Episode No. 6 - Thought of Iqbal - Dr. Khalifa Abdul Hakeem

 What is the news, O heart, why did you decide?

There is also a defendant who wants to be a defendant
Why was the rooster freed from desire?
Look at the above verse of the story of Musa and Toor and then read this verse of Prophet Khudi Iqbal at the end:
When Tilak, Daryuza-Giri like Kaleem
Show a flame from your being
So this will have some idea of where Iqbal has gradually reached in his evolution of thought:
The same Iqbal, who in the end is convinced and strongly longs for the survival of the human self, in the early period under the influence of the traditional theory of Sufism says:
No alienation from a good friend
Stay, you wicked, we are also going to be destroyed
The same Iqbal who later began to exhort that one should see the world and its manifestations with open eyes because God's manifestation is in the heart as it is in the heart, "Hwalzahir holwalbatan" he was saying in the beginning:
The love of sight is to see with closed eyes so that no one should see
It was a definite subject of the Sufis' philosophy of annihilation that the individuality of the self is a deception, after the pretense of truth, this false perception disappears and after that, the eternal reality, "Non-existent except Allah" remains.
These mystical thoughts are often found in Ghalib:
If there was nothing then there was God. What would I have done if I had not drowned?
Iqbal also says under the influence of Sufism:
I was until your appearance was gone
What appears to be erased from the truth is void
Or another verse says:
My being was the veil of my vision
I got up with the curtain as a party
Iqbal fought against this philosophy of annihilation in his advanced period, however, Iqbal who is fond of research and avoids imitation is also seen in his ghazals:
There is a lot of suicide by the way of imitation
Just like the cream is on your tongue, leave the letter on a non-alien object
There was another verse in the same ghazal which Iqbal removed while choosing:
See the descent of your God on the heart of the tower
Let Mahdi and Isa also leave this wait
This poem was removed probably because the general belief of Muslims about Mahdi and Jesus was offended by it, whether it is the benefit of becoming a target of takfir. But until the end, Iqbal believed that waiting for a savior is the belief of defeated nations. The salvation of every Muslim and the salvation and well-being of the Islamic nation lies in self-realization and self-realization.
Until 1905, Iqbal was a poet of high quality, he clothed the scenes of life and nature and the events that inspired him with his beautiful narration, and he got rid of imitation and traditional poetry very quickly, as far as art is concerned. It is related that he created perfection, in some places he is proud of the stain and in some places he appreciates the imagination of the mighty:
I walk a little distance with each passerby
I do not recognize the leader
In terms of art, Iqbal took something from every teacher, he even used to say that he learned a lot from Nasakh. was the result of Ghalib also realizing that modern civilization, sciences, and arts came from the West with the British, and thanks to them the values of life and the perspective of man have changed or should change? So, when Syed Ahmad Khan published the corrected edition of "Ain Akbari" and sent it to Ghalib for review, Ghalib did not consider his friend Syed Ahmad and criticized him harshly, which was written in Ghalib's "Kuliyat Farsi". The reason for this is that only new constitutions and laws are worth considering now, the development of civilization and civilization has canceled the old rules, now thinking about them as just dead worship, and reformers like Syed are the glory of the nation. no.

But this innovation did not affect Ghalib's poetry because by the time he realized this, he had finished his poetry and he broke the age-old molds of his art to create new ones. He could not prepare molds, poverty, poverty, and illness had exhausted his powers, otherwise, he was no less aspiring to renewal than Syed Ahmad Khan and his companions in the latter days.
Syed Ahmed Khan brought Hali towards natural and national poetry. Hali was not a master of English, nor was Syed Ahmed Khan a master of English, although Akbar has said very well about Syed Sahib that you are a master of English, he was a master of English. English education was discussed in Aligarh, Western science and arts were included in education, and British and English-speaking Indians gathered in Aligarh.
Syed Sahib and his friends used to get information from him in every way and under his influence, they would create wealth in their thoughts or change their direction.
After Ghadar, Muhammad Hussain Azad migrated to Lahore and became a professor at the Government College. He was also not an English teacher. With the movement of Aligarh, he also started Western-style modern poetry and the poetry of Gul and Bulbul. By the time Iqbal was a student at Government College, these models were there and modern influences were working, be it Syed Sahib or Hali or Shibliya Maulana Nazir Ahmad, the ideas of the law were beyond his grasp and they were his. The lack was felt with regret. Azad predicted that in the future, high-level literature will be produced only by those who have the keys to the treasures of both the West and the East in their hands. All of them were great scholars and writers and with the help of English scholars, sometimes things were written which are still considered authentic, so Maulvi Nazir Ahmed's translation of the Indian Penal Code is a masterpiece of reformation in the modern Indian Penal Code. This task cannot be done by an empty English teacher. Similarly, at Delhi College, Maulvi Zakaullah transferred dozens of modern science and art books to Urdu books.
Despite his extraordinary perfection, the lack that all these elders were feeling was fulfilled by Iqbal. As much power as Iqbal had in Urdu and Persian, he also had access to the English language. came directly to him and the Qur'an of the East and the West appeared in Iqbal, the desire for freedom was embodied in Iqbal.
As a model was there, besides the high emotions, the style of low lust had also become unnatural, women and the Urdu language are the products of degeneration during the Muslim era. The model that was in front of Urdu poetry was the Persian poetry of the latter, the poetry of poetry and sensuality, distant imagination, and essay writing had distanced it from sincerity and reality and it lacked high emotions. Due to long-standing imitation, she had matured in her faults, and no internal motivations for reform and renewal could arise from within her. There is no doubt that Western civilization and Western political dominance opened the eyes of the East and forced it to take responsibility.