Allama Iqbal Aur Fitna e Qadianiat By Muhammad Mateen Khalid PDF Book

Allama Iqbal Aur Fitna e Qadianiat By Muhammad Mateen Khalid

Iqbal was born in Sialkot, India (now Pakistan), on November 9, 1877 into a devout small business family and was educated at Government College, Lahore. In Europe from 1905 to 1908, he graduated with a degree in philosophy from Cambridge University, trained as a lawyer in London, and obtained a doctorate from the University of Munich. His thesis, The Development of Metaphysics in Persia, revealed some of the mysteries of Islam that were unknown in Europe.

On his return from Europe, he made a living as a lawgiver, but his fame came from his Persian and Urdu poetry, which was written in an ancient style for public reading. Through a series of poems and the subject of memorization, his poems are well-known, even among the uneducated. Almost all Muslims in India and Pakistan who have their own traditions and later generations have a habit of quoting Iqbal.

Prior to his visit to Europe, his poems confirmed Indian nationalism, as in the Naya shawala ("The New Altar"), but the time to travel to India changed his view. He came to criticize nationalism for two reasons: in Europe it led to racism and nationalism, and in India it was not based on the right level for the same purpose. In a speech he delivered in Aligarh in 1910, under the title "Islam as a Social and Political Ideal," he pointed to a new Pan-Islamic direction of his hopes. The recurring themes of Iqbal's poems are a reminder of the grandeur of the disappearing Islamic religion, a lament of its current deterioration, and a call for unity and reform. Changes can be achieved by strengthening one another in three successive stages: obedience to Islamic law, self-control, and acceptance of the idea that everyone can be God's deputy (na'ib, or mu`min). In addition, the life of the action should be chosen rather than resigning.

Three important poems of this period, Shikwah ("The Complaint"), Jawab-e shikwah ("The Answer to the Complaint"), and Khizr-e rah ("Khizr, the Guide"), were published later in 1924 in this Collection. -Urdu Bang-e dara ("Instrumental Beats"). In those activities Iqbal expressed deep sorrow over the powerlessness of Muslims. Khizr (Arabic: Khidr), a Quranic prophet who asks the most difficult questions, is considered to bring to God the confusing problems of the 20th century.

The climax came in 1915 with the publication of his long Persian poem Asrar-e khudi (The Secret of Selfishness). He wrote in Persian because he wanted to appeal to the entire Islamic world. In this work he introduces the idea of ​​self-denial which is very much a denial of the unseen peace (i.e., the belief that perfection and spiritual peace is attained by the absorption of divine thought and divine things) of ancient Islamic mystery; his criticism shocked many and sparked controversy. Iqbal and his dignitaries have maintained that self-assertion is the best way for Muslims; his critics claim that he put them in context by German philosopher Friedrich Nietzsche.

The level of his imagination is illustrated by the long-standing Persian literary work, Rumuz-e bikhudi (1918; The Mysteries of Selflessness). Written as a place of opposition to the character preached in Asrar-ekhud, the writing process required dedication.

..................... Look, the kind of candle that holds the night

..................... on top of me I shed tears.

................. I have consumed them, that they may be a little burdensome,

...................... much beauty, great happiness for other men.

The Muslim community, as Iqbal thinks, should teach well and promote freedom of brotherhood and justice. The secret of cooperation was the hidden power of Islam. In the end, the only way to become truly self-sacrificing was to dedicate yourself to serving others. The vision of life was the life of the Prophet Muhammad and therefore the devotion of the early believers. The second writing task completes Iqbal’s view of the ultimate secret end.

Later, he uncovered three Persian scrolls. Payam-e Mashriq (1923; "Message of the East"), written in response to the West-Divstlicher Divan of J. Von Goethe (1819; "Divan of the West and East"), has confirmed the legitimacy of Islam. In 1927 came Zabur-e 'Ajam ("Persian Psalms"), A.Arberry, his English translator, wrote: "Iqbal showcased here the foremost talent of a delicate and delicate form of vogue, ghazal," or Persian love. writing function. Javid-nameh (1932; "The Eternal Song") is regarded as a piece of Iqbal art. Its theme, like Dian's Divine Comedy, states that the rise of the 13th-century Persian poet Jalal ad-Din ar-Rumi, has alluded to aspects of thought and skill during the final encounter.

Iqbal's latest books on Urdu poetry were Bal-e Jibril (1935; "The Wing of Gabriel"), Zarb-e kalim (1937; "The Blow of Moses"), thinks-each of all the best poets of the 20th century Urdu.

Position and philosophical philosophy.

His philosophical character was described within the Construction of non-Thought Islam (1934), the document supporting six speeches given in Madras, Hyderabad and Aligarh in 1928-29. He also pointed out that a person who has been properly appointed by the United Nations should not cease to live in harmony with the requirements of the living God. The Prophet Muhammad was inspired by his God-given expertise in unrestrained in the world the kind of manhood and cultural world best known for the cessation of this work and therefore the legacy and pressure to study history and nature. The Muslim community in this age of fashion must, by translation - the purpose of legal development - establish new social and political institutions. Collectively he promoted the concept of jma '- agreement. Iqbal's usual progress in directing the full principles of conversion but protected in the realization of real conversion.

While delivering these speeches, Iqbal began working with the Muslim League. At the league's annual conference in Allahabad, in 1930, he gave a presidential address, in which he made a very popular statement that Muslims in the northwest of the Republic of India should acquire a national identity.

Iqbal's tomb in Lahore

After a long illness, Iqbal died in April 1938 and was buried in front of the great Badshahi Mosque in Lahore. Two years later, the Muslim League voted in favor of Pakistan. That the poet was involved in that decision, which began in 1947, is irrefutable. He is revered as the father of Pakistan, and every year Iqbal is celebrated by Pakistanis.

Aspects of his thinking are explored in K.G. Saiyidain, Iqbal's Educational Philosophy, 6th ed. rev. (1965), a general analysis of the significance of Iqbal's views on education written by an Indian scholar; Annemarie Schimmel, Gabriel Wing, 2nd ed. (1989), a comprehensive analysis of Iqbal's religious symbols, including a comprehensive list of English literature; Syed Abdul Vahid, Iqbal: His Art and Thinking, new editor. (1959), standard introduction; Hafeez Malik (ed.), Iqbal, Poet-Philosopher of Pakistan (1971), representative views of Pakistan; and S.M.H. Burney (S.H.H. Barni), Iqbal, Poet-Patriot of India (1987), focused on nationalism and patriotism in his poems.