Remembering Allama Iqbal
Farzana Hassan April 12, 2006
#93 Posted by echoboom on April 13, 2006 10:07:50 pm
Thank You ZahraJ@92
Relax, Listen, Enjoy!
second part of shikwa/javab-i shikwa[Farid & Maqbool alternate--javaab is Fareed(baritone )]
Relax, Listen, Enjoy!
second part of shikwa/javab-i shikwa[Farid & Maqbool alternate--javaab is Fareed(baritone )]
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#94 Posted by ZahraJ on April 13, 2006 10:18:56 pm
Re #87 (anil)
Jee Bilkul - there is one that I am aware of and still possess in its ``bikhraa` hooa``` format. This collection of Allama Iqbal`s famous works is known as, ``Kulyatae` Iqbal``. Kulyaa`t means a collection of significant poetical works. My version of the Kulyatae` Iqbal includes: Bang-ae-Draa (The Call of the Bell), Balae` Jibreel (Gabriel`s Wing), Zarbae` Kaleem (The Rod of the Moses) and Armaghanae` Hijaz (Gift from Hijaz). I have also found Javed Namaa` in some of them, but I was never into it. I am not positive if his son ever got a chance to read that. Iqbal had named it after his son who did not deserve it. I have not seen a translation anywhere floating around. I do recommend that you check out online stuff on wikipedia. I was surprised to find so much detail on the background of Iqbal`s poetry and philosophy. Hope that helps.
On a different note: After reading some ignorant and arrogant tall claims of some interactors, I was forced to invest some time and compile the following from wikipedia. Each collection has certain influence and theme. We cannot summarize an influence from one set of poems/ghazals and say that is applicable to the rest. Such tall claims would qualify for nothing but inaccurate analysis.
Inquirer: I hope the following gives you a perspective and addresses your concerns.
List of Major Poetical Works by Iqbal
1. Bang-i-Dara was Iqbal`s first Urdu poetry book and was published in 1924. An anthology of poems written over a period of twenty years, it is divided into three parts:
1. Poems written up to 1905, the year Iqbal left for England. These include nursery, pastoral and patriotic verses. ``Taranayi Hindi`` (``The Song of India``) has become an anthem, and is sung in India on Independence Day.
2. Poems written between 1905 and 1908, the period he spent as a student in Europe. He praises the rationality and pragmatism of the West, but complains about its overt materialism, loss of spirituality, and narrow patriotism, which promises suffering. (The first world war proved him right.) This situation strengthened his belief in the universal values of Islam, and he resolved to use his poetry to stir Muslims to their renaissance.
3. Poems written between 1908 and 1923, in which Iqbal reminds Muslims of their past greatness and calls for the brotherhood and unity that transcend territorial boundaries. He urges the ummah to live a life of servitude to God, of sacrifice, and of action so that they may attain once more the high civilisation that was once theirs. ``Yam Awr Syair`` (``The Poet and the Cradle``), ``Shikwa`` (``Complaint to God``), ``Jawab-i-Shikwa`` (``Response to a Complaint``), ``Kiezr-i-Rah`` (``Guidance``) and ``Tulu`i Islam`` (``Light of Islam``) are considered among the greatest Islamic poems. Love and the self are important themes throughout this section.
2. Bal-i-Jibril (Urdu: با ل جبر یل; or Gabriel`s Wing; published in Urdu, 1935) was a philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent.
His first book of poetry in Urdu, Bang-i-Dara (1924) was followed by Bal-i-Jibril in 1935 and Zarb-i-Kalim in 1936. Bal-i-Jibril is the peak of Iqbal`s Urdu poetry. It consists of ghazals, poems, quatrains, epigrams and displays the vision and intellect necessary to foster sincerity and firm belief in the heart of the ummah and turn its members into true believers.
Some of the verses had been written when Iqbal visited Britain, Italy, Egypt, Palestine, France, Spain and Afghanistan.
The work contains 15 ghazals addressed to God and 61 ghazals and 22 quatrains dealing the ego, faith, love, knowledge, the intellect and freedom. The poet recalls the past glory of Muslims as he deals with contemporary political problems.
3. Zarb-i-Kalim (or The Rod of the Moses) was a philosophical poetry book of Allama Iqbal in Urdu, the great poet-philosopher of Indian Subcontinent. It was published in 1936 two years before his death. [This is my favorite.]
4. Armaghan-i-Hijaz (Urdu: ارمغان حجاز; or Gift from Hijaz; published in Persian, 1938) was a philosophical poetry book of Allama Iqbal, the great poet-philosopher of Islam.
This work, published a few months after the poet`s death, is a fairly small volume containing verses in both Persian and Urdu. It is incomplete, although this is not readily apparent to the reader; for Iqbal left some gaps in the book which he intended to fill when he made the pilgrimage to Mecca. The title means ``Gift from the Hijaz.`` He had long wished to undertake the journey to the Arabian Peninsula to perform the Hajj and to visit the tomb of the Prophet, but was prevented from doing so by continuous illness during the last years of his life. Iqbal began composing the Armaghan as a gift to take to the Hijaz, intending to publish it on his return to India as a ``Gift from the Hijaz`` to his countrymen.
In this, his last work, we find the poet more withdrawn and introspective than previously. The poems are shorter and more personal. The impression left is that the author is taking a last look at the world around him before leaving it behind. The themes are largely the familiar ones, but the treatment is as fresh, forceful and delicate as ever. Iqbal`s outspokenness, even when addressing God, in criticizing human evils and in his hatred of injustice and oppression and his devotion to the Prophet and his companions, all remain undiminished. As a summing-up of the ideas and feelings of a great thinker, the Armaghan merits a special place among the literary classics of the twentieth century.
It is divided into two parts, the first containing Persian, the second Urdu poems. The Persian verses, all in ruba`i form, are divided into five groups and presents God the Truth, the Prophet, the Muslim nation, Mankind and the ``Companions on the Path to God.``
The second part comprises Urdu poems composed between 1935 and the time of his death and include a poem describing the ideological confusion of the poet`s time and its impact on Muslims.
In this work, Iqbal touches on practically every question with which he had been preoccupied during his life of intellectual striving and literary achievement.
5. Pas Chih Bayad Kard ay Aqwan-i-Sharq (or What should then be done O people of the East) was a philosophical poetry book of Allama Iqbal in Persian, the great poet-philosopher of Indian Subcontinent. It was published in 1936.
Pas Chih Bayad Kard ay Aqwan-i-Sharq includes the mathnavi Musafir. Iqbal`s Rumi, the master, utters this glad tiding ``East awakes from its slumbers`` ``Khwab-i ghaflat``. Inspiring detailed commentary on voluntary poverty and free man, followed by an exposition of the mysteries of Islamic laws and sufic perceptions is given. He laments the dissention among the Indian as well as Muslim nations. Mathnavi Musafir, is an account of a journey to Afghanistan. In the mathnavi the people of the Frontier (Pathans) are counseled to learn the ``secret of Islam`` and to ``build up the self`` within themselves.
6. Javed Nama The Book of Eternity or Javed Nama is a Persian book of poetry written by Allama Muhammad Iqbal and published in 1932. It is considered to be one of the masterpieces of Iqbal. It is inspired from Dante`s Divine Comedy and just as Dante`s guide was Virgil, Iqbal is guided by Moulana Rumi. Both of them visit different spheres in the heavens coming across different people. Iqbal uses the pseudonym Zinda Rud for himself in this book.
It was translated into English by Arthur J. Arberry and in German as Dschavidnma Das Buch by Dr. Annemarie Schimmel.
In Javid Nama, Iqbal follows Ibn Arabi, Marri and Dante. Iqbal depicts himself as Zinda Rud (a stream, full of life) guided by Rumi the master, through various heavens and spheres and has the honour of approaching Divinity and coming in contact with divine illuminations. Several problems of life are discussed and answers are provided to them. It is an exceedingly enlivening study. His hand falls heavily on the traitors to their nation like Mir Jafar from Bengal and Mir Sadiq from the Deccan, who were instrumental in the defeat and death of Nawab Siraj-Ud-Daulah of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British. Thus, they delivered their country to the shackles of slavery. At the end, by addressing his son Javid, he speaks to the young people at large and provides guidance to the ``new generation``.
7. Zabur-i-Ajam (Persian Psalms) is a philosophical poetry book, written in Persian, of Allama Iqbal, the great poet-philosopher of the Indian Subcontinent. It was published in 1927.
Zabur-i Ajam includes the Mathnavi Gulshan-i Raz-i Jadid and Bandagi Nama. There are four sections. The first two are sequences of ghazals in the classical form and the other two are single long poems. Iqbal forcefully expresses his inner convictions and urges the reader to advance himself to achieve progress and prosperity by discovering and strengthening the self.
The first of the two longer poems is the Gulshan-i Raz-i Jadid (New Garden of Mysteries). It alludes to the Gulshan-i Raz, the treatise on Sufism written in Persian verse by Sa`d ad-Din Mahmud Shabistari. Here Iqbal poses and answers nine questions on philosophical problems such as the nature of discursive thought, of the self, and of the relation between the eternal and the temporal.
The subject of the second poem, the Bandagi Nama (Book of Slavery) is the loss of freedom, particularly spiritual freedom, of an individual or society, and its consequent evils. It is divided into several sections and touches on the music and other arts of enslaved people, their religious tenets and the art of reconstructing free men.
In Zabur-i Ajam, Iqbal`s Persian ghazal is at its best as his Urdu ghazal is in Bal-i Jibril. Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future. His lesson is that one should be dynamic, full of zest for action and full of love and life. Implicitly, he proves that there is no form of poetry which can equal the ghazal in vigour and liveliness.
8. Payam-i-Mashriq (Urdu: پیامِ مشرق; or Message from the East; published in Persian, 1923) is a philosophical poetry book of Allama Iqbal, the great poet-philosopher of the Indian Subcontinent.
Payam-i Mashriq is an answer to West-Istlicher Divan by Goethe, the famous German poet. Goethe bemoaned that the West had become too materialistic in outlook and expected that the East would provide a message of hope that would resuscitate spiritual values. A hundred years went by and then Iqbal reminded the West of the importance of morality, religion and civilization by underlining the need for cultivating feeling, ardour and dynamism. He explained that life could, never aspire for higher dimensions unless it learnt of the nature of spirituality.
Consult the link for the history: http://en.wikipedia.org/wiki/Payam-i-Mashriq
9. Asrar-i-Khudi (Urdu: اسرار خودی; or The Secrets of the Self; published in Persian, 1915) was the first philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent. This books deals mainly with the individual, while his second book Rumuz-i-Bekhudi discusses the interaction between individual and society.
Published in 1915, Asrar-i-Khudi (Secrets of the Self) was the first poetry book of Iqbal. Considered by many to be Iqbal`s best book of poetry, it is concerned with the philosophy of religion. In a letter to the poet Girani, Iqbal wrote that the ideas behind the verses had never been expressed before either in the East or in the West. R.A. Nicholson, who translated the Asrar as The Secrets of the Self, says it caught the attention of young Indian Muslims as soon as it was printed. Iqbal wrote this in Persian because he felt the language was well-suited for the expression of these ideas.
In Asrar, Iqbal has explained his philosophy of ``Self``. He proves by various means that the whole universe obeys the will of the ``Self``. Iqbal condemns self-destruction. For him the aim of life is self-relization and self-knowledge. He charts the stages through which the ``Self`` has to pass before finally arriving at its point of perfection, enabling the knower of the ``Self`` to become the vicegerent of Allah on earth. Iqbal believes the answers to essential questions regarding the ego are important in determining morality for both the society and the individual.
10. Rumuz-e-Bekhudi (Urdu: رموز بیخودی; or The Secrets of Selflessness; published in Persian, 1918) was the second philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent. This was a sequel to his first book Asrar-e-Khudi (``the Secrets of the Self``).
Also in Persian and published in 1918, this group of poems has as its main themes the ideal community, Islamic ethical and social principles and the relationship between the individual and society. Although he is true throughout to Islam, Iqbal recognises also the positive analogous aspects of other religions. The Rumuz-i-Bekhudi (Secrets of Selflessness) complements the emphasis on the self in the Asrar-i-Khudi and the two collections are often put in the same volume under the title Asrar-o-Rumuz. A.J. Arberry`s famous English translation of the Rumuz first appeared in 1953. Rumuz-i-Bekhudi is addressed to the world`s Muslims. Iqbal sees the individual and his community as reflections of each other. The individual needs to be strengthened before he can be integrated into the community, whose development in turn depends on the preservation of the communal ego. It is through contact with others that an ego learns to accept the limitations of its own freedom and the meaning of love. Muslim communities must ensure order in life and must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women, who as mothers are directly responsible for inculcating values in their children.
Jee Bilkul - there is one that I am aware of and still possess in its ``bikhraa` hooa``` format. This collection of Allama Iqbal`s famous works is known as, ``Kulyatae` Iqbal``. Kulyaa`t means a collection of significant poetical works. My version of the Kulyatae` Iqbal includes: Bang-ae-Draa (The Call of the Bell), Balae` Jibreel (Gabriel`s Wing), Zarbae` Kaleem (The Rod of the Moses) and Armaghanae` Hijaz (Gift from Hijaz). I have also found Javed Namaa` in some of them, but I was never into it. I am not positive if his son ever got a chance to read that. Iqbal had named it after his son who did not deserve it. I have not seen a translation anywhere floating around. I do recommend that you check out online stuff on wikipedia. I was surprised to find so much detail on the background of Iqbal`s poetry and philosophy. Hope that helps.
On a different note: After reading some ignorant and arrogant tall claims of some interactors, I was forced to invest some time and compile the following from wikipedia. Each collection has certain influence and theme. We cannot summarize an influence from one set of poems/ghazals and say that is applicable to the rest. Such tall claims would qualify for nothing but inaccurate analysis.
Inquirer: I hope the following gives you a perspective and addresses your concerns.
List of Major Poetical Works by Iqbal
1. Bang-i-Dara was Iqbal`s first Urdu poetry book and was published in 1924. An anthology of poems written over a period of twenty years, it is divided into three parts:
1. Poems written up to 1905, the year Iqbal left for England. These include nursery, pastoral and patriotic verses. ``Taranayi Hindi`` (``The Song of India``) has become an anthem, and is sung in India on Independence Day.
2. Poems written between 1905 and 1908, the period he spent as a student in Europe. He praises the rationality and pragmatism of the West, but complains about its overt materialism, loss of spirituality, and narrow patriotism, which promises suffering. (The first world war proved him right.) This situation strengthened his belief in the universal values of Islam, and he resolved to use his poetry to stir Muslims to their renaissance.
3. Poems written between 1908 and 1923, in which Iqbal reminds Muslims of their past greatness and calls for the brotherhood and unity that transcend territorial boundaries. He urges the ummah to live a life of servitude to God, of sacrifice, and of action so that they may attain once more the high civilisation that was once theirs. ``Yam Awr Syair`` (``The Poet and the Cradle``), ``Shikwa`` (``Complaint to God``), ``Jawab-i-Shikwa`` (``Response to a Complaint``), ``Kiezr-i-Rah`` (``Guidance``) and ``Tulu`i Islam`` (``Light of Islam``) are considered among the greatest Islamic poems. Love and the self are important themes throughout this section.
2. Bal-i-Jibril (Urdu: با ل جبر یل; or Gabriel`s Wing; published in Urdu, 1935) was a philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent.
His first book of poetry in Urdu, Bang-i-Dara (1924) was followed by Bal-i-Jibril in 1935 and Zarb-i-Kalim in 1936. Bal-i-Jibril is the peak of Iqbal`s Urdu poetry. It consists of ghazals, poems, quatrains, epigrams and displays the vision and intellect necessary to foster sincerity and firm belief in the heart of the ummah and turn its members into true believers.
Some of the verses had been written when Iqbal visited Britain, Italy, Egypt, Palestine, France, Spain and Afghanistan.
The work contains 15 ghazals addressed to God and 61 ghazals and 22 quatrains dealing the ego, faith, love, knowledge, the intellect and freedom. The poet recalls the past glory of Muslims as he deals with contemporary political problems.
3. Zarb-i-Kalim (or The Rod of the Moses) was a philosophical poetry book of Allama Iqbal in Urdu, the great poet-philosopher of Indian Subcontinent. It was published in 1936 two years before his death. [This is my favorite.]
4. Armaghan-i-Hijaz (Urdu: ارمغان حجاز; or Gift from Hijaz; published in Persian, 1938) was a philosophical poetry book of Allama Iqbal, the great poet-philosopher of Islam.
This work, published a few months after the poet`s death, is a fairly small volume containing verses in both Persian and Urdu. It is incomplete, although this is not readily apparent to the reader; for Iqbal left some gaps in the book which he intended to fill when he made the pilgrimage to Mecca. The title means ``Gift from the Hijaz.`` He had long wished to undertake the journey to the Arabian Peninsula to perform the Hajj and to visit the tomb of the Prophet, but was prevented from doing so by continuous illness during the last years of his life. Iqbal began composing the Armaghan as a gift to take to the Hijaz, intending to publish it on his return to India as a ``Gift from the Hijaz`` to his countrymen.
In this, his last work, we find the poet more withdrawn and introspective than previously. The poems are shorter and more personal. The impression left is that the author is taking a last look at the world around him before leaving it behind. The themes are largely the familiar ones, but the treatment is as fresh, forceful and delicate as ever. Iqbal`s outspokenness, even when addressing God, in criticizing human evils and in his hatred of injustice and oppression and his devotion to the Prophet and his companions, all remain undiminished. As a summing-up of the ideas and feelings of a great thinker, the Armaghan merits a special place among the literary classics of the twentieth century.
It is divided into two parts, the first containing Persian, the second Urdu poems. The Persian verses, all in ruba`i form, are divided into five groups and presents God the Truth, the Prophet, the Muslim nation, Mankind and the ``Companions on the Path to God.``
The second part comprises Urdu poems composed between 1935 and the time of his death and include a poem describing the ideological confusion of the poet`s time and its impact on Muslims.
In this work, Iqbal touches on practically every question with which he had been preoccupied during his life of intellectual striving and literary achievement.
5. Pas Chih Bayad Kard ay Aqwan-i-Sharq (or What should then be done O people of the East) was a philosophical poetry book of Allama Iqbal in Persian, the great poet-philosopher of Indian Subcontinent. It was published in 1936.
Pas Chih Bayad Kard ay Aqwan-i-Sharq includes the mathnavi Musafir. Iqbal`s Rumi, the master, utters this glad tiding ``East awakes from its slumbers`` ``Khwab-i ghaflat``. Inspiring detailed commentary on voluntary poverty and free man, followed by an exposition of the mysteries of Islamic laws and sufic perceptions is given. He laments the dissention among the Indian as well as Muslim nations. Mathnavi Musafir, is an account of a journey to Afghanistan. In the mathnavi the people of the Frontier (Pathans) are counseled to learn the ``secret of Islam`` and to ``build up the self`` within themselves.
6. Javed Nama The Book of Eternity or Javed Nama is a Persian book of poetry written by Allama Muhammad Iqbal and published in 1932. It is considered to be one of the masterpieces of Iqbal. It is inspired from Dante`s Divine Comedy and just as Dante`s guide was Virgil, Iqbal is guided by Moulana Rumi. Both of them visit different spheres in the heavens coming across different people. Iqbal uses the pseudonym Zinda Rud for himself in this book.
It was translated into English by Arthur J. Arberry and in German as Dschavidnma Das Buch by Dr. Annemarie Schimmel.
In Javid Nama, Iqbal follows Ibn Arabi, Marri and Dante. Iqbal depicts himself as Zinda Rud (a stream, full of life) guided by Rumi the master, through various heavens and spheres and has the honour of approaching Divinity and coming in contact with divine illuminations. Several problems of life are discussed and answers are provided to them. It is an exceedingly enlivening study. His hand falls heavily on the traitors to their nation like Mir Jafar from Bengal and Mir Sadiq from the Deccan, who were instrumental in the defeat and death of Nawab Siraj-Ud-Daulah of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British. Thus, they delivered their country to the shackles of slavery. At the end, by addressing his son Javid, he speaks to the young people at large and provides guidance to the ``new generation``.
7. Zabur-i-Ajam (Persian Psalms) is a philosophical poetry book, written in Persian, of Allama Iqbal, the great poet-philosopher of the Indian Subcontinent. It was published in 1927.
Zabur-i Ajam includes the Mathnavi Gulshan-i Raz-i Jadid and Bandagi Nama. There are four sections. The first two are sequences of ghazals in the classical form and the other two are single long poems. Iqbal forcefully expresses his inner convictions and urges the reader to advance himself to achieve progress and prosperity by discovering and strengthening the self.
The first of the two longer poems is the Gulshan-i Raz-i Jadid (New Garden of Mysteries). It alludes to the Gulshan-i Raz, the treatise on Sufism written in Persian verse by Sa`d ad-Din Mahmud Shabistari. Here Iqbal poses and answers nine questions on philosophical problems such as the nature of discursive thought, of the self, and of the relation between the eternal and the temporal.
The subject of the second poem, the Bandagi Nama (Book of Slavery) is the loss of freedom, particularly spiritual freedom, of an individual or society, and its consequent evils. It is divided into several sections and touches on the music and other arts of enslaved people, their religious tenets and the art of reconstructing free men.
In Zabur-i Ajam, Iqbal`s Persian ghazal is at its best as his Urdu ghazal is in Bal-i Jibril. Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future. His lesson is that one should be dynamic, full of zest for action and full of love and life. Implicitly, he proves that there is no form of poetry which can equal the ghazal in vigour and liveliness.
8. Payam-i-Mashriq (Urdu: پیامِ مشرق; or Message from the East; published in Persian, 1923) is a philosophical poetry book of Allama Iqbal, the great poet-philosopher of the Indian Subcontinent.
Payam-i Mashriq is an answer to West-Istlicher Divan by Goethe, the famous German poet. Goethe bemoaned that the West had become too materialistic in outlook and expected that the East would provide a message of hope that would resuscitate spiritual values. A hundred years went by and then Iqbal reminded the West of the importance of morality, religion and civilization by underlining the need for cultivating feeling, ardour and dynamism. He explained that life could, never aspire for higher dimensions unless it learnt of the nature of spirituality.
Consult the link for the history: http://en.wikipedia.org/wiki/Payam-i-Mashriq
9. Asrar-i-Khudi (Urdu: اسرار خودی; or The Secrets of the Self; published in Persian, 1915) was the first philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent. This books deals mainly with the individual, while his second book Rumuz-i-Bekhudi discusses the interaction between individual and society.
Published in 1915, Asrar-i-Khudi (Secrets of the Self) was the first poetry book of Iqbal. Considered by many to be Iqbal`s best book of poetry, it is concerned with the philosophy of religion. In a letter to the poet Girani, Iqbal wrote that the ideas behind the verses had never been expressed before either in the East or in the West. R.A. Nicholson, who translated the Asrar as The Secrets of the Self, says it caught the attention of young Indian Muslims as soon as it was printed. Iqbal wrote this in Persian because he felt the language was well-suited for the expression of these ideas.
In Asrar, Iqbal has explained his philosophy of ``Self``. He proves by various means that the whole universe obeys the will of the ``Self``. Iqbal condemns self-destruction. For him the aim of life is self-relization and self-knowledge. He charts the stages through which the ``Self`` has to pass before finally arriving at its point of perfection, enabling the knower of the ``Self`` to become the vicegerent of Allah on earth. Iqbal believes the answers to essential questions regarding the ego are important in determining morality for both the society and the individual.
10. Rumuz-e-Bekhudi (Urdu: رموز بیخودی; or The Secrets of Selflessness; published in Persian, 1918) was the second philosophical poetry book of Allama Iqbal, the great poet-philosopher of Indian Subcontinent. This was a sequel to his first book Asrar-e-Khudi (``the Secrets of the Self``).
Also in Persian and published in 1918, this group of poems has as its main themes the ideal community, Islamic ethical and social principles and the relationship between the individual and society. Although he is true throughout to Islam, Iqbal recognises also the positive analogous aspects of other religions. The Rumuz-i-Bekhudi (Secrets of Selflessness) complements the emphasis on the self in the Asrar-i-Khudi and the two collections are often put in the same volume under the title Asrar-o-Rumuz. A.J. Arberry`s famous English translation of the Rumuz first appeared in 1953. Rumuz-i-Bekhudi is addressed to the world`s Muslims. Iqbal sees the individual and his community as reflections of each other. The individual needs to be strengthened before he can be integrated into the community, whose development in turn depends on the preservation of the communal ego. It is through contact with others that an ego learns to accept the limitations of its own freedom and the meaning of love. Muslim communities must ensure order in life and must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women, who as mothers are directly responsible for inculcating values in their children.
#95 Posted by wasif2 on April 13, 2006 11:30:40 pm
I am in awe of Iqbal. And i am irritated with myself that i am in awe of a man whose ideas i dont much care for:
Consider:
Ik iztirab e musalsal ghayaab ho kay huzoor
Main khud kahoon to mairi daastaan daraz nahin
or
Ghawwas e mohabbat ka Allah nighaybaan ho
Har qatra e darya main, darya ki hai gehrayee...................................
what else can you do but be in awe of someone who can write these words ???
#96 Posted by wasif2 on April 13, 2006 11:32:55 pm
Vohi mairi kam naseebi, vohi tairi bay niyaazi
Mairay kaam khucch na aaya, yeh kamal e nae nawazi........
the best part is that the joker is fully aware of his genius........
#97 Posted by echoboom on April 14, 2006 12:42:43 am
#98 Posted by echoboom on April 14, 2006 12:44:00 am
#99 Posted by muqaddam on April 14, 2006 3:34:42 am
Iqbal was no doubt a great poet but one wonders what engendered in this man who penned ``Saare jahan se achchha`` the parochial streak that ultimately made him a believer in creation of an independent homeland for the Indian Muslims. He shares the blame for all the untold miseries faced by those (Hindus and Muslims ) who were uprooted during partition as well as the consequent hardships faced by people of India and Pakistan as a result of the ongoing conflict between the two countries.
#100 Posted by Naqshbandi on April 14, 2006 4:20:35 am
Thanks for this Farzana. Allama Iqbal is one of the very few people whom I would consider as heroes and my views on Islam are becoming closer to his `reformist` ideas every day. The man was a genius. His Kulliyat e Urdu and, even greater, his Kulliyat e Farsi are amongst the greatest poetry collections of mankind.
I`m also currently reading the mammoth biography of him by his younger son Javed Iqbal entitled Zindarud (The Living Stream) which is in 3 large volumes but it is brilliant. Anne-Marie Schimmel has also written excellent analyses of his work.
http://www.allamaiqbal.com is the official website and it is very good and very comprehensive.
Nishan i mard i mumin man ba tu gu-yam
Marg aayad tabassum bar lab-i-ust
***
Do aalam se karti hai baygaana dil ko
ajab cheez hai, lazzat e aashnaa`ii!
***
Duniya ki mehfiloN se uktaa gya hoon ya Rabb
Kya lutf anjuman ka, jab dil hi bujhh gya ho?
**
Ki Muhammad se wafaa tu ne tau hum tere haiN
Yeh jahaaN cheez hai kya, lawh o kalam tere haiN!
**
Main ishq ki intehaa chaahita hooN
Meri saadagii dekh, kya chaahita hooN!
**
and so on for ever! His poetry is unsurpassed in both languages.
May Allah have mercy on his noble soul.
Ameen.
I`m also currently reading the mammoth biography of him by his younger son Javed Iqbal entitled Zindarud (The Living Stream) which is in 3 large volumes but it is brilliant. Anne-Marie Schimmel has also written excellent analyses of his work.
http://www.allamaiqbal.com is the official website and it is very good and very comprehensive.
Nishan i mard i mumin man ba tu gu-yam
Marg aayad tabassum bar lab-i-ust
***
Do aalam se karti hai baygaana dil ko
ajab cheez hai, lazzat e aashnaa`ii!
***
Duniya ki mehfiloN se uktaa gya hoon ya Rabb
Kya lutf anjuman ka, jab dil hi bujhh gya ho?
**
Ki Muhammad se wafaa tu ne tau hum tere haiN
Yeh jahaaN cheez hai kya, lawh o kalam tere haiN!
**
Main ishq ki intehaa chaahita hooN
Meri saadagii dekh, kya chaahita hooN!
**
and so on for ever! His poetry is unsurpassed in both languages.
May Allah have mercy on his noble soul.
Ameen.
#191 Posted by Inquirer on April 21, 2006 5:22:34 am
Re: # 189, ZahraJ:
Even though there is some reason to conclude from #183 that I was planning to leave due to frustrations with you, it was really of small significance. I appreciate your note and am happy to continue.
In a place like Chowk, I grant everyone to take their own positions irrespective of convergence (that is of essence) but subsequent to #86 I was disappointed that nobody took issue with my position that such a brilliant man had the misfortune of capitulating to divisive social behavior. Even if someone had totally opposed me, I could have stood a chance of acquiring a truer perspective on Iqbal who I admire tremendously. There is a simile between him and Firaq of Allahabad. It would be an involved discussion but I just mention it to illustrate how complex life is.
I would be interested seeing further from you about issues that you have hinted at in your second paragraph.
Now, let me see if I can understand mannyd, #190, the man of few words!
Even though there is some reason to conclude from #183 that I was planning to leave due to frustrations with you, it was really of small significance. I appreciate your note and am happy to continue.
In a place like Chowk, I grant everyone to take their own positions irrespective of convergence (that is of essence) but subsequent to #86 I was disappointed that nobody took issue with my position that such a brilliant man had the misfortune of capitulating to divisive social behavior. Even if someone had totally opposed me, I could have stood a chance of acquiring a truer perspective on Iqbal who I admire tremendously. There is a simile between him and Firaq of Allahabad. It would be an involved discussion but I just mention it to illustrate how complex life is.
I would be interested seeing further from you about issues that you have hinted at in your second paragraph.
Now, let me see if I can understand mannyd, #190, the man of few words!
#189 Posted by ZahraJ on April 20, 2006 2:52:49 pm
Re: # 187
That`s very sweet. There is no need to make excuses to share your perspectives. Be confident! Say it loud and clear regardless of what your adversaries may think of your views. That`s life.
I saw something in the recent documentary on Pakistan - Jehad. I want to write a few things that have been bothering me. Unfortunately, I do not have the time to list those. But there are people out there who will use Iqbal`s poetry to engage in negative ummah-centric activities. I do not have answers right now. I have more questions. In the process of writing, I may experience some kind of an epiphany that leads me to some answers. I do not khow. Will explore later.
That`s very sweet. There is no need to make excuses to share your perspectives. Be confident! Say it loud and clear regardless of what your adversaries may think of your views. That`s life.
I saw something in the recent documentary on Pakistan - Jehad. I want to write a few things that have been bothering me. Unfortunately, I do not have the time to list those. But there are people out there who will use Iqbal`s poetry to engage in negative ummah-centric activities. I do not have answers right now. I have more questions. In the process of writing, I may experience some kind of an epiphany that leads me to some answers. I do not khow. Will explore later.
#187 Posted by Inquirer on April 20, 2006 5:07:52 am
Re: # 101,NHK:
I had quit this thread but I found that I had not responded to you. I had seriously intended to, so this return.
Your statement is perfectly sensible. I believe it is a truthful summary of the situation similar to my analysis in #86. The primary reason I am writing this is to find out about Javid Iqbal`s reappraisal of his father`s ideology. Are there any published reports?
Also, please allow me to repost your statement as a summary of truth:
Iqbal was a powerful poet - a Sialkoti hookah smoking comfortabble person. also drank. a normal muslim.
forgive also his theories of `khudi` - a good doze of it caming from German philosophers.
but then he got lost somewhere - sometimes socialist, some times Al Qaida, some time nationalist.
But I do not think a person like him would have gone for theocracy or the Ummah that we now conceptualize.
his shikwa & jiwab-e-shiwa is lajawab.
His son, the retired justice, initially interprated him in radical islamic form - now he has changed his mind & says that his father was not a radical; and believed in continuous reformation of islamic ideas.
nhk
I had quit this thread but I found that I had not responded to you. I had seriously intended to, so this return.
Your statement is perfectly sensible. I believe it is a truthful summary of the situation similar to my analysis in #86. The primary reason I am writing this is to find out about Javid Iqbal`s reappraisal of his father`s ideology. Are there any published reports?
Also, please allow me to repost your statement as a summary of truth:
Iqbal was a powerful poet - a Sialkoti hookah smoking comfortabble person. also drank. a normal muslim.
forgive also his theories of `khudi` - a good doze of it caming from German philosophers.
but then he got lost somewhere - sometimes socialist, some times Al Qaida, some time nationalist.
But I do not think a person like him would have gone for theocracy or the Ummah that we now conceptualize.
his shikwa & jiwab-e-shiwa is lajawab.
His son, the retired justice, initially interprated him in radical islamic form - now he has changed his mind & says that his father was not a radical; and believed in continuous reformation of islamic ideas.
nhk
#101 Posted by nazarhayatkhan on April 14, 2006 4:25:54 am
Iqbal was a powerful poet - a Sialkoti hookah smoking comfortabble person. also drank. a normal muslim.
forgive also his theories of `khudi` - a good doze of it caming from German philosophers.
but then he got lost somewhere - sometimes socialist, some times Al Qaida, some time nationalist.
But I do not think a person like him would have gone for theocracy or the Ummah that we now conceptualize.
his shikwa & jiwab-e-shiwa is lajawab.
His son, the retired justice, initially interprated him in radical islamic form - now he has changed his mind & says that his father was not a radical; and believed in continuous reformation of islamic ideas.
nhk
#105 Posted by bjkumar on April 14, 2006 7:13:13 am
#104 by Inquirer
[….I can understand your travail at poring over on these aspects of Iqbal but if we are to find our way out of the maze that the British deliberatly left us in and toward peace in South Asia we have to disect and analyze why we went wrong.]
Inquie, you break my heart! I truly feel your pain, Inquie!
You are hurting all over. Except perhaps in the brains area – that may perhaps be all numbed up – with pain!
The morons did it to themselves. They did it to the rest of the crowds. They continued to do it to themselves and to the rest of the crowds. They still continue to do the same after all the kicks they received all over the body and all over the place!
Yes, THOSE morons!
Sixty years! And the same morons still don’t see it!
Therefore, therefore, therefore….
Therefore, of course it must be all the Britishers’ fault!
I KNEW it!
And if that does not work, let’s say who else we can find. Blame the Americans. Blame Gandhi, blame Tagore, blame the Jewish folks, and blame everybody else’s uncles and mothers! Blame somebody else!
Blame everybody but the morons – who still keep doing it – right here on this pathetic crappy web-site with its seers – yes, those very word-pee-ers!
You still need to probe? Go probe doo-doo! Starting with the one located inside your own head!
Oh boy, how it must hurt – such tremendous pain!
Your pain is truly felt!
#106 Posted by echoboom on April 14, 2006 12:25:25 pm
In the earnest hope that this would be invaluable to those who want to do a parallel
reading in english as well.
COMPLETE work in english below: click
http://www.muslimphilosophy.com/iqbal/default.htm
Ayatullah Ali Khamanei, the present supreme leader of Iran, said several years ago: It is truly unique that a poet has written in a language(farsi) without ever having lived there (iran) or that being his mother tongue. In the annals of poetry it is almost a miracle.
Anna-Marie Schimmel said ( & only she could have the courage & scholarship to utter this): Although we might not consider him a prophet, but he was definitely touched by Gabriel`s wing [ Gabriel`s wing= Baal-i Jibreel]
Muhammad Iqbal
Professor Allama Dr. Muhammad Iqbal
Iqbal stands alone in the post classical period of Islamic philosophy as a reviver of the discipline within the Muslim world. He is the only Islamic philosopher to make a serious attempt at grabbling with the problems of modern western philosophy within an Islamic context. His thought has been extremely influential throughout the Islamic world today.
Iqbal introduces his notion of Khudi, or self. Arising from a desire to awaken the Muslim Ummah and drawing upon inspiration from western existentialists like Nietzsche, and Muslim spiritual teachers he empowers the Muslim individual. Beyond its superficial, and important, role as a motivator for Muslims Khudi embodies a deep philosophical concept prevalent throughout his philosophical writings.
Iqbals breadth and depth of knowledge is truly remarkable. Being educated both in the east and the west gave him a unique perspective to tackle the problems of modern times. Below we sample some of his work, and some work related to him. Iqbal wrote in English, Urdu and Farsi. Many links below are compliments of the Iqbal Academy.
Works:
In English:
* The Development of Metaphysics in Persia (1908)
* The Reconstruction of Religious Thought in Islam (1930): The landmark work in Islamic philosophy by Iqbal. [alternate site]
In Urdu:
* Bang-i Dara (1924) - Call of the Marching Bell [alternate site] [alt. site2] [English translation]
* Bal-i Jibril (1935) - Wings of Gabriel [alternate site] [English translation]
* Zarb-i Kalim (1936) - The Rod of Moses [alternate site] [English translation]
In Persian (Farsi): [All of the below are English translations]
* Asrar-i Khudi (1915) - The Secrets of the Self
* Rumuz-i Bekhudi (1918) - The Mysteries of Selflessness
* Payam-i Mashriq (1923) - Message from the East
* Zabur-i Ajam (1927) - Persian Psalms
* Javidnama (1932) - To his son
* Pas Chih Bayad Kard (1936) - What should then be done: O people of the East?
* Armaghan-i Hijaz (1938) - Gift from Hijaz
More Links:
*
His life, biography, and more
*
Selected verses of Iqbal
*
Thoughts and Essays by Dr. Iqbal
Timeline:
*
His life, works, and more (opens in a new window) (846kb large but worth it!)
http://www.muslimphilosophy.com/iqbal/default.htm
reading in english as well.
COMPLETE work in english below: click
http://www.muslimphilosophy.com/iqbal/default.htm
Ayatullah Ali Khamanei, the present supreme leader of Iran, said several years ago: It is truly unique that a poet has written in a language(farsi) without ever having lived there (iran) or that being his mother tongue. In the annals of poetry it is almost a miracle.
Anna-Marie Schimmel said ( & only she could have the courage & scholarship to utter this): Although we might not consider him a prophet, but he was definitely touched by Gabriel`s wing [ Gabriel`s wing= Baal-i Jibreel]
Muhammad Iqbal
Professor Allama Dr. Muhammad Iqbal
Iqbal stands alone in the post classical period of Islamic philosophy as a reviver of the discipline within the Muslim world. He is the only Islamic philosopher to make a serious attempt at grabbling with the problems of modern western philosophy within an Islamic context. His thought has been extremely influential throughout the Islamic world today.
Iqbal introduces his notion of Khudi, or self. Arising from a desire to awaken the Muslim Ummah and drawing upon inspiration from western existentialists like Nietzsche, and Muslim spiritual teachers he empowers the Muslim individual. Beyond its superficial, and important, role as a motivator for Muslims Khudi embodies a deep philosophical concept prevalent throughout his philosophical writings.
Iqbals breadth and depth of knowledge is truly remarkable. Being educated both in the east and the west gave him a unique perspective to tackle the problems of modern times. Below we sample some of his work, and some work related to him. Iqbal wrote in English, Urdu and Farsi. Many links below are compliments of the Iqbal Academy.
Works:
In English:
* The Development of Metaphysics in Persia (1908)
* The Reconstruction of Religious Thought in Islam (1930): The landmark work in Islamic philosophy by Iqbal. [alternate site]
In Urdu:
* Bang-i Dara (1924) - Call of the Marching Bell [alternate site] [alt. site2] [English translation]
* Bal-i Jibril (1935) - Wings of Gabriel [alternate site] [English translation]
* Zarb-i Kalim (1936) - The Rod of Moses [alternate site] [English translation]
In Persian (Farsi): [All of the below are English translations]
* Asrar-i Khudi (1915) - The Secrets of the Self
* Rumuz-i Bekhudi (1918) - The Mysteries of Selflessness
* Payam-i Mashriq (1923) - Message from the East
* Zabur-i Ajam (1927) - Persian Psalms
* Javidnama (1932) - To his son
* Pas Chih Bayad Kard (1936) - What should then be done: O people of the East?
* Armaghan-i Hijaz (1938) - Gift from Hijaz
More Links:
*
His life, biography, and more
*
Selected verses of Iqbal
*
Thoughts and Essays by Dr. Iqbal
Timeline:
*
His life, works, and more (opens in a new window) (846kb large but worth it!)
http://www.muslimphilosophy.com/iqbal/default.htm
#107 Posted by KaalChakra on April 14, 2006 1:20:17 pm
Echoboom
As even those with religio-political leanings different from yours must agree, your knowledge of Islamic poetry and philosophy is remarkable. It will be great if you or anyone else could summarize Iqbal`s major theoretical and philosophical contributions to advancing human understanding.
For instance, had the concept of a (powerful) self - independent and self-justified - not been incorporated in Islamic philosophy before Iqbal?
As even those with religio-political leanings different from yours must agree, your knowledge of Islamic poetry and philosophy is remarkable. It will be great if you or anyone else could summarize Iqbal`s major theoretical and philosophical contributions to advancing human understanding.
For instance, had the concept of a (powerful) self - independent and self-justified - not been incorporated in Islamic philosophy before Iqbal?
#114 Posted by ZahraJ on April 14, 2006 4:49:43 pm
Re: # 108
I always had a slight suspicion that you had your connection with some good spirits. Do not spill the beans. Keep some for your Easter break :)
I always had a slight suspicion that you had your connection with some good spirits. Do not spill the beans. Keep some for your Easter break :)
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