THE birthday of the poet, philosopher, scholar, barrister and politician of the East, Dr. Allama, Sir, Muhammad Iqbal, is commemorated every year on 9 Nov, in Pakistan, with fervour and enthusiasm, to pay tributes to him, for his tremendous contribution and inspiration, for the creation of Pakistan and beyond. Iqbal’s, work has been globally lauded and the renowned German writer, Annemarie Schimmel, in her book ‘Gabriel’s Wing’ (Bal-e-Jibri), has acclaimed his ‘unique way of weaving a grand tapestry of thought from eastern and western yarns’. A street in Heidelberg, Germany, where he studied philosophy, literature and German language has also been named after Iqbal, to honour him.
Iqbal wrote extensively in Persian since it was the language of literature in Ottoman Empire and because he sought to spread his message to the entire Muslim world. Related compliments, paid by Ayat Ullah Khamenei of Iran, to Iqbal include: ‘… in spite of not having tasted the Persian way of life, never living in the cradle of Persian culture and never having any direct association with it, he cast with great mastery the most delicate, subtle and radically new philosophical themes into the mould of Persian poetry, some of which are unsurpassable…’ Mehmet Ersoy, the national poet of Turkey, was directly influenced by Iqbal and Turkey has officially honoured Iqbal for his ‘services to Islam’, at Konya, the resting place of Rumi. In India,
Iqbal’s anthem ‘Tarana-e-Hind’ is frequently played for communal harmony. Iqbal has stressed ‘Khudi’ (selfhood, self-recognition, self- awareness, self- improvement, self-esteem; self consciousness) and believed that the highest stage of development of ‘Khudi’ is not self-negation-(Fana), as outlined in some mystic thoughts and experiences, but self-affirmation-(Baqa).
The basis of Iqbal’s “Khudi’ is a strong faith in constant self-evolution, as against philosophical systems professed by certain classes of ‘Sufis’, which regard ‘selfhood’ as mere illusion, not worth striving for. Iqbal rejects teachings which lead to self-annihilation and detachment from the world and urges to return to it again to utilize it for the purposes of moral, intellectual and communal elevation. Iqbal lamented the despondent plight of Muslims at the time, which he thought was due to the lost identity of their ‘Khudi’ , caused by common teaching of Hindu renunciation of worldly life (Sanyas), and Sufi pantheism( everything is God). Iqbal advocated that the only satisfactory mode of ‘selflessness’ was sacrifice of the self in the service of causes greater than one’s own. He believed in the reconstruction of Muslim religious thoughts through ‘ijtihâd’ in Islamic law, (interpretation of problems not precisely covered in Quran, or Hadith), and ‘ijma’ (scholarly consensus) for legal advancement and progression.
Delivering lectures on these and other vital matters, Iqbal began working with the Muslim League in 1906. Presiding the annual session of the League at Allahabad in 1930, he made the famous statement that Indian Muslims in majority areas, must demand self-rule from the British. In 1935, the British Parliament passed the Government of India Act that promised self-government for the people of India, but under British control. Thus, this year began with renaissance of the Muslims, through the ‘Bal-e-Jibril’, a chapter of which named ‘Saqui Nama’ truly ignited the fire of independence in their hearts and souls, particularly the youth. Sentiments expressed through prominent versus are: ‘ Zamane Ke Andaz Badle Gaye; Naya Raag Hai, Saaz Badle Gye ‘ ( times have changed; so have their signs and ways- New is the music- so are the instruments.); ‘Khirad Ko Ghulami Se Azad Kar; Jawanon Ko Peeron Ka Ustad Kar. (Free young men’s minds from slavery; and make them mentors of the old). ‘Jigar Se Wohi Teer Phir Paar Kar; Tammana Ko Seenon Mein Baidar Kar’. (Drive that arrow (for independence) through their hearts; which will rekindle desires of freedom in their hearts and souls). ‘Wohi Sajda Hai Laaeq-E-Ehtamam; Ke Ho Jis Se Har Sajda Tujh Par Haraam’. (Worth offering is only that prostration; which makes all others forbidden acts). Selected versus from ‘Saqui Nama’ were brilliantly rendered by a Pakistani Music Band, Junnoon in 2001. Glimpses of Iqbal’s vision of a perfect Muslim (Mard E Momin) include: ‘Har lehza hey Momin ki nayi shaan , nayi aan; Guftar mey kirdar mey Allah ki burhan’. (Every moment of a Momin’s life is attainment of continuous and new grandeur and respect; By his words and deeds’ he provides proof of Devine reach and power; … By his nature, he maintains a balance in his deeds in this world, as well as in pursuit of the hereafter’.
Of great significance is Iqbal’s identification of the desired attributes of all Muslim leaders, through his poetry and prose, to inspire their followers on the path towards their destinations. Among these, some timeless versus are: ‘Nigah Buland, (lofty ambition, foresight and vision) Sukhan Dilnawaz, (heartwarming expression), Jaan Pursouz (empathic soul). Ye hi Hai Rakht-e-Safar Mir-e-Karwan Ke Liye’. (These are the essential requirements of the leader of a caravan/group). Iqbal’s emphasizes awareness, learning, truthfulness, justice, valor and courage for shouldering responsibilities of leading the world: (‘Sabaq Phir Parh Sadaqat Ka, Adalat Ka, Shujaat Ka. Liya Jaye Ga Tujh Se Kaam Dunya Ki Imamat Ka’). Iqbal considers ‘self-esteem and dignity, full confidence and strong belief in one’s cause (yaqeen muhkam) and relentless action (Amal Peham), as vital leadership traits. He compares a true leader to a well rooted, shady and strong tree that provides shelter and hope for the people.
Iqbal highlighted that a leader must know himself, acquire knowledge and purify his thoughts. He believed that leaders ought to be soft in social exposure (‘ho halqa e yarran to baresham ki tarha narm’), but strong as steel, in conflicts between truth and falsehood. (‘Razme haq o batil ho o faulad hey Momin’). While the nation reminisces Iqbal’s work today, the best accolade to him on this occasion would be to inculcate and live out his advice and get involved in spreading his message to posterity.
—The writer is the former President of the NDU.
