Iqbal became worried that the Nation of Islam would fall prey to this kind of nationalism in imitation of the Farang, that is why Iqbal started calling that the homeland of a Muslim is nowhere or that all the land in the East and the West is the homeland of a Muslim. Is:
Every country is our country, that country is our GodStrangely enough, it was built by an Arab architect
The unity of the nation without our fence is not a homeland
Where to come, where to go, the illusion is discrimination
The manifestation is in everything, we do not have our homeland anywhere
In the second poem, Iqbal dives into Sufism and philosophy as usual.
The whole universe is the homeland of man, but the distinction between the world and the past is also an illusion. This world and that world i.e. Kunin are the same. The homeland of a believer is not a single place. The truth or in other words God is his homeland. That is his position and that is his destination, according to Arif Rumi:
The destination is Makbariyast
It was in Europe that Iqbal realized that there was within me a mixture of individual and collective longings that would soon produce a savior.
People will think that Iqbal has become silent after reaching Europe. He wants to tell them to be patient and see what kind of commotion this storm of desire creates:
Time will see when the death of the dead heart will rise up
In the name of Sheikh Abd al-Qadir, the call to fire is also a product of the same era's realization that flames can be created from heat, and this fire, darkness, Raba, and light can appear.
In the poems of this period, there are also those subjects that were a part of Iqbal's speech from the beginning. There is universal love and beauty, but there is also a high level of poetry in the love of specific beloveds, which is not found in the earlier era and will not be found later. But like most Sufis in philosophy and Sufism, Iqbal's nature is still dominated by the theory of unity. Iqbal's philosophy teacher McTaggart pointed out in a letter to him after the publication of Asrar Khudi that in Cambridge you were everything but now you have become something else.
A poem from this period is almost entirely monotheistic:
Shine in your light, in fire, in fire
The reflection of you was in the moon, in the sun, in the star
Your height in the heavens and your lowness in the earth
Falling into the flowing sea on your shore
What is said in the Existential Sufi tariqat and knowledge seems to be contrary to the Shariat, because of which the Ahl al-Zahir criticize them a lot.
If the worshiper and the god and the witness and the witness are considered to be the same, then distinctions and distinctions disappear and there is no boundary between the creator and the created and it seems difficult to maintain the distinction between good and evil. Both the ideas of Huma-Aost and Huma-Az-Aost seem to be against the Shari'ah and lead to the crucifixion of the one who says it. Mirza Ghalib was an all-rounder with great intensity, his Urdu and Persian language is a witness of this, somewhere he asks with surprise:
While you do not exist
Then what is this commotion oh God?
Where did the greens and flowers come from?
What is the cloud, and what is the wind?
But somewhere it is said with certainty that whether it is understood or not, the worshiper and the god are the same:
Seen outside and inside yourself
The veil is thrown between ritual worship
God has placed a veil of worship between the outer and the inner through delusional perception which does not exist in reality.
Expressing this faith completely openly leads to the fear of corruption, so the Sufis have tried to hide these beliefs in many metaphors, so Iqbal has also adopted the same approach:
Why Shariat is a problem of taste
I hide my heart's meaning in metaphor
He sleeps deeply in the awake man
A tree, a flower, an animal, a stone, a star
If we compare the second stanza of Iqbal's poem on Jaganu with these poems, it will be known that Iqbal had the idea of the unity of existence even before going to Europe and this belief was established during the establishment of Europe and even after the motivations and emotions were created. Stayed.
Whether or not there is some disturbance in the belief in the unity of existence, this theory is certainly against human authority. The whole basis of ethics is that man is a sovereign being, and God has made good and evil clear to him But if all human actions are also the actions of God, then what does the difference between good and evil, and reward and punishment become the same?
Due to this danger, Iqbal gradually deviated from this belief. His theory of Self is a denial of this traditional existential philosophy, Iqbal declared man to be the creator under the philosophy of Self and explained the idea that the universe does not consist of the material self but of souls, which in terms of Self There are innumerable creators in the universe who are in different stages and one or the other position, who, despite being different, are also characterized by the attribute of creator. In a conversation, he said that the Qur'an calls God the Best of Creators, which clearly shows that there are other Creators in the universe. Regarding the story of Hazrat Adam, his interpretation was that by violating God's order, Adam proved his self-awareness, which is the beginning of humanity. It is known that until this period, the mutual connection between self and God was not fully clear to Iqbal, now his thinking is unable to understand the relationship between the unity of God and the multiplicity of souls, sometimes unity flows into existence, and sometimes love. And is drawn to the creativity of the self.
Among Iqbal's poems of this period, the poem written in March 1907 is worth considering in many ways. This poem is full of predictions which is why the line "will be" is used. In the first two verses, he says that in earlier periods, many mysteries of life were hidden, now is the era of revealed secrets, before that, if someone knew something, he did not say anything because of the thought that:
Fash Gir Goyam Jahan Brahma Zanam
Now the time is coming that whether it is good or bad, right or wrong, everything will be revealed.
The time has come for the common sight of bareness to pass away, now the drinkers used to drink under the cover of the bartender
The whole world will become a house, and everyone will be greedy
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