Allama Iqbal’s poetry reflects his vision, wisdom and ocean of knowledge, a message which is a beacon of hope for the Muslims of today, to enlighten their conscience and understand the values of self to ponder upon the hidden depth and meaning of life.
To say that Iqbal was a great poet, thinker and philosopher is to say the obvious. But to dive deep into his poetry in search for his thoughts, along with the beauty and power with which they are expressed, is quite daunting. Yet, it is desirable for us not only to educate ourselves with what he tells, but also understand how he struck a chord with the masses in general and the youth in particular.
It is desirable to know–and interesting to note–that people of every hue, whether literate, semi-literate or even illiterate, understood his message, responded, and strived to imbibe his teachings for the development of the ‘self’ and evolution of the society.
Iqbal appeals to both heart and mind. His appeal is powerful, beautiful, sublime and exalting.
The main reason for Iqbal’s success in conveying his message is that his “system of thought” is based on the Islamic paradigm of life. His poetry is steeped in Islamic history, values and culture. This resonated with the masses who echoed the call. This echo is heard early in the morning at the start of the school day in recitation of his masterpieces Shikwa (complaint) and Jawab-e-Shikwa (answer to the complaint), Tarana-e-Milli (national song), Tariq ki Dua (vow of a Muslim hero Tariq bin Ziyad), Khitab ba Jawanan-e-Islam (address to the Muslim youth), etc., to name a few, in talks and lectures, in course and reference books in the academic institutions, articles and papers in conferences and intellectual discourse.
Iqbal appeals to both heart and mind. His appeal is powerful, beautiful, sublime and exalting.
Sometimes, approval is achieved or popularity is gained by pandering to people’s baser instincts, but such tactics often prove to be short-lived. As it is said that you can fool some people for some time, but you cannot fool all the people all the time. Iqbal does not play upon the emotions of people; he lifts up their spirit. His poetry is very emotive, moving and passionate. Its beauty and sublimity lies in the fact that emotions are given to him, but he is not given to emotions.
If Iqbal’s poetry and its appeal has stood the test of time. It is because it is imbued with the lasting message of Islam with “beautiful poetic expression”. The use of similes and metaphors, allusion to historical events and historic persons is both beautiful and bold: beautiful in that Iqbal recalls events and recaptures the situations in such a way that the reader or the listener is transported to the scene of the event or finds himself faced with the same situation; and bold in that Iqbal refers to history in a way that no one has done. He sheds light on the meaning and value never explored or appreciated elsewhere.
Iqbal envisions life as a continuous struggle between the forces of good and evil–both within one’s self (lofty and noble ideas pitched against baser urges and carnal desires), and in the society.
‘The fight between Prophet’s light and Abu Lahab’s fire has always been there–since times immemorial to this day.’
Abu Lahab was an uncle of the Prophet Muhammad PBUH, but also a sworn enemy of his mission as he considered it a challenge to his leadership. In a very subtle way, Iqbal captures the nature and intensity of the struggle and fight between good and bad. Blood relations and kinship are important in one’s life, but the mettle is tested when the hostility to their mission comes from their own near and dear ones. While it is quite natural that one would want to start the journey from home, it seems doomed if opposed from within. Then, one would like to see their close relations and friends benefitting from and contributing to the noble cause. However, wishing them well, as “charity begins at home,” little could be done if the loved ones are bent on adopting the wrong path. Agonizing as it might be, one is tested with placing the cause over other considerations.
‘There is fire, Ibrahim’s progeny, and there is reign of oppression like Namrud’s. Does someone still want to test someone?’
It tells that those on the right path would find themselves in tough, testing situations again and again. Trials and tribulations would come in their way. If they persevere, as Prophet Ibrahim did, Allah’s help would come to them too, as it came to him.
Invoking the Prophetic model to call for struggle, self-development and social good has a great appeal to Muslims’ mind. It especially moves the youth to action.
Iqbal’s concept of Khudi and metaphor of eagle شاہیں) for hard and simple life, freedom and struggle, captures the imagination of young budding minds. It acts like a life-transforming idea for them.
‘Who doesn’t desire supremacy in the world? Yet, what is the value of this honor if Khudi is extinguished!’
‘My way of life is not of affluence, but of paucity. Don’t sell out yourself and your Khudi, establish your name in poverty.’
‘Divine bird! It is better to die than survive on food that impedes your soaring flight!’
Iqbal wants the youth to inculcate habits and traits that are required for a life of freedom. One should, therefore, cultivate and grow Khudi in all dimensions. Aware of the value and purpose of existence, one should strive to achieve and develop self-reliance, self-respect, self-confidence, and self-assertion at the individual, as well as at collective or community level.
Though achieving material gains and strength is not despised in itself, their pursuit should not hinder the uplift of the “self”.
‘Eagle makes do in barren lands and steep cliffs–because it is demeaning for it to arrange for comforts and fleeting luxury.’
‘You dwell not in palaces; for an eagle, high and steep cliffs provide for the abode.’
The description of high and steep cliffs beautifully captures the idea of life’s high and lofty objectives, which are achievable only through overcoming the dangers, threats and hardships.
Eulogizing eagle’s way of life, Iqbal goes on to emphasize the importance of one’s own character rather than the external factors affecting one’s life. He says that eagle flies in the same air as other birds, but it is his “view, lens or perspective” that makes the whole difference.
‘Both vulture and eagle fly in the same air; they live in different worlds of their own making!’
But if eagle becomes unaware of its own traits and special features that set it apart from the rest of the stock of birds, because of being brought up with and among them, it would not be able to live up to the ideals befitting an eagle’s life of struggle and independence.
‘How could a self-deceived eagle brought up among vultures and crows be aware of eagle’s way of life!’
Calling for reviving the spirit of Islamic tradition of education and training, he laments that the present system is spoiling our children rather than training them.
‘I have a complaint against the overlords of education system; they are not teaching how to soar high, but the craft of lying low!’
Instead of imitating the foreign and alien cultures, and thus, unmindfully imbibing their attributes, Iqbal exhorts that we should strive to develop our own “self” and build our lives on our own values.
Iqbal envisions life as a continuous struggle between the forces of good and evil–both within one’s self (lofty and noble ideas pitched against baser urges and carnal desires), and in the society.
‘Raise the level of your Khudi to such an elevated high station that before a decisive turn, God Himself would enquire from you about your disposition and settle the issue accordingly.’
It is the divine guidance and light that informs Iqbal’s thought and endows him with far sight as well as foresight. He was brought up in a traditional religious and spiritual setting, and went on to get modern education and training in the fields of law, economics and philosophy from well-reputed institutions of the West. While this made him a versatile personality, his piercing insight and discerning mind saw the challenge set before the humanity. East and West both are faced with challenges, albeit differently for their peculiar circumstances.
Appreciating scientific and technological development of the West, he forewarned about the built-in rot in its civilization because of its denial of the ‘Divine Revelation’ and hence, becoming devoid of guidance. Its path is not of human progress and salvation, but plunges the humanity into despair and doom.
‘Your civilization will commit suicide with its own dagger, for a nest built on a fragile branch cannot last long.’
‘Western knowledge could not dazzle my eyes–my sight is sharp by the dust of Madina and Najaf.’
Iqbal won acclaim far and wide, and stood the test of time because his message is beautifully expressed in terms, metaphors, and allegories that are rooted in Islamic history and values.
He was not dismissive of the Western advancement in certain fields of knowledge, but held the perspective that it cannot elevate human life, nor could it ensure its salvation, both in the sense of ennobling earthly existence of humankind and success in the afterlife. Then, whatever the West could boast of achieving it owed to great extent to Muslims’ ideas, theories and discoveries, during the times when the West was plunged in Dark Ages. If the West could acknowledge Muslims’ contributions to its development and if the Muslims could revive the spirit of all-round learning, this would present a panacea for today’s civilizational decline and decay.
‘Man discovered the path of stars’ journey, but could not know the destination of his thoughts.’
‘Man studied radiation from the sun, but could not light up the dark night of life.’
‘Knowledge of things is not Western in its essence. It originates from the quest to learn and urge to invent. If you sincerely look for it, you will find that this gem got slipped from our hand.’
At the same time, Iqbal exhorts that Muslims need to shape their lives, individual and collective, according to their religion which under foreign, Western influences, has been reduced to a set of rites and rituals only.
‘The heart is not Muslim–neither yours, nor mine; though you offer prayers as do I!’
‘Reality got lost in trivia, Muslim nation got lost in polemics and fables.’
Whatever might be the present situation of gloom and doom, Islam presents an ideal solution for the human progress and dignity. Islam is a way to live by. It is the short-sighted and narrow-minded understanding of the religious clerics that they interpret Islamic teachings in a way that is dry and lifeless. The very concepts and ideas that were once life-giving and life-transforming, have been confined to long winding polemics for the mere purpose of “intellectual luxury”.
‘The concept of Tawheed, unity and oneness of God, was once a living force. Today, it has become just a riddle for a debate on theology.’
In short, Iqbal won acclaim far and wide, and stood the test of time because his message is beautifully expressed in terms, metaphors, and allegories that are rooted in Islamic history and values. His appeal is powerful to those who are conscious of their history and heritage, and he awakes those from slumber who have forsaken their ideals for long. His argument wins the mind, his perspective wins the heart.
Thus, Iqbal reaches out to all–literate or illiterate, aware or oblivious. His forceful poetry compels everyone to think and think anew, to relate to tradition and to reshape their lives by responding creatively to the challenges of changing times, rather than seeking refuge in imitating and emulating others’ ways of life.
While criticizing the lamentable existing situation, Iqbal never lets his readers fall into despair. He reminds them of the purpose of life, lofty ideas and how they can prepare themselves to realize the ideals of an Islamic life.
The writer is a Research Fellow at the Institute of Policy Studies, Islamabad.
E-mail: abdullahmadnan@gmail.com
