This text comprises excerpts from an interview and lecture discussing the life and legacy of Allama Iqbal, a prominent Muslim figure in early 20th-century India. The speaker analyzes Iqbal’s impact on Indian Muslims during a tumultuous period marked by political and religious upheaval, highlighting Iqbal’s efforts to combat Western influence and foster a strong sense of Muslim identity and self-reliance. The sources also address misinterpretations of Iqbal’s views, particularly claims that he was a socialist, and emphasize his unwavering commitment to Islam. Furthermore, the text explores Iqbal’s profound spirituality and personal piety, contrasting his public image with his private life of devotion and simplicity. Finally, the speaker urges listeners to uphold Iqbal’s vision of a strong, unified Muslim community.

A Deep Dive into the Thought of Allama Iqbal: A Study Guide

Quiz

Instructions: Answer the following questions in 2-3 sentences each, based on the provided source material.

1. According to the text, what was the state of Muslims in India between 1924 and 1938, and what caused this state?
2. How did Muslims react to the failure of the Khilafat movement, according to the source?
3. What is meant by “Maghribiyat” in the context of the text and why did Iqbal oppose it?
4. What did Iqbal believe was the root cause of the Muslims’ problems?
5. What did Iqbal mean when he said that the nation is made by faith?
6. What was Iqbal’s view on the relationship between religion and politics?
7. According to the source, what did Iqbal advocate as a solution to the problems faced by the Muslims of his time?
8. Why does the text assert that Iqbal was not a socialist or believer in “Islamic socialism”?
9. According to the text, what was the role of Allama Iqbal and Quaid-e-Azam in the creation of Pakistan?
10. How did Iqbal’s understanding of Islam deepen over time, as described in the text?

Quiz Answer Key

1. The text describes a period of crisis for Muslims in India between 1924 and 1938. Muslims faced disappointment and defeat after the failure of the Khilafat movement. This led to a loss of faith in their leadership and a state of despair.
2. The failure of the Khilafat movement led to severe disappointment among Muslims who had invested everything in it. Many lost their faith in the leadership that had promoted the movement, and were also left feeling disillusioned and betrayed.
3. “Maghribiyat” refers to the influence of Western culture and philosophy. Iqbal opposed it because he believed it was causing Muslims to abandon their own traditions and culture.
4. Iqbal believed the root cause of the Muslims’ problems was their loss of self-recognition. Muslims had become ashamed of their own praise, culture, religion and morals, believing instead the West had superiority.
5. Iqbal emphasized that a nation is made by faith rather than by nation or language. He wanted Muslims to see themselves as a unified community with shared beliefs and culture, distinct from other communities.
6. Iqbal believed that politics can only be good when guided by God. He stressed that separating politics from faith would lead to barbarism and cruelty.
7. According to the text, Iqbal advocated for Muslims to follow the Quran and implement the principles of Islam in their lives. He believed that only through Islam could Muslims overcome their problems.
8. The text emphasizes that Iqbal’s emphasis was on the implementation of Islam and not a hybrid of socialism and Islam. According to the source, while he may have used the term “Islamic Socialism” he didn’t preach it, and there’s no evidence that he believed it.
9. The text indicates that Iqbal gave Muslims the vision for Pakistan through his emphasis on Islam and a separate identity. Quaid-e-Azam then brought the vision into reality by creating the actual state.
10. The text asserts that Iqbal’s understanding of Islam deepened over time and became his sole focus. In the later phases of his life, he became immersed in the Quran. He would not keep any other book in front of him, using it as the basis for all of his thoughts and actions.

Essay Questions

Instructions: Answer the following essay questions based on the provided source material. Each essay should demonstrate a comprehensive understanding of the text and be 3-4 paragraphs in length.

1. Analyze the complex relationship between the Khilafat movement, Hindu-Muslim relations, and the subsequent disillusionment of Muslims in India as described in the provided text. How did these events shape Allama Iqbal’s thinking?
2. Discuss Allama Iqbal’s critique of Western civilization and the concept of “Maghribiyat,”. How did his experiences and perspectives inform this critique, and what solutions did he propose to counteract it?
3. Explore Iqbal’s concept of Muslim identity and his views on nationalism and faith. How did he advocate for a distinct Muslim identity, and why was it crucial, according to the text, to preserve that identity?
4. Examine the text’s discussion of Iqbal’s philosophy, particularly his view on the relationship between politics and religion and what he saw as the failings of contemporary Muslim leadership.
5. Evaluate the text’s portrayal of Allama Iqbal’s evolution as a thinker, from his exposure to Western education to his complete immersion in the Quran. How does this journey inform our understanding of his overall message?

Glossary of Key Terms

• Khilafat Movement: A movement in India (1919-1924) to support the Ottoman Caliphate which was led by Indian Muslims, as they saw the Caliphate as a symbol of pan-Islamic unity.
• Maghribiyat: The influence and adoption of Western culture, philosophy, and values. Iqbal saw this as a form of cultural imperialism that Muslims should reject.
• Nazm: (Often in reference to Iqbal’s writing) Poetry or verse, often used in this text to describe the type of work he produced.
• Tahrir: In this context, the movement to restore the Caliphate, and liberate Muslim Holy Places from foreign control.
• Mokama: (Likely a mispronunciation, perhaps of Mecca) The Holy city of Islam.
• Namazi: (Also spelled ‘Namaz’) The Islamic practice of prayer.
• Roza: Islamic fasting, typically during the month of Ramadan.
• Shariat: Islamic law, derived from the Quran and the teachings of the Prophet Muhammad.
• Maulvis: (Also spelled ‘Maulvi’) A Muslim religious scholar, particularly one who is well-versed in Islamic law.
• Ulema: (Also spelled ‘Ulama’) Muslim religious scholars.
• Hadith: Sayings and actions of the Prophet Muhammad, used as a source of guidance in Islamic law and theology.
• Agyaats: (Likely a mispronunciation, likely ‘Agni’, which means ‘fire’ or the fire worshippers) A reference to Hindu people in a derogatory way.
• Kalimi: (Also spelled ‘Kalima’ or ‘Kalime’) An Arabic term referring to Islamic declaration of faith.
• Faqr: In this context, the state of being devoted to God and independent of worldly desires, in the way that a true fakir lives.
• Quaid-e-Azam: An honorific title for Muhammad Ali Jinnah, the founder of Pakistan, meaning “Great Leader.”
• Pakistan: In this context, meaning the creation of a separate and independent Muslim state in India, founded on the concept of distinct Muslim culture and community.
• Madrasahs: Islamic religious schools.
• Khatib hazrats: Islamic preachers or orators
• Amrit, Naaziyat, First Year: References to specific ideologies that are criticized in the text. They represent Western/European forms of governance that the text argues are not aligned with the principles of Islam.
• Mustfair: In this context, a place for residence.
• Akliat: A person’s intellectual ability.
• Wala Jana: Devotion and affection to the Prophet Muhammad’s family.

Iqbal: Islamic Revival and the Creation of Pakistan

Okay, here is a detailed briefing document reviewing the main themes and important ideas from the provided text:

Briefing Document: Analysis of Iqbal and His Impact

Introduction:

This document analyzes a series of excerpts focusing on the life, works, and impact of Allama Muhammad Iqbal (Rahmatullah Alaih). The sources provide insights into the socio-political context of Iqbal’s era, his intellectual contributions, and his enduring legacy, particularly in relation to the identity and destiny of Muslims in India. The excerpts cover a variety of perspectives on Iqbal, exploring his views on Islam, nationalism, Western influence, and the importance of self-awareness.

Key Themes and Ideas:

1. The Critical Period of Muslim History in India (1924-1938):

• The period was marked by the failure of the Khilafat Movement, which left Muslims disillusioned and vulnerable. Muslims had “invested all their wealth in the Khilafat” and “left no stone unturned in uniting…with those Hindus…only on the hope that somehow we will be able to save the institution of Khilafat.”
• The Congress and Hindu leaders, with whom Muslims had allied, turned against them, leading to Hindu-Muslim riots and a “double defeat” for the Muslims. They had trusted Gandhi “the most” but he “never had the opportunity to open fire on us Muslims on this issue against the Hindu castes.”
• This resulted in “severe disappointment” and a loss of faith in the existing leadership, leaving the Muslim community in a state of despair and questioning their future. “Muslims lost their faith in this leadership which had raised the issue of Tahrir and had joined hands with Congress.”

1. The Rise of Anti-Islamic Trends:

• The period saw a rise in anti-religious sentiment among Muslims, with open criticism of Islam and its teachings. There was a shift where people felt those who prayed “should be ashamed of his actions, and the one who is not doing so need not be ashamed.”
• The influence of Communism and Western ideologies impacted Muslim education, promoting secular and anti-religious ideas.

1. Iqbal as a Force for Islamic Revival:

• Amidst the turmoil, Iqbal emerged as a powerful force for Islamic revival and preservation of Islamic and religious values. He was seen as the “greatest power…for the Islamic Tariq Islamic Tehri for the call of Islamic passion” during the 14-year period from 1924-1938.
• He attacked Western culture (“Maghribiyat”), including “female chauvinism”, effectively challenging its dominance over the Muslim mind, while addressing its appeal from the perspective of a man fully familiar with western culture. He “knew more about the west than them and was more aware of the philosophy of the west and the western life than them.”
• He aimed to break the “mental slavery” of Muslims, encouraging them to recognize their own worth, heritage and the fact that “you are the most powerful person in the whole world.” They had become ashamed of their own traditions, religion, morals, thinking that “if there is anything worth praising in the world, then it has been presented only by the people of the Maghreb.”
• He emphasized that Islam’s principles are relevant in every era and not an outdated system, stating that “Islam is ancient and the arrival of the prophet, Islam can never become old, its principles are worth implementing in every era.”

1. Iqbal’s Philosophy of Self-Recognition (Khudi):

• Iqbal urged Muslims to recognize their own identity, culture, and religious values. He created the feeling that “you have lost yourself and have turned your reality around, understand your comic task, and implement your culture at your home for the sake of its height”.
• He challenged the notion that Muslims should be ashamed of their heritage, emphasizing the uniqueness and strength of Islamic culture. He taught that “nation is made by faith and our country” not “nation and language”.
• He aimed to counter the feeling that “the work of the people of the world is to just chant Allah Allah or read the Quran and Hadith in mosques and madrasas” and instead, asserted that there should be no separation of “politics from day,” because “the result of this is there can be no other explanation except barbarism and cruelty.”

1. Iqbal’s Critique of Nationalism and Patriotism:

• He critiqued the concept of nationalism, arguing that it could lead to the dissolution of Muslim identity by saying, “the nation too is a ghost and the condition of the nation is doubtful.” He rejected that “there is no threat to your nation from your nation”.
• He emphasized the importance of Islamic unity, countering communalism and the conflicts that divided Muslims.
• He instilled a sense of “Islamic community” (Ummah) in Indian Muslims, laying the groundwork for the creation of Pakistan. “If this rigidity had not been done at the time…then this Pakistan would not have existed today.”

1. Iqbal’s Views on Politics and Religion:

• He argued for the integration of religion and politics, suggesting that politics without a moral compass is destructive, “politics can be good only when God is present with it as a guide to keep it on the right path.”
• He rejected the idea that Islam was a source of backwardness, stating that the problems of the era arose because of a flawed understanding and application of Islam, and that “all the oppression, tyranny, deceit, poor and humanity that is being cried for, is all the work of these Islam.”
• He believed that the solution to the problems faced by Muslims lay in the implementation of Islamic principles. “If there is any solution to the problems of the Muslims, then it is only in the implementation of the Islamic principles, then it is in me.”

1. Iqbal’s Stance Against Socialism:

• The source addresses the claim that Iqbal was a socialist. It argues that such an interpretation is a misrepresentation of his work, which was consistently focused on Islamic principles. “He was never convinced that by adopting anything with Islam or anything with Islam, we can be saved.”
• It explains that his use of the term “Islamic Socialism” was incidental and not an endorsement of the political system, but rather an assertion that Islam encompasses social justice. “There is no need to go towards any socialism for shruti and justice, all this is present in Islam also, rather it would be more correct to say that it is present only in Islam.”
• The source argues that Iqbal’s poetry and writings were often interpreted incorrectly, specifically citing his couplet about burning fields as a metaphor for divine justice, not a call to action for humans. “The sequence of words was that Allah Taala is ordering his angels that the oppression and cruelty that is going on in the world is inviting our punishment.”

1. Iqbal’s Devotion to Islam and the Quran:

• The document emphasizes Iqbal’s deep devotion to Islam, particularly during the final phase of his life. It notes his shift towards a more Quran-centric approach, that “in the last phase, Iqbal had separated all the books from the Quran and he would not keep any other book in front of him.”
• He saw the Quran as the ultimate source of wisdom and guidance, and he approached life and philosophy through its lens. “Whatever he thought, whatever he saw, he saw it from the point of view of the Quran.”
• His devotion to the Prophet Muhammad was profound and unquestioning.

1. Iqbal’s Legacy and Pakistan:

• Iqbal’s vision was instrumental in the creation of Pakistan, which was founded on the idea of a separate Islamic identity. It is said that “Iqbal ( may Allah have mercy on him) gave you a country on the basis of this. He gave you concern and vision.”
• The document warns against deviating from the founding principles of Pakistan, emphasizing the importance of maintaining its Islamic foundation. “If the basic vision of this country or in other words the foundation of its vision or its vision is removed, then this country cannot survive.”
• It calls on the Muslim community to unite and uphold the principles of Islam.

Conclusion:

These sources present a multifaceted view of Allama Iqbal, emphasizing his role as a catalyst for Islamic revival and self-awareness among Muslims in India. The text stresses that he fought Western cultural dominance, promoted the idea of a separate Muslim identity and community, and laid the intellectual foundation for the creation of Pakistan. The sources also highlight the importance of understanding Iqbal in his full complexity and not to reduce his message through simplistic interpretations. His deep love of the Quran and his devotion to Islam are emphasized, as well as his rejection of socialism as a separate doctrine from Islam. The enduring significance of his vision for Muslims globally is also emphasized.

Allama Iqbal: Life, Thought, and Legacy

Frequently Asked Questions about Allama Iqbal

1. What were the key challenges faced by Muslims in India between 1924 and 1938, the period during which Allama Iqbal was particularly active?
2. During this period, Indian Muslims experienced significant disillusionment and challenges. They had invested heavily in the Khilafat Movement, hoping to preserve the institution of the Caliphate and protect Muslim holy sites. However, their efforts were ultimately unsuccessful. Furthermore, they faced increasing hostility from Hindus and the Congress party, with whom they had previously cooperated, leading to a series of Hindu-Muslim riots. This resulted in a sense of betrayal and a loss of faith in their leadership, coupled with rising internal discord, a perceived threat of Hindu dominance, and the spread of Western and communist ideas which challenged traditional religious practices and beliefs.
3. How did Allama Iqbal respond to the challenges faced by the Muslims of India?
4. Allama Iqbal emerged as a powerful voice against the prevailing despair. He actively worked to revive Islamic fervor and self-respect among Muslims. He did this primarily through his poetry and philosophical writings, attacking Western culture and its influence on Muslims, which he saw as a form of mental slavery. He sought to reawaken a sense of Islamic identity, pride in their heritage, and the belief that Islam was a viable and relevant way of life for the modern era. He emphasized that a Muslim’s strength was in their own culture, religion, and morals, not by emulating the West. He stressed that Islam was not an outdated system, but a timeless truth relevant to any era.
5. What was Allama Iqbal’s view on nationalism and how did it relate to his concept of the Muslim community?
6. Iqbal strongly critiqued the concept of territorial nationalism, arguing that it was a “ghost” and a “doubtful condition.” He asserted that a nation is not defined by territory or language, but by faith and shared culture. He emphasized that Muslims, due to their shared beliefs and culture, formed a distinct community (or Ummah) separate from other communities, including Hindus. This viewpoint was meant to counter the idea of Muslims being absorbed into a larger Indian national identity and is often seen as a key step towards the eventual demand for a separate Muslim state.
7. How did Allama Iqbal view the relationship between Islam and politics?
8. Iqbal believed that politics divorced from religion was dangerous, leading to barbarism and cruelty. He argued that politics must be guided by God and that the contemporary problems plaguing humanity were a result of such separation of politics and faith. He rejected the notion that Muslims should confine themselves to religious practices alone, with no engagement in political matters, as he saw Islamic principles as applicable to all aspects of life, including governance. In essence, he advocated for a political order guided by Islamic principles and values.
9. What was Allama Iqbal’s view of western thought and philosophy and why did he criticize it?
10. While deeply knowledgeable about Western philosophy and culture, Iqbal strongly critiqued it. He believed that its dominance over Muslims was leading to a loss of their own cultural identity and values, in turn causing them mental and spiritual enslavement. He specifically criticized western materialism, secularism, and what he viewed as its corrupting influence on morality. He sought to expose the flaws of Western civilization and its incompatibility with Islamic values, motivating Muslims to return to their own heritage for solutions. He believed that a society based solely on secularism was doomed to fail.
11. How did Allama Iqbal’s view of Islam influence the idea of Pakistan?
12. Allama Iqbal is considered a key intellectual figure behind the idea of Pakistan. He believed that Muslims could not preserve their culture and identity within a united India where the Hindu majority was increasingly dominant. His 1930 speech, while not explicitly using the word “Pakistan,” laid out the foundation for a separate Muslim state where Islamic principles could guide society, providing Muslims with the space needed to safeguard their identity and culture.
13. Was Allama Iqbal a socialist, and what does the source say about this claim?
14. The sources strongly refute the idea that Allama Iqbal was a socialist, either of a Western or Islamic variety. While he occasionally used terms like “Islamic Socialism,” this was to make the point that the justice and social concern that they claim to address are found within Islam, but are superior as God is their basis. The sources argue that attributing socialism to him is a misrepresentation of his lifelong commitment to promoting Islam. He did not develop or preach a systematic socialist ideology but rather emphasized Islamic principles and values as the solution to the issues of his time. His criticisms of injustice should not be confused with advocating socialism.
15. What was the importance of the Quran in Allama Iqbal’s life and thought?
16. The sources depict the Quran as the absolute center of Iqbal’s life and thought, especially towards the end of his life. It’s described that he distanced himself from all other books, finding that the Quran contained all wisdom. He interpreted everything from a Quranic perspective. His actions were seen as an attempt to live a life according to its principles, and he had deep devotion and unwavering faith in the teachings of the Quran and Prophet Muhammad’s teachings, even if it went against the conventions of his era. His approach was to live and act in line with Quranic teaching and the actions of the Prophet.

Iqbal: Reviving Islamic Identity

Allama Iqbal’s life was marked by his efforts to revitalize Islamic thought and identity in the face of various challenges, particularly during the period of British colonial rule in India.

• Historical Context: From 1924 to 1938, Muslims in India experienced a critical period, marked by the failure of the Khilafat movement and increasing Hindu-Muslim tensions. Muslims faced a “double defeat” with the collapse of the Khilafat and attacks from those they had allied with. This period also saw a rise in Western cultural influence and criticism of Islam, leading to a sense of despair and a loss of faith among Muslims.
• Iqbal’s Response to the Crisis: In response to this, Iqbal emerged as a powerful force for the revival of Islamic spirit and values. He aimed to combat the mental slavery and feelings of shame that had gripped the Muslim community, encouraging them to recognize their own worth and the value of their culture, religion, and morals. He emphasized the timeless relevance of Islam and its principles, and challenged the notion that it was outdated or incompatible with the modern world.
• Iqbal’s Critique of Western Culture: Iqbal was critical of the influence of Western culture (“Maghribiyat”), which he saw as a threat to the Muslim identity. He attacked what he perceived as the negative aspects of Western civilization, including materialism and a focus on nationalism at the expense of religious identity. He also criticized Western politics.
• Iqbal’s Focus on Islamic Identity: Iqbal emphasized the importance of a distinct Muslim identity based on faith and culture. He argued that Muslims were a unique community with their own beliefs and traditions, separate from other groups in India. He stressed the concept of Islamic unity, countering communalism and divisions within the Muslim world. He worked to instill a sense of Islamic pride and purpose in Muslims, particularly the youth.
• Iqbal’s Philosophy and Vision:
• Iqbal’s philosophy was centered on the idea of self-realization for Muslims, urging them to understand their true selves and their potential. He believed that Muslims had lost sight of their own heritage and had become overly influenced by Western thought.
• He advocated for the implementation of Islamic principles in all aspects of life. He believed that the solution to the problems faced by Muslims was in adhering to the Quran and the teachings of Islam.
• He emphasized that political freedom was not the ultimate goal, but rather the protection of Islam and the ability for Muslims to live according to its principles. He was a proponent of a separate and independent Muslim state, which ultimately led to the idea of Pakistan. He believed that Muslims could not maintain their culture while living with Hindus.
• Iqbal’s Later Life: In his later years, Iqbal increasingly focused on the Quran, using it as his primary source of knowledge and guidance. He rejected any form of non-Islamic viewpoints. He also emphasized the importance of following the example of the Prophet Muhammad. He was critical of those who saw Islam as a source of sorrow and instead believed it to be a source of guidance and truth.
• Iqbal’s Legacy:
• Iqbal’s work was instrumental in shaping the intellectual and political landscape of the Muslim community in India. He is credited with inspiring the creation of Pakistan, with the vision of the country coming before the actual formation.
• His poetry and writings are known for their depth and powerful articulation of Islamic ideals. He used his art to promote Islamic values and challenge the status quo.
• He is considered a key figure in the revival of Islamic thought and the development of a modern Muslim identity. He believed in the importance of action and the implementation of Islamic principles in the world.

Iqbal’s life can be seen as a struggle against cultural and political subjugation, and his lasting legacy lies in his passionate defense of Islamic values and his vision for a vibrant and self-aware Muslim community. He is seen as a figure who used his education, including his knowledge of Western thought, to advocate for the importance of Islam and Muslim identity.

Muslim Disillusionment in India (1924-1938)

The sources describe a period of significant disappointment for Muslims in India, particularly between 1924 and 1938. This disappointment stemmed from a combination of political setbacks, social challenges, and a perceived crisis of faith.

• Failure of the Khilafat Movement: Muslims had invested considerable resources and effort in the Khilafat movement, aiming to protect the institution of the Caliphate and Muslim holy places. The ultimate failure of this movement was a major blow, leading to a sense of disillusionment. The Khilafat, which they had tried to save, was ruined, and the residents of the holy places became divided and engaged in conflict.
• Betrayal by Allies: Muslims had allied with Hindus and the Congress party during the Khilafat movement. However, after the movement’s collapse, they faced attacks from their former allies, leading to Hindu-Muslim riots. This betrayal contributed to their disappointment, as they had trusted leaders like Gandhi, who did not stand up for the Muslims against oppression.
• Double Defeat: Muslims experienced a “double defeat,” having failed to achieve their goals in the Khilafat movement and facing hostility from those with whom they had allied. This left them in a state of despair and broke their courage.
• Loss of Faith in Leadership: The disappointment led to a loss of faith in the leadership that had advocated for the Khilafat and allied with Congress. Muslims felt that their leaders had failed them, contributing to a sense of being lost and without direction.
• Fear for the Future: There was a widespread fear that non-Muslims were working to completely occupy India, while Muslims were ill-prepared to face the situation. This fear further intensified their sense of disappointment and helplessness.
• Internal Crisis: In addition to the political and social challenges, Muslims also faced an internal crisis. There was a rise in open criticism of Islam and a decline in religious observance. People began to question the value of traditional practices like prayer and fasting, and some felt ashamed of their religious identity.
• Influence of Western Culture: The rise of Western culture and communism influenced the education of Muslims, and religious texts began to be openly challenged. This further contributed to the sense of crisis and the weakening of traditional values and faith.
• Political Disunity: Muslim leaders were also in disarray. Those who had previously defended Islam either became silent or became opponents of the Muslims, and some abandoned the path of inviting people to Islam for inviting them to community and religion. This lack of unified and effective leadership added to the community’s challenges.

In the midst of this widespread disappointment and despair, Allama Iqbal emerged as a powerful figure, working to revive the Islamic spirit and address the root causes of Muslim disillusionment. He challenged the mental slavery imposed on Muslims and urged them to recognize their own value and potential, aiming to restore their faith in themselves and their religion.

The Khilafat Movement: Failure and Disillusionment

The Khilafat Movement was a significant effort by Muslims in India to protect the institution of the Caliphate and Muslim holy places, but it ultimately ended in disappointment. The movement’s failure, coupled with other factors, led to a period of disillusionment and crisis for the Muslim community.

Here are the key aspects of the Khilafat Movement:

• Goal: The primary goal of the Khilafat Movement was to save the institution of the Caliphate (Khilafat) and to liberate Muslim holy places from what they perceived as the clutches of the enemy. Muslims invested significant resources and efforts into this cause.
• Muslim Investment: Muslims dedicated their wealth and lives to the Khilafat movement. They spared no effort in their attempt to save the Khilafat and free their holy places. They united with Hindus, despite historical differences, hoping that this alliance would help them achieve their goals.
• Alliance with Hindus: Muslims, putting aside centuries of experience and feelings regarding Hindus and their relationship with Islam, united with them, on the hope of saving the Khilafat and freeing their holy places. They even trusted leaders like Gandhi and made him their leader.
• Failure and Disappointment: Despite their efforts, the Khilafat Movement ultimately failed. The institution of the Khilafat, which they had fought to protect, was ruined. The residents of the holy places became divided, engaging in conflict and animosity among themselves.
• Double Defeat: The failure of the Khilafat Movement was a major blow to the Muslims, leading to what is described as a “double defeat”. Not only did they fail to achieve their goals, but they also faced attacks from the Hindus and the Congress party with whom they had allied.
• Betrayal and Riots: After the collapse of the Khilafat movement, the Congress and Hindus, with whom the Muslims had allied and fought, turned against them, leading to a series of Hindu-Muslim riots beginning in 1924. The leaders of the Congress did not address the oppression faced by the Muslims.
• Loss of Faith: The movement’s failure led to a significant loss of faith among Muslims, both in their leadership and in the alliances they had formed. They were disappointed by the outcome of their efforts and by the betrayal of their former allies. This left them in a state of despair and broke their courage.

The Khilafat Movement’s failure was a major factor contributing to the disappointment and disillusionment experienced by Muslims in India during the 1924-1938 period. The collapse of the movement, along with the subsequent betrayal by former allies, created a crisis of faith and identity among Muslims, which Allama Iqbal sought to address through his work.

Iqbal’s Islamic Revival in India

The sources describe an Islamic revival led by Allama Iqbal in response to a period of significant disappointment and crisis for Muslims in India. This revival was marked by a renewed emphasis on Islamic identity, values, and principles, and a rejection of Western cultural and political dominance.

Key aspects of this Islamic revival include:

• Context of Crisis: The revival occurred in the context of the failure of the Khilafat Movement, which left Muslims disillusioned and facing attacks from former allies. There was a widespread sense of despair, a loss of faith in leadership, and a fear for the future. Additionally, Western cultural influence and criticism of Islam led to a questioning of traditional values and practices.
• Iqbal’s Role: Allama Iqbal emerged as a key figure in this revival, working to counter the mental and spiritual decline of the Muslim community. He aimed to restore their sense of self-worth, pride in their heritage, and faith in Islam. He used his knowledge of both Islamic and Western thought to address the challenges faced by Muslims.
• Emphasis on Self-Realization: Iqbal’s philosophy focused on the idea of self-realization for Muslims, encouraging them to recognize their true potential and identity. He argued that Muslims had lost sight of their own heritage and had become overly influenced by Western thought and culture.
• Rejection of Western Culture: Iqbal was critical of Western culture (“Maghribiyat”), which he saw as a threat to Muslim identity. He attacked the materialism and perceived negative aspects of Western civilization, including Western politics. He also spoke out against what he saw as the negative influence of Western ideas on Muslim women.
• Focus on Islamic Identity: Iqbal emphasized the importance of a distinct Muslim identity based on faith and culture. He argued that Muslims were a unique community with their own beliefs and traditions, separate from other groups in India. He stressed the concept of Islamic unity, countering communalism and divisions within the Muslim world. He worked to instill a sense of Islamic pride and purpose, particularly in the youth.
• Timeless Relevance of Islam: Iqbal stressed the timeless relevance of Islam and its principles, challenging the idea that it was outdated. He argued that Islam’s principles were applicable in every era. He believed that the solution to the problems faced by Muslims lay in adhering to the Quran and the teachings of Islam.
• Political Vision: Iqbal also had a political vision. He believed that Muslims could not maintain their culture while living with Hindus in India. This view led to his advocacy for a separate and independent Muslim state, which ultimately contributed to the idea of Pakistan. He saw the need for a country where Muslims could live according to the principles of Islam.
• Critique of Nationalism: He challenged the concept of nationalism, arguing that it was a “ghost” that could dissolve Muslims into the larger Hindu community. He emphasized that the basis of a nation should be faith, not language or territory.
• Return to the Quran: In his later life, Iqbal increasingly focused on the Quran, using it as his primary source of knowledge and guidance. He is described as having separated all other books from the Quran, dedicating himself to understanding and living by its teachings.
• Legacy of Revival: Iqbal’s work was instrumental in shaping the intellectual and political landscape of the Muslim community in India. He is credited with inspiring the creation of Pakistan, and his work is viewed as essential to the formation and survival of the country. His legacy is viewed as a passionate defense of Islamic values and a call for a vibrant and self-aware Muslim community.

Overall, the Islamic revival led by Iqbal was a comprehensive movement that sought to address the challenges faced by Muslims in India through a renewed focus on their faith, culture, and identity. His emphasis on self-realization, Islamic unity, and the timeless relevance of Islam had a profound impact on the Muslim community, and his ideas continue to be influential today.

Iqbal’s Philosophy: Self-Realization and Islamic Revival

Allama Iqbal’s philosophy was a comprehensive response to the challenges faced by Muslims in India during a period of significant crisis and disappointment. His philosophy aimed to revitalize the Muslim community by emphasizing self-realization, a return to Islamic principles, and a rejection of Western cultural dominance.

Here are the key components of Iqbal’s philosophy:

• Self-Realization (“Khudi”): A central theme in Iqbal’s philosophy is the idea of self-realization. He believed that Muslims had lost sight of their true potential and had become ashamed of their own culture, religion, and morals. He argued that Muslims had been subjected to a form of “mental slavery” by adopting Western ideas and values, and he called on them to recognize their own inherent worth and strength. He encouraged them to take pride in their Islamic heritage and to understand their unique role in the world. He stressed that a nation is made by faith and not by language or territory.
• Rejection of Western Culture (“Maghribiyat”): Iqbal was a sharp critic of Western culture, which he saw as a major threat to Muslim identity and values. He attacked the materialism and moral decay that he associated with the West. He argued that Muslims should not blindly adopt Western ways but should instead draw strength from their own traditions and principles. He believed that the dominance of Western culture was a form of slavery that prevented Muslims from recognizing their own worth.
• Timeless Relevance of Islam: Iqbal emphasized the timeless nature of Islam and its principles. He argued that Islam was not an outdated or irrelevant system but a source of guidance and strength that was applicable to all eras. He believed that the solution to the problems faced by Muslims lay in adhering to the Quran and the teachings of Islam. He saw the Islamic system as providing the framework for a just and prosperous society.
• Emphasis on Islamic Identity and Unity: Iqbal stressed the importance of a distinct Muslim identity based on faith and culture. He argued that Muslims were a unique community with their own beliefs and traditions, and they should not be absorbed into other communities. He called for unity among Muslims worldwide, countering divisions and communalism. He also advocated for a political structure that would allow Muslims to live according to Islamic principles.
• Critique of Nationalism: Iqbal was critical of the concept of nationalism, which he saw as a threat to Muslim unity. He believed that nationalism could lead to the dissolution of the Muslim community into the larger Hindu community. He argued that faith should be the basis of a nation, not language or territory.
• Political Vision: Iqbal believed that Muslims could not maintain their culture while living as a minority in India. He advocated for a separate and independent Muslim state where Muslims could live according to Islamic principles. This vision ultimately led to the idea of Pakistan.
• Return to the Quran: In his later life, Iqbal increasingly focused on the Quran as his primary source of knowledge and guidance. He is described as having separated himself from all other books, dedicating himself to understanding and living by its teachings. He believed the Quran contained all the answers for the problems of his time.
• Concept of “Faqr”: Iqbal used the word “Faqr” extensively, which according to him does not mean poverty and puritanism, but having faith in Allah in all circumstances, being self-respecting in front of others, and being humble only before God.

Iqbal’s philosophy was not just a theoretical framework but a call to action. He sought to inspire a sense of purpose and pride among Muslims, urging them to take control of their own destiny and to create a just and prosperous society based on Islamic principles. His work had a profound impact on the Muslim community in India, shaping both the intellectual and political landscape of the time. He is credited with inspiring the creation of Pakistan and is viewed as a key figure in the Islamic revival of the 20th century.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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