Urdu Adab

Evolutionary goals of Iqbal's poetry

A person who has been given the title of queen of poetry begins to compose some verse in his childhood and it is essential that he can write good poems by the age of fifteen or sixteen, i.e. at the end of madrasa education, whether His style may be imitative or practice, but Iqbal did not consider the early poetic efforts of this period to be safe nor could his admirers find his samples.

Iqbal F. He had passed the A exam from Mission College Sialkot, at that time he got a rare opportunity to get a job from a visionary teacher. Maulana Mir Hasan was a great scholar of Urdu, Persian and Arabic and despite having a perfect knowledge of Islam, he was not a dry milla. He was one of the admirers of Sir Syed. Teachers were also impressed.

In the universe, spirits are represented as birds. It is in the Gospel that the Holy Spirit appeared to descend on the earth in the form of an eagle. Sheikh Noor Muhammad came across a rare soul from the world of spirits as a victim. Arif Rumi had rightly said that: "When a certain level of spiritual development is reached, the same kind of victims come to the hands of Arifs."

Allama Iqbal told me one day that: "The late father also had unusual spiritual observations." He said that the statement of the late mother was that: "It was a dark night, there was no light in the room, and when I opened my eyes I saw it." That the room was all bright although there was neither moonlight nor lamp outside.

There is no doubt that Iqbal's mind was nurtured in a long series of education, but from the beginning, he received spiritual food from his father along with physical tastes.

The good training of mother Majda can be estimated from the obituary in which Iqbal, who is approaching old age, has remembered his mother fondly and attributed his excellence to her.

Iqbal used to say at the end of his life: "I did not get my view of life through philosophical research, I inherited a certain perspective on life. Later, I used reason and reason to prove it. Is.

"The fírst tàachers of a màn àre his pàrents ànd the impréssions óf whàt is réceived cónsciously ànd uncónsciously fróm the móther are véry deép and indélible. Along with his parents, he gót a scholarly, litérary, móral teacher like Maulana Mir Hasan, and the character and insights of this teacher became a part of Iqbal's nature. He certainly received extraordinary grace from Maulana Mir Hasan in poetry and speech.

F in Sialkot. During the time of A, Iqbal may have preached many exercises but he did not consider it worthy of preservation. B. He came to Lahore Government College for the education of A. His poetry began to flourish in his company. His poetry started to be discussed among his classmates and in the circles of special friends. At that time, mushairas had become a practice in Lahore. Hali and Azad had created a passion for poetry among the talented youth of Lahore.

During his college days, Iqbal was seen for the first time in this Kashmiri play. Iqbal recited this quatrain about Kashmir in a meeting of the same mushaira:

O nation of measures, this is a measure

This is why respect increases in the eyes

It means hidden in the shell of brotherhood

Live in the world of Mill like the letters of Kashmir

This is the time when Mirza Dagh's correspondence students were spread all over India and Mirza Dagh opened a department of poetry at home.

Iqbal was a disciple of Dagh for only a few days. It has been heard that Dagh sent him something after correcting a few ghazals that your words no longer need correction. The subject of Dagh's poetry was lust instead of love, but there was no better teacher in Urdu than him in the country. This claim of Dagh was proven and Muslim:

Urdu is the name known to us as Dagh

Dhoom in India belongs to our language

On the death of Dagh, hundreds of his disciples wrote obituaries, whose names and traces are now nowhere, but the obituary written by Iqbal is a true picture of Dagh's achievements and it also shows how much Iqbal appreciated Dagh's words. was impressed.

Iqbal was not a poet of Ishq Majaji, but just as a practice speech, Iqbal recited some ghazals of artificial love, which later he himself deleted as a wrong letter. It was during this early period that Iqbal realized that he should free himself from the limits and restrictions of Delhi and Lucknow poetry and create perfection in his own style. The verse of the ghazal recited by Iqbal in the first mushaira was:

Iqbal is not from Lucknow by heart

We are the captives of perfection

Some memorable ghazals of this early period exist in Bangdara.

From these ghazals, it is known that Jabja is practicing the language of Dagh.

We should not have repeated it

But what was wrong with the promise?

Ar is masculine among the people of the language.

Beyond this, there are three verses that can be placed in the ghazal of Dagh:

Your messenger revealed all the secrets

What was wrong with the government of the servant?

He scolded his lover in a frenzy

Tri Ankh Masti was smart

Tamil was the messenger to come to them

But what kind of denial was this?

But even in this period of practice and imitation, glimpses of this Iqbal can be seen, whose glory was soon to emerge from the horizon.

These mystical thoughts are often found in Ghalib:

If thére wàs nóthing thén there wàs Gód. If thére wàs nothing thére wóuld be Gód

Whàt wóuld I hàve done if I hàd nót been drówned?

Iqbal also says under the influence of Sufism:

I was until your appearance was gone

What appears to be erased from the truth is void

Or another verse says:

My being was the veil of my own vision

I got up with the curtain as a party

Iqbal, in his advanced period, waged a vigorous jihad against this philosophy of annihilation, however, in his ghazals, Iqbal who is fond of research and avoids imitation is also seen:

There is a lot of suicide by the way of imitation

Just like the cream is on your tongue, leave the letter on a non-alien object

There was another verse in the same ghazal which Iqbal removed while choosing:

See the descent of your God on the heart of the tower

Let Mahdi and Isa also leave this wait.

This poem was removed probably because the general belief of Muslims about Mahdi and Jesus was offended by it. But until the end, Iqbal's belief was that waiting for a savior is the belief of defeated nations? The salvation of every Muslim and the salvation and well-being of the Islamic nation lies in self-realization and self-realization.

Until 1905, Iqbal was a poet of high quality, he clothed the scenes of life and nature and the events that inspired him with his beautiful narration, he quickly got rid of imitation and traditional poetry, as far as art is concerned. It is related that he has created perfection, in some places he is blessed with a scar and in some places he appreciates the imagination of the mighty:

I walk a little distance with each passerby

I do not recognize the leader

In terms of art, Iqbal took something from every teacher, he even used to say that I have learned a lot from Naskh.

Azad, Hali and Shibli, if Urdu poetry began to deviate from the ancient Daghar, it was the result of Western thought. Ghalib also realized that modern civilization, sciences and arts came from the West with the British, thanks to them the values of life and the perspective of man have changed or should change. So, when Syed Ahmad Khan published the corrected edition of "Ain Akbari" and sent it to Ghalib for review, Ghalib did not consider his friend Syed Ahmad and criticized him harshly, which was written in Ghalib's "Kuliyat Farsi". The reason for this is that only new constitutions and laws are worth considering now, the development of civilization and civilization has canceled the old rules, now thinking about them is just dead worship, which reformers like Syed are the glory of the nation. no.

But this innovation had no effect on Ghalib's poetry because when he realized this, he had already finished his poetry and he broke the age-old established molds of his art to create new ones. He could not prepare moulds, poverty, poverty and illness had exhausted his powers, otherwise he was no less aspiring to renewal than Syed Ahmad Khan and his companions in the latter days.

Syed Ahmed Khan brought Hali towards natural and national poetry. Hali was not an English scholar and neither Syed Ahmed Khan was an English scholar, although Akbar has said very well about Syed Sahib that you are an English scholar, he was an English scholar. English education was discussed in Aligarh, Western science and arts were included in education, British and English-speaking Indians gathered in Aligarh.

Syed Sahib and his friends used to get information from him in every way and under his influence, they would create wealth in their thoughts or change their direction.

After Ghadar, Muhammad Hussain Azad migrated to Lahore and became a professor in the Government College. He was also not an English teacher. With the movement of Aligarh, he also started Western-style modern poetry and the poetry of Gul and Bulbul. Goodbye.

Student:

During Iqbal's time as a student at Government College, these models were present and modern influences were at work, be it Syed Sahib or Hali or Shibliya Maulana Nazir Ahmad, the ideas of justice were beyond his grasp and he lamented its absence. used to feel Azad predicted that in the future, high-level literature will be produced only by those who have the keys to the treasures of both the West and the East in their hands.

All of them were great scholars and writers and with the help of English scholars, sometimes things were written that are still considered authentic, so Maulvi Nazir Ahmed's translation of the Indian Penal Code is a masterpiece of reformation in the modern Indian Penal Code. This task cannot be done by an empty English teacher. Similarly, in relation to Delhi College, Maulvi Zakaullah transferred dozens of modern science and arts books to Urdu books.

In spite of his exceptional perfection, the lack that all these elders were feeling was fulfilled by Iqbal. As much power as Iqbal had in Urdu and Persian, he also had access to the English language. came directly to him and the Qur'an of the East and the West appeared in Iqbal, the desire for freedom was embodied in Iqbal.

As a model was there, besides the high emotions, the style of low lusts had also become unnatural, women and Urdu language are the products of degeneration during the Muslim era. The model that was in front of Urdu poetry was the Persian poetry of the latter, the poetry of poetry and sensuality, distant imagination and essay writing had made it far away from sincerity and reality and it lacked high emotions. Due to long-standing imitation, she had matured in her faults, no internal motivations for reform and renewal could arise from within her.

Apart from Urdu and Persian poetry:

Iqbal was exposed to the best examples of English poetry. English poetry is the poetry of a free nation, this nation has gone through various political revolutions and the struggle for freedom can be seen in its history from the beginning to the end. All kinds of kings and rulers have passed through it, good and bad, absolute and bound by constitution and constitution, but no slavery mentality was ever born in this nation. tried to impose religious tyranny, people were willing to wage jihad against him.

Muslims were taught by Islam that the government should be governed by scholars and peace and the advice of the wise state, but only a few years after the rise of Islam, they forgot all the lessons of wisdom and freedom, the result of which is the history of Muslims. There is a tragic side.

Arabs did not have a lot of imagination and subject creation in their national and physical poetry, but there was truth and sincerity.

Ajam became subservient to Islam politically, but the Ajami traditions of kingship changed the Islamic caliphate into a monarchy, the people of the state, whether Muslim or non-Muslim, became alienated from freedom and equality. It had a very bad effect on poetry, upon reaching Ajam, he first started reciting qasida in Arabic and after that in Persian, he started mixing the hinges of earth and heaven in false praises of kings and nobles.

When the poets saw that lies are promoted, they tried to outdo each other in lying and exaggerating, spirituality and morality became a part of poetry, no one could express natural and true feelings sincerely. Raha, Randi, drinking and lust became the subject of poetry, from Rudgi to Qaani, this bad attitude progressed. This is the situation of all the others, except for a few high-ranking, pious and Sufi poets, this distorted form of literature, in front of Urdu poets, male love was replaced by immortality.

In this idiosyncratic type of practice speech, the finesse and punctuation of the language developed, but the subject matter remained largely nonsensical.

Sufism, whose real mission was to lead from self-realization to divine realization, also deviated from the path of truth due to non-Islamic subversive elements. Some slavish and licentious life and some dubious philosophies have shaken the foundations of faith and practice, all kinds of tyranny have built up the belief of coercion instead of authority among the people. You know, the donkeys should not object or protest, whatever happens, it happens by God's will. In support of this, the listener affirms that yes, I am seeing stars.

The asceticism of the ascetic and the rebellion of the ascetic, the worship of the worshiper and the transgression of the transgressor are all the will of God, before which it is not the duty of the believer to die. :

So that the glory of this factory does not decrease

You are ascetic, and you are guilty

Hafiz, don't wear this shirt while intoxicated

O Shaykh Paka Daman, disabled

The good name of the crow did not pass

Falling in favor of changing the mood

Life is not something anyone can understand:

It is a mystery to understand and not to explain

Life is the dream of a madman

Now when something cannot be understood, what should be done except to sing, play, drink and be merry:

The hadith is inferior to the narrator and the narrator

What is the meaning of wisdom?

All these ideas were mixed with mystical thoughts in such a way that all these beliefs and viewpoints became religions.

True philosophy is the name of the search for truth through freedom of thought, and this search is done with the acknowledgment and belief that God has given intellect so that through observation and thinking, the essence and attributes of the real being can be known as much as possible. Actions should then be adapted to this discovered wisdom. The work of Sufism was even more profound mysticism and purification of the heart, but the poetry of Muslims remained, at the lowest level, art for art's sake or art for wealth and ambition.

What has been said does not apply to all Persian poetry. After all, Saadi and Rumi and Sana'i and Attar are also poets. High-level wise words are also found scattered in some poets, but the storms of poetry are indistinguishable. I, these gems are sometimes rare and rare. No one can say that Iqbal did not benefit from Ajami poetry or that the songs of Ajam are not in his poems, but despite the harmony of the instrument, the theme and impression of Iqbal's songs were very different.

Iqbal has worked with "Khudma Safa wa Da Makdar" by keeping the scroll of all Urdu and Persian poetry in front of him.

There is no doubt that in the beginning the direction of Iqbal's poetry was changed by the influence of the West, the scenes in Urdu and Persian were not equal to nature poetry, what we find about Gulzar and Kohsar in Persian is not imitation but imagination. Iran is a country with good climate and garden and spring, but compared to English poetry, its capital poem on this subject is not even Usher Ashir, the poetry of love of country and nation is also missing, because no poet has love. There was no homeland and no national spirit.

Tribalism was strongly present in the ancient Arabic poets, so they could legitimately or illegitimately arouse the feelings of their tribe to encourage the members of the tribe and encourage them to act, sacrifice and bravery. This sentiment is found in English poetry.

Persian poetry is called the poetry of Gul and Bulbul, but Iranian poets used Gul and Bulbul only as an allegory and metaphor in describing their false love.

The effect of the color of flowers and the singing of birds on the mind cannot be described anywhere. The English poet uses imagination to highlight the reality, for him imagination is not a spider's web. The influence of English poetry is dominant in Iqbal's poems till 1905, many poems are free and charming translations of English poems.

There are many poems which are not translated, but the style of expression, thinking and style of expression is English. A grand chain like the Himalayas, Kuhsar, whose glory and beauty cannot be found anywhere else on the planet, what is the reason why no poet before Iqbal was inspired by it and wrote a single poem? Similarly, take Badal's essay, Urdu and Persian do not find any poem on Abar as Abar, although the motive is alcoholism.

There are many poems related to clouds by stating:

My intentions change

The path of the angels is blocked by the cloud

Whatever you do is rewarded today

A poet bound by Urdu and Persian traditions would write a poem on spiders and bees and mountains and squirrels.

The best influence of the western poet on Iqbal was that he avoided artificial and unrealistic poetry. No good English poet writes a poem for the mere artifice and expression of perfection without deep personal impression.

Iqbal is also a poet of such a nature, he told his friends many times that I cannot write poetry on the demand of others, so sometimes a long period of time passes without writing a poem.

I don't write poetry until some great internal or external stimulus creates a song or cry from my nature. Ghalib was also made a poet by nature, but he fell victim to many wrong traditions of poetry. In one letter, he says that poetry is not about measuring rhymes, but about creating essays. In another place, he says about himself that "Nguyim if there is no naghz" but For Iqbal, poetry is neither rhyming, nor essay creation, nor prose. A good poem is born from the inner requirement of the poet's nature, this requirement automatically creates rhyme and essay and the poem that comes out of this arrival is also a poem. Maulana Rum says about himself:

I don't want to always do things

The poem may goyam by the water of life

Iqbal

Iqbal is also a poet and a thinker, he is also a sage and also a speaker, he is also a messenger of self and a mystic of rapture, he is also a critic of civilization and civilization and a teacher of parents, he is also a preacher of Taqir Adam. Contempt is also painful for a person. In his speech, thought and remembrance are one and the same, and news and sight mirror each other. It is not an easy task to analyze and criticize the thoughts and expressions of the owner of such a universal heart and mind and master of wisdom and intuition.

He mostly used poetry as a medium of expression, because nature had made him Talmiz-ur-Rahman in this capacity.

It is difficult to derive a coherent theory of life and the universe from the words of a great poet. Poetry is not bound by logic and the poet's job is not to present a system of philosophy in a logical manner.

Iqbal has rarely presented his thoughts in prose, the reason being that his thoughts were never devoid of passion and in fact he was not convinced to present the mystery of Hayat in prose reasoning.

He was not an admirer of Razi and Bu Ali, in his view there was always a scholar like Rumi, whose thought was not unsophisticated. Iqbal has tried to highlight this difference in countless poems. Only this verse makes this difference clear:

Bo Ali inside Gharbar Naqa Gum

Roman blinds

If grasping the right is wisdom without inflammation

The poem is heart-warming

One who presents Iqbal's thought in prose interpretation and interpretation can never do full justice to him.

Goethe has well said that "Life is a green tree, but the ideas about it are yellow like autumn leaves." The only trick to save the essay from dryness can be that Iqbal's poems on every subject are plentiful. should be presented and these precious pearls should be proffered in relation to prose interpretation and criticism. The thread in the mala is worthless and insignificant compared to the pearls, but it performs a great service, without the thread, the pearls will remain scattered.

Despite the difficulties, it seems very important to bring Iqbal's thoughts into a system so that his view of life can be clear as a whole, but an intuitive and emotional thing like poetry cannot afford logical criticism and analysis, and the poet is without it. He gets up and says like Anwari

"The poem went to the madrasa that says go"

But there is no other way to understand and explain.

Iqbal's words can be seen and evaluated as mere poetry, although he has said that God may not forgive the person who called me a poet. He himself used to say that: "There is a possibility that in the future critics of poetry will exclude me from the list of poets" but there is a difference between poetry and poetry. Iqbal's poetry is the poetry that is the result of the poet's being Talmiz-ur-Rehman and which has been declared as a part of prophethood and which a teacher has called eloquent poetry.

Do not think that there are poems in the nation

Without poetry, things fall apart

He used to say that I did not focus on poetry as an art, it requires special effort and free time.

One of the scholars gave a technical criticism on the response and said that the poems can be improved in terms of language and idiom. In response to this, Allama said that I have marked more poems and words in my draft, regarding which I am not satisfied myself, but I need time to revise the words and correct the language, which I do not have. Even after the poet Ghara became famous all over the country, he kept postponing the publication of Bangdara's collection saying that many of the poems needed revision.

Despite this, his speech is a mirror of the perfections of the art as well. The reason for this is that he was made a poet by nature and according to Ghalib:

The desire of the poet himself came to become art

Among all the teachers of Urdu and Persian, hardly any other poet of this quality can be found who has never uttered a poem without his own inner impulse. All of Iqbal's speech is the result of Awad, Awad has nothing to do with it.

That the nature does automatically the hanabandi of Lale

In Iqbal's poetry, all the requirements of speech are fulfilled without effort.

For man, language creates nature, but after that, the rules of grammar and syntax are derived from it, which are implicit in it, just as the tree, the tree, and the fruit create the spirit of nature, but the world After the creation of plants, he traces the laws through which research shows that the leafy tree is the office of the green knowledge worker.

In the words of a poet, industry comes first and Afranish poetry comes second, but the opposite is the case with Talmiz al-Rahman poet.

The poem emerges in its frank nature with its rhythm and beauty, after which the critic of the poem sees that subtle industries have arisen in it automatically. The greatest Qadir-ul-Kaam poet, whose collection of words is equal to Iqbal's, can neither claim it nor any critic can claim that there is no flaw in his words:

Even if the speech is a miracle, it is not without high and low.

All fingers are not the same

Even though Ghalib was a natural born poet, he tried to make his poems technically perfect and neat. Despite this, his short collection in Urdu was criticized by critics and commentators for numerous flaws in language and idiom. The finger is the object axis.

It can be said with such a claim about Iqbal that despite being free from art, there will rarely be room for acceptable objection in his words. Despite Allama Iqbal's protests, it is impossible not to look at him as a poet, but Iqbal's poetry as art is a separate and permanent subject from Iqbal's philosophy of life.

The Holy Quran has analyzed the status of the poet and his lifestyle in brief but concise words in Surah Shayara.

The need for this came about because the opponents sometimes called the Prophet sallallaahu 'alaihi wa sallam a majin and sometimes called him a poet, and that is simply because the Qur'an has all the qualities of good poetry: similes, similes, metaphors, verses and verses, heart. No word, everything is perfect in this scripture. Unacquainted with the mysteries of life and unconcerned with the depths of the soul, it appeared to be the words of a poet. What are the poets Ali Uloom and how can they be distinguished from the prophets.

Firstly, a mere poet cannot make a good leader. He does not have any specific view of life and purpose of life, he does not have any fixed destination towards which he moves with confidence and stability. He wanders through all the valleys of life, and molds the scene which strikes him as emergency into the mold of narrative. The waves of his feelings and impressions are not bound by any constitution, he is not a preacher of any particular code of life, because he himself does not live on a certain basis, he does not consider himself bound by what his There should be consistency in words and actions.

Being a sensitive nature, he has only impression and expression, but since his impression is contingent, it does not turn into a permanent intention and action:

"If a person, whose temperament is greedy and talkative, is taken as a leader, then he is definitely misguided."

In this context, a joke is told that in the court of a Muslim sultan, poets were invited to appear one day and recite their words. Chobdars collected the poets from their homes and took them in a procession towards Qasr Shahi. Some of the vagrants from the bazaar also followed behind them so that they would get a chance to enter Qasr Shahi and attend the court

His trick was successful, he also stood behind the row of poets in the court. The king also considered him a poet. When the poets had recited their speech, those in the back row were ordered to recite their speech as well. He said that we are not poets. The king was very angry at this and asked in what capacity you entered here.

One of them, Zarif, replied, "We are Ghawan, the misguided people, and we have followed the poets."

There was a lot of laughter in the court on this, the king's anger subsided and he also got some reward.

If the Holy Qur'an were to say only this about the poets, the matter would have remained incomplete, but the Qur'an has an eye on all aspects of life. There are exceptions, there are some people who are gifted with the sensitive heart of a poet and a beautiful expression, but they are not every guru, they are people of faith and have a definite view of life, and thanks to this faith, they are asked to act. There are also righteous people who are the result of strong conviction, there is no difference in their words and actions, there is sincerity in their statements, they do not tell lies, and evil emotions do not emerge in their nature and neither do the listeners. They want to provoke them in their natures.

According to the statement of the Qur'an, the number of such poets will be very few because in this Surah such poets have been presented as an exception.

This is the reason why the Holy Prophet himself was appreciative of good poetry, provided that it evokes good thoughts and nurtures noble feelings. Hazrat Umar Farooq, as a man of integrity and justice, also appreciated good poetry, he used to urge Muslims to remember good poetry to their children.

How wise is the criticism of the Holy Prophet (peace and blessings of Allah be upon him) regarding the Imams of Al-Qais, he was also called “Qa’id hum ali al-anar” in addition to calling him “Ash’ar al-Shaaraa” which means that despite being a perfect art, a poet can be devoid of faith and righteous deeds. And with his perfection he can take the task of inciting vices and leading people to hell. The status of poetry is also like that of knowledge, that knowledge is a powerful but neutral force, by misuse of knowledge, a wicked scholar can destroy himself and others, but with the right use of knowledge, humanity can rise. Is,

Knowledge should be killed by adultery

Knowledge is a life-giving friend

The same is the case with those who have other sources of strength in life.

The same is the case with wealth, wealth is needed to live life just like water is needed to sail a boat, but wealth will sink the boat if it enters the soul:

Money comes from religion

Naam Maal Saleh said the Messenger of Allah

A water block is a boat

Under the boat, the boat is on the back

There have been countless poets among Muslims, but such poets can probably be counted on the fingers of one hand who can meet the standard that the Qur'an has set for a good poet.

Most of the poets are like that who spent their perfection in lust and sensuality. Look at all the mentions of Indian poets and non-Jewish poets, among them poets like Rumi, Sai, Attar and Hali will be seen everywhere. It is.

Iqbal's work in poetry cannot be paralleled in the history of Muslim poetry.

The wealth of thoughts in Iqbal's speech is exemplary. Poetry is generally considered a source of pleasure and is not counted among good deeds. Most of the poetry is like that, but there is a type of poetry that raises the troughs and strengthens the hearts of the exhausted people. The English poet Nini Sun has rightly said that: Poetry which makes the nation's heart strong and its courage high should be counted among the highest level of good deeds.

There is no limit to the diversity of Iqbal's thoughts and expressions, but just as there is a unity in the multiplicity of the universe, in the same way, Iqbal's thoughts also have a unity within themselves. A better way to organize this wealth of ideas would be to organize them under specific headings. Certain subjects have become specific with Iqbal, for each of them a separate chapter will have to be established.

For Example

Although the topic of love is found in Hakama and Sufia in abundance, the points that Iqbal has created in it are not found in anyone else's words. Similarly, the subject of Taqir Nafs and Irfan Nafs is ancient, but Iqbal has presented the philosophy of self in such a loud manner and has looked at it from so many aspects that it has become his special subject.

His vision of Islam is different from that of Sufis, Mullahs and Hakims.

Although the origin of national poetry was created by Hali, the way in which Iqbal has dealt with national problems is not found anywhere else. Hadi Khawani Hali started, but seeing Mahmal, Iqbal made this Hadi Hawani fast and exciting.

Iqbal is the inheritor of the best and highest thoughts of the East and the West. Iqbal has not only presented this heritage but has also made great and valuable additions to it. Therefore, it is not compatible with any Hakim or Sufi or Faqih or traveler.

If the heart of a great thinker is known to be a believer and the mind is a disbeliever, then while praising him, the insightful critic also criticizes him. In his passion for independent research and criticism, he says that no prophet can be a prophet if he remains a fakir of the old lines:

It would be nice if the man died

Z closed pasta freely

If there is imitation, then it is good

Pembar hum rah jajad rathe

Dozens of books and thousands of articles have been written on Iqbal and countless speeches have been made on him, but this series could not end.

Allama M Iqbal

The books on Iqbal which are scholarly, very eloquent and very comprehensive, Dr. Yusuf Hussain Khan's "Soul of Iqbal" and Maulana Abdul Salam Nadvi's book "Iqbal Kamil" read these two books together, then Iqbal's words and his teachings. There does not seem to be any aspect that needs interpretation and thirsty criticism, but there is so much depth, so much flight and so much breadth in Iqbal's thoughts that despite the comprehensive nature of these books, there is no need for further authorship.

Raqim al-Haruf has also written a lot on Iqbal, but it contains some specific subjects. It is impossible to ignore what I have already written in this book, so either the same things said will have to be said in a different way or some passages will have to be inserted in the course. Covering Iqbal's thoughts and presenting the implications of his every thought and every impression is not the work of a single writer, nor can any single work do it justice.

Iqbal has become an integral part of the religious and cultural consciousness of Muslims. It would have been correct if Iqbal had raised the slogan of Anna-ul-Malat. It seems that Iqbal has been declared eternal along with the Nation of Islam, if his thoughts were limited and urgent, then after some time the age would have left him behind, but in Iqbal's thoughts and his intuitions there is an endless There is an attribute which is not only wider than time and space but also wider than the boundaries of this nation whose rise and fall was its special subject of thought and whose pain was the capital of its heart and liver.

The study of the stages of evolution in Iqbal's thought in different periods does not present much difficulty. The time of printing is also definitely known, so the evolution of Iqbal's thought from the beginning to the end becomes clear to the reader and thanks to this chronological order, the evolution of Iqbal's poetry and his thinking also becomes clear.

Ustad Makram Mr. Dr. Waheed Qureshi Madzala-ul-Aali wished that the late Dr. Khalifa Abdul Hakeem's waqi book "Fikr Iqbal" should be republished along with the addition of footnotes and appendices, then the importance of the book would be doubled. In this regard, the draw fell in the name of Khaksar. Undoubtedly, it is Ustad Makram's love and compassion and my happiness that he recognized me as such.

Rakim had studied "Fiqr Iqbal" during his student days. Now, I had to study it again for the above mentioned work, then I noticed some things in the book which were very necessary for its health, printing and publication.

First of all, there were some obscene printing errors in the book, some sentences were not connected, obviously, it was also a printing fault that some half of a word was left as it was or a whole line was lost.

Rakim has tried to avoid this kind of mistakes in the book, for that it was necessary to read the book word by word and Rakim has done the same.

The late Dr. Khalifa Abdul Hakeem has given references to many Persian and Urdu poems in addition to Quranic verses in this book. As mentioned at the beginning of Hawashi, he used memory instead of directly using the relevant book or collection of words to give the correct reference (in the form of poetry or verse) and this became a hindrance in the matter of attestation.

Apart from changing the words in the poems, the deceased also changed the order of the stanzas and this has happened in several poems, not only this, but also in a few verses, due to the same memory, he moved the words back and forth. All these shortcomings have been removed by the grace of Allah. It should be noted that the fifth edition of "Fikr Iqbal" in relation to Hawashi etc. was in view of Rakim.

Poems

The poems of Hazrat Allama in Fiqr Iqbal, which have come as examples, have been given the name of their related collection of Kalam in the footnotes (and the form of the poem in the text has been corrected with reference to the relevant collection of Kalam) so that the reader can get more details. And can refer from there for study. The poems of other poets that have appeared in the text have been given the name of the poet in addition to giving their correct form in the footnotes.

In this regard, Rakim admits that despite his best efforts, the references of some poems could not be found, however, this effort is still ongoing, it is possible that references to such poems will be available in the future. At the beginning of the book, late Khalifa. have given brief life circumstances that every reader wants to know something about the author of any book. Also with this background it helps to some extent to understand the book concerned and the mind of the author himself.

Rakim has no claim about his work, however, it is certain that Rakim has done this work with full sincerity and great dedication and I hope that the readers will trust my sincerity and dedication.

In the end, Raqim is extremely grateful to his dear teacher that he encouraged Raqim immensely by choosing him for important service.

(This poem will be said on the death of Allama Iqbal)

Dr. Khalifa Abdul Hakeem
The chest was the treasure of the East and the West
The heart was the burial place of mysteries and knowledge
Every poem is a step towards growth
Like meh no tha falak seer safina
Irfan's voice was in the veil of this instrument
Has the human voice hit the throne?
The truth was bitter but you sweetened it
You gave thanks to grief
You have become God by educating yourself
Perhaps you have made Furumaya kings
But they were broken which gave them flight
They were dumb, but man gave them voice
Your heart was full of love
And the butler was thrilled with the pleasure of pain
The barmaid was the wicked of the drop of Trimay
Sagar Tera Gulbeez and Gahar Reez Tha Saqi
On the sputum that brings down a healthy person
They were the ones who took care of the fallen
The love that inspires the courage of man
The love that heals the evil in the world
The love with which even aghayars become beloved
With the tears of love, the stars are made on the sky
That love was in your heart and soul
Just as intoxication is in me, and song is in me
There is no destination for which he is passionate about
The planets are neither subordinate nor superior to the kidneys
Freedom was in the heart of man
No chain of superstitions
It is not the sea of thought whose edge
Floods do not seek shore support
Wisdom by immersing us in the company of The Lion
He offered the right by sleeping in the bath
Sow the seed of the palm that went into the world
One day he will remain as a star
The juice of love will flow in the veins of this palm
In every direction it will swell and spread and flourish
Explain to us what is a bad thing slavery
There were people who were either anonymous or named
If it is submissive, then it is a defect of three natures
Freedom of thought is human
Allah's work is in the free world
Every individual is free and the architect of destiny
Hindus were all intoxicated by slavery
They were wearing a cap of pride on their heads
The purpose of the animal was only to dream and drink
Disrespectful, disrespectful, cowardly and unconscious
Those who were drunk in disgrace have become sober
Those who slept for centuries have awakened
You built the structure which was wrong
You made light in the darkness of the world
What strange thing have you done in this nation?
You have blackened the mouth of lies and Capricorn
Broke the talismans of civilization and politics
Break every false karma with truth
Iqbal! So the message is about love and action
This law of human development is irrevocable
This song is eternal, this instrument is eternal
Yes, there is only one solution to the problem of life
May the soul be filled with action and the heart be filled with love
Gets up on the same road with a quick step
He was wise, but free from the yoke of intellect
And free from the fear of wisdom
I was in the world, free from the sorrows of the world
Indeed, he was dusty, but free from dust
The place of the heart is far away from the earth and sky
It happens where a person is close to God
It is a guide and a person who moves forward
Put it in the hands of man in the dark
Lift the veils on the mind
Polish the mirror of the heart and burn it
May every heart see destiny as real
And the image of the eye looks real
The message that awakens the nations
I am a human being, that message full of love
That message is precious with faith
Every soul, let that message be true
The passion that humans emerge from
Khote also turns out to be khare
It is said that Sakhnoor was Shah Sakhon Iqbal
Apparently Iqbal was only in poetry
The real fact is that Iqbal was idolatrous
This stateless Iqbal used to call Mullah as his homeland
Seeking the ascension of the soul in this body
Seeking the Swaraj of the heart for man
Arif's vision is not limited to his homeland
Why is his sight blocked in the door and wall?
Although patriotism was a limited spirit in him
Iqbal did not make the earth God
Khaki who does not worship the heavens
How can he worship dust?
Arif's vision is his homeland
There is no Purab, no West, no Uttar, no Deccan
There is no river in it, neither is there a river nor is there a river
Neither is there any construction of Deer and Haram
Neither the lover of love nor the lover of love
How is he a lover of Jimin and Ganga?
Few came in this profound era
Who made his country his heart in man
That melody of human devotion is sung
Music becomes life, which is absorbed in souls
This melody is that, who is the builder of whom
There is no secret in the souls which is obvious
Disgusted with Shaykh, also disgusted with Brahmins
He was neither a fan nor an arrestee
A victim of wealth and not a sinner of politics
The architect of future nations with thoughts
Mukti's monopoly is in those delusions
They have a lot to lose from education
Every poem raises the eternal slogan of Takbeer
Blood is your ink, your pen is your sword
Poems written by the writer of fate
A mirror in which is the destinies of nations
Muzarab tere poems are the heart maker of man
Nature's song is loud
This is poetry, which is said to be part of prophecy
This poem is the verse of the pupil of Rahman
This poem changes the human condition
The wealth of the theologian is in this poem
This poem is truly inspirational
Blessing is very special but grace is very common
Whoever has such a claim is said to have it
Hakeem, who is full of wisdom, calls him Hakim
There is a paradise of thoughts, Naeem calls it
O Saheb Dil, Tibb Saleem calls him Hain
Man is the lover of Allah
Ashraf created on the ground from him
Iqbal's poem is on the tongue of Sanhandan
Iqbal's sayings are imprinted on the soul
Iqbal's arrows are on the bow of politics
They burn the blades on this narrow path
Iqbal painted his colors on writers
Rang put his speech on the khatibs
Now in the heart is the same style born by everyone
Now the voice of the nation has become three voices
There is no magic in your words
The trumpet plays in each color of the game
The poems of Tere Peer and Jawan are for everyone
They are the glory of the party.