THE LIFE AND TIMES OF 'ALLÿMAH IQBÿL

Period II (1905-08)

This was a short period in ‘All«mah Iqb«l's career in which he was intensely preoccupied with his education. For this reason there is very little poetic work during it. His higher education was a serious preparation for his life-long struggle against anti-Islamic and anti-Muslim forces all over the world. This preparation included, but was not restricted to, formal schooling and was spread over the entire expanse of observation of the whole Western world, with respect to their thoughts as well as deeds. It is suggested that his study of Persian poetry, particularly the mystic one in connection with his Ph.D. dissertation indicated that poetry to teach asceticism, monasticism, compromise with poverty and fatalism. These trends were obviously contrary to the needs of the Muslim Ummah if it aspired to regain its former position of being the leaders of the world in intellectualism and dynamism.

While in the pre-1905 period his attention was focused on India and Indian Muslims the period under review saw the expansion of his vision's orbit to the whole world and its problems vis-à-vis Muslims and Islam. Very soon he realized that the basic problems of Muslims all over the world were unique and similar and their solution required the coordinated efforts of the entire Muslim world.

In the above circumstances it is natural that this period's poetry should have the following characteristics:

1. He noticed at first hand the virtues of nationalism and its organization in Europe. This enhanced his own patriotism, both in quality and intensity. When passing through the relics of Islamic civilization on his way to Europe he was greatly moved towards realizing the loss suffered by Muslims as well as by humanity at large by the decay and collapse of Islamic civilization in Sicily, North Africa and Spain. Poems 73 and 74 in B«ng-i-Dar« bear witness to this.

2. Though ‘All«mah Iqb«l was impressed by the science and technology of the West and the material prosperity they brought he could not escape being influenced by its moral, ethical, and spiritual decadence. Reflections of this abound throughout his poetry during the rest of his life.

3. To ‘All«mah Iqb«l's mind decadence of the West's ethical values was most pronounced in their political, economic and social norms. Exploitation of the economic resources and self respect of the conquered nations outside Europe and especially in the Muslim world greatly wounded his heart. The scar of this wound remained with him all his life and was prominently expressed by him in his works.

4. In the spiritual spheres the conflict between ‘Aql and Dil became more vivid in his mind than ever before. Though the rudiments of this conflict existed in the first period (see Poem 15 "‘Aql O Dil" in B«ng-i-Dar«) they became matured and perfected during this period. He now realized that though ‘Aql had an important role to play in human affairs Dil or Wajd«n had more important roles than ‘Aql because of its importance in creating a value system based on justice and fair play, which is what makes a man and a nation worthy of its name. See Poem 55 "Tulab«-i-Aligarh Ke N«m" (Addressed to the Aligarh Students) and Poem 73 "‘Abd al-Q«dir Kay N«m" (addressed to ‘Abd al-Qadir) in B«ng-i-Dar«.

5. Life is not just earning one's livelihood and making material progress. It is continuous dynamism and struggle in the cause of God and Truth and a longing and effort to do one's best in these fields.

6. The concept of Khudâ is initiated in these poems and also there are references to Bekhudâ.

7. The concept of nationhood in Islam is not based on geographic boundaries but on ideology. In this respect the nation of Islam or Muslim Ummah is super-national.