Dr Iqbal was no doubt an unparalleled poet but allow me to submit that he was a confused person with borrowed thoughts from Allama khushal Khattak, Goethe, Dante alongside Rumi. As for tasawwuf and Dr sb, he was totally against this concept. In his letters and poetry, Iqbal sb disowned mystic thoughts as being against Islam. The worst intellectual mistake that Dr sb committed was the schism between Eastern and Arabic versions of Islam. I am of form belief that Dr sb was not capable of fully comprehending Quran Majeed that is هدی للناس. He confined the universal message of Quran Shareef to Arabs only. He could not grasp meanings of Lugha and Lisan. Then he was the person who accepted the title of Sir from hegemonic West who had usurped India through sheer expansionism. As for Hazrat Abu Bakr, I m astonished that you titled Abu Bakr, the caliph as first Sufi. Strange. I m sorry but the history tells us that certain measures by Abu Bakr and Omar caused division in Muslim ranks that later on rose to shia Sunni dispute. It was Abu Bakr sb who handed over Damascus ....Sham...to Muwayya that sowed the seed of distortion. Dr Iqbal is a great poet only. Regards. Asar ahmadzay
Thank you for sharing your thoughts, Asar Ahmadzay. I appreciate the detailed critique, as it opens up avenues for a deeper understanding of Dr. Iqbal's work and thought. Firstly, regarding the claim that Iqbal's thoughts were "borrowed" from thinkers like Khushal Khattak, Goethe, Dante, and Rumi, Iqbal himself acknowledged the influence of a wide array of thinkers. In his quest to create a unique synthesis of Islamic thought and modern philosophical currents, he consciously drew inspiration from various intellectual traditions-both Eastern and Western. However, to reduce his philosophy to mere “borrowed thoughts” would be an oversimplification. Iqbal used these influences to engage critically with the modern world and revive Islamic philosophy, particularly in the context of the intellectual stagnation of the Muslim world. Iqbal's relationship with tasawwuf (Islamic mysticism) is indeed complex. While it is true that he criticized certain mystical practices, especially those that encouraged passivity and a retreat from worldly affairs, Iqbal did not reject tasawwuf outright. His concept of the “Khudi” (Self) is deeply spiritual, and he admired figures like Rumi for emphasizing the inner dynamism of the soul. Iqbal’s critique was directed towards a tasawwuf that had, in his view, become divorced from action and responsibility, rather than the spiritual pursuit of self-realization itself. His call was for an active mysticism, one that fuses spirituality with engagement in the real world. As for Iqbal’s understanding of the Quran, it is crucial to note that his entire philosophical project is built around a deep engagement with the Quranic message. His poetry, philosophy, and political thought are all imbued with Quranic concepts, and he sought to reinterpret its message in a way that would address the unique challenges of his time. The suggestion that Iqbal confined the message of the Quran to the Arabs is difficult to substantiate. In fact, he often emphasized the universal nature of the Quran’s guidance and sought to remind Muslims worldwide of its relevance to their lives, beyond ethnic or geographical boundaries. Iqbal’s Iqbalnama and Payam-e-Mashriq reflect a commitment to reviving Islamic thought for all Muslims, regardless of race or ethnicity. Regarding the schism between the “Eastern” and “Arabic” versions of Islam, it’s important to recognize that Iqbal sought to reconcile the intellectual traditions of both the East and West with Islam. He did not aim to create divisions but to bridge them by showing how Islamic thought could be enriched through a critical engagement with modern philosophy, without compromising the core teachings of Islam. The division you mention between the East and Arab Islam was a historical process influenced by political, rather than purely intellectual, factors, and Iqbal was conscious of this. As for Iqbal accepting the title of “Sir” from the British, it’s worth noting that Iqbal used his platform to critique colonialism and Western imperialism throughout his life. His acceptance of the knighthood does not negate his criticisms of the West’s exploitation of the Muslim world. Iqbal was pragmatic and believed in engaging with the colonial authorities where it could benefit the cause of Indian Muslims, without compromising his principles. Finally, on the issue of Abu Bakr (RA) and the early caliphs, Iqbal's reference to Hazrat Abu Bakr as the “first Sufi” is metaphorical, highlighting his deep faith, selflessness, and spiritual leadership during a critical time in Islamic history. The historical events you mentioned, such as the transfer of power to Muawiya, are complex and involve political decisions made in a specific context. Iqbal's view of the early caliphs was shaped by his admiration for their moral leadership, which he believed exemplified the principles of justice, equality, and piety that Islam enshrined. In conclusion, Iqbal's legacy cannot be reduced to poetry alone. He was a philosopher, a political thinker, and a spiritual guide who sought to awaken the Muslim world to its intellectual and moral responsibilities. His thought, while not without its critics, remains deeply influential precisely because it engages with both the spiritual and worldly aspects of human existence. Regards, Mubashar Mughal
@@mubasharmughalinspirationalspeFirst of all praise to Allah and thanks to you for bearing me out . Socrates had long before remarked that dialogue leads to tolerance and resultant progress. With due reverence,any way ,a few lines in support of my argument,not with the intention to undermine Dr sb or your learning on him but just to set the record straight. Like many other humans of Sonic state of mind, Iqbal sb was in endless march.of metamorphosis for attaining some relevance and in this , he though failed to attain sublime but did impact ordinary mind. Hindi nationalism; Aey Himala aey Faseel kishwar to Aik jalwa tha Kaleem Toor Sina....to Saray hehan se acha Hindustan hamara, Iqbal sb predominantly remained a Hindi nationalist. Deen and Mazhab; Dr Iqbal had a superficial understanding of Quran Majeed as he restricted Islam as Arabic Deen. He had no study of what Quran Paak ordains...هدی للناس. The term Ajami Tasawwuf sounds strange as at the same Dr sb remained all the way influenced by Rumi who was Ajami. Iqbal sb had no clue to Esoterics of Quran Majeed. Like a traditionalist he read Quran Majeed and failed to comprehend its hidden Hikmah. A letter of 1916 of Ilmi Zahir wa baten speaks for ignorance of Dr sb in this realm. Ilm and maarifat he defines . Anyway I hv great regards for his poetry. Thnx again. Asar ahmadzay
ماشاءاللہ
جزاک اللہ
Informative vedio
Thank u
Nice lecture
Thank you 🙏
Assalam o Alaikum sir g
walikum o
salam
Dr Iqbal was no doubt an unparalleled poet but allow me to submit that he was a confused person with borrowed thoughts from Allama khushal Khattak, Goethe, Dante alongside Rumi. As for tasawwuf and Dr sb, he was totally against this concept. In his letters and poetry, Iqbal sb disowned mystic thoughts as being against Islam. The worst intellectual mistake that Dr sb committed was the schism between Eastern and Arabic versions of Islam. I am of form belief that Dr sb was not capable of fully comprehending Quran Majeed that is هدی للناس. He confined the universal message of Quran Shareef to Arabs only. He could not grasp meanings of Lugha and Lisan. Then he was the person who accepted the title of Sir from hegemonic West who had usurped India through sheer expansionism. As for Hazrat Abu Bakr, I m astonished that you titled Abu Bakr, the caliph as first Sufi. Strange. I m sorry but the history tells us that certain measures by Abu Bakr and Omar caused division in Muslim ranks that later on rose to shia Sunni dispute. It was Abu Bakr sb who handed over Damascus ....Sham...to Muwayya that sowed the seed of distortion. Dr Iqbal is a great poet only. Regards. Asar ahmadzay
Thank you for sharing your thoughts, Asar Ahmadzay. I appreciate the detailed critique, as it opens up avenues for a deeper understanding of Dr. Iqbal's work and thought.
Firstly, regarding the claim that Iqbal's thoughts were "borrowed" from thinkers like Khushal Khattak, Goethe, Dante, and Rumi, Iqbal himself acknowledged the influence of a wide array of thinkers. In his quest to create a unique synthesis of Islamic thought and modern philosophical currents, he consciously drew inspiration from various intellectual traditions-both Eastern and Western. However, to reduce his philosophy to mere “borrowed thoughts” would be an oversimplification. Iqbal used these influences to engage critically with the modern world and revive Islamic philosophy, particularly in the context of the intellectual stagnation of the Muslim world.
Iqbal's relationship with tasawwuf (Islamic mysticism) is indeed complex. While it is true that he criticized certain mystical practices, especially those that encouraged passivity and a retreat from worldly affairs, Iqbal did not reject tasawwuf outright. His concept of the “Khudi” (Self) is deeply spiritual, and he admired figures like Rumi for emphasizing the inner dynamism of the soul. Iqbal’s critique was directed towards a tasawwuf that had, in his view, become divorced from action and responsibility, rather than the spiritual pursuit of self-realization itself. His call was for an active mysticism, one that fuses spirituality with engagement in the real world.
As for Iqbal’s understanding of the Quran, it is crucial to note that his entire philosophical project is built around a deep engagement with the Quranic message. His poetry, philosophy, and political thought are all imbued with Quranic concepts, and he sought to reinterpret its message in a way that would address the unique challenges of his time. The suggestion that Iqbal confined the message of the Quran to the Arabs is difficult to substantiate. In fact, he often emphasized the universal nature of the Quran’s guidance and sought to remind Muslims worldwide of its relevance to their lives, beyond ethnic or geographical boundaries. Iqbal’s Iqbalnama and Payam-e-Mashriq reflect a commitment to reviving Islamic thought for all Muslims, regardless of race or ethnicity.
Regarding the schism between the “Eastern” and “Arabic” versions of Islam, it’s important to recognize that Iqbal sought to reconcile the intellectual traditions of both the East and West with Islam. He did not aim to create divisions but to bridge them by showing how Islamic thought could be enriched through a critical engagement with modern philosophy, without compromising the core teachings of Islam. The division you mention between the East and Arab Islam was a historical process influenced by political, rather than purely intellectual, factors, and Iqbal was conscious of this.
As for Iqbal accepting the title of “Sir” from the British, it’s worth noting that Iqbal used his platform to critique colonialism and Western imperialism throughout his life. His acceptance of the knighthood does not negate his criticisms of the West’s exploitation of the Muslim world. Iqbal was pragmatic and believed in engaging with the colonial authorities where it could benefit the cause of Indian Muslims, without compromising his principles.
Finally, on the issue of Abu Bakr (RA) and the early caliphs, Iqbal's reference to Hazrat Abu Bakr as the “first Sufi” is metaphorical, highlighting his deep faith, selflessness, and spiritual leadership during a critical time in Islamic history. The historical events you mentioned, such as the transfer of power to Muawiya, are complex and involve political decisions made in a specific context. Iqbal's view of the early caliphs was shaped by his admiration for their moral leadership, which he believed exemplified the principles of justice, equality, and piety that Islam enshrined.
In conclusion, Iqbal's legacy cannot be reduced to poetry alone. He was a philosopher, a political thinker, and a spiritual guide who sought to awaken the Muslim world to its intellectual and moral responsibilities. His thought, while not without its critics, remains deeply influential precisely because it engages with both the spiritual and worldly aspects of human existence.
Regards,
Mubashar Mughal
@@mubasharmughalinspirationalspeFirst of all praise to Allah and thanks to you for bearing me out . Socrates had long before remarked that dialogue leads to tolerance and resultant progress. With due reverence,any way ,a few lines in support of my argument,not with the intention to undermine Dr sb or your learning on him but just to set the record straight. Like many other humans of Sonic state of mind, Iqbal sb was in endless march.of metamorphosis for attaining some relevance and in this , he though failed to attain sublime but did impact ordinary mind. Hindi nationalism; Aey Himala aey Faseel kishwar to Aik jalwa tha Kaleem Toor Sina....to Saray hehan se acha Hindustan hamara, Iqbal sb predominantly remained a Hindi nationalist. Deen and Mazhab; Dr Iqbal had a superficial understanding of Quran Majeed as he restricted Islam as Arabic Deen. He had no study of what Quran Paak ordains...هدی للناس. The term Ajami Tasawwuf sounds strange as at the same Dr sb remained all the way influenced by Rumi who was Ajami. Iqbal sb had no clue to Esoterics of Quran Majeed. Like a traditionalist he read Quran Majeed and failed to comprehend its hidden Hikmah. A letter of 1916 of Ilmi Zahir wa baten speaks for ignorance of Dr sb in this realm. Ilm and maarifat he defines . Anyway I hv great regards for his poetry. Thnx again. Asar ahmadzay