Voice of the East (A Prologue to Iqbal s Life and Thought)

Abstract Voice of the East (A Prologue to Iqbal s Life and Thought) Dr. Ali RazaTahir Assistant Professor Department of Philosophy, University of the Punjab, Lahore-Pakistan Corresponding Author Sponsoring Information Department of Philosophy, University of the Punjab Quaid-e-Azam Campus, Lahore-Pakistan Allama Dr. Muhammad Iqbal(1877-1938) is awell known thinker of modern Muslim world. Although, Sub-Continent was his homeland but his thought crossed all the barriers of space and time. He thought about the betterment of whole humankind. We find a blend of religion and science, spiritual and material, and the wisdom of East and West in his thought. He was a true representative of Pan-Humanism without any discrimination. In these days humanity is under the threats of terrorism, fundamentalism, extremism, political dominances, hunger and nuclear wars. We may secure the future of humankind to promote the thoughts of such thinkers from all over the world. It will be a real service of humankind in this age of uncertainty. Some well known Pakistani scholars like Dr. Riffat Hassan and Mr. Mustansir Mir have written beautiful books in English to introduce Iqbal s personality in West. In these lines I have tried to present a prelude to Iqbal s personality and thought. Keywords: Iqbal s thought, philosophy, theology, mysticism, Sub-Continent, reformism, Islam, Europe Back ground cum Introduction Allama Dr. Muhammad Iqbal (1877-1938) is a distinguished philosopher, theologian, mystic, poet, politician and a source of revolution for whole Muslim world. He had born in Sialkot-a city of Indian Sub-Continent in November 9 th 1877. According to different definitions there were different countries in Indian Sub-Continent. But the core countries of Sub-Continent were India, Pakistan and Bangladesh. These countries were united under the name of Hindustan. From the second half of nineteenth century, Indian Sub-Continent (Hindustan) was completely under the COPY RIGHT 2012 Institute of Interdisciplinary Business Research 817

tyranny of colonial lords. This was a multi-cultural and multi-religions land. Hinduism, Islam, Christianity, Sikhism, Buddhism, Jainism, Zoroastrianism and Judaism were the religions of this land. (www.whatisindia.com/religion.html)before the subjugation of Indian Sub-Continent by Colonial Lords, Muslims ruled over this country for more than one thousand years. British entered in Sub-Continent in 1600 by East India Company for the purpose of business and trade. Gradually they started to penetrate in political affairs. In 1858 India went under the direct rule of British Crown. Hinduism was the major religion of Sub-Continent while Islam was the second largest religion. Muslims were in minority but they ruled over India almost one thousand years. According to Hindus the native religion or the religion of this land was Hinduism. Islam and the Muslims were invaders but they ruled over natives. So, there was a grudge in Hindus for their foreigner rulers (Muslims) who subjected them for more or less one thousand years in spite of their majority. Britain s had snatched the power from Muslims so they naturally considered them their rivals. Meanwhile an incident happened in 1857 between foreigner rulers and subjects. Foreigner lords had recruited Hindus, Muslims and Sikhs in their army. Cow is sacred for Hindus while pig is filthy for Muslims. A rumor was propagated in the army that the grease of cow and pig had been used in the bullets. Before loading the gun it was necessary for a soldier to rub out the layer of fat with teeth coated on the shell. This was against the faith of both the Hindus and Muslims. So, a revolt started against the rulers following a horrible bloodshed on both the sides i.e. rulers and subjects. In the end, rulers won the day. They held it mutiny but subjects named it freedom war. (K.K.Aziz, 2009) Although all natives participated in this freedom war but in the end colonial lords considered Muslims only responsible for all restlessness. They felt that Muslims were a real danger for their rule in Sub-Continent. This was the ill perception of Foreigner lords in respect of Muslims. They assumed that because they had replaced the Muslims rule so they would never spare them and would create problems for them in future also. They linked the issue of mutiny or freedom war as the antagonistic attitude of Muslims. On the basis of these self-made and weak premises they concluded that the Muslims are worriers and there would be no friend ship COPY RIGHT 2012 Institute of Interdisciplinary Business Research 818

with Muslims in future also. Some prestigious writers like MaullanaChiragh Ali tried to remove this misconception of colonial lords about Muslims of the Sub-Continent. (Ali, N.D.) On the other hand Hindus took the advantage of this rivalry. They had a keen grudge for Muslims in their hearts as Islam was a foreign religion and Muslims were invaders who changed the religion and culture of their homeland. So, the hostility of Muslims became the common point between new lards and Hindu subjects. Britain s held that all other natives and specifically Hindus were guiltless in the incident of 1857 and wholly Muslims were responsible for it. Therefore on the one hand new rulers exposed all the opportunities on all the natives and specifically on the Hindus and on the other hand Hindus assured to their new lords that they would be always faithful to them. Now Muslims of the Sub-Continent were between two fires i.e. on the one hand they were facing: The hatred and victims of new rulers Conspiracies of Hindus And on the other hand they were facing their ill fate in the form of: The incapability of Muslim leaders in understanding the changing world The misleading of Muslim Ulama (theologians) to the Muslim community in respect of modern disciplines specifically in the study of Philosophy, Science and Technology The conservativeness of Muslim Ulama (theologians) in the study of traditional (religious) sciences and their ignorance in the perception of challenges of time The illiteracy of the of Muslim community In this disappointing situation Sir Sayyid Ahmad Khan set the foundations for an academic revolution in Muslim community. AllamaDr Muhammad Iqbal upheld and advanced the mission of his ancestor. He extended its scope to all walks of life. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 819

The Development of Iqbal s Personality and His Mission In different periods of Iqbal s life there were different factors which played a key role in the development of Iqbal s personality and set his objectives. Now we will discuss each period of Iqbal s life in the perspective of Personality building factors of every age Objectives of Iqbal in that specific age First Period of Iqbal s Life-Early Education (1877-1895) This period of Iqbal s life is consisted of early schooling and childhood to his travelling to Europe for higher education. Now we talk about this first age step by step. According to Dr. Ali Shariati, there are five basic factors which play a key role in the development of personality of a being. (Shariati, 1979) The first and the most effective; influential and remarkable factor is the mother which figures the spiritual dimensions of a being. In this respect, Dr. Iqbal was very lucky that his mother Imam Bibi was a very pious lady. She was well known in her family due to her decency. She groomed her son according to the teachings of Islam and tried to develop all human values in him. The second factor which plays a pivotal role in personality building is father. Although initially mother shapes all emotional, psychological, and spiritual dimensions of a child but father also engraves his impressions directly and indirectly on the personality and inner self of a baby. Dr. Iqbal s father Shaikh Noor Muhammad was a recognized practical mystic. He was known as a wise man in his city. Iqbal s mother and father engraved all human traits and spiritual values in his personality. So from the very first stage of his life he learnt humanity, well-being of others, and betterment of humankind from his mother and father. Due to this early grooming an urge for nobility, humanity, and piety developed in his inner self. The third factor which constructs the outer structure of the personality of a being along with the enhancement of his spiritual quest is school or educational institution. The most important factor in an educational institution which plays a key role in the development of personality of a student is teacher. Allama Dr. Muhammad Iqbal was very lucky that at the first stage of his academic career nature provided to him a celebrated, devoted, committed, and intellectual COPY RIGHT 2012 Institute of Interdisciplinary Business Research 820

teacher i.e. Sayyid Mir Hassan. He was among one of the companions of Sir Sayyid Ahmad Khan, who set the foundations of enlightenment for the Muslims of the Sub-Continent in the second half of the nineteenth century. (Mir, 2006)Sayyid Mir Hassan played an important role in the advancement of educational revolution of Sir Sayyid Ahmad Khan. Although he was a scholar of religious sciences and well equipped with all traditional religious knowledge but he was well aware about the changing world also. As a companion and precursor of Sir Sayyid Ahmad Khan he was of opinion that the knowledge of Western sciences and disciplines along with traditional religious disciplines is compulsory for Muslims and is a need of time. Sayyid Mir Hassan was a scholar of Arabic and Persian languages. He was a Professor of Arabic in Scotch Mission College Sialkot. He compelled to Iqbal.s father for Iqba ls admission in Scotch Mission College. ((Ed), 1983) Because Sayyid Mir Hassan was very much respected for Iqbal s father so in his honor he allowed Iqbal to get admission in that college. Sayyid Mir Hassan developed the interest of modern sciences along with traditional disciplines in his brilliant student i.e. Iqbal. It is was due to the intellectual, and academic training of Sayyid Mir Hassan that Iqbal started poetry in the age of fifteen or sixteen. His teacher developed a consciousness in him that to revolutionize the Muslims, modern Western disciplines of knowledge are as necessary as traditional religious sciences. We find the everlasting effects of this training of Sayyid Mir Hassan on Iqbal s personality throughout his life. We may say that Sayyid Mir Hassan played a remarkable role in the development of Iqbal s personality and thought. Iqbal achieved these objectives during his stay in Sialkot: Faculty of Arts Diploma ( From Scotch Mission College Sialkot in 1895) (Mir, 2006) Learning of two main oriental languages: Arabic and Persian A quest for modern western disciplines of knowledge The beginning of poetry (at traditional pattern) Second Period of Iqbal s Life-Education in Lahore (1895-1899) Iqbal completed his early education in Scotch Mission College Sialkot in 1895 when he was of eighteen years and left this city for Lahore. Iqbal got the admission in Government College Lahore in 1895 for graduation. At that time Government College was distinguished in whole COPY RIGHT 2012 Institute of Interdisciplinary Business Research 821

Sub-Continent due to its scholarship. Iqbal completed his graduation successfully in 1897 with the subjects: English, Philosophy, and Arabic. He did master of philosophy from the same institution in 1899. In Government College Lahore nature blessed him with the scholarly guidance and kind supervision of Professor Sir Thomas Arnold who opened the new avenues of learning and knowledge for him. The fourth factor which grooms the personality of a being is society and environment. At that time Lahore was the centre of all intellectual, cultural, social, political, and literary activities of the Sub-Continent. During his stay in Lahore (1895-1904) this rich climate of Lahore enriched Iqbal s thoughts and polished his personality. These are the outcomes of Iqbal s stay in Lahore A comprehensive introduction with English literature and poetry and their influences on Iqbal s poetry An introduction with European philosophical movements and political thoughts A practical participation in national issues of Muslim community through poetry An experience of teaching in prestigious institutes and research work on important philosophical topics Third Period of Iqbal s life-higher Studies in Europe (1905-1907) According to Dr. Ali Shariati, the last and final influential factor in the development of personality of an individual is global culture. Iqbal s favorite teacher Professor Arnold returned to England in 1904. He motivated Iqbal for higher studies in Europe. At that time England was the hub of all intellectual activities of Europe. So due to the inspiration of his learned teacher Iqbal left Lahore for London in 1905. Iqbal continued his academic activities in Europe for three years. In these three years Iqbal did B.A. from Cambridge Bar at Law from Lincolns Inn PhD from Munch University London COPY RIGHT 2012 Institute of Interdisciplinary Business Research 822

The stay of London provided him the opportunity to study the global culture which polished his personality, enriched his thoughts, expanded his vision, and exposed new horizons of knowledge on him. During his stay in London Iqbal studied philosophical trends, political approaches, literary movements, social structure, cultural behavior, ethical values and economic systems of Europe. He observed the dual standards of colonial lords in respect of their own nationals and subjects. After completion of his education in Europe, he returned back to homeland in 1908. Final Age-Peak of Personality (1908-1938) In the perspective of developments of Europe, Iqbal analyzed his society and specifically the miserable social condition of the Muslims of Sub-Continent and decided to revolutionize his society and nation. Almighty Allah had blessed him with certain unique abilities. He had equipped him with Eastern and Western treasuries of knowledge. He got the expertise in seven live and rich languages of the world i.e. Arabic, Persian, Urdu, Punjabi, Sanskrit, English and German. He was a theologian, philosopher, politician, mystic, and poet. So he started his mission of reformation in all spheres. His first philosophical work was his doctoral thesis under the name The Development of Metaphysics in Persia written by him during his stay in Europe. (Hassan, 1979) His second philosophical work was under the title The Reconstruction of Religious Thought in Islam. This book is consisted of his seven lectures delivered by him on different live issues of that time in 1929. In these scholarly works he showed the continuity of intellectual, theological, mystical and philosophical traditions of Islam. (Iqbal A. M., The Development of Metaphysics in Persia, 1964) In this way he tried to reestablish the confidence of the Muslims that they had a rich past and live philosophical tradition. He tried to realize them that their tradition is live and capable to resolve the issues of their own age. (Iqbal A. M., 1989) He tried to remove the misconception, propagated by Orientalists that there were no signs of creativity and originality in Muslim thought. He composed wisdom poetry in Persian and Urdu. In his poetic work he described the reasons of decline of the Muslim world. (Iqbal A. D., 1985) In his poetry he presented the basic principles which would be helpful for Muslims to get the rise. He never limited him in a specific area or to a specific nation. (Iqbal A. D., Kuliyat-e Iqbal (Urdu), 1991)So in his writings he discussed about the issues and problems of the whole humankind and presented their solutions on rational basis. He was a true representative of pan-humanism. He participated in all political affairs of the Muslims of the sub-continent and played his role COPY RIGHT 2012 Institute of Interdisciplinary Business Research 823

successfully. He presented the idea of a separate homeland for the Muslims of Sub-Continent which became a reality under the astonishing leader ship of Quid-I Azam Muhammad Ali Jinnah in 1947. Iqbal is known as an architect of Pakistan. His Persian poetic work is consisted of eight books while Urdu poetry is consisted of four collections. He wrote valuable articles on different topics in Urdu and English which have been published also in different collections. (Iqbal A. M., Discourses Of Iqbal, 2003) Conclusion Iqbal started his struggle to reform and revolutionize the Muslims society. But his struggle was not limited for Muslims only. In the beginning his approach was traditional. For some time, he promoted to the approach of nationalism. After returning from Europe he became a precursor of Pan-Islamism. But with the passage of time, he became the representative of Pan-Humanism. Concept of ego (self), recognition of ego (self), a continuous struggle to develop the ego (self), a constant and continuous dynamism, Ishq-love a motivating force for life and the developing factor of self, are the key points of his philosophy. (Concise Routledge Encyclopedia of Philosophy, 2ooo) The basic pillars of Iqbal s philosophical system are self (ego) and Ishq (love). We find a blend of Eastern and Western wisdom in his thought. In the last stage of his life he struggled for the betterment of whole humankind without any discrimination. The future of humanity is associated with the intellectuals of this kind. We should promote the thoughts of such thinkers from all over the world to preserve the peace of this globe and to serve the whole humankind without any discrimination. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 824

References Ali, M. C. (N.D.). Jihad--A Critical composition of Popular Jihad. Lahor, Punjab, Pakistan: Dost Associates, Al Karim Market, Urduu Bazar. Concise Routledge Encyclopedia of Philosophy. (2ooo). London, USA, Canada: Routledge 11 New Fetter Lane. (Ed), M. (1983). A History of Muslim Philosophy (Vol. 2). (M.M.Sharif, Ed.) Karachi, Pakistan: Royal Book Company. Hassan, R. (1979). An iqbal Primer. Lahore, Pakistan: Aziz Publishers. Iqbal, A. D. (1985). Kuliyat-e Iqbal (Farsi) (5th ed.). Lahore: Sheikh Ghulam Ali and Sons. Iqbal, A. D. (1991). Kuliyat-e Iqbal (Urdu). Lahore: Sheikh Ghulam Ali and Sons. Iqbal, A. M. (2003). Discourses Of Iqbal. (S. H. Razzaqi, Ed.) Lahore, Punjab, Pakistan: Iqbal Academy. Iqbal, A. M. (1964). The Development of Metaphysics in Persia. Lahore, Punjab, Pakistan: Bazm i Iqbal 2 Club Road. Iqbal, A. M. (1989). The reconstruction of Religious Thought in Islam. Lahore, Punjab, Pakistan: Iqbal Academy. K.K.Aziz. (2009). The Making Of Pakistan. Lahore: Sang-e-Meel. Mir, M. (2006). Iqbal. Lahore, Punjab, Pakistan: Iqbal Academy. Shariati, D. A. (1979). On the Sociology of Islam. USA: Mizan Press. www.whatisindia.com/religion.html COPY RIGHT 2012 Institute of Interdisciplinary Business Research 825