Muhammad Iqbal
From Wikipedia, the free encyclopedia"Iqbal" redirects here. For other uses, see Iqbal (disambiguation).Sir Muhammad Iqbal (علامہ محمد اقبال / Allama Muḥammad Iqbāl; November 9, 1877 - April 21, 1938), commonly referred to as Allama Iqbāl (علامہ اقبال, 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.
Muhammad Iqbal
Sir Mohammad Iqbal
علامہ محمد اقبالFull name Muhammad Iqbal Born November 9, 1877
Sialkot, Punjab, British IndiaDied April 21, 1938 (aged 60)
Lahore, Punjab, British IndiaEra Modern era Region Islamic Philosophy School Muslim. Main interests poetry, philosophy, sufism.
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 was knighted— 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. In Afghanistan and Iran, where he is known as Eghbāl-e-Lāhoorī (اقبال لاہوری Iqbal 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 (یوم ولادت محمد اقبال - Yōm-e Welādat-e Muḥammad Iqbāl) is on November 9, and is a national holiday in Pakistan.
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][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 embracing Rumi 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.
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 in 1929, with his son Javid Iqbal
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-Daula of 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 شيرين 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'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 in Spain, 1933
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 the Armughan-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 Hijaz in 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
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 movement and remained in close touch with Muslim political leaders such as Maulana Mohammad Ali and 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.
Iqbal with Muslim political activists.
(L to R): Mohammad Iqbal (third), Syed Zafarul Hasan (sixth) (at Muslim University, Aligarh, India)
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 at Madras, 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 in Allahabad, 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 Baluchistan amalgamated into a single state. Self-government within the British Empire, or without the British Empire, the formation of a consolidated Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at least of Northwest India."[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
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 of The Reconstruction of Religious Thought in Islam, by Sir Muhammad Iqbal.
The First Journal of Tolu-e-Islam
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 page of First Journal of Tolu-e-Islam in which Syed Nazeer dedicated this journal to Sir Iqbal
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 JinnahIdeologically 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 alongwith Moulana Abdur Raheem Dard (Resident missionary of Ahmadiyya Community in London) were influential forces in 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:
Final years
"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
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.
Tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque in Lahore
Iqbal is commemorated widely in Pakistan, where he is regarded as the ideological founder of the state. His Tarana-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.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 and Javed Nama were translated into English by R A Nicholson and A J Arberry respectively.[25]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]
[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 in Pune in the 1930s.[26] The poem was set to music in the 1950s by sitar maestro Ravi Shankar and 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]
Monday, March 7, 2011
Muhammad Iqbal
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