Muhammad Iqbal, a pivotal figure in Indian political thought, championed Muslim rights and envisioned a separate nation for Muslims, shaping the trajectory toward the creation of Pakistan in 1947.
Introduction
Muhammad Iqbal, born on February 22, 1873, in Sailkot, Punjab, British India, embarked on a remarkable journey that encompassed poetry, philosophy, and politics. His early education began in a Maktab (Religious School), and he later pursued secondary education at Sailkot Mission School.
Displaying a keen intellect, Iqbal ventured to Munich for his doctoral research on “Metaphysics in Persia” at Trinity College, Cambridge. This academic sojourn would significantly shape his philosophical perspectives.
Iqbal’s political consciousness was deeply influenced by the social and political currents both nationally and internationally. This awakening would become a crucial element in his later literary and political works.
Table of Contents
Notable Works
- Bang-e-Dara: The Call of the Marching Bell
Iqbal’s debut Urdu philosophical poetry book, “Bang-e-Dara,” showcases his literary prowess and sets the stage for his exploration of profound themes.
- Tarana-e-Hind: A Patriotic Ode
The patriotic Urdu song “Tarana-e-Hind” resonates with a fervent declaration, ‘Sare jahan se achcha Hindustan humara,’ emphasizing unity between Hindus and Muslims.
- Asar- i -Khudi (The Secrets of the Self) (1915) and The Secrets of Selflessness (1918)
These works delve into individual spirituality and the relationship between individuals and society, offering profound insights into Iqbal’s philosophical outlook.
- The Reconstruction of Religious Thought in Islam (1930)
A compilation of lectures, this work provides a deep dive into Iqbal’s thoughts on Islamic philosophy, advocating for a revisiting and reconstruction of Islamic principles.
Evolution of Political Ideology
Initially an Indian patriot, Iqbal’s perspective shifted after witnessing aggression against Muslim countries in Europe. This transformation marked his emergence as a religious fundamentalist advocating for the interests of the Muslim community.
Iqbal actively participated in politics, winning a seat in the Punjab Legislative Council in 1925. His involvement extended to the Second and Third Round Table Conferences, showcasing his commitment to political dialogue.
Presiding over the All India Muslim League session in 1930, Iqbal proposed the idea of separate administrative areas for Hindus and Muslims, reflecting his evolving political stance.
Religious Ideas and Ideological Shifts
Muhammad Iqbal harbored a fervent desire to revive the former eminence of Islamic thought and action, envisioning the establishment of a distinct state, Pakistan, as a “laboratory for revision and reconstruction of Islam.” Iqbal firmly asserted that governance should be rooted in religion, as he considered it a potent force. For him religion and politics is same and such community is called ‘Millat.’
Contrary to the idea of a secular state, Iqbal contended that such a state would be incapable of effectively addressing the social, economic, and political challenges specific to any particular community. Consequently, he aimed to formulate a unique concept of political power grounded in theocracy, emphasizing the subordination of political authority to religious principles.
His exposure to Western capitalist societies during his time in Europe reinforced his belief that people were losing their inner peace due to a growing aversion to religion. In this context, he vehemently criticized Machiavelli as the “Messenger of Satan” for advocating the separation of religion and politics.
In alignment with his vision for a state based on Islamic principles, Iqbal advocated for the comprehensive governance of all aspects of life according to the laws of “Shariat,” emphasizing the implementation of Islamic laws to guide and regulate various facets of societal existence.
Shifting Views on Nationalism
Rooted in his poetic essence, Iqbal expressed much of his political ideology through poems and lectures rather than in a systematic or organized manner.
Regarding his views on nationalism, Iqbal exhibited a wide range of perspectives on this concept. Initially, he was a proponent of Indian nationalism until his journey to Europe in 1905, where a newfound affinity for Islamic religion and people influenced his ideas, steering him towards Pan-Islamism and distancing him from territorial nationalism.
Islamic Universalism and the concept of Islamic Renaissance played pivotal roles in leading Iqbal to reject territorial and racialist forms of nationalism. He contended that the Islamic community was not a singular nation-state but a league of nations, emphasizing its primary objective as the dismantling of human-made distinctions based on caste, creed, color, and economic status, thereby paving the way for human emancipation.
Iqbal’s early poetic compositions reflected a love for nationalism, evident in lines such as ‘We are Indians, India is our homeland.’ However, a transformative shift occurred, and his later proclamation ‘We are Muslims, the whole world is our homeland’ marked a drastic change. This shift underscored his critique of nationalism.
His opposition to the ideology of nationalism rested on two fundamental grounds. Firstly, he argued that Indian nationalism would lead to the dominance of Hindus over Muslims due to their numerical majority. Secondly, he contended that nationalism would foster narrow patriotic sentiments among Muslims globally, gradually weakening the bonds of Islamic fraternity.
Views on Pan Islamism
Pan Islamism is a comprehensive concept aimed at fostering unity and fraternity among Muslims worldwide, regardless of their geographic locations. Iqbal strongly believed in this idea.
He advocated for adopting Pan Islamism as a humanitarian concept, arguing that it would transcend barriers such as race, caste, geography, or other materialistic obstacles, replacing territorial nationalism.
Iqbal sought to redefine Islam from merely a religious faith to a global perspective of Muslim brotherhood. This transformation would liberate people from worldly restrictions, fostering a shared bond of Islam across different regions.
Attempting to align Islam with modern philosophy and science, Iqbal emphasized the need for accommodation. However, there is a notable discrepancy in his interpretation of Islam, as he simultaneously called for a return to classical notions while endorsing a modernized, dynamic, and accommodative Islam.
Iqbal contended that Islam and racial exclusivity are incompatible. His primary goal was to establish a socially inclusive order universally acceptable for achieving international unity and cooperation. Thus, Iqbal asserted that Pan Islamism is the correct path to securing an accommodative and unifying global social order.
Views on Pakistan
Iqbal expressed support for the demand for a separate state for Muslims, opposing the idea of a unitary Indian state due to concerns about Hindu dominance over the Muslim minority. In his numerous lectures and speeches, Iqbal highlighted the perceived decline of Muslims from their pivotal position in the world and aimed to enlighten them, fostering a resurgence of glory and status within Indian society.
His initial mention of the reorganization of India on religious grounds was in his presidential address in Allahabad during the annual session of the All India Muslim League. Importantly, Iqbal advocated for reorganization rather than partition. Despite his vision facing opposition, notably from the Simon Commission and the Nehru Committee Report, which rejected his proposal for the creation of the “Consolidated North West Indian Muslim State” encompassing Punjab, North West Frontier Province, Sind, and Baluchistan, Iqbal remained steadfast.
The concept of the Consolidated North West Indian Muslim State served as a blueprint for the creation of a Muslim state in India, positioning Iqbal as the ideological inspiration behind the eventual establishment of Pakistan as a separate state in the Indian Subcontinent.
Conclusion
In conclusion, Muhammad Iqbal, commonly known as Allama Iqbal, emerged as a prominent intellectual among Muslims, contributing significantly to the political discourse of British India. While his role in the contemporary political process exhibited contradictions and inconsistencies, his enduring impact in the realm of poetic creativity is undeniable. Iqbal’s controversial and unique persona in British India raises questions about whether to characterize him as a patriot or a communal thinker, reflecting the complex and multifaceted nature of his legacy.
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