Who doubts the reach of reason? He is not only responsible for the growth and development of the earth, but also for astronomy. Since God is wise, the claim of wisdom that I am the manifestation of glory is right and correct, but there is a difference between understanding and seeing. It has happened, the work of the intellect is to convey the knowledge of the divine, and its guidance ends here:
Wisdom is not far from homeHuzur is not in his destiny
The work of wisdom, science, or philosophy is the study of the phenomena of nature so that this multiplicity, the unity of the constitution can be revealed, but it does not reach the existence itself. not work.
Rational cognition is always indirect, with several lines of reasoning leading to a conclusion. If one of the steps in the ladder of reasoning is broken, it becomes impossible to conclude. There is always room for doubt and conjecture in reason, but there is no room for doubt in direct observation:
The secret understands the entity
And I see with my eyes
This dialogue of mind and heart is also found in the meeting of Abu Ali Sina and Abu Saeed Abul Khair.
In the biography of Hazrat Abu Saeed, it is written that he met Hakim Bu Ali Sina, and about the spiritual scholar, Bu Ali affirmed the qualities of this scholar with very good reasoning and said that man reaches these conclusions through wisdom. Hazrat Abu Saeed heard all this and only said, "Racha Maidani Min Mi Binum".
There is a difference between knowledge and observation. In the matter of reality, the uncertainty of knowledge never ceases. Intellect derives its results from the content of sensory perception and all sensory phenomena are cognizable to the intellect by adapting to the patterns of time and space, therefore the reality that is neither temporal nor spatial will necessarily remain beyond the grasp of the intellect.
Sophia came to the fact with discovery and intuition that the observations and conditions of the heart are not temporal and spatial, and the greatest philosopher of Europe, Kant, concluded with a long and precise study that time and space are not permanent and infinite facts. Rather, the reality of God and the soul is beyond them in the form of intellect and perception. The intellect must study phenomena and find the connections between cause and effect. It is impossible to access the reality of being. If it wants to step outside its limits, it gets burned:
If one head dies supreme Param
Forough Tajli Basuzad Param
Among the poems of the same period, a poem titled "Dil" is written in Dil Ki Radif. In this poem, the subjects of self and love are described charmingly. The infinite capabilities of the heart are mentioned:
Storytelling and entertaining children's heart
Arni's request is the title of the story of the heart
O Lord, what will be the name of this ocean of freedom?
The road to survival is the letter of the heart
The cloud of mercy was the lightning of love or the Lord
If the farm is burned, the heart will grow
You would have found Hassan's hair precious
Farhad, you never dug a desolate heart
The verse says:
Trapped in the trap of intellect, it is released
When electricity falls, this palm tree turns green. Iqbal's poetry finally became the poetry of the reality of the heart, the realism of the heart was the melody of the intellect, it presented the research and stability of self with great support, and it was the heart that made the intellect. He criticized, He determined the purpose of life, He opened the door to go to God from within, He shed tears on the current helplessness of man, He explained to man the ways of becoming infinite from the limited.
According to Iqbal, it is the heart that is the fountainhead of infinite forces and the mirror of the infinite and vision, who does not recognize its reality is just a body, matter, a slave of intellect and senses, and a servant of greed and wind.
The late Sheikh Abdul Qadir, apart from being a high-level critic and literary critic, was also a sincere friend of Allama Iqbal throughout his life. He wrote a preface on Bang Dara. : Ghalib's unique imagination and quirky style of narration will come into existence again and literature will be the reason for the development of Urdu, but look at the good fortune of the Urdu language, that in this era, it was blessed with a poet like Iqbal, whose words are sitting on the hearts of the Urdu-speaking world all over India, and whose fame has spread to Rome and Iran, and even Farangistan. In a short preface, in proof of this idea, Sheikh Sahib could not have presented examples of the words of both, which would have made this similarity clear. Even in this book, there is no room for detailed comparison and comparison, but it seems necessary to write something to explain Sheikh Sahib's idea. If a poet is an enthusiastic admirer of another poet, then from the point of view of psychology there must be a deep similarity between Maduh and Mamduh. Every human being unconsciously imitates his Mamduh and There is more or less a similarity between the way of looking and the way of speaking. In Iqbal's opening speech, there is a continuous poem on Mirza Ghalib, the first stanza of which is: "Kar insan par tri-haste, it was enlightened."
But how far does the imagination reach?
Teha Sarapa Rooh Tu, Bizm Sakhn Pekkar Tera
Zeb was also at the party, but he also stayed away from the party
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