Iqbal Lahuri

Iqbal Lahori, Muhammad (1877-1938), Muslim thinker and poet hailing from the Indian subcontinent. He was born in Sialkot, Punjab and spent his childhood and adolescence in his hometown. He learned Persian and Arabic at the traditional schools and was acquainted with Islamic sciences and Qur'anic teachings. Then, he studied modern sciences and fundamentals at the Scotch Mission School. His father, Shaykh Nur Muhammad was a tailor, and he associated with Sufis and was acquainted with mystical poetry and literature. He was particularly a devotee of Shaykh Akabr ("Great Shaykh"), Muhy al-Din 'Arabi, and studied his Fusus al-Hikam and Futuhat al-Makkiyya at home. Iqbal's acquaintce with theoretical mysticism and its terminology began in his youth and since his father was a follower of the Qadiriyya Order, Iqbal became an adherent of this order. His teacher and supervisor at the Scotch Missionary School was Syed Mir Hassan at whose suggestion he was admitted to this cultural institute. Iqbal's intellectual and spiritual life and formation of his character were profoundly affected by Syed Mir Hassan's character and he remained quite conscious of his mentor's contributions to his last days. When the English governor of Punjab suggested in 1922 that Iqbal be knighted, the latter welcomed the offer on the condition that the government officially acknowledge Syed Mir Hassan's cultural contributions and responding to a question concerning the works of Syed Mir Hassan, he said: "I am one of his compositions." Iqbal would not accept the suggested title before the title Shams al-'Ulama' ("Sun of the Scholars") were granted to Syed Mir Hassan. 

Iqbal composed poetry in the prime of his life and participated at poetry recitation sessions, his poetry appeared in local periodicals. He went to Lahore to further his studies at the state university. Besides Persian and Arabic, he obtained mastery over English literature and modern European literature and western philosophy. He studied philosophy as his major, and also took up the study of economics and law. He studied philosophy with Sir Thomas Arnold, the erudite Orientalist of renown. After graduation, he taught Oriental languages at the same state university and also embarked upon translation, composition, and studies on Arabic language, English literature, economics, history, and philosophy. His earlier works includes an article treating of the Perfect Man according to 'Abd al-Karim Gili and another devoted to existential unity according to the same mystic. It was upon Arnold's suggestion that he abridged a book on political economics and translated it from English into Urdu and also authored another book on economics. His academic works at the time included authoring a book on the history of England from 11^th to 15^th centuries and another textbook on the history of India. Intellectual trends and political and freedom and independence seeking movements led Iqbal to cast off his academic coil and spend his time at literary societies and poetical circles. He was barely 30 years of age when he made a name for himself in Urdu speaking regions of the subcontinent as a poet and he was renowned in Delhi, Deccan, and Lucknow as one of the best poets composing poetry in Urdu. His poetry at the time was tinged with Sufism and mystical love and followed traditional Urdu themes and motifs, though following his involvement in political trends and Muslims' endeavors aiming at the revival of national life and preservation of their rights against the Hindu majority led him in time to compose political and social poetry. His compositions, Image of Pain and The Orphan's Moaning actually reflect the excruciating situation of Muslims of India, and his poem A Cry before the Lord of the World depicts their quest for freedom before the Prophet He supported Sir Syed Ahmed Khan at that time and his former teacher, Syed Mir Hassan, a follower of Sir Syed and the Aligarh Movement, had years ago introduced him to this intellectual trend. Sir Syed regarded the introduction of modern sciences and technology vital for Muslim youths and endeavored to obtain further privileges in this respect from the English government. Establishment of Aligarh University and urging Muslims to acquaint themselves with scientific and rational intellection and learning the ways of modern life constituted the measures taken in this vein. Maulvi Nazeer Ahmad Dehlvi was another figure who deeply impressed the formation of Iqbal's character. Iqbal settled in Lahore for ten years and Maulvi delivered lectures at the sessions held by the Islamic Support Association (Anjuman-e-Himayat-e-Islam). Iqbal actively contributed to the Association and recited his poetry at every session. Iqbal's ideas, particularly the theory of selfhood and conquest of natural disposition, were inspired by Maulvi. 

Iqbal traveled to Europe in 1905 and studied modern philosophy and law and conducted research on Persian and Islamic philosophy and the history of western thought and civilisation for three years. He was in contact with Mc Taggart, the English exponent of Hegelian philosophy, Whitehead, Edward Browne, and Nicholson and became acquainted with Kant, Hegel, Nietzsche, and Bergson. Iqbal's thought was profoundly and constructively inspired by Nietzsche and Bergson and later influenced the structure of his thought and philosophy as well as his conception of life, man, and the world. He was familiar with European poetry and literature from his adolescence but during his stay in Europe, was particularly attracted to Goethe and Wordsworth. Iqbal's Ph D dissertation, Development of Metaphysics in Iran, presented to the University of Munich, reflects his intellectual development, logical and methodical mind, vast knowledge, and critical perception of scientific, philosophical, and historical questions. He returned to India in 1908 and after teaching philosophy at the university for a while resigned from his routine and lived on the income made by his legal practice. He devoted his time to composing poetry, writing articles, and delivering lectures, and also strove to familiarize Muslims of India with their spiritual values and heritage and prepare them for achieving freedom and independence and restoration of their historical and cultural identity. His profound and vast knowledge of Rumi's ideas began in these years he was not only deeply impressed Poetry poetry and style but he also revitalized the essence of his thought and contributed to further perfection and coherence of his philosophical system and constitution. Rumi's profound impression on his intellectual and spiritual life continued to his last days and his works from that time reflect such knowledge. For instance the headings of his Secrets of Self consist of couplets selected from Divan-i Kabir-i Shams; in his Javid-namih he follows Rumi in his spiritual journey; in Armaghan-i Hijaz, he calls Rumi the light of his night and his aid; in Bal-i Jibra'il ("Wings of Gabriel") depicts an Indian disciple conversing with Rumi as the spiritual master. Iqbal's perspective on Islamic mysticism and Sufism underwent changes within a period of 40 years and different views are reflected in his works. He became acquainted with mysticism in his adolescence and in his PhD dissertation he even devoted a detailed chapter to Sufism and provided a detailed eulogy of the mysticism of Ibn 'Arabi and 'Abd al-Karim Gili; nonetheless, after his return from Europe and as a result of critical studies and reflections on the social life of the Muslims of India and striving toward finding the factors behind the general weakness, misery, and underdevelopment of this society in the world and also inspired by philosophers like Schopenhauer, Nietzsche, and Bergson, he came to further views and conclusions about Sufism and the Sufi path, as reflected in Secrets of Self and further works of his. He modified many views of his and regarded Sufism as a kind of reaction against the dominance of religious mediocrity and stagnation and a protest against despotic rules. He also extolled the Islamic, mystical views in critique of rationalism and considered Ghazali on a par with Kant. However, he took a negative stance against Sufism toward the end of his life and even criticized Ghazali, but in the course of his intellectual development, his views on Rumi did not undergo any changes and he always regarded him as his spiritual guide and quoted numerous couplets from Rumi's Mathnavi in his exposition of delicate points of Islamic philosophy and cosmology. His political and social views were mainly developed following his return from Europe when he was occupied with systematization of his ideas and thoughts. He also excluded his patriotic poetry, composed in his youth in Urdu, the language spoken by the majority of Muslims in India, from his collections of poetry and substituted them with Persian poems in which he employed mystical themes and figures of thought and speech. In his political thought, he believed in the unity of the Islamic world and joining of Muslims of India to the world of Islam. Such intellectual development is first reflected in the sixth of a series of lectures delivered by him in the years 1926-1928. He further elaborated on his views in his speech made in December 1930 on the occasion of the inauguration of the Muslim League session in Asadabad. Finally, acknowledgement of such perspective by the Muslim society in India led to the establishment of Pakistan and that of Islamic government in mainly Muslim populated regions. Consequently, Iqbal turned toward composing poetry in Urdu in his last years and composed Gabriel's Wings and Moses' Rod in this language, thus aiming to address Muslims of India. These two poems are regarded as the most significant works of Urdu literature in terms of history of language and literature, though in terms of themes and subject matter, they reflect the same views and ideas presented in his Persian poetry. His literary works composed in the years 1908-1915 were restricted to a few short poems, e.g. Shukhu; Javab-i Shukuh; and Sham'-avar, versified for the annual sessions of the Islamic Support Association in Lahore. His Scattered Thoughts (Tafakurat-i Parakandih), including his brief notes on his ideas and thoughts. The themes of these poems and his later Urdu poetical works, e.g. Khizr-i Rah ("Guide of the Path) and Tulu'-i Islam ("Rise of Islam") were mainly social aiming at awakening the Muslim society in India and building self-confidence, unity, and solidarity among them. Iqbal embarked upon versification in Persian by publishing Secrets of Selflessness, a supplement to Secrets of Self. The English translation of the latter by Nicholson, the Orientalist of renown, and its publication in London in 1920 with the translator's introduction on the exposition of the topics discussed in the work led to Iqbal's renown in Europe. Contrary to his intellectual and spiritual life that underwent ups and downs, his manner of living was quite simple devoid of conflicts which normally preoccupy politicians. From his return from Europe to his last days, he was only invited twice, in December 1928 and January 1929, by All-India Islamic Conference, to deliver a series of lectures in Delhi, Aligarh, and Hyderabad, though in the meantime, he visited Bangalore and Mysore. He was elected to preside the sessions held by Muslim League in 1930 and also traveled to London in 1931 and 1932 to attend sessions held for investigation of Indian affairs. Returning from his first journey to London, he visited Bergson in Paris and after his return from the second trip, he traveled to Spain, visited the Mosque of Cordova and further monuments of Islamic civilization in that land, and made acquaintance with Asin Palacios in Madrid and on his return to India, he visited Egypt and the Al-Azhar University. It was upon the invitation of the Afghan government that he traveled to that country in 1933 for consultation on cultural and educational affairs and visited the shrine of Hakim Sana'i-yi Ghaznavi. He suffered ailments in his last years. He died on 21 April 1938 and was buried at the Great Mosque of Lahore. His works include: 'Ilm al-Iqtisad; Tarikh-i Tasawwuf; Anwar-i Iqbal; Guftar-i Iqbal; Iqbal-namih; Khutut-i Iqbal; Maqalat-i Iqbal; Ruh-i Makatib-i Iqbal; Bang-i Dara; Bal-i Jibra'il; Zarb-i Kalim; Armaghan-i Hijaz in Urdu; Asrar-i Khudi; Rumuz-i Bikhudi; Payam-i Mashriq; Zabur-i 'Ajam; Javid-namih; Mathnavi-yi Musafir; Pas Chih Bayad Kard Iy Aqvam-i Sharq in Persian; Development of Metaphysics in Iran; Reconstruction of Religious Thought in Islam; Scattered Thoughts; Iqbal's Discussions; Iqbal's Letters to Atiya Begum; Letters and Writings of Iqbal; Letters of Iqbal; Iqbal's Letters to Jinnah; Iqbal's Notes; Iqbal's Writings and Speeches; Thoughts and Reflections of Iqbal.

Da'irat al-Ma'arif-i Buzurg-i Islami (9, 623-631).