For Russel the intoxication of power is the greatest danger
of our time. Lust of power being the most potent danger of the
present day, it appears to be worthwhile, to analyze Iqbal's
treatment of power, who is claimed to be a political thinker
of some position.
Power has been eulogized by Iqbal without any reservations. Since
1907, he seems to have realized the importance of power as it
is evident from the poem March 1907, where in the aspiration
and the ambition is to overcome the more powerful tide , the
small ants will become stronger and the tiger will awaken to
senses.
It is evident from his letter written 1915 A.D that it was since
1907 that he was deeply concerned to determine the relation of
power with religion. It is also asserted that religion with out
the support of power is mere philosophy.
And his assertion in this letter that he wrote his Israar-e-Khudi
with the purpose to make the Muslims realize the importance of
power for religion is borne out in clearest possible terms by
some of his poems in this very work,
Here Iqbal is critical of Plato for his escapism, which he believes
to have largely influenced the thinking of the Muslims.
"He
dominates our thinking, His cups sends us to sleep and takes
the sensible world away from us.
The soul of the Sufi bows to his authority and call the world
of phenomena or myth."?
" Our recluse had no remedy but fight:
He could not endure the noise of this world".
To counter the impact of such Sufis which teaches other worldliness
and makes the Muslim morbid and inactive, Iqbal wishes to make
them conscience of their own selves and of their ideals and mission
in the world.
“ The moral and religious ideal of man is not self negation but
self affirmation:"
"My
criticism of Plato is directed against those philosophical
systems which hold of death rather than
life as their ideal:”
Iqbal's criticism of Plato’s thought and his argument about
a life of action and expression of power has been interpreted
differently.
In this regard Iqbal himself has taken a stand, which in the
first glance looks too brutish a radical. Thus, in the ASRAAR
he talks about truth and strength as going hand in hand.
They appear to be two sides of the same coin. Strength is the
twin of truth. False hood derives from power, the authority of
truth and by falsifying truth deems its self true.
Here it has been emphasized that physical power also is of great
importance, because with out power nothing could be achieved.
It is true that the power is declared to be the sustainer of
truth, but not the creator of truth.
But admiration of power is so unreserved that his commentators
ascribe it to the influence of Nietzsche.
(a) Aziz Ahmad in his NAI TASHKEEL emphasize that Iqbal, in
spite of his difference in detail with Nietzsche had accepted
his influence in the concept of power.
(b)Very
recently, a political scientist in doctoral dissertation asserts “that Iqbal was subject to a certain amount of
Nietzschian's influence .It was Nietzsche’s great emphasize
on power which was the matter of constant attraction."
(c)By
ascribing Nietzsche's influence on Iqbal's concept of power,
it is quite logical to involve the later
also in fascism
and as it actually happened. The assertions are made about Iqbal
that his national idea for Islam must make the fascist leave
for joy. He was looking for “A dictator savior" ad
ultimately to his satisfaction he declared:
"
In Germany Hitler has found a new era".
Iqbal was acquainted with Nietzsche, .But to assert that he influenced
by the later in his concept of power with all of the implications
does not appear to be tenable.
It is contended so on the ground that the two not only differ
in the vital aspects of the problem' but they face each other
from hostile camps, although there might appear some resemblance
here and there superficially.
The following will show that there is neither any validity in
ascribing Nietzsche's influence on iqbal's concept of power'
nor in the assertion that Iqbal was pro-fascism.
Power is declared to be the deciding factor between right and
wrong. The emphasize on the decisive role of power in matters
of right and wrong or even victory and defeat is the result of
Iqbal's study of history .
The gist of a poem given below will show that it is his study
of history which has enabled him to recognize the importance
of power and which in no way is Nietzsche inspired.
The very caption of the poem apart from its contents is significant:
Quwwat aur Din (Power and religion)
In this poem it is pointed out that humanity so many times has
had to suffer at the hands of the conquerors like Alexander and
Changaiz.
And that is the verdict of history that lust for power, has catastrophic
implications.
Power with out religion is most poisonous, where as power for
the sake of religion is the panacea of all ills. Here it may
be pointed out that had Iqbal been inspired by Nietzsche, instead
of warning against dangers of lust for power .He would have sung
in praise of conquerors.
Before proceeding further to examine the relation between Iqbal
and Nietzsche in t he context of power, it will not be out of
place to say a few words about power as understood by Iqbal.
Power may be taken as the capacity to achieve the desired object.
Thus two elements compose it (1) Capacity (2) Desire.
Both the capacity and desire may have two aspects each:
Capacity may be created either through love, affection, sympathy,
unity, or through false hood, deceit, terror unity through terror,
support through fear by exploiting and sacrificing the weak as
suggested by Machiavelli and Nietzsche.
So also desire may be of two types:
Material, personal and selfish gain, conquest and personal glory,
or moral, impersonal or self less.
The two stand poles apart both in the capacity or means and desire
or end of power.
Nietzsche aims to achieve power by sacrificing the society believed
in individual power and exercises his power for personal glory
and self aggrandizement.
To Iqbal the source of power is radically different from that
of Nietzsche. In the case of Iqbal power comes through unity
based on religion. Iqbal emphasize on unity is of vital importance
in the context of power which has been generally neglected by
his commentators. Power, unity and religion are inter-related.
It is unity which creates power and it is religion o0r tauheed
which creates the unique sense of unity. Iqbal emphasizes the
importance of religion in forging a unique sense of unity. Religion
based on sincerity and truth forges unity of thought among them
.The loss and gain for one becomes so for all.
It creates common out look among them .Thus they are bound together
firmly for the purpose of achieving common goal. In the case
of Nietzsche, neither unity, nor religion has got any thing to
do with power, as it is with Iqbal.
Nietzsche was no believer in either in unity or in religion or
God. He rejects both.Iqbal desires power to protect the weak
from exploitation and oppression.
Besides in the poem Quwwat or Deen, Iqbal tells it in unequivocal
terms that power for religion is panacea, where as power with
out religion is poison. For Iqbal it is unity based on tauheed
that brings power.
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