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Æuzgt6tÂ#„g]�g`ì: èZÍw *eìXZ�á® èZÍw ù´ÅZ�á®A collection of Iqbal's Letters to the Quaid-i-Azam conveying his views on thePolitical Future of Muslim India.
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Literary criticism sometimes
precedes the creation of a great
literature. We find Lessing of the...
poet "Azad"
Literary criticism does not
necessarily follow the creation of
a literature. We find Lessing at the
611
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Lahore) Reported upon by M. Mohammad Said, M.A., Lala Tej Ram, M.A.
and the Delhi Branch Sub-Committee.
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µn^ÝôÚ�†Ñ Zôm~Z�ágZ]Ôl�âp e2:)Zq),·�k(
ÎZi,]6�tZôm~Z�ágZ]z{Z�Zðï]�ÔXÅã�6�~ZDwqw @ »�âpÈHXZDwñi*Ñ�g~ôpZDwÅt�„â“�k µn^ÝÚ�†Ñ äz){ �g�XZDwÆZ5ZzgÓVÅ‚| Geothe ìXZk~Í,ÆX ),·!y ~�b�ZÖpZzg�gZ]ði (italics) Ã�V»ÂV'ŒÛZgg3�ìXFiNUì:( ~�ÔZy»Zôm~FÀqd/õ IG~�g`ìX)F3ÆagZ¶»[·»ò»Ny
Herder. Did not know Persian. But his didactic tendency made himinterested in Sa'di. He translated portions of Gulistan in his Blumen desParadieses1C . But hi eastern studies scarcely influenced his original poems.Unlike his contemporary Geothe he received no impulse from the East whichwould stimulate him to production. His didactic interest (one sided) renderedhim indifferent to Hafiz and caused him to proclaim Sa'di as a model worthyof imitation. It was Hafiz who fired the soul of Geothe and inspired him towrite the Diwan.
"An Hafiz Gesanges haben wir fast genng Sa'adi ist unslehrrichergewesen"2C .
Herder
Geothe Fired by Hafiz wrote the Diwan; he introduced the spirit Persian
poetry into German Lit. and introduced what is called the Oriental movement
Flowers of the paradise FÀ: 1DOn Hafiz's Odes we have almost we have almost enough; Sa'adi FÀ: 2D
has become instructive for us.
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^674
in Gen. Lit. (Geothe's Faust-Prolo gue inspired by Kalidas). To the Orient
(i.e. Persia and Arabia-this was Geothe's Orient) he turned at the time of
Germany's deepest political degradation ; when she was overrun by foreign
invaders (the French). He shrank from the tumult and took refuge in the East.
The opening lines of the Diwan clearly show the object of this poetical. ó]In the Diwan however he preserves his poetical independence and does
not imitate the form of Persian poetry (Except twice when he imitates the
form of Ghazal). He remains a citizen of the west though he dwells in the
East for a time. He takes only what he finds congenial to his own nature as to
his attitude toward mysticism he had no love for it. It was incompatible with
his own habit of clear thinking. He says of Rumi, "I doubt if this poet could
give a clear account of his own doctrine (but his admiration for Spinoza :). He
knew that Hafiz was mystically interpreted in the East but he looked upon
Hafiz as a lyric poet only.
Thus Geothe brought in the Spirit of Pesian poetry ; it was reserved for
Ruckert and platen to bring in the form also.
The Oriental Movement started by Geothe was carried to perfection by
Rukert, Platen, Bodenstedt.
Schiller. He died before the Oriental movement in Germany had begun.
On him there is no Oriental influence except that his drama ÂgZy�| goes
back to persian source (ñ¢ÂòZY:�º0��á{Z¿Xgx( 8)�œ9)Ïî E0zÑegzk
1�à}$©5½ð EEGða²zkBut Schiller does not seem to be aware of the source. The scene is laid
in China names are Persirn.
Von Hammers' complete translation of Hafiz appeared in 1812 and
Geothe received the impulse to write the Diwan from this. It was not the
impulse only it was also the principal force from which the poet drew his
774Zôm~Z�ágZ]
inspiration. A single verse of Hafiz often furnished a whole theme,
Sometimes his own poem could be a translation, Sometimes free paraphrase.
Other poets also furnished material e.g. Sa'di, Attar, Firdausi, Quran, Persian
sayings, anecdotes ete chosen from various sources.
Persian metaphors and simiiies copiously used in the Diwan CÙZÃgÔ¾ Í)(×ÇVÔZ§iÅýL¤êÔÉz�Ô{u�§cgÔÓz6zZ:(
Reference to Persian love tales -ŠilÔQ7V and a whole part
devoted to ‚¹ (called the book of Saqi). and Geothe does not shrink from
alluding to the subject of boy-love.
Platen. )ç1]( He imitated from the Persian poetry, also )‡Bzg�p(
even metrical rules. He studied Persian for this purpose. The books that gave
him impulse,
1. Hammer's translation of qƒ2. Geothe's Diwan
3. Ruckerts' Version of a portion of gzòIn 1821 appeared his ç1] and later @i{ç1]Wsqƒ etc. These are not
translations but origninal poems inspired by the reading of Hafiz. Persian
metaphors used ; Z'zñëaÔ²zµÉÔ�g°yÔiÅýLªÔÑ!±ZgÔhw etc.
Like a Geothe he ignores the mystic side of Hafiz.
The net result of Platen and Ruckerts' efforts_introduction of a new
poetic form. Besides çw Platen wrote g!¦ & �{ on Napoleon.
Ruckert
He knows Persian, Arabic and Sanskrit.
He is a devotee to the mystic poetry of Rumi and the joyous strain of Hafiz.
His ç1] ( æ¹Yw imitation of qƒ ) are mostly imitation of Rumi
Persian metaphors W>Z'Z�%�ÉÔyZ!]Ô%rgzb Ruckert's Sources:
&yZÑuZgÂòÔZ÷ÆzÔ8xÔ·g*yYòÔÈg�ZøÔyZÅ�.çG«g and IÈÄ~
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^874
)oÜZ°g@( from which he takes several legends about Rumi). Also stories
from Pre-Islamic Persia �á{7gÔm��Ô¾ZxaÁ and Poems about Post Islamic
Persian kings ZÉ45»4è FGYGEz©[z‡1kÔÂxZ<ÔZ©ZgsyÔú�çâ~Ôúú�'Îo]·pZgix�á{ZzgZk»g°wZ−+zÎ:gÄ)yz*y( Whatever defects his poetry may have
Rukert's work is very important. He brought in new spirit and form.
Heine. His earlier poems show us Persian influence; but his later poems
(siene Gedichtes) show it unmistakably.
Called Sa'adi-Persian Geothe Imagined himself a Persian poet in exile
among the Germans-says-'O Firdausi, 0 Jami,
o Sa'adi, How miserable is your brother, how I yearn after the roses of
Shiraz.
But he held a poor opinion of German work Eastern Poetry (except
Geothe's Diwan). He never imitated this poetry. But his "Der Dichien
Firdausi" )ú�z�Û�zÏ»r( one of his best poems.
Yet Heine cannot be called a follower of the Oriental movement
originated by Geothe & others. He is in no sense an orientali sing poet.
Bodenstedt. Poems of Mirza à original poem, at first published
anonymously supposed to be translation.
Ran 140 editions in Germany Later he published ZÃg!iâ0{%iZÃ but
this was not much success.
Sources-Gulistan, Boostan, Jami and Firdausis' -Šil Ibn Yamin,
Sa'adi Baharistan.
Minor Poets
Loschke, Levitschnig, Wohl, Steiglitz, Hermanstahl, Daumer "Hafiz" a
collection of original poems in the manner of Hafiz. Lenthod ç1] like
Platen & Ruckert Von Schack (Scholar & poet like Ruckert). Influenced by
/ìx , Story of Z»sú�çâ~ Story of ;gz]âgz] . But the Hafizian movement
did not excite his enthusiasm even for Bodenstudts, poems by Mirza Shafi
974Zôm~Z�ágZ]
had no great admiration.
(It is pity that ¤WBÔ¸Ô{y{*V(jãÔ²°Ôn~ etc never reached these
poets).
â^:´)ZDwÆ�„â“qgz!ÑZôm~Z�ágZ]»@�k·Z™Zx,ð)ZDwZ»�ò0ÎyÑ�gÔ0002Y(~�áï™1ìÔ Iqbal and Goethe @; äZK
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The Muslim Community
A Sociological Study
tZk\»QìÔ�´)ZDwä1191Y~Z¥|Æ72;w~�cåX)ÑzZã(~�áï�ÔQg�z Speeches Zzg Thoughts ZkÆ�Z½‚]
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184The Muslim Community
@�„â“ZDwÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^284
The Muslim Community
A Sociological StudyThis lecture was delivered at Aligarh in 1911. The remark about the
Qadianis in this lecture must be revised in the light of the revelation of the
spirit of the movement since 1911. The Qadianis still appear to be Muslims in
externals. Indeed they are very particular in the matter of externals, but the
spirit of the movement as revealed often is wholly inimical to Islam.
Outwardly they look Muslims and anxious to look so; but inwardly their
whole mentality is Magian. It is probable that eventually the movement will
end in Bahaism from which it originally appears to have received inspiration.
M. lqbal
21st Oct: 1935
Z[ZÝ*y5±Ù:In the epic sweep of human history, there is nothing more
awe?inspiring, nothing more destructive of human ambition than the ruins of
bygone nations, empires and civilisations appearing and disappearing, during
the painful course of human evolution, like the scenes of a rapidly vanishing
dream. The forces of Nature appears to respect neither individuals nor
nations; her inexorable laws continue to work as if she has a far?off purpose
of her own, in no sense related to what may be the immediate interest or the
ultimate destiny of man. But man is a peculiar creature. Amidst the most
discouraging circumstances, his imagination, working under the control of his
understanding, gives him a more perfect vision of himself and impels him to
discover the means which would transform his brilliant dream of an idealised
self into a living actuality. An animal of inferior physical strength,
unequipped with natural weapons of defence, lacking the power of nocturnal
vision, keen scent, or fleetness of foot, man has, in search of a freer, ampler
life, always directed his indefatigable energy to discover the laws of nature,
384The Muslim Community
understand their working, and thus gradually to become a determining factor
in his own evolution. By the great discovery of the law of Natural Selection
he has succeeded in reaching a rational conception of his own history which,
before long appeared to him to be nothing more than an inscrutable series of
events dropping out, one by one, from the mysterious womb of time, without
any inherent order or purpose. A still deeper insight into the meaning of this
law, and the discovery by Post?Darwinian thinkers, of other equally important
facts of collective life are calculated to work a complete revolution in man's
notions of group?life in its social, ethical economic and political aspects. It
has been brought to light by recent biological research that the individual as
such is a mere abstraction, a convenient expression for facility of social
reference, passing moment in the life of the group to which he happens to
belong. His thoughts, his aspirations, his ways of life, his entire mental and
physical outfit, the very number of days which he lives, are all determined by
the needs of the community of whose collective life he is only a partial
expression. The interests of society as a whole are fundamentally different
and even antagonistic to the interests of the individual whose activity is
nothing more than an unconscious performance of a particular function which
social economy has allotted to him. Society has a distinct life of its own,
irrespective of the life of its component units taken individually. And just as
an individual organism, in a state of organic disorder, sometimes
unconsciously sets up within itself, forces which tend to its health, so a social
organism under the corroding influence of destructive forces, may sometimes
call into being counteracting forces-such as the appearance of an inspiring
personality, the birth of a new ideal, or a universal religious reform-which
tend to restore its original vitality, and finally save the organism from
structural collapse by making the inward communal self to bring into
subjection all the insubordinate forces, and to throw off all that is inimical to
the health of its organic unity. Society has or rather tends to have a
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^484
consciousness, a will, and an intellect of its own, though the stream of it
mentality has no other channel through which to flow than individual minds.
The expressions "Public Opinion, National Genuins", or what the Germans
happily phrase the "Zeitgeist" are only vague recognitions of this exceedingly
important fact of social Psychology. The crowd, the mass?meeting, the
corporation, the sect, and, finally the deliberative assembly are the various
means by which the body?social organises itself in order to secure the unity
of self-consciousness. It is not necessary that the social mind should be
conscious of all the various ideas that are, at a particular moment, working in
the individual minds. The individual mind is never completely aware of its
own states of Consciousness. In the case of the collective mind, too many
feelings, states and ideas remain below the threshold of social sensibility,
only a portion of the universal mental life crossing the border, and getting
into the clear daylight of social consciousness. This economical arrangement
saves from unnecessary expenditure, a great quantity of the energy of the
central organs which would otherwise be fruitlessly spent on details. It is,
therefore, clear that society has a life?stream of its own. The idea that it is
merely the sum of its existing individuals is essentially wrong and
consequently all projects of social and political reform, which proceed on this
assumption, must undergo a careful re?examination. Society is much more
than its existing individuals; it is in its nature infinite; it includes within its
contents, the innumerable unborn generations, which, though they ever lie
beyond the limits of immediate social vision, must be considered as the most
important portion of a living community. Recent biological research has
revealed that in the successful group?life it is the future which must always
control the present; to the species taken as a whole, its unborn members are
perhaps more real than its existing members whose immediate interests are
subordinated and even sacrificed to the future interests of that unborn infinity
which slowly discloses itself from generation to generation. To this
584The Muslim Community
remarkable revelation of biological truth the social and political reformer
cannot afford to remain indifferent. Now it is from this standpoint-from the
standpoint of the future-that I wish to test the worth of our present social
activity. There is strictly speaking only one all-important problem before a
community-call it whatever you like, social, economic or political-and that is
the problem of a continuous national life. Extinction is as abhorrent to a race
as to an individual. The worth of all the various activities of a
community-intellectual or otherwise-ought always to be determined in
reference to this ultimate purpose. We must criticise our values, perhaps
trans-valuate them; and, if necessary, create new worths; since the
immortality of a people, as Nietzsche has so happily put, depends upon the
incessant creation of worths. Things certainly bear the stamp of divine
manufacture, but their meaning is through and through human. Before,
however, I proceed to this examination I wish to consider a few preliminary
points, the consideration of which, to my mind, is essential to arriving at any
definite conclusion concerning the Muslim Community. These points are:
(1) The general structure of the Muslim Community.
(2) The uniformity of Muslim Culture.
(3) The type of character essential to a continuous National life of the
Muslim Community.
I shall take these points in order.
(1) The essential difference between the Muslim Community and other
Communities of the world consists in our peculiar conception of nationality.
It is not the unity of language or country or the identity of economic interest
that constitutes the basic principle of our nationality. It is because we all
believe in a certain view of the universe, and participate in the same historical
tradition that we are members of the society founded by the Prophet of Islam.
Islam abhors all material limitations, and bases its nationality on a purely
abstract idea, objectified in a potentially expansive group of concrete
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^684
personalities. It is not dependent for its life?principle on the character and
genius of a particular people; in its essence it is non?temporal, non?spatial.
The Arab Race, the original creation of Islam, was certainly a great
factor in its political expansion, but the enormous wealth of literature and
thought-manifestations of the higher life of the spirit-has been the work of
chiefly non-Arabian races. It seems as if the birth of Islam was only a
momentary flash of divine consciousness in the life?history of the Arab race;
the working of its spiritual potentialities was due to the genius of people
other than the Arabs. The essence of Islam, then, being purely ideal, it could
not accept any objective principle-such as country-as a principle of
nationality. The territorial conception of nationality, which has been so much
exaggerated in modern times, bears within itself the germs of its own
destruction. The idea of modern nationalism has certainly functioned usefully
in forming smaller political units, and creating a healthy rivalry among them,
which has contributed so much to the variety of modern civilisation. But the
idea is apt to be exaggerated, it has created a great deal of misunderstanding
of international motives; it has opened up a vast field for diplomatic intrigue,
and tends to ignore the broad human element in art and literature by
emphasising the peculiar traits and characteristics of particular peoples. To
my mind the feeling of patriotism, which the national idea evokes, is a kind
of deification of a material object, diametrically opposed to the essence of
Islam, which appeared as a protest against all the subtle and coarse forms of
idolatry. I do not, however, mean to condemn the feeling of Patriotism.
Peoples whose solidarity depends on a territorial basis are perfectly justified
in that feeling. But I certainly do mean to attack the conduct of those who,
while they recognise the great value of patriotic feeling in the formation of a
peoples' character, yet condemn our 'Asabiyyat which they miscall fanaticism.
We are as much justified in our 'Asabiyyat as they are in their Patriotism. For
what is 'Asabiyyat? Nothing but the principle of individuation working in the
784The Muslim Community
case of a group. All forms of life are more or less fanatical, and ought to be
so, if they care for their individual or collective life. And as a matter of fact all
nations are fanatical. Criticise a Frenchman's religion; you do not very much
rouse his feelings; since your criticism does not touch the life?principle of his
nationality. But criticise his civilisation, his country or the corporate
behaviour of his nation in any sphere of political activity and you will bring
out his innate fanaticism. The reason is that his nationality does not depend
on his religious belief; it has a geographical basis-his country. His 'Asabiyyat
is then justly roused when you criticise the locality-which he has idealised as
the essential principle of his nationality. Our position however, is essentially
different. With us nationality is a pure idea; it has no objective basis. Our
only rallying?point, as a people, is a kind of purely subjective agreement in a
certain view of the world. If then our 'Asabiyyat is roused when our religion
is criticised, I think we are as much justified in it as a French?man is when
his country is denounced. The feeling in each case is the same though
associated with different objects. 'Asabiyyat is Patriotism for religion;
Patriotism 'Asabiyyat for country. 'Asabiyyat simply means a strong feeling
for one's own nationality and does not necessarily imply any feeling of hatred
against other nationalities. During my stay in England I found that whenever I
described any peculiarly Eastern custom or mode of thought to an English
lady or gentlemen, I, almost invariably, invoked the remark, "how funny", as
if any non?English mode of thought was absolutely inconceivable. I have the
highest admiration for this attitude; it does not indicate any want of
imagination; the country of Shakespeare, Shelley, Keats, Tennyson and
Swinburne cannot be wholly unimaginative; on the other hand it indicates
how deeply England's mode of thought and life, her institutions, her manners
and customs are rooted in the mind of her people.
The religious idea, then, without any theological centralisation, which
would unnecessarily limit the liberty of the individual, determines the
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^884
ultimate structure of the Muslim Community. In the case of no community
the words of Augustus Comte are so completely true as in the case of our
own. "Since Religion", says he, "embraces all our existence, its history must
be an epitome of the whole history of our development." It may, however, be
asked that if mere belief in certain prepositions of a Metaphysical import is
the only thing that ultimately determines the structures of the Muslim
Community, is it not an extremely unsafe basis especially before the advance
of modern knowledge, with its habits of Rationalism and criticism? This is
what the French Orientalist Renan thought; and entertained a veiled hope that
Islam would one day "lose the high intellectual and moral direction of an
important part of the universe." Nations, the basic principle of whose
collective life is territorial, need not be afraid of Rationalism, to us it is a
dangerous foe, since it aims at the very principle, which gives us a
communal?life, and alone makes our collective existence intelligible.
Rationalism is essentially analysis and consequently threatens to disintegrate
the communal synthesis achieved by the force of the religious idea. It is
undoubtedly true that we can meet Rationalism on its own ground. But the
point which I wish to impress on you is that the dogma i.e. the point of
universal agreement on which our communal solidarity depends, has
essentially a national rather than intellectual significance for us. To try to
convert religion into a system of speculative knowledge is, in my opinion,
absolutely useless, and even absurd, since the object of religion is not
thinking about life; its main purpose is to build up a coherent social whole for
the gradual elevation of life. Religion is itself metaphysics; in so far as it calls
up into being a new universe with a view to suggest a new type of character
tending to universalise itself in proportion to the force of the personality in
which it originally embodies itself. The point that I have tried to bring out in
the above remarks is that Islam has a far deeper significance for us than
merely religious; it has a peculiarly national meaning so that our communal
984The Muslim Community
life is unthinkable without a firm grasp of the Islamic Principle. The idea of
Islam is, so to speak, our eternal home or country wherein we live, move and
have our being. To us it is above everything else, as England is above all to the
Englishman and "Deutschland uber alles" to the German. The moment our grasp
of the Islamic Principle is loosened that solidarity of our community is gone.
(2) Coming now to the second point: The uniformity of Muslim Culture.
The unity of religious belief on which our communal life depends, is
supplemented by the uniformity of Muslim culture. Mere belief in the Islamic
principle, though exceedingly important, is not sufficient. In order to
participate in the life of the communal self, the individual mind must undergo
a complete transformation, and this transformation is secured, externally by
the institutions of Islam, and internally by that uniform culture which the
intellectual energy of our forefathers has produced. The more you reflect on
the history of the Muslim Community the more wonderful does it appear
from the day of its foundation up to the beginning of the 16th century almost
a thousand years this energetic race was busy in the all?absorbing occupation
of political expansion. Yet in this storm of continuous activity the Muslim
world found time to unearth the treasures of ancient science, to make material
additions to them, to build a literature of unique character and above all to
develop a comprehensive system of law, probably the most valuable legacy
that Muslim civilisation has left us. Just as the Muslim Community does not
recognise any ethnological differences, and aims as the subsumption of all
races under the universal idea of humanity, so our culture is relatively
universal, and is not indebted for its life and growth to the genius of one
particular people. Persia is perhaps the principal factor in the making of this
culture. If you ask me what is the most important event in the history of
Islam, I shall immediately answer, the conquest of Persia. The battle of
Nehwand gave to the Arabs not only a beautiful country, but also an ancient
people who could construct a new civilisation out of the Semitic and the
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^094
Aryan material. Our Muslim civilisation is a product of the cross? fertilisation
of the Semitic and the Aryan ideas. It inherits the softness and refinement of
its Aryan mother and the sterling character of its Semitic father. The
Conquest of Persia gave to the Musalmans what the Conquest of Greece gave
to the Romans, but for Persia our culture would have been absolutely
one-sided. And the people whose contact transformed the Arabs and the
Mughals are not intellectually dead. Persia, whose existence as an
independent Political unit is threatened by the aggressive ambition of Russia,
is still a real centre of Muslim culture, and I can only hope that she still
continues to occupy the position that she has always occupied in the Muslim
world. To the Royal family of the Persia the loss of the Persia's political
independence would mean only a territorial loss, to the Muslim culture such
an event would be a blow much more serious than the Tartar invasion of the
13th century. But perhaps I am drifting into politics which it is not my present
object to discuss, all that I mean to establish is that in order to become a
living member of the Muslim Community, the individual, besides an
unconditional belief in the religious principle, must thoroughly assimilate the
culture of Islam. The object of this assimilation is to create a uniform mental
outlook, a peculiar way of looking at the world, a certain definite standpoint
from which to judge the value of things which sharply defines our
community, and transforms it into a corporate individual giving it a definite
purpose and ideal of its own.
(3) The third point need not detain us long. The above remarks indicate
the principal features of an essentially Muslim type of character. The various
types of character, however, that become popular in a community do not
appear haphazard. Modern Sociology teaches us that the moral experience of
nations obeys certain definite laws. In primitive societies where the struggle
for existence is extremely keen and draws more upon man's physical rather
than intellectual qualities it is the valiant man who becomes an object of
194The Muslim Community
universal admiration and imitation. When, however, the struggle relaxes and
the peril is over, the valorous type is displaced, thought not altogether, by
what Giddings calls the convivial type, which takes a due share in all the
pleasures of life, and combines in itself the virtues of liberality, generosity
and good fellowship. But these two types of character have a tendency to
become reckless, and by way of reaction against them appears the third great
type which holds up the ideal of self?control, and is dominated by a more
serious view of life. In so far as the evolution of the Muslim Community in
India is concerned, Temur represented the first type, Babar combined the first
and the second, Jahangir embodied pre?eminently the second, while the third
type was foreshadowed in Alamgir whose life and activity forms, in my
opinion, the starting point in the growth of Muslim Nationality in India. To
those whose knowledge of Alamgir is derived from the Western interpreters
of Indian History, the name of Alamgir is associated with all sorts of cruelty,
intolerance, treachery and political intrigue. I shall be drifting away from the
main point of this lecture if I undertake to show, by a right interpretation of
contemporary history, the legitimacy of motives that guided Alamgir's
political life. A critical study of his life and times has convinced me that the
charges brought against him are based on a misinterpretation of contemporary
facts, and a complete misunderstanding of the nature of social and political
forces, which were then working in the Muslim State. To me the ideal of
character, foreshadowed by Alamgir is essentially the Muslim type of
character, and it must be the object of all our education to develop that type.
If it is our aim to secure a continuous life of the community, we must produce
a type of character, which at all costs, holds fast to its own, and while it
readily assimilates all that is good in other types, it carefully excludes from its
life all that is hostile to its cherished traditions and institutions. A careful
observation of the Muslim Community in India reveals the point on which the
various lines of moral experience of the community are now tending to
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^294
converge. In the Punjab the essentially Muslim type of character has found a
powerful expression in the so?called Qadiani?sect; while in the United
Provinces, owing to a slightly different intellectual environment, the need of
such a type of character is loudly proclaimed by a great poetic voice. In his
light hearted humour Maulana Akbar of Allahabad, aptly called the tongue of
the times, conceals a keen perception of the nature of the forces that are at
present working in the Muslim Community. Do not be misled by the
half?serious tone of his utterances; he keeps his tears vieled in youthful
laughter, and will not admit you into his workshop until you come with a
keener glance to examine his wares. So deeply related are the currents of
thought and emotion in a homogeneous community that if one portion reveals
a certain organic craving the material to satisfy that craving is almost
simultaneously produced by the other.
Let me now precede a step further. In the foregoing discussion I have
tried to establish three propositions
1. That the religious idea constitutes the life-principle of the Muslim
Community. In order to maintain the health and vigour of such a community,
the development of all dissenting forces in it must be carefully watched and a
rapid influx of foreign elements must be checked or permitted to enter into
the social fabric very slowly, so that it may not bring on a collapse by making
too great a demand on the assimilative power of the social organism.
2. Secondly: the mental outfit of the individual belonging to the Muslim
Community must be mainly formed out of the material which the intellectual
energy of his forefathers has produced, so that he may be made to feel the
continuity of the present with the past and the future.
3. Thirdly: that he must possess particular type of character which I
have described as the Muslim type.
It is my object now to examine the value of the work that we have done
in the various spheres of activity. Now a thoroughgoing criticism of the work
394The Muslim Community
of the Muslim world in the sphere of Politics, Religion, Literature and
Thought, Education, Journalism, Industry, Trade and Commerce will require
several volumes! The events, which are now happening in the Muslim World,
are extremely significant and a searching examination of them would be
exceedingly instructive; but the task is enormous, and I confess it is beyond
my power to undertake it. I shall, therefore, have to confine my observations
to the work that we have done in India, and here too I do not pretend to give
you any exhaustive treatment of the various problems now confronting us. I
shall consider only two points-Education and the improvement of the general
condition of the masses.
During the last fifty years or so, the work of Education has absorbed
almost all our energies. It is not improper to ask whether we have been
following any definite educational ideal, or only working for immediate ends
without giving a thought to the future. What kind of men have we turned out?
And is the quality of the output calculated to secure a continuous life of such
a peculiarly constructed community as our own? The answer to these
questions has been already indicated. The students of Psychology among you
know very well that the personal identity of the individual mind depends
upon the orderly succession of its mental states. When the continuity of the
stream of individual consciousness is disturbed there results Psychical ill
health which may, in course of time, lead on to a final dissolution of vital
forces. The same is the case with the life of the social mind whose continuity
is dependent on the orderly transmission of its collective experience from
generation to generation. The object of education is to secure this orderly
transmission and thus to give a unity of self?consciousness of personal
identity to the social mind. It is a deliberate effort to bring about a organic
relation between the individual and the body?politic to which he belongs. The
various portions of the collective tradition so transmitted by education,
permeate the entire social mind, and become objects of clear consciousness in
the minds of a few individuals only whose life and thought become
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^494
specialised for the various purposes of the community. The legal, historical
and literary traditions of a community, for instance, are definitely present to
the consciousness of its lawyers, historians and literary writers, though the
community as a whole is only vaguely conscious of them. Now I wish you to
look at and judge the value of our educational achievement from this
standpoint. In the modern Muslim young man, we have produced a specimen
of character whose intellectual life has absolutely no background of Muslim
culture without which, in my opinion, he is only half a Muslim or even less
than that; provided his purely secular education has left his religious belief
unshaken. He has been allowed, I am afraid, to assimilate Western habits of
thought to an alarming extent, a constant study of Western literature, to the
entire neglect of the collective experience of his own community, has, I must
frankly say, thoroughly de?Muslimised his mental life. No community, I say
without any fear of contradiction, has produced so very noble type of
character as our own yet our young man who is deplorably ignorant of the
life?history of his own community, has to go to the great personalities of
Western history for admiration and guidance. Intellectually he is a slave to the
West, and consequently his soul is lacking in that healthy egoism which
comes from a study of ones own history and classics. In our educational
enterprise, we have hardly realised the truth, which experience is now forcing
upon us, that an undivided devotion to an alien culture is a kind of
imperceptible conversion to that culture, a conversion which may involve
much more serious consequences than conversion to a new religion. No
Muslim writer has expressed this truth more pointedly than the poet Akbar
who, after surveying the present intellectual life of the Muslim young man
cries out in despair
�%jx»¸wZ[=c�W@ì�w$wYNн$wYäÐ
We now see that the fears of the " �%jx ", the representative of the
essentially Muslim culture, who waged a bitter controversy with the late Sir
594The Muslim Community
Syyed Ahmad Khan on the question of Western Education, were not quite
groundless. Need I say that our educational product is a standing testimony to
the grain of truth contained in the Shaikh Marhum's contention? Gentlemen, I
hope you will excuse me for these straightforward remarks. Having been in
close touch with the student?life of today for the last ten or twelve years, and
teaching a subject closely related to religion, I think I have got some claim to
be heard on this point. It has been my painful experience that the Muslim
student, ignorant of the social, ethical and political ideals that have dominated
the mind of his continuity, is spiritually dead; and that if the present state of
affairs is permitted to continue for another twenty years, the Muslim spirit,
which is now kept alive by a few representations of the old Muslim culture,
will entirely disappear from the life of our community. Those who laid it
down as a fundamental principle that the education of the Muslim child must
begin with the study of the Qur'an-no matter whether he understands it or
not-were certainly much, more sensible of the nature of our community than
we claim to be. Economic considerations alone ought not to determine our
activity as a people, the preservation, of the unity of the community; its
continuous national life is a far higher ideal than the service of merely
immediate ends. To me a Muslim of scanty means who possesses a really
Muslim character is a much more valuable national asset than a high?salaried
free?thinking graduate with whom Islam, far from being a working principle
of life, is merely a convenient policy in order to secure a greater share in the
loaves and fishes of the country. These remarks need not lead you to think
that I mean to condemn Western culture. Every student of Muslim history
must recognise that it was the West, which originally shaped the course of
our intellectual activity. In the sphere of pure thought we are still perhaps
more Greek than Arab or Persian; Yet nobody can deny that we possess a
unique culture of our own, which no modern Muslim system of education can
afford to ignore without running the risk of denationalising those whose good
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^694
it aims at securing. It is indeed a happy sign that the idea of a Muslim
University has dawned upon us. Considering the nature of our community the
necessity of such an institution cannot be doubted provided it is conducted on
strictly Islamic lines. No community can afford to break entirely with its past
and it is more emphatically true in the case of our community whose
collective tradition alone constitutes the principle of its vitality. The Muslim,
must of course, keep pace with the progress of modern ideas; but his culture
must, in the main, remain Muslim in character; and it is clear that such a
thing cannot be attained without a teaching university of our own. If you
produce young men, the groundwork of whose culture is not Muslim, you
will not be bringing up a Muslim community, you will be creating a totally
new community, which having no strong principle of cohesion may, at any
time lose its individuality in the individuality of any of the surrounding
communities, that may happen to possess a greater vitality than itself. But
there is, perhaps a still more important reason for the necessity of a Muslim
University in India. You know that the ethical training of the masses of our
community is principally in the hands of a very inefficient class of Moulvies
or public preachers, the range of whose knowledge of Muslim history and
literature is extremely limited. A modern public teacher of morality and
religion must be familiar with the great truths of history, economics and
sociology besides being thoroughly conversant with the literature and thought
of his own community. Such public teachers are the great need of the times.
The Nadwa, the Aligarh College, the theological Seminary of Dewband, and
other institutions of a similar type, working independently of one another,
cannot meet this pressing demand. All these scattered educational forces
should be organised into a central institution of a large purpose which may
afford opportunities not only for the development of special abilities, but may
also create the necessary type of culture for the modern Indian Muslim. A
purely Western ideal of education will be dangerous to the life of our
794The Muslim Community
community if it is to continue as an essentially Muslim community. It is
therefore absolutely necessary to construct a fresh educational ideal in which
the elements of Muslim culture must find a prominent place, and past and the
present commingle in a happy union. The construction of such an ideal is not
an easy task; it requires a large imagination, a keen perception of the
tendencies of modern times, and a complete grasp of the meaning of Muslim
history and religion.
Before leaving this point, I think, I ought to say a few words on the
education of the Muslim woman. This is not a place to discuss the ideal of
womanhood in Islam. I must, however, frankly admit that I am not an
advocate of absolute equality between man and woman. It appears that Nature
has allotted different functions to them, and a right performance of these
functions is equally indispensable for the health and prosperity of the human
family. The so called "emancipation of the Western woman" necessitated by
Western individualism, and the peculiar economic situation produced by an
unhealthy competition, is an experiment, in my opinion, likely to fail, not
without doing incalculable harm, and creating extremely intricate social
problems. Nor is the higher education of women likely to lead to any
desirable consequences in so far as the birth rate of a community is
concerned. Experience has already shown that the economic emancipation of
women in the West has not, as was expected, materially extended the
production of wealth. On the other hand it has a tendency to break up the
unity of the family, which is an exceedingly important factor in the psychical
life of society. Now I am ready to recognise that the evolution of society by
resident forces alone is impossibility in modern times. The almost total
annihilation of space and time has produced a close contact among the
various communities of the world, a contact that is likely to affect the natural
orbit of some and to prove disastrous to others. What the larger economic,
social and political forces that are now working in the world will bring about,
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^894
nobody can foretell; but we must remember that while it is advisable, and
even necessary for a healthy social change, to assimilate the elements of an
alien culture, a hasty injudicious jump to alien institutions may lead to most
abrupt structural disturbance in the body?social. There is an element of
universality in the culture of a people; their social and political institutions,
on the other hand, are more individual. They are determined by their peculiar
tradition and life-history, and cannot be easily adopted by a community
having a different tradition and life?history. Considering then the peculiar
nature of our community, the teaching of Islam, and the revelations of
Physiology and Biology on the subject, it is clear that the Muslim women
should continue to occupy the position in society which Islam has allotted to
her. And the position which has been allotted to her must determine the
nature of her education. I have tried to show above that the solidarity of our
community rests on our hold on the religion and culture of Islam. The woman
is the principal depositary of the religious idea. In the interests of a
continuous national life, therefore, it is extremely necessary to give her, in the
first place, a sound religious education. That must, however, be supplemented
by a general knowledge of Muslim-History, domestic economy, and hygiene.
This will enable her to give a degree of intellectual companionship to her
husband and to successfully do the duties of motherhood, which, in my
opinion, is the principal function of the woman. All subjects which have a
tendency to de?womanise and to de?Muslmise her, must be carefully
excluded from her education. But our educationists are still groping in the
dark. They have not yet been able to prescribe a definite course of study for
our girls; and some of them are, unfortunately too much dazzled by the
glamour of Western ideals to realise the difference between Islam which
constructs nationality out of a purely abstract idea, i.e. religion, and
Westernism which builds nationality on an objective basis i.e. country.
I shall now proceed to offer a few remarks on the improvement of the
994The Muslim Community
general condition of the masses of our community. And in this connection the
first point of importance is the economic condition of the average Muslim. I
am sure nobody will deny that the economic condition of the average Muslim
is extremely deplorable. His small wage, dirty house and under?fed children
are a matter of common observation in the towns where the population is
mostly Muslim. Pass through a Muslim street in Lahore; what do you find?
An old silent gloomy street whose mournful quite is relieved by the shrieks of
ill?clad bony children or by the subdued entreaties of an old woman in Pardah
spreading out her skinny hand for alms. This is not all. Inside these unhappy
dwellings there are hundreds of men and women whose fathers have seen
better days, but who are now compelled to starve without ever opening their
lips for appeals to charity. It is really this poverty of the lower strata of our
community and not the Pardah system, as our young protagonists of social
reform sometimes contend, that is reacting on the general physique of our
community. Besides this class there is the absolutely incapable who brings
into the world children as incapable as himself, and by surrendering himself
to laziness and crime spreads the contagion of these vices to others. Have we
ever given a thought to these aspects of the social problem? Have we ever
realised that the duty of our Anjumans and leagues is to work for the
elevation of the masses and not to push up the individuals? The most
important problem before the Muslim public worker is how to improve the
economic conditions of his community. It is his duty to make a careful study
of the general economic situation in India and the causes, which have brought
it about. How much of this situation is due to the larger economic forces that
are working in the modern world, how much to the historical antecedents,
customs, prejudices and ethical short comings of the people of this land, how
much, if at all, to the policy of the Government; these are the questions
which, in preference to other questions, must occupy his brains. The problem
will, of course, have to be approached in a broad impartial non?sectarian
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^005
spirit; since the economic forces affect all communities alike. The
ever?increasing land?revenue, the importation of foreign drink into country,
or the rise of prices, whether it is due to a wrong currency policy or the
establishment of free?trade between an agricultural country and a
manufacturing country or to any other cause-these things affect the economic
condition of Hindus, Muslims, Sikhs and Parsees all alike, and loudly
proclaim that the public workers of all the various communities can, at least,
meet on the common ground of economic discussion. The Muslim public
worker however has hitherto concentrated almost all his energies on the point
of securing our due share in Government Service. The effort is certainly
laudable, and he must continue to work until we have achieved our object.
But he must remember that Government Service as a field for the production
of wealth is extremely limited. It offers prospects of economic elevation only
to a few individuals; the general health of a community depends largely on its
economic independence. There is no doubt that a few individuals in the
higher branches of Government Service give a tone of honour and
self?respect to the whole community; but it is equally true that there are other
spheres of economic activity which are equally important and more profitable.
The process of change and adjustment to an economic ideal is certainly
painful to a people whose tradition have been in the main, military, yet in
view of the change that is coming over the communities of Asia, principally
through the economic energy of western nations, the ordeal must be gone
through. Besides working for the removal of economic disabilities, if any, we
must have a system of technical education, which is, in my opinion, even
more important, than higher education. The former touches the general
economic condition of the masses which form the back bone of a community,
the latter only a few individuals who happens to possess more than average
intellectual energy. The charity of the wealthier classes among us must be so
organised as to afford opportunities of a cheap technical education to the
105The Muslim Community
children of the community. But industrial and commercial training alone is
not sufficient. In economic competition the ethical factor plays an equally
important part. The virtues of thrift, mutual trust, honesty, punctuality and
co?operation are as much valuable economic assets as professional skill. How
many economic undertakings have failed in India through want of mutual
trust and a proper spirit of co?operation. If we want to turn out good working
men, good shopkeepers, good artisans and above all good citizens, we must
first make them good Muslims.
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m A Bibliography of Iqbal: K.A. Waheed, Iqbal Academy Karachi, 1965.m A History of Government College Lahore, 1864-1964: Garette and Abdul
Hamid, Lahore, 1964.m Bibliography of Iqbal: Abdul Ghani and Nur Ilahi, Bazm-i-Iqbal, Lahore, 1954.m Dictionary of National Biography: Vol: 30, Oxford Universty Press, 1937.m Discourses of Iqbal: Edited by Shahid Hussain Razzaqi, Iqbal Academy ,
Lahore 1979.m Iqbal: Attiya Begum, Aaeena-i-Adab, Lahore, 1969.m Iqbal in Pictures: Faqir Sayed Waheed-ud-Din, Lion Art Press Karachi, 1965.
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^015
m Iqbal's Educational Philosophy: K.G. Sayyedain, Sh. Mohammad Ashraf,Lahore, n.d.
m Islam as an Ethical and Political Ideal: Edited by Dr. S. Y. Hashmy,Islamic Book Service Lahore, 1977.
m Mohammedan Theories of Finance: Nicholas P. Aghindes, ColumbiaUniversity, New York, 1910.
m My Reminiscences: M.S. Toosy, Karachi, 1976.m Persian Psalms: Arthur J. Arbery, Muhammad Ashraf Lahore, 1948.m Quaid-i-Azam as Seen by His Contemporaries: Compiled by Jamil-ud-Din
Ahmad, Publishers, United Lahore, 1966.m Stray Reflections: Allama Muhammad Iqbal, Edited by: Javid Iqbal, Sh.
Ghulam Ali, Lahore, 1987. Iqbal Academy Pakistan, Lahore, 1992.Revised and Annotated By: Khuram Ali Shafique, Iqbal AcademyPakistan, Lahore, 2006.
m The Reconstruction of Religious thought in Islam: Allam MuhammadIqbal, Edited and Annotated by: M. Saeed Shiekh, Iqbal AcademyPakistan+ Institute of Islamic Culture, Lahore, 1986.
m The Sword and Sceptre: Edited by Dr. Riffat Hassan, Iqbal AcademyLahore, 1977.
m Tributes to Iqbal: Edited by Muhammad Hanif Shahid, Sang-i-MeelPublications, Lahore, 1977.
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m Islamic Education, Lahore: Jan. Feb. 1975.m Journal of Research, P.U. Lahore: Jan 1976, July 1977, Jan. 1978.m Journal of Research Society of Pakistan, Lahore: October 1977.
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É:101 è qm5891Y»ZD1CZ�[:81Ô91Ô826891Y»ZD1CZ�[:91Ô72Ô82Ô522Ô323
A Bibliography of Iqbal:293, 338, 415
A His tor y of Gover nmet Col legeLahore:408
Arabian Night Tales:404
Bedil in the Light of Bergson :375
Bibliography of Iqbal:293, 338
Development: 19, 26, 27, 93, 286,
288.303-313, 319, 324, 326, 327,
331, 333, 366, , 398, 418
Dictionary of National Biography:245
Discourses of Iqbal:368-370
Faust: 371
History of India :428
íIndian Art and Letters:359
Iqbal in Pictures:53, 122, 176, 218, 271,
296, 304, 307, 409, 420
Iqbal:220, 265
Iqbal's Educational Philosophy:428
Iqbal's Letters to Attiya Begum:265, 266, 269Letters of Iqbal:170, 176, 218, 219, 226,
229, 230, 237, 264, 265, 268, 271,272, 276, 305, 306, 316, 334, 368, 380
Letters and Writings of Iqbal:266-268
Letters of Iqbal to Jinnah:263, 269
Letters to Atiya :53, 93, 94, 102, 104,
238, 271, 272, 296, 304, 305
Mohammedan Theoris of Finance:314
Mementos of Iqbal:269, 304, 362, 367,
368, 392
Monograph of Atiya Begum on Iqbal :266
ÖÃä Ú_^ �nvo æiç ivÏnÏo ÒÙ i�^ÞnÌô]Îf^435
My Reminiscences:263
Persian Psalms:100
Political Economy(Fawcett):291
Political Economy(Walker):291
Principles of Economics:325
Q u a i d - e - Aza m a s Se e n b y H i sContemporaries: 263, 264
Reconstruction:27, 33, 34, 98, 286, 288,
314, 317, 320-325, 338
Speeches )ÑzZã( :303, 331,334, 355-358,
360-363, 365, 366, 369, 370, 378
Speeches )¤gt( :360,366,367369, 370
Speeches )ÑzZãÔZÍw( :355-358, 367
Speeches )ÑzZãÔ�zx( :359, 360, 363, 364, 366
Songs of Modern David:164, 251
Stray Reflections:19, 48, 97, 288, 364,
370-374, 380
Thoughts )zZu( :338, 360, 362-366, 369,
370, 373
Tributes to Iqbal:121
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�:52Ô83Ô25Ô201Ô301Ô601Ô801Ô021Ô121Ô161Ô422Ô232Ô962Ô083Ô404Ô814
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™�Z§â:842ò~¦^:043ò~�+:052Ô252
ÑV:753âÓâ:82Ô14Ô942Ô052Ô352&CÏî E0ï:612Ô922Ô432Ô652Ô852Ô082
&y:64D84Ô25Ô58Ô29Ô452Ô482Ô592Ô692Ô892Ô992Ô033Ô133Ô533Ô933Ô143Ô343Ô153Ô904
%µ:052çgs:593f!0Îy:083o�~:401öZy:963
Ýl:34Ô54Ô15Ô39Ô49Ô712Ô022Ô142Ô252Ô352D552Ô862Ô962Ô072Ô
33Ô 872Ô182Ô692Ô413Ô613Ô533Ô6183Ô683Ô783Ô504Ô804Ô714�:032Ô152Ô252
âZ�g:81âZ}z‰Ü:432â&åGLð:022
ìw:262 è .8.�y:032zí:802Ô043zV:133Ô933
Civil and Military Gazette:364
East and West:121
Indian Antiquary:331
Iqbal Review:375
Islam:334
Islamic Education:234, 367
Journal of Research: 46, 286, 287, 291, 295
Light:367
Muslim Outlook:338
New Era:334, 339, 371, 372
Oriental College Magazine:218
The Hindustan Review:338, 388
The Muslim Revival:359, 361
The Orient:373The Pakistan Times:269The Socialogical Review:32, 338
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982Ô503Ô343Ô353Ô583Ô804Delhi:409
Hotel Luletia:250
Queen Ann's Mansion:250
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Z³:442 Anti-GodAllah Diya and Sons Lahore and Delhi: 55Gulab Chand Kapoor and Sons:409 League of Nations:211United Nations:2111
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