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Academic Research :

Al-Qur'an Based Political Philosophy of Allama Iqbal & Present World

Dr. Abdul Wahid*

Of all the religions of the world, Islam is the first, foremost and the only religion that along with the declaration of oneness of Allah ( Tuwhid ) it declares the unity of mankind. Wherefrom emanates the concept of equality which is the foundation of brotherhood of men as well as of the unity of the Islamic World. Al-Qur'an declares. “Verily this brotherhood of yours is a single brotherhood and I am your Lord and Cherisher, therefore, serve Me. (and no other) (Al-Qur'an, Anbiyaa : 92). Al-Qur'an unambiguously mentions the sources of equality and brotherhood of men: “O mankind! We created you from a single (pair) male and female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily most honored of you in the sight of Allah is (he who is) the most righteous of you and Allah has full knowledge and is well acquainted (with all things). (Al-Qur'an, Hujurat : 13) Al-Qur'an further declares that Allah created mankind from a single person, created, of like nature, his mate, from them twain scattered (like seeds) countless men and women. (Al-Qur'an Nisaa :1)

Fraternity of believers has been declared: “Believers are but a single brotherhood Reconciliation has been enjoined between the two contending brothers. (Al-Qur'an Hujurat :10). Allah commands the Muslim Ummah to remain united in the following terms: “And hold fast, all together, by the rope which Allah (stretches out for you) and be not divided among yourselves, and remember with gratitude Allah's favor on you, for you were enemies and He joined your hearts in love and you were on the brink of the Pit of Fire, and He saved you from it. Thus doth Allah make his signs clear to you: that you may be guided. (Al-Qur'an, Al-i-Imran : 103). Prophet (Peace be upon Him) in his famous Farewell address said that there is no superiority of an Arab over a non-Arab and vice versa. Mankind is the progeny of Adam who was fashioned out of clay. He further declared that every claim of privilege whether that of blood or property was under his heels. The prophet (Peace be upon Him), in fact, did not consider, even himself, to be above the law. Al-Qur'an makes it clear that he is a man like others, except that revelations come to him and he did never claim any distinction in his social behavior (Al-Qur'an Kahf : 110). He also sought to establish this by his own acts and precepts. He himself appeared in several suits filed against him (K. Jamal Ahmed Heritage of Islam).

On the teachings of Al-Qur'an and the guidance of the Prophet (Peace be upon Him) the spirit of Islamic brotherhood developed, during the early days of Islam, to such an extent that it accelerated the unique success of Islamic movement and consequently the establishment of an Islamic state at Madina based on the principles of Al-Qur'an. Due to the integrated brotherhood of the Ummah inspired by the ideology of Islam, the conquests of two mighty Empires: Persia and the Byzantine (the Eastern Roman Empire ) were made possible. The Muslim Ummah within a century of the Prophet's death conquered half of the world covering important regions of three continents: Asia, Africa and Europe .

For long 800 years the Muslims ruled in Spain and made it the highest seat of civilization of the then world, when rest of Europe was slumbering under the thick cover of darkness and barbarism. According to M.N. Roy the best sons of Europe admit it even to day that if there would not have been Muslim Civilization in Spain , Europe would not have seen the light of civilization. The European historians further admit that there would have no Renaissance movement of Europe during the 16 th century if there would have been no Muslim civilization in Spain to educate the Christian Europe. Apart from that, the Muslim Rule over half of the known world about 1000 years created the Golden Chapter of Human history in all affairs.

Unfortunately with the slackening of the tie of brotherhood, and dislodgement of the Muslim Ummah from the teachings of Al-Qur'an, decadence set in the Muslim Ummah which resulted factional conflict and fratricidal frictions.

Consequently a secterian and regional patriotism came to prominence which ultimately took the shape of Geographical Nationalism. Taking the advantage of departure from the teachings of Islam and disunity of Muslim Ummah, the imperialistic powers from the European countries penetrated in the heart of the Muslim World by the 18 th century. So far as the consequence of imperialistic conquest in this sub-continent is concerned the British identified the Muslims to be their worst enemy on the consideration that the Muslims had been in power, being defeated they were exasperated against the British, they opposed the British power tooth and nail, organized the 1 st war of independents, wrongly called Sepoy Mutiny (1857). The Hindu India was very happy to welcome its new masters and helped them through strengthening the British hand. The position of the Muslims was reduced to abject poverty. W.W. Hunter's Report: The Indian Mussalmans, mentions the confiscations of Muslim properties and other methods, led the Muslims to such an extent of property which none could even conceive. The Hindu India, under the umbrella of British patronize, as their loyal supporters vanquished the Muslims.

Iqbal was very much critical of the secular concepts of the West on: sovereignty, nationalism, democracy, political and economic systems. According to him the national state based on geography and language as distinguished from ideology and higher values makes the state itself a demigod and an object of adulation. People as citizens of such national states are trained up or compelled to live and die for the nation irrespective of right or wrong. Such secular states naturally become instruments of exploitation. The concept of such nationalism had come into vogue as a result of a secular intellectual movement in Europe during the 18 th century. It became an instrument of exploitation and lacked all higher values. The concept of the national state played havoc with Islamic ideals : Brotherhood, Equality, Tolerance, Universalism and Pan-Islamism. Iqbal waged a crusade against nationalism based on geography. The concept of nationalism as envisaged by Al-Qur'an is based on Islamic ideology which is not confined by geographical boundary nor by barrier of language.

The foundation of the Islamic concept of nationalism is constituted by the philosophy of Tuwhid, teachings of Al-Qur'an and the Prophet. In Bang-e-Dara he says that this centre is in Medina . He urged the Muslims to break the idols of nationalism and to be absorbed in Islamic Millat. There is no Irani, Turani and Afghani within the concept of Islam. He further stated that mankind created by Allah is one, but human greed and desire for power have divided them into different groups. In his poem Tulu-e-Islam in Bang-e-Dara, Iqbal called the Muslima to become the messengers of Brotherhood of men which is the message of Islam. In that case all the difference of Hindi, Khorasani, Afghani and Turani will disappear. In Tarana-e-Milli he projects the concept of universalism and the wide vision of a Muslim: “Chin o Arab Hamara Hindustan Hamara, Muslim Hain Ham, Watan Hain Sara Jahan Hamara.” China is ours, Arabia is ours, Hindustan is ours, we are Muslim and the whole world is the homeland of ours.” Iqbal rejected the Western idea of the fatherland as the basis of modern political nationalism. In his verses in The Mysteries of Selflessness, it is said: “Our essence is not bound to any place, the vigour of our wine is not contained in any bowl, Chinese and Indian alike, the shard that constitutes oru jar Turkish and Shrian alike, the clay forming our body, neither is our heart of India, or Syria or Rome nor any fatherland do we profess except Islam.”

Emphasizing the concept of Brotherhood of Islam, he regretted in Jawab-e-Shikwa : the Prophet of all Musalmans is the same, Din is the same, Imani is the same, Kaba is the same, Allah is the same, Qur'an is the same, is it difficult for the Muslims to be united; there is Firkabandi, different groups and tribes and nations. In this the way for the Musalmans to progress and become powerful?

The Western world succeeded in their imperialistic design mainly, due to superior weapons. Though the European power amassed wealth through exploitation of the conquered countries, but they failed to offer any sound government even in their own countries. Secular democracy, even though was tried but that too miserably failed since it proved to be a vehicle of exploitation leading virtually to various forms of dictatorship. The Western political scientists and others admitted the same including Harold J. Laski in Parliamentary Government in England and in Democracy in Crisis. Staffor Cripps in his Democracy-Up-To-Date corroborates the same view.

The Islamic World, on the other hand has retrogressed since gradually forsaking the true tenets of Islam.( Wilfred Cantwell Smith, Modern Islam in India, Sh. Ashraf Publication, Kashmiri Bazar, Lahore, Pakistan,. p.62). In the face of mischievous propaganda and persistent machination against Islam, the Muslim Ummah needs to be united and go to the pristine purity of Islam to accept the challenge of time to repulse the said propaganda led by anti-Islamic forces.

There are over a billion of Muslims living in the World though they are ideologically one and belong to the same faith, but are not organized because of political separatism and cultural difference.

The Muslims led in all branches of learning between 750 A.D. and 11 th century between 11 th century and 1350 A.D., the Muslims shared their leadership in science and learning with the Europeans. But after 1350, the Muslims slipped from the leadership and gradually marched to oblivion. That is why the Muslims could not play any role in preventing the unbeatable problems created by the church-dominated state. But a solution is essential for no body will live with the unacceptable problems. So came the liberalism which rejected everything outside materialism and reason. They closed religion within the four walls. From liberalism came secularism, democracy and nationalism. This European liberalism swept the world. But this was felt strongly in Europe and Africa only after the colonies attained freedom. A great majority accepted secularism, materialism and nationalism instead of its better side-the democracy. This so-called liberalism which is devoid of values and morality as it was based on materialism and capitalistic economy brought about certain change but it could not solve the socio-economic complexities. As a reaction to this came the socialism and communism. Not only they plundered the individual capital, they put it at the disposal of the state which in turn took away all social, economic, cultural and other freedoms. In the name of feeding the belly, everybody in the society was enchained. But belly remained unfilled even after the people stood in queue for days. These all led to an eruption in the socialist and communist countries which fell like the houses of cards.

Socialism and communism emerged as a protest against the capitalistic oppression and exploitation. After the dismal failure of these systems, all are again returning to capitalism. However, the blind oppression of capitalism during the time of Richard and Adam Smith does not exist anymore. Capitalism has evolved into welfare-oriented system as a result of labor movements and development of democracy. Even then the capitalist exploitation continues to weigh over the gains. Hundreds of agricultural farms and dozens of banks go bankrupt every year in the capitalists, haven of the USA . Its glitter of wealth in selected hands hid the cries and tears behind it. Only Islam and Quaranic system can wipe out this tear and crises.

2.

For proper treatment of the subject, we are required first to identify: What is Allama Iqbal's Political philosophy. Only then we can proceed further to find out the Quranic basis of the same.

To say simply in one phrase, his political philosophy is: ‘Muslim Nationalism' which is simultaneously evolved in the mind of Allama Iqbal through the same evolutionary process in the same course as followed in the case of his universally known philosophy of life; ‘Self' better known as ‘Khudi' both the ideas having deep linkage with each other with a relationship of cause and effect. As if the idea of khudi was first presented elaborating in the light of the teachings of Islam to create awareness and self respect in the minds of the people to establish the philosophy of ‘Muslim Nationalism' Both the concept came out completely in dimensions with Big Bang effect and impact over the contemporary human society. Human society-both at home and abroad.

While in the Indian Sub-continent during the second half of the nineteenth century struggle for political freedom was going on, united by Hindu majority and Muslim minority, there was a persistent discontent and deep sense of deprivation in the latter community. Both the major political parties- All Indian Congress dominated mainly by Hindu Community and all India Muslim League represented by Muslims, endeavored to unite at a single platform to fight against the common enemy viz. British Govt. on the basis of country based Indian Nationalism. But those efforts could never be crowned with full success. In spite of the fact that in the all Indian Congress there were quite a number of leading Muslims it was proved that vital interest of the minority Muslims community were always ignored by the organization dominated by Hindus. As such, Muslims of the Sub-Continent in general were frustrated, rather bewildered at the apathetic attitude of majority community. Allama Iqbal, since his student life at Lahore , keenly and quietly observed all these tussle went on in the political arena.

His poetic talent was unparallel. He wrote a wonderful Urdu poem under the title of ‘‘Tarana-e- Hind''.

Due to the said poem the poet gained much popularity across the sub-continent. Irrespective of cast and creed, it was in everybody's mouth. In spite of ardent exponent of country based nationalism, no poet born among Hindus who could depict their thought in such a passionate and appealing language. The poem was much more valuable and acceptable to Hindus than Muslims. After a long time they got a language for expression of their feelings. Even today people of India recite the poem with great respect and regard, perhaps they would continue to do so for ever.

However, illusion of country based nationalism did not last long. Allama Iqbal went to England for higher studies in 1905 and within a year or so, it faded out. The negative aspect of territorial nationalism became clear to him and his mental evolution started.

In 1907 he saw in his eyes that on the basis of territorial nationalism different European Nation and sections of people by dint of sheer military might were standing against each other. In his view that kind of war preparation and aggressive mentality was like that of dacoits. It was done with the only objective of plundering wealth or destroying the weak.

In view of the above, there had been tremendous reaction in the mind of Allama Iqbal. As such, a kind of hatred was created in the mind against expansionism and imperialism. He therefore began to look down upon to the idea of India 's country based nationalism. The thought was so strong and deep that he felt ashamed of his poem like Tarana-i-Milli written earlier and often he used to say : My poem composed before going to Europe , were my poems of Dark Age.

In view of that mental evolution he presented the poem composed in 1907 while in Cambridge in the form of Gazal :

Actually this was the turning point from the country based nationalism to the Muslim Nationalism. For this reason, Allama Iqbal dissociated himself from fruitless effort of establishing Hindu-Muslim unity in the sub-continent on the basis of country based Nationalism. Just after eight months of his return from Europe in 1908 Munshi Abdul Qader Farukh invited him to participate in the Annual Session of joint Anjuman Mizwa Lodge of Hindus, Muslim and Sikhs at Amritsar . He replied on 28 March, 1990 that I have been always maintaining the view that all the religious disputes should be removed from the country i.e. Hindustan , I still follow this principle in my private life. Of course, now I feel that “It will be better for Hindus and Muslims to keep their identity separate from each other. The idea of joint Nationalism in Hinduism in its own place is very good and bears poetic beauty. But in view of present circumstance and different tendencies of both the nations that is not practical, not possible to implement''.

In view of the peculiar condition and intricate situation in the then undivided India , Allama Iqbal after careful analysis evolved Two Nation Theory and propagated the concept of : ‘Muslim Nationalism' abandoning the country based : One Nation theory, cherished jointly by all the communities from the very beginning of the freedom struggle. He founded the basis of the same from the teaching of : Al-Quran having divine decree and eternal values of life remained so long without interpretation in their proper perspectives. As it is well known, the teachings of Al-Quran are universal and everlasting equally applicable to the whole of Mankind. We may discuss here some of the related Aayats to prepare a firm ground for proper understanding of the problem.

In this regard, we first come across the Aayat 19 of Sura 10 Al Yunus explaining the condition of Mankind in its pristine age :

And mankind was but one community, but differed later on.(Sura Al-Yunus:19)

According to some commentators: Mankind was first created one and Allah's message to Mankind was in essence one i.e. message of divine unity and faith. It is also said that such condition prevailed in the world until the age of the Prophet Hazrat Noah Alaihissalam. Division of Mankind into different sections actually started from his age. From their selfishness and egotism got hold of Man, certain differences sprang up in the matter of unity of Allah and the eternal truth among individuals, races and communities.

Allah with His infinite mercy, sent to them Messengers with message to show them right path to suit their varying mentality and to test them by gifts and bounties.

In further elaboration of the differences of Mankind it is explicitly said in the Aayat 2 of Sura 64-Al Tagabun:

It is He who has created you; and of you are some that are Kafirs (Unbelievers) and some that are Mumins (Belivers). Sura Tagabun (64:2)

That means, Allah has created all of you. Then you have been divided into two sections- some of you have been Kafirs, i.e. Unbelievers and some Mumins i.e. Believers. This division continued since the period of the prophet Hazrat Noa Alaihissalam and became very vivid during the period of Hazrat Muhammad Sallallahu Alaihe Wasallam, especially in the Holy battle of Badar, Uhud, Ahzab and Hunain. Because of disloyalty to Allah and His Prophet Hazrat Muhammad Sallallahu Alaihe Wasallam brotherly relations of people of the same tribe were severed. Members of the same family were divided into two opposite camps. Father fought against son, son against father and brother against brother. Even mothers and wives were separated from the sons and husbands due to difference in faith.

The above thesis is further strengthened in the Aayat 23 of Sura Al- Tauba of Al-Quran :

O ye who believe! Take not as Auliya (friends), supporters and sustainers- your fathers and brothers, if they prefer disbelief to belief.

It may be mentioned here that in many places of Al-Quran much emphasis has been given to maintain good relationship with parents, Brothers and other near and dear ones. But in contrary to the Aayat quoted above, it is said that there is a limit in that relationships. If that relationship goes against that with Allah and His Prophet Hazrat Muhammad Sallallahu Alaihe Wasallam, that is to be avoided. In that case, one is to follow the dictates of Allah and his Prophet (PBUH) instead of that with parents and other near and dear ones. It is very much important matter. Relationship with Allah and His Prophet (PBUH) is to be kept above all other relationships. In case of clash in these two kinds of situations one is to sacrifice the relationships with all kith and kin.

O Mankind, we have created you from a single (pair) of male and female, and made you into Nations and Tribes, so that you may know each other verily, the most honorable of you to Allah is one who is most pious of you.

In the above Aayat, Mankind namely the Muslim Community has been divided into several sections for the purpose of knowing each other. However, it implies that to become a Muslim Al-Quran does not require that he should belong to any Nation of Tribe. Rather, it invites him to come in the fold of The Ummat-e-Muhammadi and Millat-e-Islami. As such, by Ummat-e-Mohammadi and Millat-e-Islami it means such a community, the basis of which is only similarity in faith and belief. In such an Ummat and Millat different territorial based Nations or Tribes or Groups can easily be included.

As on the basis of unity in faith and belief, Islam removes the differences of race, color and language, it also frees people from territorial bondage.

It is evident from the holy life of Hazrat Muhammad Sallallahu Alaihe Wa Sallam to Madina Munawara that he migrated from Makkah Mukarrama only for the sake of faith and belief and tied the Muhajirs and Ansars in a new relationship. The concept of Muslim Nationalism has severed the family relationship of Abu Jehel and Abu Lahab from Hazrat Muhammad Sallallahu Alaihe Wa Sallam and established brotherly relationship with Belal Habshi and Suhaib Rumi. What a wonderful concept of Muslim brotherhood! In the same verse, God fearing and good deeds have been made the yard stick on which the whole edifice of Muslim Nationalism is based.

As unity in faith and belief is a binding force in Islam and it removes the difference of race, color and language, it also unfetters people from the bondage of region and territory, as reflected in the Ayat 10 of Sura 49 Al-Hujrat.

The believers are but a single brotherhood. Some commentators say, enforcement of Muslim brotherhood is the greatest social ideal of Islam. On it was based the Prhophets' last sermon at his last pilgrimage and Islam could not be complete until this ideal was realized.

After migration to Madina Munawara Hazrat Muhammad Sallallahu Alaihe Wa Sallam for the first time laid the foundation stone of Islami Brotherhood. He brought under the fold of this brotherhood all the Ansars, who fought among themselves for centuries during the problem era, burying all the differences in customs and traditions and simply on the basis of unity in faith and belief. The Muhajirs from Makka Mukarrama were made brethren of local Ansars sharing even in properties and all the happiness and sorrows of life. By declaring that all the believers are but a single brotherhood. Islam has made the Blacks of Abysinia brothers of red Turks and Romans and the people of low cast Non-Arabs brothers of Quraishi and Hashimi Arabs.

Islamic brotherhood and Nationalism does not go on the basis of race, color, language or territory. Whatever may be the race, color, language or territory, all people constitute one Nation merely on the basis of faith and belief. The two nation theory advocated in Al-Quran, covers even the hereditary law, as no Muslim inherits any property of deceased Non-Muslim, and on the same analogy, no Non-Muslim inherits any property of a deceased Muslim. This hereditary law will continue to remain valid till the end of the world.

To a believer, even the father and brother, who are so close in normal relationship, become stronger just because of difference in faith and belief. Hence, Muslims, whatever they belong to will continue to be one and separate Nation with quite distinct entity and identity from the other Non-Muslims of the world.

For the sake of unity of an Ummat-e-Muhammadi and Millat-e-Islami, it is essential to have a central point. In this regard, different nations have different ways and views. Somewhere racial bondage has been considered as the central point of unity. As for example, among the Arab tribes, Quraeshis have been treated as one Nation and Bani Tamim as other. In another case, color difference has been made as the central point of Nationalism. As a result, the whites have been considered as one nation and the blacks as a different one. Still in another case, a geographical entity and language has been taken as central point. Because of this, Indians have been considered as one nation on the basis of geography, and the Arabs as other nations on the basis of language.

But Al-Quran rejecting all these concepts outright has made the ‘Habibullah' i.e. Alalhs' code of life as the central point for unity of Muslims and dearly declared that the believers in one Allah is one Nation, who are associated with the rope (Al-Quran) of Allah. This is the real meaning of the Aayat 103 of Sura 3 Al- Imran:

And hold fast altogether by the Habibullah, which Allah has stretched out for you (from heaven to earth), and be not divided among yourselves.

For national and collective life it is essential to have a powerful unifying father. In the aforesaid Aayat it is well explained.

As stated earlier, Muslim Nationalism is established only in relations to Islam. If racial or territorial Nationalism stands in the way of Muslim Nationalism, as incidentally, the case in point is Indian sub-continent, all other Nationalisms are to be abandoned.

This evolution set long lasting impression on Allama Iqbal's heart and soul. The question of Muslim Nationalism was first raised by him. Many people spoke about a separate habitat for the Muslims of the sub continent thinking perhaps there might be some practical solution to the prolonged Hindu-Muslim dispute. Otherwise, there was no political philosophy to serve as a strong edifice; whereas, in the back of any great and noble movement like freedom struggle, it was essential to have some political philosophy on realistic term. In absence of any philosophy the movement would have been meaningless and transforming into temporary passion, it was bound to meet premature death, without any philosophy or ideal, the human life was worthless.

Geographically, the Indian sub continent was locked in a single, continuous and natural piece of landscape. As such, it was but natural that any movement for political freedom also should have been directed on one nation basis. The majority community, in fact, was crying that way.

But simultaneously a voice was also heard about creating a separate homeland for the Muslims consisting of the North-West frontier provinces and eastern – portion i.e. Bengal on the basis of their majority in those regions. In the beginning that demands was not gracefully acceptable to the British Rulers and Hindu majority community. Therefore nobody dared to say anything about that publicly. It was uttered only as a solution of Hindu Muslim dispute since unmemorable days. No body could ever think that there could also be a foundation based on Islamic culture and ideology. Therefore, the feeble voice for a separate homeland for the Muslim was not clearly heard and accepted.

Allama Iqbal was the first statesman, who from the very inception, barring a few years in the early stage of his poetical life, which he called as his dark age, propagated a political philosophy based on Quranic teachings. Instead of Indian based Nationalism he put forward the concept of: Muslim Nationalism. He therefore, faced severe criticism- both at home and abroad. Nobody else confronted such a situation. Here lies his greatness, and for this reason, his name deserved to be written on the top of the list of Muslin politicians of the subcontinent.

It was not an easy matter to decide about a correct course of action on important issues like freedom struggle. Specially, in its early stage, where flow of events remained greatly unclear. Different kinds of views and opinions where expressed. To find out the truth in the cloudy situation, even the high ranking Muslim leaders were quite naturally somewhat bewildered. It was really very difficult to decide whether to support Hindu dominate congress or join the Muslim league or the Khilafat movement led by Maulana Mohammad Ali.

However, by dint of his inner vision and farsightedness Allama Iqbal had no such hesitation, save a few early years, as indicated earlier; he remained always a Muslim league. He neither changed his views nor the party. He always avoided congress, in which there were quite a number of Muslim leaders. Although, on the special request of Moulana Mohammad Ali and for the sake of friendship, for sometimes, he was associated with Khilafat movement. But he never accepted that concept wholeheartedly. After a short period, he disassociated from that movement.

Allama Iqbal became a great exponent of: ‘Muslim Nationalism', since the days of his stay in Europe in 1907 for higher studies. His mental evolution started from there, and reached completion on return to home. All poems relating to Nationalism written subsequently were dedicated to the some goal.

In the beginning, Qaid e Azam Muhammad Ali Jinnah did not agree with him; because, the matter was not still quite clear to him. Afterwards, he agreed and went to the work field in consultation with Allama Iqbal. Moulana Muhammad Ali also later on came to the same conclusion. But in the meantime, his life span came to a close. He expired in London on 4 Jan., 1931, while participating in the first Round Table Conference held from 12 Nov., 1930 to 19 Jan., 1931, and according to his last wish he was buried at Jerusalem in Palestine ; because, he was unwilling to return to India with the curse of foreign domination.

On studying Iqbal's literature it becomes evident, as also indicted earlier to put emphasis on the point that he was the first man among the contemporary leaders, who having firm belief in Muslim Nationalism, totally abandoned the concept of Indian Nationalism, especially for Muslims of the subcontinent. Sir Syed Ahmad Khan and his followers also refrained from joining Hindu dominated Congress. But to them there was no clear concept of: ‘Muslim Nationalism'.

On the political philosophy i.e. Muslim Nationalism, evolved by Allama Iqbal, freedom was achieved, as Quid e Azam Muhammad Ali Jinnah if a letter, dated 16 May, 1944 addressed to Enamullah Khan confirmed in clear terms (substance):

‘From 1929, there had been complete identity in the thought of myself and Iqbal. He was a great and distinguished Muslim, who encouraged one in every step and to the last moment, he actively supported me'.

In another place, Qaid e Azam Muhammad Ali Jinnah referring to the Iqbal's thoughts regarding Muslim state said:

‘Beside a great poet and thinker, he was not less than a politician. With the fever faith and belief in Islamic principles, he was one of those distinct personalities, who thought about creating an Islamic state comprising with the North Western and North Eastern regions, which was the historic homeland of the Muslims'.

Iqbal, even in his early life, when he wrote Urdu poems on the basis of Indian Nationalism, did not join Congress. He maintained his separate identity from the very beginning, where as, many other Muslim leads joined Hindu dominated Congress. Allama Iqbal is an English article entitled: “Muslim community”, written and presented in Aligarh University in 1910, discussed about the difference between Muslim and other communities, sum and substance of which goes like this:

The basic difference between Muslims and other communities is that the concept of Nationalism is totally different from that of other communities. The basic principle of Muslim Nationalism is not the unity of language or territory. They are united with the bondage of that fraternity which was established by Prophet Hazrat Muhammad Sallallahu Alaihe Wa Sallam. They have a special view point regarding life and universe. All those historic customs and tradition which come down to them as heritage are equally applicable to all them. Islam is not only a way of life, but at the same time it is an ism, which begets special angle of vision for the community and country. Main object of this is to ensure religious and national security. To look at the other communities with hatred and contempt is against its principal. Sense of patriotism is born out of nationalism; but because of being territorial in character, its nothing but materialism, which is totally against the Islamic principles.

In order to further elaborate Allama Iqbal's view point about Muslim nationalism, we may present here some more thoughts. In a letter, dated 14 Nov., 1932 addressed to Syed Sayeed Jafri, he said:

To me, Islam is a powerful weapon to raise the different communities above the geographical boundaries and to remove the artificial barriers created on the basis of race and tribes conjoined in the primary state of human evaluation. In this regard, Islam has been more successful than other religious movement of the world, such as Christinaty and Buddhism. The waves of nationalism on the basis of race and territory are reaching Asia from Europe . I think, it's a great curse for the mankind. It is utmost important to give emphasis on projection of the real picture of Islam and its' leaching keeping in view the overall interest of the mankind. That's why, I the beginning, I also believed in the Indian Nationalism, and perhaps I was the first person who cherished the idea of united notification. But, with the experience and mental evolution, there has been a change in the concept. Now to me, the territorial or Indian nationalism is only a temporary system, which we tolerate merely as an unavailable evil.

However, Islam is such a powerful movement, which is fully helpful for attaining unity among the Bani Adam. It's a universal social system, which is established on the pillars of freedom and equality. Whatever I writ about Islam, is aimed at serving the humanity only. Nothing else. To me is the practical view point, Islam is the only source of attaining the model of human brotherhood. All other sources introduced in the world, fall is the category of philosophy, the relation of which with the reality is very weak. Undoubtedly, those sources are apparently very beautiful. But in true sense those are not practically suitable. It is astonishing to me, when some one says that is I write about the reality of Islam and express publicly, that with cause differences among various communities of the sub-continent.

Of course, I agree with you that the Muslims should adopt the path of affinity and brotherly attitude. Our prophet Hazrat Muhammad Sallallahu Alaihe wa Sallam has said that Muslims are in every respect humble and kind for the world. It is also necessary to attain the special characteristic that Islam has explained in its true perspective. My own principle is that I look at all the religions movements of the world with respect and dignity.

In the year 1927, Sree Nivas Ayenger was elected as Congress President. Qaid-e-Azam Muhammad Ali Jinnah was already President of Muslim League. Both of them were also members of the Central Assembly. With that opportunity, both of them used to exchange views of political situation of the country. Sree Nivas desired that a formula might be evolved, by which interest of the Muslims could be secured and at the same time, all doubts were removed from the minds of the Hindus that the demand for the separate electorate was the root cause of all disputes.

To discuss over the issue, Qaid-e-Azam Muhammad Ali Jinnah convened a session of top ranking leaders of Muslim Leader at Delhi on 20 March, 1927. From Punjab , Sir Muhammad Shafi attended as a President of the provincial Muslim League. Among other leaders, Moulana Muhammad Ali, Mr. Ansari, Sir Muahammad Yakub and some others joined the session. All the leaders, after prolonged and thread bare discussion, took on unanimous resolution comprising 7 points, of which the following 5 points were crucial:

•  Trent Sind as a separate province from Bombay .

•  Bring appropriate administrative amendment in the frontier and Beluchistan Province .

•  Reestablish Muslim majority in provincial councils of Punjab and Bengal .

•  Fix number of Muslim Representatives in the Central Assembly at one third in proportion to all other Representatives.

•  On acceptance of the above proposals, Muslims on the basis of reservation of seats, will agree to the Joint Electorate System and forego the demand for separate representation.

In Delhi resolution as summarized above, the joint Electorate system was generally agreed upon, instead of separate representation. Explaining the salient features of the Resolution Qaid-e-Azam Muhammad Ali Jinnah issued a statement in the News Media on 29 March, 1927. Main Theme of the statement was to urge upon the Muslims to accept the proposal for Joint Electorate System.

On return of Sir Muhammad Shafi to Lahore , the leaders of Punjab Muslim League, among whom Allama Iqbal was in fire front, vehemently opposed abandoning the demand of separate Electorate System they were of the opinion that in Punjab, Bengal and Sind Hindus has economic domination. In this conditions, if the Muslims forego the demand of Separate Electorate System, there the Hindus with their over helming economic power, will never allow the Muslim candidates to succeed to safeguard the interest of the Muslims.

On 1 st May 1927, a session of the Punjab Muslim League was held at Barkat Ali Mohammedan Hall, Lahore . In that session Allama Iqbal put forward a proposal for retaining the claim for Separate Electorate System and rejecting the Joint Electoral System. He strongly asserted that:

I have the right to say that I am the first man, who realized the improvement and necessity of Hindu-Muslim unity in India . I always cherished the hope that the above unity would take permanent shape. But, now I observe that the circumstances are not at all conducive to unification of the Election zones. From the excerpts of the statements issued by the Hindu leaders, presented by our President Sir Muhammad Shafi, it simply indicates the negative attitude and mentality of Hindus. It is really strange, what has prompted them to develop such a mean mentality against the Muslims. At the end, I want to say to the Muslims one important thing. There is no alternative to stand on their own feet. In one hand, Hindus efforts are going on against Muslim and on the other hand, the present management program of the Government is not in favor of the Muslims. In such adverse situation, there is only one way of self defense. Muslims should face the odd situation with courage and determination standing on their own feet.

Allama Iqbal actually opposed only that part of the Delhi Resolution in which it was proposed to abandon the idea of separate Electorate System. In his view, acceptance of Joint Electorate System instead of a separate one, actually meant acceptance of the principle of Nationalism on territorial and geographical basis. According to him, it was quite repugnant to the principle of Muslim Nationalism, of which he was the chief exponent. No body perceived the subtle difference and far reaching impact hidden in it; whereas, earlier much discussions and deliberations were already held in various platforms. Qaid-e-Azam Muhammad Ali Jinnah rather issued a press statement on 29 th March, 1927- just two days after the Delhi Session, as mentioned earlier, in favor of the Delhi Resolution. However, Allama Iqbal took proper note of the same, and became very much active against the proposal of the Joint Electoral System. In his own way, he carried forward the movement.

Qaid-e-Azam Muhammad Ali Jinnah agreed with his views only in 1927, which continued till the last stage.

In the backdrop of circumstances prevailing in the sub-continent the then British Govt. on 8 Nov, 1927 constituted Simon Commission with an aim of getting recommendations for necessary amendments in the administrative system, in which all the members were British. No Representative from India was included. The All India Congress dominantly comprising of Hindus, considered it as an insult and instantly decided to boycott the commission. The All India Muslim League headed by Qaid-e-Azam Muhammad Ali Jinnah also acted in the same way.

He, as President of Muslim League, together with other Muslim Leaders, rejected constitution of the Simon Commission and appealed to the Muslims in December, 1927 to boycott the same.

But Allama Iqbal held completely a different view by dint of his unparallel wisdom and insight took stand in opposition to the views of other top ranking leaders of the Muslim League. He said:

Non-inclusion of any Indian in the Commission indirectly recognized the fact

that there were differences among the local leaders.

This particular point would help us in strengthening the idea of separate entity of Indian Muslims, which was actually our objective to go ahead with the freedom struggle on the basis of Muslim Nationalism. Sir Muhammad Shafi and Moulana Hazrat Muhani also agreed to the point.

At the same time, Allama Iqbal also issued a press statement in this regard saying that undoubtedly, non-inclusion of any Indian in the Simon Commission was a great insult to the honor and dignity of India . But the actual reason was that doubt and untrustworthiness existed among the Indian Leaders.

He said that a few days back Mr. Jinnah Along with some other top ranking Muslim Leaders issued a statement, in which one very important point gone unnoticed. That is constitution of the Royal Commission was the inevitable result of the utterly confusing situation of the country. I, with humble, want to warn the people of the country, specially the Muslim Community that the undesirable boycott proposed by Mr. Jinnah and other Muslim leaders of similar thinking would be of me gain other than despair and despondency. It is essential that we safeguard the interest of the Muslims, which is being consistently denied by the Hindus. Mr. Jinnah and other leaders have emphasized that self respect did not permit us to support the Royal commission. We could really say that self respect and communication could not go side by side. In this critical time, passion should not be allowed to overtake the conscience and reason.

Besides, there were also serious difference among the Muslim leaders themselves on the issue as to whether or not to support Simon Commission. It was the second instance that Sir Muhammad Shafi and Allama Iqbal. The President and Secretary respectively of Punjab Muslim League differed with Quaid-e-Ajam Muhammad Ali Jinnah. First difference of opinion was created in the case of Delhi Resolution, which was jointly taken by All Indian Congress and All India Muslim League on 1 st of May, 1927. This difference had arisen because of abandoning the separate electorate system and separate representative of Muslims.

Thus, All India Muslim League was virtually divided into two parts-Jinnah Muslim League and Shafi Muslim League. Incidentally both the factions of Muslim League claimed and called themselves as All India Muslim League. Jinnah League held this session at Calcutta under the President ship of Sir Muhammad Yakub and adopted the Delhi Resolution on Joint Electorate leas ion . On the other hand Shafi League held their session at Lahore on 31 December, 1927 under the Presidentship of Sir Muhammad Shafi and emphasized to maintain the demand of separate representative for Muslims.

In the Lahore session, a Resolution presented by Allama Iqbal was also accepted stating that in the present administration, the Muslim of Bengal and Panjab have been deprived of the right of majority in the law making Assembly. Therefore, this session of the All Indian Muslim League lodges strong protest against it and declare in as against the permissible of democracy.

In substance, two Leagues continued working in two different ways one on the basis of Joint Electorate basis in line with the Congress, and the other on separate representation basis.

In January, 1928 Maulana Muhammad Ali went to Lahore and met Allama Iqbal to master his support in his favor and also to stop him to cooperate with Simon Commission, but failed. Neither he could convince Allama Iqbal regarding his Khilafat Movement nor was he succeeded in stopping him to cooperate with the Royal Commission. He tactfully avoided both the proposals, although they were very good friends. Allama Iqbal kept the Muslim Interest above all.

Because of long time dispute between the two communities viz. Muslims and Hindus, it became impossible to arrive at a reasonable solution toward achieving freedom. At one stage the British Minister in charge of Indian affairs threw challenge saying that if the Indians themselves could, they might prepare one administration formula.

Accepting the challenge, a committee was formed on 19 May, 1928 under the convener ship of Pandit Moti Lal Nehru, father of Jwaher Lal Nehru, to do the job. On that committee responsibility was entrusted to formulate a draft structure of the future constitution of India . The committee completed their report in August, 1928, which was called, ‘Nehru Report'. The special features of the Report were as under:

•  Entrust all powers from the provinces to the Central Government and lay foundation of united administration in lieu of federal system administration.

•  Keep in abeyance the proposal of separating the Sind province from Bombay as long as that did not become self sufficient as a province.

•  Give emphasis on Joint Electorate system without fixing seats and allow seats in the Central Assembly to the Muslims at the ratio of their population, concealing their claim for representation on one third basis.

In the Nehru report there was not even mention of two vital issues viz. to give effect to the Muslim majority of Bengal and Punjab and to enforce administrative amendments to the Frontier Province and Beluchistan. Motilal Nehru totally rejected in his Report all the sections of Delhi Resolution for acceptance of which in the general session of All India Congress he was the pioneer. Still, Jinnah League hoped that the Nehru Report could be accepted by effecting necessary amendments. As such, Qaid-e-Azam Muhammad Ali Jinnah proposed the following amendments:

•  Give all the remaining power to all provinces.

•  Reserve one third seats in the Central Assembly for the Muslims.

•  Hold elections on the adult-franchise basis to give effort to the majority population of Bengal and Punjab or reason for the Muslims seats in the respective councils in proportion of their population.

Qaid-e-Azam Muhammad Ali Jinnah said amendment proposals were straightly rejected and the Nehru Report without any modification was approved at the sweet will of the Hindu Mahasabha. As a result, the last resort of the Qaid-e-Azam to include the Delhi Resolution in the Nehru Report and reaching an understanding between Hindus and Muslims became an utter failure. As such, he was totally dishearten, for the time and that became the turning point for Quaid-e-Azam in the politics of the Sub-Continent because of the mentality of the Hindu community.

It may be mentioned here that because of the mentality of the Hindu community Allama Iqbal's insight made him hopeless and despaired from the beginning regarding any kind of understanding between Hindus and Muslims. He therefore, expressed his doubt in a letter to Hakim Muhammad Hasan Qarshi, where it was said that the congress in their next session would approve the Delhi Resolution. Allama Iqbal wrote:

I do not believe at all that Hindus would ever agree to an understanding. I think it the Muslims leaders agree to all the proposals of Hindus and without any precondition propose for an understanding. Hindus would definitely find out an excuse to avoid it. Referring to that remark taken Muhammad Hasan Qarshi said, the forecast of Allama Iqbal became free in letter and spirit.

On publication of the Nehru Report, it became quite clear that even the liberal leaders of congress were not out of the influence of the extremists of the Hindu Mahasabha. In order to face the situation a joint front of the Muslims was formulated in the name: All Parties Muslims Conference. Allama Iqbal was one of the founders of the Conference, and he played important role in formulation of the demands on behalf of the Muslims.

A session of the Conference was held at Delhi on 29 December, 1928 under the Chairmanship of Sir Agha Khan. Except the Jinnah League, representatives of all the Muslim groups allowed the conference. In that session Nehru Report was condemned in harsh language. At the end a ten point Resolutions was unanimously adopted.

Unification of the two Leagues after bitter experience on non acceptance of amendments suggested by Jinnah Leagues in the Nehrue Report, Quaid-e-Azam Muhammad Ali Jinnah for the first time realized that it was not at all possible to come to any kind of understanding with the Hindus. As such on reconsideration of the entire program he whole heartedly dedicated himself in safe guarding the interest of the Muslims on the basis of separate representation. It was that way which was pursued since long i.e. after 1907. Quid-e-Azam Muhammad Ali Jinnah arrived at a decision that efforts would be made to realize the demands included in the Resolution adopted in All Parties Muslim Conference held on 29 December, 1928 after adding some more sections for safeguarding the interest of the Muslims. He also had written down those sections. He desired that the prevailing differences among the Muslim leaders should be settled immediately.

In March, 1929, a meeting was held between Qaid-e-Azam Muhammad Ali Jinnah and Sir Muhammad Shafi. After fruitful discussion it was decided that a joint session of both the Leagues would be convened at Delhi . In that session condemnation would be expressed to the Nehru Report and a self explained Resolution containing the consensus demands of the Muslims would be adopted which would be accepted to all.

Accordingly, the members of the Shafi League along with Allama Iqbal went to Delhi . This was for the first time that agreement was established in thinking of Allama Iqbal and Qaid-e-Azam Muhammad Ali Jinnah. This fact was also duly mentioned in a letter, dated 16 May, 1944 written by Quaid-e-Azam to Enamallah Khan which read: Right form the year 1929 uniformity came into being in the thinking of Sir Muhammad Iqbal and myself, and he was a great and celebrated Muslim, who inspired me in every steps and till the last moment extended to me undaunted cooperation.

Afterwards Qaid-e-Azam Muhammad Ali Jinnah made more amendments and included more items and presented a consolidated Report, which was published in the press as Jinnah 14 point Resolution, and thereby all the differences of Jinnah League and Shafi League were removed. Then both the Leagues were unified effectively.

From Preceding discussion it is evident that on arriving at a discussion regarding Muslim nationalism after 1970, he never changed his course, rather remained undaunted till last days on that political philosophy in the sole interest of the Muslim of the subcontinent and influenced Qaid-e-Azam Muhammad Ali Jinnah to fight and win freedom on that time. It was thus his great achievement in the filled of collective khudi, just in the case of individual Khudi. To establish the two philosophical realities he had to face enormous difficulties ultimately he won the battles in both the cases. Both the ideas were closely link together. He put forward the philosophy of individual self to prepare a ground for realization of the collective self i.e. freedom on the basis of Muslim nationalism. As such, both the ideas i.e. philosophy of self and philosophy of politics became synonymous and want as complementary to the other. Had it not been so, these would have reminded as mere philosophical ideas and could never be transformed into realities. Besides, although the two philosophical ideas were primarily related to the life of the subcontinent, but in their content and substance were equally had universal application. In the manner they were expressed, were appealing to whole of mankind. Here lies the greatness of Allama Iqbal.

Quranic teaching are universal, and since Allama Iqbal's philosophical ideas are based on Quranic and Islamic teachings, those also has universal appeal and applications to hole mankind and all the nations in spite of the fact that those were primarily addressed to the people of the subcontinent to quell the then prevailing burning and utmost important issues relating to the on going freedom struggle. His poems and writings are widely read and discussed both at home and abroad privately as well as publicity in national and international seminar and conference. Innumerable books on him are also being written incessantly.

Allama Iqbal has urged the humiliated Muslim Millah to wake up through a shake in his poetry and prose, speech and statement as well as his letters. Even, he was compelled to step towards the slipping way of politics to implement the occasion. The result of his dream is two independent Muslim countries the population of which is near about 30 crore. Among more than 200 counties in the world, there are more than fifty Muslim countries. Among nearly 700 crore people in the world, there are more than 200 crores of Muslims. But unfortunately, for the incongruity of the Muslim Ummah, the Non-Muslims are ruling us directly even though the Muslims are the owners of maximum oil, gas and the strategic points of the world. This won't have happened if we had led built unity. In order to get rid of the balance less situation and the domineering attitude of the Global Village we have to come back only to the Quran .

Secretary General, Allama Iqbal Society, Editor Allama Iqbal Society Journal( Iqbal Studies), Faculty Member, Islamic Studies Department, Bangladesh Islami University, Journalist, Columnist, Researcher, Translator, cultural personality, writer, translator and editor of more than 300 books, journals, newspaper, periodicals and magazines.

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This article is prepared to present at the International seminar to be held at Islamabad from November 24-26, 2008

 

 

 

1. Architecture

   

  project title:design of a compact space.

Description :The design focuses a open sapces suitable to create studio apartment where a single person can live with essential utilities

 

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