Why Iqbal stillMatters Today
By Azher Quader
Chicago, IL
Mohammad Iqbal is a household name among South Asians in general. Many know him as an inspiring poet philosopher from the East. Equally, many regard him as the one who originally conceived the idea and promoted the notion of a separate homeland for Indian Muslims to have a country of their own, Pakistan. Love and adoration for him, however, is not confined to the Pakistanis. There are as many, if not more, Iqbal Societies in India as there are in Pakistan. Interestingly, not so well realized by most South Asians, he was a powerful influence in inspiring the overthrow of the Shah regime in Iran through his Persian works.
Iqbal draws different emotions among different groups of people who admire him for different reasons. To the progressive, he is a prophet of change, to the revolutionary he is a voice for jihad, to the oppressed he is a beacon of hope, to the powerful he is a reminder on their responsibility for the weak, to the proud he is a teacher of humility, to the depressed and miserable he is a reason for optimism, to the lost and wandering he is a mentor and guide, to the dwellers in mediocrity he is a preacher for excellence, to the timid and fearful he is a source of courage. Yet among the young Muslims born and growing up in America and the West he remains largely a vague and distant figure, unknown, perhaps better stated, un-discovered.
The obvious reason can be traced to his works being in Urdu and Persian, and the nonfamiliarity of American Muslim youth with these languages. The irony remains that Iqbal’s message is primarily aimed at the youth on whom he pins all his hopes for the future of the community. At Community Builders in Chicago we have frequently discussed the life and works of Iqbal because we believe Iqbal’s message is key to building individual character and personality, which in his terminology he calls 'khudi'. We believe that if enough individuals embrace his message and practice it, a foundation will be laid for the establishment of a strong and prosperous community from which can come future leaders in various walks of life. His message reminds us to reflect upon and understand the true teachings of the Qur’an, removing the crusted cover of Ajami thought and interpretations that have obscured its message and made it lose its powerful life-changing impact that it once had, over the Arabs of earlier times. So why does this matter for us today, seeing that we all believe in the expected standards of believing in Allah, His prophet (pbuh), His Qur’an, His angels, the Hereafter and the pillars we so devoutly follow? But there is a difference in the way we believe, and the way Iqbal insists we should believe.
Our belief is not the belief of a momin or a true believer he says. The kind of belief in tawheed that animates us with passion so great he suggests, that would enable us to see beyond the racial, geographic and ethnic boundaries we draw, separating man from fellow man. The kind of belief in the Hereafter and the concept of accountability with such awe and fear, he says, that would inspire us to live a life of caring and compassion, forgiveness and mercy, service and sacrifice far greater than what we practice today. The kind of belief in the distribution of wealth he declares, which not only motivates us to live a life of moderation and austerity, but also fight for the elimination of poverty and dependence so that the economic rights of the poor are protected and preserved.
Over a century ago he could see through the smoke screen of profit-driven capitalism, the greed factor which would be its inevitable undoing, creating the enormous gaps between the rich and the poor we are seeing today. For Iqbal the spiritual and the commercial domains could not mingle without compromising the religious dimensions of the spiritual experience. He wrote against the growing commercialization of the environment around the Kaba, even in his times. Today not only have we normalized our Umrah experiences to become holiday experiences, we demand no less pleasures to feel within the mirrored and marbled sacred spaces we are building at home, where the spiritual is increasingly more difficult to find.
Iqbal’s call is for living a life of action not reaction, of struggle not complacency, of engagement not withdrawal, and speaks very much to our needs and our present condition. Our lives are consumed with reacting to whatever we hear in the evening news. We clog the streets on ‘chand raaths’ but are nowhere to be seen when others march the same streets rallying for immigrant rights and for protection from police excesses. We say we believe in political engagement and empowerment but are woefully absent from making the small effort to get out and vote. Iqbal’s remarkable capacity to self-correct himself is evident in his ideological journey from nationalism to globalism. Today as we watch the world falling apart, inspired by the corrosive narrative of self-indulgent nationalism, it is becoming increasingly obvious that policies promoting national interests alone without any regard for global concerns, are bound to result in greater conflict and increasing insecurities. In adopting globalism over nationalism, Iqbal was simply recognizing not only the responsibilities of individuals to one another as prescribed by the Qur’an, but also of nations to each other as a divine imperative for a peaceful world. Finally, Iqbal believes in the essential dynamism of Islam, in its need to renew itself through ijtehad, in order to meet the changing circumstances within societies during the course of time.
In the famous series of lectures “The Reconstruction of Religious Thought in Islam“ Iqbal declared: “…but since things have changed and the world of Islam is today confronted and affected by new forces set free by the extraordinary development of human thought in all its directions, I see no reason why this attitude (finality of legal schools) should be maintained any longer. Did the founders of our schools ever claim finality for their reasoning and interpretations? Never. The teaching of the Qur’an that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessor, should be permitted to solve its own problems.”
Posted below are few of Allama Iqbal’s writings pertaining to the issues referenced above, just to give the readers, especially the youth, a taste of his poetry, with an apology for those who are unable to read and understand in Urdu, for whom the English translation which is a very poor substitute for the original will be the best that can be offered:
Yaqeen Afrad Ka Sarmaya-E-Tameer-E-Millat Hai Yehi Quwwat Hai Jo Soorat Gar-E-Taqdeer-E-Millat Hai
The certainty (of belief) of individuals is the capital for building the community; This is the power which draws the portrait of the fate of the community.
Yaqeen Mohkam, Amal Peham, Mohabbat Faateh-E-Alam
Jahad-E-Zindagani Mein Hain Ye Mardon Ki Shamsheerain
Firm belief (in the Revealed Guidance), relentless action, a world conquering love— These are the swords (and shields) of men in the battles of life.
Amal Se Zindagi Banti Hai Jannat Bhi, Jahanum Bhi Ye Khaki Apni Fitrat Mein Na Noori Hai Na Naari Hai
By action life may become both paradise and hell; This creature of dust in its nature is neither of light nor of fire Musalman Ko Musalman Kar Diya Toofan-E-Maghrib Ne Talatum Haye Darya Hi Se Hai Gohar Ki Seerabi
The storm in the West made Muslims Muslim. Pearls are produced in abundance from the very buffetings of the sea.
Tadabur Ki Fasoon Kari Se Mohkam Ho Nahin Sakta Jahan Mein Jis Tamaddan Ki Bina Sarmayadari Hai
That civilization of the world, which is founded on capitalism, Can never be become strong by spellbinding schemes.
Baraheemi Nazar Paida Magar Mushkil Se Hoti Hai Hawas Chup Chup Ke Seenon Mein Bana Leti Hai Tasweerain
But it is difficult to create the insight of Abraham (AS); Desire insidiously paints pictures in our breasts.
Butan-E-Rang-O-Khoon Ko Torh Kar Millat Mein Gum Ho Ja Na Toorani Rahe Baqi, Na Irani Na Afghani
Break the idols of color and blood and become lost in one community. Let neither Turanians, Iranians nor Afghan remain.
Sabaq Phir Parh Sadaqat Ka, Adalat Ka, Shujaat Ka Liya Jaye Ga Tujh Se Kaam Dunya Ki Imamat Ka
Learn again the lessons of truth, of justice and of courage You will be asked someday to lead and be responsible for the affairs of your world.
Cheeno Arab hamaara, Hindosthan hamara Muslim hain ham watan hai sara jahan hamara
China is our home, Arabia is our home, India is our home As Muslims and believers in being one creation, the whole world is our home.
Mai naqusho bezaar hun mar mar ki silaon sey Mere liye matti ka haram aur bana do
I am tired and unhappy with all this marble around the Kaba Build me a simple Haram from mud to worship at.
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