THE MESSAGE OF IQBAL

Dr. Maqsood Jafri

IQBAL ACADEMY PAKISTAN

The Message of Iqbal

Publisher

Prof. Dr. Baseera Ambreen

Director

Iqbal Academy Pakistan Government of Pakistan

National Heritage & Culture Division

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CONTENTS

Foreword .........................................................................................5 Chapter I: Iqbal as a Reformer...................................................9 Chapter II: Impact of Egohood on Muslim World ............. 13 Chapter III: Iqbal and Indian Muslims.................................. 19 Chapter IV: Iqbal’s Philosophy of Education....................... 23 Chapter V: Iqbal’s Concept of Didactic Culture .................. 27 Chapter VI: Egohood: Strengthens Positive Thinking........ 33 Chapter VII: Social and Political Impact of Selfhood ......... 39 Chapter VIII: Iqbal gave New Meanings to Egohood........ 45 Chapter IX: Iqbal: The Poet of Liberty ................................. 53 Chapter X: Iqbal: The Futurist ................................................ 59 Chapter XI: Iqbal and Kashmir .............................................. 63 Chapter XII: Iqbal’s Concept of Immortality ....................... 69 Chapter XIII: Iqbal and Islamic Democracy ........................ 75 Chapter XIV: Iqbal and Sufism............................................... 79 Chapter XV: Iqbal’s Concept of Islamic State ...................... 91

FOREWORD

Allama Muhammad Iqbal’s message is both for the East and West. His epistemology (science of knowledge) and ontology (science of being) provides metaphysical foundations to philosophies of knowledge and being. The levels of knowledge correspond to the levels of being. The modern man’s denial of the higher forms of knowledge thereby leads him to deny the higher forms of being leading to the crises of the modern world. The Eastern man’s obliviousness of his own intellectual and spiritual heritage is making him imitate the “dazzling exterior” of the modern West, among other things, resulting in the impoverishment of his creative thought and weakening of his vibrant conduct.

There have been galaxies of thinkers, who have pointed a way out of these crises to the people belonging to the traditional and the modern world. The voice of Dr. Allama Iqbal, in our part of the world, has been one of the most effective voices reverberating in the corridors of humanity. Our post-Iqbalian tradition has produced genuine thinkers who are making sincere attempts to spread the message of Iqbal in four corners of the world. Happily, Dr. Maqsood Jafri, well-versed in philosophy and literature, is making concerted efforts to make people at home and abroad listen to the words of Iqbal saturated in truth, beauty and love as harbinger of hope in the times of despair. This seems to me the reason that he has named his book: The Message of Iqbal.

Dr. Maqsood Jafri has a deeper understanding of Iqbal’s works in Persian, Urdu and English. He understands the Eastern tradition and the thought of the modern West. He

6 The Message of Iqbal

reaches the heart of Iqbal’s philosophy by bringing forth the Reality of the Egohood (Khudi) and its concomitants. This metaphysical concept permeates his entire book in its manifold dimensions, which awakens in the reader a perception of his self which is integrated with the Self (God).

Dr. Maqsood Jafri delves at length in discussing Iqbal’s concept of Egohood (Khudi) with a new meaning of higher consciousness of one’s self as against its ordinary meaning. It not only strengthens positive thinking in an individual but has social and political impact as well. He presents Iqbal as a reformer, who gives a wake-up call to the Muslim world. Dr. Maqsood Jafri’s versatility is evident from the Chapters he has contributed on Iqbal’s concept of Egohood, Indian Muslims, Culture, Liberty, Kashmir, Immortality, Islamic Democracy, Sufism and the Islamic State. The Chapter on Iqbal: the Futurist takes Iqbal as “the poet of tomorrow” with the capacity and strength to revolutionize the world. In every one of his Chapters, Dr. Maqsood Jafri manifests wider learning, deeper thinking and candid expression. He rightly presents Iqbal as a philosopher of change, who integrates the principles of permanence and change; power and vision; individual and the community; religion and philosophy; morals and progress; unity and multiplicity; contemplation and action in a unified whole. In this spirit, Dr. Maqsood Jafri does not take Sufism as a denial of life but considers it as a vision of affirming life in the Rasm-i-Shabbiri (tradition of Shabbir).

It is my considered view after reading his prose works on different topics, going through his enormous creative poetry and listening to his many interviews that Dr. Maqsood Jafri is a man of vision and a very courageous person. He cannot be categorised in any narrow circuits of ideas. He has not only “courage to know,” but has also “courage to share” his knowledge without any fear or anxiety. One may differ from him at certain places in “the true spirit of philosophy,” but one cannot fail to appreciate his sincerity, dedication and

Foreword 7 commitment for the cause of righteousness.

Dr. Maqsood Jafri’s book: The Message of Iqbal is a creative addition to the field of Iqbal Studies. It provides the reader with a fresh insight to understand the dimensions of Iqbal’s thought which are so contemporaneous and vital in meeting the needs of humanity.

Dr. Shahzad Qaiser

Federal Secretary (Retd)/ Former Vice President, Iqbal Academy Pakistan, Lahore July 17, 2021 Zilhaj 6, 1442

CHAPTER I:

IQBAL AS A REFORMER

During my visit to some Universities in America, England and Canada, I found dire need to introduce Dr. Allama Iqbal to the writers, scholars and the youth. There is no dearth of books in English written on Dr. Iqbal and some of them are prodigiously superb. The unfortunate aspect and national travesty are that even the Pakistani Westernized intelligentsia and youth is absolutely unaware of the grand and ennobling message of Dr. Iqbal. The main message of Dr. Iqbal is his conception of Khudi (Egohood). His whole philosophy swings around the orbit of Self-cognition. I think it incumbent to introduce his message of Khudi to our younger generation with a sacred mission of promoting the cause of human supremacy and sublimity. The person, who is cognizant of this great secret, shatters the fetters and shackles of slavery and subjugation. He only bows before God and breaks the icons of monarchy, dictatorship and fascism. The latent and potent message of Self-cognizance is the message of Self-reliance and Self-affirmation. Those nations cannot survive or exist with integrity, liberty and prosperity which are oblivious of Self-respect and Self-reliance. Iqbal in a Persian couplet says: “Where do I stand and what is my concern with melody? Melody is only a way to line up the astray camel”. By it he meant that he wants to show the path of progress, dignity, respect and vivacity to his nation. Now, the question arises as to what were the political, social and economic parameters of evolution and evocation of his philosophy of Egohood. Dr. Abdul Wahid has aptly annotated upon the parameters and factors that fortify and strength the traits of ego in his book titled “Iqbal: His Art and Thought”. He

10 The Message of Iqbal

writes: “It has been said that all philosophical systems have their origin in perplexing problems. When a great intellect encounters a difficult problem and tries to find out its solution, the thoughts engendered in these attempts when elaborated form a philosophical system. What was the problem that set Iqbal thinking? When Iqbal finished his studies and began looking around, he found a strident and triumphant West riding roughshod over a prostrate East. Towards the close of the nineteenth century, conditions in the East were particularly depressing. The sick -man of Europe was at his best gasp; Persia was being crushed under the weight of two mighty powers.” The Strangling of Persia” speaks volumes on this pitiable situation. China and India were also in a deplorable situation. The internal dissections in China had made China a cockpit of warring factions. As Iqbal was a visionary and seer and a great stalwart of human integrity, thus gloomy situation perturbed him much and he meditated to find the root cause of this ailment. He soon found the recipe of this disease and suggested to act upon the doctrine of Egohood. Dr. Abdul Wahid in this regard writes: “His deep and wide knowledge of Sociology and the history of different cultures convinced him that the main responsibility for oriental decadence lay at the door of those philosophical systems which inculcate self-negation, abnegation and Self-abandonment. These systems, instead of buoying man up to overcome the difficulties of life, weakened the moral fiber by teaching him to seek peace in running away from the difficulties, so that higher prizes in another world might be available to him”. Actually, the negation of Egohood, drove the Muslims to the dark alleys of asceticism and fatalism which made them oblivious and indifferent to pragmatism and they condemned and cursed the worldly life and sought refuge in pseudo Sufism. Pointing out the causes of the decadence of the Muslims, Dr. Iqbal opined that neo-Platonism was the root cause of all abatement of Muslims. This is the reason he criticizes the Sufistic trances and reveries propounded by Sheikh -e-Akbar

Iqbal as a Reformer 11

Sheikh Mohayyud Deen Ibni Arabi, the famous proponent of Sufism and the author of “Fasusal Hakam”. He also criticized Hafiz Sherazi in one of his earlier poems for his hermitic message. Iqbal gave much reverence to Rumi and accepted him as his spiritual mentor but did not accept Rumi’s Pantheism. Iqbal considered Pantheism as the eraser of Individuality and Egohood. In a poem he says that he would not like to be the part of ocean and lose his entity as a drop. In this regard again I would like to cite from the book of Dr. Abdul Wahid. He connotes: “Iqbal’s wide studies in history, sociology and philosophy convince him that the decadent condition of Islam was due to the importation of neo- Platonic Ideas, which regarded the world as a mere illusion not worth striving for. These ideas corresponded in an unusual degree to those ideas on the Vedanta, and found their culmination in Islam in the doctrine of “Wahdat-al- Wujud” or “Unityism”. This doctrine led one to believe in God as immanent and regarded the whole world merely as an emanation. Thus, a pantheistic deity was substituted for the personal and transcendent God of Islam. Much of which passed under the name of mysticism was actually dope, whose only object was to make men spurn a life of activity and exertion”.

Islam is religion of movement and action. Unfortunately, because of monarchy and clergy, it has been made the religion of passivity and inertia, devoid of action and depending on incantations, amulets and prayers. The role of Jehad and Ijtehad has been entirely uprooted. The influence of Greek philosophy and of the Hindu Vedantic philosophy totally disfigured the real visage of Islam. Dr. Iqbal gave a clarion call against the Greek mythology and Hindu mysticism. He also negated the traditional passive culture of the monastery and voiced for a reformatory and revolutionary mission that grants all humans liberty and equality. His concept of Khudi is the affirmation of Egohood and is the message of human dignity as the Holy Quran ordains to fight oppression, suppression and transgression.

CHAPTER II:

IMPACT OF EGOHOOD ON MUSLIM WORLD

Traditional religions like Hinduism, Judaism, Buddhism, Christianity, Zoroastrianism, Taoism and many other local cults stress more on spiritual and moral side and preach Godhood. These religions do not give any charter or program for the social, economic and political aspects of human life. On the other hand, Scientific Communism based on the book titled Das Capital of Karl Marx emphasized on the material, economic and social side of man, totally rejecting religion, spirituality and mysticism. Plato and Moore had propounded the theoretical communism but the Communist Manifesto written by Karl Marx gave it scientific form. The systems of Soviet Union and China are based on Marxism. Marxism stresses on the acceptance of man as the sole figure in the universe and claims to protect the basic rights of all and sundry. Its manifesto is to provide basic necessities to all mankind without any discrepancy. Dr. Iqbal admired the spirit of this manifesto but also pointed out its horrendous effects on the liberty and individuality of humans. The regimentation of Communism strangles and suffocates the freedom of citizens of the Communist state. As Iqbal negated monarchy for its hazards that vanish personal freedom and curbs Egohood; similarly, Iqbal considered Communism an enemy of Egohood. Egohood protects individualism and human dignity. In totalitarian, dictatorial and monarchic states, the human freedom is contained and one’s ego is smashed and emaciated. Iqbal’s deep and rational study of the Quran convinced him that it is only Islam that keeps a

14 The Message of Iqbal

balance between God and Man. Islam is neither a religion in traditional supernatural sense, nor it is a materialistic cult like Marxism. In Islam, the Rights of God and the Rights of Man are clearly mentioned. Eminent British Philosopher Bertrand Russell wrote a book negating Communism titled “The Road to Serfdom”. He considered Communism as a prison. He rejected One Party rule of Soviet Union and regarded it fascism. Communism is Un -Democratic System. The French Philosopher Yean Paul Sartre also reacted against Communism and regarded it a system that effaces human individuality and identity. His theory of “Existentialism” rejects Marxism. Dr. Iqbal voiced the same notion. His concept of Khudi also rejects totalitarianism and promotes the approval and cognizance of human personality which is called self-awareness and self-affirmation.

Greek Philosopher Socrates had said: “Know thy self.” It entails crucially important psychological impact and imperative narration that a man is the best creation of God and His vicegerent on Earth and deserves best treatment and reverence. This concept strengthens one’s determination in the making of decisions. Self-cognizance is a positive, creative and active propensity. Iqbal’s concept of Egohood also bases on active and practical affirmation of human individuality and distinct character as the Caliph of God on the earth. Hazrat Ali had said: “The one who cognizes his ego, cognizes his God.” It means for the cognizance of God, the cognizance of one’s own self is essential. Iqbal In an Urdu poem has counted the traits of ego and said: “the secret of Self lies in proclaiming that there is no god but God. Ego is a sword and the acceptance of God is its whet-stone.” In Islam God and Man have a connection. The message of Khudi is quite Quranic message. According to Iqbal the man preserving the qualities endowed by God upon him is a Murad-e-Momin (The Faithful Man). The Murd-e-Momin of Iqbal is not like the “Man of Iron” of German Philosopher Nietzsche. Man of Iron of Nietzsche is an atheist and fascist. It was the impact

Impact of Egohood on Muslim World 15

of his philosophy that a fascist Hitler emerged on the horizon of Germany and brought unprecedented destruction, chaos and cruelty worldwide. On the other hand, the Murd-e-Momin of Iqbal is modest, honest, virtuous bearing the qualities such as fortitude, forbearance, fidelity, faith, sacrifice, contentment, patience and perseverance. This man is the protector of Khudi and is a positive personality. Allama Abdul Karim al-Jaily had given the concept of Murd-e-Kamil (Perfect Man). The Muslims Prophet Hazrat Mohammad was a Perfect Man and a Balanced Personality as he was not an extremist and proposed moderation and called it “The Straight Path”. The Quran mentions the Muslims as the Middle Community paving on Middle Path. The man who cognizes and recognizes his ego is the man of faith.

Dr. Iqbal himself defined Khudi as self-awareness. It is self-cognizance and self-affirmation that distinguishes a living man from a spiritually dead man. At a place, he says that the living nations keep the record of every moment and are aware of their importance, identity and existence. The persons or nations oblivious of the secret of Egohood are erased from the page of history. According to the Quran, man is the vicegerent of God on earth and God has given reverence to all mankind. When God has given man freedom of faith and choice and honored him, then who are we to enmesh, enslave, and disgrace humans. Monarchy and Communism snatch humans natural right to freedom and justice. The core message of Khudi is the protection and promotion of human rights and human dignity.

Iqbal’s concept of Egohood is neither an egomaniac nor egotistic, nor an enigma. It is not a riddle. It is a great reality that breaks the bonds and fetters of slavery. Iqbal gave consciousness to the Muslims of the Sub-continent. He woke them from deep sleep by spurring and stirring them against British colonialism and inoculated in them the spirit of freedom, dignity and revolt. This was the power and miracle of the clarion call of Iqbal that the suppressed and oppressed

16 The Message of Iqbal

Muslims refused to surrender before the alien occupiers. The message of Egohood abetted the plan of Muslims for freedom and averted the supremacy and sovereignty of the colonists. Quaid-e-Azam was in touch with Dr. Iqbal and constantly sought his advice on the matters of the Muslims of the Sub-continent. The letters written by Dr. Iqbal to Mr. Jinnah depict the great concern of Iqbal about the creation and emergence of Pakistan. Both agreed to make a Muslim State on Modern and progressive lines that will be a democratic welfare state. Both, rejected theocratic state and the role of retrogressive sectarian clergy in the making or shaping the future destiny of Pakistan.

An eminent poet, scholar, columnist and senior retired bureaucrat Akram Sohail, in his recently published book titled Shaoor-e-Asr (The Consciousnesses of the Epoch), has written that it was the message of Dr. Iqbal that awoke the Muslims from deep slumber and gave us the clear and real message of the Quran. Iqbal infused the indomitable conviction and spirit in the dead skeletons of the Muslims. Akram Sohail opines that Iqbal gave us light in the dark and dreary night. But, it is a great tragedy that even today; we have not implemented the golden principles given by Iqbal and Quaid- e-Azam. Both of them had rejected feudalism, sectarianism, fascism, parochialism and capitalism, but we could not free ourselves from the clutches of these social evils. I endorse his stance and strongly appeal to the younger generation to make Pakistan as our founding fathers desired. I feel it pertinent to mention that Pakistan is not an Islamic democratic welfare state. It is under the stone wall of bureaucracy, theocracy and feudalism. The majority of the public is the victim of poverty and illiteracy. The elite class takes benefit of this deplorable situation. Instead of producing the Shaheen ( Eagle) of Iqbal, we are producing crows and vultures. Our youth is absolutely oblivious and ignorant of the message of Iqbal. Islamic State is a pluralistic, moderate, tolerant and inclusive state. Unfortunately, Pakistan has become a prey to religious extremism and terrorism. The sectarian clerics are

Impact of Egohood on Muslim World 17

destabilizing Pakistan by their hate speeches and no government agency is active to harness them. Iqbal gave the message of “ Movement”, while our clerics are preaching pre- destination and fatalism. The Sufis are busy in narrating spiritual stories and hoodwink the poor and illiterate masses in the name of pseudo Sufism. This state of mind is imperceptible and the Muslims have accepted these taboos imperatively considering them as the real tenets of Islam. Dr. Iqbal rejects all these un-Islamic views and through the message of Egohood gives new vision to the Muslims. The Sufistic trances and the short sightedness of clergy threw the Muslims into the dungeons and slough of inertia and stagnancy. It was the clarion call of Iqbal that shattered the shackles of British colonial rule.

The impact of the message of Dr. Iqbal was extensive. So many Muslim countries revolted against alien rulers and got freedom from them after great sacrifices. Libya got freedom from Italy. Morocco and al-Jeria got freedom from France. Iraq got freedom from Britain. The impact of the message of Egohood of Iqbal on the Muslim world is of great impact. Dr. Moeen-ud-Deen Aqueel, in his book titled “Iqbal oor Jadeed Islami Dunya”, (Iqbal and Modern Islamic world) sheds ample light on this subject. In a Persian couplet Iqbal had said: “After me the people will read my poetry, absorb it and say that a man conscious of Egohood had revolutionized the whole world.” Undoubtedly, this prediction of Iqbal has come true.

Iqbal’s concept of Khudi is multi-faceted. On the education side, it gives the message that we should not blindly follow the foot tracks of the Westerners. He rejected the education system that promotes and produces slaves. The education means development of personality. In an Urdu couplet, he says: “it is up to you whether you opt to be the servant of God or be the slave of stomach.”

On one side, he abhorred the Western system of education that buttresses material quest and mindset. In one

18 The Message of Iqbal

of his Persian couplets, he says: “Once, I spent a whole day in the company of Western savants but gained nothing as their erudition was sans of ethos.” He opined that the Western thinkers were devoid of human pathos and clemency and only produced mental butts, busts and bungles. They are the worshippers of Mammon. This money oriented system has manacled human finer feelings of sacrifice and also mangled human Egohood. These teachers and preachers are the slaves of money. On the other hand, he also rejected the traditional way of Muslim Madrasa (seminary). He found it retrogressive and outdated system of education based on sectarianism, ritualistic and juristic debates and differences giving no enlightenment. The seminaries failed to produce scientists and thinkers. These short sighted clerics have driven the people in a higgledy-piggledy situation. Iqbal aspired a blend of secular and sacred curriculum. Sir Syed Ahmed Khan had rightly and timely felt the need of an education system that could meet the both ends. In Aligarh University, it was compulsory to study English, Islamic Studies and Science. Iqbal also aspired such a balanced education system. The book of Khawaja Sibtain tilted “Educational Philosophy of Iqbal”, is a master piece on the notion of Iqbal regarding education. Unfortunately, in Pakistan we could not introduce the education system aspired and prescribed by Dr. Iqbal. Presently, we have three education systems. English medium schools; Urdu medium schools and religious seminaries. We are producing three diametrically opposite classes. We need to abolish this dichotomy. If we want to see the Pakistanis as a one nation, we will have to give them one curriculum. It is incumbent on an Islamic welfare state to provide free education and medical care to all its citizens. Any state that fails to provide the basic necessities such as house, clothing, food, education and health care to its citizens is not the State of Medina. If we seriously and sincerely want to make Pakistan the State of Medina, then we will have to abolish feudalism and sectarianism as aspired by Dr. Allama Iqbal.

CHAPTER III:

IQBAL AND INDIAN MUSLIMS

Francis Bacon had said “histories make Man wise.” It goes without saying that the history is a teacher. The Muslims of the sub-continent passed glorious era when they ruled over India. But they also suffered horrendous times when the British over threw the great poet-ruler Bahadur Shah Zafar. His poetry during his exile in Myanmar (Burma) is heart wrenching. The British with the collaboration of Hindus left no stone unturned to crush the Indian Muslims. Dr. Iqbal was quite conscious and concerned about the atrocities inflicted on the suppressed Muslims. The identity and ego of the Muslims was fully vanished by the callous rule of the Britishers. Most of the Moghal emperors reveled in wine and women. Similar, was the attitude and lifestyle of the Khaligis, Tughlaqs and Lodhis. Exceptions of nobility, virtuosity and modesty are always found in some of those rulers but, generally, their times were of luxuries, chaos and crisis because of mutinies, revolts and rebellions. The British ruled with iron hand. Their sole target was to eliminate the Muslims from political scenario. Under the circumstances, Dr. Iqbal through his revolutionary poetry awoke the Muslims. His poem titled “The Lamentation of a Bird”, portrays the heartache of the Muslims. Alas; even after getting freedom from the British rulers, we are yet unable to make Pakistan as dreamed by Dr. Iqbal.

Dr. Khalifa Abdul Hakim had written marvelous books in English and Urdu on Islam, Rumi and Dr. Iqbal. In his English book titled “Islamic Ideology”, about the freedom of ego that leads to freedom of thought, conscience and deeds;

20 The Message of Iqbal

he writes about the reawakening of Islamic Ummah. In his book on Dr. Iqbal, he has exclusively stressed on the need of cognizance of Egohood. Dr. Iqbal believed that for the freedom of ego, we need culture and society based on political freedom. In my book titled “The Message of Islam”, on this specific point, I have written: “Islamic spirit of political freedom was fully crushed by these callous tyrants who played havoc in the sacred name of Islam. Even, today the Muslim Monarchs are playing in the hands of their foreign masters who are bent upon crushing the Muslims. Islam provides full liberty to all, whether they are Muslims or Non-Muslims. It does not crush human ego. The great Muslim reformers such as Jamal-ud-Din Afghani, Shah Wali Ullah Delhivi, Muhammad Abdhu, Kokabi, Nirwak Mustafa and Dr. Allama Iqbal had been trying to re-awaken the slumbered ego of the Muslims and sharpen it against Colonialism and Imperialism. Not only political liberty, Islam ensures religious freedom to all mankind also.”

The father of modern psychology Sigmond Freud in the need of the awareness of ego annotates: “each individual is a component part of numerous groups, he is bound by ties of identification in many directions, and he has built up his Ego Ideal upon the most various models. Each individual has, therefore, a share in numerous groups of those of his race, of his class, of his creed, of his nationality, etc., and he can also raise himself above them to the extent of having a scrap of independence and originality. We have interpreted this prodigy as meaning that the individual gives up his Ego Ideal and substitutes for it the Group Ideal.” James Strachey in his book titled Sigmond Freud writes on page 61: “there is always a feeling of triumph when something in the ego coincides with the Ego Ideal. And the sense of guilt (as well as the sense of inferiority) can also be understood as an expression of tension between the Ego and the Ego Ideal.” It is pertinent to mention that Dr. Iqbal on first stage believes in the cognizance of ego and on the next stage its affirmation and

Iqbal and Indian Muslims 21

consciousness. According to Iqbal self-affirmation is necessary for a productive and progressive society. In Hinduism, it is called “Atmanastu Kamaya”, which means Self-realization. Mahatma Buddha found the perfection of Self in moral sublimity. Great French philosopher Henri Bergson also propounded moral norms for the perfection of personality. He believed when the human soul feels an indefinable presence, there comes a boundless joy, an all absorbing ecstasy or an all enthralling rapture. Darkness is dispelled, everything is flooded in light. The soul in thought and feeling is absorbed in God. Dr. Iqbal also was of the opinion that divine traits make a man a “Perfect Man”. To attain the pinnacle of Egohood, we need to inculcate in ourselves the characteristics such as patience, truth, sacrifice, love and honesty.

Dr. Iqbal’s concept of Egohood intrinsically is the perfection of “Personality”, leading to Oneness of Mankind. On the first of January 1938 in his broadcast from All India Radio Lahore he said: “The modern age prides itself on its’ progress in knowledge and its matchless scientific development but inspite of it the tyranny of Imperialism struts abroad, covering its face in the mask of Democracy, Nationalism, Communism, Fascism and heaven knows what else besides.”

Dr. Iqbal gave a clarion call for the “Unity” of humans. A great American poet Robert Frost also gave a message of “Recognition of otherness for one’s own recognition.” It means one must respect others for getting esteem for his own self. Hence, Dr. Iqbal proposed: “Human beings do not demonstrate by their actions that they believe that the whole world is a family of God, so long as the distinctions of race, color and geographical nationalities are not wiped out completely, they will never be able to lead a happy and contented life and the beautiful ideals of liberty, equality and fraternity will never materialize.” French revolution also gave these three slogans: “Liberte, Equalite, Fraternite”. Dr. Iqbal was

22 The Message of Iqbal

much influenced by the French revolution which was a socio- democratic move that eventually emerged in the form of a welfare state based on justice and liberty. This was also the mantra and mission of Dr. Iqbal when he gave the idea of Pakistan. An eminent Pakistani scholar based in America Dr. Anwar Dil in his book titled “Iqbal: Poet-Philosopher of Universal Values”, on page 27 writes: “He loved the following lines of King Baber: “Man cannot approach the divine by reaching beyond the human; he can approach the divine only through becoming human. To become human is what he, the individual man, has been created for.” Dr. Iqbal in the fourth lecture in his book titled “Reconstruction of Religious Thought in Islam” has also emphasized this point about the nature of “I” and how through “Khudi”, the conscious experiences can reach the soul substance as body and mind become one in action. The core and crux of the concept of Egohood of Iqbal encompasses the man’s dynamic and progressive feature for the betterment of one’s individuality and the welfare of society.

CHAPTER IV:

IQBAL’S PHILOSOPHY OF EDUCATION

Dr. Iqbal was a poet who believed in the principle of Movement and dynamic lifestyle in theory and practice. He gave a balanced view of education keeping in purview of education on spiritual and scientific lines. His view of education protects and promotes the concept of Egohood that liberates the humans from the shackles of slavery. He blended theory and practice and inculcated the spirit of creativity, erudition and reflection in youth. He was diametrically opposed to the traditional mode of education being imparted in religious seminaries. He considered the system retrogressive, sectarian and irrational. He desired change in the curriculum of “Madrassas” and aspired to insert modern education in the curriculum of religious seminaries to keep them abreast with the scientific discoveries. Unfortunately, these sanctuaries and sanctums have become the centers of religious extremism and sectarianism. In one of Persian couplets, he says:

If this is the seminary and the cleric; then the future of the youth is dark and dismay.

Similarly, in another Urdu couplet he sorrowfully says:

You have been strangled by the clerics; from where now we can hear; there is no god but God.

On the other hand, he was a great critic of the Western

mode of education that only produces people of dwarfish mindset. Such people acquire scientific education devoid of spiritual, moral and humanistic proclivities and propensities. They are like robots. Their sapience and sanity are only limited to selfishness. This model of education promotes materialistic and hedonistic traits. Dr. Iqbal was Bar-at-Law from London and obtained Ph.D. in philosophy from

24 The Message of Iqbal

Germany. He had thoroughly studied the lifestyle of the West and found it entirely materialistic. So, he rejected the Western culture and materialism. In his opinion the East adopted Sufism and was devoid of science while the West was promoting science and lagging behind in spiritualism.

Dr. Iqbal believed in the entire absorption in man’s own Being. He found the present world lop-sighted. He regarded knowledge as the foundations of “Ishq” (Love) and “Khudi” (Egohood). In Javed Nama on page 139 he has discursively discussed the qualities of knowledge and love. He believed in the supremacy of Love on knowledge and felt rejoiced in the moments of separation of God and conceived the confrontation of God something contrary to the preservation of man’s individuality and Egohood. In Bal-e-Jibreel (The Wing of Gabriel), he preaches the preservation of Ego even before God. Dr. Iqbal’s concept of Egohood is anti-materialism. Spiritual elevation and ethical exultation are the real sources which can give jubilation to man and can determine his personality. The Self-cognizance makes man indifferent to the glory of the kings. In his Persian poetry book titled Zabur-e- Ajam he says: “The care-free heart in my bosom gives the beggar the mode of kings”. “Faqr” (Contentment) or indifference towards materialistic pursuits inculcates the sense of responsibility and self-respect in man and it cannot be achieved without proper education. Dr. Iqbal demonstrates this point in Zarb-e-Kalim and in Pasche Bayad Kurd (What ought to be Done):

The Quranic Faqr is the evaluation of present and past. It is neither violin nor intoxication nor dancing nor singing.

Tolerance is another feature that fortifies man’s Egohood. The Arabic word Sabr is used in the Holy Quran. The Quran says: “Get help with patience and prayer”. Tolerance is an offshoot of patience. In Javed Nama, he says:

The test of pious people is to face trials and travesties; to make thirsty more thirsty is just. Pass by like Moses from the Nile river; and stride like Abraham towards Fire.

Iqbal’s Philosophy of Education 25

Qurb or closeness to God is another article to strengthen Egohood. It means that a man should struggle to achieve nearness to God. Dr. Iqbal differentiates between closeness and absorption. To preserve one’s Egohood, he does not believe in the absorption into God like a drop of water in the ocean. He believes in the identity and individuality of man for the promotion, procurement and preservation of Egohood. In his Persian book titled Asrar-o-Rumooz, he says:

The purpose of your every action must be to achieve closeness to God so that His glory is revealed through you.

According to Dr. Iqbal as some positive features strengthen Egohood, there are some negative elements that weaken one’s Ego. Slavery and beggary are the main two factors that damage, derange and depredate the development of the human Ego. In his book Asrar-o-Rumooz he says:

By begging poverty achieves abashment; and by begging the beggar becomes poorer.

About the immortality of Ego Iqbal himself has expounded in these words “life offers a scope for Ego- activity, and death is the first test of the synthetic activity of the Ego. There are no pressure-giving and pain-giving acts. They are only Ego-sustaining.” About the impact and power of Ego in Bal-e-Jibreel he says:

Pervade upon the world with the force of Ego and fetch the secret of its hue and scent;

Like sea beware of the shore and also get rid of seashore.

In the wake of same intuition Iqbal in his book Zabur-e- Ajam says:

Ego is the hunter and its prey is the Moon and the Sun; the Moon and the Sun are the prisoners of its peerless plan.

Iqbal had vividly expostulated that Ego could only be preserved by having a solid purpose in life. Purposeless life is sapless and sardonic. It is incumbent upon man to distinguish himself through positive, progressive and virtuous values. Hence, in Asrar-o-Rumooz he says:

The Message of Iqbal

Immortality is based on purpose in life. The bell calls for its caravan is by purpose;

The life is hidden in constant struggle. Its reality is in persistent quest of hope.

Dr. Wahid gives the following views about the Unityism of Iqbal that reveals the secrets of Egohood. He writes: “the doctrine of Unityism was assailed by several Muslim thinkers, notably Ibn-Taymiyya and Shaikh Ahmad Srihindi; but they all attacked the doctrine merely as an article of faith for purely theological reasons, and while volumes were being written by both sides, the poison generated by these ideas was infecting the very roots of the Islamic body-politic. Iqbal assailed the doctrine on practical grounds. It is a proof of his originality of thought that he traced the connection between the doctrine of Unityism and the decadence which characterized all Eastern people in general and Islamic people in particular. Undaunted by the extent to which the poison from these ideas had worked into the intellectual and physiological life of all eastern people, Iqbal came forth to challenge the existing ideas by proclaiming that life is real and not mere illusion. He asks; ‘What then is life?’, and answers, ‘It is individual; its highest form so far is the Ego (Khudi) in which the individual becomes a Self-contained exclusive centre’. According to Iqbal there is a gradually rising note of Egohood in the whole universe. We are conscious of this in our own self, in Nature before us and in the ultimate principle of our life, the ultimate Ego. Starting with the individual Ego as a centre of will and energy he develops his philosophy; his concept of God, the individual’s freedom, will and immortality”. (pp. 29-30) It should be noted that according to Iqbal the characteristics of Ego are three, which are:

i. It is not space-bound in the sense in which the body is bound.

ii. True time-duration belongs to it alone.

iii. It is essentially private and unique.

CHAPTER V:

IQBAL’S CONCEPT OF DIDACTIC CULTURE

The core and crux of all divine religions is the purification of soul and development of human personality. The poetry of Iqbal swings around the pivot of recognition and awareness of Ego. The Holy Quran values the Moral Man. In Surah Al-Shams (The Sun) it is said: “By the soul and Him that molded it and inspired it with (knowledge of) sin and piety; blessed shall be the man who has kept it pure and ruined will be he that has corrupted it.” French philosopher Henry Bergson also called Moral Man as an Ideal Man. His social philosophy preached the importance of the didactic norms. Morality is a vast term. It covers all aspects of the behavior and conduct of a person. It also means a man of positive and noble behavior. Muslim thinker Abdul Karim Al- Jaily called such a person Insan-e-Kamil (Perfect Man). Dr. Iqbal calls such a person Mard-e-Momin (Faithful Man). The ideal man of Iqbal is a responsible figure in society with self- consciousness and is self-cognizant. The Holy Quran calls such a person a “Virtuous Man”. Piety is the only criterion of superiority mentioned in the Quran. In Surah Al-Layl (The Night), the Quran says: “For him that gives (in charity) and guards himself (by obeying Allah) and believes in goodness, We shall smooth the path of salvation; but for him that neither gives nor seeks Allah’s reward, and disbelieves in goodness, We shall smooth the path of affliction. When he breaths his last, his riches will not avail him.”

According to Iqbal when an individual attains the apex of nobility and piety, he becomes the Man of Faith. The word

28 The Message of Iqbal

faith is not used in traditional sense of religion in the poetry of Dr. Iqbal. According to Iqbal faith is not a cult. It is not blind faith as Mathew Arnold and Aldus Huxley believed in rational faith, similarly the concept of faith in the Quran and in the poetry of Iqbal is not based on taboos, whims, conjectures and superstitions. A man of consciousness and conscience is a Man of Faith. The Quranic word “Taqwa” (piety) is the core of the development of human ego. The words culture and civilization represent the mindset, conduct and lifestyle of a nation. As Iqbal was an exponent of the Quranic teachings and way of life, he stressed on the need of a culture and social system based on monotheism, humanism, justice, moderation, progression, fraternity, equality, tolerance and love. In straight and simple words, it can be said that spontaneous overflow of collective behaviors, values, standards, norms and creeds that represent the toto image of society. The English lexicon edited in 1510 A.D. defines culture in the following words: “improvement and refinement by education and training.” Thomas Hobbes defined culture as: “education in children is called culture of their minds.” In the words of Arnold culture is: “Acquainting ourselves with the best that has been known or said in the world.” Iqbal was quite conscious to bringing educational profundity and virtuosity in Muslim culture that can excel in quality. The European insipid, insidious and insolent culture in which the family life has badly suffered at the cost of so called personal liberty. J.S. Mill in his book titled “On Liberty”, has explicitly annotated on the concept of liberty. He opines that liberty is not limitless. Whether it is personal liberty or social liberty, it has bounds and bindings. It is highly sorrowful that in the West, in the name of liberty the ethical values are being trampled under jack boots. Islamic culture promotes the culture of humanity, creativity and dynamism. Dr. Iqbal while commenting the influence of Greek philosophy on Muslims writes though Nasir-ud-Deen Toosi and Abu Rehan Al- Beruni were under the impact of Greek philosophy yet they were of the opinion that the universe is not static but

Iqbal’s Concept of Didactic Culture 29

dynamic. A Muslim thinker Iraqi considered universe static. The father of modern Physics Albert Einstein whose literary and academic book titled “Out of My Later Years”, while opining on the Theory of Time and Space has influenced science and society on dynamic and relative values. Bertrand Russell was also a great exponent of the Theory of Relativity. His book “ABC of Relativity” is a unique book on the modern concept of Physics about Time and Space. This notion proves to be quite advantageous and beneficial in the realm of science but it left very hazardous impact on the moral values. The Quran believes in the absoluteness of good and bad. Iqbal while supporting the Quranic viewpoint also believed in absolute values. Good is good and bad is bad. When William Shakespeare maintained that there is no good or bad only thinking makes it so, it created great humbug and crisis in the social and moral values. Islam does not believe in the relativity of good and bad. Suppose, we all consider theft as a negative value. Similarly, Truth is a positive value accepted in all human cultures. Actually, some Western thinkers could not differentiate and decipher between dynamism and relativity. Iqbal specially mentions Muslim thinkers like Al-Jahiz and Ibn-e-Mussqoya regarding the dynamic concept of universe. He strongly opposes the static society and noxious culture based on retrogression and staleness. Iqbal in his lecture titled “The Spirit of Islamic Culture” candidly expostulates that Islamic culture is based on rational education, divinity, revelation and scientific outlook. He looks at Islamic culture in totality in which the Real and Ideal merge into each other for the establishment of a progressive way of life. He proposes the development of Egohood for the promotion of positive values that ultimately establish a human culture based on justice. He says: “but in as much as the average man demands a material centre of nationality, the Muslim looks for it in the Holy town of Mecca, so that the basis of Muslim nationality combines the real and the ideal, the concrete and the abstract.” (Hindustan review Vol. XX July-Dec. 1909)

30 The Message of Iqbal

Iqbal considers Man as a co-worker and co-creator with God. In a Persian poem he says:

Thou created mud and I created a goblet from it.

He considers non-creative minds futile, static and considers creativity as a special boon endowed upon special minds by the divine Providence. In an Urdu couplet he says:

The new world emerges by new thoughts; the worlds are not created by pebbles and boulders.

The freedom of Egohood makes one creative and innovative. In his poem titled Ahram-e-Misr (The Pyramids of Egypt), he lauds the skill of the builders and appreciates their imaginative and craftsmanship. In another poem titled Musavvar (Painter), he highly admires the imaginative and creative mind of the painter and says:

You have shown Nature to us and have also seen it with your naked eyes; show us now thy Ego in the mirror of Nature as well.

Iqbal had exceptional prescience and by the dint of foresight, he foretold the fate and future of many nations. He had predicted the reawakening of China and its being a Super Power in the future. He had said:

The long slumbered Chinese are now waking up. The fountains of the Himalayan have started springing.

It is the miraculous power of imagination that unveils upon us the secrets of futurity. Dr. Ihsan Akbar in his Urdu book titled Iqbaliyat writes:

It is not the dexterity of the Iqbal’s concept of culture that in this notion the East and the West are blended. Neither it is correct to say that we identify Iqbal as a stalwart of the combination of classical and modern thought. Besides all this, his greatness lies in his intuitive grid that he introduced us to our originality because without that we could not unite and discover our inner human Ego.

Dr. Moeen-ud-Deen Aqeel in his book titled Iqbal and

Iqbal’s Concept of Didactic Culture 31

Modern Islamic World, writes that the awakening call of Dr. Iqbal brought an iconoclastic revolution in the Muslim world. The wave of enlightenment swayed the Muslims and embedded them with rational, scientific and democratic movements. The states that suppress Ego are dictatorial, monarchic and fascist states. A healthy, sound and confident society cannot be established by suppressing free will, freedom of expression, human dignity, creativity and individuality. Besides dictatorship the Greek, Hindu and Christian modes and chains of mysticism had also damaged human Ego and Muslim society. The beliefs in Quietism and pre-destination totally marred human psychology, activity and progression. Islam is quite antagonistic against traditional mysticism that leads to inactivity and inertia. Islamic concept of spiritualism and Gnosticism differs and collides with the concepts of other religions. Islam being a progressive and practical religion believes in action and movement and annuls static and stagnant way of life.

CHAPTER VI:

EGOHOOD: STRENGTHENS POSITIVE THINKING

The core of the concept of Egohood by Dr. Iqbal gives us the message of positive thinking. The man who accomplishes and furnishes his Ego can never involve in negative thinking and negative activities. It is the great irony of fate that the Man of our era is suffering from an inferiority complex. He has no confidence in his own personality. The scientific progress and industrial development have made man like a minute clog of the machine. Individuality of man has been entirely obliterated and crushed. People have become morally unscrupulous, biologically unfit, psychologically depressed and spiritually null and void. Norman Vincent Peale has nicely described in his book titled “The Power of Positive Thinking” about this state of affairs likewise: “lack of Self-confidence apparently is one of the great problems besetting people today. In a university a survey was made of six hundred students in psychology courses. The students were asked to state their most difficult personal problem. Seventy-five percent listed lack of confidence.” Where ever we meet people in our daily life who mistrust their abilities, who are inwardly timid, who suffer from a deep sense of inadequacy, insecurity and inactivity lack self-confidence because they have not recognized their Ego. Resultantly, the flux of difficulties, the multiplication of miseries and the swarm of problems tend to sap energy from them because they have no self-confidence and are left spent and discouraged. In such a state of human affairs, Iqbal stood

34 The Message of Iqbal

for the realization and awareness of Ego. He believed to re- appraise one’s personality through unshakable faith in one’s Egohood. Self-confidence is the key to success. It is the only vital principle that can make us to live and let live. In his Persian poetry book Asrar-o-Rumooz he says:

If you believe in God; free yourself from worries; free yourself from the worry of loss and gain.

In another couplet in his Urdu poetry book Bal-e-Jibreel (The Wing of Gabriel) he says:

What is life?; the ecstasy of thought and insight. The known and unknown fears are the death of Egohood.

About the nature of Ego Iqbal differs from Ghazali that the Ego is a simple, indivisible, an imputable soul-substance, entirely different from the group of our mental states, unaffected by the passage of time. Our conscious experience is a unity because our mental states are related as so many qualities to this simple substance which persists unchanged during the flux of its qualities. Iqbal in his famous treatise, The Reconstruction of Religious Thought in Islam writes:

Whether we take the soul-entity as an explanation of the facts of our conscious experience, or as a basis for immortality, I’m afraid it serves neither psychological nor metaphysical interest.

While discussing the position of Ego and consciousness in the light of modern psychology Iqbal comments:

William James conceives consciousness as a stream of thought, a conscious flow of changes with a felt continuity. He finds a kind of gregarious principle working in our experience which have, as it were, ‘hooks’ on them, and thereby catch up one another in the flow of mental life. The ego consists of the feeling of personal life, and is, as such, part of the system of thought. Every pulse of thought, present and perishing is an indivisible unity which knows and recollects. The appropriation of the passing pulse, by the present pulse of thought, and that of the present by its successor, is the Ego. This description of our mental life is extremely

Egohood: Strengthens Positive Thinking 35

ingenious; but not, I venture to think, true consciousness as we find it in ourselves. Consciousness is something single, presupposed in all mental life, and not bits of consciousness mutually reporting to one another.

The factors and characteristics which fortify human Ego in the light of Iqbal’s philosophy are numerous. About Ego’s free personal causality Iqbal writes:

Thus the element of guidance and directive control is the Ego’s activity which clearly shows that the Ego is a free personal causality.

So, he says in Zabur-e-Ajam:

I am a free man; love is my guide. And intellect is my slave.

Then in another couplet he says:

Moses went fearless in the court of Pharaoh. His heart was strengthened by the Quranic words ‘Do not fear’.

According to Iqbal man’s Ego needs freedom for its accomplishment and development. It is beyond the reach of time and space. Iqbal himself claimed:

...the Ego reveals itself as a unity of what we call mental states. Mental states do not exist in mutual isolation. They meet and involve one another. They exist as phases of a complete whole, called mind. The organic unity, however, of these inter-related states or, let us say, events in a special kind of unity. It fundamentally differs from the unity of a material thing; for the parts of a material thing can exist in mutual isolation. Mental unity is absolutely unique. My thought of space is not spatially related to space. Indeed, the Ego can think of more than one space-order. The spaces of waking consciousness and dream-space have co-mutual relation. They do not interfere with or overlap each other. For the body there can be but a single space. The Ego, therefore, is not space-bound.

Iqbal believed in the immortality of human soul and human Ego. It seems pertinent to mention that he did not use the words acquaintance, insight for the term Ego because

36 The Message of Iqbal

it would have become a message only for savants and erudites. His message for Egohood is for masses. It is a social concept. He did not use the term Maraft-e-Nafs. In his Persian poetry book titled Asrar-e-Khudi, he used the term Ihsas-e-Nafs (Realization of Ego). The former term is an apex stage of sublimity and lofty stage of Egohood. On the first stage Iqbal wanted the Muslim masses to realize their Ego and on the second stage he wanted them to achieve the state of cognizance, to achieve universality. The second stage is for the people like Munsoor Hallaj who in the state of Ego elevation proclaimed the Oneness of God and negated all non-Godly self-acclaimed powers. The people like Hallaj were not only spiritually elevated but had refused to accept the Sham and fake religiosity of the priests and the dictatorship of the monarchs. Hence, Dr. Iqbal paid great tributes to the sanctity and spirituality of this Martyr Saint who had said Anal Haq. He had challenged the Mutakallmin, who were inspired by the Greek thought and had entirely ignored the spiritual aspect of religion. Iqbal has explained the spiritual elevation of Munsoor Hallaj in his words in his book titled The Reconstruction of Religious Thought in Islam:

“The contemporaries of Hallaj, as well as his successors interpreted these words pantheistically; but the fragments of Hallaj, collected and published by the French orientalist, M. Massignon, leave no doubt that the Martyr Saint could not have meant to deny the transcendence of God. The true interpretation of his experience, therefore, is not the drop- dripping into the sea, but the realization and bold affirmation of the human Ego is a profound personality.

So far as, I have brooded over this tragic incident of the martyrdom of Munsoor Hallaj, I have come to the conclusion that his martyrdom was not only on the basis of religious differences but it was purely a political conspiracy. Hallaj was diametrically opposed to the pseudo spiritualists and reglionists who sold the holy name of God and he also opposed the fascist, fierce and ferocious political policies of the rulers. In my opinion, when Hallaj proclaimed Anal Haq,

Egohood: Strengthens Positive Thinking 37

it meant “I am truth”. The Arabic word “Haq” does not mean God. Hallaj never said “I am God”. The clerics and the rulers were afraid of his spiritual and influential personality in the masses. So, they jointly conspired to get rid of him. It was purely a political murder. Hallaj had cognized his Ego and he did not bow before the self-acclaimed custodians of religion and governance.

Dr. Iqbal desired to create the same spirit of revolution in the Muslims that he found in Munsoor Hallaj by approving the cognizance and awareness of Egohood. What is the nature of “I” or “Ego?” In this regard Dr. Reynold A. Nicholson who translated the Persian book of Dr. Iqbal titled Asrar-e-Khudi (The Secrets of the Self) into English writes: “He sees that Hindu intellectualism and Islamic pantheism have destroyed the capacity of action, based on scientific observation and interpretation of phenomena, which distinguishes the Western peoples and especially of the English. Now, this capacity depends ultimately on the conviction that Khudi (Selfhood, individuality, personality) is real and not merely an illusion of the mind. Iqbal, therefore, throws himself with all his might against idealistic philosophers and pseudo-mystical poets, the authors, in his opinion, of the decay prevailing in Islam, and argues that only by Self-affirmation, Self-expression and Self-development can the Moslems once more become strong and free. He appeased from the alluring raptures of Hafiz to the moral fervor of Jalalud Din Rumi, from an Islamic sunk in Platonic contemplation to the fresh and vigorous monotheism which inspired Mohammed and brought Islam into existence.” While defining the relation of Egohood with Godhood he further opines:

The moral and religious ideal of man is not Self-negation but Self-affirmation, and he obtains to this ideal by becoming more and more individual, more and more unique. The Prophet (P.B.U.H) said: ‘Takhalloqu bi-akhlaq Allah; ‘create in yourselves the attributes of God’. Thus, man becomes unique

The Message of Iqbal

by becoming more and more like the most unique Individual. What then is life? It is the individual, its highest for, so far, is the Ego (Khudi) in which the individual becomes a self- Contained exclusive centre. Physically as well as spiritually man is a self-contained center, but he is not yet a complete individual. The greater his distance from God, the less his individuality. He who comes nearest to God is the completest person. Now, that he is finally absorbed into God. On the contrary, he absorbs God into himself. (The Secret of the Self, pp XVIII-XIX).

The wider interests of an individual are bound up with interests of humanity. The sums up of individual developed Egos constitute a society and culture of developed collective Ego’s which is the actual replica of heaven on the Earth is. The verses of the Holy Quran clearly manifest the Quranic view of social welfare in the development of individual and collective Egos. In various verses the Holy Quran alludes to this matter such as:

O; ye who believe; Respond to God and His apostle, when He calls you to that which gives you life. (8:24)

(The believers say); we feed you for the sake of Allah only. We wish for no reward or thanks from you. (76:9)

Those who spent their wealth in accordance with the laws of Allah (for the benefit of mankind) and afterwards make not reproach and injury to follow that which they have spent: their reward is with their Allah and there shall no fear come upon them neither shall they grieve. (2:262)

CHAPTER VII:

SOCIAL AND POLITICAL IMPACT OF SELFHOOD

It was in the 18th Century when the term Self came into vogue. Previously, philosophers had been dealing with the concept of ‘soul’ and had no understanding of the term Ego. In Muslim philosophy the term Ego or ‘Khudi’ had been a detrimental and a derogatory term for many centuries. Muslim Sufis, clerics and poets had been constantly preaching the suppression and negation of Ego as it was taken in the sense of arrogance and haughtiness. Even the spiritual mentor of Dr. Iqbal known as Moulana Rumi had very vehemently negated the Khudi of man, considering it a negative and nefarious term based on vanity. A great Persian poet Iraqi says:

First it is, and do you know what is its last?; Free yourself from the grip of Self. (Kulyat-e-Iraqi, p.197)

Another great Sufi poet Moulana Jami says:

The sword of blame and the arrow of cruelty I receive from jealous ones; I announce Self-abnegation to avoid all plight. (Kulyat-e-Jami)

Similarly, majority of the Urdu poets also preached the negation of Ego. Mirza Muhammad Rafi Sauda, a great Urdu poet says:

Alas; I could not reach my beloved as I was prisoner of Ego, and I was trapped in Self-vanity. (Mysticism and Urdu Poetry, p. 26)

In the above couplets the term Khudi is used in derogatory and negative sense. Here, it means selfishness, vanity, arrogance and Self-centeredness. But, Dr. Iqbal gave new meanings to the term Khudi. According to Iqbal the determination of personality, maintenance of individuality and cognizance of Self are the foundations of the concept of Khudi. Self-respect, Self-expression and Self-control are the offshoots of Ego.

Iqbal’s era was the era of helotry, decline and degradation of the Muslim world. The traditional Sufism which was the product of Greek and Iranian Sufism had made Muslims inert and inactive, depending only on fate and fortune. It had erased their confidence, integrity and personality. The professional Sufis preached negation of the Ego which ultimately created a mindset that adhered to servility. This apparent humility emerged in the form of psychological derangement, derision, depreciation, delusion and dereliction. The imperialists had conquered the Muslim territories and enslaved them. This deplorable situation incited Dr. Iqbal and enkindled the fire of revolt in him against the tormenters, traitors and predators. He raised a clarion call against the short-sighted clerics and pseudo Sufis who preached Self-abnegation. Iqbal revitalized, rejuvenated and reconstructed the mindset of the Muslims by inspiring them with his revolutionary message.

It goes without saying that Iqbal’s concept of Egohood is based on individuals’ spiritual purification and personal liberty. But, it is a fact that his notion of Ego is a social and communal concept. It is multi-dimensional. Its political impact on the whole Muslim world is self-evident. In this regard Dr. Wahid Ishrat writes:

The Message of Iqbal If you want to prove your identity, then efface your color

Akbar Allah Abadi has also said:

and be the part of Unityism. (Mysticism and Urdu Poetry, p. 139)

Social and Political Impact of Selfhood 41

Whilst rules for the development of an individual are laid down above, the Ego can develop fully only in association with other Egos and not in isolation. The Perfect Man has to work in co-operation with others to bring about the Kingdom of God on Earth, and he cannot exist independently of the group to which he belongs. As a matter of fact, this adjustment of personal activity to social good is primarily beneficial to the Perfect Man himself, because he cannot achieve his highest possibilities except by identifying himself with social purpose. This means that Ego has to live and work in a society. (Iqbal-His Art and Thought, p. 46)

As we have seen that individual Ego is a subject of mysticism and now we know that collective and communal Ego is a subject of social and political reforms. This concept of communal Ego breaks the shackles of alien subjugation, quietism, imperialism and Communism. It enhances the free- will of every person. In this regard Dr. Reynold A. Nicholson in the Introduction of The Secrets of the Self writes:

The Ego attains to freedom by the removal of all obstruction in its way. It is partly free, partly determined, and reaches fuller freedom by approaching the Individual who is most free-God. In one word, life is an endeavour for freedom.

According to the Holy Quran, Man is the vicegerent of Allah on Earth. The divine vicegerency has been endowed upon man by God. It is called Niyabat-e-Ilahi. It is the highest stage of honor and nobility destined to humans. In the words of Dr. Reynold A. Nicholson such a man with the highest trait of knowledge is the real mentor and ruler of mankind and his kingdom is the Kingdom of God on Earth. Jesus Christ, time and again, in the Bible gave the glad tiding to his disciples and followers to establish the Kingdom of God on Earth. Deep down this also means to establish a divine state on the basis of spirituality, humanity, sacrifice, love, equality and justice.

Iqbal believed in Islamic social justice and establishment of an Islamic welfare state in which human Ego is protected

42 The Message of Iqbal

and procreated. Iqbal disagreed with Marxian concept of materialism, historical determinism, dictatorship and atheism. In a Communist set-up, the human Ego has no chance of growth, evolution and development. In a Marxian Totalitarian state, the human individuality is completely crushed. Communism does not deal with the individual but deals with the external and social problems of the whole community. Islam on the other hand, deals with social, communal, political, economic, religious, biological and psychological problems of individual as well as of community as a whole. It envisages human life in totality. R. N. Carew Hunt, a great admirer of Communism writes:

Communism thus a ‘Weltanschauung’ based upon a closely articulated body of doctrine-philosophic, economic, political and social-which claims alone to provide the scientific explanation.

But, he ignores the dictatorial aspect of the One Party rule in the Socialist states. The great British philosopher Bertrand Russell in his book titled The Road to Serfdom writes that Communism is like a prison in which there is no personal freedom. Similarly, the great social philosopher of the present-era Dr. Ali Shariati has written a book in which he has refuted Communism on the similar grounds. Dr. Iqbal in one of his poems had praised the Soviet Revolution