Allama Iqbal: The Evolution of His Thought and Influence

Allama Iqbal, one of the greatest philosophers and poets of the subcontinent, was deeply influenced by religious teachings from an early age due to his family background. He completed his Master’s degree in 1897, and between that time and 1905, his poetry reflected strong nationalist sentiments. Notably, during this phase, Iqbal’s poetry embodied Indian nationalism, as seen in his famous Tarana, Sare Jahan Se Achha Hindostan Hamara. This song remains immensely popular in India even today, symbolizing patriotic fervor.

During this period, Iqbal also wrote verses that later starkly contrasted with his evolved philosophy. One such couplet expressed the deep veneration for the homeland:
Khaake Vatan Ka Mujhko Har Zarra Devta Hai
(Every particle of my homeland’s soil is a deity to me.)

ALLAMA IQBAL

Journey to the West and Transformation

In 1905, Iqbal traveled to England at the age of 28, where he spent three years in England and Germany, completing his higher studies, including a Ph.D. in philosophy. This period marked a significant transformation in his thought process. The exposure to Western materialism and philosophy deeply impacted him.

A personal anecdote reflects how deeply rooted religious values often become more prominent in a foreign environment. In 1970, during a visit to England, it was observed that even Ph.D. students engaged in religious practices, including reciting and discussing the Quran. This highlighted that individuals with a strong religious upbringing often find their faith strengthened in a contrasting environment. This phenomenon was also seen in America and other Western countries, where individuals either succumb to materialistic distractions or become more committed to their faith.

Iqbal himself acknowledged this transformation, stating that Muslims rediscovered their identity due to the challenges posed by Western ideologies. Upon returning from Europe in 1908, he dedicated the next 22 years (1908-1930) to articulating and expounding Islamic philosophy, wisdom, and the Quranic system through both poetry and scholarly works.

Iqbal’s Interpretation of the Quran

While Iqbal did not write a formal commentary on the Quran, his poetry serves as an interpretation of its teachings. He firmly believed that his message was solely derived from the Quran and nothing else. He even made a profound declaration:

“O Prophet of Allah! If my message contains anything beyond the Quran, then remove the veil from my thoughts, and on the Day of Judgment, humiliate me and deprive me of my status.”

Iqbal’s influence on Islamic thought is evident through his connection with key scholars. He acknowledged the contributions of eight significant figures in shaping Islamic understanding, which he categorized into pairs:

• Two Abul’s: Abul Kalam Azad and Abul Ala Maududi.

• Two Doctors: Dr. Iqbal himself and Dr. Rafiuddin.

• Two Sheikhs: Sheikhul Hind Maulana Mehmood Hassan and Sheikhul Islam Shabbir Ahmed Usmani.

• Two Scholars: Maulana Farahi and Maulana Islahi, who emphasized the structural coherence of the Quran.

Iqbal’s Critique of Western Civilization and Call for Islamic Revival

Iqbal emerged as a formidable critic of Western civilization. He strongly opposed the materialistic and secular ideologies that dominated Western thought. At a time when the Muslim world was reeling under the impact of colonial rule, particularly after the fall of the Ottoman Empire post-World War I, Iqbal envisioned the revival of Islamic glory.

He prophesied that despite their present oppression, the Islamic nations would rise again. His poetry served as a clarion call for Muslims to regain their lost identity and power. One of his key messages was the severe rejection of nationalism. He saw nationalism as a divisive force that could weaken the unity of the Muslim Ummah.

The Rise of Hindu Nationalism and Its Impact

Parallel to the Islamic revivalism advocated by Iqbal, Hindu nationalism was also gaining momentum in India. Figures like Bankim Chatterjee promoted nationalist songs such as Vande Mataram, which later became a point of contention for Indian Muslims, as they were often forced to recite it. Similarly, Raja Ram Mohan Roy, a scholar proficient in multiple languages, attempted to reconcile Hindu and Islamic teachings by promoting a monotheistic vision through the Brahmo Samaj movement.

This movement echoed the earlier philosophy of Emperor Akbar’s Din-e-Ilahi, which sought to merge various religious beliefs into a singular framework. However, Iqbal and Islamic scholars opposed such ideas, emphasizing that the foundation of Islam rests firmly on Prophethood and Shariah.

The Arya Samaj and Militant Hindu Nationalism

Another influential movement was the Arya Samaj, led by Swami Dayanand Saraswati. Unlike previous reformist efforts, this was an aggressive and militant movement that openly declared India as a land solely for Hindus. The movement sought to either convert Muslims back to Hinduism or force them to leave India. This ideology later gave rise to the RSS, a militant Hindu nationalist organization.

The Shuddhi movement, another offshoot of Arya Samaj, focused on re-converting Muslims to Hinduism. It targeted areas like Rajasthan and Mewat, where Muslims, often undereducated in their faith, were vulnerable to reconversion efforts. In response, Maulana Ilyas formed the Tablighi Jamaat, a grassroots Islamic movement aimed at reawakening Islamic consciousness among Muslims.

Iqbal’s Rejection of Nationalism

Iqbal’s opposition to nationalism was unwavering. He viewed nationalism as an artificial construct that divided Muslims along territorial lines. His poetry evolved from glorifying the homeland to condemning it as a false idol. In his later works, he wrote:

“Among these new gods, the greatest is the nation.”

His poetry became a forceful critique of the growing nationalist sentiments that threatened the unity of the Muslim Ummah. Instead, he emphasized Islam as the sole unifying factor for Muslims worldwide.

Iqbal’s Influence on Jinnah and the Creation of Pakistan

In 1930, during his famous Allahabad Address, Iqbal articulated his vision for a separate Muslim state in north-western India. This address laid the intellectual foundation for the creation of Pakistan. Iqbal played a crucial role in reinvigorating Muhammad Ali Jinnah’s political career. Jinnah, who had been disillusioned and had left politics, was persuaded by Iqbal through personal letters and meetings in London to return and lead the Muslims of India.

Jinnah himself acknowledged Iqbal’s influence, stating in 1938: “Iqbal was undoubtedly one of the greatest poets, philosophers, and seers of humanity of all times.”

Iqbal’s vision was deeply rooted in the idea of reviving the essence of Islamic governance, inspired by the Rashidun Caliphate. His dream materialized in 1947 with the creation of Pakistan, a state meant to embody the principles of Islamic justice and governance.

Thus, Iqbal remains not only a poet and philosopher but a key architect of modern Islamic thought and the ideological father of Pakistan.

The Visionary Role of Allama Iqbal in Shaping Muslim Identity

The Concept of Nationalism and Iqbal’s Opposition

In modern times, the world propagates the idea that the foundation of a nation is its land. However, Iqbal vehemently opposed this notion, arguing that the identity of Muslims is not bound by territorial limits but rather by their shared faith, values, and traditions. This philosophical stance played a crucial role in shaping the ideological foundation of the Muslim League and the demand for a separate Muslim state.

Allama Iqbal as the Mujaddid of His Era

The role of Allama Iqbal in awakening Muslim consciousness can be compared to that of Hazrat Mujaddid Alf Sani, who confronted the religious innovations of Emperor Akbar’s Deen-e-Ilahi. Like Mujaddid Alf Sani, Iqbal stood firm against the forces seeking to dilute Islamic identity. He revived the spirit of Islamic thought and stressed the necessity of following the teachings of Prophet Muhammad (PBUH). His fiery intellect and unwavering commitment to Islam made him a beacon of guidance for the Muslim Ummah.

Iqbal’s writings and speeches underscored the importance of Ita'at-e-Rasool (obedience to the Prophet), which he believed had been undermined by external influences over centuries. By reinstating this principle, he sought to restore the original purity of Islam, free from imperialist distortions.

The Turning Point: Iqbal’s Historic Address in 1930

By the late 1920s, the political landscape of India had become increasingly complex. Muhammad Ali Jinnah, disheartened by the political climate and the unyielding stance of the Hindu leadership, had moved to England, seemingly withdrawing from Indian politics. However, Iqbal’s intervention proved to be a game-changer.

In December 1930, at the annual session of the All India Muslim League, Iqbal delivered a historic address that laid the foundation for Pakistan. His speech was significant for two key reasons:

1. Philosophical Justification for Muslim Nationalism – Through his poetry and intellectual discourse, Iqbal presented a compelling argument against territorial nationalism. He argued that Muslims of India were a distinct nation, bound together by faith, culture, and civilization, rather than by geographical boundaries. This was a revolutionary departure from the prevailing political discourse.

2. A Concrete Political Vision – Iqbal not only theorized Muslim nationalism but also proposed a practical solution: the establishment of a consolidated Muslim state in the northwest of India. He declared, “I demand the formation of a consolidated Muslim state, in the best interest of India and Islam.” Although some critics have argued that Iqbal’s demand was within the framework of British India, it is important to recognize that, at the time, the departure of the British was not yet an imminent reality. His vision, however, set the stage for the eventual creation of Pakistan.

Reclaiming the Essence of Islam

A critical aspect of Iqbal’s vision was his call to free Islam from the distortions imposed by Arab imperialism. He believed that the true essence of Islam had been overshadowed by the monarchical rule of the Umayyads and the Abbasids. He sought to return to the principles of Khilafat-e-Rashida, the rightly guided caliphate, which he saw as the purest manifestation of Islamic governance.

Iqbal emphasized that a Muslim state in northwest India would provide an opportunity to:

• Re-establish Islamic laws and culture in their original form.

• Harmonize Islamic principles with modernity through Ijtihad (reinterpretation of Islamic laws).

• Create a society based on justice, equality, and spirituality, free from the distortions of dynastic rule.

This aspect of Iqbal’s vision was not merely theoretical; it laid the ideological foundation for the Pakistan Movement. Until 1930, the Muslim League had been functioning on a defensive and reactive basis, seeking safeguards against Hindu dominance. Iqbal’s intervention injected a positive spirit into the movement, transforming it from a struggle for survival into a quest for Islamic revival.

Iqbal’s Influence on Jinnah

While Iqbal planted the seeds of the Pakistan idea, he also played a crucial role in reviving Jinnah’s political career. During the Round Table Conferences in London, Iqbal engaged in deep discussions with Jinnah, convincing him that the future of Muslims in India could only be secured through an independent state. This ideological “injection” revitalized Jinnah’s approach to politics, aligning it with the vision of Islamic resurgence.

Jinnah’s eventual return to India in 1934 and his subsequent leadership of the Muslim League can be traced back to Iqbal’s persistent influence. The transformation of Jinnah from a secular politician into the Quaid-e-Azam of an Islamic state was, in large part, a result of Iqbal’s ideological mentorship.

The Shift in the Muslim League’s Strategy

The elections of 1936-37 proved to be a setback for the Muslim League, as the Congress secured an overwhelming victory. However, the oppressive policies of the Congress ministries further alienated Muslims, reinforcing the idea that coexistence was untenable. Jinnah, from 1937 onwards, began advocating for the establishment of a separate Muslim state with even greater vigor.

For the next decade, Jinnah tirelessly championed the cause of Pakistan, repeatedly emphasizing the distinct identity of Muslims. His rhetoric—“Islam, Islam, Islam”—resonated deeply with the masses, transforming the Muslim League into a powerful political force. This was the fruition of Iqbal’s vision, as he had successfully instilled in Jinnah and the Muslim leadership a sense of mission and destiny.

Iqbal’s Legacy and Jinnah’s Acknowledgment

Iqbal’s untimely death in 1938 was a profound loss for the Muslim world. However, his ideas continued to shape the course of history. Even Jinnah, who was leading the Pakistan Movement at the time, openly acknowledged Iqbal’s role in inspiring and guiding him. During a conference in Calcutta on April 21, 1938, Jinnah remarked:

“The sorrowful news of the death of Dr. Sir Muhammad Iqbal had plunged the world of Islam in gloom and mourning. Sir Muhammad Iqbal was undoubtedly one of the greatest poets, philosophers, and seers of humanity of all times.”

This recognition from Jinnah serves as a testament to Iqbal’s towering influence on the ideological foundation of Pakistan. His poetry, philosophy, and political foresight not only shaped the consciousness of Muslims in India but also laid the groundwork for an independent Islamic state.

Conclusion

Allama Iqbal’s vision was not limited to poetic idealism; it was a powerful call to action. His relentless advocacy for Muslim unity, revival of Islamic thought, and demand for a separate Muslim state ultimately led to the creation of Pakistan. The Pakistan Movement, under Jinnah’s leadership, was the direct realization of Iqbal’s philosophical groundwork. Even today, Iqbal’s ideas continue to inspire generations, reminding us of the spiritual and ideological foundations upon which Pakistan was built.

His words remain a guiding light:

“Mohabbat mujhe un jawano se hai, sitaron pe jo dalte hain kamand.”

(Allama Iqbal)