i j a z .
5U1
o f t h e I n d i v i d u a l t o t h e community) had beg-un t o occupy
I q b a l ' s mind.
The most b u r n i n g questions o f t h e day i n I n d i a
were concerned, d i r e c t l y o r i n d i r e c t l y , w i t h p o l i t i c s , and

a man o f I q b a l ' s v/ide sympathies and i n t e r e s t s - a l s o a man
o f such s e n s i t i v e f i b r e c o u l d n o t r e m a i n i n d i f f e r e n t o r a l o o f .
W r i t i n g i n 1920,
on I q b a l ' s p o e t r y , E. M. F o r s t e r
had observed,
"Poets i n I n d i a cannot be p a r t e d from p o l i t i e s ' , w o u l d t h a t

they could; b u t there
one
i s no hope i n t h e present circumstances,
c o u l d as e a s i l y p a r t Dante from Florence."'''
I t i s true
t h a t I q b a l cannot be p a r t e d from p o l i t i c s b u t t h i s i s so
because p o l i t i c s cannot be p a r t e d from human l i f e .
Due t o
I q b a l ' s g r e a t i n f l u e n c e on t h e p o l i t i c a l h i s t o r y o f h i s
c o u n t r y , i t i s easy enough t o s t a r t t h i n k i n g o f him as a
p o l i t i c a l p o e t , sometimes even as a p o l i t i c i a n , b u t i n h i s
p o e t r y I q b a l d e a l t , v / i t h e t e r n a l values and v e r i t i e s and
never s o l e l y w i t h contemporary p o l i t i c a l problems.
One
w r i t e r has summed up I q b a l as "a p o l i t i c a l p o e t , one concerned

2
w i t h men as s o c i a l b e i n g s . "
This i s c e r t a i n l y t r u e and y e t
i t does n o t say enough about t h e n a t u r e or : p r o f u n d i t y o f

I q b a l ' s v i s i o n because I q b a l was much e l s e besides a ' p o l i t i c a l '
p o e t and was concerned v d t h a l l a s p e c t s . o f men's l i v e s . .
" rr"would
n o t be t r u e t o say t h a t on h i s r e t u r n from
Europe, I q b a l ceased e n t i r e l y t o work and hope f o r t h e

u n i f i c a t i o n o f I n d i a and t h a t he began t o concentrate
1. F o r s t e r , E. M. "The P o e t r y o f I q b a l " . p. 803.
2. K i e r n a n , V. G. ioems^fj^m^ljâ^ p. x i i i .
5U2
exclusively
on the e f f o r t t o present i n a p r a c t i c a b l e
h i s moral and p o l i t i c a l
was
shape
i d e a l t o the Muslim community.
Unity
a good t h i n g even though I q b a l had r e a l i z e d , t h a t
c i r c u m s t a n c e s b e i n g what they were, h i s i d e a l o f u n i t y c o u l d

not be
realized i n India,
I q b a l d i d not l o s e i n t e r e s t ^ i n the f a t e of I n d i a as
whole b u t
though he v/ished to see peace and
good-will
between
the v a r i o u s communities i n I n d i a , he c o u l d no l o n g e r t h i n k
i n terms of an " I n d i a n "
nation
(which i n any
seemed p o s s i b l e , " i n view o f I n d i a ' s
i n f i n i t e variety i n
c l i m a t e s , r a c e s , languages, creeds and

The
images o f the beads o f one
s o c i a l systems")."''
rosary and
h a r v e s t were no l o n g e r a p p l i c a b l e .
case h a r d l y
the g r a i n s of
Nevertheless' he
g r i e v e about the d i s u n i t y o f the I n d i a n people.
did
I n Pas
Bayad Kard Ay Awam-e-Sharq? he shed "Some Tears on
one
611
the
2
D i f f e r e n c e s Amongst I n d i a n s "
1*
2'
.?My;îiS-S,.3M.iMis^^
i^s_6L.a_BgxaAJ^M
j u s t two years b e f o r e h i s death:
p,
173.
pp. i|.3-l.!-5.
5U3
1
(Pas 6 i Bayad Kard AJ: Aqwara-e-Shaiq? pp h'b-hh)
.Js 1 am_^ defj^ngd,
Soon a f t e r IgbaT's r e t u r n to I n d i a , he wrote, "Islam
i s something more than a creed, i t i s a l s o a community, a
nation.
The membership of I s l a m as a community i s not
determined by b i r t h , l o c a l i t y or n a t u r a l i z a t i o n . The
expression
'Indian Muhammedan' however, convenient i t may
be, i s a c o n t r a d i c t i o n i n terms, since Islam i n i t s essence

i s above a l l conditions of time and space.
us i s a pure i d e a , i t has no geographical
N a t i o n a l i t y with
basis.
But i n a s
much a s the average man demands a m a t e r i a l centre of

n a t i o n a l i t y , the Muslim looks for i t i n the holy town of
Mecca, so t h a t the b a s i s of Muslim n a t i o n a l i t y combines the
2
r e a l and the i d e a l , the concrete and the a b s t r a c t , "
The
t r a n s i t i o n from I n d i a to H i j a z has been made, and I q b a l has

1, 0 Himalayas I 0 Attock.' 0 waters of the Ganges I
Hov/ long to l i v e "a l i f e without l u s t r e and glory I
Old men possess no wisdom
Young men are devoid of a l l love.
E a s t and West are f r e e and we are under foreign domination
Our b r i c k s are used to create other people's s t r u c t u r e s ,
Indians are engaged i n f i g h t i n g each other
Old dissensions are revived,
2, Thoughts and R e f l e c t i o n s of I q b a l . p, 51.
5hh
a r r i v e d , q u i t e c o n c l u s i v e l y a t what i s perhaps the most
s i g n i f i c a n t idea i n h i s p o l i t i c a l p h i l o s o p h y - t h e e x t r a t e r r i t o r i a l , supra-national character of the Islamic
community.
The obvious f i r s t c o r o l l a r y o f t h i s idea i s the r e j e c t i o n

of a s o c i a l order which i s s u b j e c t t o the l i m i t a t i o n s of
t e r r i t o r y or i s n a t i o n a l i s t i c i n o u t l o o k .
to r e j e c t anything o u t r i g h t .
But I q b a l v/as l o a t h
He a d m i t t e d t h a t "the idea o f
n a t i o n a l i t y i s c e r t a i n l y a h e a l t h y f a c t o r i n the growth o f
communities,"'
He a l s o s a i d t h a t i t was not always necessary
t o r e j e c t n a t i o n a l i s m f o r i t was n o t always i n c o n s i s t e n t or
incompatible w i t h Islam,
" I t comes i n t o c o n f l i c t w i t h Islam
o n l y v/hen i t b e g i n s t o p l a y the r o l e o f a p o l i t i c a l
concept
and claims t o be a p r i n c i p l e o f human s o l i d a r i t y demanding

t h a t I s l a m s h o u l d recede t o t h e backgro\ind o f a mere p r i v a t e
o p i n i o n and cease t o be a l i v i n g f a c t o r i n the n a t i o n a l l i f e .
I n Turkey, P e r s i a , Egypt, and other Muslim c o u n t r i e s i t w i l l
never become a problem.
I n these c o u n t r i e s the Muslims
c o n s t i t u t e an overwhelming m a j o r i t y and t h e i r m i n o i ? i t i e s , i . e .
Je?/s, C h r i s t i a n s and Z o r o a s t r ^ i i n s , a c c o r d i n g t o t h e Law o f
I s l a m , a r e e i t h e r 'people o f t h e Book' or 'Like t h e People
o f t h e Book' , w i t h whom the law of I s l a m allov/s f r e e a l l i a n c e s .
I t becomes a problem o n l y i n cou.ntries where they happen t o
be i n a m i n o r i t y and n a t i o n a l i s m demands t h e i r complete s e l f effacement.
I n m a j o r i t y c o u n t r i e s , I s l a m accomodates
5k5
n a t i o n a l i s m , f o r t h e r e I s l a m and n a t i o n a l i s m a r e p r a c t i c a l l y
i d e n t i c a l , i n m i n o r i t y c o u n t r i e s i t i s j u s t i f i e d i n seeking
s e l f - d e t e r m i n a t i o n as a c u l t u r a l u n i t .
thoroughly consistent w i t h itself.""^'
I n e i t h e r case i t i s
I t i s important t o
remember here t h a t b y ' I s l a m ' I q b a l means those

v a l u e s which he c o n s i d e r s
spiritual
necessary f o r human w e l l - b e i n g i n
p o l i t i c a l and o t h e r spheres o f l i f e and by n a t i o n a l i s m , he

means t h e c o n s t r u c t i v e q u a l i t i e s o f what i s g e n e r a l l y known as
'nationalism'.
Why d i d I q b a l move away .from n a t i o n a l i s m ?
C e r t a i n l y the
ravages o f f i e r c e n a t i o n a l i s m which he had w i t n e s s e d i n t h e

West had something t o do w i t h i t . N a t i o n a l i s m
was considered
by I q b a l t o be a " s u b t l e form o f i d o l a t r y , a d e i f i c a t i o n o f a
2
material object,"
and consequently "vbat was t o be demolished
by I s l a m c o u l d n o t be made t h e very p r i n c i p l e o f i t s s t r u c t u r e
as a p o l i t i c a l community."^
I q b a l a l s o considered n a t i o n a l i s m
a weapon o f European i m p e r i a l i s m .
" I have been r e p u d i a t i n g
the concept o f n a t i o n a l i s m since the time when i t was w e l l known i n I n d i a and t h e Muslim world.
A t t h e very s t a r t i t
had become c l e a r t o me f r o m t h e Y / r i t i n g s o f European
authors
t h a t t h e i m p e r i a l i s t i c designs o f Europe were i n g r e a t need o f

t h i s e f f e c t i v e vi/eapon - t h e p r o p a g a t i o n
conception
o f the European
o f n a t i o n a l i s m i n Muslim c o u n t r i e s - t o s h a t t e r t h e
1'
Sil2Ml3i_SMJ^j0^ciira
,tSZ.iLeiO;;Sii2IiS. P. 26.
3.
i h i d . pp
26-27.
pp 287-288.
5he
r e l i g i o u s u n i t y of Islam to pieces',*"''
I t i s sometimes suggested
t h a t I q b a l repudiated nationalism TDecac-se nationalism was a

festern concept and Iqloal was i n i m i o a l to a l l things Western,
This i s simply untrue.
I q h a l has given many v a l i d and cogent
reasons f o r hie a t t i t u d e which i s not based on mere bias.

The narrowness of the p o l i t i c a l concept of nationalism
was Igbal's greatest d i f f i c u l t y i n accepting i t . "From
nationalism thoughts n a t u r a l l y t u r n more towards the ideas
that mankind has been so sharply divided into nations that
i t i s impossible to b r i n g about u n i t y among them."^ Such a
concept could not but be opposed to the universal nature of
his v i s i o n .
Characteristic
',
Why d i d I q b a l move away from nationalism towards the
conception of the Islamic community as a step towards human
brother-hood?
There must have been psychological reasons
such as the f a c t of h i s being a Muslim, the r e l i g i o u s

conservatism of h i s f a m i l y background and his ovm deeply
r e l i g i o u s nature.
Btit there are other, pterhaps f o r more
important, reasons to be taken i n t o account.

The f i r s t t h i n g to be noted i s the character of the
Islamic ' m i l l a t ' ,
I q b a l has defined i t thus:-
1 Sjoeeches ..and Statements of Iqt>al. p. ;tj^,
5U7
(Rumuz-e-BekhudT, pp. 106-107)

I g b a l said repeatedly that ' m i l l a t ' was not a narrow concept.
" I t i s not the u n i t y of languages or country or the i d e n t i t y
of economic i n t e r e s t t h a t constitutes the "basic principilies
of our n a t i o n a l i t y .
I t i s hecause we a l l believe i n a c e r t a i n
view o f the universe and p a r t i c i p a t e i n the same h i s t o r i c a l t r a d i t i o n t h a t we are members of the society founded "by the Prophet
of Islam,
Islam ahhor^v a l l material l i m i t a t i o n s , and bases
i t s n a t i o n a l i t y on a purely abstract idea o b j e c t i f i e d i n a

p o t e n t i a l l y expansive group of concrete p e r s o n a l i t i e s .
I t is
not dependent f o r i t s l i f e - p r i n c i p l e on the character and

genius of a p a r t i c u l a r people.
I n I t s essence, i t i s non-
temporal, non-spatial,"
Condemnati^^^^
"iqbTl"'condemne^'Machfavelli
who had deified the Jtate and
considered p o l i t i c a l expediency to be of greater importance

than moral and e t h i c a l uprightness:-
1.
2,
The u n i t y of hearts b r i n g s the m i l l a t i n t o being;

This Sinai i s aaglov/ w i t h that single flame;
A n a t i o n should have a u n i t y o f i i d e a s .
One single purpose running through i t s mind;
A u n i t y of sentiments should Inspire i t s being,
And a single c r i t e r i o n f o r s i f t i n g good from e v i l
\hat i s t h i s f o l l y , i d e n t i f y i n g the m i l l a t w i t h the country?
What i s t h i s f-Qlly,' worshipping water, a i r and clay?
Thoughts and Reflections of I % a l , p, 376.
5LI.8
^ ^ ^ ^
b ^ ^ ^ ^ ) >
(Rumuz-e-BekhudT, p.
. ,
134)
Fascism and Nazism had revived the e v i l p r a c t i c e of

making a l l values and l o y a l t i e s subordinate to the i n t e r e s t s
of one p a r t i c u l a r race or n a t i o n .
I q b a l condemned such a
p r a c t i c e w i t h great vehemence:
J^)
1.
oV ^
iJ>
That Satan's messenger, the Florentine

Who worshipped falsehood, whose c o l l y r i u m
Shattered the sight of men. He wrote a s c r o l l
For Princes, and so scattered i n our clay
The seed of c o n f l i c t j . . . Carving images
Like Azar was his trade; his f e r t i l e mind
Conceived a new design; his novel f a i t h
Proclaimed the State the only worshipful.
His thoughts the ignoble turned to praiseworthy.
So, when the f e e t of t h i s adorable
He kissed, the touchstone t h a t he introduced
To t e s t the t r u t h was Gain.
(Translation by Arberry, A. J. TheJ^fysterie^^^
Selflessness, pp 32~33)
5kS
(Rumuz-e-Bekhudi, p.
133)
Mankind has been s a c r i f i c e d at the a l t a r of the god of country,

colour and race:-
>
1.
J'
Now Brotherhood has been so cut to shreds

That i n the stead of the community
The Country has been given pride of place
I n man's allegiance and constructive work;
The Country i s the d a r l i n g of t h e i r hearts,
And Y/ide Humanity i s w h i t t l e d down
I I A - I C_X -4 J>) p I '
I n t o dismembered t r i b e s j> c J j L ^
Humanity i s but a legend, man
The s p i r i t has departed from the f l e s h ,
Only the seven d i s j o i n t e d limbs remain;
Vanished i s humankind; there but abide
The d i s u n i t e d nations,
( t r a n s l a t i o n by Arberry A. J. Th^B|^y-stej'j^ ^f^_Ser^
p. 32)
550
(Rumuz-e-BekhudT, p. I 6 3 )
Reg-ecMpn^^êôâ^^^
,
One w r i t e r comments: ^'As against these forces v/hich
e x p l o i t hatred and provoke antagonism, Islam seeks to e s t a b l i s h
the community of mankind not on geographical^, accidents but on
b e l i e f i n one God, and consequently, i n the brotherhood of
man as a p r a c t i c a l working idea.
Such an idea alone, Iqbal
per
holds, can act as a c e n t r i f u g a l force and break down the

2
d i v i s i o n of mankind i n t o m i l i t a n t camps".
Islam r e j e c t s a l l narrow and l i m i t e d l o y a l t i e s : -
1.
2,
... human thought, i d o l a t r o n s

And i d o l - f a s h i o n i n g , i s a l l the time
I n quest of some new image; i n these days
I t f o l l o w s once again o l d Szar's trade,
And man creates an ever novel god
Whose joy i s shedding blood, v/hose hallowed name
I s Colour, Fatherland, Blood-Brotherhood.
Humanity i s slaughtered l i k e a sheep
Before t h i s worthless i d o l .
( t r a n s l a t i o n by Arberry A. J. The My;sterijes _of J 3 e y i e ^
p. 55)
S a i y i d a i n , K, G. Iqbal's. Educational Philsophy, p. 22L|..
551
(Rumuz-e-BekhudT, pp, 129-131)

I q b a l i n t e r p r e t s the event of the Prophet's ' l i i ^ r a t ' from
Mecca t o MadTna t o suggest t h a t mere geographical
ties
are not important:
1.
Neither i s our heart

Of I n d i a , or Syria, or Rum,
Nor any f a t h e r l a n d do -me profess
Except Islam.
Thou a r t / a Muslim do not b i n d thy heart
To any chime, nor lose t h y s e l f w i t h i n
This world dlmensionate.
Grasp thou the heart, and i n i t s wide expanse
Lose t h i s mirage of water and of clay.
( T r a n s l a t i o n by Arberry, A. J. The Mysteries,^ of
Selflessness pp 29-30)
552
(Rumuz-e-BekhudI, p. 131-132)
The homogeneity o f the Islamic^ J3.0fflmvtn.ltg_.
"One chal?ctTriTft'c "of^^"W
which was of
pure importance t o I q b a l was i t s homogeneity.
I d e a l l y , Islam
was a great u n i f y i n g f o r c e , the u n i t y i t could achieve would

be a true and l i v i n g u n i t y .
"The Law of Islam does not
recognize the apparent n a t u r a l differences of race, nor the

h i s t o r i c a l differences of n a t i o n a l i t y .
The p o l i t i c a l i d e a l
of Islam consists i n the c r e a t i o n o f a people born of a f r e e

f u s i o n of a l l races and n a t i o n a l i t i e s .
N a t i o n a l i t y w i t h Is].am,
i s not the highest l i m i t of p o l i t i c a l development, f o r the

general p r i n c i p l e s of the law o f Islam r e s t on htiman nature,
not on the p e c u l i a r i t i e s of p a r t i c u l a r people.
The inner
cohesion o f such a n a t i o n could consist not i n ethnic or

geop;raphical u n i t y , not i n the u n i t y of language or social
t r a d i t i o n but i n the u n i t y of the r e l i g i o u s and p o l i t i c a l idea;
or i n the psychological f a c t of 'like-mindedness.'
1 . Our Master, f l e e i n g from his f a t h e r l a n d .
Resolved the knot o f Muslim nationhood.
His wisdom founded one Community The world i t s p a r i s h - on the sacred charge
To c i v i l i z e ; t h a t Ruler of our f a i t h
Of h i s abundant bounty gave the earth
Entire t o be the confines of our mosque.
Plunge l i k e a f i s h , andpcpulate the sea;
Shake o f f the claims of two c o n s t r i c t e d space,
He virho has b u r s t from a l l dimensions bonds
'Ranges through a l l d i r e c t i o n s , l i k e the sky.
( T r a n s l a t i o n by Arberry, A. J, TheJ;j7;s_teries_of
SeljQ.es,sngss.. pp 30-31-}
- 2.
TbBughtsând^
p. 60.
553
This 'like-mindedness' of which I q b a l speaks i s a

necessary c o n d i t i o n f o r the f u l f i l m e n t of h i s i d e a l .
I t was
the lack o f t h i s ' like-mindedness' - ?i;hich implied unanimity

of aim and purpose as w e l l as mutual f a i t h and good/ill t h a t made I q b a l doubt the e f f i c a c y of the i d e a l of nationhood
for India,
I n 1909 he had w r i t t e n , " I have myself been of
the view t h a t r e l i g i o u s differences should disappear from

t h i s country ( I n d i a ) , and even we act on t h i s p r i n c i p l e
i n my p r i v a t e l i f e .
But now I think that the preservation of
t h e i r separate n a t i o n a l e n t i t i e s i s desirable f o r both the

Hindus and the Muslims,
The v i s i o n of a common nationhood
f o r I n d i a has a p o e t i c appeal, but looking t o the present

conditions and the unconscious trend of the two-communities,
appears incapable of f u l f i l m e n t , " - ^
I n 1927, he repe4ted-,the
same thought, "the t a l k o f a united nationalism i s f u t i l e and

w i l l perhaps remain so f a r a long time t o come.
The word has
e x i s t e d on the l i p s of the people of t h i s country f o r the l a s t

f i f t y years, and l i k e a hen i t has cackled a great deal
2
without l a y i n g a single egg,"
The hen could l a y no egg f o r
" i n t h i s country one community i s alv/ays aiming a t the

d e s t r u c t i o n of the other community ,,. the present state of
things i s such t h a t the communities do not t r u s t each other,
they have no f a i t h in-each other.
1 . I q b a l quoted by I q b a l , J. i n I n t r o d u c t i o n t o Stray
2.
SQgile.s, J^P-t^: A"fc,ateme3itj3,,,qf. Iq^^^^
p. 7 1 .
55k
Having found no 'like-mindedness' i n I n d i a , I q b a l v/as

driven t o ask himself an important question. "Look at the
h i s t o r y o f mankind, i t i s an unending succession o f deadly
combats, blood feuds and internecine wars.
Kow the question
arises as t o whether i n those circumstances i t . i s possible t o

b r i n g f o r t h a community, the basis of whose c o l l e c t i v e l i f e
w i l l be peace and goodwill,""'' For reasons already mentioned,
I q b a l came t o b e l i e v e t h a t the Islamic community was such a
community,
IqbaX'R Philosopby accused o f bîng
exdnsivfi.
I q b a l had chosen the Islamic community as a gradual

working out o f h i s v i s i o n because "the ideal t e r r i t o r y f o r
t h i s n a t i o n would be the whole earth," but s u r p r i s i n g l y enough
for some i t made h i s philosophy narrower i n scope. For
instance, Lowes Dickinson reviewing Iqbal's Asrar_;2PJlKteJ-X>
said, "Thus while Mr,. Iqbal's philosophy i s u n i v e r s a l , h i s
a p p l i c a t i o n o f i t i s p a r t i c u l a r and exclusive.
are worthy o f the Kingdom,
Only Moslems
The rest of the world i s e i t h e r

2
to be absorbed or excluded."
This i n f a c t , i s not Iqbal'G p o s i t i o n , f o r he says:
"The humanitarian i d e a l i s alv/ays universal i n poetry and
philosophy, b u t i f you make i t an e f f e c t i v e i d e a l and v/ork i t
out
i n actual l i f e you must s t a r t , h o t w i t h poets and p h i l o -
sophers, b u t w i t h a society exclusively i n sense o f having a

1.
I q b a l quoted i n Vahid, S. A. Lgbal: His A r t and Thought,
2,
Dickinson, L. Review o f "The Secrets of the Self" The

M i L 9 S London, 2k December, 1920, p, L1.58.
"""""
555
creed' and w e l l - d e f i n e d o u t l i n e , but ever, enlarging i t s

e
l i m i t s by example and pÛTfu.a4ion. Such, .a society according
to my b e l i e f i s , Islam.
This society has so f a r proved i t s e l f
a more successful opponent of the race-idlea which i s probably

the hardest b a r r i e r i n the way of the humanitarian ideal ...
i t i s i n view of p r a c t i c a l and not p a t r i o t i c considerations ...
t h a t I was compelled to s t a r t w i t h a s p e c i f i c society (e.g.
I s l a m ) , which, among the societies of the world, happens to be
the only one s u i t a b l e t o my purpose.
A l l men and not Muslims
alone, are meant f o r the Kingdom of Gof on earth, provided

they say goodbye to t h e i r i d o l s of race and n a t i o n a l i t y and
t r e a t one another as p e r s o n a l i t i e s .
The object of my Persian
poems i s not t o make out a case f o r Islam: my aim i s simply

t o discover a u n i v e r s a l s o c i a l reconstruction, and i n t h i s
endeavour, I f i n d i t p h i l o s o p h i c a l l y impossible to ignore a
s o c i a l system which e x i s t s w i t h the express object of doing
away w i t h a l l the d i s t i n c t i o n s of caste, rank and race.""''
I q b a l has r e f e r r e d repeatedly t o the u n i v e r s a l i t y of h i s
ideal.
The question then arises*,
i f Islam i s e x t r a - t e r r i t o r i a l
and supra-national, v^hy was i t not s u f f i c i e n t f o r I q b a l t o have

exposed the l i m i t a t i o n s of the p o l i t i c a l concept of nationalism?
i/hy d i d he work so hard to win points of material p o l i t i c a l
importance f o r the I n d i a n Muslims?
from h i s theory?
How,
Did h i s practice d i f f e r
i n the f i n a l a n a l y s i s , i s i t possible
f o r h i s a n t i - n a t i o n a l i s m t o be compatible w i t h the n a t i o n a l i s t
1 ^23iEl3s_andJ^__ef,^^^
pp 98-99.
556
movement of which he was a pioneer - which r e s u l t e d i n

Pakistan?
I f we accept t h a t v/hat mattered most to Iqbal
was the f u l f i l m e n t of h i s i d e a l i t would not be p a r t i c u l a r l y

d i f f i c u l t t o answer these questions. To answer these questions
i n a single sentence: having v/illed the end, he had to w i l l
the
means t o achieve the end.

To consider these questions i n d e t a i l now, we must r e f e r
to the Islamic b e l i e f i n the ultimate u n i t y of man's s p i r i t u a l

and temporal l i f e ,
"The u l t i m a t e r e a l i t y , according t o the
Qur'an i s s p i r i t u a l , and i t s l i f e consists i n i t s temporal

activity,""*
I n Islam, there was no question of g i v i n g unto
God what belonged to God, nor unto Caesar what belonged to

Caesar,
There was no b i f u r c a t i o n between man's s p i r i t u a l
and m a t e r i a l l i f e .
On t h i s subject, I q b a l wrote:-
'
(Pas 6 i Bayad Kard Ar Aq[wam-e-Sharq? |p56-56)

1'
2,
S]l^ll;jtrajc^
p, 155.
By inaugurating the system of sêcularrsm i n this" world
Europe f e l l a prey to i t s own sword.
For man a l l d i f f i c u l t i e s o r i g i n a t e from i t .
For humanity l a t e n t g r i e f s t a r t s from i t .
I t regards man as mere water and clay
The caravan of l i f e has no goal,
0 you who regard l i f e as d i f f e r e n t from body
Break the charm of t h i s i r r e l i g i o u s c u l t u r e .
557
I n Islam the Creator and the universe, s p i r i t and matter.

Church and State are a l l organic to each other.
"Thus the
Qur^n considers I t necessary t o u n i t e r e l i g i o n and s t a t e ,

ethics and p o l i t i c s I n a s i n g l e revelation.""''
" I n Islam"
contends I q b a l , " i t i s the same r e a l i t y which appears as the

Church looked a t from one p o i n t of view and the state from
another.
I t i s true t o say t h a t the Church and the State
are two sides or facets o f the same t h i n g ,

unanalysable
Islam i s a s i n g l e
r e a l i t y which i s one or the other as your point

2
of view v a r i e s . "
I f there i s a separation between r e l i g i o n
and p o M i c s , only oppression can r e s u l t .
(Bal-e-JibrTl^ p. 62)
I n p r a c t i c a l terms, I q b a l used t h i s b e l i e f f o r a double
purpose.
He asserted t h a t those who considered themselves
responsible f o r a Muslim's s p i r i t u a l welfare, i . e . , the Mulla,

could not j u s t i f i a b l y condemn material progress as profane.
On the other hand, those who were concerned w i t h the temporal
aspect o f l i f e , could not divorce i t from the s p i r i t u a l
1 ?~iJ^-^--M9.onstrjicMo.^^^
2. I b i d . p. 15^..
3,
aspect.
i n Islam, p. 166.
Whether i t i s the pomp o f monarchy or democracy's show,

11 r e l i g i o n i s separated from p o l i t i c s then only
oppression i s l e f t .
558
M a t e r i a l progress, though necessary could not be regarded

as s u f f i c i e n t i n i t s e l f .
Standing "toetween two world-views,
I q b a l could not but say:-
(Zabur-e-'Ajam, p, 11?)
I f i t had been possible t o separate the s p i r i t from the
body, then i t /ould have been possible t o separate the Church
ffom the State,
But i n Islam the r e l i g i o u s order could not
be separated from the temporal order.
To conclude, as Europe
had do-ne, that "relig:lo.n i s the p r i v a t e a f f a i r of the

i n d i v i d u a l , and has nothing t o do M t h what i s c a l l e d man's
2
temporal l i f e , " ' was t o deny that " s p i r i t and matter. Church
and State, are organic t o each other."^
Islam was e x t r a -
t e r r i t o r i a l and supra-national as i t d i d not brook any

d i s t i n c t i o n w i t h i n i t , Hov/ever, i t was concerned w i t h the
t o t a l l i f e of man and could not confine i t s e l f t o i t s s p i r i t u a l
aspect alone.
I n Igbal's words, i t v/as an " i n d i v i d u a l e x p e r i -
ence c r e a t i v e o f a s o c i a l order.
I t s immediate outcome i s the
fundamentals of a p o l i t y w i t h i m p l i c i t l e g a l concepts whose

c i v i c significance cannot be b e l i t t l e d merely because t h e i r
1 . Body l i v e s and s p i r i t l i v e s
By the l i f e t h e i r union gives.
(.Translation by Arberry, A. J, Persian PsJ^ms, Lahore, 1 9 6 I ,
p. 75)
2. Thoughts and Reflecjbijon^ of I g b a l , p. I 6 3
559
origin i s revelational.
The r e l i g i o u s i d e a l of Islam,
t h e r e f o r e , i s o r i g i n a l l y r e l a t e d t o the s o c i a l order which

i t created.
The r e j e c t i o n of one w i l l eventually involve
r e j e c t i o n of the other,"''
The development of J:he communal ego,
2
For"IqTjal-'^^lie"TBBaI~naÎonl3!oes already e x i s t i n germ"
but the germ had t o grow.
The seed needed a i r and sunshine
i n order t o develop, and the i n d i v i d u a l needed the s o c i a l

s e c u r i t y provided by the community.
The community also needed
someft*ng i n order t o d.evelop I t s e l f .
The development of the
communal ego was s i m i l a r t o the development of ego-consciousness,

"Just as i n the i n d i v i d u a l l i f e the a c q u i s i t i o n of gain,
p r o t e c t i o n against i n j u r y , determination f o r a c t i o n and
a p p r e c i a t i o n of higher values, are a l l dependent upon the
gradual development of the ego-consciousness, i t s c o n t i n u i t y ,
enhancement and c o n s o l i d a t i o n , s i m i l a r l y the secret of the
l i f e of nations and people depends on the same process, v/hich
can be described as the development, preservation and
c o n s o l i d a t i o n of the communal ego."'^
Under what conditions could the communal ego develop
itself?
I q b a l believed t h a t "Muslim society, w i t h i t s
remarkable homoheneity and inner u n i t y , has grov/n to be v/hat

i t i s under the pressure of the laws a.nd i n s t i t u t i o n s
associated w i t h the c u l t u r e of Islam."''' I n an environment i n
1-'^^9};^Sî-33I^3^M9lleoôriQ_ofXgbal, n.
2
iM^. p. 60.
S^^"?-y-Shts.â^
167.
262.
560
which the s p i r i t of the c u l t u r e of Islam could not be

f o s t e r e d , the i n d i v i d u a l could not become "a l i v i n g member of
the Muslim community,""'' f o r i n order t o be that he "must
thoroughly a s s i m i l a t e the culture of Islam,
The object of
the a s s i m i l a t i o n i s t o create a uniform mental outlook, a

p e c u l i a r way o f l o o k i n g a t the world^ a c e r t a i n standpoint
from where t o judge the value of things which sharply defines,
our community, and transforms i t Into a corporate i n d i v i d u a l
g i v i n g i t a d e f i n i t e purpose and I d e a l of i t s own."
The
i n d i v i d u a l belonging t o the Muslim community had also t o

preserve and imbibe i t s h i s t o r i c a l t r a d i t i o n s f o r "the o u t f i t
of the i n d i v i d u a l belong t o the Muslim community must be
A
mainly, formed out o f the material virhich the I n t e l l e c t u a l energy
of h i s f o r e f a t h e r has produced so t h a t he may be made t o f e e l
the c c n t i n u l t y of the present w i t h the past and the futiire,"'^
Iqbal's p o s i t i o n rey1ewed.
The corner-stone of Iqbal's philosophy i s respect f o r
humanity.
He wanted t o see human, l i f e take a stand on i t s
ovm d i g n i t y .
He had a horror of slavery and considered
nothing so degrading and harmful f o r human personality as

domination of one person or another, or one group over another
p;roup or one n a t i o n over another.
!
2.
3.
He says:-
Thoughts and R e f l e c t i o n s of l a b a l , p. 379.

Ibid.
I h i d . p. 3 8 1 .
561
1 _
(Bang-e-Dara, p. 2%"^)
Iqbal's i d e a l was
universal and he wanted to
see
humanity l i n k e d together by t i e s of goodwill and f r a t e r n i t y

i n s p i t e of d i s t r i b u t i o n i n t o groups by the exigencies of
time and space.
was
But i n order to evolve t h i s brotherhood i t
necessary f o r each group to have, selfdeterm.ination.
And
owing to the s o c i a l and p o l i t i c a l c o n d i t i o n s that prevailed i n

the sub-continent suppression of a community or group could
be not only by a f o r e i g n i m p e r i a l i s t power but also by
group domination over another.
He was
one
convinced t h a t i t was
necessary f o r the Muslims i n the sub-continent t h a t they

should be allowêd t o l i v e t h e i r own l i v e s preservinp^ t h e i r
r e l i g i o u s and c u l t u r a l i d e n t i t y . He once remarked " i t cannot
be denied that Islam, regarded as an e t h i c a l i d e a l plus a
c e r t a i n kind of p o l i t y - by which expression I mean a social
s t r u c t u r e regulated by a l e g a l system and animated by a s p e c i f i c
e t h i c a l i d e a l - has been the chief formative factor i n the
l i f e h i s t o r y of the Muslims of India.
I t has furnished these
basic emotions and l o y a l t i e s which gradually u n i f y
scattered
i n d i v i d u a l s and groups and f i n a l l y transform them i n t o a.

1.
Enslaved, l i f e i s reduced to a l i t t l e r i v u l e t .
Free, i t i s l i k e the boundless ocean.
562
w e l l - d e f i n e d people.
I n d e e d i t i s no e x a g g e r a t i o n t o say t h a t
I n d i a i s perhaps t h e o n l y c o u n t r y i n the Y/orld v/here I s l a m

as a s o c i e t y i s almost e n t i r e l y due t o the w o r k i n g o f Islam
as a c u l t u r e i n s p i r e d by a s p e c i f i c e t h i c a l i d e a l , " " ^
As i s v e r y obvious f r o m I q h a l ' s w r i t i n g s , he f e l t v e r y
s t r o n g l y about t h e p r e s e r v a t i o n o f c u l t u r a l i d e n t i t y .
For him
" t h a t which r e a l l y m a t t e r s i s a man's f a i t h , h i s c u l t u r e , h i s

historical, tradition.
These a r e t h e t h i n g s which i n my eyes,
are w o r t h l i v i n g f o r and d y i n g f o r , and n o t t h e p i e c e o f e a r t h

i f i t h w h i c h t h e s p i r i t o f man haijpens t o be t e m p o r a r i l y a s s o c i - '
2
ated,"
R e f e r r i n g t o a statement by J. L, Nehru I q b a l s a i d
t h a t i f Nehru meant b y n a t i o n a l i s m , " t h e f u s i o n o f t h e

communities i n a b i o l o g i c a l sense"^ he c o u l d n o t s u b s c r i b e
t o t h e idea o f such a n a t i o n , s i n c e he b e l i e v e d i n the p r i n c i p l e
" t h a t each group i s e n t i t l e d t o f r e e development on i t s own
lines."^
He a t t a c h e d so much importance t o t h e p r e s e r v a t i o n
o f c t i l t u r a l i d e n t i t y t h a t he wrote: " I n so f a r as I n d i a i s
concerned I can say w i t h p e r f e c t c o n f i d e n c e t h a t t h e Muslims o f
I n d i a w i l l n o t submit t o any k i n d o f p o l i t i c a l i d e a l i s m which
would seek t o a n n i h i l a t e t h e i r c u l t u r a l
To make p o s s i b l e
entity."^
the development o f t h e communal ego o f
t h e Muslims i n I n d i a , i t was necessary t o achieve " s e l f

1. TJlouhts.and_^^^
p. 162.
2.
i-JPM:' p. 197.
3.
^1"
5.
Speeches and Statements o f I q b a l , p,, 210.

2ii22^his_ an^^
p. I69..
I l 3 i a . p. 289
563
d e t e r m i n a t i o n as a c u l t u r a l u n i t y , f o r t h e Muslim community.
One might say t h a t t o seek a c u l t u r a l u n i t y i s i n f a c t t h e
same t h i n g as seekinp; ; a p o l i t i c a l u n i t , i f i t i n v o l v e s
d i s t r i b u t i o n o f t e r r i t o r y , "but t h e r e i s a d i f f e r e n c e i n
i n t e n t . P o l i t i c a l autonomy may be sought as an end i n I t s e l f .
On t h e o t h e r hand, i t may "be sought as a means t o an-en.ol j
p o l i t i c a l power, f o r I q h a l , ' '. was a means t o an end - t h e end
h e i n g t h e p r e s e r v a t i o n o f t h e Muslim i d e n t i t y i n I n d i a - n o t
an end i n i t s e l f .
As has been s a i d b e f o r e , I q b a l ' s i n t e r e s t
i npolitics
v/as secondary, n o t p r i m a r y .
I n h i s h i s t o r i c address a t Lahore;
i n 1932 he made t h i s c l e a r .
" P o l i t i c s have t h e i r r o o t s i n t h e
s p i r i t u a l l i f e o f man.
I t i s my b e l i e f t h a t I s l a m i s n o t
a matter o f p r i v a t e opinion.
a c i v i c Chtirch,
I t i s a s o c i e t y , or i f you l i k e ,
I t i s because p r e s e n t day p o l i t i c a l i d e a l s ,
as t h e y appear t o be shaping themselves i n I n d i a ,
may e f f e c t
i t s o r i g i n a l s t r u c t u r e and c h a r a c t e r t h a t I f i n d myself
2
interested i n p o l i t i c s , " '
He went on t o make h i s goal known,
defined.
"Our i d e a l
I t i s t o w i n i n t h e coming c o n s t i t u t i o n
i s v;ell-
a po"îtion
f o r I s l a m which may b r i n g her o p p o r t u n i t i e s t o f u l f i l h e r

d e s t i n y i n t h i s country,"-^
How c o u l d t h e d e s t i n y o f Islam be f u l f i l l e d i n I n d i a ?
The answer was n o t q u i t e simple.
1.
2.
3.
[hp\jhtsâjid^
i b M . pTT96i
i b i d , p. 21I|..
There were socio-economic

p. 288
56k
i n t e r e s t s t o be safeguarded, but t h e r e i s no doubt, as t o t h e
i n t e r e s t which I g b a l had uppermost i n h i s mind.
To M.
A,
J i n n a h , he wrote: " I t i s a b s o l u t e l y necessary t o t e l l ,the

w o r l d b o t h i n s i d e and o u t s i d e I n d i a , t h a t the economic problem
i s n o t the o n l y problem i n t h i s c o u n t r y .
Prom the Muslim
p o i n t o f view, the c u l t u r a l problem i s o f much g r e a t e r

consequence t o most I n d i a n Muslims.""''
I q b a l had b e l i e v e d t h a t "the I n d i a n Muslim i s e n t i t l e d
to
f u l l and f r e e development on the l i n e s o f h i s own

2
and t r a d i t i o n i n h i s own I n d i a n homelands."

' r i g h t ' be e x e r c i s e d i n I n d i a ?
cultiire
But c o u l d t h i s
Less than a year b e f o r e h i s
death, I q b a l wrote t o J i n n a h , "the enforcement and development

of
the S h a r i a t o f I s l a m i s impossible i n t h i s c o u n t r y w i t h o u t
a f r e e Muslim s t a t e or states,"'^ T h i s r e a l i z a t i o n i n e v i t a b l y
led
t o another
one,
" t h e l i f e of I s l l m as a c u l t u r a l f o r c e
i n t h i s c o u n t r y v e r y l a r g e l y depends on i t s c e n t r a l i z a t i o n i n
a specified territory."^''
This
centralization i n a specified
t e r r i t o r y d i d n o t , however, extend as f a r as a
state.
The
sovereign
" c o n s o l i d a t e d Worth-West I n d i a n Muslim S t a t e " ^
which appeared t o I q b a l " t o be the f i n a l d e s t i n y o f Muslims

at
l e a s t o f North-Yfest I n d i a " ^ was
t o be p a r t o f a
confed-
e r a t i o n , or a "Muslim I n d i a w i t h i n India,"'''
1,
2.
k.
5'
6,
liStters j2f^gbl_tq_Jinm
Lahore, I963, p.
So4@Z.j^M.l?irfiectilo^
p. 169.'
Thoughts ami R e f l e c t i o n ^ o f I q b a l , p. I 7 1 .
IMA'
""""^'
ibid.
7.
i b i X p. 170.
lU.
565
Thus i t w i l l be seen t h a t I q b a l b e l i e v e d t h e r e were

w e i g h t y reasons f o r demanding f o r a d i v i s i o n o f the subc o n t i n e n t and a homeland- f o r t h e Muslims,
F i r s t of a l l there
was t h e q u e s t i o n o f r e l i g i o u s p r o t e c t i o n f o r a community o f
n e a r l y 100 m i l l i o n s , t h e n t h e r e was a Efuestion o f c u l t u r a l
p r o t e c t i o n and final3.y t h e r e v/as t h e q u e s t i o n o f S t a t e p o l i t y ,
Hind\i l e a d e r s were keen on a secular s t a t e which meant a
b i f u r c a t i o n between S t a t e and Church,
Hov/ever, even when
f a c e d w i t h a desp|irate s i t u a t i o n and w i t h no a l t e r n a t i v e
except t h e d i v i s i o n o f t h e c o u n t r y I q b a l t r i e d h i s b e s t t o
discover a l t e r n a t i v e s .
I n a statement i s s u e d on 6, December
1933 e x p l a i n i n g t h e a t t i t u d e o f Muslim delegates t o the Round

Table Conference, I q b a l s a i d : -
"The Muslim wants safeguards
n o t because he i s a f r a i d o f democracy b u t because he has

r e a s o n t o be a f r a i d o f comratinal o l i g a r c h y i n t h e garb o f
democracy i n I n d i a .
He wants t o ensure the substance o f
democracj'" even a t t h e expense o f i t s c o n v e n t i o n a l form,"'''

I q b a l went on t o say:-
" I n c o n c l u s i o n I must p u t a s t r a i g h t
q u e s t i o n t o Pandit J a w a h a r l a l ,
How i s I n d i a ' s problem t o be
s o l v e d i f t h e m a j o r i t y community w i l l n e i t h e r concede t h e
minimum safeguards necessary f o r the p r o t e c t i o n o f .a m i n o r i t y
of
80 m i l l i o n people nor accept the award o f a t h i r d p a r t y ;
b u t c o n t i n u e s t o t a l k o f a k i n d o f n a t i o n a l i s m which works
out
o n l y t o i t s own b e n e f i t s ? '
1.
Thpvjats_an^^^
I q b a l went on t o s a y , " T h i s
p, 367.
566
p o s i t i o n can admit o f o n l y t/o a l t e r n a t i v e s .
E i t h e r the
I n d i a n m a j o r i t y community \ill have t o accept f o r i t s e l f t h e

permanent p o s i t i o n o f an agent o f B r i t i s h I m p e r i a l i s m i n t h e
East or t h e c o u n t r y w i l ] . have t o be r e d i s t r i b u t e d on a b a s i s
o f r e l i g i o u s , h i s t o r i c a l and c u l t u r a l a f f i n i t i e s so as to- do
av/ay with, t h e q u e s t i o n o f e l e c t o r a t e s and t h e communal
problems i n i t s p r e s e n t
form.""^
Since I q b a l was n o t a l i v e i n 19H7 t o see t h e a c t u a l

c r e a t i o n o f P a k i s t a n , t h e q u e s t i o n must remain h y p o t h e t i c a l
whether he would have supported t h e idea o f P a k i s t a n as a
sovereign s t a t e .
But keeping i n mind a l l t h a t he wrote and
t h e g e n e r a l t r e n d o f h i s t h i n k i n g , i t i s c e r t a i n t h a t he would
have done so. The q u e s t i o n w i t h him, had he been l i v i n g i n
191+7 J v/ould n o t have been as i t had never been o f simply
choosing betvreen h i s l o y a l t y t o h i s I n d i a n homeland and h i s
l o y a l t y t o h i s f e l l o w - M u s l i m s I s l a m because i t transcended
a l l d i v i s i o n s and i d e o l o g i e s which d i v i d e d mankind i n t o
b e l l i g e r e n t camps was t o I q b a l the b a s i s o f an i d e a l s o c i e t y .
I n I n d i a , I s l a m v/as i n danger o f b e i n g crushed out o f
e x i s t e n c e due t o l a c k o f freedom and o p p o r t u n i t y .
e s s e n t i a l f o r t h e continuance
I t was
and w e l l - b e i n g o f I s l a m i n I n d i a
t h a t t h e Muslims were a l l o w e d t o preserve t h e i r c u l t u r a l e n t i t y .

I q b a l c o u l d h o t accept
a displacement
1.
2,
"a p o l i b y on n a t i o n a l l i n e s i f i t means
o f t h e I s l a m p r i n c i p l e o f s o l i d a r i t y . " ^ n h i s view
?MjigMs,.and^R_ele^^^
ItJLd. p. 167.
p. 567.
56?
Such a p o l i t y would be " s i m p l y u n t h i n k a b l e t o a Muslim.

R e f e r r i n g t o I q b a l , Nehru s a i d , " I q b a l was one o f the
e a r l y advocates o f P a k i s t a n ,,, ( b u t ) His whole o u t l o o k on
l i f e does not f i t i n w i t h the subsequent development o f the
idea o f P a k i s t a n or t h e d i v i s i o n o f I n d i a , "
By " h i s whole
o u t l o o k " Nehru p r o b a b l y meant I q b a l ' s c o n s t a n t r e f e r e n c e t o t h e

u n i v e r s a l i t y o f h i s i d e a l and h i s condemnation o f n a t i o n a l i s m
as narrow p o l i t i c a l concept.
But the' i d e a o f P a k i s t a n as
I q b a l conceived i t d i d f i t i n w i t h " h i s whole outlook", f o r

i t was a g r a d u a l w o r k i n g out o f his i d e a l .
was
In
the s p i r i t u a l f a t h e r o f P a k i s t a n i s ,
To say t h a t I q b a l
therefore, j u s t i f i a b l e .
t h e l a s t , b i t t e r years o f h i s l i f e , P a k i s t a n d i d indeed
become I q b a l ' s dream, b u t i t i s i m p o r t a n t t o remember t h a t he

would nob have r e g a r d e d P a k i s t a n as end i n i t s e l f .
I t would
have been b u t a means t o the end o f r e a l i z i n g a u n i v e r s a l

v i s i o n o f th^"'love and g o o d i / i l l ,
I^BSL'S^
ppLra
I t i s common p r a c t i c e , t o d i v i d e I q b a l ' s p o l i t i c a l p h i l o s o p h y
i n t o phases, eg.
the n a t i o n a l i s t i c phase, the Pan-Islamic
phase, the l a s t phase i n which he advocated f o r the d i v i s i o n

of
India.
By r e g a r d i n g each phase as b e i n g q u i t e d i s t i n c t
f r o m , and independent
o f , the other phases, one
almost
always reaches the c o n c l u s i o n t h a t as a p o l i t i c a l p h i l o sopher I q b a l j u s t c o u l d not make up h i s mind and t h a t he

k e p t on c o n t r a d i c t i n g - h i m s e l f .
1.
Thoughts and
2.
Nehru, J . L.
That i s why an attempt
R e f l e c t i o n s o f I g b a l , p,
has
16?.
DLs.coxerxPX. IMlS.* London, IShl, p.
298.
568
been made here t o s t u d y I q b a l ' s p o l i t i c a l thought n o t i n
terms o f the v a r i o u s phases i t passed t h r o u g h b u t i n t h e
l i g h t o f h i s a l l - e m b r a c i n g v i s i o n and p h i l o s o p h y ,
I q b a l was n o t a mere p o l i t i c i a n whose p o l i t i c a l
ideas
may be e x t r a c t e d as i t were, from h i s v a r i o i i s p o l i t i c a l

w r i t i n g s and speeches.
He Y/as a p h i l o s o p h e r whose system o f
t h o u g h t had been c o n s c i o u s l y and c a r e f u l l y evolved.
Whether
or n o t we accept t h e p h i l o s o p h y which u n d e r l i e s h i s p r o f u s e
p o l i t i c a l u t t e r a n c e s , i f we admit i t s e x i s t e n c e , t h e changes
i n a t t i t u d e and emphasis found i n I q b a l ' s thought appear n o t
c o n t r a d i c t i o n s o r signs o f i n d e c i s i v e n e s s b u t as f l o w i n g
q u i t e n a t i i r a l l y from t h e u n d e r l y i n g , u n i f y i n g v i s i o n .
Having I n d i c a t e d T t h e d i r e c t i o n i n which I q b a l ' s p o l i t i c a l
t h o u g h t developed, we can now consider some o f the more
im.portant aspects o f I q b a l ' s p o l i t i c a l t h e o r y .
s a i d t h a t I q b a l was a P a n - I s l a m i s t ,
I t i s often
The q u e s t i o n a r i e s : d i d
I q b a l b e l i e v e i n a p o l i t i c a l s t a t e composing a l l the Muslim

peoples?
I q b a l answers t h i s q u e s t i o n h i m s e l f : " S i r F a z l - e -
Husain i s p e r f e c t l y c o r r e c t when he says t h a t p o l i t i c a l

Pan-Islamism never e x i s t e d .
I t had e x i s t e d , i f a t a l l , o n l y
i n t h e i m a g i n a t i o n o f v/hose who i n v e n t e d the phrase or

p o s s i b l y as a d i p l o m a t i c weapon i n the hands o f S u l t a n
'Abdul Hamid Khan o f Turkey.
Even Jamal-ud-Dln A f g h a n i ,
whose name i s c l o s e l y a s s o c i a t e d w i t h itrhat i s c a l l e d PanI s l a m i c movement, never dreamed a u n i f i c a t i o n o f Muslims i n t o

a p o l i t i c a l state.
I t i s s i g n i f i c a n t t h a t i n no I s l a m i c
569
language - A r a b i c , P e r s i a n o r T u r k i s h - does t h e r e e x i s t a
phrase c o r r e s p o n d i n g t o Pan-Islaraism.
I t i s , however, t r u e
t h a t I s l a m as a s o c i e t y o r as a p r a c t i c a l scheme f o r t h e
c o m b i n a t i o n n o t o n l y o f races and n a t i o n s , b u t a l s o o f a l l
r e l i g i o n s , does n o t recog-nize the b a r r i e r s o f race and
n a t i o n a l i t y or geographical f r o n t i e r s .
I n t h e sense o f t h i s
h u m a n i t a r i a n i d e a l , Pan-Islamism - i f one p r e f e r s t o use t h i s

u n n e c e s s a r i l y l o n g phrase t o t h e simple e x p r e s s i o n " I s l a m " does and w i l l always exist.""'"
I n other words, I q b a l ' s
s o c a l l e d Pan-Islamism was n o t a phase a t a l l . I t v/as another

name f o r h i s l i n i v e r s a l i d e a l .
IQBiL Am
IMPERIALISM.
'^Te'gar'din'g Iqba^^
a t t i t u d e t o i m p e r i a l i s m , l i k e Rousseau
I q b a l saw t h a t man, b o r n f r e e , was every where i n chains,
few months b e f o r e h i s -death, I q b a l s a i d , "the t y r a n n y o f

i m p e r i a l i s m s t r u t s abroad, c o v e r i n g i ^ s face i n t h e masks o f
Democracy^
N a t i o n a l i s m , Communism, Fascism and heaven^^what
else besides.
Under these masks, i n every corner o f the e a r t h ,
t h e s p i r i t o f freedom and t h e d i g n i t y o f man are b e i n g

t r a m p l e d u n d e r f o o t ,,, The s o - c a l l e d statesmen t o whom
government and l e a d e r s h i p o f man was e n t r u s t e d have proved
demonsîDloodshed t y r a n n y and oppression.
The r u l e r s whose
d u t y i t was t o h i g h e r htimanity, t o p r e v e n t man's oppression

o f man and t o e l e v a t e t h e moral and i n t e l l e c t u a l l e v e l o f
mankind, h a v e ^ t h e i r hifger f o r dominion and i m p e r i a l
possession
shed t h e b l o o d o f m i l l i o n s and reduced m i l l i o n s t o s e r v i t u d e

1.
Speeches and Statemerits
o f I q ^ ^ a l , p,
201+.
570
s i m p l y i n o r d e r t o pander t o t h e greed and a v a r i c e o f t h e i r
own p a r t i c u l a r groups. A f t e r s u b j u g a t i n g and e s t a b l i s h i n g
t h e i r dominion over weaker peoples, they have robbed them
t o t h e i r p o s s e s s i o n s , o f t h e i r r e l i g i o n s , o f t h e i r morals,
o f t h e i r c u l t u r a l t r a d i t i o n s and t h e i r l i t e r a t u r e s . They
sowed d i v i s i o n s among them t h a t they s h o u l d shed one another '
.as b l o o d , and go t o sleep under t h e o p i a t e o f serfdom, so t h a t
the l e e c h o f serfdom might go on sucking t h e i r b l o o d w i t h o u t
i n t e r . r u p t i o n ... N a t i o n a l i x n i t y ,,, i s n o t a v e r y durable
f o r c e . One \ m i t y i s dependable and t h a t u n i t y i s brothei'hood,
of man, which i s above r a c e , n a t i o n a l i t y , c o l o u r o r langxiage,
and so l o n g as t h i s s o - c a l l e d democracy, t h i s accursed
n a t i o n a l i s m and t h i s degraded i m p e r i a l i s m a r e n o t s h a t t e r e d , so
l o n g as men do n o t demonstrate by t h e i r a c t i o n s t h a t they
b e l i e v e t h a t t h e whole w o r l d i s the f a m i l y o f G-od, so l o n g
as d i s t i n c t i o n s o f r a c e , c o l o u r , and g e o g r a p h i c a l n a t i o n a l i t i e s
are n o t wiped o u t c o m p l e t e l y they w i l l never be a b l e t o l e a d
a happy and c o n t e n t e d l i f e , and the b e a u t i f u l i d e a l s o f l i b e r t y ,
e q u a l i t y and f r a t e r n i t y w i l l never materialise,"''" These ideas
may have been d e s c r i b e d more t e r s e l y i n t h e p o e t i c mataphor,
b u t they c o u l d h a r d l y have found a c l e a r e r o r more f o r c e f u l
e x p r e s s i o n . I t i s profoundly moving t o note how h a v i n g
d e s c r i b e d t h e v a r i o u s causes o f human misery and e x p l o i t a t i o n ,
I q b a l o.nce a g a i n speaks o f t h e b r o t h e r h o o d o f men. These
words coming from a man s u f f e r i n g from t h e prolonged agony i s
liSs.ajijl_,S^^^
pp 220-222,
571
a f a t a l i l l n e s s , who had seen the p a s s i n g away o f many
golden dreams and hopes, beset on a l l sides by a n x i e t y and
d i s a p p o i n t m e n t , must f i n d t h e i r place i n t h e h i s t o r y as a
m a g n i f i c e n t testament t o t h e v i s i o n o f Love.
A writer
:observes, " I q b a l wrote w i t h comparative
freedom ?/hen t h e I n d i a n s u b - c o n t i n e n t was g r o a n i n g under a

v / e l l o r g a n i z e d and well f o r t i f i e d i m p e r i a l i s m , w i t h a l l i t s
g r e e d and c a l l o u s e x p l o i t a t i o n s l e f t a l a r g e margin f o r
p u r e l y i d e o l o g i c a l freedom,""''
I t i s most d o u b t f u l i f such
" p u r e l y i d e o l o g i c a l freedom" T;ould have s a t i s f i e d I q b a l who

2
b e l i e v e d t h a t " c o n t e m p l a t i o n w i t h o u t a c t i o n i s death."
IQ3IL AND SOCIALISM
"""'in recent" y e a r s I q b a l ' s a t t i t u d e t o s o c i a l i s m has been
t h e s u b j e c t o f grov/ing i h t e r e s t ,
I q b a l was sympathetic t o t h e
S o c i a l i s t movement because he regarded i t "as a storm t h a t

sweeps away a l l t h e f o u l a i r s i n t h e atmosphere,"^
The
reasons m a i n l y r e s i ^ o n s i b l e f o r h i s a t t i t u d e have been

summarised t h u s : "The ' l a i s s e z f a i r e ' c a p i t a l i s m o f t h e
i n d u s t r i a l V/est had p u l v e r i s e d humanity i n t o h o s t i l e n a t i o n a l
groups, and w i t h i n every n a t i o n too t h e r e v/as c l a s s war
because t h e c l a s s e s o f haves and have-nots were a t logp;erheads.
T h i s ( i q b a l ' s ) own c o u n t r y was predominantly an a g r i c u l t u r a l
c o u n t r y where no i n d u s t r i a l p r o l e t a r i a t had developed bxit t h e
c o n f l i c t o f t h e l a n d l o r d and t h e tenant was becoming an acute
1 , Hakim, K. A, I^larri___and^__G_o^^^
Lahore, 1953, p. 150,
2. S t r a y Refl_ectj.ons, p ' l l 6 '
572
socio-economic x^roblem.
The u s u r i o u s money-lender was even
more c a l l o u s tha.n t h e l a n d l o r d
I q b a l would welcome a
r e v o l u t i o n i n which the do-nothing absentee; la.ndlord^ or

the us\.irious money-lender, i s swept away,""''
The
r e v o l u t i o n I q b a l would have l i k e d t o see v/as n o t
a l o n g t.he l i n e s o f Communistic Socialism w i t h i t s i d e a l 'of

absolute equality, representing
an u n l i m i t e d ' e x t e n s i o n o f
the i d e a l o f the f a m i l y t o t h e State' , and f i n d i n g i t s

e x p r e s s i o n i n t h e maxim 'from each a c c o r d i n g t o h i s
to each a c c o r d i n g t o h i s needs''.
capacity,
I t was.more a l o n g t h e l i n e s
o f t h e S o c i a l i s m which has as i t s i d e a l "not a mechanical

e q u a l i t y o f al3^ eve^
l e s s o f s o c i e t y , btxt r a t h e r a p q j t e n t i a l
e q u a l i t y in. t h e sense o f the maxim o f Saint-Simon's f o l l o w e r s ,

'from each a c c o r d i n g t o h i s capacity^ t o each a c c o r d i n g t o h i s
m e r i t ' , which has as i t s fundamental t e n e t n o t common ovmership,
2
b u t t h e e l i m i n a t i o n o f a l l unearned increment,"""
Iqbal's
sympathy f o r s o c i a l i s m flowed o u t o f h i s
p a s s i o n a t e d i s l i k e f o r i n j u s t i c e and despotism.
Economic
i n j u s t i c e had s t a r v e d and depraved the body and r e l i g i o u s

depotism had. shackled the s p i r i t .
the l a t t e r p r o t e s t e d
He was one w i t h L e n i n when
a g a i n s t V'/estern c i v i l i z a t i o n , i n t h e
presence o f God:
1.
IJakTm, K. A.
I.^;;Im_ajid_Goj^^
2,
Seligman and Johnson ( E d i t o r s ) [Hie. Encyclopaedia o f S o c i a l

Sciences,, New York, 1957. Volumes XI11-xYvT'P 7X897"^'^
573
WU/. ^
CK*
2:L:>
>^
( B a l - e - J i b r T l , p. 1LL6)
I q b a l was a l s o r e l i e v e d t o see the house o f God purged o f
^"^W
-"^^
2
(Zarb-e-KalTm, p. l l | 3 )
That Russia v/as g o d l e s s , I q b a l knev/.
That she would
remain godless he d i d n o t a n t i c i p a t e as i s apparent from h i s

1. What they c a l l commerce i s a game o f d i c e :
For one, p r o f i t . , f o r m i l l i o n s swooping death
There s c i e n c e , p h i l o s o p h y , s c h o l a r s h i p , government
Preach man's e q u a l i t y and d r i n k man's b l o o d ,
Naked debauch, and want and unemployment Are these mean t r i u m p h s o f the P r a n k i s h A r t s ' .
( T r a n s l a t i o n by K i e r n a n , Y>, G, Pejns_ _from_I^bal^ pp I.|.2-IL3)
2, Unsearchably God's e d i c t s move: who kno?/s
What t h o u g h t s are s t i r r i n g deep i n t h e world-mind:
Those are a p p o i n t e d t o p u l l dOY/n, who l a t e l y
H e l d i t s a l v a t i o n t o p r o t e c t , the p r i e s t s ;
On godless Russia -the command descends.
Smi3;e a l l the B a l and Dagons o f the Church!
( T r a n s l a t i o n by K i e r n a n , V. G. Poems jPjpoj^^
, p. 72)
57U
l e t t e r t o S i r F r a n c i s Younghusband, " t h e p r e s e n t negative

s t a t e o f Russian mind w i l l n o t l a s t i n d e f i n i t e l y , f o r no
system o f s o c i e t y
can r e s t on an a t h e i s t i c basis,"'''
I q b a l a t t a c k e d ' A t h e i s t S o c i a l i s m ' b u t never 'Socialism'

for
t o him
Islam."-^
"Bolshevism, p l u s God i s almost i d e n t i c a l w i t h
I n a l e t t e r t o J i n n a h he w r o t e , " I f Hinduism accepts
s o c i a l democracy, i t must n e c e s s a r i l y
For
cease t o be Hinduism.
I s l a m t h e acceptance o f s o c i a l democracy i n some s u i t a b l e
form i s n o t a r e v o l u t i o n b u t a r e t u r n t o t h e O r i g i n a l p u r i t y
o f Islam,"''
?/hen I q b a l s a i d t h a t i f he were a d i c t a t o r o f a
Muslim s t a t e , he ^lould f i r s t make i t a s o c i a l i s t
state,
he was t h i n k i n g i n terms o f t h e s o c i a l democracy he mentioned

i n h i s aforementioned l e t t e r t o Jinnalj,
I t has o f t e n been s a i d t h a t I q b a l d i d n o t know what
socialism
was.
I f by socialism
i s meant ' d i a l e c t i c a l
m a t e r i a l i s m ' , ^ which i s l a r g e l y based on t h e w r i t i n g s of

Engels and L e n i n and i s t h e o f f i c i a l p h i l o s o p h y o f t h e
Cotamunist w o r l d , t h e n i t i s probable t h a t I q b a l d i d n o t
1.
2.
Speej3hes.,,an_d^
p. I 6 7 ,
TasFeF,"'!.'D. I n t r o d T i c t r o n t o ^ K i e r n a n V, G, Poems from
f j g b a l , Bombay, 19'-!7, PP lU-15.
3.
Speeches^jand, S t a t e m e n t s ^,f, l a b a l , p, I 6 7 ,
[|.,
5
LeiUers^f"i.q'bal'to"Jlnnal[^ p." 19,
(Quoted bY^'Taseel:', "IT, D,'""lntrgduct^^

r e f e r e d t o " i n Smith, ^^"Î'^G,''kpdeh^^
To be a ' d i a l e c t i c m a t e r i a l i s t ^ i s * " t o " 'regard n a t u r e as
p r i m a r y ' t o h o l d t h a t m a t t e r i s i n d e p e n d e n t l y r e a l and t h a t
the mental develops o u t o f the m a t e r i a l and must be e x p l a i n e d :
i n p h y s i c a l terms. T h i s view has t o b e understood as
n e g a t i o n o f t h e H e g e l i a n i d e a l i s m . The r e a l i t y o f thought and|
o t h e r mental phenomena i s n o t denied, o n l y t h e i r primacy.
I d e a l i s m and m a t e r i a l i s m a r e t r e a t e d as b e i n g t h e o n l y poss- :
i b l e p h i l o s o p h i c a l p o s i t i o n s " ( l l i e ^ Goncisê^^Ê^^
'
W e s t e r n P h i l o s o p h y a n d P h i l o s o p l ^ r s T L o n d o n 9 6 0 ' ^ ^T'lTfT"
575
i n v e s t i g a t e xi p h i l o s o p h i c a l b a s i s .
But t o say t h a t I q b a l
assu.m.ed " i n t h i s p a r t o f h i s t h i n k i n g , t h a t t h e r e i s a
dichotomy o f matter and s p i r i t , " ' ^ i s s u r e l y t o misunderstand
the words: -
2
( j a v T d Nama, p 69)
on which t h i s judgment i s based.
To say t h a t Man has
s p i r i t u a l as w e l l as p h y s i c a l needs i s n o t n e c e s s a r i l y t o
admit - philosophically-'^the d u a l i t y o f s p i r i t and matter.
Huamn l i f e i s , f o r I q b a l , an organic u n i t y , b u t i t has
d i f f e r e n t aspec_ts and he c r i t i c i s e s a t h e i s t i c s o c i a l i s m
p r e c i s e l y because i t n e g l e c t s the s p i r i t u a l aspect o f I j . f e ,
It
i s a d m i t t e d by most w r i t e r s t h a t I q b a l ' s T i ^ r i t i n g s a r e
" t h r o u g h o u t t i n g e d s o c i a l i s t ' i c a l l y , A t t h e same time i t i s
q
h e l d t h a t I q b a l wrote s o c i ^ l l i s t i c a l l y w i t h o u t
he v^ras d o i n g .
I t i s possible
knowing v/hat
f o r a poet t o be o f t h e D e v i l ' s
p a r t y w i t h o u t knowing i t (as has been s a i d o f M i l t o n ) b u t

i t i s more t h a n l i k e l y t h a t i f I q b a l wrote s o c i a l i s t i c a l l y
1, Smith, W. C. Modern InMa.. I n I s l a m , p, 113.
A
2, Com.munism has nothing- t o do save w i t h the body,
3,
Smith, W. 0,
Modern I n d i a I n Islam_ p. 113.
li. Ibid.
5.
Ibid.
576
t h e n he must have known some k i n d of s o c i a l i s m . A c c o r d i n g
t o The E n c y c l o p a e d i a of the S o c i a l S c i e n c e s , the s i x
c h a r a c t e r i s t i c s common t o a l l s o c i a l i s t i c i d e o l o g i e s
throughout h i s t o r y a r e , " f i r s t , a condemnation of the
e x i s t i n g p o l i t i c a l and s o c i a l order a s u n j u s t ; second: an
advocacy o f a new o r d e r c o n s i s t e n t w i t h m o r a l v a l u e s ;
t h i r d : a b e l i e f that t h i s i d e a l i s r e a l i z a b l e ; fourth: a
c o n v i c t i o n t h a t t h e i m m o r a l i t y of t h e e s t a b l i s h e d o r d e r
i s t r a c e a b l e not to a f i x e d world o r d e r o r t o the changing
n a t u r e of man b u t t o c o r r u p t i n s t i t u t i o n s ; f i f t h : a programme of a c t i o n l e a d i n g t o t h e i d e a l through a fundamental
remoulding of hiiman n a t u r e o r of i n s t i t u t i o n s or both; and
s i x t h : a r e v o l u t i o n a r y w i l l t o c a r r y out t h i s programme."
A l l these c h a r a c t e r i s t i c s are present i n I q b a l ' s s o c i o p o l i t i c a l thought.
From t h e f a c t t h a t I q b a l d i d not u n d e r s t a n d t h e complex

nuances o f t w e n t i e t h
century d i a l e c t i c a l materialism
(he might
have come t o u n d e r s t a n d them had he l i v e d l o n g e r ) i t may not

be
i n f e r r e d t h a t he knew n o t h i n g a t a l l about
Socialism
Socialism.
i s a v e r y wide concept, i t i s not " a concomitant o f
modern i n d u s t r i a l i s m n o r i s i t , as N i e t z s c h e
reactionary followers
and some of h i s
contend, s i m p l y t h e resentment of t h e
hungry and t h e o p p r e s s e d , a k i n d o f s l a v e u p r i s i n g
1.
against
S e l i g m a n , E . R. and Johnson, A. ( E d i t o r s ) Th Enc;^clopaedia

of S o c i a l S c i e n c e s , New York, 1957. Volume X I V , p." 188.'"
577
the n a t u r a l p r i v i l e g e s o f the superman.
There has been a
remarkable c o n t i n u i t y i n the. s o c i a l i s t movement, which i s

derived
from a deep common stock o f ideas and
i s not bound t o any
emotions.
form o f s o c i a l or economic
It
organization,
b u t a r i s e s everywhere and a t a l l time when t h i s common

inheritance
o f human n a t u r e i s offended,""^'
For Iqbal., o r i g i n a l I s l a m had been a s o c i a l i s t i c movement.

To e s t a b l i s h a s o c i a l democracy was
I s l a m , f o r as one
t o r e t u r n t o the p u r i t y o f
w r i t e r observes, " I s l a m i s no;t only
consistent
w i t h a moderate form o f s o c i a l i s m b u t i t s implementation as
set o f socio-economic p r i n c i p l e s and reg;ulations i s dependent

on the e s t a b l i s h m e n t o f a s o c i a l i s t i c s o c i e t y .
i n t h e p a s t was
I t s success
the r e s u l t o f i t s e q u a l i t a r i a n t r e n d and
which ensured t o every new
entrant
spirit
i n i t s f o l d not only a
g r e a t e r amount o f s o c i a l d i g n i t y but a l s o an assurance o f

2
economic j u s t i c e , "
Now
?ife come t o another v e r y i n t e r e s t i n g q u e s t i o n .
o f t e n s a i d t h a t I q b a l d i d not b e l i e v e i n democracy.
I t is
I t is
t r u e t h a t I q b a l wrote a number of times i n c r i t i c i s m o f

democracy,
Bnt
c r i t i c i s m i s ,not r e j e c t i o n and I q b a l d i d not
r e j e c t democracy.
I n the l i g h t of the e s s e n t i a l n a t u r e of
h i s t h o u g h t , he c o u l d not have done so, as we

1.
2,
shall
se8,
Seligman, E, R, and Johnson, A , . ( E d i t o r s ) .

The Encyc l o p a e d i a _^ô^^^^^
Volume XIV, p, 209.
iddiqT, M, I , " S o c i a l i s t i c Trends i n I s l a m " I q b a l ,
J u l y 1952 V o l , 1, No, 1, p. 81
578
I t wa8 n o t democracy i n general b u t "democracy o f t h e

U e s t " t h a t IqToal had d i f f i c u l t y i n a c c e p t i n g .
As he saw i t .
Western democracy was a cover f o r t o o many c o r r u p t practices,.

For i n s t a n c e , i t was a weapon i n t h e unscrupulous hands o f
I m p e r i a l i s m and C a p i t a l i s m
1
^,
I q b a l a t t a c k e d .Western democracy because i t used

i n d i v i d u a l s and n a t i o n s as means t o an end, n o t as ends i n
themselves.
But he made i t c l e a r t h a t i t was o n l y one
p a r t i c u l a r k i n d o f democracy)' o r r a t h e r t h e p e r v e r s i o n o f r e a l
democracy which he d e c r i e d , n o t democrac;/- i n toto .
A t i t s b e s t t o o democracy created problems to,which I q b a l
2
drew a t t e n t i o n , "Democracy means rows," ' he s a i d r e f e r r i n g t o

1. The democracy o f t h e West i s t h e same o l d organ
Which s t r i k e s the selfsame note o f I m p e r i a l i s m
That v/hich t h o u r e g a r d ' s t as t h e f a i r y Queen o f Freedom
I n r e a l i t y i s t h e demon o f autocracy c l o t h e d i n t h e garb
of d e c e p t i o n .
L e g i s l a t i o n , r e f o r m s , concession, r i g h t s and p r i v i l e g e s . . I n t h e materia medica o f the West are b u t sweet n a r c o t i c s
The heated d i s c u s s i o n o f assemblies
Are t h e camouflage o f C a p i t a l i s t s .
( T r a n s l a t i o n by LaJjTf, S. A. The, Influence _of Enj!!;llsh
L i t e r a t u r e on Urdu LlteratureyXo^^
192l!.,~ p7 1327)
2, Sp,e,ec,hes, and Stat,ements, ._o.f .J.qbal. p. l 6 8 .
579
the
endless debate and c o n t r o v e r s y i t I n v o l v e d , n o t a l l o f
i t c o n s t r u c t i v e ; " i t l e t s loose a l l s o r t s o f a s p i r a t i o n s
and p;rievances,""^ which may have an anarchic tendency; " i t
arouses hopes and a m h i t i o n s o f t e n cquite i m p r a c t i c a l " f o r
democracy i s n o t always
giTided
by e m p i r i c a l c o n s i d e r a t i o n s .
Furthermore, "Democracy has a tendency t o f o s t e r t h e s p i r i t

of i - e g a l i t y .
T h i s i s n o t i n i t s e l f had; h u t u n f o r t u n a t e l y
i t tends t o d i s p l a c e t h e p u r e l y moral, s t a n d p o i n t , and t o

make t h e i l l e g a l and Tin?ong i d e n t i c a l i n meaning."^ Despite
a l l t h e l i m i t a t i o n s o f t h e democratic set-up, I q b a l d i d n o t
despair o f t h i s form o f government,
he s a i d "has a t t e n d a n t d i f f i c u l t i e s
"Democratic
government,"
h u t these a r e d i f f i c u l t i e s
which human experience elsewhere has shown t o he surmountahleV^''

The assumption
t h a t I q h a l does n o t h e l i e v e i n democracy
r e s t s l a r g e l y on some l i n e s w r i t t e n hy him.
said:-
For i n s t a n c e , he
y
5
(Zarh-e-Kalim, p. I 5 0 )
1.
Spêejjhes^n^
2. iMd,.
3.
p. 168
StjaxJifLti2.M P 120'
k Speeches" and"Statements of J j g b i l . p, 169.

5. T h i s s e c r e t was r e v e a l e d hy a European (Stendhal)
A l t h o u g h wise men do n o t r e v e a l such m y s t e r i e s :
Democracy i s t h a t form o f government
I n which persons a r e counted and not v/eigh^d.
580
I n Democracy, everyone counts for one and no one counts f o r

more than one.
T h i s i s "both the most ohvious advantage ( i n
the sense t h a t i t prevents monopoly of power and p r i v i l e g e )

and disadvantage ( i n the sense that numerical e q u a l i t y i s
s t r e s s e d a t the expense of uhegual merit) of democracy.
That I q h a l should have pointed out one of the most obvious
defects of the democratic form of government by no means
i n d i c a t e s t h a t he was against democracy,
I g b a l a l s o wrote:-
1
(Payara-e-Mashriq., p. 158)
T h i s i s not a condemnation or r e j e c t i o n of a l l
democracy,
but only of democracy when i t s representatives are f e e b l e minded and s e r v i l e .
An assembly of such persons i s not
equal i n v^lue to a s i n g l e man of worth.
i s iiri-; :':
,a t
iiU<>^-H^' P'AJ^KK/^ Ifeu.b tt^
Ideal
Man i s a "Mard-e-Hurr" (a f r e e man). I n 'Bandagi Nama.'
1.
You
You
Run
For
are looking f o r a noble s p i r i t i n petty souls

cannot expect the v i s i o n of Solomon from antsj
away from democracy
' be-Goiwa W# lav<i 6f- a man o f TTâkvYtl;^,
two hundred donkeys do not have the brains of one man.
581
( i n Zabur-e-'A.iam) I g b a l s t a t e s that the r e l i g i o n of slaves i s t
to pay homage to those i n authority. I n h i s opinion, a slave
cannot have ' v i s i o n ' s i n c e h i s whole l i f e i s a 'Su'al' and he
has no conscdoAsness of h i s selfhood.
The d i s t i n c t i o n between " i n d i v i d u a l i t y " and
'personality'
which has been admirably brought out by one w r i t e r , helps

us to understand I q b a l ' s a t t i t u d e to deraocracy.
"The notion
of p e r s o n a l i t y ... does not r e f e r to matter as i n d i v i d u a l i t y

does.
I t r e f e r s to the highest and deepest dimension of being.
P e r s o n a l i t y i s rooted i n the s p i r i t and i t c o n s t i t u t e s the

s e c r e t depth of an o n t o l o g i c a l s t r u c t u r e , a source of dynamic
u n i t y and inner u n i f i c a t i o n .
The s p i r i t forms p e r s o n a l i t y ,
e n l i g h t e n and transfigures the b i o l o g i c a l individualifcgftdclmakes

i t the concrete f u l n e s s of l i f e ..."^
The community too
r e a d i l y recognizes what belongs to the world of matter,

meanwhile being b l i n d to the r e a l i t y of the s p i r i t .
I t sees
i n men only the shadow of r e a l p e r s o n a l i t y , namely the

m a t e r i a l i n d i v i d u a l i t y . The consequence i s t h a t the person:
i s enslaved to the s o c i a l body."
Wheh I q b a l s a i d that i n
a democracy persons are "counted" and not "v/eighed" he meant

t h a t s o c i e t y takes vote of " i n d i v i d u a l i t y " which i s a m a t e r i a l
f a c t , but not of " p e r s o n a l i t y " which i s a s p i r i t u a l f a c t .
1.
Houben, J . J . "The I n d i v i d u a l i n Deraocracy and I q b a l ' s

Conception of Khudi" Crescent and Green. London, 1955
p. 152.
2.
i M d . p. 159.
582
To "run away from the democratic form of government" i s not

to become enslaved to the s o c i a l body.
to be the leadelr of men
personality.
The wise Man
who
is
i s a symbol of a f u l l y developed
He i n s p i r e s others and i s himself f r e e and
above the s o c i a l body with which the i n d i v i d u a l i s concerned

and to which he i s subordinate.
One
w r i t e r observes, " I q b a l ' s 'Kingdom of God
on Earth'
means the democracy js.f more or less^most unique i n d i v i d u a l s

possible.
The r u l e of one Wise man
assembly of a s s e s .
i s b e t t e r than that of an
This superior man
with h i s moral and
i n t e l l e c t u a l f o r c e s i the most s u i t a b l e person to guide

the human s o c i e t y .
The p o s s i b i l i t y of such development i n
a s i n g l e i n d i v i d u a l i s much more than i n many.
Decision of a
group of people represent the average i n t e l l e c t .

concept i s Nietzschean through and through.""^
of God
I q b a l ' s 'Kingdom
on EarSih' i s not j u s t a p o l i t i c a l i d e a l .
i d e a l and i s open to a l l .
Thus I q b a l ' s
I t i s a moral
An eminent educationist points
out,
that from the p o l i t i c a l and s e c u l a r point of view, I q b a l

i n t e r p r e t s the I s l a m i c s o c i e t y as a s o c i a l order open to a l l
those who
would renounce the worship of the race-and-nation
idea and regard one another's p e r s o n a l i t y as
sacred.
Looked a t from the p o l i t i c a l standpoint I q b a l ' s conception

of the 'Kingdom of God
1.
2.
on E a r t h ' i s very f a r from being
Kashyap, S, " S i r Mojiammad I q b a l and P r i e d r i c h Nietzsche"The I s l a m i c Quarterly London A p r i l 1955. Volume I I

No. 1. pp 185-186.
S a i y i d a i n , K. G. I q b a l ' s Educational Philosophy, p. XBf.
583
Nietzschean ( i t i s not Nietzschean a l s o from the moral

standpoint).
"Nietzsche
I n a note on Muslim Democracy, I q b a l wrote,
... abhors the r u l e of herd' and, hopeless of the
p l e b e i a n , he bases a l l higher culture on the c u l t i v a t i o n and

growth of an A r i s t o c r a c y of Supermen,
a b s o l u t e l y hopeless?
But i s the plebeian so
The Democracy of Islam did not grow out
of the extension of economic opportunity i t i s a s p i r i t u a l

p r i n c i p l e based on the assumption that every human being i s a
c e n t r e of l a t e n t power, the p o s s i b i l i t i e s of which can be
developed by c u l t i v a t i n g a c e r t a i n type of character.
Gut of
the p l e b e i a n m a t e r i a l I s l a m has formed men of the noblest

tjrpe of l i f e and power.
I s not, then the Democracy of e a r l y
I s l a m an experimental r e f u t a t i o n of the ideas of Nietzsche?""^

I n an essay on "Islam a s a Moral and P o l i t i c a l I d e a l , "
I g b a l s a i d c l e a r l y "Democracy ,,. i s the most important
aspect of Islam regarded a s a p o l i t i c a l i d e a l " and added that
"there i s no a r i s t o c r a c y i n Islam,"
For him, the two b a s i c
propositions underlying Muslim p o l i t i c a l c o n s t i t u t i o n were:(1)
The law of God i s absolutely supreme.
Authority,
except as an i n t e r p r e t e r of the law, has no place i n the

s o c i a l s t r u c t u r e of Islam,
authority.
Islam has a horror of personal
We regard i t as i n i m i c a l to the unfoldraent of
human i n d i v i d u a l i t y ,
1.
2.
Thoughts and R e f l e c t i o n s of I q b a l . pp. 83-8^.

i b i d , pp. 51-53.
58U
(2)
The
absolute eq.uality of a l l the members of the
community.""^
I n view of these ideas expressed with such c l a r i t y here
and elsewhere, i t i s d i f f i c u l t to see how
there could be
s i m i l a r i t y between the p o l i t i c a l i d e a l s of I q b a l
and
Nietzsche.
THE
INDIVIDUAL AND COMMUNITY

One .of the most i n t e r e s t i n g aspects of I g b a l ' s p o l i t i c a l
thought i s that which deals with the r e l a t i o n s h i p of the

i n d i v i d u a l to the community,
relationship i n detail.
two
I g b a l has considered t h i s
There are, êry broadly speaking,
schools of thought dealing with t h i s r e l a t i o n s h i p .
school regards the development of the i n d i v i d u a l as the
One
end
of the l i f e process and s o c i e t y merely as an instrument of

h i s development.
The
second school regards s o c i e t y or s t a t e
as a supea-personal e n t i t y whose development i s of f a r

greater
importance than.the r i g h t s of i n d i v i d u a l s .
Regarding t h i s r e l a t i o n s h i p some important guestions

may
be asked: what i s the r e l a t i o n s h i p of the i n d i v i d u a l to
the community i n I g b a l ' s view?
I s the former of
importance than the l a t t e r > or viceversa?
The
greater
distinction
which has already been r e f e r r e d to between ' i n d i v i d u a l i t y '

and
'personality'
(never made guite e x p l i c i t i n I g b a l ' s
w r i t i n g s , though I m p l i c i t throughout) c l a r i f i e s t h i s i s s u e
1* Thoughts and R e f l e c t i o n s of I q b a l , pp 52-53,
2, Houben, J , J , "The I n d i v i d u a l i n Democracy and I g b a l ' s
Conception of KhudT" p, 152,
585
considerably. " I n so f a r as the human person entering society
i s a material i n d i v i d u a l i t y , he enters i t as a part whose
good i s i n f e r i o r to the good of the whole," or i n other words,
"the human person i s a part of the p o l i t i c a l community and
i s i n f e r i o r to the l a t t e r according to the things which
compensate i n him the needs of material i n d i v i d u a l i t y i . e .
according to the thin^l, which i n him and of him depend as
to t h e i r very essence on the community and which can be c a l l e d
upon to serve as means for the temporal good of t h i s community.""'^
Our
' i n d i v i d u a l i t y ' i s Shaped and moulded through contacbr.
with society:
2
' ^
(Rumuz-e-Bekhudl. pp.
1.
2.
98-99)
Houben, J . J . "The I n d i v i d u a l i n Democracy and I q b a l ' s

Conception of Khudi" p. 152-159.
The I n d i v i d u a l gains s i g n i f i c a n c e through the community.
The Community achieves i t s organisation through i n d i v i d u a l s ' .
When the I n d i v i d u a l l o s e s himself i n the community
The drop s t r i v i n g f o r expansion becomes the ocean.
By himself the I n d i v i d u a l grows i n d i f f e r e n t to h i s purposes
His purposes are i n c l i n e d to become dormantI
The community i n v e s t s him with s e l f - d i s c i p l i n e
And teaches him to be as soft and t r a c t a b l e as the gentle
breeze.
586
An i n d i v i d u a l cannot e x i s t alone:-
1
(Bang-e-Dara, p. 2ap)
I n the community the i n d i v i d u a l finds " s e c u r i t y and
2
preservation*.'While I g b a l recognises the importance of the community, he
does not d e i f y i t a t the expense of the developed
self.
"When ,,, i t i s s a i d that the i n t e r e s t s of Islam are superior

to those of the Muslim, i t i s meant that the i n t e r e s t s of
the i n d i v i d u a l as a u n i t a r e subordinate to the i n t e r e s t s of
the community as an e x t e r n a l symbol of the I s l a m i c p r i n c i p l e .
T h i s i s the only p r i n c i p l e which l i m i t s the l i b e r t y of the
i n d i v i d u a l who i s otherwise absolutely
free."'^
The importance of the s e l f - f o r t i f i e d I n d i v i d u a l i s

upheld a t a l l times by I g b a l .
1.
He says, f o r instance'.
2.
Alone the I n d i v i d u a l i s nothing, he e x i s t s only i n

r e l a t i o n to the community.
The wave e x i s t s i n the r i v e r , outside the r i v e r i t i s
nothing.
Arberry, A. J , The Mysteries of S e l f l e s s n e s s , p. 5
3.
Thoughts and R e f l e c t i o n s of I q b a l . p. 51,
587
(Asrar-e-KhudT, pp. li+-15) '

I g b a l points out that "The nation owes i t s b i r t h to one
2
brave heart"
and that "the ultimate
not depend so much on organization,

of i n d i v i d u a l men.
i s altogether
f a t e of a people does
as on the worth and power
I n an over-organized society, the i n d i v i d u a l
crushed out of existence.
He gains the whole
wealth of s o c i a l thought around him and loses h i s own soul.

The
only e f f e c t i v e power, therefore,
that counteracts the
f o r c e s of decay i n a people, i s the r e a r i n g or

concentrated i n d i v i d u a l s .
depth of l i f e .
self-
Such i n d i v i d u a l s alone r e v e a l the
They d i s c l o s e new standards i n the l i g h t of
which we begin to see that our environment i s not wholly

i n v i o l a b l e and r e q u i r e s r e v i s i o n . "
The
r e l a t i o n s h i p between the i n d i v i d u a l and the s o c i e t y
of which he i s a part may be stated thus: "A s i n g l e human

1. Since the l i f e of the universe comes from the strength of
the S e l f
L i f e i s i n proportion to t h i s strength.
When a drop of water gets the S e l f ' s lesson by heart
I t makes i t s worthless existence a p e a r l l
When l i f e derives strength from the S e l f I
The r i v e r of l i f e expands into an ocean.
2. Arberry, A. J . The Mysteries of S e l f l e s s n e s s , p. 3U.
3. The Reconstruction of Relgious Thought i n Islam, p. 151.
588
s o u l i s worth more than the whole u n i v e r s e of bodies and
m a t e r i a l goods.
There i s nothing above the human person
except God, I n regard, therefore, to the e t e r n a l destiny

of the soul and i t s supra-temporal goods, s o c i e t y e x i s t s
f o r each person and i s subordinate to i t , Vifhile the person
as person or as t o t a l i t y demands that the common good of
temporal s o c i e t y should flow back to him, and while through
h i s o r d i n a t i o n to the transcendent whole, he even surpasses
the temporal s o c i e t y - mark w e l l : not the s p i r i t u a l and
transcendent s o c i e t y o f r e l i g i o n , the same person, as an
i n d i v i d u a l , or as a p a r t , i s i n f e r i o r to the s o c i a l whole
and must serve the common cause as a member of the whole,""^
1.
Houben, J , J , "The I n d i v i d u a l i n Dembcracy and I q b a l ' s

Conception of KhudI", p, 157, .
589
gONGLUSION.
I n order t o understand f u l l y I g b a l ' s r o l e a s a p h i l o sopher one needs a l s o to understand the present times and
the problems confronting him and u s .
"The modern predi-
cament," says H. J . Paton, " i s that man seems to be faced,

with an unbridgeable gulf between science and r e l i g i o n or i t might be b e t t e r to say - between knowledge and f a i t h , "
Those who a r e capable of a completely b l i n d f a i t h , or who
are p e r f e c t l y content with the findings of science and
the reduction of l i f e to a process of s c i e n t i f i c or s y l l o g i s t i c reasoning, do not f i n d themselves i n such a predicament <,
But though there are people who do not s u f f e r
the traumatic experience brought about by the d i v o r c e

between mind and h e a r t , a l a r g e number of people, a l l over
the world, f e e l a deep and urgent need f o r a synthesis of
f a i t h and knowledge so that they can f i n d both i n t e l l e c t u a l
and emotional peace and s a t i s f a c t i o n .
I f anything can
bridge over the g u l f between science and r e l i g i o n , i t i s .

philosophy-provided i t assumes i t s . ancient t a s k of r i s i n g
"to such a general view of things as s h a l l r e c o n c i l e u s ,
or enable us to r e c o n c i l e ourselves, to the world and to
2
ourselves,"
I t i s the t r a d i t i o n a l aim of philosophy to
enter i n t o d i f f e r e n t points of view and to f i t the d i f f e r e n t

v i s t a s as f a r as p o s s i b l e into one coherent w h o l e . B u t
1. Paton, H, J , The Modern Predicament, p, 37h'
2. Oaird, E . "The ProbTeih of Philosophy at the Present Time,"
p. 18ii.,
3. Paton, H, J , The Modern Predicament, p.376.
S90
t h i s aim has been forgotten or forsaken by most p h i l o s o phers of the modern world.
When philosophy i d e n t i f i e s
i t s e l f with s c i e n c e , i t can have no use f o r r e l i g i o n ,

hence most modern philosophers i n s t e a d of healing the^
breach between knowledge and f a i t h have i n f a c t widened
it.
I t i s perhaps I q b a l ' s greatest merit as a p h i l o s o -
pher that he s e t s out, with unswerving determination, to

b u i l d up a conceptual scheme i n which r e l i g i o n , science
and philosophy a l l have a p l a c e .
I q b a l recognises the great importance of s c i e n G e i
without which m a t e r i a l progress i s not p o s s i b l e .
He-
f i n d s sanctions f o r i t i n the e m p i r i c a l a t t i t u d e of the

Qor'Sn, and one of the c h i e f reasons f o r h i s vehement
a t t a c k s on mysticism which "teaches us to shut our eyes
to the hard r e a l i t y around"
i s that i t has no use f o r
the study of the processes of phenomena,
Iqbal does not
deny that w i t h i n i t s proper province s c i e n c e speaks with

a u t h o r i t y , but he does deny that s c i e n c e - which is; concerned only with c e r t a i n aspects of r e a l i t y - i s able to
make judgments about r e a l i t y as a whole.
The
scientific
point of view, says I g b a l , may be true as f a r as i t goes,

but i t i s e s s e n t i a l l y incomplete a n d cannot account f o r a
great portion of the r i c h n e s s and d i v e r s i t y of human l i f e .
Science i s not, and cannot be, a s u b s t i t u t e for r e l i g i o n ,
1. Thoughts and R e f l e c t i o n s of I g b a l , po80.
591
As W i l l i a m James., says, "To t r y to s a t i s f y me with the f a c t s
of p h y s i c a l science alone, i s something l i k e o f f e r i n g me a
p r i n t e d b i l l of f a r e as the equivalent of a s o l i d meal.
We use Science, but we l i v e by R e l i g i o n . "
I q b a l does not see any fiuidamental opposition between
philosophy and religiono
I n Islam, as P r o f e s s o r
Arberry
observes, the acceptance of reason as an a l l y of f a i t h

goes back to the Qor*an: "Surely i n the c r e a t i o n of the
heavens and e a r t h , and i n the a l t e r n a t i o n of night and day
there are signs f o r men possessed
of minds." (Sxlra 3J187)
I q b a l ^ôws t h a t f a i t h i s not a reasoned conviction and,

t h a t , i n the l a s t a n a l y s i s , r e l i g i o n i s not a matter of
'reason'
( i n the ordinary, sense of the word).
But t h i s
does not mean t h a t r e l i g i o n should not be able to present

its
credentials
to r a t i o n a l c r i t i c i s m .
No philosophy
of r e l i g i o n i s p o s s i b l e u n l e s s one accepts that r e l i g i o n

and r e l i g i o u s ideas can be taken out of the domain of
f e e l i n g or p r a c t i c a l experience
t i f i c reflection,^
at
and made objects of s c i e n -
I t i s not s u r p r i s i n g , therefore, that
the very outset of h i s L e c t u r e s , I q b a l admits the depen-
dence of r e l i g i o n upon philosophy, and says t h a t i n view

of i t s f u n c t i o n - the guidance and transformation of the
S e l f i n both i t s e f f i c i e n t and appreciative aspects 1 o James-, W. q.uoted by Cohn, J . R. V i t a l Problems of R e l i g i o n
pp l 2 l ^ - l 2 5 .
2. Arberry, A. J . Revelation and Reason i n Islam, London, 1957'
Po7.
3. C a i r d , J . An Introduction t o the Philosophy of R e l i g i o n .
Glasgow, 1920. p.2.
592
r e l i g i o n stands i n great need of a r a t i o n a l foundation
of
i t s ultimate p r i n c i p l e s , s i n c e "no one would hazard a c t i o n

on the b a s i s of a doubtful p r i n c i p l e of conduct,"^
To " r a t i o n a l i s e " r e l i g i o n means, very often, that one
i s apologising f o r r e l i g i o n .
I t i s important to under-
stand that I g b a l i s not " r a t i o n a l i s i n g " r e l i g i o n i n t h i s

sense.
As Ho A, Ro Gibb observes, I g b a l i s "the outstan-
ding exception" to the w r i t e r s of "apologetic works,

composed with the object of defending
Islam and demons-
t r a t i n g i t s conformity with what t h e i r w r i t e r s b e l i e v e to

be present-day
thought," s i n c e he "faces outright the
guestion of reformulating the b a s i c ideas of Muslim

2
theology,"
I g b a l w i l l i n g l y accords philosophy the r i g h t
to judge r e l i g i o n but takes care to point out that "to

r a t i o n a l i s e f a i t h i s not to admit the s u p e r i o r i t y of
philosophy over r e l i g i o n * , , While s i t t i n g i n judgment on
r e l i g i o n , philosophy
among i t s data.
cannot give r e l i g i o n an i n f e r i o r place
R e l i g i o n i s not a departmental
affair;
i t i s n e i t h e r mere thought, nor mere f e e l i n g , nor mere

a c t i o n ; i t i s an expression of the whole man.
Thus, i n
the evaluation of r e l i g i o n , philosophy must recognise the

c e n t r a l p o s i t i o n of r e l i g i o n and has no other a l t e r n a t i v e
but to admit i t as something f o c a l i n the process of
reflective synthesis,"
M i o j e c o n s t r u c t i o n of R e l i g i o u s Thought i n Islam. p.2r
2, Gibb, H, A. R, Modern Trends i n Islam, pp i x - x . "
^*
Reconstruction of R e l i g i o u s Thought_in Islam, p.2.
593
Professor Nicholson's comment that " I q b a l ' s philosophy
i s r e l i g i o u s , but he does not t r e a t philosophy as the
handmaid of r e l i g i o n , " i s c e r t a i n l y amongst the most
profound observations made about I q b a l , s i n c e i t embodies.
a great t r u t h - that although f o r I q b a l philosophy works
w i t h i n the framework of r e l i g i o n , yet he does not use
philosophy merely to prove a c e r t a i n r e l i g i o u s viewpoint.
At a time when philosophy was abandoning the greater part
of the t e r r i t o r y which had once belonged to i t , I q b S l
widened the scope of philosophy u n t i l i t almost coincided
w i t h that of r e l i g i o n ,
Vi/hile he brought philosophy nearer
to r e l i g i o n , he a l s o brought r e l i g i o n nearer to philosophy.

I n f a c t , at one p l a c e he observes, "Religion i s i t s e l f a
metaphysic, i n so f a r as i t c a l l s up into being a new
u n i v e r s e with a view to suggest a new type of character
tending to u n i v e r s a l i z e i t s e l f , i n proportion to the force
2
of p e r s o n a l i t y i n which i t o r i g i n a l l y embodies i t s e l f . "
I g b S l , as we know, was a deeply r e l i g i o u s man. I n
the opinion of some, t h i s f a c t renders him - i n h i s c a p a c i t y
as a philosopher - l e s s objective than he would have been
i f he had not professed any - or, at any r a t e , such strong religious beliefs.
T h i s opinion i s based on the assumption
that philosophy and i f e l i g i o n are h o s t i l e t o each other, that
6
1. Nicholson, R,A. I n t r o d u c t i o n to The S e c r e t s of the S e l f ,
p.xiii.
"
"
2. Thoughts and R e f l e c t i o n s of I q b a l . p,378.
5Sh
the more " r e l i g i o u s " a philosopher i s , the less t r u l y

" p h i l o s o p h i c a l " he i s hound t o he.
But t h i s
assumption,
i f t r u e , applies not j u s t t o religio^Jcs, hut t o any h e l i e f .

I f the philosophy of r e l i g i o n s philosopher i s coloured hy
h i s "beliefs, so i s the philosophy of an a t h e i s t i c p h i l o sopher coloured hy h i s .
A t o t a l l y ohgective philosophy -
i n the sense of a philosophy which has heen purged of a l l

suh3ective elements - i s n e i t h e r possihle nor desirahle.
Whatever forms a f a c t of htaman consciousness i s a p h i l o s o p h i c a l experience, and philosophy which at a l l times focusses
i t s a t t e n t i o n only on " n e u t r a l i t y " o f t e n ends up as a harren
p u r s u i t a f t e r t h e o r i e s which are divorced from the deeper
processes of l i f e ,
i'urthermore, as has heen pointed out
hy a w r i t e r , "the philosopher who sets out t o discuss:

r e l i g i o n , must himself he r e l i g i o u s .
No amount of r a t i o n a l
r e f l e c t i o n can make anyone understand r e l i g i o n , unless he.

himself has a c e r t a i n personal experience."
I q h a l i s sometimes descrihed as a "committed" poet
which means t h a t he i s committed t o a defence or v i n d i c a t i o n
of Islam.
As Professor i?hittemore r i g h t l y observes, Iqhal's
work i s "from f i r s t t o l a s t , the work of a Muslim.
At every
p o i n t he i s a t pains t o i n d i c a t e h i s conviction that his:

teaching i s i n a l l respects harmonious w i t h s p i r i t and
teaching of the Qor'gin.
He speaks and w r i t e s always from
1. Sharma, R. N. "Philosophy, R e l i g i o n and

|||^^îpLUjyjL|pi^^
1960. Volume I I I , Part 1 , pp 92-93.
Science,"
Sgra, January,
595
a standpoint w i t h i n Islam."
That Igbal w r i t e s alv/ays as
a Muslim i s inievitatile since one's f a i t h can hardly be
separated from one's philosophy.
I q h a l , no doubt, begins
and ends w i t h Islam. He sees i n the Prophet o f Islam the
I d e a l Man, and i n the Prophet's conception of Islam the
I d e a l Society.
But i t must be pointed out t h a t Iqbal's
i n t e r p r e t a t i o n o f Islam d i f f e r s very widely from the narrow
exclusive meaning the average Muslim gives t o h i s creed.
Islam, f o r I g b a l , i s not j u s t the name f o r c e r t a i n b e l i e f s
and forms o f worship.
The difference between a Muslim
and a non-Muslim i s not merely a t h e o l o g i c a l one - i t i s
the difference of the fundamental a t t i t u d e t o l i f e .
We
hear I g b a l saying repeatedly that he who does not love or
does not p a r t i c i p a t e i n c r e a t i v e a c t i v i t y , i s not a Muslimo
We also hear him saying i n classic l i n e s
(Javid Naraa, p.i)0)

Although Iqbal "thinks and feels as a Moslem"^ and
speaks mainly t o or f o r the Muslims, yet the i d e a l of h i s
philosophy i s u n i v e r s a l .
I t s application i s particular
1 . Whittemore, R. * I i b a l ' s Panentheism" p.76.

2. The i n f i d e l w i t h a wakeful heart praying t o an i d o l
is: b e t t e r than a r e l i g i o u s man asleep i n the sanctuary.
( T r a n s l a t i o n by A r b e r r y , A. J. JavTd Nama. p.1^.2)
3. Nicholson, R. A. I n t r o d u c t i o n t o The Secrets of the S e l f ,
p. X.
~"
596
and e x c l u s i v e , but then, as I g b a l says, when one sets out
t o t r a n s l a t e any i d e a l i n t o actual terms one must begin
w i t h a s p e c i f i c group or society. I g b a l begins w i t h
Islam because he regards i t as a u n i v e r s a l r e l i g i o n . I t
repudiates; t h e idea o f race, colour and country. Furthermore i t does not recognise the d i v i s i o n between the
r e l i g i o u s and p o l i t i c a l l i f e of Man.
I f I g b a l never
went beyond Islam i t i s only because he thought t h a t Islam,
i f p r o p e r l y understood and p r a c t i s e d , could s a t i s f y a l l
human needs and a s p i r a t i o n s .
Though a devout Muslim,
there i s i n I g b a l ' s words, a message even f o r those who
do not share h i s r e l i g i o u s beliefs
His breadth of v i s i o n
and deep wisdom l i f t s his; philosophy t o a very wide plane a plane where the great minds of a l l times meet despite; the;
d i f f e r e n c e s o f environment and circumstance which separate
them otherwise.
To say something about the chief sources o f Igbal'

philosophy,we note t h a t he owea much t o the West.
His
teacher Professor Arnold described him as "a serious and

profound student of Western philosophy,"
and I g b a l himself
observes i n a l e t t e r "Most of my l i f e was passed i n studying

the
h i s t o r y of Western philosophy and the angle o f v i s i o n
has become a second nature t o me.
Consciously or uncon-
s c i o u s l y , I study the t r u t h o f Islam from t h i s point o f

view."
Undoubtedly the two Westemphilosophers t o whom
1. Arberry. A. J. R e v e l a t i o n ' ^ d Reai'm"_l!ir~Isla^ P.12.'~~~"~~"
2. Arnold, T, W. The Islamic F a i t h , T D . ? ^
3. * A t a u l l a h , S.. I g b a l Nama, Lahore. Volume I , p.ij-7
597
I q h a l owes the most are Bergson and Nietzsche.
Bergson's
influence i s seen not only i n Iqhal's stress on i n t u i t i o n

and i n h i s concept of time, hut as. Professor Schimrael
ohserves, Bergson's 'prophetical' conception of l i f e and
G-od, i s r e f l e c t e d i n each page of Iqhal's w r i t i n g s .
One
could, of course, c a l l i t a f f i n i t y rather than influence.

With Nietzsche I g b a l shares; the idea of the heroic w i l l
which l i e s a t the hasis of t h i s philosophy of 'KhudI.^
As we have seen, t h e r e are places where Iqhal d i f f e r s
profoxmdly from Nietzsche (as i n the case of the l a t t e r ' s
d o c t r i n e of Etei*nal Recurrence;) hut the influence of
Nietzsche on I q h a l , though i n a way not so e a s i l y define<i
as t h a t of Bergson, i s nonetheless
unmistakahle.
I q h a l himself always regarded the Qor'an as the

fountain-head of h i s philosophy.
Arabic w e l l .
As we know, I q h a l knew
Also, since early childhood he had acquired
the h a b i t of reading the Qor'an and r e f l e c t i n g upon i t .

His i n t e r p r e t a t i o n of the Qor*an i s not always i n conformity
w i t h the orthodox opinion.
As we have seen, he interprets:
some Qor'Snic ideas and verses i n a h i g h l y i n d i v i d u a l manner.

But as Professor Bausani points; out "Igbal's i n s i g h t i n t o
the genuine s p i r i t of t h i s hook (the Qor*an) was b e t t e r than
t h a t of a good many Muslim theologians, past and present."
1 . Schimmel, A.M. "The Jlvidname.rija~the l i g h t of the
comparative H i s t o r y of Religions," p. 39.
598
One o b j e c t i o n o f t e n l e v e l l e d against I g b a l i s that
he reads i n t o the Qor'in almost a l l t h a t he wishes t o
believe.
One comment reads "This process of reading
meanings i n t o the Qur*Sn has; culminated i n our ovm tim

i n the attempts of the poet-philosopher I g b a l who i n v i t e s
us t o read i n t o the Qur'Sn h i s own philosophy of Ego, ass
w e l l as Einstein's R e l a t i v i t y . "
Another w r i t e r has
accused I g b a l o f using "the r e s u l t s of modern science t o

support the t r a d i t i o n a l p o s i t i o n s of Islam and he i n t e r p r e t e d the pronouncements; o f the Koran w i t h t h e i r help.
Modern physics i s thus pressed, into service t o prove t h a t
the t r u t h of the Koranic stand and Koranic verses are
quoted t o uphold the soundness of physics."
Regarding
the o b j e c t i o n t h a t I q b a l reads so much i n t o the Qbr'an,

one could answer w i t h the reviewer who, defending IqbSl,
observes "the meaning of words cannot be h i s t o r i c a l l y
conditioned, i f they are the words of A l l a h speaking
through His Apostle: each generation may read i n t o them
the utmost t h a t i t can."^
Regarding the a l l i e d o b j e c t i o n
t h a t I q b a l enlists the help of science t o prove the r e l i g i o u s

standpoint, one could say t h a t t h i s i s , i n f a c t , a s t r e n g t h
r a t h e r than a weakness, of Iqbal's thought.
He r e a l i s e d
t h a t "the r e l i g i o u s ; man cannot a f f o r d t o sweep aside science

1 . Ralibar, D. God of J u s t i c e . LeidiT, I960, p.7?
2. L i c h t e n s t a d t e r , I . Islam and the Modern Age. p.i07.
ThriTrn^;
Religious Thought i n Islam,"
ine limes. LT??!.''^S^*''?*'-?
i t e r a r y Su-p-plement.^ poiyS.
599
as the s c i e n t i s t can sweep aside r e l i g i o n , " and endeavoured
to h u i l d up a philosophy i n which not only were the data of
science; accounted f o r , hut i n which science had a prominent
r o l e t o playo
IqhSl, then, i n h i s search f o r a philosophy which would

heal the hreach. hetween science and r e l i g i o n , and h r i n g the
Bast and West closer together, wenfcright back t o Qor*In.
I n h i s Lectures, he p o i n t s t h a t the t r u e s p i r i t of the
Qor'an haa heen ohscured mainly due t o the Influence of the
classical s p i r i t .
I t i s the purpose, i n a sense, o f
Igbal's whole l i f e , t o rediscover the widom of the Qor'an.

The cry of "Back t o the Qor'an (which, i n e f f e c t , also means
"Forward w i t h the Qor'an") resounds throughout h i s w r i t i n g s .
"The main purpose of the Quran," says; I q h a l , " i s t o awaken
i n man the higher consciousness of h i s manifold relations;
2
w i t h God and the tmiverse."
This may also he termed the
purpose of I q h a l ' s philosophy.

Next t o the Qor*an, perhaps; the most important influence
on I q h a l ' s thought i s t h a t of ilfism. Iqbal is., i n one
sense, a mystic i n r e v o l t against mysticism.
He protests;
unceasingly and vehemently against the ideal of passive

contemplation and s e l f - r e n u n c i a t i o n so dear t o most mystics.
He r e f e r s t o the emphasis i n the Qor'Sn on 'deed,' and says
1 . Paton, H. J. The Modern Predicament, p. 375.
2. The Reconstruction of Religious Thoupjit i n IslSm, pp 8-9
600
t h a t i t i s contrary t o the t r u e s p i r i t of Islam t o t u r n
away from the joy and struggle of a c t u a l l i v i n g and seek
refuge i n other-worldliness.
Iqbal's Perfect Man does
not r e t r e a t from the world of matter, he looks upon i t

as t h e t r a i n i n g ground f o r h i s s p i r i t u a l development.
I q h a l also objects t o mysticism hecause i t leads t o a
p a n t h e i s t i c world view and a process o f d e i n d i v i d u a l i s a t i o n .
The most important teaching of Iqbal's philosophy i s t h a t
the man of G-od seeks not the a n n i h i l a t i o n hut the more;
precise d e f i n i t i o n o f h i s p e r s o n a l i t y .
However, despite a l l h i s attacks on what he c a l l s
'degenerate ^Gfism' and the differences between him and
t r a d i t i o n a l i5fism, I q h a l "helongs by r i g h t , " as Professor
Arherry ohserves, " t o the h i s t o r y of S^fism, t o which he
made both s c i e n t i f i c -and p r a c t i c a l c o n t r i b u t i o n s . "
I q b a l does n o t deny h i s indebtedness t o 'Higher ^Sfism'
which d i d so much t o check hypocrisy and a r t i f i c e i n
religion.
I q b a l wrote t o Professor Nicholson t h a t h i s
philosophy o f 'Khudi' " i s a d i r e c t development out o f the.

experience and speculation o f old Muslim Sufis and thinkers."'
Like Stifism, Iqbal's philosophy aims at achieving the highest
p e r f e c t i o n possible f o r Man.
I t also gives love primacy
over reason, recognises t h e great value and importance; of

Self-knowledge, and possesses the keen r e a l i z a t i o n of the
1 . Arberry, A. J. An I n t r o d u c t i o n t o the H i s t o r y of gnfism,
London, 19^1-2, p.ij-7.
2. Thoughts and R e f l e c t i o n s o f I q b a l , p.161.
601
intimacy o f the r e l a t i o n between the f i n i t e s p i r i t and
God.
I q b a l was aware o f , and treasured h i s p h i l o s o p h i c a l
heritage.
Eager as he was t o purge Islam o f a l l a l i e n
obscurantist elements, i n f o r m u l a t i n g h i s own philosophy

"not only d i d he t u r n back t o Rtlmi and the mediaeval
mystics t o discover antecedents w i t h i n Islam f o r the
system f o r which he sought acceptance, but he casts h i s
thoughts i n the mould of S u f i allegory t h a t has been
s a n c t i f i e d by centuries o f Persian poetry."
Mention has already been made, i n various contexts,
of RGmi's profound influence on I q b a l .
Rumi was Iqbal's
acknowledged 'murshid' and w i t h him I q b a l shared, t o a

considerable degree, what i s one o f the most d i s t i n c t i v e
features of h i s thought - the mysticism o f s t r u g g l e , the
mysticism which strengthens and f o r t i f i e s , r a t h e r than
weakens or puts t o sleep, the p o t e n t i a l i t i e s of the Self.
This mysticism may perhaps be best described i n terms of
Love - a concept which forms the chief l i n k between Iqbal
and Rtlmi.
Iqbal's philosophy has been described as "a curious
eclecticism."
I t i s t r u e that Iqbal's thought drew i t s
i n s p i r a t i o n from many sources.
However "so o r i g i n a l and
r e v o l u t i o n a r y a thinker"--' could be "no more echo o f other

men's ideas."^
I q b a l does not f o l l o w b l i n d l y but i s an
TTîêri^7''Xj7'"gnfi^
2. Dickinson, L. "A New Poet o f Islam" -g.k^Q,
3 Arberry, A. J. ^ ^ f i s m , p.133.
It-. Arnold, T. W. The Islamic ffalth, p./i58.
602
independent evaluator.
Speaking of I q b a l , Eo M. Forster
observes, "What i s so i n t e r e s t i n g i s the connection that
he has effected between Nietzsche and the Koran.
It is
not an a r b i t r a r y or f a n t a s t i c connection; make Nietzsche
believe i n G-od, and a bridge can be thrown.
Most Indians,
v/hen they t u r n t o t h e philosophy o f the West, do not know
what w i l l be u s e f u l f o r them. Iqbal has a surer eye."
I q b a l undertook the task of u n i t i n g f a i t h and knowledge,

love and reason, heart and mind.
I n the case of a w r i t e r ,
at once so p r o l i f i c and so provocative, there i s bound t o

be a considerable margin of controversy i n the evaluation
of the measure of h i s success.
But surely i t would be
t r u e t o say t h a t i f any thinker has succeeded - t o whatever

degree - i n the task of b u i l d i n g a bridge between East and
West, i t i s I q b a l .
For t h i s task few are q u a l i f i e d , and
even f o r those who are q u a l i f i e d - as I q b a l
pre-eminently
was - the journey i s f u l l of hazards and the road i s long,

l o n e l y and arduous.
that of a pioneer.
În h i s own f i e l d , Iqbal's work i s

He saw the v i s i o n of a v/orld no longer
t o r n i n t o i r r e c o n c i l a b l e oppositions, a world i n which Man

was a t peace w i t h h i m s e l f , h i s f e l l o w beings and h i s God.
I f the t r a n s l a t i o n of h i s v i s i o n i n t o philosophic terms;
seems inadequate a t times, i t i s t o be remembered t h a t the
task which he undertook was almost beyond human strength.
1. F o r s t e r , E. M. "The Poetry of I q b a l " p.SOLu
603
Also t h a t he made no claims of f i n a l i t y or i n f a l l i b i l i t y
f o r himself but s a i d , w i t h c h a r a c t e r i s t i c h u m i l i t y , at
the very beginning of h i s monumental work, the Lectures
on The Reconstruc,tion.,.of_Rel^
"As
knowledge advances and f r e s h avenues of thought are opened,
other views, and probably sounder views than those set
f o r t h i n these l e c t u r e s , are possible. Our duty i s caref u l l y t o watch the progress o f human thought, and t o maint a i n an independent c r i t i c a l a t t i t u d e towards i t . "
Casting a f i n a l look backwards at Iqbal's philosophy*

we note t h a t f o r him the fundamental f a c t of Man's l i f e
i s t h e absolute and i r r e f u t a b l e consciousness of h i s own
being.
The purpose of l i f e i s the development o f the S e l f .
I n order t o achieve t h i s purpose Man needs t o have knowledge

both o f himself and the e x t e r n a l worldo
He gains such
knowledge by means of sense-perception, reason and intuition

S t a r t i n g w i t h the i n t u i t i o n of the S e l f , Man becomes
aware of the Not-Self, the confronting 'other' which provides
a constant challenge f o r him.
Nature, however, does not
confront God i n the same way as i t confronts Man, since i t

i s a phase of His consciousness,
God i s immanent since He
comprehends the whole xmiverse, but He i s also transcendent

since He i s not i d e n t i c a l w i t h the created world.
is individual.
All life
There i s a gradually r i s i n g scale of ego-
hood running from the almost-inert t o God who i s th

1 o Preface t o ^he_Reconstruction of Religious Thought i n I s l M ,
p o
vi o
_______
6 Ok
Ultimate Ego.
God
a f i x e d product.
i s not immobile nor i s the universe;
God i s constantly creative and dynamic
and the process of c r e a t i o n s t i l l goes on.
The Qor*anic
saying 'Towards God i s thy l i m i t ' (Sura 33-Ud) give; Iqbal

an i n f i n i t e world-view, and he applies i t to every aspect
of the l i f e of Man and the Universe.
Corresponding t o the two aspects of the Self - the
e f f i c i e n t and the appreciative - are the two l e v e l s of
time.
As Man p e r f e c t s h i s egohood he casts o f f the g i r d l e
of s e r i a l time and gains a measure of e t e r n i t y .

the chosen of God
(Stlra 20:114.)
Man i s
but he must pass through
many t r i a l s and t r i b u l a t i o n s before he q u a l i f i e s f o r the

vicegerency of God.
To the T r a v e l l e r on the Path I q b a l
says:
. /
(Zabur-e-'*Ajam,
Po23l)
As E. Mo B'orster observes, I q b a l believes i n "the Self as

a f i g h t i n g unit.""^
Man's mission on earth i s win f o r
himself greater freedom and t o gain immortality by
fortij
f y i n g h i s personalityo
The quest of Man i s not t o become
1 . The" Reconstruction of_Rellglgus Thought i n Islam7"pr95r
2 . Don't t h i n k t h a t you are p e r f e c t ; f o r you are
S t i l l i n the making: you complete one stage
And go on t o the next, imperfect a l l
The time. To reach no end, to t r a v e l on
Without a stop i s e v e r l a s t i n g l i f e .
(Translation by Husain, H. The New Rose-Garden ot Mystery,
p. 15.)
3. Forster, B, M. "Motiammad I q b a l " p o 296.
605
God or Superman but t o become a Man.
"True r e l i g i o n " says
R o G. Gollingwood, " l i e s not i n making God i n our images,

but i n making ourselves i n God's Image."
The t r a d i t i o n
"create i n y o u r s e l f the a t t r i b u t e s of God"
i s the watchword
of Iqbal's thought.
Though Man i s the p i v o t around which Iqbal's philosophy
r e v o l v e s , yet " h i s r e v a l u a t i o n of Man i s not t h a t of Man
2
qua Man, but of Man i n r e l a t i o n t o God."
i s the Servant of God.
His Perfact Man
The r e l a t i o n between Man and God is;
a personal one hence the great importance of prayer i n the

thought of I q b a l .
By means of prayer Man a t t a i n s the
*me*raj' (Ascension) whereby h i s S e l f f i n d s siJlace and

strength.
The b e l i e f i n the One L i v i n g God gives Man
freedom from a l l f a l s e d e i t i e s and arms him against a l l

forces of d i s i n t e g r a t i o n .
As we have seen, I q b a l has also
worked out the s o c i a l implications of prayer and the p r i n c i p l e of 'Tauhid.'
The Prophet of Islam i s the Perfect Man
par excellence i n whose l i f e Iqbal sees enacted a l l the

p r i n c i p l e s dearest t o h i s h e a r t .
I n Iqbal's view p o i n t " A r t , r e l i g i o n and ethics must
be judged from the standpoint of p e r s o n a l i t y . " ^
That which
strengthens the S e l f i s good, t h a t which weakens i t i s bad.

I q b a l does not admit the absolute existence of e v i l , but
1 . Oollingwood, R . G. "The D e v i l " i n Concerning Prayer, p.yii-.
2. Schimmel, A. M. Gabriel's Wing, p.382.
3. I q b a l quoted by Nicholson, R.A. I n t r o d u c t i o n t o The Secrets
of the S e l f , p . x x i i .
""^
606
regards i t as being necessary f o r the a c t u a l i s a t i o n of moral
purpose as v i t a l a c t i v i t y i n the world. His I b l i s i s the
counterpart o f h i s Perfect Man.
The emphasis on 'prophetic' consciousness which i s so

pronounced i n Iqbal's thought,is e s p e c i a l l y so i n h i s
aesthetics.
The purpose of a l l ' t r u e ' a r t i s t o enhance
and enrich l i f e .
Of himself Iqbal said i n a moment of s e l f -
appraisal:
(Rumtlz-e-Bekhudl f . 96")
I q b a l i s , i n f a c t , understating the ease. The r o l e played
by him - and by the prophetic poet of h i s philosophy of A r t i s not j u s t t o add "more l i g h t , more l o v e l i n e s s , more joy"
t o the l i f e of men but t o i n s p i r e them t o rare f e a t s of
a c t i o n and heroism,
Iqbal's p o l i t i c a l philosophy i s , o f a l l parts of his;
thought, perhaps the most commonly misunderstood.
The
process of h i s d e i f i c a t i o n by the young n a t i o n of which he

i s the s p i r i t u a l guide, has obscured, f o r many, the true
nature of h i s v i s i o n .
I t i s a strange destiny f o r such a
determined iconoclast t o have become an i d o l I
I t is., however,
not a destiny I q b a l would have chosen since he wished t o be

understood more than t o be admired.
An e f f o r t has been made,
1 . I spent myself that there might be more l i g h t ,

More l o v e l i n e s s , more joy f o r other men.
( T r a n s l a t i o n by Arberry, A. J. The Mysteries o f
Selflessness, p.3)
60?
i n t h i s study, t o 'reconstruct' h i s p o l i t i c a l thought i n
the l i g h t of h i s philosophic v i s i o n , and thus, t o b r i n g i t
nearer t o the other aspects o f his thought.
One of the most important questions t o be asked

regarding Iqbal's work as a philosopher i s : from what p o i n t
of view i s i t t o be judged?
I n e v i t a b l y the work of every
philosopher must be subjected t o the t e s t o f coherence and

consistency.
this test.
On the whole, Iqbal's philosophy sustains;

Like any other philosopher he has f i r s t p r i n c i p l e s
which seem t o him s e l f - e v i d e n t , and which he therefore does

not seek t o defend.
Like most other philosophers, there are
times and places where he i s not very clear or i s evasive

and u n w i l l i n g t o commit himself.
Many w r i t e r s have also
seen a number of c o n t r a d i c t i o n s i n h i s thought, but most

of those c o n t r a d i c t i o n s (which appear i n some s p e c i f i c p a r t
of h i s thought - u s u a l l y i n h i s s o c i o - p o l i t i c a l philosophy)
disappear when viewed i n the larger context of h i s t o t a l
philosophy.
However, the f i n a l c r i t e r i o n by which Iqbal's philosophy
i s t o be judged i s not t r u t h - but w o r k a b i l i t y .
As a
w r i t e r says, " I t i s as an a c t i v i s t , a ' p r a c t i c a l philosopher,'

t h a t I q b a l should be judged."
Iqbal's idea t h a t "the
e s s e n t i a l nature o f man... consists i n w i l l , not i n t e l l e c t

1 . Taseer, M. D. I n t r o d u c t i o n t o Pqgms_fllC^JlQ>|gT.j p>"l3!
608
or understanding" l i n k s him w i t h the v o l u n t a r i s t i c pragmatic t r a d i t i o n i n Western thought. His philosophy i s
e s s e n t i a l l y a philosophy of action - not an enquiry i n t o
t r u t h but how the actual business of l i v i n g should be
c a r r i e d on. The unmistakable message of h i s w r i t i n g s i s
^(Zabur-e-*Ajam p.l62)
I q b a l who was always concerned "prophet-like, f a t h e r ly
l i k e , w i t h the f a t e of the people"
believed t h a t "every
thought and deed... must be judged by the l i f e - v a l u e t h a t

i t may possess."^
With F i c h t e he would have s a i d , "we
philosophise out of need of our redemption"-^ and not merely

to a r r i v e at some abstract t r u t h which had no bearing on
life.
R. Harre i s p e r f e c t l y correct i n saying t h a t the
question t o be asked of a system such as Iqbal's i s "not

'Is i t t r u e or acceptable?' but 'could I l i v e by i t ? ' " ^
I q b a l , then, i s t o be judged not as philosophers are often
judged - e n t i r e l y or l a r g e l y by the canons of l o g i c - but
as the prophet of a new age, "a new world of thought and
f1.e e Thoughts
l i n g , a w and
o r l dReflections
v i b r a n t w i t hofhope
high endeavour.""''
I q b a and
l , p.35.
2. Seek not the w o r l d - revealing cup,
seek the w o r l d - conquering hand alone'.
( T r a n s l a t i o n by Arberry, A.J. Persian Psalms, p o l O / 4 )
3. Avery,Pf.': . " I q b a l and the Message of Persian metaphysics."
Speeches and Statements of I q b a l , p . l l 6 .
5. F i c h t e quoted by 'Erfan, No "What i s common between the
E x i s t e n t i a l i s t s and I q b a l . " p. 28.
6. Harre, R. " I q b a l : A Reformer of Islamic Philosophy" p.331.
7. Arberry, A. J. Preface t o Persian Psalms, p . v i i i .
609
Herbert Read may be considered t o have given the v e r d i c t i n his;
favour when he says w h i l e speaking of Whitman's c r i t i c a l i ^ d e a l
of w o r k a b i l i t y , o f d i r e c t use, "Applying i t here and now, I can
t h i n k o f only one l i v i n g poet who i n any way sustains the t e s t . .
I mean Muhammad Iqbal," whose poem Asrar-e-Khudi"crystallizes
i n i t s beauty the most essential phases of modem philosophy,
making a u n i t y o f f a i t h out o f i t s m u l t i p l i c i t y o f ;\deas, a
u n i v e r s a l a s p i r a t i o n out of the esoteric l o g i c of the schools."
I t i s probably t r u e , as one w r i t e r has observed, that i n

modern times when the resources of human knowledge and power
are almost i m l i m i t e d , i t i s almost impossible f o r one i n d i v i 2
dual t o achieve Iqbal's; i d e a l of manhood.
not unaware o f t h i s .
Iqbal himself was?,
Asrar-e-KhudI w i t h which he began hi
preaching of the doctrine o f incessant struggle, begins w i t h

the f o l l o w i n g l i n e s from Rtlmi (quoted again i n J a v I d Nama) on
which h i s most eminent biographer comments; "A more accurate
d e s c r i p t i o n o f Iqbal's own approach t o ideals would be d i f f i c u l t
to f i n d . " ^
c^,'j/\'^'f' > j c r ^ k
j i - ' ' . j ^ c<r
''^f^
^(Asrar-e~Khudi, p.2)
I . ReadTH. quoted by JLnand, M,R.~~îe~Poetry of S i r Mohammad
I q b a l " pid31.
2. Tapêer, M.D, I n t r o d u c t i o n t o Poems; from I q b a l . p. 13.
3. Singh, I . The Ardent P i l g r i m . p7l03.
i!-. Last n i g h t the Elder wandered about the c i t y w i t h a l a n t e r n
Saying, ' I am weary o f demon and monster: man i s my desire.
My heart i s s i c k o f these f e e b l e - s p i r i t e d f e l l o w - t r a v e l l e r s ;
The
L i n n
n-P
ar^ri
on/i
n-.-.^+^^-'t
610
"There I s " as lqba.1 Singli w r i t e s , "no destiny 'beyond
the e f f o r t t o c r e a t e a d e s t i n y .
u n i v e r s e s heyond the s t a r s , '
There may he 'other
hut f o r the l o v e r the t r i a l s

2
of love are themselves the reward of love."
The l i f e of
I q h a l ' s I d e a l Man i s a pilgrimage and he "goes on as he

must, as Galahad went towards the G-rail: knowing that f o r
those who can l i v e i t , t h i s alone i s l i f e . " - ^
Man's quest
l i e s beyond hope of reward or f e a r of f a i l u r e , i n that a l l conguering, a l l - p e r v a d i n g Love which embodies the highest
f a i t h and i s i t s own j u s t i f i c a t i o n .
To G-od (the Master
and the Beloved) H i s servant (to use I g h a l ' s f a v o u r i t e

expression f o r Man) s a y s :
r
^(Zahtlr-e-'Ajam, poIi-7)
F i n a l l y , we ask: what i s that I q h a l gives us? One.
w r i t e r answers thus "what i s that I g h a l does not give to
him who seeks?
1o
2,
3.
k,
He g i v e s strength to the weak and a meaning
B a l - e - J i h r i l . p.89.
Singh, I . The Ardent P i l g r i m , p.173.
U n d e r h i l l , E . Mysticism, Po92.
F a i t h and i n f i d e l i t y
Pight not f o r the mind of me.
No d e l i g h t s of Paradise;
Do my s t r i c k e n s o u l e n t i c e .
Cleave my h e a r t and l a y i t hare,
Thou S h a l t f i n d thy image there.
( T r a n s l a t i o n by Arberry, AoJ. P e r s i a n Psalms, po26j.
611
to strength.
He awakens the urge f o r a f u l l , all-round,
harmonious development of p e r s o n a l i t y , f o r the devoted

and s e l f l e s s s e r v i c e of s o c i a l ideas which alone make
l i f e worth the l i v i n g .
He gives: to the pale anaemic
c a l c u l a t i o n s of the i n t e l l e c t the p o s s i b i l i t y to draw upon

the unlimited resources of emotion and i n s t i n c t s , d i s c i p l i n e d ,
chastened,
ennobled by f a i t h , and by c r e a t i v e a c t i v i t y . "
Those who have come to know I q b a l , e i t h e r p e r s o n a l l y or

through h i s v/orks, cannot believe that the v i s i o n of t h i s
man - a t once so simple and so extraordinary, so humble
and so proud, so thoughtful and so passionate - w i l l pass
away as long as there are men and women who believe i n a
world made whole and happy by the love and labour of Man
who has found himself and God.
1. I ^ s a i n , Z. g.uoted by Sinh^, S. I g b a l : The Poet and His

MessMS,. Allahabad, 19^7, I>.kh9r
-~aiLais
612
B I B L I O G R A P H Y
I WORKS OF IQBSL
A.
P o e t i c a l Works
(the dates given a r e of f i r s t e d i t i o n s ; and of the
e d i t i o n s used i n the study)
Armagan-e-Hi3az, Lahore, 1938, Igl+S.

Asrar-e-Kkudi, Lahore, 1915> 19U8.
B a l ~ e - J i b r l l . Lahore, 1935, 1947.
Bang-e-Dara. Lahore, 192ij., n.d,
J a v i d Mama. Lahore, 1932,
ISkl,
Musafir, Lahore, 193i|, 1966.

Pas 5 i Bayad Kard A i Aawam-e-Sharq? Lahore, 1936, I966.
Payam-e-MashriQ. Lahore, 1923, 19U8.
Rumuz-e-Bekhudl, Lahore, 1918, 191^8.
Zabur-e-*A.iam. Lahore, 192?, 19ti-8.
Zarb-e-Kallm. Lahore, 1936, 19U9.
B.
C o l l e c t i o n s of poems not included i n the above works.
Delawarl, S, A. and Mehr, G. R. ( E d i t o r s )

Lahore, 1959.
Vahid, S. A. ( E d i t o r ) .
A.) Lahore, I966.
Sarod-e-Rafta
Baqiyat-e~Iqbal (Revised bv Q u r a i s h i ,
Wa^Td-ud-dTn, F. S. Rozgar-e-FaÎr. K a r a c h i , I96U. Volume I I .

C.
Prose Works
(the dates given a r e of f i r s t e d i t i o n s and of e d i t i o n s
used i n t h i s study)
' I l m ~ u l - I q t i s a d . Lahore, 1903 and Karachi, I 9 6 I ,
613
J5iel9E%eir^
Lahore isQ-].
London I9O8 and
" ^ l ^ m , Lahore, ""1930. ' "
'
'
'
'
S&e. Jieconst.r2ic t i ^
Thought .,in_Js^^^
( c o n t a i n i n g a seventh lectureT"L6ndon7" 193li- and Lahore 1962.
*Afâullah, S. ( E d i t o r ) . Igbal^Jarn.a, Lahore 1951.

( c o l l e c t i o n o f Iq.bal's l e t t e r s ) ' * volumes I and I I ,
PaizT, A. l a b a l . Bombay, 19U7; a l s o I g b a l ( t r a n s l a t e d by
t a r n i , Z. 1 7 ) K a r a c h i , 1956. ( C o l l e c t i o n o f I q b l l ' s
l e t t e r s t o A. PaizT)
I q b a l , J . ( E d i t o r ) S t r a ^ R e f l e c t i o n s , Lahore ( i q b a l ' s
Notebook) I 9 6 I .
J i n n a h , M. A. ( E d i t o r )
19^3.
NiazT, S. N. ( E d i t o r )
K a r a c h i . 1957.
"Shamloo" ( E d i t o r )
I g b a l ' s L e t t e r s t o J i n n a h , Lahore
Mak:^bat-e^:gbal_ ( c o l l e c t i o n o f l e t t e r s )
Speech^s_and J_tateraents o f I q b a l , Lahore,
T a j , T. H . _ ( E d i t o r ) Ma^min-ej-iqbal ( c o l l e c t i o n o f a r t i c l e s )
Hyderabad-Deccan. ' 1362"A.if.
Va:îd, S. A. ( E d i t o r ) ( l ) M a g a l ^ t - e r X o b l l ( c o l l e c t i o n o f a r t i c l e s )
Lahore, I963.
(2)Tjloilhts___and^
( _ c o l l e c t i o n o f a r t i c l e s and
o t h e r m i s c e l l a n e o u s v/ritingsT"Lahore 196l|..
I q b a l ' s l e t t e r e n t i t l e d "The I n n e r Synthesis o f L i f e "

p u b l i s h e d i n The, I n d i a n Review Madras. January 1921,
Volume XXVII Number T.
KlIl}S~MzlA2^
( e d i t e d by Iq.bal) Lahore 1923.

Course i n P e r s i a n )
614
I n t i | g ] g b _az N u k a t - e - B e d i l ( E d i t e d by I g b a l ) Lahore, 1922.
T3SjM!:I::SiS^
( c o m p i l e d by I g b a l and Prasad, L, R.)
A m r i t s a r , 1914.
Urdu GourRes ( t h r e e books e d i t e d by I q b a l and Shuja' H. A.)

Lahore, 1925.
11
TRANSLATK)^
A]jmad, S. M. T h e ^ P n ^ r i j n a ^ e ^
JljJA.JliaS.) Lahore, I 9 6 I .
(translation of
A r b e r r y , A. J . Q o m p l ^ J j i t ( t r a n s l a t i o n
o f *8hikwa'
and Jawab-e~-Shikvra.T Lahore, I 9 6 I .

JilM=JfjSa.j ( t r a n s l a t i o n o f JayjA..Mm.)
London, I966.
E M S l L ^ ^ i M ( t r a n s l a t i o n o f P a r t s I and
H o f ^^^^^lAiM.) Lahore, I 9 6 I .
5MJXslerJê_of S^^^
SM^rigdSeMiu^J
(translation of
1953.
JhjOl'ttJ4Pô|îni ( t r a n s l a t i o n o f "Lala-e-gur"
i n PMljar.ezMafei) London, 1947.
Dar, B. A.
MoE2J.^S...MlMMlcJ^M^:n
:g;usain, H.
Th^,New_Rjp^
(translation of
(^'GUI shan-e-az~e-Ja'drd''"' in"'Zabur:;^^;;;;J^^
J a ^ ^ L a n d B_aSdagT Naraah
( t r a n s l a t i o n o f ''GlIisha-e-Ra2-e-Ja^"F'' Tn^^
"Bandagi Naraa" i n Zal3ur-e-'Ajajn) Lahore. I964.
The Book o f S e r v i t u d e ( t r a n s l a t i o n o f "BandagI

Nama" i n Mk\l?~.rJAill/
The_Gongues.t^^^^^^^
( t r a n s l a t i o n o f "TaskhTr-eFiJ,rat" i n Piirar^rliLhi'ii2.)
These were c o n s u l t e d i n t h e manuscript by t h e
c o u r t e s y o f t h e author,
K i e r n a n , V. G.
Poems from I q b a l . Bombay, 1947.

Poems from I q b a l . London, 1955.
615
N i c h o l s o n , R, A.
The^Secjêtsôf_the S e l f ( t r a n s l a t i o n o f
M.V3.ZSrU^MJ
S o r l e y , H. T.
Ill
Lahore ,"1961,..
Msa^Pervaâns ( t r a n s l a t i o n
o f I q b a l } Aberdeen, 1953.
o f some Urdu poems
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Abrams, M, H.
A^mad, A.
W a l l s e , I q b a l J a k , Lahore, 1958.
The M i r r o r and the Lamp. New York. 1953.
Iqbal;
Na'I T a s h k l l . K a r a c h i , n.d.
S M i i l 2 M e J i l > Oxford7~T9'5."'"" "*
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A r b e r r y , A. J .
KarfchT, 1952.
^S1S^.,2ILS2^J!J A s r a r - e - g h u d i , Lahore, n.d.

g u f i s m , London, I95O.
Pjpie,atal_Essajs_, London, I96O.
R e v e l a t i o n and Reason i n Isla^^^
London, 1957.
4spjects_of_I^lamic^
Claj,sjâl_^^]^^
London, 196I4..
London, 1958.
^ i i ^ I l l ' t i ^ U G t i p n t o t h e H i s t o r y o f Sufism,
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A r n o l d , T. W. ( S i r ) The^ I . s . l l m l c _ I a l t h . London, 1928.

Bammate, H,
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B a r t l e t t , J.
Batalvi,
l!MLyj^X-Q^9JSiio.a.> New Y o r k , 1956.
A. H.'^^^^}-_^,^^Mk2i^^2^ss.l,K a r a c h i , I 9 6 I .
Beg, A, A.
The Poet o f t h e East. Lahore, I 9 6 I .
616
Bergson, H.
C r e a t i v e .Evojj^
London, 1911.
( t r a n s l a t e d by M i t c h e l l , A.)
2ijaJind Free W i l l ( t r a n s l a t e d by Pogson, P. L.)

London, 19T0.'"""
}^S:liSL,3IîM9J^
( t r a n s l a t e d by Palmer, W, S.
and P a u l , N. M.) London, I 9 I I .
I n t r o d u c t i o n to^ Metaphysics ( t r a n s l a t i o n by
Hulme, T. E.T'London, 1913.
B e r k e l e y , G.
A. New T h e o i x o f VJ^sicm and o t h e r

London, 1953.^
BilgramT, H. H.
B l a k e , W.
Gaiji)ses_pXIgbal's Mind and Thought, Lahore,

1954.
"
-
S e l e c t e d Poe_try_andJProse ( E d i t e d by F r y e , N,)
New Y o r k , i 9 5 3 ^
B o l i t h o , H.
J i n n a h . C r e a t o r o f P a k i s t a n . London, 1954.
Bo?/ra, C. M. ( S i r ) The_jRomaj^^
Oxford, I964.
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ARTICLES^ PAPERS AM) MISCELLANEOUS MATERIAL
Aaron, R. I . " I n t u i t i v e Knowledge" Mind, London, October 19U2.
Volume L I . Number 29b,

A^mad, A,
Ai^mad, A,
" I q b a l ' s P o l i t i c a l Theory" The I s l a m c_G u l t u r e

yyderabad-Deccan, 19bl|-. Volume'XVII; a l s o ""in
I.9]2al,_as_a_Tiy^
Lahore, I966.
"Sources o f I q b a l ' s Idea o f t h e P e r f e c t Man"
I g ^ a l , Lahore, 1958, Volume V I I Number 1 ,

Ahmad, A,
" I q b a l ka nagriya'e fann" Urdu

Volume 28. Numbers 1-2.
K a r a c h i . 19U9.
A](jmad, P.
" I q b a l ' s Philosophy o f S e l f and t h e H e r e a f t e r "

JjakaLiLeview K a r a c h i , 1962. Volume I I . Number
b-.
A:^mad, I . "Iq.bal k i z i n d a g i t<a ek waraq" Iabal_jêxiew 1961.

Volume I . Number i j . .
'"
l^^Q-2:^3e^^s^J!,}}ir^GV'
A^mad, K.
" I q b a l ' s Conception o f A r t "
Aljmad, K,
"A r a r e c o m p i l a t i o n o f I g b a l " I q b a l Review I 9 6 I

Volume I I , Number 2.
"
625
Al^mad, K.
"Reason and F a i t h "

Th,_Paki,sta,XM3^^
J o u r n a l , Lahore. January 1958, Vo'lume I , Number 3.
Aljmad, K.
" I q b a l and t h e R e c o n s t r u c t i o n o f I s l a m i c Law"

Lg3?JiJieZi_ew> 1960. Volume I . Number 1.
A^Lmad, M.
"Modern Challenges t o R e l i g i o n " JjlbJlÎteyiew I962.

Volume I I I , Number 1 ,
" R e l i g i o n i n the l i g h t o f the philosophy of S e l f "
lafeSl Jev,iew I 9 6 I . Volume I I Number 1 .
Aljmad, M. M.
"'Allama I q b a l and Mujaddid-e-Alf-e-p.anT

lbal^_Revie,w I96I!., Volume I V Number k ,
A^mad, M. M.
" I q b a l ' s A p p r e c i a t i v e S e l f " Ij3Mi.Jieview I 9 6 I .

Volume I I Number 3.
""^
Aljmad, S. M.
I n t r o d u c t i o n t o PilEî'âgp f '^'te^nity, Lahore,
A^.mad, Z.
" I q b a l ' s Concept o f D e r a c i a l i s a t i o n " The_Xglamij3

Lj^terature., Lahore. AugxTst 1956.
Ai^med, S. P.
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Botek Review o f "Payam-e-Mashriq i n Czech t r a n s l a t i o n by Marek, J." The I s l a m i c C u l t u r e , 1963.

Volume XXXVII. NumberT7""
" P o e t r y and Philosophy i n I q b a l " I.gbal_Review

Volume I . Number 3.
I96O.
A l l , A, Y,
" D o c t r i n e o f Human P e r s o n a l i t y i n I q b a l ' s Poetry"The_Transacti_ons of_the__Rojal Society o f L i t e r a t u r e

of theTu.T, (n".ir). I 9 U I " ToTumeTiyili;'"^
' A l l , C. M.
"Vifhat A i l s t h e S p i r i t o f t h e East?" I q b a l , 1952.

Volume I , Number 1.
' A l l , S. 1 .
" I q b a l i n F o r e i g n Bands" The PalcistSn Quarterly;

K a r a c h i . 1953. Volume I I I f Nuniber 17"" '""""""""
Snand, M. R. "The P o e t r y o f S i r Muhammad I q b a l " Indian^ A r t

, London, 1937. Volume vT Number'T.
A n s a r i , Z. I . " I q b a l and N a t i o n a l i s m "
Volume I I . Number 1 ,
Anson, H,
I g b a l Review, I 9 6 I .
"Prayer as Understanding" Goncerning^P^^

v a r i o u s a u t h o r s ) London, I9TS".'
(by
626
A r b e r r y , A. J ,
"IqlDal Day 1955" i^Jî;,..mA.MiMr^
1955;
"IglDal Day i n U.K." The^Paklstan

June 1955. Volume lIl''"Mmbev S.'''
also
Lahore.
Preface t o ''Gomplalnt and Answer '.

I n t r o d u c t i o n t o \Javid Nama'
Preface
t o Persian Psa.lma
P r e f a c e t o yhe Secrets o f S e l f l e s s n e s s
Preface t o The T u l i p o f S i n a i ' ,
' A r s h i , S. K.
A v e r y , P.
"A F o r g o t t e n Leaf from I q b a l ' s L i f e "

Reviêw 1962. Volume I I . Number L\.,
Iqhal
T a l k on " I q b a l and the Message o f P e r s i a n

Metaphysics" i n London. A p r i l 1960 ( c o n s u l t e d "by
the c o u r t e s y o f t h e author and t h e P a k i s t a n Embassy)
Azhar, A. D.
" I q h a l as a Seer" Ishal_l^Xiei 1961.

I I . Number 3.
'AzTm, S. V.
" I q b a l k i na^mon men r a n g - e - t a g a z z u l " Isfeal

1953. Volume I Number /4,
Volume
Badaw, A.
"Miskawaih" A _ H i s t p r y o f Muslim P h i l o s o j ^ h ^ ( E d i t e d
by S h a r i f , m"; m7) Wiebden7T9S3. Tolum7
BadvT, L,
"A f o g o t t e n composition o f I q b a l " I/^bil^Rexiew

1965, Volume V Niimber li,.
"
" I q b a l and t h e Theory o f P o e t r y " Igba,l I 9 6 2 .
Voivime X Number
Bag.a, M, S.
Barn!', Z. A.
Bausani, A.
" I q b a l as a Reformer" Igbal_R^^^

I . Number 3.
"Dante and I q b a l " Qrêscent an^^
I96O. Volume
London,
1955.
Igbal^^s Philosophy o f R e l i g i o n , and t h e West"

TheXaiasJlnJija^^
1952. Volume I I . Number 3.
" ( C l a s s i c a l Muslim Philosopljiy i n t h e Work o f a
Muslim Modernist: Muhammad I q b a l " ArcJ^lv P1|r
SêjcJlicMe,Pjm
B e r l i n T9S0".'" Band L\.2.
627
Baxi.sani, A.
"The Concept o f Time i n the R e l i g i o u s Philosophy

of Mu]jaramad I q h a l " Die J e t Des_Jslams (F.S.)
L e i d e n . 195h. Volume i l l .
"Muiâraraad I q h a l ! s Message" Sast_and_;i'Vest
Rome. 1950. Volume I .
Beg, A. A,
" I q h a l : A b r i d g e between the East and t h e West"

?A^.^l3]S.iS,tiEjQ:^9JLi:^ A p r i l 1955. Volume V I Number U.
BilgramT, H. H.
" I q b a l ' s Concept o f democracy based on

Islamic principles"
'SUM^l^Jr^J^JLld.t^^^tl^SSL
lS3k. Volume V i NumbeF Iiy'Tlso" T ^ I j l ^ n ^ ^ ^ ^
K a r a c h i , January I 9 6 5 . Volume- i T Number 1 ,
" I q b a l ' s Theory o f Knowledge and i t s
s i g n i f i c a n c e i n h i s p o e t r y " The Islam.ic
MJQ^îEE 1951. Volume III."'NumbeFTr'
"Sheikh Muiâmraad I q b a l " i n I g b a l : Majjis^ring,
9X^MJ^^3S..3SR^J^SJ}:9.P~> London, n.d.
"Iq.bal, H i s Theory o f Knowledge and i t s v a l u e
i n l i f e and p o e t r y " The Dam
20, 1950.
B r o h i , A. K.
" I n b a l as a P h i l o s o p h e r - Poet" IqlJal Reviev/

1961. Volume I I . Number 1 .
Browne, E. G.
C a i r d , E.
N o t i c e o f " N i c h o l s o n , R, A. The Secrets o f t h e

S e l f " The_Journal_of t h e J i o j a l Asîajic S o c i e t y
London71-92r,"Part X
"The Problem o f Philosophy a t the Present Time"

i n Esa2[s_^n_Jjii^^^^
Glasgow, 1909
C h a k r a v a r t y , A,
" I q b a l : I n d i a ' s Muslim Poet" A s i a New York

September 1938. Volume XXXVIII Number 9; a l s o
'I^^J[2iS^:^9l^.J.32SM.f
Singapore. Jan-Peb 1939.
" I q b a l and h i s p o e t i c f a i t h " Th^_Rav^ Lahore,
May-June 1936, Volume X m i . Numbers 7 and 8.
C h i s h t i , Y. S.
" I q b a l ' s Philosophy o f Paqr" I q b a l ^ Review I 9 6 2 .

Volume I I I Number 3.
"Tippu S u l t a n and Iq.bal" I g b a l ^ ^ e v i e w
Volume I I I Number
Chopra, H. L.
" I q b a l and I n d i a " Ind~Iiân^

Calcutta
Volume XV. Numbers''T'an'd g'," '"""
1963.
1362.
628
Chopra, H. L.
" I q b a l t h e Poet" Indo-Xmn^^^^ 1957.

Number 3 .
GhoudhurT, S. L.
Volume X
"Reason and F a i t h " The__Paki^^tan, PM

J o u r n a l January 1958, Volume I Number 3.
C h r i s t o p h e r , G. B.
"The I n d i v i d u a l and S o c i e t y : A Study o f t h e

S o c i a l Philosophy o f I q b a l " The_Pald.stan
Review5 A p r i l 1955. Volume I I I . NunS'erTu
G o l l i n g w o o d , R. G,
"Can t h e nev/ I d e a l i s m dispense w i t h

Jftysticism?" K^}-:tYXtj^^.'liOEXs^_3-MA My,g.feiQi-S.m
( A r i s t o t e l i a n S o c i e t y Supplementary
Volume I I I ) London, 1923.
"The D e v i l " Concernin^^^^
^ l a r , B. A.
"IqJ)al's c o n c e p t i o n o f Man and S o c i e t y " I.gbalA?l4

Edijcâtjj^^ K a r a c h i , n.d,
"The growth o f e a r l y Sufism" Ia"bal. 1953.
Ntxmber 1 ,
Volume I I
" I q b a l and Secularism" liJbaD^Jtevi_ew

I I I Number IJ..
" I q b a l and Bergson" Igbal,. 195U.
Number 1 .
Volume
Volume I I I .
"The Idea o f Satan i n I q b a l and M i l t o n "

1952. Volume I . Number i ' .
Iqbal
" I n t e l l e c t and I n t u i t i o n i n Bergson and SufTs"

I j b a l 1956. Volume IV Number 3.
D a r l i n g , M. ( S i r ) Paper r e a d on I q b a l Day a t London on 22.JLi-.195S|
( c o n s u l t e d by c o u r t e s y o f t h e P a k i s t a n
i
Embassy)
|
Das, S.
"The P h i l o s o p h y o f S i r Moljammad I q b a l " The, I n d i a n

Review Madras, 1938. Volume XXXIX. Number 1 1 .
D e s c a r t e s , R,
" M e d i t a t i o n I I I " i n Descartes' Ph,ilosôphixal

l E i i i M ^ ( s e l e c t e d and t r a n s l a t e d by"Smith7 N. K.)
London, 1952.
D i c k i e , Y. Z. L.
"Muiâmmad I q b a l : A r e a p p r a i s a l " The

Is2raijieview Woking, Surrey. A p r i l
Volume L l l i . Number k.
I965.
629
D i c k i n s o n , L.
Enver, I . H.
"A New Poet o f Islam" (Review o f Nicholson,

R. A. "The Secrets o f t h e S e l f " ) The,Jation,
London. December 2h, 1920.
" R e c o n s t r u c t i o n o f I g b a l ' s 'Reconstruction o f
R e l i g i o u s Thought i n I s l a m ' " The Islamic_Review
October 196k.
,
" E t h i c s o f I q b a l " The M i n a r e t November-December,
196U.
' E r f a n , N.
"\hat i s common between e x i s t e n t i a l i s t s and I q b a l "

l ^ e Paki s t a n _ P b i j ^
January 1963.
Volume"VT'Number 3."
ParuqT, I . "Javed Namah" IqbJl_Review, 1963. Volume I V

Number 2,
' """"
ParuqT, K, A.
"Urdu" C o n t e n r p o r a r x . J i i ^ ^
(a symposium) New*"Delhi, 1957.
P a r u q i , M. A.
"The P o e t i c A r t of I q b a l " Igbl I 9 6 I . Volume

I I I Number 3 .
Fernandez, A.
"Man's D i v i n e Quest - A p p r e c i a t i o n o f the

P h i l o s o p h y o f t h e Ego a c c o r d i n g t o S i r
Muhammad I q b a l " AnnaIJ^Jjj,teranensi C i t t a Del
V a t i c a n o . 1959. Vblifme XX"."
Peroze, S.
" I q b a l and the S e l f " The P a k i s t a n Review/ A p r i l

1955. Volume I I I . Number'Tr
P i g a r , A. R.
" I q b a l ' s Philosophy o f R e v o l u t i o n " The Paki^Jan

Qua^rterlj^. Winter 1959. Volume I X Number U.
P o r s t e r , E. M.
"The P o e t r y o f I q b a l " (Review o f N i c h o l s o n ,

R. A. "The Secrets o f the S e l f " ) The
Athenaeum London, December 10, I920V
"Mohammad I q b a l " i n Tw^.Che^rs^f^
London, 196I.
"A Commanding Genius" The
Lahore. 21.U.1956.
G h a f f a r , A.
Pakistan,Tîmes
"The D i v i n e Comedy o f Modern I n d i a " Contemôrar;^.

I n d i a (Number 2) Lahore, 1936.
GhanT, A. and I l a h T , K. N. "An I q b a l B i b l i o g r a p h y " I q b a l

195h Volume I I I . Number 1 .
630
G h o r i , S, A, K.
Graves, R.
"'Allama I q b a l a u r I s l a m ke taawwur-ezaman k i t u r j u m a n i " M a ' a r i f , A'âmga:fh

1961. Volume LXXXVIIl'lumbers 2 and 3.
I n t r o d i i c t i o n t o The S u f i s (by Shah, I . ) New York.

I96L1..
G u i l l a u m e , A.
IJakTm, K. A.
"Philosophy and Theology" i n JHie^jLegacy^^f

I s l a m ( e d i t e d by A r n o l d T. W, and G-uillaume,' A.)
OxfoTd 1931.
"'Ailama Muiâmmad I q b a l " . ?h^ P a k j ^ t a n ^ O ^ r ^
Summer 1958. Volume V I I I Number 2.
"Concept o f Love i n RumT and I q b a l . The^ I s l a n i i c , ' .
Q}iîiSM. 'i-ShO, Volume"XIV. Number 3.

" I q b a l and Communism" i n I s l i m and G^mnmuriism
Lahore 1953.
" I q b a l k i s h a ' i r i men ' i s h q ka mafhum" I q b a l
1952. Voliime I . Number 2.
"Idea o f D e s t i n y i n I q b a l " Lg.âl_Rexiew
Volume V I Number I4..
"
"Philosophy o f Good and E v i l i n I q b a l "
Review I966 Volume V I Number JL|..
1966.
Igbal
" I q b a l and Taawwuf" I_gba^l^,Review I 9 6 6 . Volume V I

Number L\.,
~~~
""""
" I q b a l a u r Mu.lla" I g b a l 1953. Volume I I Number 2 .
"RumT, Nietzsche and I q b a l " I.2bal_as__a_T^
IJamld, K. A.
" I q b a l ' s Philosophy o f Human Ego" The

Vis^yabharatl i ^ a r t e r l ^ r Santiniketan""May - J u l y
19^3. '"Volume"" I X ' P a r t I .
"Remarks on t h e Development o f I q b a l ' s P o e t i c
Thought" i n Poems_ from I g b a l ( t r a n s l a t e d by
K i e r n a n , V. G.T Bombay,' "19U7.
Haq, A.
" S i r Maljomed I q b a l " The I n d i a n Review 1925.

XXVI.
Haq, I .
"Freedom o f W i l l and Determinism" A l - H i k m a t , Lahore,

1967.
~
H a r r e , R.
Volume
"Iq.bal: A Reformer o f I s l a m i c Philo&ophy" The

H l b b e r t J o u r n a l , London, October 1957. J u l y 1958. ' ^
Volume T v i .
631
Hartd:shbrhej> C. and Reese, W, L. " I q b a l a Moslem P a n e n t h e i s t "

'"'t^ljgjophers Speak^ o f G-od, Chicago, 1953.
âsan, M,
"Goethe and t h e East" The_ Paki stan Qûarterly

Autumn 1959. Volume IX Number 3.
" I q b a l as a Seer" Lqbal .Review 1966. Volume V I I
Number 1 .
" I q b a l and P a k i s t a n " The J[oicê _ o f _ ^ I s a ^ K a r a c h i ,
March 1966. Volume XIV NumbiiTT."""""
"A Day i n t h e L i f e o f Mui^Lammad I g b a l " Mo^mmad
I^bal
"'Allama I q b a l i n s p i r e s s u f f e r i n g humanity" The Dawn
21.1).. 1966;
Foreword t o \Ilmtyi:l5il;^Jl
Hasan, N.
*
" I q b a l ' s Conception o f A r t " E a ^ e r n J i V o r l d

February 1953.
yasan, S.
"Ma&lana Ruml's i n f l u e n c e on I q b a l " paper read a t

Konya on 16.12.19614. ( c o n s u l t e d by c o u r t e s y o f the
P a k i s t a n Embassy i n Ankara.)
Haywood, J . A.
London,
"The V'/isdom o f Mohammad I q b a l - some considera'^:;

t i o n o f form and c o n t e n t " London, A p r i l I 9 6 7 .
HoranT, J . " I q b a l - The Problem o f P o e t i c B e l i e f " I g b a l Review

19614. Volume I V Number h.
Houben, J , J . "The i n d i v i d u a l i n democracy and I g b a l ' s
c o n c e p t i o n o f 'khudi'" Crescent and Grjie^n
I b r a h i m , A, M. A.
" I q b a l ' s Philosophy o f Love" The I s l a m i c

L i t e r a t u r e J u l y 1955. Volume V I I Number 7.
" I q b a l ' s Conception o f t h e I s l a m i c S t a t e "
The I s l a m i c L i t e r a t u r e January - Pebraury
195'5T VoTue'VllT mfmbers 1 and 2,
I q b a l , A.
"RumT and I q b a l " -The Pakistaxi__Phj.losqîcal

1958. Volume I . Number T." '"" " " ' ~"
Journal
~""
"Ruijii as a Poet" I q b a l 1955. Volume I V Number 1 .

"RumT as a Thinlter" I q b a l 1956. Volume I Number 3.
632
Igbal, J.
" I q l ^ a l ' s C o n t r i b u t i o n t o L i b e r a l i s m i n Modern

I s l a m " l5ba]^__jleviejr 196O, Volume I Number 3.
" I q b a l and Nietzsche" Mpîâmmad Iqbal.
I n t r o d u c t i o n t o S;tvaj__Ref^
I s h a q , K,
"Three Great T h i n k e r s " The P a k i s t a n ^ j ^ r t e r l y

Volume I V Number 1 .
Isâque, M.
"Modern Urdu P o e t r y " TheJpdern Review, C a l c u t t a ,

J u l y 1937.
"
J a ' f r T , F. S.
J l l a n T , G.
" I n s p i r a t i o n from I q b a l " I q b a l : Mainspring__of.

MiJ.M]IJi^9i^s;nce.
" I q b a l as a Reformer" I^bal^ReviCT I96O. Volume

I . Number 3.
"Some Thoughts on I q b a l " K a r a c h i , I96O.
Jones, R. M.
"Prayer and t h e Mystic v i s i o n " Qonoerr)jjig^^Fr^3^^
Kakakhel, Z, K.
Kamal, R,
"Tav/Jjeed as an e f f e c t i v e l i f e - f o r c e "
Rexiew I 9 6 3 . Volume I V Number 2.
Igbal
" I q b a l ' s Concept o f Man" The _Ijlami_c^ C u l t u r e

January I 9 6 3 . Volume XXXVrriûraber 1."
K a m a l l , A. H. "The P h i l o s o p h y o f S e l f and H i s t o r i c i s m " .Iqbal

Review I 9 6 I , Volume I I Nulnber 2.
"The Nature o f Esrperience i n t h e Philosophy
o f S e l f " Ijibal^Rejieyi^ I96O. Volume I Number 3.
"Philosophy o f S e l f and t h e Nature o f S o c i a l
Experience" laâl^^êview 1962, Volume I I I
Number I ,
ufism_and t h e Modern European Thought" The
Pak_isten_.P^^
A p r i l 1959".
Voiume l i Number i.r.
Kashyap, S.
KaîmT, K.
" S i r Mohammad I q b a l and F r i e d r i c h Nietzsche"

The .islamic_ua3HOTlj, London, A p r i l 1955.
Volume i T Number"]..""' "
" I q b a i as R e p r e s e n t a t i v e o f t h e East" TiLe^jSXL^.tlS
?;SJk9M 1953. Volume I . Number 9.

" I q b a l ' s R e v o l t " I g b a l , 195U. Volume I I I Number 1 .
633
Khan, A. A.
"Some r a r e w r i t i n g s about I q b a l " lbal Review

1963. Volume I I I . Number U,
Khan, I .
" I q b a l ' s Murshid-Ruml" The Morning News K a r a c h i ,

21.11.1965.
....^
M.
Khan, M. A.
" I q b a l and Western P h i l o s o p h e r s " I q b a l Review

1963. Volume I V Number U.
"
Khan, M. H.
" I q b a l ' s P o e t r y " The_J'aki_s^tan^Review October

19514. Volume I I . Number" 10."" """""" "
Khan, N. A.
"Tagore and I q b a l " I n d x ^ j l r a n i c a September 1961.

Volume XIV Number 3'." '
Khan, S. A,
"A Note on I q b a l " I n d i a n A r t and L e t t e r s 19k3.

Volume X V I I Number"!. " ~
Khan, Z. A.
"A Voice from t h e East" I q b a l . Review I 9 6 6 .

Volume V I I Number 1 .
Khatoon, J .
" I q b a l ' s Theory o f Knowledge" I j b i l _ R e v X e w

1960. Volume I . Number 1 .
" I q b a l ' s P e r f e c t Man" Lgbal^ 1952. Volume I
Number I .
"
Khayal, T. M,
" I q b a l ' s Conception o f Satan and h i s place i n

i d e a l s o c i e t y " I q b a l 1953. Volume I I Number 1 .
"Two L e t t e r s o f I q b a l " I q b a l I 9 6 2 . Volume X Number h,
Laj^Tf, R.
" I q b a l and Y/orld-Order" I s l a m , Lahore. Pebinary 7 ,

1938. Volume I I Number I 7 .
L a t T f , S. A.
" I q b a l aur mazdur" I g b ^ l 1955. Volume I I Number U.:
LudhyanvT, Q.
Mai^moo-.d, P.
" I q b a l ' s a t t i t u d e towards God" IgbJl^_^s_a.^Th^^
M a i t r e . L^,; C,
M a l i k , G. R.
Marek, J .
" I q b a l : a g r e a t Humanist" I q b a l R^^

Volume I I Number 1.
1961.
"The Nature o f Ego" I ^ a l _ R e v i e w 196i|.. Volume V

Number 3.
-
"The Date o f Muiâmmad I q b a l ' s B i r t h " ArchiY

O r i e n t a I r u Prague, 1958. Volume 26. Number k,
Mas'ood, S. R.
"Some Aspects o f Urdu P o e t r y " The Athenaeum

9 January I92O.
S3k
Ma'umT, S. H.
"Muslim P h i l s o p h e r s on Prophecy" The

P a k i s t a n P h i l o s o p h i c a l J o u r n a l A p r i l 1959.
Volume I I Number U.
" I q b a l " I q b a l 1958, Volume V I . Number 3 .
May, L. S.
McCarthy, E.
" I g b a l as a Poet and P h i l o s o p h e r " I g b a l Reviev/ .

1961. Volume I I Number 3.
McTaggart, J . E.
Mehdl, B.
"The U n r e a l i t y o f Time" M n d I9O8. Volume

mil Number 68.
" I q b a l ka tasawwur'aql-a-'ishq" Urdu Adab 'AlTga^h

June 1953. Volume I I I Number k,
Menon, K. P. S.
"The'Message o f I q b a l ""î^^JJiddanRevieiv
1925. Volume 26.
M i l l , J . S.
"Theism" Three Essays on. R e l i g i o n , London, 187k.
Moljammad, G.
"The term 'qalandar' i n I q b a l " ZsiPM^R^jASM

Volume I V Number 2.
Mu.-âfa, K. G.
"The Idea o f God and Universe i n Tagore and

I q b a l " I ^ a l _ R e v i e w I96O, Volume I , Number 3 .
"Iq.bal on t h e concept o f t h e i d e a l s t a t e "
IÂ1.3SIMM
1962 Volume I I I Number 1 .
" I q b a l t h e PhUbsopher - Poet" I^^bal Review
1960. Volume I , Number 1 ,
MuJ..afa, A. T. M, 'Iqbal's i n t e r p r e t a t i o n o f l i f e " The P a k i s t a n

Times 21.14.19614.
" M y s t i c i s m i n I q b a l ' s P o e t r y " Iaba];_Rview I96O.
Volume I Number 1 .
NafTcy, S.
Nandy, B. C.
NaqvT, Z.
" I q b a l ' s Huinanisra" I q b a l _Reyie_v/ I 9 6 3 . Volume I V

Number 1 .
"|:hudi' - Door o f t h e T r u t h " I q b a l Mvievv I965

VoTume V Number I4.
Narang, G. B,
Naravane, V. S.
N a s i r , M.
"Some Reminiscenees o f I q b a l " Igbal. 1957.

Volume V I Number 2,
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" I l g b a l " Mdern J^naaan^^
London I96I4.
" I q b a l on t h e s e p a r a t i o n o f R e l i g i o n and S t a t e " paper read on I q b a l Day a t D j a k e r t a on 21.14,1963

( c o n s u l t e d by c o u r t e s y o f t h e P a k i s t a n Embassy i n
D j a k a r t a ) ; a l s o p u b l i s h e d i n The I s l a m i c Review
1953 Volume X I i Number 7.
635
Nath, K.
"Poet - P h i l o s o p h e r who s t i r r e d r e s u r g e n t I n d i a "

T y i f f i j ) , f ^ I n d i a Bombay, 22.;.i,.I962.
WiazT, S. N.
" C o n v e r s a t i o n w i t h I q b a l " Mo:âmraad I q b a l

"'Allama__Iqbal k i a k h i r l ' a l a l a t " Urdu
Awrangabad October 19'38.
N i c h o l s o n , R. A.
" l o b a l ' s 'Message o f t h e East'" I^slamica

L i p s i a e . 192l!.-1925. Volume I .
"The Secrets of t h e S e l f - A Moslem Poet's
I n t e r p r e t a t i o n o f v i t a l i s m " The ues,t
London, J u l y 1920. Volume Xl"l'lumbers''l-Ii..
I n t r o d u c t i o n t o '^The Secrets o f the S e l f '
" M y s t i c i s m " i n Tl^.^S:S]L^t^J-^lÊB.'
N u r u d d i n , A. S.
"Philosophy o f S e l f and Pantheism" I q b a l Review

1962. Volume I I Number U.
P i c k t h a l l , M. M.
"Review_of S i r Mo]âmmad I q b a l ' s l e c t u r e s "

The_IsJj^^^
October 1 9 3 1 . Volume V
Number I4.,
P o l i t e l l o , J.
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Raljman, P.
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"Modern Muslim Thought" I q b a l 1955. Volume I I I
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' I g b a l and M y s t i c i s m " i n I j g b l _ J ^ ^ ^
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Ind.lan Review 1921. Volume X X I I .
" I q b a l ' s D o c t r i n e o f D e s t i n y " 'rhe_Islamic
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"The I d e a l i s m o f S i r Mohammad I g b a l " The V i s v a lllÎm*!-QjârterjLy (N.S.) Aiigust - October I9I1-O.

Volume V l P a r t 2,
"Reason and F a i t h " The P a k i s t a n P h i l o s ^ ^ i c a l
J o y ^ n a l January 1958. Volurae"T.''Wmber 3 r ~ ' ^
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Volume IX Nxmiber 3.
Rashid, K. A.
"New l i g h t on the e a r l y l i f e o f the Poet"

The P a k i s t a n Times 12.7.196lj..
" I q b a l and Ouspensky" The Dawn
Razzaqi, S, H,
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1962
" I q b a l and t h e F u n c t i o n o f A r t "

1956. Volume V Number 2.
21.U,1965.
I q b a l October
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1957.
"The L i m i t s o f L o g i c " The Tenth Muse.
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SabzwAri, S.
" I q b a l ka f a n n - e - I r t i q a " I q b a l . 195^-!-. Volume I I I

Number 2,
Sadiq, K, G.
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Holy Prophet" Al-Hikmat. 1967.
Sa*eed
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Volume I I Number 2 .
S, M, A.
Sa*eed, M. A.
" E v o l u t i o n o f t h e Theory o f S o c i e t y i n t h e
P h i l o s o p h y o f I q b a l " . l o b a l Review I 9 6 5 . Volume V.
Niomber k,
S a i y i d a i n , R, G.
Sayeed, S. M.
Schimmel, A. M.
" P r o g r e s s i v e Trends i n I q b a l ' s Thought"

I q b a l ' s Thought" I q b a l as a Thinker.
" I n t e l l e c t and I n t u i t i o n " I q b a l Review I 9 6 I 0
Volume I I . Number 2,
"The Javidnama i n t h e l i g h t o f the comparative
h i s t o r y o f R e l i g i o n s " The...Pakistan Q u a r t e r l y
I f i n t e r 1956. Volume V I Number h,,
"Miiâmmad I q b a l : The Ascension o f t h e Poet"
Mohammad I q b a l ; also i n Die Welt des I slams
Tn7s7') 195^4. Volume I I I .
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Nawa>e-Waqt. Lahore. 22.I4.1962.
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"The Western I n f l u e n c e on S i r Mixlâramad

I q b a l ' s Thought" The ProceedinR-s f o r t h e IX
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Book Review o f " I q b a l : H i s A r t and Thought by
Vahid, S. A." Die Welt des I slams (n..) 1959-61.:
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"\here East meets West" The P a k i s t a n Q u a r t e r l y
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Die /elt des Islams ( n . s . ) 1953.
S h a f i q i , D. M.
Sharif,
M, M.
"Stages i n t h e growth o f " t h e Idea o f Tauhid"

I q b a l . 195k. Volume I I I Number 2.
" I s l a m i c View o f Being and Sense" I g b a l .
Voliame 9 Number 1 .
I960.
"Muslim P h i l o s o p h y and Western Thought" I q b a l ,

1959. Volume V I I I Number 1 ,
"Nature o f Time" I q b a l 1962. Volume X Nx:imber h,
" I q b a l on t h e Nature o f Time" I q b a l Review I96O
Volume 1 Number 3.
"The Genesis o f I q b a l ' s A e s t h e t i c s " I q b a l . 1952.
Volume 1 Number 1.
639.
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S h a r i f , M. M.
N\jmber 3.
" I q b a l ' s Conception o f God" I q b a l as a Thinker.

"The P h i l o s o p h i c a l Teachings o f t h e Quran"
A H i s t o r y o f Muslim Philosophy ( E d i t e d by
S h a r i f , M. M.) V/lesbaden, , 1963. Volume I .
Poreward t o The Development o f Metaphysics I n
Persia.
" I q b a l ' s Theory o f Beauty" i n About I q b a l and
His Thought.
Sharma, R. N,
Shelley,
"Philosophy, R e l i g i o n and Science" Agra

U n i v e r s i t y J o u r n a l o f Research Agra, January I 9 6 0 .
Volume V I I I P a r t 1,
P. B,
Sherwani, H. K.
ShiijaS H. A,
"A Defence o f Poetry i n Four Ages o f Poetry

Oxford, 19U7.
"The P o l i t i c a l Thought o f S i r Syed Alnmad Khan"
The I s l a m i c C u l t u r e J u l y IShk, Volume X V I I I .
" I q b a l ke nazrlya.'e khudi ka saljilj. mafhum" '

I q b a l , 1953.'Volume I Number k,
S l d d i q i , A. L, " I n d i a n and I r a n i a n Background o f Tasawwuf"

I q b a l . 1954. Volume I I Number 2.
" I n d i a n , Greek and Muslim Background o f Suflsra""
I g b a l 1957. Volume V Number 1+.
"Urdu Language and L i t e r a t u r e " The
Q u a r t e r l y 1958. Number 3.
S l d d i q i , M,
" I q b a l ka taawwur-e-faqr"
Number 2,
Pakistan
I q b a l 1953. Volume I I
" I q b a l ' s Concept o f E v o l u t i o n " I q b a l 195^. Volume

I I Number 3.
" S o c i a l i s t i c t r e n d s i n Islam" I q b a l 1952. Volume I
Number 1,
" I s l a m i c Conception o f Destiny"
Volvime I I Number 2,
S l d d i q i , R.
I q b a l 1953.
" I q b a l ' s Conception o f Time and Space" I q b a l as a

Thinker.
61+0
iddlqi, R,
Singh, I .
" I q b a l and F r e e - w i l l " The P a k i s t a n Q u a r t e r l y

August 1959. Volume I V Nvimber 3.
"Mohammad I q b a l ' s Study i n a Paradox" The
I l l u s t r a t e d Weekly o f I n d i a . Bombay. December 12,
195h.
Smith, H. B,
"The Muslim D o c t r i n e o f Man" The Muslim World

J u l y - O c t o b e r 195U. Volume XLIV. N-umbers 3 and k.
S p r e n g l i n g , M,
Stocks, J , L,
"A t o n a l t r i b u t e t o I q b a l " The P a k i s t a n

Q u a r t e r l y Summer 1956, Volume V I Number 2,
"Reason and I n t u i t i o n " , i n Reason and I n t u i t i o n
and o t h e r essays. London 1939.
Tabbasum, S, G. M,
" I q b a l ' s C o n t r i b u t i o n t o Urdu L i t e r a t u r e "

I q b a l Day Speeches. Lahore, 195U.
"Harmony i n I q b a l ' s P o e t r y " I q b a l Review
1963. Volume I I I Number k*
Tagêer, M. D.
" I q b a l , t h e U n i v e r s a l Poet" The P a k i s t a n Q u a r t e r l y i

1955. Volume V Number 3.
" I q b a l and t h e Ghazal" The P a k i s t a n Q u a r t e r l y
191+9. Volume I Number 1.
" I q b a l ' s Theory o f A r t and L i t e r a t u r e " The
P a k i s t a n Q u a r t e r l y 1949. Volume I N-umber 3.
I n t r o d u c t i o n t o Poems from I q b a l ( t r a n s l a t e d by .
Kiernan, V. G,) Bombay, 1947.
U n d e r b i l l , E,
Ugman, M.
"Can t h e new I d e a l i s m dispense w i t h fflysticism?"

R e l a t i v i t y . Logic and M y s t i c i s m .
"Some Economic Problems i n I q b a l " l o b a l

Volume V Number 1+.
" L i f e o f I q b a l : i t s emotional p e r i o d "
Volume V I I Number 1+,
Vahid, S. A.
1957.
Iqbal.
1959.
" I q b a l and M i l t o n " The P a k i s t a n Q u a r t e r l y . Summer

1957. Volume V I I Number 2.
" I q b a l and h i s c r i t i c s " I q b a l Review 196l|..
Volrmie I V Number k.
" I q b a l as a P o l i t i c i a n " The P a k i s t a n Times
21,4.196l|..
61+1
V a ^ l d , S. A.
"The Genius o f I q b a l " The Morning News
21.1|..1965,
"Date o f I q b a l ' s B i r t h " I q b a l Review. 1961+,

Volume V, Number 3.
" I q b a l as a Teacher" I q b a l and Education.
" I q b a l : An e s t i m a t e o f h i s work" The I s l a m i c
Review 1951. Volume XXXIX. Numbers 3 and U.
" I q b a l and h i s p o e t r y " The I s l a m i c Review
.. 1954. Volume X l l i Number 1^.
"Iqbal's Elegies"
I q b a l 1958. Volume V I Number 3.
"On T r a n s l a t i n g I q b a l " The J o u r n a l o f t h e

I n s t i t u t e o f I s l a m i c S t u d i e s D e l h i , January 1967.
Valjiiduddin, S,
Wadud, K, A,
"The P h i l o s o p h y o f Muljammad I q b a l " The Aryan

Path Bombay January-December 1957. Volume
XXVIII.
" I q b a l " The C a l c u t t a Review C a l c u t t a , IShS,

Volume ex. Number 2.
Wheeler, R. S.
"The I n d i v i d u a l and A c t i o n I n t h e Thought o f

I q b a l " The Muslim World J u l y 1962. Volume L I I
Number 3,
ijVhlttemore, R,
" I q b a l ' s Panentheism" I q b a l Review 1966,

V o l m e V I I Nimiber 1,
Williams,
L, P, R.
Paper read on I q b a l Day a t London. A p r i l

1959. ( c o n s u l t e d by c o u r t e s y o f t h e author
and t h e P a k i s t a n Embassy)
Yo\mg, T, C. Book Review o f "The T u l i p o f S i n a i " ( t r a n s l a t i o n

by A r b e r r y , A, J,) The Muslim Vforld January 19U9.
Volume XXXIX Number 1.
Zlauddin.
" I q b a l : The Poet-Philosopher o f I s l a m " The

V l s v a b h a r a t i Q u a r t e r l y (n.s.) May-June 1938.
Volume I V P a r t 1.
Z u l f i q a r , G, H.
" I q b a l i n t h e O r i e n t a l College" I q b a l 1962,

Volume X Number 1^,
6k2
V
A.
OTHER WRITINGS
Of no f i x e d a u t h o r s h i p
"Dr. Muhammad Ig-faal and t h e Aljmaddiyya Movement" Review o f

R e l i g i o n s . London, 1936. Num'ber 35.
"
Review o f " T h e , R e c o n s t r u c t i o n o f R e l i g i o u s Thought i n Islam"
The Times L i t e r a r y Supplement London, March 15, 193i+,
Review' o f The Development o f Metaphysics i n P e r s i a "
The Athenaeum. London, Novemher Ik, 1908,
I l a y a t - e - I g b a l . Lahore, n.d.
B,
By v a r i o u s authors.C&q"^pps^"-^s)
F a l s a f a ~ e - I c i b a l ' Lahore,
1957.
H i s t o r y o f Ehiloso-phy. Eastern and Western. London, 1952-53,

I g h a l and E d u c a t i o n , K a r a c h i , n.d,
I g h a l as a T h i n k e r . Lahore,
1966,
Molâmmad lobal (Poet and P h i l o s o p h e r ) f he Pak-German Forum,

K a r a c h i , 196O.
Taqarir-e-yaum-e-Ighal, Lahore,
1954.
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A H i s t o r y o f t h e P a k i s t a n Movement. P a k i s t a n ' H i s t o r i c a l
S o c i e t y , K a r a c h i , Volume I I I P a r t I I .
The Holy B i b l e .
Glasgow, 1954.
The Holy Qor'an. Lahore,
1966.

Iqbal by Riffat Hassan

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IN THE fffilTINGS OF m^MlfAD

Exp3.aining the meaning o f the concept

Kl^udT. I g b a l puts t h i s question: "What i s t h i s luminous centre

p r a c t i c a l l y knov/n but e s s e n t i a l l y hidden, which i s the maker

e t e r n a l f a c t , or has l i f e , i n order to f u l f i l i t s immediate

Prom the view - point of e t h i c s , the way of l i f e

of i n d i v i d u a l s and actions depends on the answer to t h i s

The answer to t h i s q.uestion, says I q b a l , does

not depend "on the i n t e l l e c t u a l c a p a b i l i t y of i n d i v i d u a l s or

I g b a l quoted by Shuga* H, A, " I q b a l Ke Nagariya'e KhudT

and e t h i c a l l y i t i s g e n e r a l l y used i n a had sense b o t h i n

c o l o u r l e s s word f o r s e l f , ego, having no e t h i c a l s i g n i f i c a n c e .

c a l l y the word * Khudi' is' used i n t h e sense o f t h a t

reliance, self-respect, self-confidence, self-preservation,

THE IMPORTANCE OF THE SELF

says I q b a l , " g i v e s us a standard o f v a l t e " '

s e t t l e s t h e problem o f good and evilL,

f o r t i f i e s p e r s o n a l i t y i s good, t h a t which weakens i t i s bad.

t h e p e r f e c t i o n o f t h e S e l f a hundred worlds may be

Thought and R e f l e c t i o n s o f I g b a l . p. 2\\h*

A c c o r d i n g t o I q b a l , t h e ego "has t h e q u a l i t y o f growth

absorb t h e elements o f t h e u n i v e r s e and t h e a t t r i b u t e s o f God,^ i

I q b a l t e l l s us about the f a c t o r s which s t r e n g t h e n o r weaken

F o r t h e sake o f a s i n g l e rose i t d e s t r o y s a hvuidred rose

Throughout I q b a l ' s w r i t i n g s , g r e a t s t r e s s i s placed

on d e s i r e as t h e s p r i n g fDm which t h e S e l f draws sustenance,

L i f e can be viewed as dynamic only when i t i s imbued

a c r e a t i v e power even when i t remains u n f u l f i l l e d . I n

'Tis desire that enriches l i f e .

A hundred igoys a r e t o be found i n o u r unrewarding quest.

The f u l f i l m e n t o f d e s i r e i s " a t t h e same time, extreme

T i l l i c h , P, Lover Power, and J u s t i c e ^ London^ 195U, p. 2 7 ~

Since l i f e g e t s i t s f i r e and z e s t from d e s i r e , t h e

him t o a s t a t i o n where he would n o t change h i s place ever

Love i s t h e a c t i v e sense of p o s i t i v e desire,"^

" l a y s g r e a t emphasis on t h e value o f l o v e ,,,, f o r s t r e n g t h e n i n g

f o r m i s t h e c r e a t i o n o f v a l u e s and i d e a l s and the endeavour

and Gazzair he preached a philosophy o f dynamic l o v e l e a d i n g

Love i s c r e a t i v e o f a l l t h a t i s good i n l i f e , and the

" L i f e i s being i n a c t u a l i t y and

l o v e i s the moving p r a y e r o f l i f e ... I n man's experience o f

... The power o f

l o v e i s n o t something w h i c h i s added t o an otherwise

I n "The Mosque o f Cordoba" I q b a l

Come, l o v e , t h o u h e a r t ' s most secret whispering,

o f Love, one can g i v e away a l l else t h a t God c r e a t e d :

o t h e r v a l u e s a r e e x t r i n s i c and i n s t r u m e n t a l and are t o

Love i s G a b r i e l ' s b r e a t h . Love i s MaJ^oraed's s t r o n g h e a r t ,

and s t r i k e s no b a r g a i n v d t h God o r man,"*" He who denies Love

I f one i s s t e a d f a s t i n l o v e , one can w i n

a l l t h i n g s , can even " c a p t u r e God,"

For I q b a l , Love i s b o t h poison and a n t i d o t e , both

There i s n o t h i n g beyond f o r "Love i s t h y

one b e l o v e d and g o a l . "

element o f t e n comes i n t o p l a y i n I q b a l ' s verse:

Love i s that which " i n d i v i d u a l i s e s

I t does not accept

Love i s that which hardens and makes one l i v e dangerously.

E, M, Porster says, "though

Love i s indeed good, i t has nothing to do with Mercy, ,Love i s