Muhammad Iqbal

Muhammad Iqbal was born November 9, 1877 Born in Sialkot in the Punjab province of British India in Pakistan today. During the reign of Mughal Emperor Shah Jahan, after scholar Bruce Lawrence ancestors Kashmir Kashmiri Pandit Iqbal had converted to Islam. According to some sources. "The family had emigrated from Kashmir, where Iqbal Brahmin ancestors converted to Islam Iqbal" wrote often about his being "a son to know the Brahmins of Kashmir, but (being) with the wisdom of rum and Tabriz. "
Iqbal's father, Nur Muhammad was a tailor, , the lack of formal education, but the devotion to Islam and Sufism, and a "color mystical piety." Iqbal's mother was "wise known. Generous woman who has given quiet financial support for poor women and the needy and referee disputes in neighboring countries "in the family as a After his mother died in 1914, Iqbal wrote an elegy for her:
Anxiously waiting for me in my house?
Who would display agitation, if my letter can not
I will be your grave with this complaint can be found at:
Who will think of me in prayer at midnight?
All your life that you love served with dedication,
If I stand, now to serve you, you left.
At age four, Iqbal was young regularly sent a mosque, where he learned to read the Koran in Arabic. The following year, and for many years, Iqbal was a disciple of Syed Hassan Mir, then head of the madrasa in Sialkot, and later become a well known Muslim scholar. A lawyer for the European secular education for Muslims of British India to convince the tradition of Sir Sayyid Ahmad Khan, Iqbal Hassan's father to send him to college in Sialkot Scotch Mission, where Hassan was appointed Professor of Arabic. Two years later, in 1895, Iqbal received the Faculty of Arts graduate of the University. 
This year, his family arranged for him Iqbal Karim Bibi, the daughter of an affluent Gujrati physician married to. The couple had two children: a daughter, Mi'raj Begum (born 1895) and a son, Aftab (born 1899). Iqbal, the third child, a son, died shortly after birth. Husband and wife were divorced, unhappy in her marriage, and finally in 1916.
Later this year, Iqbal entered the Government College in Lahore where he studied philosophy, English literature and Arabic and obtained a Bachelor of Arts and graduated cum laude. He won a gold medal for first place in the consideration of philosophy. While studying for his masters degree, Iqbal came under the influence of Sir Thomas Arnold, a scholar of Islam and modern philosophy at the university. Arnold exposed the young man to Western culture and ideas, and served as a bridge for Iqbal between the ideas of East and West. Iqbal has been appointed to a readership in Arabic at the Oriental College in Lahore, and he published his first book in Urdu, knowledge of the economy in 1903. In 1905 Iqbal published the patriotic song, Tarana-e-Hind (Song of India).
When Sir Thomas encouragement, Iqbal went to Europe and spent several years studying there. Before leaving for London, he visited the Dargah of Hazrat Nizamuddin Auliya in Delhi and wrote a poem to emphasize the great famous Sufi and confirmed by its own connection to life to Sufism. He received a BA from Trinity College, Cambridge in 1907, while studying law at Lincoln's inn, where he was trained as a lawyer in 1908. In Europe, he began to write his poems in Persian as well. Throughout his life, Iqbal would prefer to write in Persian thought, as it allows him to fully express philosophical concepts, and gave him a wider audience. He was then in England, he first of all in politics. After the formation of the All-India Muslim League in 1906, Iqbal was elected to the board of the British section in 1908. Together with two other politicians, Syed Hassan Bilgrami and Syed Ameer Ali, Iqbal sat in the sub-committee which prepared the Constitution of the Federation. In 1907, Iqbal went to Germany to pursue a Ph.D. at the Faculty of Philosophy at Munich Ludwig-Maximilians-University. Working under the supervision of Friedrich Hommel, Iqbal published a thesis entitled. Development of Metaphysics in Persia


literary career
After his return to India in 1908, Iqbal took an Assistant Professor Government College in Lahore, but for financial reasons, he was there in a year as a lawyer. During this time, Iqbal's personal life was in turmoil. He divorced Karim Bibi in 1916, but financial support for themselves and their children for the rest of his life.
While maintaining his legal practice, Iqbal began concentrating on spiritual and religious topics and publishing poetry and literary works. He became active in the Anjuman-e-Himayat-e-Islam, a congress of Muslim intellectuals, writers and poets, and politicians. In 1919 he was appointed Secretary General of the Organization. Iqbal thought in its efforts primarily on spiritual direction and development of human society, to focus the experiences of his travels and stays in Western Europe and the Middle East. He was deeply influenced by Western philosophers such as Friedrich Nietzsche, Bergson and Goethe. It quickly became a sharp critic of Western society, the separation of religion and state, and what he calls his obsession with materialism prosecution.
Poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. Deeply rooted in religion since childhood, Iqbal began to focus intensely on the study of Islam, culture and history of Islamic civilization and its political future, and enjoy Rumi as "his guide" . Iqbal would Rumi in the role of leadership in several of his poems feature. Works on Iqbal reminds his readers of the past glories of Islamic civilization, and delivers the message to focus on a pure, spiritual center of Islam as a source for socio-political liberation and greatness. Iqbal denounced political divisions within and between Muslim nations, and often alluded to and spoke in terms of the global Muslim community or umma.
Works in Persian
Iqbal poetic works are written mostly in Persian rather than Urdu. Among its 12,000 verses of poetry, about 7,000 verses are in Persian. In 1915 he published his first collection of poetry, the Asrar-e-Khudi (Secrets of the Self) in Persian. The poems focus on the spirit and self from a religious, spiritual perspective. Many critics have the best poetry of Iqbal In Asrar-e-Khudi, Iqbal explains his philosophy of "Khudi," or "self." Iqbal, the use of "Khudi" is synonymous with the word "Rooh" mentioned in the Koran. "Rooh" is the divine spark is in every human being, and was in Adam, God ordered the angels to prostrate before Adam. You must make a long journey of transformation, the divine spark that calls to make Iqbal "Khudi".
A metaphor for the journey can be understood through the relationship between odor and seeds. Each seed has the potential to reach the scent itself, but for her perfume, the seed must be all the different changes and stages: first, out of his shell. Then the ground breaks coming to light, root development at the same time. Then the battle against the elements, leaves and flowers grow. Finally culminated in reaching the perfume that was hidden in it. Even his Khudi or ROOH, we must go through the steps to reach the more spiritual than Iqbal had been through it, and encourage others to travel. Not all seeds on the level of perfume, and many die on the way - is incomplete. Similarly, only a few people climb this Mount Everest of spirituality, the most consumed on the way to get by materialism.
The same concept was developed by Farid ud Din Attar in his "Mantaq-ul-Tair" is used. He proves by various means, the whole universe obeys the will of the "Me." Iqbal condemns self-destruction. For him, the purpose of life self-realization and self-knowledge. It traces the steps that the "self" before they finally arrive at its peak of perfection, so that the connoisseur of the "self" for be sent to a representative of God.
In his rumuz-e-Bekhudi (Boards of altruism), Iqbal seeks to prove that Islamic way of life is the best code of conduct for a nation to profitability. A man should always have their individual characteristics intact but once he reached his personal ambitions for the sake of sacrifice of the nation. You can not recognize the "self" outside of society. Also in Persian and published in 1917, this group of poems that the main themes of the ideal community, Islamic ethical and social principles, and the relationship between individual and society. While it is true in Islam, Iqbal also recognizes the positive aspects of other religions analog. The rumuz-e-Bekhudi complements the emphasis on self-determination in the Asrar-e-Khudi and the two collections are often in the same volume under the title Asrar-e-set rumuz (hinting Secrets). It is the Muslims led the world.
Iqbal sees the individual and his community as reflections of each other. Can strengthen the individual needs, before moving to the community, whose development in turn depends on the integrated conservation of the collective ego. It is through contact with others who have an ego to accept the limits of their own freedom and learns the meaning of love. Muslim communities need to sustain life and must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women as mothers are directly responsible for inculcating values ​​to their children.
Iqbal, 1924 publication of Payam-e-Mashriq (The Message of the East) is closely related to the West-Eastern Diwan by the famous German poet Goethe. Goethe complained that the West has become too materialistic in Outlook, and expects that the Middle send a message of hope to revive the spiritual values. Iqbal styles his work as a point west of the importance of morality, religion and civilization by underlining the need for cultivating feeling, passion and dynamism. He explained that the individual has never aspire to higher dimensions, when he learns the nature of spirituality.In his first visit to Afghanistan, he presented his book "Payam-e Mashreq" King Amanullah Khan in which he admired the liberal movements of Afghanistan against the British Empire. In 1933 he was officially associated with Afghanistan to participate in meetings on the establishment of Kabul University.
The Psalms-e-Ajam (Persian Psalms), published in 1927, includes poems Gulshan-e-Raz-e-Jadeed (Garden of New Secrets) and bandages Nama (Book of Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal first poses questions, answers and ideas with the help of ancient and modern, showing how it works and cares of the world to act. Bandag Nama sentenced to slavery in attempting to explain the spirit behind the fine arts of enslaved societies. Here, as in other books, Iqbal insists on remembering the past, it is well in the present and the future, but also love, enthusiasm and energy to fill the ideal life.