Allama Iqbal

Iqbal – a visionary (First Phase of his life)

Iqbal was lucky that he got Religious atmosphere at home. His father and mother were practicing Muslims. They have employed an eminent scholar Maulana Mir Hassan to teach Iqbal basics of Islam. He left lasting impressions on young Iqbal which later on proved decisive in shaping the entire personality of this poet philosopher. After completing his early education he started participating in social and literary activities. Initially he was an ordinary intellectual who was under the influence of prevailing environment. From 1899 to 1905 he proved to be a proponent of Indian Nationalism. During these years his poem Taranae-Hindi (the Indian anthem) became very famous wherein he says: 

Our Hindustan is better than the entire world. It is our garden and we are its nightingales.

Iqbal’s Urdu poetry before 1906 and specially poems such as "The New Temple" and "The Indian Anthem" bear ample testimony to the fact that during his student days Iqbal was an adherent of the concept of a composite Indian Nationalism. In the following verses he appears to be an extremely patriotic and nationalist: 

“O Brahman! If you don't mind I shall tell you the truth. The idols of your worship have gone obsolete. You think that God is there in the stone idols. To me every particle of my homeland is an idol for me.”

Evolution of Iqbal’s thought (Second phase of his life)

Iqbal went to Europe to pursue higher education and stayed there from 1905 to 1908. He directly observed/experienced the Western Civilization and declared that: He admits that due to the challenge of Western culture he came to know the reality of his own Faith.4 When he returned from Western world he was a changed person all to gather. He very categorically states that: “There is no doubt that my ideas about nationalism have undergone a definite change. In my college days I was a zealous Nationalist that I am not now. The change is due to a mature thinking. It is unfortunate that my later writings are all in Pakistan which is little understood in this country".  The gradual transformation of Iqbal’s political beliefs started during his stay in Europe as a student of philosophy. It was particularly due to Iqbal’s insight into the nature of the conflict and strife between the European nation states, which he could foresee, was leading Europe to world-wars, and partially due to the developments within India, such as the Hindu Communist’s agitation against the partition of Bengal in 1906, which had come about on purely administrative basis but had accidentally yielded some benefits to the Muslim of East Bengal. The Urdu poem to Abdul Qadir signifies his renunciation of the concept of a composite Indian nationalism and his adoption of a new concept of Millat i.e. Muslim unity. He says: "Arise! See that a new darkness has engulfed the Eastern horizon, Let us spread light with the flames of our voice. Look! In the holy land, the lover’s way of life has been renounced. Let us inspire other Qais (the lover) with new dreams."

Reawakening of Muslims through poetry (Third Phase of life)

Iqbal returned from Europe with renewed ideas and changed perceptions. Next 20 years he totally devoted himself to the cause of Islam as he understood the true message of Qur'an. He became an exponent of Quranic Message. He very confidently states that he uses poetry as a tool and does not say any thing which contradicts the Holy Qur'an. In the next poem entitled "Territorial Nationalism" Iqbal rejects the prevalent concept of territorial nationalism. He considers this concept as a modern form of idolatry and hence incompatible with Islam: This era has a different cup, different wine and another Jamshed. The Saqi has adopted new ways to charm the drinkers. Western civilization has fashioned new idols and the Muslim has created a new Haram (sanctuary) where these new idols are being worshiped. Country is the supreme among all the contemporary idols. Its cloak is the shroud of Religion. This idol of country as fashioned by the contemporary civilization, Destroys the home of the Prophet (Islam) Your arm obtains strength from the power of Tauheed (monotheism). Islam is your home, and you are the follower of the Prophet. Show to the world a glimpse of the old days? O followers of Mustafa (the chosen one i.e the Prophet of Islam)! Crush this idol in the dust. If one were bound with a place, the result will be utter destruction. You should live like a fish in the ocean independent of country In the parlance of politics “country” means some thing different and according to the saying of the Prophet country is something else. The nations of the world are at odds with each other because of the concept of territorial nationalism. The aim of commerce has become the conquest of other nations because of territorial nationalism. Because of this concept politics has divorced itself from truth and the destruction of the house of the poor. Justified by the idea of territorial superiority; God's creation is divided into nations by territorial nationalism. The roots of Islamic nationality are destroyed by it.

Negation of Territorial Nationalism

This forceful and moving poem presents Iqbal’s main arguments against the modern Western concept of territorial, racial or linguistic nationalism as well as arguments in favour of a separate Muslim nationalism which springs from the spiritual homogeneity and a common world-view. In his Stray Reflections which he penned down in the year 1910, Iqbal has observed: "Islam appeared as protest against idolatry. And what is patriotism but a subtle form of idolatry- a deification of material object. Islam could not tolerate idolatry in any form. It is our eternal mission to protest against idolatry in all its forms. What was to be demolished by Islam could not be made the very principle of its structure as a political community. The fact that the Prophet may peace be upon him prospered and died in place not his birthplace is perhaps a mystic hint to the same effect." Exploring the nature of Muslim solidarity he wrote in the same notebook, in the same year: "Our solidarity as community rests on the religious principle. The moment this hold is loosened we are nowhere. Probably the fate of the Jews will befall on us. But our educationists are still groping in the dark: they are perhaps too much dazzled to realize the difference between Islamism which constructs nationality out of a purely abstract idea, i.e religion and “Westernism”, the very life blood of whose concept of nationality is concrete thing, i.e country." 

This difference between Islamism and Westernism on the question of nationality is further elaborated by Iqbal in his detailed analytical essay entitled: “Political thought in Islam”, which appeared in Hindustan Review (vols. XXXII and XXXIII, 1910-1911). Iqbal asserted: “The law of Islam does not recognize the apparently natural difference of race, nor the historical differences of nationality. The political ideal of Islam consists in the creation of a people born of a free fusion of all races and nationalities. Nationality, with Islam, is not the highest limit of political development. For the general principles of the law of Islam rests on human nature, not on the peculiarities of a particular people. The inner cohesion of such a nation would consist not in ethnic or geographic unity, nor in the unity of language or social tradition, but in the unity of the religious and political ideal. Or, in the psychological fact of “likemindedness”. The membership of this nation, consequently, would not be determined by birth, marriage, domicile or naturalization. It would be determined by a public declaration of “likemindedness”, and would terminate when the individual has ceased to be like-minded with others. The ideal territory for such a nation would be the whole earth. The Arabs, like the Greeks and the Romans endeavoured to create such a nation or the world-state by conquest, but failed to actualize their ideal, the realization of this ideal, however, is not impossible. For the ideal nation does exist in germ." Once the ideal became crystallized, he started transmitting it through the powerful medium of his Urdu and Persian poetry. In his poem answer to the compliant, Allah commanded to the faithful to realize that: Religion is the basis of nationalism. If the stars are not bound to each other, There is no star-lit sky. Arise! Emancipate the wretched of the earth by the power of Ishq And enlighten the world with the name of Muhammad. (Peace be upon him). Be you faithful to Muhammad (peace be upon him), and we yield our self to you;Not this world alone – the Tablet and the pen your prize shall be). In his short poem entitle Religion he addressed his fellow Muslims on the subject of nationalism in a moving melodies tone: Do not compare your nation with the nations of the West because, the nation of the Prophet of Islam is of a different mould. Western nationalism is based on territory or race But your nationalism gets its strength from the power of religion. With the loosening of the religious hold Your unity as a distinct nation will be lost.

In his reawakening of the Muslims through poetry Iqbal accurately identifies the causes of downfall of Muslims. He says it is due to neglecting the Quran: Your ancestors were dignified and honoured because they were true Muslims and you have been humbled due to neglecting the Holy Qur'an. Like a true reformer he creates awareness amongst Muslims and reminds them of their lost glory. He says: The Caliphate has been ruined due to foolishness of Turk. See the simplicity of so called Muslim and shrewdness of others as well. Iqbal's approach is so pragmatic that through his reawakening efforts calls for action: Try to get the courage of your forefathers so that the caliphate could again be established in the world.  Despite absolute darkness prevailing in the Muslim society Iqbal had always been optimistic. Along sides reawakening efforts through poetry Iqbal started revitalization process. He strongly criticized Western thought enabling Muslims to regain confidence. In a taunting way he states the weaknesses of Western civilization. He declares Western civilization as baseless and predicts that shortly it will disappear because it is not based on reality. He seems to be very bitter in his criticism and calls fake western thought as dazzling exterior of Western civilization: The glittering exterior of present day civilization is just an artificial style with no firm foundation. 

Two Nations Theory

In the 18th century new concepts were introduced in Europe. The nation state concept developed. According to this concept people living in a particular state are a nation irrespective of their faith or religion. This concept gave birth to Secularism, a philosophy which declared religion outside the purview of state. Accordingly religion has to be confined to private life only. Iqbal rejects these concepts and comes up with his idea of state which is in conformity with Islamic Ideology. For the Muslims of subcontinent who were struggling to get rid of British imperialism he gave the idea of "Two Nations theory". He became a staunch advocate of this theory and reminded the Muslims that their Nationhood is based on Hazrat Muhammad’s Prophethood. He strongly condemned a great scholar of his time Maulana Hussain Ahmad Madani who opined that nations in the current era are founded on the bases of territory. His poetic response immediate and spontaneous: "The Ajam has not yet mastered the secrets of the faith; otherwise we would not have seen the strange spectacle of Deoband producing a Hussain Ahmad. He sermonized from the top of the pulpit that it is the territory that makes a nation; How ignorant he is of the standpoint of Muhammad of Arabia! You must reach out to Muhammad (peace be upon him), the chosen one, for he personifies Islam; If you do not reach out to him, you follow the Father of the Flame (Abu Lahab)".

Iqbal and separate homeland for Muslims

In his Persian Masnavies entitled Secrets of the Self and Mysteries of Selflessness first published in 1915, Iqbal rejected the political creed of territorial nationalism by citing examples from the teachings and the practice of the Holy Prophet: "Our Master, migrating from his fatherland, resolved the knot of Muslim nationhood, His wisdom founded one community – The world its parish. Those who adopted country as the basis of nationalism have shattered the fabric of human fraternity. By making country an object of veneration they have divided human unity into tribes. Your nation is above the considerations of colour and blood.” The price of one black man is a hundred red men. Reject blood relationship as a principle of human superiority and follow the way of Salman Farsi who had exclaimed:

“I am the son of Islam. Become a destroyer of Idol like Abraham. If racial pride is the basis of nationalism then forget about the concept of human brotherhood. I do not belong to Rome and Arabia, nor do I take pride in the concept of racial superiority. Follow the way of your Prophet and get united. Love of the Prophet is the source of your unity. Make this love as the cementing force of your nationhood."

It was for his spiritual ideals that the Prophet of Islam migrated from the land of his birth and adopted Medina as his permanent abode. The Muslims of India must follow this example from the life of Prophet Muhammad in their refusal to sacrifice their religious identity on the alter of the territorial nationalism i.e. composite Indian nationalism. In his historic presidential address, delivered at the annual session of the All-India Muslim League at Allahabad on the 29th December, 1930 he rejected the Western concept of a composite Indian nationalism in an unapologetic manner. He argued with full emphasis on his command that: “The religious ideal of Islam is organically related to the social order which it has created. The rejection of the one will eventually involve the rejection of the other. Therefore, the construction of a polity on national lines, if it means a displacement of the Islamic principle of solidarity, is simply unthinkable to a Muslim. I would like to see the Punjab, North West Frontier Province, Sind and Baluchistan amalgamated into a single state. Self government within the British Empire appears to me the final destiny of the Muslims, at least of North West India – I, therefore, demand the formation of a consolidated Muslim State in the best interest of India and Islam”. When Muhammad Ali Jinnah returned from London and initiated the task of the reorganization of the All-India Muslim League, Iqbal extended his total support to Jinnah and worked as his loyal soldier. This was the time of the closest political cooperation between these two greatest leaders of Muslim India. These new ideas concerning the destiny of Muslim India, in particular, and Muslim world in general, which had stirred the mind of young Iqbal, way back in the year 1907 continued to grow over the years and finally culminated into a clear cut ideology in 1938.

Notwithstanding the advocacy of Indian nationalism on the basis of Islam by the leading Ulama, the overwhelming majority of the Indian Muslims adopted the path of a separate Muslim nationalism as the only way leading to their salvation. Less than two years after the death of Iqbal, All-India Muslim League resolved to struggle for the creation of separate Muslim homeland on the ideological foundations laid by their poet-philosopher, Allama Muhammad Iqbal.

Raison d'être for a separate state

According to Iqbal the raison d'être for creation of independent homeland is as follows: “For Islam it will be an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilize its laws, its education, its culture and bring them into closer contact with its own original spirit and with the spirit of modern times.”

Response of masses to Iqbal's thought

Iqbal invoked Islamic Concept of state which moved the masses. They rallied around the flag of All India Muslim League. Muslim league turned popular party instead of elite class group. The response of masses at grass root was so effective that very soon it was realized by both Hindus and British that division of India was inevitable. The Muslims started their struggle with a single aim to establish an independent homeland wherein they will be able to order their lives in accordance with the dictates of Islam. The most popular slogan which united majority of Muslims was: “What is the meaning of Pakistan? It means to establish the Sovereignty of God (& the Vicegerency of man) in this world.”