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Canonical World of AlamaIqbal (R.A)

Canonical World of AlamaIqbal (R.A)
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Mudasir Ahmad Gori

 

Every year 9th November is celebrated as Iqbal Day around the entire literary world more so in the sub-continental countries. I assume it my duty to share my understanding of this literary giant with my viewers. I am sure at some point of time he influences our lives if not to a great extent yet to some notch, Iqbal (R.A) leaves some imprints on us one way or the other. I will start with the following couplet.

Hain Dilke lye MoutMasheenu Ki Hakumat

Ehsaas se Murawat ko kuchaldetyhnyehAalaat.

The communist leader from Russia, Lenin had stated that God is actually the production of man’s mind. He was of the view that God is entirely a creation of one’s mind. This statement of Lenin was presented by FiraakhGorukhpori as:

Khuda Ko Ahel -E- Janha Bana ChukytohFiraak

PukaarUthayKhuda Ne HameyBanaya Hain.

Lenin was an atheist; there was a very popular notion about the communists that they don’t believe in God. However, they would treat Lenin as their God. Lenin experimented with Marxism in Russia and formed his communist party with an intention to put an end to the very essence of God’s being. He vandalized many worshiping places of Muslims as well as Christians to annihilate their presence and even succeeded to a certain extent.  Many places of worship were treated as dead as no one would pray in them, either masjid or church, only few of them were functional that too because of political reasons. Iqbal wrote on Marxism and admits:

Yeh Ilm- o- Hikmat Ki Mehra-o-Bazi, Yeh BehasswaTakraar Ki Numayish

NahihnDuniya Ko Ab Gawara, PorraanyUfkaarKi  Numayish.

Iqbal was not against the economic aspects of communism, in fact he found it very near to the teaching of Al –Quran. In one of his poems called “Ishtrakiyat” Iqbal says:

Qomun Ki Roosh Se MujheHota Hain Yeh Maloom

Be SoodhNaiRoous Ki Yeh GarmiRaftaar.

Iqbal was not a communist; he would appreciate any effort which could put an end to the system of communism and no doubt to the capitalism as well. He believed that hard workers should get their due and cognizance, in the same fashion labours should also be respected. Capitalism in those days was considered as a big curse. Iqbal’s writings were pregnant with protests against Imperialism. In one of his famous poems namely “Lenin KhudaKeHazoor Mein” we find the elements of protest against Capitalism, Imperialism and Communism. This is a directly addressed to God about the zeitgeist of then times. Here Iqbal quotes:

Tu Qaadir -o- Aadil Hain MagrTereJanha Mein

Hain TallakhBohatBanday-e-Mazdoor KeHalaat

KabDoobegaSarmayaPasti Ka Safeena

Dunya Hain Teri MuntazirRooz-e- Makafaat.

Iqbal would frequently look for the ways and resources to express his argument. His intention was to expose the system of Capitalism and thereby the ill intentions behind its establishment. But as we know he was never easy going in doing so. His every point was loaded with sea of knowledge, wisdom and connotations. In the same poem “Lenin KhudakeHazoor Mein” he adopted a new approach, instead of slandering directly Imperialism, or Capitalism, he made use of soliloquy technique to create a dramatic effect. Lenin, who denied the existence of God, was presented by Iqbal in the pandemonium of God supposedly, where he is addressing to God. Iqbal presents himself as the voice of Lenin and says:

Mein Kasie Samjhta Ki TuuhainYa Ki Nai

Har Dum MoetabarThy  Khurad K Nazaryaat.

Iqbal hemmed the mouth of all those who criticizedor questioned HIS (God) being. The beauty lies in the fact that this was stated through the means of someone who had strongly rejected the existence of God and said God is the creation of Human mind (Lenin).Since there is no response to the quires of Lenin from God unlike in “ShikwaandJawab-e-Shikwa” Here, only one character speaks i.e Lenin. Interestingly, it is worth to note that the ideas expressed through Lenin are believed to be the ideas of Alama Iqbal.

In fact, the world is divided into two parts, Occidental and Oriental or Westerners or Easterners. We see the oriental countries were controlled by the occidental authorities; their ideology was shaped as per the will and the choice of westerners. The entire lay out of the work was supervised by occidental authority. Now that every act of Easterners was under the surveillance of West, it was presumed that East is the property of West, taking liberty of whatever they wanted to do and undermined their existence. This is the period when most of the Asian countries like Indonesia, Malyasia, Burma, Iraq, Eygpt and Syria were slaves to British Imperialism. Hence, the entire earth was governed by British. It was presumed that British Imperialism was god to the eastern countries while as west would preach and worship materialism. Money is god for them. Therefore, it may be said that British Imperialism was god for Easties while as West continued to chant slogans of“money, money and money”, Although Lenin questions to God, asking:

Who Koun Sa Aadm Hain Ki Tu Jis Ka Hain Maboud?

One thing needs to be understood, Iqbal is not against the progress of science and technology.However, he is against the very fact and idea that these machines have over powered us. We have become totally dependent on them. We should not bemechanical so much so that we forget there is something called love, emotion or feelings.Whatever can be said about AlamaIqbaal, still the canon of knowledge cannot be filled. He was an institution in himself, ashe says:

RukHeeJayengyMacheeneyKabiChaltyChalty

DilDhadktyHeeRehngyKoeToofaanAaye.

I would conclude by saying that this poem was written during the pinnacle of Soviet Union. However, communism as an experiment has miserably failed there. Further, the question still remains a question and that too unanswered.

Hain TalkhBohat Bandha Mazdoor KeAuqaat

Kab Dooby Ga SarmayaParsti Ka Safeena.

 

The writer is a research scholar and can be reached at [email protected]


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