I
have been listening and reading about Allama
Muhammad Iqbal since my childhood; yet the haziness continues buzzing in my
subconscious as to whether Iqbal was a philosopher, a Sufi, a Communist, a
political icon, a statesman, a poet, a revolutionist or a religious bigot??? A
reflection on his life will help us to understand the paradigm shifts and
varying moods of his life.
Mr.
Iqbal was a student of German Philosopher Professor Arnold, who was a gem in
the philosophical sphere of influence. He turned into a refined diamond after
completion of his doctorate philosophy, gaining deep understanding of eastern
and western philosophies.
At
length, gracefully and remarkably, he did analyze Muslim’s eon, but in the end
when a layman would rather expect that doctor Iqbal would talk about IJTIHAAD
(the use of reason to arrive at a knowledge of truth in religious or other
matters), which could have been a pragmatic or futuristic way forward for the
Muslims; Iqbal, instead chose to recommend obsolete, 1400 years old solutions.
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| Sketch of Iqbal Credit: Anonymous |
Being
Hindustani lured him too much; egging him on to come up with “Saare Jahan Say
Acha, Hindustan Humara.” Years down the line, the epoch of research and
experiments of Muslim scientists inspired him to an extent that he joined the
Enlightenment Movement. Iqbal played active part to uphold the brighter side of
Islamic ideology and practices.
On
the other side, having deep knowledge of a large assortment of philosophies of
the East and the West, he cherished Communism and he considered it pro-people’s
system. One can witness this element in his poetical thought;
“jiss kheth say dehqaan ko muyassar na ho rozi,
Oss kheth k har khosa-e-gandum ko jala do.”
Since
there is no ambiguity in communism, there is always support for underprivileged
working class of the society.
Iqbal’s
poetic thought “Aikhon Muslim Haram ki Pasbaani K liye, Neel K saahil say
layker Ta-b-khak-e-Kashger,” reveals that he wasn’t in favor of the great
divide or any bitterness among Muslim Uma.
Shadows
of the so called Muslim evangelists followed him ubiquitously; therefore he
failed to break the cocoons.
Normally,
a poet does not care about fame or appreciation, but Iqbal’s involvement in
active politics of the subcontinent kept him in the lime light, which proved to
be a knock out of his philosophical ideologies. Iqbal did not sacrifice his
fame of being a popular leader, nor did he stand for his true philosophical
thought; being ignoramus towards philosophy shoved him out unpretentiously.
The
dismayed condition of the Muslim world forced him to write “SHIKWA” (a
complaint to God), but he had to face immense pressure, especially from pious,
and spiritual, devout, sacred and HOLY Muslim evangelists. The power of
resistance was so immense he surrendered and failed to stand his words.
Many
religious free-lancers even cursed him and called him Kaafir (disbeliever),
Angraizon ka Agent (British agent) – an all-time adored conspiracy theory
stuffed mantra of the so-called pious Muslims. Even today, the conspiracy
theory is in full practice among Muslims across the world, especially
Pakistanis, but with slight change: Yahudiun ya Amrikiun Ka Agent (Jewish or
American Agent).
To
avoid further damage, Iqbal reluctantly engraved “Jawab-e-Shikwa” (Answer to
the complaint-God) that be best described as a trick of tranquility. His damage
control move worked wonders and bagged him a colossal appreciation, even from
his strong critics. They even jubilated,
like a crazy gone-crazy, over his priceless words and praise.
It
was a turning point in Iqbal’s life. He just went with the flow rather than
resisting the misinterpretations and conflicts of thoughts. His Islamic
teaching extended the gap between science and religion. During the era when
there was a dire need of revival of Islamic civilization, he promulgated
swordsmanship and chauvinistic beliefs.
“Khudi
Ka sir-e-Nihan la-Ilaha Il-Allah” &“Shahadat hay
matloob-o-maqsood-e-Momin,” such stirring poetries overshadowed the major and
enlightened part of his poetical dimensions, where he debated about social
changes, political revival and people.
Running
between perplexed ideologies, he journeyed towards Sufism in search of internal
peace. Some critics have even called it an escape attempt. One can see impressions of Maulana Rumi’s poetical thoughts in his
words; undoubtedly he did fair justice to his mystical journey.
Maneuvering
in circles of Maulana Shiblee, Qasim Nanatwi (at that time he was Chief of
Deoband), Salman Nadvi and many others, who were highly influential clerics
among the Muslims of subcontinent. He was dreadfully baptized by these clerics,
which prompted his holy journey to Egypt and Saudi Arabia. In the aftermath of
his journey, he unsurprisingly became a unidirectional completely and armored
himself with certain Islamic beliefs.
Ironically,
he criticized Sufism (which he once cherished), considering Sufism guilty for
all kind of damage to Islam and the so called Muslim Uma. Iqbal betrayed
Maulana Rumi, Mansoor Hallaj and other Sufis, who he once admired and followed.
He then joined the camp of Sheikh Ahmed Sirhindi, who was a key influential
religious leader of the Wahhabi sect.
Apart
from every controversy, I regard Iqbal as a great poet having boundless flair
and styles of poetries ranging from Urdu, Persian and Arabic. Iqbal acquired
and polished his poetical skills to a greater extent from his famous teacher Daagh Dehlwi, who lived and died
famous.
Wo dana-e-subul, khatm-ul-Rusul, Maula-e-Kul Jiss nay
Ghubar-e-raah ko bakhsha, Faroogh-e-waadi-e-seena.
As
one can witness his poetic brilliance in a couplet above, such master pieces
are hard to ignore, being a rational decrier. But, if I consider him a
philosopher, for me he will remain a confused soul.
Such
delusional characteristic of Allama Muhammad Iqbal and its interpretations have
left this nation muddled.
One can read the origional post on MountainTV
