Sir Mohammad Iqbal was a poet-philosopher, born in Sialkot, Kashmir. The rise of political nationalism and its interaction with Muslim religious nationalism is exemplified in the life and thought of Iqbal. His political thoughts became controversial at the time of the Indian Independence Movement. He inspired the Muslim community and Muslims treated him as the “spiritual founder of Pakistan”. His poems, after Quran, influenced the intelligentsia of Pakistan and kindled the values of Islam in the Muslim community. Though he was not much interested in politics, he had a deep feeling for the unity of the Islamic world.

His Writings

His books in Urdu, Persian and English reveal his thoughts; Bang-e-Dare (Caravan Bells); Asrar-e-Khudi (Secrets of the Self); The Development of Metaphysics in Persia; The Reconstruction of Religious Thoughts in Islam. The last one was a collection of his six lectures delivered in India and England in 1928-1929, which influenced much.

Iqbal and the West

Nietzsche and Bergson influenced him. Nietzsche’s concept of superman was the source of his poetic inspiration. He was more critical of the west, though some aspects influenced him. He glorified self-assertion and opposed undisciplined individualism, which he thought was an attribute of western capitalism. He opposed Nationalism and found the answer to the ban of Nationalism in Pan-Islamism or the religion of Islam. Iqbal got inspiration from Islam, particularly from Sufi spirituality of quietism.

Re-interpretation of Islam

He recognized the need for the reinterpretation of Islam, though he respected tradition. He thought that in Islam prophethood was abolished by itself. This gave Muslims a new approach towards the problems of today. Man can guide his own evolution. Man must overcome the world; absorb the qualities of God, and save mankind. Man is vice-regent of God on the earth. His role is not one of submission but one of supremacy. Man has freedom of will and choice. God works through human beings and God is immanent, facing human beings within man. The main impact of his writing was to arouse Islamic self-consciousness and pride in the educated Muslims of India and Pakistan.

Universal Poet

His writings, in the beginning, were vibrating with national passions, but in his latter days, his poems attained a universal colour. His poems contained the full Islamic spirit and expressed that the “world’s salvation” was possible only in coming closer to Quranic teachings. His nation is not only India, but the whole world is his nation. He is liberal and broad-minded.

Pan-Islamism

He was an ardent champion of the pan-Islamic movement. He devoted his life mostly to Islamic unity and solidarity. His vision was a worldwide universal Muslim brotherhood. He maintained that Islam is neither nationalism nor internationalism, but a Commonwealth of Nations transcending all barriers of territorial nationalism, colour, creed and race. Territorial nationalism, as he thought, is the root of all social evils. Through the common bond of religion- one prophet and one God, Muslims living in various parts of the world should be tied together.

Reformer

His desire was to reform the whole world and believed that this reformation is possible by accepting Quranic teachings. He propagated equality and fraternity for all.

Ideal Man

He taught that it is not possible to become an ideal man until one follows the teachings of the Quran. His “ideal man” is superior to Nietzsche’s “superman”. His ideal man bows with all humanity and reverence to one God the creator and benefactor. His ideal man is egocentric and self-respecting, adventurous, energetic and courageous, yet very humble following the commandments of one supreme power. He believed in actions and not in contemplation.

Democracy

Democracy, as a system of Government based upon majority rule, was abhorrent to him. According to him, true democracy should rest upon the broad principles of toleration. In a democratic set-up, there should be guarantees for minority opinion.

Evaluation

Dwight Baker’s evaluation is: In Iqbal’s case we look in vain for a clear formulation of the moral imperative for which he called. Nor can we affirm that in his call for social and moral reconstruction, he at least provides a basis on which others might later build. Gibb says, “While deploring nationalism he sounds the first open call for partition and the creation of Pakistan”. He is first and foremost a Muslim who worked for Universal recognition of Islam.

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