After this, two poems about the nation of Islam offer hope that this lion Khufta will also be alert and will show the same force that once overthrew the empire of Roma.
In the two poems, civilization is a criticism of the West and there is a prediction about its destruction which was fulfilled after a few years. It says that the reality of the West's ownership is that it is commercial ownership. The oppressors and oppressors are to take illegal benefits from them through trade, employ slaves in the growth of raw produce, and then convert it into products by their industry at an arbitrary price and then sell them to the hands of slaves, both. Major wars essentially attempted to capture trade markets.Iqbal says that these western nations have considered God's settlements as shops for buying and selling, human compassion and the dignity of humanity are not in their eyes, they are always worried about buying cheap and selling expensive, and if China becomes our If he is not willing to become intoxicated by buying opium, fight against him and forcefully sell opium to him, sell liquor to the backward nations and create decay in their forces.
Iqbal says that now the time is near when these tactics of yours will not work, the nations will wake up and stand up in protest and you will fight among yourselves and destroy each other because the basis of your civilization is this. Lost is on the brink, but it can't last anymore. Look at how many nations were awakened and freed after these two wars, and the English had to leave the vast country of India because there was no more opportunity for usurping trade, and the demands of the Lancashire mill owners forced the Indian industry on cloth weaving so much. A tax should be imposed so that they cannot sell their goods at a lower price than the British.
Regarding such trade, Nietzsche has said well that in earlier times, pirates used to travel in all the seas with their ships to rob other people's ships wherever they got an opportunity, the vast trades of the present time are also in fact robberies, but his The situation is such that people do not easily detect this looting:
God's abode is not a shop for the people of Diyar Maghrib
What you think is real will now be of low quality
Your civilization will kill itself with its dagger
He who builds a nest on a fragile branch will be unstable
At the time when Iqbal wrote this poem, the entire Islamic world, the civilized part of Asia, and the whole of India were suffering from an inferiority complex.
The political, intellectual, and cultural dominance of the West had cast a spell on the nature of both the common and the special, which Iqbal has described in a stanza that "The empire of the mighty has cast a spell". The result of this hypnotism was that all life was seen and judged through the lens of the West, its virtues were seen as defects and the faults of Westerners were also seen as pleasing, according to Mir Dard:
What is wrong is the hidden skill. There were a handful of Britishers who ruled the subcontinent with a small army and perhaps less than a thousand civil servants. , used to walk in submission.
During the period of Sikh rule, intoxicated with power, when one Sikh met another, he would ask where the troops were coming from, as if every Sikh considered himself to be equal to an army, from the hands of the Sikhs. Even after the government left, this style of speech continued for periods.
This was also the case with the British in India, no Englishman said so, but that was how he understood himself. Amid defeat, the Indians considered the British more than they were or imagined themselves to be. was
It is a psychological thing that cowards always seem to have more enemies than they are and brave people seem to have fewer enemies than they are. In this poem, Iqbal has described the condition of such a slavish gaze:
What was one, O sight, you showed us in thousands
If this is the situation, then who will trust you?
Before the First World War, British imperialism was in full force, the British were not only the absolute rulers of India but directly or indirectly occupied half of the world through the power of politics and trade. It was also in the countries of India, the nobles and kings, and nawabs of India had the status that they were the slaves of the British despite their show governments.
When the native rulers were in this state, you can imagine the mentality of the common native officials.
Here I am reminded of a joke narrated by Hazrat Iqbal which gives a very good understanding of the mentality of the Indian officials and nobles at that time. There is a wealthy family in Lahore who has adopted the title of Fakir. A member of this family, Faqir Iftikharuddin, held high positions in the government and was a friend of Iqbal. An English two-wheeled wire cart called a gig was in vogue at that time. The owner of the gig, no matter how noble or rich used to run it himself, and the servant would sit quietly at the back. Iqbal also had a gig for years, which he used to run according to the rules, but one-day Faqir sat Iqbal with him and was taking him for a tour of Mall Road in his gig, an Englishman came from the front driving his gig loudly. Although Faqir Sahib's ride was driving on the left-hand side of the road half of the way, the Englishman went straight towards him, according to the rule, he should also drive on the left-hand side, but in pride, he ran straight towards them so that the native men should move his car out of the front, we are British it is an insult to us to be around.
If Faqir Iftikharuddin did not move the gag quickly and to the left in a panic, there was a fear of a collision, the result was that the British gag went straight, but the wheel of Faqir Sahib's gag got on the track. Then the gig hit the road.
Iqbal used to say that I told Faqir Sahib that you were going according to the rules, half the road was your right, why did you panic and leave your right, if there was a collision, it was the fault of the British.
On this, the poor man said brother! After giving the whole country to them, we became quiet and patient, now would we have argued with him in the middle of the road? This was the condition of nobles called Azad in this period, this poem is a mirror of this mentality.
He said to Qumri that I was free here one day
If there is, Gunche said, this will be the secret of our chaman
After Ghadar, Muslims were very scared and depressed.
Sir Syed had an extraordinary essence of freedom in his nature and despite realizing the need for cooperation with the government of that time, he did not hesitate to speak the truth and speak the truth. Sahib (the famous translator) son of Maulvi Zakaullah Sahib, who was one of the early students of Sayyid Sahib's Darul Uloom and whom Sayyid Sahib loved because of his nobility and intelligence and his friendship with his father, one day. He explained to me that Syed Sahib used to take out the Khawa Khuri on a horse-cart, and on the way, he would greet any white man walking on the road so that he would consider him a loyal friend of his people.
This can give an idea of how the independents here were also crazy under the pressures of English imperialism. In such a situation, the desire arose in Iqbal's heart to fight for freedom and the confidence arose in himself that by teaching self-control to the nation with my speech and by invigorating its spirit, I could save it from the clutches of tyranny. can be released from
I will take my helpless caravan in the darkness of the night
Sharrafshan will be ah my soul will be my flame bar
At that time, people considered Iqbal a good poet, no one thought of him as a preacher or a reformer or as a prophet, people read this poem and appreciated his eloquence and thought that it was The poet's desire or makes table which is considered permissible in the poem, there is ten times more tail in Arfi and Ghalib, but it is enjoyed as poetry.
Who knew that this young poet will show what he is saying by doing it and before passing away from this world, he will provide the goods of an independent nation and state for his people?
This is Iqbal's type of poetry which has been called prophetic. In this poem, Iqbal has made predictions. The revival of Islam has begun, many Islamic countries have thrown off the yoke of Western imperialism, and the time is not far when the Islamic nation will be free and progressing everywhere.
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