وڪيپيڊيا

علامہ اقبال

پاڪستاني شاعر

شاعر مشرق، ڊاڪٽر علامه محمد اقبال (9 نومبر 1877ع - 21 اپريل 1938ع) هڪ اسلامي فلسفي، شاعر ۽ سياستدان هو.[1] [2][3] [4] سندس شاعري کي 20ھین صديءَ جي عظيم ترين شاعری ۾ شمار ڪيو وڃي ٿو.[5][6][7][8] ۽ انگريزن جي حڪمراني واري هندستان جي مسلمانن لاءِ ثقافتي ۽ سياسي آدرش جي سندس نظريي کي وڏي پئماني تي سمجهيو وڃي ٿو ته هو پاڪستان تحريڪ جو اصل محرڪ ھو.[9][10] [11] هن کي عام طور تي علامه اقبال جي نالي سان سڏيو ويندو آهي.[12] ۽ وڏي پيماني تي 20ھین صدي جي سڀ کان اهم ۽ بااثر مسلمان مفڪرن ۽ مغربي مذهبي فلسفين مان هڪ سمجهيو ويندو آهي.[13][14][15][16]

شاعر مشرق

حڪیم الامت

علامہ
محمد اقبال
رحمت اللہ علیہ

علامہ اقبال، سال 1938ع
پيدائش 09 نومبر 1877(1877-11-09)
سيالڪوٽ، پنجاب، برطانوي هندستان (هاڻي پنجاب، پاڪستان)
وفات 21 اپريل 1938 (عمر 60 سال)
لاهور، پنجاب، برطانوي هندستان. (هاڻي پنجاب، پاڪستان)
قوميت برطانوي هندستاني
مادر علمي مری اسکات ڪاليج، سيالڪوٽ (ايف اي)
  • ڪيمبرج يونيورسٽي، برطانیہ (بي اي)
  • گورنمينٽ ڪاليج، لاهور (ايم اي)
  • ميونخ يونيورسٽي، جرمني (پي ايڇ ڊي)
مشھور ڪم "بانگ درا"، "بال جبريل"، "ضرب ڪليم"، "اسرار خودي"، "رموز بیخودي"، "پيام مشرق"، "زبور عجم"، "جاويد نامو"
تعليمي ادارو جامعه مليه اسلاميه (گڏيل باني)
شعبه عمل
 • اردو ادب
  • فارسي شاعري
  • اسلامي تاريخ
  • اسلامي بحالي ء نشاہ الثانیہ
اهم نظريا
 خطبہ اله آباد، 1930ع (تصور پاڪستان)
سڃاڻپ نشان

علامہ اقبال سيالڪوٽ، پنجاب ۾ ڄائو ۽ وڏو ٿيو، اقبال پنهنجي بي اي ۽ ايم اي گورنمينٽ ڪاليج لاهور مان مڪمل ڪئي. هن 1899ع کان 1903ع تائين لاهور جي اوريئنٽل ڪاليج ۾ عربي سيکاري، جنهن دوران هن تمام گهڻو لکيو. ان دور ۾ سندس اردو نظمن ۾ ”بانگ درا“ ۽ ”بال جبريل“ قابل ذڪر آهن. سال 1905ع ۾ هُو وڌيڪ تعليم حاصل ڪرڻ لاءِ یورپ روانو ٿيو، پهرين انگلينڊ ۽ پوءِ جرمنيءَ ۾. انگلنڊ ۾ هن لنڪنز ان ۾ بيرسٽر جي ڊگري حاصل ڪئي. جرمني ۾، هن ميونخ يونيورسٽي مان فلسفي ۾ پي ايڇ ڊي جي ڊگري حاصل ڪئي، 1908ع ۾ هن جو مقالو ”فارس ۾ مابعد الطبيعات جي ترقي“ تي هو. 1908ع ۾ لاهور واپسيءَ تي، اقبال هڪ قانون جي مشق قائم ڪئي پر بنيادي طور تي، سياست، اقتصاديات، تاريخ، فلسفي ۽ مذهب تي ڪم ڪندي، علمی مواد پيدا ڪرڻ تي ڌيان ڏنو. هو پنهنجي شاعرانه مجموعن لاءِ تمام گهڻو مشهور آهي، جنهن ۾ ”اسرار خودي“ به شامل آهي، جنهن لاءِ هن کي ”رموز بيخودي“ ۽ ”بانگ درا“ جي اشاعت تي برطانوي نائيٽ هُڊ سان نوازيو ويو.[17] فارسي زبان ۾ سندس ادبي ڪم کيس ايران ۾ تسليم ڪيو، جتي هو عام طور اقبال لاهوري (فارسي: اقبال لهوري) جي نالي سان مشهور آهي، جنهن جي معنيٰ آهي ”لاهور جو اقبال“.

مسلم دنيا جي سياسي ۽ روحاني بحاليءَ جو هڪ پرجوش حامي، خاص طور تي برصغير ​​هند جي مسلمانن جي، اقبال جي ليڪچرن جو هڪ سلسلو هن ان سلسلي ۾ ڏنو، جيڪو 1930ع ۾ The Reconstruction of Religious Thought in Islam جي نالي سان شايع ٿيو. سال 1927ع ۾ پنجاب ليجسليٽو ڪائونسل ۽ آل انڊيا مسلم ليگ ۾ ڪيترن ئي عهدن تي رهيو. سال 1930ع ۾ ليگ جي سالياني اسيمبليءَ ۾ ڏنل سندس اله آباد خطاب ۾، هن اتر اولهه هندستان ۾ پکڙيل مسلم اڪثريت وارن علائقن لاءِ هڪ سياسي فريم ورڪ تيار ڪيو، جنهن ۾ ليگ جي ٻن قومي نظريي کي اڳتي وڌايو.[18]

آگسٽ 1947ع ۾ اقبال جي وفات کان 9 سال پوءِ، هندستان جي ورهاڱي کانپوءِ پاڪستان، هڪ نئين آزاد اسلامي رياست جي قيام جو رستو اختيار ڪيو، جنهن ۾ اقبال کي قومي شاعر جي حيثيت سان نوازيو ويو. کيس پاڪستاني سماج ۾ ”حڪيم الامت“ ۽ ”مفڪر پاڪستان “ جي نالي سان به سڃاتو وڃي ٿو.

علامه اقبال

ڊاڪٽر علامه محمد اقبال (Allama Muhammad Iqbal) (تاريخ پیدائش: 9 نومبر 1877ع) پنجاب جي شهر سيالڪوٽ ۾ ڄائو. سندس والد جو نالو شيخ نور محمد هو. پاڻ ڪشميري خاندان سان لاڳاپو رکندو هو. علامه اقبال کي پاڪستان جو ذهني باني يا مفڪر پاڪستان سڏائي ٿو. علامه اقبال، قائداعظم سان سياسي رفيق ٿي ڪم ڪيو. پاڻ ڪيئي ڪتاب لکيائين جن ۾ بانگ درا، بال جبريل، شڪوه، جواب شڪوه ۽ ٻيا ڪيترائي ڪتاب مشهور آهن. علامه اقبال 21 اپریل 1938ع تي لاهور ۾ وفات ڪئي. سندس مقبرو بادشاهي مسجد لاهور جي ڀرسان آهي.

سوانح عمري

سنواريو

پس منظر

سنواريو
 
علامہ اقبال جي والده امام بي بي، جنهن 9 نومبر 1914ع تي وفات ڪئي، ان جي وفات کان پوءِ اقبال پنهنجي دردن جي احساس جو اظهار شاعراڻي انداز ۾ ڪيو.

اقبال 9 نومبر 1877ع تي برطانوي هندستان جي پنجاب صوبي (هاڻي پاڪستان ۾) سيالڪوٽ جي هڪ پنجابي۔ڪشميري خاندان ۾ پيدا ٿيو.[19][20] هن جي خاندان جو پتو پوي ٿو ته سندن آبائي تعلق ڪشميري پنڊتن جي سپرو قبيلي سان آهي جيڪي ڪلگام جي هڪ ڏکڻ ڪشميري ڳوٺ مان هئا ۽ 15ھین صدي ۾ اسلام قبول ڪيو.[21] [22] اقبال جي مادري زبان پنجابي هئي [23] ۽ هو روزمره جي زندگيءَ ۾ گهڻو ڪري پنجابي ۽ اردو ۾ ڳالهائيندو هو. [24] 19ھین صدي ۾، جڏهن سک سلطنت ڪشمير کي فتح ڪري رهيو هو، هن جي ڏاڏي جو خاندان پنجاب ڏانهن لڏي ويو. اقبال جو ڏاڏو سر تيج بهادر سپرو جو اٺون ڪزن هو، جيڪو هڪ اهم وڪيل ۽ آزادي پسند هو، جيڪو آخرڪار اقبال جو مداح بڻجي ويو. [25] اقبال اڪثر پنهنجي لکڻين ۾ ڪشميري نسب جو ذڪر ۽ ياد ڏياريندو هو.[26] دانشور اين ميري شيمل جي مطابق، اقبال اڪثر پنهنجي ”ڪشميري برهمڻن جو پٽ“ هجڻ جي باري ۾ لکيو آهي پر رومي ۽ تبريزي جي حڪمت کان واقف هو.[27]

اقبال جو پيءُ، شيخ نور محمد (وفات 1930ع)، درزي هو،[28] رسمي طور تعليم يافته نه، پر مذهبي ماڻهو هو. [29] اقبال جي ماءُ امام بي بي، سمبڙيال جي هڪ ڪشميري، هڪ شائستہ ۽ عاجز عورت جي طور تي بيان ڪئي وئي [30] جيڪا غريبن ۽ پنهنجي پاڙيسرين جي مسئلن ۾ مدد ڪندي هئي.[31] سندس وفات 9 نومبر 1914ع تي سيالڪوٽ ۾ ٿي. اقبال کي پنهنجي ماءُ سان پيار هو، ۽ سندس وفات تي هن پنهنجي دردناڪ احساسن جو اظهار هن ريت ڪيو:[32]

"منهنجي وطن ۾ ڪير بيچيني سان منهنجو انتظار ڪندو؟ جيڪڏهن منهنجو خط نه پهچندو ته بيچيني ڪير ڏيکاريندو؟ مان تنهنجي قبر تي هي شڪايت ڪندس: هاڻي اڌ رات جي نماز ۾ مون کي ڪير سوچيندو؟ سڄي زندگي تنهنجي پيار منهنجي عبادت ڪئي. جڏهن مان تنهنجي خدمت ڪرڻ جي لائق ٿيس ته تون هليو ويو".

ابتدائي تعليم

سنواريو

اقبال جڏهن چئن سالن جو هو ته کيس قرآن پڙهڻ جي تعليم حاصل ڪرڻ لاءِ مسجد ۾ موڪليو ويو.[33] هن عربي ٻولي پنهنجي استاد سيد مير حسن کان سکي، جيڪو مدرسي جي هيڊ ۽ اسڪاچ مشن ڪاليج سيالڪوٽ ۾ عربي جي پروفيسر هو، جتان 1893ع ۾ مئٽرڪ ڪيائين،[34] 1895ع ۾ فيڪلٽي آف آرٽس مان انٽرميڊيئيٽ جي ڊگري حاصل ڪيائين.[35][36][37] ساڳئي سال هن گورنمينٽ ڪاليج يونيورسٽي، لاهور ۾ داخلا ورتي جتي هن 1897ع ۾ فلسفي، انگريزي ادب ۽ عربي ۾ بي اي جي ڊگري ۽ خان بهادر الدين ايف. ايس. عربيءَ ۾ سندس ڪارڪردگيءَ تي جلال الدين تمغو حاصل ڪئي. [38] 1899ع ۾ هن ساڳئي ڪاليج مان ماسٽر آف آرٽس جي ڊگري حاصل ڪئي ۽ پنجاب يونيورسٽي مان فلسفي ۾ پهريون نمبر حاصل ڪيائين.[35][36][37]

شاديون

سنواريو
 
Allama Iqbal with his son Javed Iqbal in 1930

Iqbal married four times under different circumstances.[39]

  • His first marriage was in 1895 when he was 18 years old. His bride, Karim Bibi, was the daughter of a Gujrati physician, Khan Bahadur Ata Muhammad Khan. Her sister was the mother of director and music composer Khwaja Khurshid Anwar.[40][41] Their families arranged the marriage, and the couple had two children; a daughter, Miraj Begum (1895–1915), and a son, Aftab Iqbal (1899–1979), who became a barrister.[39][42] Another son is said to have died after birth in 1901.

Iqbal and Karim Bibi separated somewhere between 1910 and 1913. Despite this, he continued to financially support her till his death.[43]

  • Iqbal's second marriage took place on 26 August 1910 with the niece of Hakim Noor-ud-Din.[44]
  • Iqbal's third marriage was with Mukhtar Begum, and it was held in December 1914, shortly after the death of Iqbal's mother the previous November.[45][36] They had a son, but both the mother and son died shortly after birth in 1924.[39]
  • Later, Iqbal married Sardar Begum, and they became the parents of a son, Javed Iqbal (1924–2015), who became Senior Justice of the Supreme Court of Pakistan, and a daughter, Muneera Bano (born 1930).[39][43] One of Muneera's sons is the philanthropist-cum-socialite Yousuf Salahuddin.[43]

Higher education in Europe

سنواريو

Iqbal was influenced by the teachings of Sir Thomas Arnold, his philosophy teacher at Government College Lahore, to pursue higher education in the West. In 1905, he travelled to England for that purpose. While already acquainted with Friedrich Nietzsche and Henri Bergson, Iqbal would discover Rumi slightly before his departure to England, and he would teach the Masnavi to his friend Swami Rama Tirtha, who in return would teach him Sanskrit.[46] Iqbal qualified for a scholarship from Trinity College, University of Cambridge, and obtained a Bachelor of Arts in 1906. This B.A. degree in London, made him eligible, to practice as an advocate, as it was being practised those days. In the same year he was called to the bar as a barrister at Lincoln's Inn. In 1907, Iqbal moved to Germany to pursue his doctoral studies, and earned a Doctor of Philosophy degree from the Ludwig Maximilian University of Munich in 4 November 1907 (Published in 1908 in London). Working under the guidance of Friedrich Hommel, Iqbal's doctoral thesis was entitled The Development of Metaphysics in Persia.[35][47][48][49] Among his fellow students in Munich was Hans-Hasso von Veltheim who later happened to visit Iqbal the day before Iqbal died.[50]

 
Plaque at Portugal Place, Cambridge, commemorating Allama Iqbal's residence there during his time at Trinity College

In 1907, he had a close friendship with the writer Atiya Fyzee in both Britain and Germany. Atiya would later publish their correspondence.[51] While Iqbal was in Heidelberg in 1907, his German professor Emma Wegenast taught him about Goethe's Faust, Heine and Nietzsche.[52] He mastered German in three months.[53] A street in Heidelberg has been named in his memory, "Iqbal Ufer". During his study in Europe, Iqbal began to write poetry in Persian. He preferred to write in this language because doing so made it easier to express his thoughts. He would write continuously in Persian throughout his life.[35]

Academic career

سنواريو
 
Photograph taken during Allama Iqbal's youth in 1899

Iqbal began his career as a reader of Arabic after completing his Master of Arts degree in 1899, at Oriental College and shortly afterward was selected as a junior professor of philosophy at Government College Lahore, where he had also been a student in the past. He worked there until he left for England in 1905. In 1907 he went to Germany for PhD In 1908, he returned from Germany and joined the same college again as a professor of philosophy and English literature.[54] In the same period Iqbal began practising law at the Chief Court of Lahore, but he soon quit law practice and devoted himself to literary works, becoming an active member of Anjuman-e-Himayat-e-Islam.[36] In 1919, he became the general secretary of the same organization. Iqbal's thoughts in his work primarily focus on the spiritual direction and development of human society, centered around experiences from his travels and stays in Western Europe and the Middle East. He was profoundly influenced by Western philosophers such as Nietzsche, Bergson, and Goethe. He also closely worked with Ibrahim Hisham during his stay at the Aligarh Muslim University.[55][52]

The poetry and philosophy of Rumi strongly influenced Iqbal. Deeply grounded in religion since childhood, Iqbal began concentrating intensely on the study of Islam, the culture and history of Islamic civilization and its political future, while embracing Rumi as "his guide".[55] 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.[56][55]

Iqbal's poetry was translated into many European languages in the early part of the 20th century.[57] Iqbal's Asrar-i-Khudi and Javed Nama were translated into English by R. A. Nicholson and A. J. Arberry, respectively.[57][58]

سنواريو
 
Iqbal as a barrister-at-law

Iqbal was not only a prolific writer but also a known advocate. He appeared before the Lahore High Court in both civil and criminal matters. There are more than 100 reported judgments to his name.[59][60][61][62][63][64]

Final years and death

سنواريو
 
The tomb of Muhammad Iqbal at the entrance of the Badshahi Mosque in Lahore

In 1933, after returning from a trip to Spain and Afghanistan, Iqbal suffered from a mysterious throat illness.[65] He spent his final years helping Chaudhry Niaz Ali Khan to establish the Dar ul Islam Trust Institute at a Jamalpur estate near Pathankot,[66][67] where there were plans to subsidize studies in classical Islam and contemporary social science. He also advocated for an independent Muslim state. Iqbal ceased practising law in 1934 and was granted a pension by the Nawab of Bhopal. In his final years, he frequently visited the Dargah of famous Sufi Ali Hujwiri in Lahore for spiritual guidance. After suffering for months from his illness, Iqbal died in Lahore on 21 April 1938.[56][35] It is maintained that he breathed his last listening to a kafi of Bulleh Shah.[68][69] 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 provided by the Government of Pakistan. اقبال شروعاتي تعليم قرآن شريف جي حاصل ڪئي. ان کان پوءِ مشن هاءِ اسڪول ۾ داخل ٿيو. مري ڪاليج مان ايف اي جو امتحان پاس ڪيائين. پنجابي ايليٽ ڪلاس علامه اقبال کي پاڪستان جو ذهني باني يا مفڪر پاڪستان سڏائي ٿو، پر هُو گڏيل هندستان جو حامي هو. پاڻ اعلى پايي جو شاعر هو. هندستان جو مقبول ترين قومي گيت ساري جهان سي اڇا هندوستان همارا جو شاعر علامه اقبال آهي. پاڻ ڪيئي ڪتاب لکيائين جن ۾ بانگ درا، بال جبريل، شڪوه، جواب شڪوه ۽ ٻيا ڪيترائي ڪتاب مشهور آهن. علامه اقبال 21 اپریل 1938ع تي لاهور ۾ وفات ڪئي. سندس مقبرو بادشاهي مسجد لاهور جي ڀرسان آهي.

شاعر مشرق علامه ڊاڪٽر محمد اقبال سيالڪوٽ ۾ 9 نومبر 1877ع ۾ پيدا ٿيو. هن جو تعلق ڪشميري برهمڻ خاندان سان هو، جيڪو خاندان سوا ٻه سئو سال پهرين اسلام قبول ڪري چڪو هو. اصل ۾ رَتن لال جيڪو هندو پنڊت هو سو مسلمان ٿي ويو، جنهن جو نالو نور محمد رکيو ويو. [70][71] اڳتي هلي رتن لال (نور محمد) مان محمد اقبال جنم ورتو. جنهن اڳتي هلي 1897ع ۾ احمدي فرقو اختيار ڪيو. ان کانپوءِ ويھ ٻاويھ ورهين سندس سر طفر الله سان سياسي اختلاف پيدا ٿي پيا، جنهن جي نتيجي ۾ سر محمد اقبال احمدي مان واري مسلمان ٿي ويو هو ۽ اهو ڪٽنب ڪشمير مان لڏي سيالڪوٽ ۾ اچي آباد ٿيو. سندس والد جو نالو شيخ نور محمد ۽ والده جو نالو امام بيبي هو. ننڍڙي اقبال کي ابتدائي تعليم لاءِ مڪتب ۾ ويهاريو ويو ۽ پوءِ 1883ع ۾ اسڪاچ مشن بهائي اسڪول ۾ داخل ٿيو، جتي کيس عربي ۽ فارسي علمن جي تعليم لاءِ سيد مير حسن جهڙو استاد ۽ رهبر مليو. 1899ع ۾ پنجاب يونيورسٽيءَ مان فلسفي ۾ ايم. اي ڪيائين ۽ ڪجهه عرصو اورنٽيئل ڪاليج ۽ گورنمينٽ ڪاليج لاهور ۾ (1903ع 1905ع) فلسفي ۽ تاريخ جو استاد رهيو. ”علم الاقتصاد“ سندس انهيءَ دور جي تصنيف آهي. 1905ع ۾ بئريسٽري لاءِ انگلينڊ ويو، سيپٽمبر 1905ع ۾ ٽرنٽي ڪاليج ڪيمبرج ۾ داخل ٿيو ۽ -جولاءِ- 1907ع ۾ گريجوئيشن ڪيائين. 12 آگسٽ 1907ع تي جرمن جي سومونڪ يونيورسٽيءَ ۾ داخلا ورتائين ۽ اتان ادب ۾ ڊي. لٽ جي ڊگري حاصل ڪيائين.

علامه اقبال جولاءِ 1908ع ۾ بئريسٽريءَ جو امتحان پاس ڪيو، ڪجهه مهينا يونيورسٽي ڪاليج لنڊن ۾ پروفيسر آرنلڊ جي وڃڻ کانپوءِ ان جي جڳهه تي عربيءَ جو استاد مقرر ٿيو، پوءِ گورنمينٽ ڪاليج لاهور ۾ فلسفي جو اسسٽنٽ پروفيسر مقرر ٿيو ۽ 1913ع تائين اها خدمت سرانجام ڏنائين. 1922ع ۾ حڪومت برطانيا سندس ادبي خدمتن جي سلسلي ۾ کيس ”سر“ جو خطاب ڏنو. 1928ع ۾ مدراس حيدرآباد ۽ علي ڳڙهه ۾ ليڪچر ڏنائين ۽ 27 سيپٽمبر 1931ع ۾ ٻي گول ميز ڪانفرنس (Round table conference) ۾ شرڪت لاءِ لنڊن ويو، لنڊن ۾ قيام دوران مختلف انجمنن ۽ تقريبن ۾ شرڪت ڪرڻ کان سواءِ اسلامي ملڪن جي معزز شخصيتن سان ملاقاتون ڪيائين. ٽين گول ميز ڪانفرنس ۾ ارسٽوٽولين سوسائٽيءَ جي هيٺ لنڊن ۾ ڪيا مذهب ڪا امڪان هي جي موضوع تي تقرير ڪيائين. ٽن هفتن کانپوءِ اسپين (Spain) جي سياحت لاءِ روانو ٿيو ۽ انهيءَ سياحت دوران ڪجهه -اردو- نظم لکيائين، -جن- ۾ مشهور نظم ”مسجد قرطبه“ (Mosque of Córdoba) به شامل آهي. 26 جنوري 1933ع تي اسپين مان واپسيءَ وقت پيرس پهتو ۽ 1933ع جي آخر ۾ افغانستان جو دورو ڪيائين. علامه صاحب 1935ع ۾ پنهنجي گهرواريءَ جي وفات کانپوءِ بيمار رهڻ لڳو. انهيءَ ڪري وڪالت به ڇڏي ڏنائين. ڀوپال جي نواب سندس اها حالت ڏسي هن لاءِ 500 رپيا ماهوار وظيفو مقرر ڪيو.

سندس هيٺيون تصنيفون (1) علم الاقتصاد (1903)، (2) تشڪيل جديد الاهيات اسلاميه، (3) ايران مابعد الطبيعيات ڪا ارتقا، (4) اسرار خودي (فارسي)، (5)- رموز بيخودي (فارسي)، (6) پيام مشرق (فارسي)، (7) بانگ درا (اردو)، (8) زبور عجمه (فارسي)، (9)- جاويد نامه (فارسي)، (10)بال جبريل(اردو)، (11)ضرب ڪليم (اردو)، (12)پس چه بايد کرد، (13) اي اقوام شرق، (14) ارمغان حجاز (فارسي)، (15) آئينه عجم (فارسي شاعرن جو انتخاب)، کانسواءِ علامه صاحب درسي ڪتاب به لکيا، اقبال جي استادن ۾ شڪارپور تعلقي جو علامه علي محمد ڪاڪيپوٽو به شامل هو. جنهن کيس فلسفي ۽ منتق جي تعليم ڏني. علامه صاحب جي مثنوين جو منظوم سنڌي ترجمو لطف الله بدوي ڪيو آهي.[72]

ڪوششون ۽ اثر

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سياسي

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وڌيڪ ڏسو: Pakistan Movement ۽ Muhammad Iqbal's political philosophy
فائل:Iqbalpolitics.jpg
Iqbal with Muslim politicians.
(L to R): M. Iqbal (third), Syed Zafarul Hasan (sixth) at Aligarh Muslim University.

Iqbal first became interested in national affairs in his youth. He received considerable recognition from the Punjabi elite after his return from England in 1908, and he was closely associated with Mian Muhammad Shafi. When the All-India Muslim League was expanded to the provincial level, and Shafi received a significant role in the structural organization of the Punjab Muslim League, Iqbal was made one of the first three joint secretaries along with Shaikh Abdul Aziz and Maulvi Mahbub Alam.[73] While dividing his time between law practice and poetry, Iqbal remained active in the Muslim League. He did not support Indian involvement in World War I and stayed in close touch with Muslim political leaders such as Mohammad Ali Jouhar 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 Shafi and the centrist group led by Jinnah.[74]سانچو:Unreliable source? He was active in the Khilafat Movement, and was among the founding fathers of Jamia Millia Islamia which was established at Aligarh in October 1920. He was also given the offer of being the first vice-chancellor of Jamia Millia Islamia by Mahatma Gandhi, which he refused.[75]

 
Muhammad Iqbal, then president of the Muslim League in 1930 and address deliverer

In November 1926, with the encouragement of friends and supporters, Iqbal contested the election 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.[56] He supported the constitutional proposals presented by Jinnah to guarantee Muslim political rights and influence in a coalition with the Congress and worked with Aga Khan and other Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.[74]سانچو:Unreliable source? While in Lahore he was a friend of Abdul Sattar Ranjoor.[76]

اقبال، قائداعظم ء تصور پاڪستان

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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.[حوالو گهربل] Discontent with factional leaders like Shafi and Fazl-ur-Rahman, Iqbal came to believe that only Jinnah was a political leader capable of preserving unity and fulfilling the League's objectives of Muslim political empowerment. Building a strong, personal correspondence with Jinnah, Iqbal was influential 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:

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 the right to look up for safe guidance through the storm which is coming to North-West India and, perhaps, to the whole of India.[77]

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 partition of India.[78] Iqbal's close correspondence with Jinnah is speculated by some historians as having been responsible for Jinnah's embrace of the idea of Pakistan. Iqbal elucidated to Jinnah his vision of a separate Muslim state in a letter sent on 21 June 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.[56]

Iqbal, serving as president of the Punjab Muslim League, criticized Jinnah's political actions, including a political agreement with Punjabi leader 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.[77]

حسین احمد مدنی ء اقبال

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اصل مضمون جي لاءِ ڏسو Madani–Iqbal debate

A famous debate was held between Iqbal and Hussain Ahmed Madani on the question of nationalism in the late 1930s. Madani's position throughout was to insist on the Islamic legitimacy of embracing a culturally plural, secular democracy as the best and the only realistic future for India's Muslims where Iqbal insisted on a religiously defined, homogeneous Muslim society. Madani and Iqbal both appreciated this point and they never advocated the creation of an absolute 'Islamic State'. They differed only in their first step. According to Madani the first step was the freedom of India for which composite nationalism was necessary. According to Iqbal the first step was the creation of a community of Muslims in the Muslim majority land, i.e. a Muslim India within India.[79][80]

اسلامي نشاہ ثانیہ جي بحالي

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فائل:Iqbal-RahmatAli.jpg
Iqbal with Choudhary Rahmat Ali and other Muslim leaders

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Iqbal's six English lectures were published in Lahore in 1930, and then by the Oxford University Press in 1934 in the book The Reconstruction of Religious Thought in Islam. The lectures had been delivered at Madras, Hyderabad and Aligarh.[56] These lectures dwell on the role of Islam as a religion and as a political and legal philosophy in the modern age.[56] 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 the Muslim masses.[حوالو گهربل]

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.[55] 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 regions in India. Under a single Indian union, he feared for Muslims, who would suffer in many respects, especially concerning their existentially separate entity as Muslims.[56]

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 29 December 1930 he outlined a vision of an independent state for Muslim-majority provinces in north-western India:[56][81]

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.[56][81]

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, if it means a displacement of the Islamic principle of solidarity, the construction of a policy on national lines, is simply unthinkable to a Muslim."[82] 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.[حوالو گهربل]

Even as he rejected secularism and nationalism he would not elucidate or specify if his ideal Islamic state would be a theocracy, and criticized the "intellectual attitudes" of Islamic scholars (ulema) as having "reduced the Law of Islam practically to the state of immobility".[83]

The latter part of Iqbal's life was concentrated on political activity. He travelled across Europe and West Asia to garner political and financial support for the League. He reiterated the ideas of his 1932 address, and, during the third Round Table Conference, he opposed the Congress and proposals for transfer of power without considerable autonomy for Muslim provinces.[حوالو گهربل]

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 criticized feudal classes in Punjab as well as Muslim politicians opposed to the League. Many accounts of Iqbal's frustration toward Congress leadership were also pivotal in providing a vision for the two-nation theory.[84][85]

طلوع اسلام

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Copy of the first issue of Tolu-e-Islam

Iqbal was the first patron of Tolu-e-Islam, a historical, political, religious and cultural journal of the Muslims of British India. For a long time, Iqbal wanted a journal to propagate his ideas and the aims and objectives of the All India Muslim League. In 1935, according to his instructions, Syed Nazeer Niazi initiated and edited the journal,[86] named after Iqbal's poem "Tulu'i Islam". Niazi dedicated the first issue of the journal to Iqbal. The journal would play an important role in the Pakistan movement.[74]

ادبي ڪم

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اصل مضمون جي لاءِ ڏسو Works of Muhammad Iqbal

فارسي

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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.[56] In 1915, he published his first collection of poetry, the Asrar-i-Khudi اسرارِ خودی (Secrets of the Self) in Persian. The poems emphasise the spirit and self from a religious perspective. Many critics have called this Iqbal's finest poetic work.[87] In Asrar-i-Khudi, Iqbal explains his philosophy of "Khudi", or "Self".[56][55] Iqbal's use of the term "Khudi" is synonymous with the word "Rooh" used in the Quran for a divine spark which is present in every human being, and was said by Iqbal to be present in Adam, for which God ordered all of the angels to prostrate in front of Adam.[56] 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 vice-regent of God.[56]

In his Rumuz-i-Bekhudi رموزِ بیخودی (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 characteristics intact, he asserts, but once this is achieved, he should sacrifice his ambitions for the needs of the nation. Man cannot realize the "Self" outside of society. Published in 1917, this group of poems has as its main themes the ideal community,[56] Islamic ethical and social principles, and the relationship between the individual and society. Although he supports Islam, Iqbal also recognises the positive aspects of other religions. Rumuz-i-Bekhudi complements the emphasis on the self in Asrar-e-Khudi and the two collections are often put in the same volume under the title Asrar-i-Rumuz (Hinting Secrets). It is addressed to the world's Muslims.[56]

Iqbal's 1924 publication, the Payam-e-Mashriq پیامِ مشرق (The Message of the East), is closely connected to the West-östlicher Diwan by the 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, ardor, and dynamism. He asserts that an individual can never aspire to higher dimensions unless he learns of the nature of spirituality.[56] In his first visit to Afghanistan, he presented Payam-e Mashreq to King Amanullah Khan. In it, he admired the uprising of Afghanistan against the British Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding the establishment of Kabul University.[52]

The Zabur-e-Ajam زبورِ عجم (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. "Bandagi Nama" denounces slavery and attempts 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.[56]

Iqbal's 1932 work, the Javed Nama جاوید نامہ (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 reliving a historical period, Iqbal condemns the Muslims who were instrumental in the defeat and death of Nawab Siraj-ud-Daula of Bengal and Tipu Sultan of Mysore by betraying them for the benefit of the British colonists, and thus delivering their country to the shackles of slavery. In the end, by addressing his son Javed, he speaks to the young people at large, and guides the "new generation".[88]

Pas Chih Bayed Kard Ay Aqwam-e-Sharq پس چہ باید کرد اے اقوامِ شرق includes the poem "Musafir" مسافر ("The Traveller"). Again, Iqbal depicts Rumi as a character and gives an exposition of the mysteries of Islamic laws and Sufi perceptions. 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 counselled to learn the "secret of Islam" and to "build up the self" within themselves.[56]

His love of the Persian language is evident in his works and poetry. He says in one of his poems:[89]

گرچہ ہندی در عذوبت شکر است[90]

garchi Hindi dar uzūbat shakkar ast

طرز گفتار دري شيرين تر است

tarz-i guftar-i Dari shirin tar ast

Translation: Even though in sweetness Hindi* [archaic name for Urdu, lit. "language of India"] is sugar – (but) speech method in Dari [the variety of Persian in Afghanistan] is sweeter *

Throughout his life, Iqbal would prefer writing in Persian as he believed it allowed him to fully express philosophical concepts, and it gave him a wider audience.[91]

اردو

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Sir Muhammad Iqbal in 1935, by Lady Ottoline Morrell

Muhammad Iqbal's The Call of the Marching Bell (بانگِ درا, bang-e-dara), his first collection of Urdu poetry, was published in 1924. It was written in three distinct phases of his life.[56] The poems he wrote up to 1905—the year he left for England—reflect patriotism and the imagery of nature, including the Urdu language patriotic "Saare Jahan se Accha".[52] The second set of poems date from 1905 to 1908, when Iqbal studied in Europe, and dwell upon the nature of European society, which he emphasised had lost spiritual and religious values. This inspired Iqbal to write poems on the historical and cultural heritage of Islam and the Muslim community, with a global perspective. Iqbal urges the entire Muslim community, addressed as the Ummah, to define personal, social and political existence by the values and teachings of Islam.[92]

Iqbal's works were in Persian for most of his career, but after 1930 his works were mainly in Urdu. His works in 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, Bal-e-Jibril بالِ جبریل (Wings of Gabriel) is considered by many critics as his finest 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 and epigrams and carries a strong sense of religious passion.[93]

Zarb-i-Kalim ضربِ کلیم (or The Rod of Moses) is another philosophical poetry book of Allama Iqbal in Urdu, it was published in 1936, two years before his death. In which he described as his political manifesto. It was published with the subtitle "A Declaration of War Against the Present Times. Muhammad Iqbal argues that modern problems are due to the godlessness, materialism, and injustice of modern civilization, which feeds on the subjugation and exploitation of weak nations, especially the Indian Muslims.[94]

Iqbal's final work was Armughan-e-Hijaz ارمغانِ حجاز (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 that the poet is travelling through the Hijaz in his imagination. The profundity of ideas and intensity of passion are the salient features of these short poems.[95]

Iqbal's vision of mystical experience is clear in one of his Urdu ghazals, which was written in London during his student days. Some verses of that ghazal are:[56]

At last, the silent tongue of Hijaz has

announced to the ardent ear the tiding
That the covenant which had been given to the
desert-[dwellers] is going to be renewed
vigorously:
The lion who had emerged from the desert and
had toppled the Roman Empire is
As I am told by the angels, about to get up
again (from his slumbers.)
You the [dwellers] of the West, should know that
the world of God is not a shop (of yours).
Your imagined pure gold is about to lose its
standard value (as fixed by you).
Your civilization will commit suicide with its own daggers.
For a house built on a fragile bark of wood is not longlasting[56]

English

سنواريو

Iqbal wrote two books, The Development of Metaphysics in Persia (1908) and The Reconstruction of Religious Thought in Islam (1930), and many letters in the English language. He also wrote a book on Economics that is now rare. In these, he revealed his thoughts regarding Persian ideology and Islamic Sufism – in particular, his beliefs that Islamic Sufism activates the searching soul to a superior perception of life. He also discussed philosophy, God and the meaning of prayer, human spirit and Muslim culture, as well as other political, social and religious problems.[56]

Iqbal was invited to Cambridge to participate in a conference in 1931, where he expressed his views, including those on the separation of church and state, to students and other participants:[56]

I would like to offer a few pieces of advice to the young men who are at present studying at Cambridge. ... I advise you to guard against atheism and materialism. The biggest blunder made by Europe was the separation of Church and State. This deprived their culture of moral soul and diverted it to atheistic materialism. I had twenty-five years ago seen through the drawbacks of this civilization and, therefore, had made some prophecies. They had been delivered by my tongue, although I did not quite understand them. This happened in 1907. ... After six or seven years, my prophecies came true, word by word. The European war of 1914 was an outcome of the mistakes mentioned above made by the European nations in the separation of the Church and the State.[56]

پنجابي

سنواريو

Iqbal also wrote some poems in Punjabi, such as "Piyaara Jedi" and "Baba Bakri Wala", which he penned in 1929 on the occasion of his son Javed's birthday. A collection of his Punjabi poetry was put on display at the Iqbal Manzil in Sialkot.[96]

Iqbal was deeply influenced by Punjabi Sufis. Once a comrade recited a poem by Bulleh Shah and he was "so much touched and overwhelmed...that tears rolled down his cheeks."[97]

جديد شهرت

سنواريو

"مشرق جو شاعر"

سنواريو
 
علامه اقبال کي 1933ع ۾ پنجاب يونيورسٽي طرفان ڊاڪٽريٽ آف لٽريچر جي ڊگري ڏني وئي.

قبال کي اديبن، ادارن ۽ ميڊيا طرفان ”مشرق جو شاعر“ سڏيو ويو آهي.[58][98][99][100][101][102][103]

قائداعظم يونيورسٽي جي وائيس چانسلر پروفيسر ڊاڪٽر معصوم ياسين زئي سيمينار ۾ استادن ۽ دانشورن جي هڪ نمايان گڏجاڻي کي خطاب ڪندي چيو ته اقبال نه رڳو مشرق جو شاعر آهي پر هڪ آفاقي شاعر آهي. ان کان سواءِ اقبال عالمي برادريءَ جي ڪنهن خاص طبقي تائين محدود ناهي، پر هو سموري انسانيت لاءِ آهي. تنهن هوندي به اهو ذهن ۾ پيدا ٿيڻ گهرجي ته پنهنجي مشرقي ديوان گوئٽي کي وقف ڪرڻ وقت، اقبال جي پيام مشرق، گوئٽي جي مغربي ديوان لاءِ جوابي ۽ اصلاحي، ثقافتي آئڪن جي حيثيت رکي ٿي. ڇاڪاڻ ته اقبال پاڻ کي اوڀر جو نمائندو قرار ڏيندي گوئٿ سان برابري جي بنياد تي اولهه جي نمائندي طور ڳالهائڻ جي ڪوشش ڪئي. اقبال جي انقلابي ڪارنامن پنهنجي شاعري ذريعي برصغير ​​جي مسلمانن کي متاثر ڪيو. اقبال جو خيال هو ته مسلمان گهڻو وقت مغرب جي نوآبادياتي توسيع ۽ واڌ ويجهه جي ڪري دٻجي ويا هئا. انهيءَ تصور لاءِ اقبال کي ”مشرق جو شاعر“ سڏيو وڃي ٿو. تنهن ڪري ختم ڪرڻ لاءِ، مان گبريل جي ونگ ۾ اينيماري شمل جو حوالو ڏيان ٿو، جيڪا اقبال جي ”مشرقي ۽ مغربي يارن مان هڪ عظيم ٽيپسٽري آف وييڊنگ جي منفرد انداز“ (p. xv) جي ساراهه ڪري ٿي، جيڪا هڪ تخليقي سرگرمي آهي، جنهن جو حوالو ڏيڻ لاءِ، منهنجي پنهنجي جلد جو ذڪر ڪندي اقبال جي نظر ثاني ڪندي، محمد اقبال کي هڪ ”عالمگير شاعر“ ۽ مفڪر جي حيثيت سان نوازيو آهي، جنهن جو بنيادي مقصد ”مشرق“ ۽ ”اولهه“ جي وچ ۾ هڪ پل تعمير ڪرڻ لاءِ متبادل ڳالهين کي گهٽائڻ هو. اردو دنيا اقبال کي ”شاعر مشرق“ جي نالي سان تمام گهڻي سڃاڻي ٿي. اقبال کي مفڪر پاڪستان ("پاڪستان جو مفڪر") ۽ حڪيم الامت ("اُمت جو بابا") به سڏيو وڃي ٿو. پاڪستان حڪومت کيس سرڪاري طور تي پاڪستان جو ”قومي شاعر“ جو لقب ڏنو. ايران: ايران ۾ اقبال کي اقبال لاهوري (فارسي: اقبال لاهوري) (Iqbal of Lahore) جي نالي سان سڃاتو وڃي ٿو. اقبال جا اسرارِ خودي ۽ بال جبريل ايران ۾ خاص مقبول آهن. ساڳئي وقت، ايران ۾ ڪيترن ئي عالمن 1979ع جي ايراني انقلاب کي متاثر ڪرڻ ۽ برقرار رکڻ ۾ اقبال جي شاعري جي اهميت کي تسليم ڪيو آهي، انقلابي تحريڪ جي شروعاتي دور ۾، اهو عام هو ته ماڻهن کي ٻڌڻ لاءِ پارڪ يا ڪنڊ ۾ گڏ ٿيندا هئا. اقبال جي فارسي شاعري کي ڪو ماڻهو پڙهي ٿو، جنهن ڪري اڄ ايران ۾ هر عمر جا ماڻهو سندس شاعريءَ کان گهٽ ۾ گهٽ ڪجهه واقف آهن، خاص ڪري زبورِ عجم.

The Vice-Chancellor of Quaid-e-Azam University, Dr. Masoom Yasinzai, stated in a seminar addressing a distinguished gathering of educators and intellectuals that Iqbal is not only a poet of the East but is a universal poet. Moreover, Iqbal is not restricted to any specific segment of the world community, but he is for all humanity.[104]

Yet it should also be born in mind that while dedicating his Eastern Divan to Goethe, the cultural icon par excellence, Iqbal's Payam-i-Mashriq constituted both a reply as well as a corrective to the Western Divan of Goethe. For by stylizing himself as the representative of the East, Iqbal endeavored to talk on equal terms to Goethe as the representative of West.[105]

Iqbal's revolutionary works through his poetry affected the Muslims of the subcontinent. Iqbal thought that Muslims had long been suppressed by the colonial enlargement and growth of the West. For this concept, Iqbal is recognised as the "Poet of the East".[99][106][107]

So to conclude, let me cite Annemarie Schimmel in Gabriel's Wing who lauds Iqbal's "unique way of weaving a grand tapestry of thought from eastern and western yarns" (p. xv), a creative activity which, to cite my own volume Revisioning Iqbal, endows Muhammad Iqbal with the stature of a "universalist poet" and thinker whose principal aim was to explore mitigating alternative discourses to construct a bridge between the "East" and the "West."[105]

The Urdu world is very familiar with Iqbal as the "Poet of the East".[107] Iqbal is also called Muffakir-e-Pakistan ("The Thinker of Pakistan") and Hakeem-ul-Ummat ("The Sage of the Ummah"). The Pakistan government officially named him Pakistan's "national poet".[57]

Iran

سنواريو

In Iran, Iqbal is known as Iqbāl-e Lāhorī (فارسي: اقبال لاهوری‎) (Iqbal of Lahore). Iqbal's Asrare-i-Khudi and Bal-i-Jibreel are particularly popular in Iran. At the same time, many scholars in Iran have recognised the importance of Iqbal's poetry in inspiring and sustaining the Iranian Revolution of 1979.[108][109] During the early phases of the revolutionary movement, it was common to see people gathering in a park or corner to listen to someone reciting Iqbal's Persian poetry, which is why people of all ages in Iran today are familiar with at least some of his poetry, notably Zabur-i-Ajam.[110][109]

Ayatollah Ali Khamenei has stated, "We have a large number of non-Persian-speaking poets in the history of our literature, but I cannot point out any of them whose poetry possesses the qualities of Iqbal's Persian poetry. Iqbal was not acquainted with Persian idiom, as he spoke Urdu at home and talked to his friends in Urdu or English. He did not know the rules of Persian prose writing. [...] 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, the most subtle and radically new philosophical themes into the mould of Persian poetry, some of which are unsurpassable yet."[111]

By the early 1950s, Iqbal became known among the intelligentsia of Iran. Iranian poet laureate Muhammad Taqi Bahar universalized Iqbal in Iran. He highly praised the work of Iqbal in Persian.[112]

In 1952, Iranian Prime Minister Mohammad Mossadeq, a national hero because of his oil nationalization policy, broadcast a special radio message on Iqbal Day and praised his role in the struggle of the Indian Muslims against British imperialism. At the end of the 1950s, Iranians published the complete Persian works. In the 1960s, Iqbal's thesis on Persian philosophy was translated from English to Persian. Ali Shariati, a Sorbonne-educated sociologist, supported Iqbal as his role model as Iqbal had Rumi. An example of the admiration and appreciation of Iran for Iqbal is that he received the place of honour in the pantheon of the Persian elegy writers.[حوالو گهربل]

Iqbal became even more popular in Iran in the 1970s. His verses appeared on banners, and his poetry was recited at meetings of intellectuals. Iqbal inspired many intellectuals, including Ali Shariati, Mehdi Bazargan and Abdulkarim Soroush. His book The Reconstruction of Religious Thought in Islam was translated by Mohammad Masud Noruzi.[109]

Key Iranian thinkers and leaders who were influenced by Iqbal's poetry during the rise of the Iranian revolution include Khamenei, Shariati and Soroush, although much of the revolutionary guard was familiar with Iqbal's poetry.[113] At the inauguration of the First Iqbal Summit in Tehran (1986), Khamenei stated that in its "conviction that the Quran and Islam are to be made the basis of all revolutions and movements", Iran was "exactly following the path that was shown to us by Iqbal".[113] Shariati, who has been described as a core ideologue for the Iranian Revolution, described Iqbal as a figure who brought a message of "rejuvenation", "awakening" and "power" to the Muslim world.[114]

Arab countries

سنواريو

Iqbal has an audience in the Arab world, and in Egypt one of his poems has been sung by Umm Kulthum, the most famous modern Egyptian artist, while among his modern admirers there are influential literary figures such as Farouk Shousha.[115] In Saudi Arabia, among the important personalities who were influenced by Iqbal there was Abdullah bin Faisal Al Saud, a member of the Saudi royal family and himself a poet.[116]

Turkey

سنواريو

Mehmet Akif Ersoy, considered the national poet of Turkey for having composed its national anthem, was directly influenced by Iqbal.[117]

In 2016, Turkey's Minister for Culture and Tourism Nabi Avcı presented the Dost Award to Walid Iqbal, the grandson of Iqbal, in order to honour Iqbal's "services to Islam", the ceremony being held in Konya, the resting place of Rumi.[118]

Western countries

سنواريو
 
Sign for the street Iqbal-Ufer in Heidelberg, Germany, honouring Iqbal[119]

Iqbal's views on the Western world have been applauded by Westerners, including United States Supreme Court Associate Justice William O. Douglas, who said that Iqbal's beliefs had "universal appeal".[120] Soviet biographer N. P. Anikoy wrote:

[Iqbal is] great for his passionate condemnation of weak will and passiveness, his angry protest against inequality, discrimination and oppression in all forms, i.e., economic, social, political, national, racial, religious, etc., his preaching of optimism, an active attitude towards life and man's high purpose in the world, in a word, he is great for his assertion of the noble ideals and principles of humanism, democracy, peace and friendship among peoples.[120]

Others, including Wilfred Cantwell Smith, stated that with Iqbal's anti-capitalist holdings, he was "anti-intellect", because "capitalism fosters intellect".[120] Freeland Abbott objected to Iqbal's views of the West, saying that they were based on the role of imperialism and that Iqbal was not immersed enough in Western culture to learn about the various benefits of the modern democracies, economic practices and science.[120] Critics of Abbot's viewpoint note that Iqbal was raised and educated in the European way of life, and spent enough time there to grasp the general concepts of Western civilization.[120]

حیثیت

سنواريو
 

"صد سالہ تقریب پیدائش علامہ محمد اقبال"

فائل:75 PKR note.jpg
سال 2022ع ۾ اسٽيٽ بئنڪ آف پاڪستان پاران جاري ڪيل 75 روپين جو يادگاري بئنڪ نوٽ، جنهن جي مٿان سيد احمد خان، فاطمه جناح، محمد علي جناح ۽ محمد اقبال (کاٻي کان ساڄي) جي تصوير آهي.

اقبال کي پاڪستان ۾ وڏي پيماني تي ياد ڪيو ويندو آهي، جتي هن کي رياست جو نظرياتي باني سمجهيو ويندو آهي. اقبال جی نالی تی ڪيترن ئي سرڪاري ادارن جا نالا آهن، جن ۾ لاهور ۾ علامه اقبال ڪيمپس پنجاب يونيورسٽي، علامه اقبال ميڊيڪل ڪاليج، فيصل آباد ۾ اقبال اسٽيڊيم، پاڪستان ۾ علامه اقبال اوپن يونيورسٽي، اقبال ميموريل انسٽيٽيوٽ، سرينگر ۾ علامه اقبال لائبريري، ڪشمير يونيورسٽي شامل آهن. لاهور ۾ علامه اقبال انٽرنيشنل ايئرپورٽ، گورنمينٽ ڪاليج يونيورسٽي لاهور ۾ اقبال هاسٽل، نشتر ميڊيڪل ڪاليج ملتان ۾ علامه اقبال هال، ڪراچي ۾ گلشن اقبال ٽائون، لاهور ۾ علامه اقبال ٽائون، علي ڳڙهه مسلم يونيورسٽي ۾ علامه اقبال هال، جامعه مليه اسلاميه نئين دهلي ۾ علامه اقبال هاسٽل ۽ يونيورسٽي آف انجنيئرنگ اينڊ ٽيڪنالاجي، لاهور ۾ اقبال هال.[121] اقبال اڪيڊمي، لاهور مان اقبال تي فارسي، انگريزي ۽ اردو ۾ رسالا شايع ٿيل آهن.

هندستان ۾، سندس گيت "ترانہ هند" اڪثر ڪري هڪ حب الوطني گيت جي طور تي هلايو ويندو آهي جيڪو ڪميونٽي همٿ جي ڳالهه ڪندو آهي. [122] ڊاڪٽر محمد اقبال، هڪ هندستاني دستاويزي فلم جنهن جي هدايتڪاري K.A. عباس ۽ علي سردار جعفري جو لکيل هيءُ فلم 1978ع ۾ رليز ٿيو. اهو گورنمينٽ آف انڊيا جي فلمز ڊويزن طرفان تيار ڪيو ويو.[123][124]

هندستان ۾ مڌيه پرديش جي حڪومت هر سال هندستان ڀون ۾ اردو ادب ۽ شاعريءَ ۾ ڪيل خدمتن جي عيوض هندستاني اديبن کي اقبال سمن، شاعر جي اعزاز ۾ ايوارڊ ڏئي ٿي.[125]

پاڪستان جي حڪومت ۽ عوامي تنظيمن اقبال لاءِ وقف ڪيل تعليمي ادارن، ڪاليجن ۽ اسڪولن جي قيام کي اسپانسر ڪيو آهي ۽ اقبال اڪيڊمي پاڪستان قائم ڪيو آهي ته جيئن سندس ڪم، ادب ۽ فلسفي جي تحقيق، سيکارڻ ۽ محفوظ ڪري سگهجي. علامه اقبال اسٽامپس سوسائٽيءَ جو قيام اقبال جي فلسفي ۽ ٻين مشغلن ۾ فروغ لاءِ ڪيو ويو. سندس پٽ جاويد اقبال سپريم ڪورٽ آف پاڪستان ۾ جسٽس طور خدمتون سرانجام ڏنيون. جاويد منزل اقبال جي آخري رهائشگاهه هئي.[126]

گيلري

سنواريو
  •  
    Father of Iqbal (Shaikh Noor Muhammad)
  •  
    At a party during the 2nd Round Table Conference in London in 1931
  •  
    A view of the conference in West Jerusalem. Iqbal is seen sitting on the extreme right in the first row (1931).
  •  
    Iqbal reception given by the National League, London, in 1932
  •  
    Iqbal in 1934
  •  
    Iqbal in a reception given by citizens of Lahore in 1933
  •  
    Iqbal at Shimla in 1930s
  •  
    Iqbal in Afghanistan with Sulmain Nadavi and Ross Masood
  •  
    Iqbal
  •  
    Iqbal supposedly in 1933

پڻ ڏسو

سنواريو

خارجي لنڪس

سنواريو
وڪيميڊيا العام ۾ علامہ اقبال سان لاڳاپيل ابلاغي مواد ڏسو.
وڪي قول ۾ علامہ اقبال جي متعلق قول موجود آھي۔

سانچو:Muhammad Iqbal

اقبال ۽ پاڪستان

سنواريو

علامه اقبال ان دور جي سياسي حالتن جي حوالي سان محمد علي جناح کي خط ۾ لکيو: هندوستان ۾، مسلمانن جي حيثيت سان، اوهان جي شخصيت آهي، جنهن کان قوم اها اميد رکي ٿي ته، اتر اولهه يا سڄي هندوستان ۾ جيڪو سياسي طوفان اچي رهيو آهي، ان ۾ اوهان ئي قوم جي صحيح اڳواڻي ڪري سگهو ٿا.

ان نموني علامه اقبال، قائداعظم سان سياسي رفيق ٿي ڪم ڪيو. هندن ۽ مسلمانن جي اختلاف کان متاثر ٿي 1930ع ۾ مسلم ليگ جي اجلاس، الهه آباد، ۾ چيائين ته: هندوستان جي وفاق ۾ مسلم گهڻائي وارن پرڳڻن ۾ خودمختيار رياستون قائم ڪيون وڃن.

ڪن چيو ته پاڪستان جي تحريڪ خود انگريزن جي پيدا ڪيل آهي. آخري وائسراءِ هند، لارڊ مائونٽبيٽن ان جي ترديد ڪئي.

هندن جي مشهور عالم، محقق، ماهر تعليم ۽ مورخ، پنڊت سندر لال جي هڪ تقرير جيڪا جون 1966ع ۾ ڇپي، ۾ چيو اٿس: منهنجي هڪ پراڻي ساٿيءَ، لالا لجبرام، هندو مسلم جهڳڙي کي ختم ڪرڻ لاءِ سڀ کان اول اها تجويز پيش ڪئي هئي ته مسلم اڪثريت جو علائقو، الڳ ڪيو وڃي. پر محمد علي جناح ملڪ جي ورهاڱي جي بلڪل خلاف هو، لاهور ريزوليشن ۾، ملڪ جي ورهاڱي بابت ڪو به ذڪر ناهي! ورهاڱي جو ڏوهاري، محمد علي جناح نه آهي، هو ملڪ کي ٽڪرا ٽڪرا ڪرڻ جي خلاف هو. مون کان ٻڌو! ملڪ جي تقسيم جي تجويز ڪنهن پيدا ڪئي. اوهان لالا لجپتراءِ جو نالو ٻڌو آهي؟ منهنجو دوست هو ۽ وڏو انقلابي هو، پر جڏهن ذهن ۾ بگاڙو آيو، تڏهن تنگ نظريءَ جي فضا قائم ڪرڻ جي سلسلي ۾ هن سڀني کان وڌيڪ حصو ورتو. ان ئي سڀ کان پهرين، مسلم گهڻائي جي علاقن کي الڳ ڪرڻ جي تجويز پيش ڪئي. ۽ تحرير ۽ تقرير ۾ ان جي تبليغ ڪيائين. ان کان متاثر ٿي، انگريزن هندوستان کي پنجن حصن ۾ ورهائڻ جي اسڪيم بڻائي، دراوڙستان، راجستان، هندوستان، پاڪستان ۽ سکستان. ان کان گهڻو پوءِ، رحمت الله چوڌري، سر محمد اقبال، خالد لطيف گابا، وغيره جا نالا اچن ٿا، جن ان تجويز متعلق پنهنجا رايا پيش ڪيا. مسٽر گوڪلي به مسئلي کي گڏجي حل ڪرڻ جو خواهشمند هو.[127][128]

لاڏاڻو

سنواريو

علامه اقبال 21 اپريل 1938ع تي هن فاني دنيا مان لاڏاڻو ڪيو ۽ کيس بادشاهي مسجد لاهور جي دروازي ويجهو دفن ڪيو ويو.[129]



حوالا

سنواريو
  1. ↑ Lelyveld, David, "Muhammad Iqbal", ۾ Martin, Richard C., Encyclopedia of Islam and the Muslim World: A-L, Macmillan, صفحو. 356, ISBN 978-0-02-865604-5, Muhammad Iqbal, South Asian poet and ideological innovator, wrote poetry in Urdu and Persian and discursive prose, primarily in English, of particular significance in the formulation of a national ethos for Pakistan. 
  2. ↑ Iqbal, Sir Muhammad; Zakaria, Rafiq, Shikwa and Jawab-i-shikwa (ٻولي ۾ English and Urdu), Translated by Singh, Khushwant, Oxford University Press, ISBN 978-0-19-561324-7, "Iqbal it is true, is essentially a poet of Islam" (from the foreword by Rafiq Zakaria, p. 9) 
  3. ↑ Kiernan, V.G. (2013). Poems from Iqbal: Renderings in English Verse with Comparative Urdu Text. Oxford University Press and Iqbal Academy Pakistan. pp. xi–xiii. ISBN 978-0-19-906616-2. https://books.google.com/books?id=qpRsMQEACAAJ.  Quote: "In Persian, ... he published six volumes of mainly long poems between 1915 and 1936, ... more or less complete works on philosophical themes" (p. xiii)"
  4. ↑ Sevea, Iqbal Singh, The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, Cambridge University Press, صفحا. 14–, ISBN 978-1-107-00886-1, Iqbal was elected to the Punjab Legislative Council in 1927 and held various posts both in the All-India Muslim League and the Punjab Provincial Muslim League. 
  5. ↑ Kiernan, V.G. (2013). Poems from Iqbal: Renderings in English Verse with Comparative Urdu Text. Oxford University Press and Iqbal Academy Pakistan. pp. xi–xiii. ISBN 978-0-19-906616-2. https://books.google.com/books?id=qpRsMQEACAAJ.  Quote: "In Urdu, Iqbal is allowed to have been far the greatest poet of this century, and by most critics to be the only equal of Ghalib (1797–1869). ... the Urdu poems, addressed to a real and familiar audience close at hand, have the merit of being direct, spontaneous utterances on tangible subjects. (p. xiii)"
  6. ↑ McDonough, Sheila D, Muhammad Iqbal, Encyclopedia Britannica, حاصل ڪيل 7 February 2021, He is considered the greatest poet in Urdu of the 20th century 
  7. ↑ Anjum, Zafar, Iqbal: The Life of a Poet, Philosopher and Politician, Random House, صفحا. 16–, ISBN 978-81-8400-656-8, Responding to this call, he published a collection of Urdu poems, Bal-e-Jibril (The Wings of Gabriel) in 1935 and Zarb-e Kalim (The Stroke of the Rod of Moses) in 1936. Through this, Iqbal achieved the status of the greatest Urdu poet in the twentieth century. 
  8. ↑ Robinson, Francis, The Cambridge Illustrated History of the Islamic World, Cambridge University Press, صفحا. 283–, ISBN 978-0-521-66993-1, In India, the ghazal and mathnawi forms were adapted in Urdu to express new social and ideological concerns, beginning in the work of the poet Altaf Husayn Hali (1837–1914) and continuing in the poetry of Muhammad Iqbal (1877–1938). In the poetry of Iqbal, which he wrote in Persian, to speak to a wider Muslim audience, as well as Urdu, a memory of the past achievements of Islam is combined with a plea for reform. He is considered the greatest Urdu poet of the twentieth century. 
  9. ↑ Sevea, Iqbal Singh, The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, Cambridge University Press, صفحا. 14–, ISBN 978-1-107-00886-1, In 1930, he presided over the meeting of the All-India Muslim League in Allahabad. It was here that he delivered his famous address in which he outlined his vision of a cultural and political framework that would ensure the fullest development of the Muslims of India. 
  10. ↑ Lelyveld, David, "Muhammad Iqbal", ۾ Martin, Richard C., Encyclopedia of Islam and the Muslim World: A-L, Macmillan, صفحو. 356, ISBN 978-0-02-865604-5, Muhammad Iqbal, South Asian poet and ideological innovator, wrote poetry in Urdu and Persian and discursive prose, primarily in English, of particular significance in the formulation of a national ethos for Pakistan. 
  11. ↑ Embree, Ainslie Thomas; Hay, Stephen N.; Bary, William Theodore De, Sources of Indian Tradition: Modern India and Pakistan, Columbia University Press, ISBN 978-0-231-06414-9, Sir Syed Ahmed had brought rationalism and the desire for knowledge and progress to the Indian Muslims; Muhammad Iqbal brought them inspiration and philosophy. Next to the Quran, there is no single influence upon the consciousness of the Pakistani intelligentsia so powerful as Iqbal’s poetry. In his own time, it kindled the enthusiasm of Muslim intellectuals for the values of Islam and rallied the Muslim community once again to the banner of their faith. For this reason, Iqbal is looked upon today as the spiritual founder of Pakistan. 
  12. ↑ Platts, John T. (John Thompson), A dictionary of Urdu, classical Hindi, and English, London: W. H. Allen & Co., حاصل ڪيل 6 February 2021 
  13. ↑ Craig, Edward (en ۾). Concise Routledge Encyclopedia of Philosophy. 2000. pp. 404. 
  14. ↑ Ahmad Ali, Dr. Saeed (2023). "Realms of spiritual thought: Iqbal's concept of selfhood 'Khudi' encompassing youth's ideology". https://www.app.com.pk/national/realms-of-spiritual-thought-iqbals-concept-of-selfhood-khudi-encompassing-youths-ideology-dr-saeed-ahmad-ali/. 
  15. ↑ Ahmad Parray, Tauseef (2023). Islam and Democracy in the 21st Century. Oxford University Press. 
  16. ↑ Azad, Hasan (2014). "Reconstructing the Muslim Self: Muhammad Iqbal, Khudi, and the Modern Self". Islamophobia Studies Journal 2 (2): 14–28. doi:10.13169/islastudj.2.2.0014. 
  17. ↑ سانچو:London Gazette
  18. ↑ Sevea, Iqbal Singh, The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India, Cambridge University Press, صفحا. 14–, ISBN 978-1-107-00886-1, In 1930, he presided over the meeting of the All-India Muslim League in Allahabad. It was here that he delivered his famous address in which he outlined his vision of a cultural and political framework that would ensure the fullest development of the Muslims of India. 
  19. ↑ Jalal, Ayesha (4 January 2002) (en ۾). Self and Sovereignty: Individual and Community in South Asian Islam Since 1850. Routledge. pp. 166. ISBN 978-1-134-59937-0. https://books.google.com/books?id=Sa6CAgAAQBAJ&pg=PA166. "A Muslim, an Indian and a Punjabi of Kashmiri ancestry, all at the same time, Iqbal's own individuality and sense of community was shaped in equal measure by these multiple affiliations." 
  20. ↑ Jalal, Ayesha (4 January 2002) (en ۾). Self and Sovereignty: Individual and Community in South Asian Islam Since 1850. Routledge. pp. 166. ISBN 978-1-134-59937-0. https://books.google.com/books?id=Sa6CAgAAQBAJ&pg=PA166. "A Muslim, an Indian and a Punjabi of Kashmiri ancestry, all at the same time, Iqbal's own individuality and sense of community was shaped in equal measure by these multiple affiliations." 
  21. ↑ Khalid Bashir Ahmad, Kashmir: Exposing the Myth behind the Narrative, SAGE Publishing India, 2017, p. 162
  22. ↑ Justice Dr. Nasim Hasan Shah, "Role of Iqbal in the creation of Pakistan" in The All-Pakistan Legal Decisions, Volume 35, Part 1, 1983, p. 208
  23. ↑ Schimmel 1963, p. 37: Iqbal's mother-tongue was Panjabi, and even in his later poetry now and then a Panjabi-inspired expression occurs.
  24. ↑ Gandhi, Rajmohan (1 January 1986) (en ۾). Eight Lives: A Study of the Hindu-Muslim Encounter. State University of New York Press. pp. 72. ISBN 978-0-88706-196-7. https://books.google.com/books?id=CorzOY37E0wC&pg=PA72. "Leg-pulling, innocent naughtiness and hearty laughter were the marks, and religion almost always the subject, of Iqbal's conversation, which was mostly in Punjabi or in an Urdu with a natural Punjabi accent." 
  25. ↑ TNN (30 May 2015), "'Happy that Iqbal is revered here'", The Times of India. Retrieved 3 April 2020.
  26. ↑ Sevea, Iqbal Singh (2012). The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India. Cambridge University Press. p. 16. ISBN 978-1-139-53639-4. https://books.google.com/books?id=Fk8hAwAAQBAJ&pg=PA16. 
  27. ↑ Schimmel 1963, p. 35
  28. ↑ Schimmel, Annemarie (1962). Gabriel's Wing: a study of the religious ideas of Sir Muhammad Iqbal. Brill Archive. pp. 34–45. https://books.google.com/books?id=goE3AAAAIAAJ. 
  29. ↑ Mir, Mustansir (2006). Iqbal. I.B. Tauris. ISBN 1-84511-094-3. 
  30. ↑ Riffat Hassan, "Iqbal's Ancestry and Date of Birth" آرڪائيو ڪيا ويا 2023-04-08 حوالو موجود آهي وي بيڪ مشين. in The Pakistan Review, Volume 17 (1969), p. 5
  31. ↑ Sharma, Jai Narain (2008). Encyclopædia of eminent thinkers, volume 17. Concept Publishing Company. p. 14. ISBN 978-81-7022-684-0. https://books.google.com/books?id=sKMK9WY9OOsC. 
  32. ↑ Schimmel, Annemarie (1962). Gabriel's Wing: a study of the religious ideas of Sir Muhammad Iqbal. Brill Archive. pp. 34–45. https://books.google.com/books?id=goE3AAAAIAAJ. 
  33. ↑ Sharif, Imran (21 April 2011). "Allama Iqbal's 73rd death anniversary observed with reverence". Pakistan Today. http://www.pakistantoday.com.pk/2011/04/allama-iqbal%E2%80%99s-73rd-death-anniversary-observed-with-reverence/. 
  34. ↑ Mushtaq, Faraz. "Time line" (en-gb ۾). International Iqbal Society (Formerly DISNA). http://www.iqbal.com.pk/iqbal/time-line. 
  35. ↑ 35.0 35.1 35.2 35.3 35.4 Sharif, Imran (21 April 2011). "Allama Iqbal's 73rd death anniversary observed with reverence". Pakistan Today. http://www.pakistantoday.com.pk/2011/04/allama-iqbal%E2%80%99s-73rd-death-anniversary-observed-with-reverence/. 
  36. ↑ 36.0 36.1 36.2 36.3 "Iqbal in years". وقت 11 June 2012 تي اصل (PHP) کان آرڪائيو ٿيل. حاصل ڪيل 6 August 2012.  Unknown parameter |url-status= ignored (مدد)
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  39. ↑ 39.0 39.1 39.2 39.3 "New research on Iqbal". Dawn. 10 November 2003. https://www.dawn.com/news/1065249. 
  40. ↑ Muḥammad Saʻīd, Lahore: A Memoir, Vanguard Books (1989), p. 175
  41. ↑ Harjap Singh Aujla, Khurshid Anwar, a prince among the music directors of the sub-continent and his exploits in British and Independent India, Khurshid Anwar Biography, Academy of Punjab in North America website, Retrieved 29 September 2015
  42. ↑ Fedele, Roberta (31 July 2013). "From grandfather to grandson: The legacy of Mohammed Iqbal". Saudi Gazette. http://saudigazette.com.sa/article/54660/From-grandfather-to-grandson-The-legacy-of-Mohammed-Iqbal-. 
  43. ↑ 43.0 43.1 43.2 Shah, Sabir (4 October 2015). "Justice Javed Iqbal dies two days before his 91st birthday". The News. https://www.thenews.com.pk/print/65913-justice-javed-iqbal-dies-two-days-before-his-91st-birthday. 
  44. ↑ Khutbat e Noor, page 477
  45. ↑ Samiuddin, Abida (2007). Encyclopaedic dictionary of Urdu literature (2 Vols. Set). Global Vision Publishing House. p. 304. ISBN 978-81-8220-191-0. https://books.google.com/books?id=-otQriwQ9z4C. 
  46. ↑ Syed Abdul Vahid, Glimpses of Iqbal, Iqbal Academy Pakistan, 1974, p. 77
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  48. ↑ Mir, Mustansir (1990). Tulip in the desert: A selection of the poetry of Muhammad Iqbal. London: c.Hurts and Company, Publishers Ltd. p. 2. ISBN 978-967-5-06267-4. https://books.google.com/books?id=Okxr1alsVqIC. 
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  118. ↑ "Turkey honours Allama Iqbal for services to Islam". The Express Tribune. حاصل ڪيل 26 July 2023. 
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  122. ↑ Iqbal, Muhammad (2008) (en ۾). The Secrets of the Self. LULU Press. pp. 114. ISBN 978-1-4099-0959-0. https://books.google.com/books?id=Gw0rOQAACAAJ. 
  123. ↑ Ali Sardar Jafri. Bharatiya Jnanpith. 2001. p. 204. ISBN 978-81-263-0671-8. https://books.google.com/books?id=kl08TgBBxHIC&pg=PA204. 
  124. ↑ "Dr Mohammad Iqbal (1978)". Indiancine.ma. 
  125. ↑ Organiser. 51. Bharat Prakashan.. 1999. p. 13. https://books.google.com/books?id=iNA-AQAAIAAJ. 
  126. ↑ Javaid Manzil last residence of Allama Iqbal looking for visitors By M Abid Ayub آرڪائيو ڪيا ويا 26 August 2011 at Wikiwix. Ilmkidunya.com. Retrieved 30 October 2011.
  127. ↑ جنگ ڪراچي. 1 جولاءِ 1966ع
  128. ↑ Sindhi Adabi Board Online Library (Specialized)
  129. ↑ Encyclopedia Sindhiana
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