Muhammad Iqbal

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Muhammad Iqbal

Sir Mohammad Iqbal

‫علمہ محمد اقبال‬

Full name Muhammad Iqbal

Born November 9, 1877

Sialkot, Punjab, British India

Died April 21, 1938 (aged 60)

Lahore, Punjab, British India

Era Modern era

Region Islamic Philosophy

School Muslim.

Main interests poetry, philosophy, sufism.

 Influenced by[show]

Influenced[show]

Sir Muhammad Iqbal (‫اقبال‬ ‫ علمہ محمد‬/ Allama Muḥammad Iqbāl; November 9, 1877 - April 21, 1938),
commonly referred to as Allama Iqbāl (‫اقبال‬ ‫علمہ‬, ʿAllāma meaning "The Learned One") in Pakistan, was
a Lahori Muslim poet, philosopher and politician in British India.[1] He wrote his works in Persian and Urdu.

After studying in Cambridge, Munich and Heidelberg, Iqbal established a law practice, but concentrated

primarily on writing scholarly works on politics, economics, history, philosophy and religion. He is best known

for his poetic works, including Asrar-e-Khudi—for which he wasknighted— Rumuz-e-Bekhudi, and the Bang-

e-Dara, with its enduring patriotic song Tarana-e-Hind. In India, he is widely regarded for the patriotic
song, Saare Jahan Se Achcha. InAfghanistan and Iran, where he is known as Eghbāl-e-Lāhoorī (‫اقبال‬

‫ لہوری‬Iqbal of Lahore), he is highly regarded for his Persian works. Iqbal was a strong proponent of the
political and spiritual revival of Islamic civilisation across the world, but specifically in South Asia; a series of

famous lectures he delivered to this effect were published as The Reconstruction of Religious Thought in

Islam. One of the most prominent leaders of the All India Muslim League, Iqbal encouraged the creation of a

"state in northwestern India for Muslims" in his 1930 presidential address.[2] Iqbal encouraged and worked

closely with Muhammad Ali Jinnah, and he is known as Muffakir-e-Pakistan ("The Thinker of

Pakistan"), Shair-e-Mashriq ("The Poet of the East"), and Hakeem-ul-Ummat ("The Sage of Ummah"). He is
officially recognized as the national poet of Pakistan.[3][4][5] The anniversary of his birth (‫اقبال‬ ‫یوم ولدت محمد‬
- Yōm-e Welādat-e Muḥammad Iqbāl) is on November 9, and is a national holiday in Pakistan. A few

philosophers illuminated a candle of freedom for their nation. Yet fewer, as successor, indicated a possible

path to this light. Very few built a road to ease a leader for freedom. Iqbal did all alone (Faisal, a PhD

scholar).

Iqbal is said to have conceived the idea of Pakistan as a separate Muslim homeland while meditating at the

shrine of the famous Sufi saint Ali Hujwiri in Lahore.[6]

Contents

[hide]

• 1 Early life

• 2 Literary career

o 2.1 Works in Persian

o 2.2 Works in Urdu

• 3 Political career
 o 3.1 Revival of Islamic polity

• 4 Patron of The Journal Tolu-e-Islam

• 5 Relationship with Muhammad Ali Jinnah

• 6 Final years & death

• 7 Influence and legacy

• 8 Legacy in India

• 9 Notes

• 10 References

• 11 External links

[edit]Early life

Mohammad Iqbal was born on November 9, 1877 at Sialkot to a Kashmiri father and a Punjabi mother.[7]
[8]
His father, 'Rattan Lal Sapru' was a Kashmiri Hindu of the Sapru clan who converted to Islam and took the

name 'Sheikh Nur Mohammad', later he migrated to Punjab, where he married a Punjabi woman named

Imam Bibi.[9][10] Iqbal was the first cousin of Sir Tej Bahadur Sapru, an eminent Indian lawyer and political

leader.[10]

[edit]Literary career

Upon his return to India in 1908, Iqbal took up an assistant professorship at Government College in Lahore,

but for financial reasons he relinquished it within a year to practice law. During this period, Iqbal's personal

life was in turmoil. He divorced Karim Bibi in 1916, but provided financial support to her and their children for

the rest of his life.

While maintaining his legal practice, Iqbal began concentrating on spiritual and religious subjects, and

publishing poetry and literary works. He became active in the Anjuman-e-Himayat-e-Islam, a congress of

Muslim intellectuals, writers and poets as well as politicians. In 1919, he became the general secretary of

the organisation. Iqbal's thoughts in his work primarily focus on the spiritual direction and development of

human society, centred around experiences from his travels and stays in Western Europe and the Middle

East. He was profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri

Bergson and Goethe. He soon became a strong critic of Western society's separation of religion from state

and what he perceived as its obsession with materialist pursuits.

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

in religion since childhood, Iqbal began intensely concentrating on the study of Islam, the culture and history

of Islamic civilization and its political future, while embracingRumi as "his guide." Iqbal would feature Rumi in

the role of guide in many of his poems. Iqbal's works focus on reminding his readers of the past glories of
Islamic civilization, and delivering the message of a pure, spiritual focus on Islam as a source for socio-

political liberation and greatness. Iqbal denounced political divisions within and amongst Muslim nations,

and frequently alluded to and spoke in terms of the global Muslim community, or the Ummah.[4]

[edit]Works in Persian

Iqbal's poetic works are written primarily in Persian rather than Urdu. Among his 12,000 verses of poetry,

about 7,000 verses are in Persian. In 1915, he published his first collection of poetry, the Asrar-e-

Khudi (Secrets of the Self) in Persian. The poems emphasise the spirit and self from a religious, spiritual

perspective. Many critics have called this Iqbal's finest poetic work[11] In Asrar-e-Khudi, Iqbal explains his

philosophy of "Khudi," or "Self." Iqbal's use of the term "Khudi" is synonymous with the

word "Rooh" mentioned in the Quran. "Rooh" is that divine spark which is present in every human being,

and was present in Adam, for which God ordered all of the angels to prostrate in front of Adam. One has to

make a great journey of transformation to realize that divine spark which Iqbal calls "Khudi".

A similitude of this journey can be understood by the relationship between fragrance and seed. Every seed

has the potential for fragrance within it, but to reach its fragrance the seed must go through all the different

changes and stages: First breaking out of its shell. Then breaking the ground to come into the light,

developing roots at the same time. Then fighting against the elements to develop leaves and flowers. Finally

reaching its pinnacle by attaining the fragrance that was hidden within it. Similarly, in order to reach one's

khudi or rooh, one needs to go through the multiple spiritual stages which Iqbal himself went through, and

encourages others to travel. Not all seeds reach the level of fragrance; many die along the way - incomplete.

In this same way, only a few people can climb this Mount Everest of spirituality; most get consumed along

the way by materialism.

The same concept was used by Farid ud Din Attar in his "Mantaq-ul-Tair". He proves by various means that

the whole universe obeys the will of the "Self." Iqbal condemns self-destruction. For him, the aim of life is

self-realization and self-knowledge. He charts the stages through which the "Self" has to pass before finally

arriving at its point of perfection, enabling the knower of the "Self" to become a viceregent of God.[4]

In his Rumuz-e-Bekhudi (Hints of Selflessness), Iqbal seeks to prove the Islamic way of life is the best code

of conduct for a nation's viability. A person must keep his individual characteristics intact, but once this is

achieved he should sacrifice his personal ambitions for the needs of the nation. Man cannot realise the

"Self" outside of society. Also in Persian and published in 1917, this group of poems has as its main themes

the ideal community, Islamic ethical and social principles, and the relationship between the individual and

society. Although he is true throughout to Islam, Iqbal also recognises the positive analogous aspects of

other religions. The Rumuz-e-Bekhudi complements the emphasis on the self in the Asrar-e-Khudi and the

two collections are often put in the same volume under the title Asrar-e-Rumuz (Hinting Secrets). It is

addressed to the world's Muslims.

Iqbal sees the individual and his community as reflections of each other. The individual needs to be

strengthened before he can be integrated into the community, whose development in turn depends on the

preservation of the communal ego. It is through contact with others that an ego learns to accept the

limitations of its own freedom and the meaning of love. Muslim communities must ensure order in life and

must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women,

who as mothers are directly responsible for inculcating values in their children.

Iqbal's 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to the West-

östlicher Diwan by the famous German poet Goethe. Goethe bemoans the West having become too

materialistic in outlook, and expects the East will provide a message of hope to resuscitate spiritual values.

Iqbal styles his work as a reminder to the West of the importance of morality, religion and civilization by

underlining the need for cultivating feeling, ardour and dynamism. He explains that an individual can never

aspire to higher dimensions unless he learns of the nature of spirituality.[4] In his first visit to Afghanistan, he

presented his book "Payam-e Mashreq" to King Amanullah Khan in which he admired the liberal movements

of Afghanistan against the British Empire. In 1933, he was officially invited to Afghanistan to join the

meetings regarding the establishment of Kabul University.

Iqbal in 1929, with his sonJavid Iqbal.

The Zabur-e-Ajam (Persian Psalms), published in 1927, includes the poems Gulshan-e-Raz-e-

Jadeed(Garden of New Secrets) and Bandagi Nama (Book of Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal

first poses questions, then answers them with the help of ancient and modern insight, showing how it affects

and concerns the world of action. Bandagi Nama denounces slavery by attempting to explain the spirit

behind the fine arts of enslaved societies. Here as in other books, Iqbal insists on remembering the past,

doing well in the present and preparing for the future, while emphasising love, enthusiasm and energy to

fulfill the ideal life.[4]

Iqbal's 1932 work, the Javed Nama (Book of Javed) is named after and in a manner addressed to his son,

who is featured in the poems. It follows the examples of the works of Ibn Arabi and Dante's The Divine

Comedy, through mystical and exaggerated depictions across time. Iqbal depicts himself as Zinda Rud ("A

stream full of life") guided by Rumi, "the master," through various heavens and spheres, and has the honour

of approaching divinity and coming in contact with divine illuminations. In a passage re-living a historical

period, Iqbal condemns the Muslim who were instrumental in the defeat and death of Nawab Siraj-ud-

Daulaof Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British

colonists, and thus delivering their country to the shackles of slavery. At the end, by addressing his son

Javid, he speaks to the young people at large, and provides guidance to the "new generation."[4]

His love of the Persian language is evident in his works and poetry. He says in one of his poems:[12]

‫گرچہ اردو در عذوبت شکر است‬

garche Urdū dar uzūbat shekkar ast

‫طرز گفتار دري شيرین تر است‬

tarz-e goftar-e Dari shirintar ast

Translation:

Even though in sweetness Urdu* is sugar - (but) speech method in Dari (Persian) is sweeter *

[edit]Works in Urdu

Iqbal in Spain, 1933.

Iqbal's first work published in Urdu, the Bang-e-Dara (The Call of the Marching Bell) of 1924, was a

collection of poetry written by him in three distinct phases of his life.[4] The poems he wrote up to 1905, the

year Iqbal left for England imbibe patriotism and imagery of landscape, and includes the Tarana-e-Hind (The

Song of India), popularly known as Saare Jahan Se Achcha and another poem Tarana-e-Milli (Anthem of
the (Muslim) Community), which was composed in the same metre and rhyme scheme as Saare Jahan Se

Achcha. The second set of poems date from between 1905 and 1908 when Iqbal studied in Europe and

dwell upon the nature of European society, which he emphasized had lost spiritual and religious values. This

inspired Iqbal to write poems on the historical and cultural heritage of Islamic culture and Muslim people, not

from an Indian but a global perspective. Iqbal urges the global community of Muslims, addressed as

the Ummah to define personal, social and political existence by the values and teachings of Islam. Poems

such as Tulu'i Islam (Dawn of Islam) and Khizr-e-Rah (Guide of the Path) are especially acclaimed.

Iqbal preferred to work mainly in Persian for a predominant period of his career, but after 1930, his works

were mainly in Urdu. The works of this period were often specifically directed at the Muslim masses of India,

with an even stronger emphasis on Islam, and Muslim spiritual and political reawakening. Published in 1935,

the Bal-e-Jibril (Wings of Gabriel) is considered by many critics as the finest of Iqbal's Urdu poetry, and was

inspired by his visit to Spain, where he visited the monuments and legacy of the kingdom of the Moors. It

consists of ghazals, poems, quatrains, epigrams and carries a strong sense religious passion.[4]

The Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) includes the

poem Musafir (Traveller). Again, Iqbal depicts Rumi as a character and an exposition of the mysteries of

Islamic laws and Sufi perceptions is given. Iqbal laments the dissension and disunity among the Indian

Muslims as well as Muslim nations. Musafir is an account of one of Iqbal's journeys to Afghanistan, in which

the Pashtun people are counseled to learn the "secret of Islam" and to "build up the self" within themselves.
[4]
Iqbal's final work was theArmughan-e-Hijaz (The Gift of Hijaz), published posthumously in 1938. The first

part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The

Persian quatrains convey the impression as though the poet is travelling through the Hijazin his imagination.

Profundity of ideas and intensity of passion are the salient features of these short poems. The Urdu portion

of the book contains some categorical criticism of the intellectual movements and social and political

revolutions of the modern age.

[edit]Political career

Iqbal with Muslim political activists.

(L to R): Mohammad Iqbal (third), Syed Zafarul Hasan (sixth). (at Muslim University, Aligarh, India)
While dividing his time between law and poetry, Iqbal had remained active in the Muslim League. He

supported Indian involvement in World War I, as well as the Khilafat movementand remained in close touch

with Muslim political leaders such as Maulana Mohammad Aliand Muhammad Ali Jinnah. He was a critic of

the mainstream Indian National Congress, which he regarded as dominated by Hindus and was

disappointed with the League when during the 1920s, it was absorbed in factional divides between the pro-

British group led by Sir Muhammad Shafi and the centrist group led by Jinnah.

In November 1926, with the encouragement of friends and supporters, Iqbal contested for a seat in

the Punjab Legislative Assembly from the Muslim district of Lahore, and defeated his opponent by a margin

of 3,177 votes.[13] He supported the constitutional proposals presented by Jinnah with the aim of

guaranteeing Muslim political rights and influence in a coalition with the Congress, and worked with the Aga

Khan and other Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.

[edit]Revival of Islamic polity

Iqbal's second book in English, the Reconstruction of Religious Thought in Islam, is a collection of his six

lectures which he delivered atMadras, Hyderabad and Aligarh; first published as a collection in Lahore, in

1930. These lectures dwell on the role of Islam as a religion as well as a political and legal philosophy in the

modern age. In these lectures Iqbal firmly rejects the political attitudes and conduct of Muslim politicians,

whom he saw as morally misguided, attached to power and without any standing with Muslim masses. Iqbal

expressed fears that not only would secularism weaken the spiritual foundations of Islam and Muslim

society, but that India's Hindu-majority population would crowd out Muslim heritage, culture and political

influence. In his travels to Egypt, Afghanistan, Iran and Turkey, he promoted ideas of greater Islamic political

co-operation and unity, calling for the shedding of nationalist differences. He also speculated on different

political arrangements to guarantee Muslim political power; in a dialogue with Dr. B. R. Ambedkar, Iqbal

expressed his desire to see Indian provinces as autonomous units under the direct control of the British

government and with no central Indian government. He envisaged autonomous Muslim provinces in India.

Under one Indian union he feared for Muslims, who would suffer in many respects especially with regard to

their existentially separate entity as Muslims.[13] Sir Muhammad Iqbal was elected president of the Muslim

League in 1930 at its session inAllahabad, in the United Provinces as well as for the session in Lahore in

1932. In his presidential address on December 29, 1930, Iqbal outlined a vision of an independent state for

Muslim-majority provinces in northwestern India:

Iqbal with Choudhary Rahmat Ali and other Muslim activists

"I would like to see the Punjab, North-West Frontier Province, Sind and Baluchistanamalgamated into a

single state. Self-government within the British Empire, or without the British Empire, the formation of a

consolidated Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at least of

Northwest India."[2]

In his speech, Iqbal emphasised that unlike Christianity, Islam came with "legal concepts" with "civic

significance," with its "religious ideals" considered as inseparable from social order: "therefore, the

construction of a policy on national lines, if it means a displacement of the Islamic principle of solidarity, is

simply unthinkable to a Muslim."[14] Iqbal thus stressed not only the need for the political unity of Muslim

communities, but the undesirability of blending the Muslim population into a wider society not based on

Islamic principles. He thus became the first politician to articulate what would become known as the Two-

Nation Theory— that Muslims are a distinct nation and thus deserve political independence from other

regions and communities of India. However, he would not elucidate or specify if his ideal Islamic state would

construe a theocracy, even as he rejected secularism and nationalism. The latter part of Iqbal's life was

concentrated on political activity. He would travel across Europe and West Asia to garner political and

financial support for the League, and he reiterated his ideas in his 1932 address, and during the Third
Round-Table Conference, he opposed the Congress and proposals for transfer of power without

considerable autonomy or independence for Muslim provinces. He would serve as president of the Punjab

Muslim League, and would deliver speeches and publish articles in an attempt to rally Muslims across India

as a single political entity. Iqbal consistently criticised feudal classes in Punjab as well as Muslim politicians

averse to the League.

Evaluating the contribution of Iqbal to the creation of Pakistan and modernization of Islam writes Sailen

Debnath, “The concept of Islamic nationalism was theorized by Mohammad Iqbal. A philosopher and poet,

Iqbal blended Islamic philosophy with the classical and modern philosophy of the West. He brought Islam at

the door of modernism even retaining its catholicity and purity and worked out an ideological paradigm of

pan-Islamism and Islamic nationalism in India. Since 1905 till his death, Iqbal built the philosophical bedrock

for the establishment of Pakistan on the subtlety of argument, romanticism and dynamism. He met with no
serious challenge of the kind from the Congress. He had no peers in the Muslim League; therefore, all its

leaders followed his theory and philosophy without any contradiction. Thus Muslim communalism got a

philosophy and secularism was engraved. On the basis of humanity and equality, Iqbal took Islam to be the

best religion of the world. He supported Islamic state, culture and nationalism inevitably complementary to

one another for the growth of pan-Islamism or Islamic internationalism. For greater and broader unity and

brother- hood among the Muslims in pursuance of the Quran, Iqbal rejected blood-relationship as the basis

of human unity. He asserted Islam as the inner force of Islamic brotherhood. Thus his theory brought

together the majority of the Muslims from Bengal to the North Western frontier provinces, and this made the

Indian Muslims to feel their identity with … Islam …and this in course of time paved the path to the creation

of Pakistan”. ) (Ref. Sailen Debnath, Secularism: Western and Indian, ISBN 978-81-269-1366-4, Atlantic

Publishers, New Delhi[Full citation needed].

[edit]Patron of The Journal Tolu-e-Islam

The First Journal of Tolu-e-Islam

He was also the first patron of the historical, political, religious, cultural journal of Muslims of British India and

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

Journal Tolu-e-Islam. In 1935, according to his instructions, Syed Nazeer Niazi initiated and edited, a journal

Tolu-e-Islam[15] named after the famous poem of Sir Muhammad Iqbal, Tulu'i Islam. He also dedicated the

first edition of this journal to Sir Muhammad Iqbal. For a long time Sir Muhammad Iqbal wanted a journal to

propagate his ideas and the aims and objective of Muslim league. It was Syed Nazeer Niazi, a close friend
of him and a regular visitor to him during his last two years, who started this journal. He also made Urdu

translation ofThe Reconstruction of Religious Thought in Islam, by Sir Muhammad Iqbal.

The page of First Journal of Tolu-e-Islam in which Syed Nazeer dedicated this journal to Sir Iqbal

In the first monthly journal of Oct. 1935, an article "Millat Islamia Hind" The Muslim nation of India was

published. In this article Syed Nazeer Niazi described the political conditions of British India and the aims

and objectives of the Muslim community. He also discussed the basic principles of Islam which were aims

and objective of Sir Muhammad Iqbal' concept of an Islamic State.

The early contributors to this journal were eminent Muslim scholars like Maulana Aslam Jairajpuri, Ghulam

Ahmed Pervez, Dr. Zakir Hussain Khan, Syed Naseer Ahmed, Raja Hassan Akhtar, Maulvi Ghulam

Yezdani, Ragheb Ahsan, Sheikh Suraj ul Haq, Rafee ud din Peer, Prof. fazal ud din Qureshi, Agha
Muhammad Safdar, Asad Multani, Dr. Tasadaq Hussain, Prof. Yusuf Saleem Chisti.

Afterward, this journal was continued[16] by Ghulam Ahmed Pervez,who had already contributed many

articles in the early editions of this journal. After the emergence of Pakistan, the mission of the journal Tolu-

e-Islam was to propagate the implementation of the principle which had inspired the demand for separate

Muslim State according to the Quran. This journal is still published by Idara Tolu-e-Islam, Lahore.

[edit]Relationship with Muhammad Ali Jinnah

See also: Muhammad Ali Jinnah

Final years

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

of the Muslim League owing to the factional conflict that plagued the League in the 1920s. Discontent with

factional leaders like Sir Muhammad Shafi and Sir Fazl-ur-Rahman, Iqbal came to believe that only

Muhammad Ali Jinnah was a political leader capable of preserving this unity and fulfilling the League's

objectives on Muslim political empowerment. Building a strong, personal correspondence with Jinnah, Iqbal

was an influential force on convincing Jinnah to end his self-imposed exile in London, return to India and

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

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

"I know you are a busy man but I do hope you won't mind my writing to you often, as you are the only

Muslim in India today to whom the community has right to look up for safe guidance through the storm which

is coming to North-West India and, perhaps, to the whole of India."[17]

There were significant differences between the two men — while Iqbal believed that Islam was the source of

government and society, Jinnah was a believer in secular government and had laid out a secular vision for

Pakistan where religion would have "nothing to do with the business of the state."[18] Iqbal had backed the

Khilafat struggle; Jinnah had dismissed it as "religious frenzy." And while Iqbal espoused the idea of Muslim-

majority provinces in 1930, Jinnah would continue to hold talks with the Congress through the decade and

only officially embraced the goal of Pakistan in 1940. Some historians postulate that Jinnah always

remained hopeful for an agreement with the Congress and never fully desired the independence of India.
[19]
Iqbal's close correspondence with Jinnah is speculated by some historians as having been responsible

for Jinnah's embrace of the idea of Pakistan.[20] Iqbal elucidated to Jinnah his vision of a separate Muslim

state in a letter sent on June 21, 1937:

"A separate federation of Muslim Provinces, reformed on the lines I have suggested above, is the only

course by which we can secure a peaceful India and save Muslims from the domination of Non-Muslims.
Why should not the Muslims of North-West India and Bengal be considered as nations entitled to self-

determination just as other nations in India and outside India are."[13]

Iqbal, serving as president of the Punjab Muslim League, criticised Jinnah's political actions, including a

political agreement with Punjabi leader Sir Sikandar Hyat Khan, whom Iqbal saw as a representative of

feudal classes and not committed to Islam as the core political philosophy. Nevertheless, Iqbal worked

constantly to encourage Muslim leaders and masses to support Jinnah and the League. Speaking about the

political future of Muslims in India, Iqbal said:

"There is only one way out. Muslims should strengthen Jinnah's hands. They should join the Muslim League.

Indian question, as is now being solved, can be countered by our united front against both the Hindus and

the English. Without it, our demands are not going to be accepted. People say our demands smack of

communalism. This is sheer propaganda. These demands relate to the defense of our national existence....

The united front can be formed under the leadership of the Muslim League. And the Muslim League can

succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims."[17]

[edit]Final years & death

Tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque.

In 1933, after returning from a trip to Spain and Afghanistan, Iqbal began suffering from a mysterious throat

illness.[21] He spent his final years helping Chaudhry Niaz Ali Khan establish the Dar ul Islam Trust Institute

at the latter's Jamalpur estate near Pathankot[22], an institution where studies in classical Islam and

contemporary social science would be subsidised, and advocating the demand for an independent Muslim

state.[23] Iqbal ceased practising law in 1934 and he was granted pension by the Nawab of Bhopal. After

suffering for months from his illness, Iqbal died in Lahore in 21 april 1938. His tomb is located in Hazuri

Bagh, the enclosed garden between the entrance of the Badshahi Mosque and the Lahore Fort, and official

guards are maintained there by the Government of Pakistan.

Iqbal is commemorated widely in Pakistan, where he is regarded as the ideological founder of the state.

HisTarana-e-Hind is a song that is widely used in India as a patriotic song speaking of communal harmony.

His birthday is annually commemorated in Pakistan as Iqbal Day, a national holiday. Iqbal is

the namesake of many public institutions, including the Allama Iqbal Medical College, Allama Iqbal Open

University, the Allama Iqbal International Airport in Lahore, and Gulshan-e-Iqbal Town in Karachi.
Government and public organizations have sponsored the establishment of colleges and schools dedicated

to Iqbal, and have established the Iqbal Academy to research, teach and preserve the works, literature and

philosophy of Iqbal. Allama Iqbal Stamps Society established for the promotion of Iqbaliyat in philately and in

other hobbies. His son Javid Iqbal has served as a justice on the Supreme Court of Pakistan.

[edit]Influence and legacy

Street named in Iqbal's honour in Heidelberg, Germany.

If we are resolved to describe Islam as a system of superior values, we are obliged, first of all, to

acknowledge that we are not the true representatives of Islam.

—Muhammad Iqbal[24]

Allama Iqbal's poetry has also been translated into several European languages where his works were

famous during the early part of the 20th century.[citation needed] Iqbal’s Asrar-i-Khudi andJaved Nama were

translated into English by R A Nicholson and A J Arberry respectively.[25]

[edit]Legacy in India

Iqbal's poem Saare Jahan Se Achcha has remained popular in India for over a century. Mahatma Gandhi is

said to have sung it over a hundred times when he was imprisoned at Yerawada Jail inPune in the 1930s.
[26]
The poem was set to music in the 1950s by sitar maestro Ravi Shankarand recorded by singer Lata

Mangeshkar. Stanzas (1), (3), (4), and (6) of the song are widely sung in India, and regarded as an unofficial

national song,[27] and were also turned into the official quick march of the Indian Armed Forces.[28]Rakesh

Sharma, the first Indian cosmonaut, employed the first line of the song "sāre jahāñ se acchā hindostāñ

hamārā" that means "Better than the entire world, is our Hindustan (India) " in 1984 to describe to

then prime minister Indira Gandhi how India appeared from outer space.[29] Current prime

minister, Manmohan Singh, quoted the poem at his first press conference.[27]