9th November 1877-21st April 1938 Sir Muhammed Allama Iqbal Song Writer “Sare Jahan Se Achha Hindustan Hamara”
For other people named Muhammad Iqbal, see Muhammad Iqbal (disambiguation).
Sir Muhammad Iqbal (Urdu: محمد اقبال) (9 November 1877 – 21 April 1938), widely known as Allama Iqbal (علامہ اقبال), was a philosopher, poet, mystic and politician in British India who is widely regarded as having inspired the Pakistan Movement. He is considered one of the most important figures in Urdu literature, with literary work in both the Urdu and Persian languages.
Iqbal is admired as a prominent classical poet by Pakistani, Indian, Iranian, and other international scholars of literature. Though Iqbal is best known as an eminent poet, he is also a highly acclaimed “Muslim philosophical thinker of modern times”. His first poetry book, Asrar-e-Khudi, appeared in the Persian language in 1915, and other books of poetry include Rumuz-i-Bekhudi, Payam-i-Mashriq and Zabur-i-Ajam. Amongst these his best known Urdu works are Bang-i-Dara, Bal-i-Jibril, Zarb-i Kalim and a part of Armughan-e-Hijaz.  In Iran and Afghanistan, he is famous as Iqbāl-e Lāhorī (اقبال لاهوری) (Iqbal of Lahore), and his poetry enjoys immense popularity among the masses, as well as strong support from ideologues of the Iranian Revolution.  Along with his Urdu and Persian poetry, his various Urdu and English lectures and letters have been very influential in cultural, social, religious and political disputes over the years.
In 1922, he was knighted by King George V, giving him the title “Sir“. While studying law and philosophy in England, Iqbal became a member of the London branch of the All India Muslim League. Later, in one of his most famous speeches, Iqbal pushed for the creation of a Muslim state in Northwest India. This took place in his presidential speech in the League’s December 1930 session.
In much of Southern Asia and Urdu speaking world, Iqbal is regarded as the Shair-e-Mashriq (شاعر مشرق, “Poet of the East”). He is also called Mufakkir-e-Pakistan (مفکر پاکستان, “The Thinker of Pakistan”) andHakeem-ul-Ummat (حکیم الامت, “The Sage of the Ummah“). The Pakistan government officially named him a “national poet“. His birthday Yōm-e Welādat-e Muḥammad Iqbāl (یوم ولادت محمد اقبال) or (Iqbal Day) is a public holiday in Pakistan. In India he is also remembered as the author of the popular song Saare Jahaan Se Achcha.
- 1 Personal life
- 2 Efforts and influences
- 3 Revival of Islamic polity
- 4 Literary work
- 5 Iqbal known in subcontinent
- 6 International influence
- 7 Bibliography
- 8 Gallery
- 9 See also
- 10 References
- 11 Further reading
- 12 External links
Iqbal was born in Sialkot on 9 November 1877 within the Punjab Province of British India (now in Pakistan). His grandparents were Kashmiri Pandits, the Brahmins of the Sapru clan from Kashmir who converted to Islam. In the 19th century, when Sikhs were taking over rule of Kashmir, his grandfather’s family migrated to Punjab. Iqbal often mentioned and commemorated about his Kashmiri Pandit Brahmin lineage in his writings.
Allama Iqbal with his son Javed Iqbal in 1930
Mother of Allama Muhammad Iqbal who died on 9 November 1914. Iqbal expressed his feeling of pathos in a poetic form on death
Iqbal’s father, Sheikh Noor Muhammad, was a tailor, not formally educated but a religious man. Iqbal’s mother Imam Bibi was a polite and humble woman who helped the poor and solved the problems of neighbours. She died on 9 November 1914 in Sialkot. Iqbal loved his mother, and on her death he expressed his feelings of pathos in a poetic form elegy.
Who would wait for me anxiously in my native place?
Who would display restlessness if my letter fails to arrive?
I will visit thy grave with this complaint:
Who will now think of me in midnight prayers?
All thy life thy love served me with devotion—
When I became fit to serve thee, thou hast departed.
Iqbal was four years old when he was admitted to the mosque for learning the Qur’an, he learned the Arabic language from his teacher Syed Mir Hassan, the head of the madrassa and professor of Arabic language at Scotch Mission College in Sialkot, where Iqbal completed matriculation in 1893. He received Intermediate with the Faculty of Arts diploma from Murray College Sialkot in 1895. The same year he enrolled Government College Lahore where he qualified for Bachelor of Arts in philosophy, English literature and Arabic as his subjects fromGovernment College Lahore in 1897, and won the Khan Bahadurddin F.S. Jalaluddin medal as he took higher numbers in Arabic class. In 1899, he received Masters of Arts degree from the same college and had the first place in Punjab University, Lahore.
Iqbal had married three times, in 1895 while studying Bachelor of Arts he had his first marriage with Karim Bibi, the daughter of a Gujarati physician Khan Bahadur Ata Muhammad Khan, through an arranged marriage. They had daughter Miraj Begum and son Aftab Iqbal. Later Iqbal’s second marriage was with Sardar Begum mother of Javid Iqbal and third marriage with Mukhtar Begum in December 1914.
Iqbal in Spain, 1933
Higher education in Europe
Iqbal was influenced by the teachings of Sir Thomas Arnold, his philosophy teacher at Government college Lahore, Arnold’s teachings determined Iqbal to pursue higher education in the West. In 1905, he travelled to England for his higher education. Iqbal qualified for a scholarship from Trinity College, University of Cambridge and obtained Bachelor of Arts in 1906, and in the same year he was called to the bar as a barrister from Lincoln’s Inn. In 1907, Iqbal moved to Germany to study doctorate and earned Doctor of Philosophy degree from the Ludwig Maximilian University, Munich in 1908. Working under the guidance of Friedrich Hommel, Iqbal published his doctoral thesis in 1908 entitled: The Development of Metaphysics in Persia.
During Iqbal’s stay in Heidelberg, Germany in 1907 his German teacher Emma Wegenast taught him about Goethe‘s Faust, Heine and Nietzsche. During his study in Europe, Iqbal began to write poetry in Persian. He prioritized it because he believed he had found an easy way to express his thoughts. He would write continuously in Persian throughout his life.
Allama Iqbal as Youth in 1899
Iqbal, after completing his Master of Arts degree in 1899, initiated his career as a reader of Arabic at Oriental College and shortly was selected as a junior professor of philosophy at Government College Lahore, where he had also been a student, and worked there until he left for England in 1905. In 1908, Iqbal returned from England and joined the same college again as a professor of philosophy and English literature. At the same period Iqbal began practicing law at Chief Court Lahore, but soon Iqbal quit law practice, and devoted himself in literary works and became an active member ofAnjuman-e-Himayat-e-Islam. In 1919, he became the general secretary of the same organisation. Iqbal’s thoughts in his work primarily focus on the spiritual direction and development of human society, centered around experiences from his travels and stays in Western Europe and the Middle East. He was profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri Bergson and Goethe.
The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal’s mind. Deeply grounded in religion since childhood, Iqbal began intensely concentrating on the study of Islam, the culture and history of Islamic civilization and its political future, while embracing Rumi as “his guide”. Iqbal would feature Rumi in the role of guide in many of his poems. Iqbal’s works focus on reminding his readers of the past glories of Islamic civilization, and delivering the message of a pure, spiritual focus on Islam as a source for sociopolitical liberation and greatness. Iqbal denounced political divisions within and amongst Muslim nations, and frequently alluded to and spoke in terms of the global Muslim community or the Ummah.
Iqbal’s poetry has been translated into many European languages, at the time when his work was famous during the early part of the 20th century. Iqbal’s Asrar-i-Khudi and Javed Nama were translated into English by R. A. Nicholson and A. J. Arberry respectively.
Final years and death
In 1933, after returning from a trip to Spain and Afghanistan, Iqbal had suffered from a mysterious throat illness. He spent his final years helping Chaudhry Niaz Ali Khan to establish the Dar ul Islam Trust Institute at Jamalpur estate near Pathankot, where studies in classical Islam and contemporary social science were plan to be subsidised, and Iqbal also advocated the demand for an independent Muslim state.
Iqbal as a Barrister-at-Law.
Iqbal ceased practising law in 1934 and was granted pension by the Nawab of Bhopal. In his final years he frequently visited the Dargah of famous Sufi Hazrat Ali Hujwiri in Lahore for spiritual guidance. After suffering for months from his illness, Iqbal died in Lahore on 21 April 1938.His tomb is located in Hazuri Bagh, the enclosed garden between the entrance of the Badshahi Mosque and the Lahore Fort, and official guards are provided by the Government of Pakistan.
A night view of the tomb.
Iqbal is commemorated widely in Pakistan, where he is regarded as the ideological founder of the state. His Tarana-e-Hind is a song that is widely used in India as a patriotic song speaking of communal harmony. His birthday is annually commemorated in Pakistan as Iqbal Day, a national holiday. Iqbal is the namesake of many public institutions, including the Allama Iqbal Campus Punjab University in Lahore, the Allama Iqbal Medical College in Lahore, Iqbal Stadium in Faisalabad, Allama Iqbal Open University in Pakistan, the Allama Iqbal International Airport in Lahore, the Allama Iqbal hall in Nishtar Medical College in Multan and Gulshan-e-Iqbal Town in Karachi and Allama Iqbal Hall at AMU, India.
The government and public organizations have sponsored the establishment of educational institutions, colleges and schools dedicated to Iqbal, and have established the Iqbal Academy Pakistan to research, teach and preserve the works, literature and philosophy of Iqbal. Allama Iqbal Stamps Society established for the promotion of Iqbaliyat in philately and in other hobbies. His son Javid Iqbal has served as a justice on the Supreme Court of Pakistan. Javaid Manzil was the last residence of Allama Iqbal.
Efforts and influences
Further information: Pakistan Movement
While dividing his time between law practice and poetry, Iqbal had remained active in the Muslim League. He did not support Indian involvement in World War I and remained in close touch with Muslim political leaders such asMohammad Ali Jouhar and Muhammad Ali Jinnah. He was a critic of the mainstream Indian National Congress, which he regarded as dominated by Hindus and was disappointed with the League when during the 1920s, it was absorbed in factional divides between the pro-British group led by Sir Muhammad Shafi and the centrist group led by Jinnah.[unreliable source?]
In November 1926, with the encouragement of friends and supporters, Iqbal contested for a seat in the Punjab Legislative Assembly from the Muslim district of Lahore, and defeated his opponent by a margin of 3,177 votes. He supported the constitutional proposals presented by Jinnah with the aim of guaranteeing Muslim political rights and influence in a coalition with the Congress, and worked with the Aga Khan and other Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.[unreliable source?] While in Lahore he was a friend of Abdul Sattar Ranjoor.
Iqbal, Jinnah and concept of Pakistan
Ideologically separated from Congress Muslim leaders, Iqbal had also been disillusioned with the politicians of the Muslim League owing to the factional conflict that plagued the League in the 1920s. Discontent with factional leaders like Sir Muhammad Shafi and Sir Fazl-ur-Rahman, Iqbal came to believe that only Muhammad Ali Jinnah was a political leader capable of preserving this unity and fulfilling the League’s objectives on Muslim political empowerment. Building a strong, personal correspondence with Jinnah, Iqbal was an influential force in convincing Jinnah to end his self-imposed exile in London, return to India and take charge of the League. Iqbal firmly believed that Jinnah was the only leader capable of drawing Indian Muslims to the League and maintaining party unity before the British and the Congress:
“I know you are a busy man but I do hope you won’t mind my writing to you often, as you are the only Muslim in India today to whom the community has right to look up for safe guidance through the storm which is coming to North-West India and, perhaps, to the whole of India.”
While Iqbal espoused the idea of Muslim-majority provinces in 1930, Jinnah would continue to hold talks with the Congress through the decade and only officially embraced the goal of Pakistan in 1940. Some historians postulate that Jinnah always remained hopeful for an agreement with the Congress and never fully desired the partition of India. Iqbal’s close correspondence with Jinnah is speculated by some historians as having been responsible for Jinnah’s embrace of the idea of Pakistan. Iqbal elucidated to Jinnah his vision of a separate Muslim state in a letter sent on 21 June 1937:
Allama Iqbal in Allahabad with other Muslim leaders
“A separate federation of Muslim Provinces, reformed on the lines I have suggested above, is the only course by which we can secure a peaceful India and save Muslims from the domination of Non-Muslims. Why should not the Muslims of North-West India and Bengal be considered as nations entitled to self-determination just as other nations in India and outside India are.”
Iqbal, serving as president of the Punjab Muslim League, criticised Jinnah’s political actions, including a political agreement with Punjabi leader Sir Sikandar Hyat Khan, whom Iqbal saw as a representative of feudal classes and not committed to Islam as the core political philosophy. Nevertheless, Iqbal worked constantly to encourage Muslim leaders and masses to support Jinnah and the League. Speaking about the political future of Muslims in India, Iqbal said:
“There is only one way out. Muslims should strengthen Jinnah’s hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it, our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defense of our national existence…. The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims.”
Revival of Islamic polity
Iqbal with Choudhary Rahmat Aliand other Muslim leaders
Iqbal’s six English lectures were published first from Lahore in 1930 and then by Oxford University press in 1934 in a book titled The Reconstruction of Religious Thought in Islam. Which were read at Madras, Hyderabad andAligarh. These lectures dwell on the role of Islam as a religion as well as a political and legal philosophy in the modern age. In these lectures Iqbal firmly rejects the political attitudes and conduct of Muslim politicians, whom he saw as morally misguided, attached to power and without any standing with Muslim masses.
Iqbal expressed fears that not only would secularism weaken the spiritual foundations of Islam and Muslim society, but that India’s Hindu-majority population would crowd out Muslim heritage, culture and political influence. In his travels to Egypt, Afghanistan, Iran and Turkey, he promoted ideas of greater Islamic political co-operation and unity, calling for the shedding of nationalist differences. He also speculated on different political arrangements to guarantee Muslim political power; in a dialogue with Dr. B. R. Ambedkar, Iqbal expressed his desire to see Indian provinces as autonomous units under the direct control of the British government and with no central Indian government. He envisaged autonomous Muslim provinces in India. Under one Indian union he feared for Muslims, who would suffer in many respects especially with regard to their existentially separate entity as Muslims.
Sir Muhammad Iqbal was elected president of the Muslim League in 1930 at its session in Allahabad, in the United Provinces as well as for the session in Lahore in 1932. In his presidential address on 29 December 1930, Iqbal outlined a vision of an independent state for Muslim-majority provinces in northwestern India:
“I would like to see the Punjab, North-West Frontier Province, Sind and Baluchistan amalgamated into a single state. Self-government within the British Empire, or without the British Empire, the formation of a consolidated Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at least of Northwest India.
In his speech, Iqbal emphasised that unlike Christianity, Islam came with “legal concepts” with “civic significance,” with its “religious ideals” considered as inseparable from social order: “therefore, the construction of a policy on national lines, if it means a displacement of the Islamic principle of solidarity, is simply unthinkable to a Muslim.” Iqbal thus stressed not only the need for the political unity of Muslim communities, but the undesirability of blending the Muslim population into a wider society not based on Islamic principles.
He thus became the first politician to articulate what would become known as the Two-nation theory—that Muslims are a distinct nation and thus deserve political independence from other regions and communities of India. However, he would not elucidate or specify if his ideal Islamic state would construe a theocracy, even as he rejected secularism and nationalism. The latter part of Iqbal’s life was concentrated on political activity. He would travel across Europe and West Asia to garner political and financial support for the League, and he reiterated his ideas in his 1932 address, and during the Third round-Table Conference, he opposed the Congress and proposals for transfer of power without considerable autonomy or independence for Muslim provinces.
He would serve as president of the Punjab Muslim League, and would deliver speeches and publish articles in an attempt to rally Muslims across India as a single political entity. Iqbal consistently criticised feudal classes in Punjab as well as Muslim politicians averse to the League. Many unnoticed account of Iqbal’s frustration toward Congress leadership were also pivotal of visioning the two nation theory.
Copy of the first journal of Tolu-e-Islam.
Patron of The Journal Tolu-e-Islam
Iqbal was the first patron of the historical, political, religious, cultural journal of Muslims of British India. This journal played an important part in the Pakistan movement. The name of this journal is The Journal Tolu-e-Islam. In 1935, according to his instructions, Syed Nazeer Niazi initiated and edited, a journal Tolu-e-Islam named after the famous poem of Iqbal, Tulu’i Islam. He also dedicated the first edition of this journal to Iqbal. For a long time Iqbal wanted a journal to propagate his ideas and the aims and objective of Muslim league. It was Syed Nazeer Niazi, a close friend of his and a regular visitor to him during his last two years, who started this journal.
Iqbal’s poetic works are written primarily in Persian rather than Urdu. Among his 12,000 verses of poetry, about 7,000 verses are in Persian. In 1915, he published his first collection of poetry, the Asrar-e-Khudi (Secrets of the Self) in Persian. The poems emphasise the spirit and self from a religious, spiritual perspective. Many critics have called this Iqbal’s finest poetic work In Asrar-e-Khudi, Iqbal explains his philosophy of “Khudi,” or “Self.”Iqbal’s use of the term “Khudi” is synonymous with the word “Rooh” mentioned in the Quran. “Rooh” is that divine spark which is present in every human being, and was present in Adam, for which God ordered all of the angels to prostrate in front of Adam. One has to make a great journey of transformation to realise that divine spark which Iqbal calls “Khudi”.
The same concept was used by Farid ud Din Attar in his “Mantaq-ul-Tair”. He proves by various means that the whole universe obeys the will of the “Self.” Iqbal condemns self-destruction. For him, the aim of life is self-realization and self-knowledge. He charts the stages through which the “Self” has to pass before finally arriving at its point of perfection, enabling the knower of the “Self” to become a vice-regent of God.
In his Rumuz-e-Bekhudi (Hints of Selflessness), Iqbal seeks to prove the Islamic way of life is the best code of conduct for a nation’s viability. A person must keep his individual characteristics intact, but once this is achieved he should sacrifice his personal ambitions for the needs of the nation. Man cannot realise the “Self” outside of society. Also in Persian and published in 1917, this group of poems has as its main themes the ideal community,Islamic ethical and social principles, and the relationship between the individual and society. Although he is true throughout to Islam, Iqbal also recognises the positive analogous aspects of other religions. The Rumuz-e-Bekhudi complements the emphasis on the self in the Asrar-e-Khudi and the two collections are often put in the same volume under the title Asrar-e-Rumuz (Hinting Secrets). It is addressed to the world’s Muslims.
Iqbal’s 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to the West-östlicher Diwan by the famous German poet Goethe. Goethe bemoans the West having become too materialistic in outlook, and expects the East will provide a message of hope to resuscitate spiritual values. Iqbal styles his work as a reminder to the West of the importance of morality, religion and civilisation by underlining the need for cultivating feeling, ardour and dynamism. He explains that an individual can never aspire to higher dimensions unless he learns of the nature of spirituality. In his first visit to Afghanistan, he presented his book “Payam-e Mashreq” to King Amanullah Khan in which he admired the liberal movements of Afghanistan against the British Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding the establishment of Kabul University.
The Zabur-e-Ajam (Persian Psalms), published in 1927, includes the poems Gulshan-e-Raz-e-Jadeed (Garden of New Secrets) and Bandagi Nama (Book of Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal first poses questions, then answers them with the help of ancient and modern insight, showing how it affects and concerns the world of action. Bandagi Nama denounces slavery by attempting to explain the spirit behind the fine arts of enslaved societies. Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future, while emphasising love, enthusiasm and energy to fulfill the ideal life.
Iqbal’s 1932 work, the Javed Nama (Book of Javed) is named after and in a manner addressed to his son, who is featured in the poems. It follows the examples of the works of Ibn Arabi and Dante‘s The Divine Comedy, through mystical and exaggerated depictionsacross time. Iqbal depicts himself as Zinda Rud (“A stream full of life”) guided by Rumi, “the master,” through various heavens and spheres, and has the honour of approaching divinity and coming in contact with divine illuminations. In a passage re-living a historical period, Iqbal condemns the Muslim who were instrumental in the defeat and death of Nawab Siraj-ud-Daula of Bengal and Tipu Sultan of Mysore respectively by betraying them for the benefit of the British colonists, and thus delivering their country to the shackles of slavery. At the end, by addressing his son Javid, he speaks to the young people at large, and provides guidance to the “new generation.”
His love of the Persian language is evident in his works and poetry. He says in one of his poems:
گرچہ ہندی در عذوبت شکر است
garche Hindi dar uzūbat shekkar ast
طرز گفتار دري شيرين تر است
tarz-e goftar-e Dari shirin tar ast
Iqbal’s Bang-e-Dara (The Call of the Marching Bell), the first collection of Urdu poetry, was published in 1924. It was written in three distinct phases of his life. The poems he wrote up to 1905—(the year Iqbal left for England) reflects patriotism and imagery of nature, that includes the Tarana-e-Hind (The song of India), and another poem Tarana-e-Milli (The song of the Community). The second set of poems from 1905—1908; when Iqbal studied in Europe and dwell upon the nature of European society about whom he emphasised had lost spiritual and religious values, these inspired Iqbal to write poems on the historical and cultural heritage of Islam and Muslim community, with the global perspective. Iqbal urges the entire Muslim community, addressed as the Ummah to define personal, social and political existence by the values and teachings of Islam.
Iqbal work mainly in Persian for a predominant period of his career and after 1930, his works were mainly in Urdu. The works of this period were often specifically directed at the Muslim masses of India, with an even stronger emphasis on Islam and Muslim spiritual and political reawakening. Published in 1935, the Bal-e-Jibril (Wings of Gabriel) is considered by many critics as the finest of Iqbal’s Urdu poetry, and was inspired by his visit to Spain, where he visited the monuments and legacy of the kingdom of the Moors. It consists of ghazals, poems, quatrains, epigrams and carries a strong sense of religious passion.
The Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) includes the poem Musafir (Traveler). Again, Iqbal depicts Rumi as a character and an exposition of the mysteries of Islamic laws and Sufi perceptions is given. Iqbal laments the dissension and disunity among the Indian Muslims as well as Muslim nations. Musafir is an account of one of Iqbal’s journeys to Afghanistan, in which the Pashtun people are counselled to learn the “secret of Islam” and to “build up the self” within themselves.Iqbal’s final work was the Armughan-e-Hijaz (The Gift of Hijaz), published posthumously in 1938. The first part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The Persian quatrains convey the impression as though the poet is travelling through the Hijaz in his imagination. Profundity of ideas and intensity of passion are the salient features of these short poems.
Iqbal wearing a bow tie.
Iqbal’s vision of mystical experience is clear in one of his Urdu ghazals which was written in London during his days of studying there. Some verses of that ghazal are:
At last, the silent tongue of Hijaz has announced to the ardent ear the tiding
That the covenant which had been given to the desert-dwellers is going to be renewed vigorously:
The lion who had emerged from the desert and had toppled the Roman Empire is,
As I am told by the angels, about to get up again (from his slumbers).
You, the dwellers of the West, should know that the world of God is not a shop (of yours).
Your imagined pure gold is about to lose it standard value (as fixed by you).
Your civilization will commit suicide with its own daggers,
For a house built on a fragile bark of wood is not longlasting 
Iqbal also wrote two books on the topic of The Development of Metaphysics in Persia and The Reconstruction of Religious Thought in Islam and many letters in English language, besides his Urdu and Persian literary works. In which, he revealed his thoughts regarding Persian ideology and Islamic Sufism – in particular, his beliefs that Islamic Sufism activates the searching soul to a superior perception of life. He also discussed philosophy, God and the meaning of prayer, human spirit and Muslim culture, as well as other political, social and religious problems.
Iqbal was invited to Cambridge to participate in the conference in 1931, where he expressed his views to students and other audience.
“I would like to offer a few pieces of advice to the youngmen who are at present studying at Cambridge. … I advise you to guard against atheism and materialism. The biggest blunder made by Europe was the separation of Church and State. This deprived their culture of moral soul and diverted it to the atheistic materialism. I had twenty-five years ago seen through the drawbacks of this civilization and therefore had made some prophecies. They had been delivered by my tongue although I did not quite understand them. This happened in 1907. … After six or seven years, my prophecies came true, word by word. The European war of 1914 was an outcome of the aforesaid mistakes made by the European nations in the separation of the Church and the State”.
Iqbal known in subcontinent
As Poet of the East
Allama Iqbal(In the Doctorate of Literature) after the conferment of this Degree by the University of the Punjab in 1933
The Vice Chancellor, Quaid-e-Azam University, Dr. Masoom Yasinzai described in a seminar as chief guest addressing to distinguished gathering of educationists and intellectuals,that Iqbal is not a poet of the East only, actually he is a universal poet. Moreover, Iqbal is not restricted to any specific segment of the world community but he is for the entire humanity.
“Yet it should also be born in mind that whilst dedicating his Eastern Divan to Goethe, the cultural icon par excellence, Iqbal’s Payam-i-Mashriq constituted both a reply as well as a corrective to the Western Divan of Goethe. For by stylising himself as the representative of the East, Iqbal’s endeavour was to talk on equal terms to Goethe as the representative of West.”
Iqbal’s revolutionary works through his poetry awakened the Muslims of the subcontinent. Iqbal was confident that the Muslims had long been suppressed by the colonial enlargement and growth of the West. In this concept Iqbal is recognised as the “Poet of the East”.
So to conclude, let me cite Annemarie Schimmel in Gabriel’s Wing who lauds Iqbal’s ‘unique way of weaving a grand tapestry of thought from eastern and western yarns’ (p. xv), a creative activity which, to cite my own volume Revisioning Iqbal, endows Muhammad Iqbal with the stature of a “universalist poet” and thinker whose principal aim was to explore mitigating alternative discourses with a view to constructing a bridge between the ‘East’ and the ‘West’ .
Urdu world is very familiar Iqbal as the “Poet of the East”. Iqbal is also called Muffakir-e-Pakistan (مفکر پاکستان, “The Thinker of Pakistan”) and Hakeem-ul-Ummat (حکیم الامت, “The Sage of the Ummah“). The Pakistan government officially named him a “national poet“.
Iqbal in Iran
Iqbal’s “Asrare-i-Khudi” and famous “Bal-i-Jibreel” enjoy mass popularity in Iran and are taken as a way of life, while many scholars in Iran have recognized the importance of Iqbal’s poetry in inspiring and sustaining the Iranian Revolution of 1979. During the early phases of the revolutionary movement, it was a common thing to see people gathering in a park or corner to listen to someone reciting Iqbal’s blood-warming Persian poetry, that is why people of all ages in Iran today are familiar with at least some of his poetry, notably “Az-zabur-e-Ajam”. 
Key Iranian thinkers and leaders who were influenced by Iqbal’s poetry during the rise of the Iranian revolution include Ayatollah Ali Khamenei, Ali Shariati, and Abdolkarim Soroush; although much of the revolutionary guard was intimately familiar with numerous verses of Iqbal’s body of poetry.  In fact, at the inauguration of the First Iqbal Summit in Tehran (1986), The Supreme Leader of the Iranian Revolution, Ayatollah Khamenei stated that in its ‘conviction that the Quran and Islam are to be made the basis of all revolutions and movements’, Iran was ‘exactly following the path that was shown to us by Iqbal’. Ali Shariati, who has been described as a core ideologue for the Iranian Revolution, described Iqbal as a figure who brought a message of “rejuvination”, “awakening” and “power” to the Muslim World.
Iqbal and the West
Iqbal’s views on the Western world were applauded by men including United States Supreme Court Associate Justice William O. Douglas, who said that Iqbal’s beliefs had “universal appeal”. In his Soviet biography N. P. Anikoy wrote:
[Iqbal is] great for his passionate condemnation of weak will and passiveness, his angry protest against inequality, discrimination and oppression in all forms i.e., economic, social, political, national, racial, religious, etc., his preaching of optimism, an active attitude towards life and man’s high purpose in the world, in a word, he is great for his assertion of the noble ideals and principles of humanism, democracy, peace and friendship among peoples.
Others, including Wilfred Cantwell Smith, stated that with Iqbal’s anti-capitalist holdings he was ‘anti-intellect’, because “capitalism fosters intellect”. Professor Freeland Abbot objected to Iqbal’s views saying that Iqbal’s view of the West was based on the role of imperialism and Iqbal was not immersed enough in Western culture to learn about the various benefits of the modern democracies, economic practices and science. Critics of Abbot’s viewpoint note that Iqbal was raised and educated in European way of life, and spent enough time there to grasp the general concepts of Western civilisation.
Main article: Muhammad Iqbal bibliography
- Ilm ul Iqtisad (1903)
Poetic books in Persian
- Asrar-i-Khudi (1915)
- Rumuz-i-Bekhudi (1917)
- Payam-i-Mashriq (1923)
- Zabur-i-Ajam (1927)
- Javid Nama (1932)
- Pas Cheh Bayed Kard ai Aqwam-e-Sharq (1936)
- Armughan-e-Hijaz (1938) (in Persian and Urdu)
Poetic books in Urdu
Books in English
- The Development of Metaphysics in Persia (1908)
- The Reconstruction of Religious Thought in Islam (1930)
Father of Allama Iqbal(Shaikh Noor Muhammad)
Iqbal in London in 1931
At a party during the 2nd Round Table Conference in London in 1931
A view of the conference in Jerusalem. Iqbal is seen sitting on the extreme right in the first row(1931)
Allama Iqbal reception given by the National League, London in 1932
Allama Muhammad Iqbal in 1933
Iqbal in a reception given by citizens of Lahore in 1933
Iqbal in 1934
Allama in Afghanistan with Sulmain Nadavi and Sir Ross Masood
- Iblees Ki Majlis-e-Shura, a poem by Iqbal
- List of Pakistani poets
- List of Urdu language poets
- List of Muslim philosophers
- Iqbal Academy Pakistan
- ^ Jump up to:a b c “Allama Muhammad Iqbal Philosopher, Poet, and Political leader”. Aml.Org.pk. Retrieved 2012-03-02.
- ^ Jump up to:a b Anil Bhatti. “Iqbal and Goethe” (PDF). Yearbook of the Goethe Society of India. Retrieved 2011-01-07.
- ^ Jump up to:a b c d e f g h i j k Iqbal Academy Pakistan
- ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v 1 in author list, Iqbal Academy (26 May 2006).“Allama Iqbal – Biography” (PHP). Retrieved 2011-01-07.
- ^ Jump up to:a b “The Political Philosophy of Muhammad Iqbal”. Iqbal Singh Sevea. 25 March 2011. Retrieved 25 October 2014.
- ^ Jump up to:a b c d e f g h i j Schimmel, Annemarie (1962). Gabriel’s wing: a study into the religious ideas of Sir Muhammad Iqbal. Brill Archive. pp. 34–45.
- ^ Jump up to:a b c d e f g “Iqbal in years” (PHP). Retrieved 6 August 2012.
- Jump up^ “Iqbal’s pro Kashmir approach”. GroundReport.com. 19 August 2009. Retrieved2012-01-24.
- ^ Jump up to:a b Samiuddin, Abida (2007). Encyclopaedic dictionary Of Urdu literature (2 Vols. Set). Global Vision Publishing House. p. 304. ISBN 81-8220-191-8.
- ^ Jump up to:a b c d e f g h Sharif, Imran (21 April 2011). “Allama Iqbal’s 73rd death anniversary observed with reverence”. Pakistan Today. Retrieved 6 August 2012.
- Jump up^ “National holiday November 9”. Brecorder.com. 6 November 2010. Retrieved 7 August2012.
- Jump up^ “Iqbal songs sung on I-Day”. The Hindu. 16 August 2005.
- ^ Jump up to:a b Sharma, Jai Narain (2008). Encyclopædia of eminent thinkers, volume 17. Concept Publishing Company. p. 14. ISBN 978-81-7022-684-0.
- Jump up^ Mir, Mustansir (2006). Iqbal. I.B. Tauris. ISBN 1-84511-094-3.
- ^ Jump up to:a b Taneja, V.R; Taneja, S. (2004). Educational thinkers. Atlantic Publisher. p. 151.ISBN 81-7156-112-8.
- Jump up^ Lansing, East; H-Bahai, Mi. (1908 and 2001). “The development of metaphysics in persia”. London Luzac and Company. Retrieved 1 May 2012. Check date values in:|date= (help)
- Jump up^ Mir, Mustansir (1990). Tulip in the desert: A selection of the poetry of Muhammad Iqbal. c.Hurts and Company, Publishers Ltd (London). p. 2. ISBN 978-967-5-06267-4.
- Jump up^ Jackso, Roy (2006). Fifty key figures in Islam. Routledge. p. 181. ISBN 978-0-415-35467-7.
- ^ Jump up to:a b c d Popp, Stephan (6 May 2010). “Muhammad Iqbal”. Retrieved 6 August 2012.
- Jump up^ Schimmel, Annemarie (1963). Gabriel’s wing. Brill Archive. p. 39.
- ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u “Allama Iqbal – biography – Iqbal’s works” (PHP). Iqbal Academy. 26 May 2006. Retrieved 6 August 2012.
- Jump up^ Schimmel, Annemarie (1962). Gabriel’s Wing. Brill Archive. p. 55.
- Jump up^ Azam, K.M., Hayat-e-Sadeed: Bani-e-Dar ul Islam Chaudhry Niaz Ali (A Righteous Life: Founder of Dar ul Islam Chaudhry Niaz Ali Khan), Lahore: Nashriyat, 2010 (583 pp., Urdu) [ISBN 978-969-8983-58-1]
- Jump up^ Allama Iqbalâ€™s 73rd death anniversary observed with reverence. Pakistan Today. Retrieved 2011-10-30.
- Jump up^ Javaid Manzil last residence of Allama Iqbal looking for visitors By: M Abid Ayub. Ilmkidunya.com. Retrieved 2011-10-30.
- ^ Jump up to:a b c d “Allama Iqbal – The Great Poet And Philosopher:”. Bright PK.com. 15 February 2012. Retrieved 2012-05-28.
- ^ Jump up to:a b c “Allama Iqbal – Biography – Iqbal and Politics” (PHP). 26 May 2006. Retrieved2006-12-19. |first1= missing |last1= in Authors list (help)
- Jump up^ New Age Weekly. In Memory of Com Ranjoor
- ^ Jump up to:a b “Iqbal and Pakistan Movement”. Allamaiqbal.com. Retrieved 2010-11-09.
- Jump up^ Ayesha Jalal, The Sole Spokesman, pp. 14
- Jump up^ Naipaul, V. S. Beyond Belief: Islamic Excursions Among the Converted Peoples. pp. 250–52.
- Jump up^ .djvu text in Arabic
- Jump up^ “Urdu Articles and Books”. Tolueislam.com. Retrieved 2010-05-22.
- Jump up^ Official website, Allama Iqbal Academy. “Asrar-e-Khudi”. Retrieved 2006-05-30.
- Jump up^ Kuliyat Iqbal, Iqbal Academy Publications, 1990, Lahore, Pakistan
- Jump up^ http://www.allamaiqbal.com/works/poetry/persian/asrar/text/01.htm
- Jump up^ “Nation observes Allama Iqbal’s 74th death anniversary”. Daily The News. 21 April 2012. Retrieved 2012-08-13.
- ^ Jump up to:a b “FEATURE: Allama Iqbal—the spiritual father of Pakistan”. Daily Dawn. 8 November 2003. Retrieved 2012-08-13.
- Jump up^ Sheikh, Naveed Shahzad (2007). The New Politics of Islam: Pan-Islamic Foreign Policy in a World of States. Routledge. p. 83. ISBN 978-0415444538.
- Jump up^ Jalal, Ayesha (2000). Self and Sovereignty: Individual and Community in South Asian Islam Since 1850. Routledge. p. 565. ISBN 978-0415220781.
- Jump up^ YAHYA, MD (2013). “TRADITIONS OF PATRIOTISM IN URDU POETRY: A CRITICAL STUDY WITH SPECIAL REFERENCE TO THE POET OF THE EAST ALLAMA IQBAL AND HIS POETRY”. Journal of Contemporary Research 1 (2). ISSN 2319-5789.
- Jump up^ “Seminar on Allama Iqbal held at Preston University”. Preston.Edu.PK. Retrieved2012-08-13.
- ^ Jump up to:a b This document contains both interventions from Prof. Dharampal-Frick and Mrs. Al Sanyoura Baasiri- Gita Dharampal-Frick – (South Asia Institute, University of Heidelberg). Orient Institut.Org. pp. 5–12. Retrieved 2012-08-15.
- Jump up^ Democracy in Islam: The Views of Several Modern Muslim Scholars. Amu-In Academia.Edu. p. 143. Retrieved 2012-08-14.
- ^ Jump up to:a b How to Read Iqbal. Urdu Studies.com. p. 2. Retrieved 2012-08-14.
- Jump up^ “The Political Philosophy of Muhammad Iqbal”. Osama Sajid. 25 March 2011. Retrieved 25 October 2014.
- Jump up^ “Iqbal and the Iranians Iqbal”. Nasir Riaz. 25 March 2011. Retrieved 25 October2014.
- Jump up^ “The Political Philosophy of Muhammad Iqbal”. Iqbal Singh Sevea. 25 March 2011. Retrieved 25 October 2014.
- Jump up^ “Iqbal: Manifestation of the Islamic Spirit”. Iqbal Singh Sevea. 25 March 2011. Retrieved 25 October 2014.
- Jump up^ “Luxury edition of works by poet Muhammad Iqbal”. University of Heidelberg. 25 March 2011. Retrieved 26 April 2012.
- ^ Jump up to:a b c d e Review, Iqbal (1985). “AMERICAN, WEST EUROPEAN AND SOVIET ATTITUDES TO IQBAL” (PHP). Retrieved 2012-02-16.
- Shafique, Khurram Ali (2014). Iqbal: His Life and Our Times. ECO Cultural Institute & Iqbal Academy Pakistan. ISBN 978-0-9571416-6-7.
- Ram Nath, Kak (1995). Autumn Leaves: Kashmiri Reminiscences. India: Vitasta. ISBN 81-86588-00-0.
- Mustansir, Mir (2006), Iqbal, I.B. Tauris, ISBN 1-84511-094-3
- Muhammad, Munawwar. Iqbal-Poet Philosopher of Islam. ISBN 969-416-061-8.
- Sailen, Debnath. Secularism: Western and Indian. New Delhi: Atlantic Publishers. ISBN 978-81-269-1366-4.
- V.S, Naipaul (1998). Beyond Belief: Islamic Excursions Among the Converted Peoples. USA: Random House. ISBN 0-375-50118-5.
- Annemarie, Schimmel (1963), Gabriel’s Wing: a study of the religious ideas of Sir Muhammad Iqbal, Leiden, Netherlands: E. J. Brill
- Official Website for Muhammad Iqbal
- International Iqbal Society (Formerly DISNA)
- Iqbal Cyber Library
- The collection of Urdu poems: Columbia University
- Encyclopedia Britannica.