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ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1239
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS
AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE
ISLAMIC STATE: IN THE CONTEXT OF LITERARY ASPECTS
Dr.Javed Iqbal Javed1, Dr.Munnaza Munawer2, Dr.Samia Ahsan3,Dr.Muhammad Shouket
Ali4, Dr.Muhammad Haroon Qadir5, Munazza Raheed6, Dr.Sapna Mumtaz7,Waseem Arshad8
1Assistant Professor Department of Urdu Deputy Director, University Publications
Lahore Leads University,Lahore, Pakistan
2Assistant Professor Department of Urdu Lahore Garrision University,Lahore, Pakistan
3Assistant Professor Department of Urdu Minhaj University,Lahore,Pakistan
4Assistant Professor Department of Urdu Lahore Leads University,Lahore, Pakistan
5Associate Professor Department of Urdu Lahore Garrision University,Lahore,Pakistan
6Lecturer Department of Urdu Hazrat Ayesha Siddiqa Model Degree
College,Lahore,Pakistan
7Assistant Professor Department of Politics & IR Lahore Leads University,Lahore, Pakistan
8Senior Assistant Department of Urdu Lahore Garrision University,Lahore,Pakistan
Correspondence Author E.mail: 5dr.haroonqadir@gmail.com
Email: 1drjavediqbalurdu@gmail.com, 2munazzamunawwar@lgu.edu.pk
3saamia.ahsan@gmail.com, 4shouketurdu@gmail.com
6bestfirendmunaza@gmail.com,7Sapna104@hotmail.com, 8Waseemarshad@lgu.edu.pk
Dr.Javed Iqbal Javed, Dr.Munnaza Munawer, Dr.Samia Ahsan,Dr.Muhammad
Shouket Ali, Dr.Muhammad Haroon Qadir, Munazza Raheed, Dr.Sapna
Mumtaz,Waseem Arshad. Allama Iqbal And Maulana Abul Kalam Azad's Thoughts
And Ideas About The Existence And Survival Of The Islamic State: In The Context Of
Literary Aspects-- Palarch’s Journal Of Archaeology Of Egypt/Egyptology 20(2), 1239-
1250. ISSN 1567-214x
Key Words: Qur'an And Hadith, Renaissance, Teachings, Self-Confidence,
Determination, Iqbal's Poetry.
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1240
ABSTRACT:
The thoughts of Iqbal and Azad have come to the mouths of witnesses in the light of the Qur'an
and Hadith. The aim of both of them was to renew the Islamic nation and provide the materials
for the renaissance of humanity by doing ijtihad in the religion of Islam. He arranged his
thought on the basis of the Holy Quran and tried to find a solution to all the problems of the
Islamic nation in the light of its teachings. The Muslims of the sub-continent are indebted to
Iqbal and Azad for instilling determination in the veins of the Muslims here. Courage, will and
courage, enthusiasm and passion, self-reliance and self-confidence and steadfastness and
determination flowed. It is impossible to deny the fact that if we analyze the expressions
accepted by these two important Urdu thinkers and writers in Islamic thoughts and affairs, then
it will not be out of place to say that there is a difference in the style of expression between
Iqbal's poetry and the thoughts of Abul Kalam. In the same sense, Sajjad Ansari had said that
if the Qur'an had been revealed in Urdu, Abul Kalam's prose or Iqbal's poetry would have been
chosen for it.
INTRODUCTION
Life and the universe are two important components, about which even people
with ordinary and ordinary mentality sometimes become worried. It is certain
that a thinker tries to understand the codes of life and the universe very seriously
on a conscious level. He is engrossed in the quest and struggle to find
proportionate and balanced answers to the various questions that arise about life
and the universe. Observation of the universe, study of nature, arguments and
life experience prove to be helpful and supportive in paving the way in this
regard.
Iqbal and Azad were two great thinkers of the same era, who have influenced a
considerable number of Muslims of the subcontinent with their thought and art.
The period that both the thinkers were passing through was not a period of soft
and eloquent speech, but a period of bitter anger. This period gave both Iqbal
and Azad masculine lips and tone, and the era that demanded violence and
bloodshed made both of them dignified, In fact, the purpose of both of them was
not to provide happiness and prosperity through literature, but to free the
Muslims of the subcontinent from intellectual, mental and physical slavery, and
their prosperity and prosperity. It is the center of writings.
Allama Iqbal and Maulana Abul Kalam Azad both belong to an era that gave
them masculine lips and tone. This era was not convinced of soft and sweet
language and speech, but an era of bitterness and bitterness. The same era. He
blessed both of them with a magnificent, dignified and dignified style of speech.
The literature of both of them gives an interpretation of human well-being. The
writer is responsible for the fact that he expresses his thoughts in the face of
suffering, pain and vicissitudes of suffering humanity. He is satisfied with his
commitment.According to Dr. Syed Abdullah:
“If you look carefully, the goals and objectives of Abul Kalam Azad and Iqbal
were not much different. Good deeds and love were the beloved belief of both
Jinns.”(1)
As far as the similarities and differences between Allama Iqbal and Maulana
Abul Kalam Azad's thoughts, ideas and concepts are concerned. In this regard,
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1241
the Qur'an, God, love, nationality and patriotism, democracy, the universe and
man, westernization, ijtihad, the problem of identity, Apart from education,
politics, the concept of freedom, the concept of humanity and the individual and
the community, there are many aspects due to which both of them have
commonalities and differences.
Allama Iqbal and Maulana Abul Kalam Azad's thoughts, ideas, concepts and
theories contain the teachings of the Qur'an and Hadith. There is a reflection. It
is clear from reflection that the axis of the system of thought of both is the Holy
Quran. Allama Iqbal conveys his thoughts and ideas through the Quranic verses
in his Persian and Urdu words as well as in his sermons.
Iqbal and Azad were two great thinkers of the same era, who have influenced a
considerable number of Muslims of the subcontinent with their thought and art.
The period that both the thinkers were passing through was not a period of soft
and eloquent speech, but a period of bitter anger. This period gave both Iqbal
and Azad masculine lips and tone, and the era that demanded violence and
bloodshed made both of them dignified, In fact, the purpose of both of them was
not to provide happiness and prosperity through literature, but to free the
Muslims of the subcontinent from intellectual, mental and physical slavery, and
their prosperity and prosperity. It is the center of writings.
Allama Iqbal's English sermons, which were given in Madrasahs, have been
translated into Urdu with the efforts of Syed Nazir Niazi. In the preface of these
sermons, Allama Iqbal writes:
"This trend of the Holy Quran is more clear in the direction of emphasizing on
action instead of thought. However, some natures do not naturally have the
ability to develop this specific type of inner thought which is the last support of
faith and belief for religion. Bring it into your experience just as you absorb the
other aspects of life and the universe that we find apart from ourselves. As for
the man of the present age, he has become accustomed to the kind of thought
which is related to the world of things and events, and this is the habit which
Islam, if not the other, supported in the early period of its civilizational
development. Therefore, he is no longer qualified for these incidents, but sees
them with suspicion because there is full room for illusion and confusion in
them. The right type of Sufism has undoubtedly performed valuable services in
shaping and guiding the religious situation and events among us Muslims, but
going forward, their representation came to the share of the gentlemen, from the
mind of the present age. They are completely ignorant and therefore have not
benefited from the ideas and experiences of the existing world. They are still
working in the same ways that were designed for those whose civilizational
outlook in certain important aspects. It is very different from our expectations.
“(2)
In the same way, the writings of Maulana Abdul Kalam Azad provide solid
evidence that he also made the Holy Quran his guide. He told the nation the way
to gain enlightenment through "Al-Hilal" and "Al-Balag".
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1242
It is clear from the writings of Allama Iqbal and Maulana Abdul Kalam Azad
that there is a deep similarity between the religion of love in their writings. Both
agree that the religion of love reveals all the mysteries and secrets.
“It cannot, however, be denied that Ghazala’s mission was almost apostolic like
that of Kant in Germany of the eighteenth century. In Germany rationalism
appeared as an ally of religion, but she soon realized that the dogmatic side of
religion was incapable of demonstration. The only course open to her was to
eliminate dogma from the sacred record. With the elimination of dogma came
the utilitarian view of morality, and thus rationalism completed the reign of
unbelief. Such was the state of theological thought in Germany when Kant
appeared.”(3)
Maulana Abul Kalam Azad writes about this one form of love:
"Actually, there are three destinations. Lust, love, reality. First and last,
everything is love. But it is not surprising that to reach someone's roof, this chain
is used as a rope. How many The road is lucky in which one step of the stairs is
not missed. Kamand Ishq reached the desired palace in one go. "(5)
Subjugation and slavery means to lose one's divine freedom - subjugation is not
only physical, but it has different types, such as mental and intellectual slavery,
ideological slavery, economic and economic slavery, cultural and political
slavery, political and social slavery. Etc. - Slavery or subjugation, whatever its
nature, has its effects on individuals individually and on nations collectively -
Allah Almighty has made man the best of creation, but when man turns away
from following the essence of the real owner, he Being a slave of another power,
he loses his identity - In the world of condemnation, man falls from the honor
of humanity in such a way that he becomes worse than cattle –
When the roots of slavery become deep and the knots become firm, then guards
are placed on a person's thoughts, his thinking becomes frozen, his mind
becomes imitative and he steals the foothold with quest and desire - in this
context, he loses his abilities. Instead of relying on him, he feels comfortable in
seeking help from others and his courage to think and think fades in his
existence - the result is that those who consider themselves as the leaders of the
nation, They do not adapt themselves according to the law of God, but change
the meanings and requirements of the word of God to make a threat.
Dr. Syed Abdullah, Allama Iqbal and Maulana Abul Kalam Azad's religion of
love writes as follows:
In any case, love is of primary importance in the belief system of both Abul
Kalam and Iqbal. If there is any difference, it is that they got their models from
the people of Tariqat, for example, Rumi and Sana'i, etc., and Abu Kalam's
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1243
models are from the people of religion. For example, Imam. Ahmad Ibn Hanbal,
Imam Ibn Taymiyyah, Hazrat Shah Wali Allah, etc. This shows that there is a
certain distance between them which should be in the Khanqah Mosque. One of
them is benefiting directly from the mosque and the other is benefiting directly
from the monastery, but to the extent of passion and jinns, both religions
recognize and believe in love. (6)
By studying the writings of Allama Iqbal and Maulana Abul Kalam Azad, this
fact becomes clear that they have made three problems of philosophy and three
stages of human intellect, i.e. God, man and the universe, their subject in the
interpretation of their ideas and concepts. According to Iqbal, the relationship
between man and the universe is the supreme consciousness of the Qur'an. Iqbal,
while discussing the change and evolution of the universe, declared man as
Ashraf and Supreme. Like Iqbal, Azad is also convinced that the law of the
universe changes. It is on the path of evolution. Maulana Abul Kalam Azad
writes in this context:
"All the things that exist in the existence of the earth are of a lower level than
man, he cannot look at them. Above him are the existences of the celestial
bodies, but there is no one among them that can become his motto. Here, all
around him, there are only lows that want to take him from the heights of
humanity to the lows of animality, while he wants to fly up, a canopy of heights
and limitless heights. should, towards which he keeps looking up and which
keeps on beckoning him to rise higher and higher. (7)
Both Iqbal and Azad's ideas regarding God, man and the universe are close to
each other. Iqbal writes in this regard:
Allama Iqbal and Abul Kalam are similar to each other in terms of the
independent concept of the universe, but in terms of their individuality, both
have different aspects. Like Allama Iqbal, Abul Kalam Azad is also convinced
of the dynamic of life. Both of them agree on the greatness of man, which is the
main reason that the source of both is the word of God. Iqbal writes:
According to Abul Kalam Azad, the colors and beauty of the universe produce
the same reaction as the effect of the beloved's character affects the lover's heart.
Dr. Aqeel Hashmi writes in this regard:
"Allama Iqbal thinks that in order to confirm the existence of God, it is
necessary to first prove the creation of the universe and then arrange it by
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1244
conquering it by human hands. All the corners of incompleteness disappear
from the sight of a person in the same way that in the eyes of a lover, the gap of
beauty in the face of the beloved, rather this gap also becomes an additional tool
for its decoration and embellishment. Abul Kalam determines the affirmation
of God by the infatuation and enchantment of this beauty. According to Abul
Kalam, the beauty of the universe is beauty and man with his soul is so
engrossed in the sight of this beauty that the color and smell of a flower. Like a
combination, the beauty of man and the universe has erased the duality, but
Iqbal did not allow human beauty to be lost in the beauty of the universe.
Rejected and rejected, Abul Kalam Azad's concept loses the beauty of God, the
universe and man in the absolute." (10)
From the study of literary history, it becomes clear that the mental attitude and
expression styles of two creators of the same era may be different. However,
the time is the same and the problems and issues before these creators are the
same. But the style of thinking and the style of expression are different, yet they
cannot give up the search and search for the common mental and intellectual
relationships between the contemporary intellectuals. They are full of yearning.
They recognize the unity of the state or thought and action as a universal
constitution.
When we talk about Islamic identity with reference to Allama Iqbal and Abul
Kalam Azad, it is clear that Iqbal is only talking about religious identity.
Sometimes there is a sense of regional identity in the name of Muslim majority
areas. While Abul Kalam Independent Indians emphasized on identity and
regional identity. Iqbal emphasized on maintaining a relationship with the past.
According to him, the importance of the past is that it is the guarantor of the
formation of identity. In the included poem "Madanit Islam" the Islamic identity
has been defined as the beauty of the Holy Spirit with the beauty of the Gentiles
and the beauty of the Arabs. It is clear that both Iqbal and Abul Kalam Azad
have a common insistence on Islamic identity. They are also strongly opposed
to undermining or dimming this identity. In this context, Dr. All Ahmad Sarwar
writes:
"In the minds of both Maulana Azad and Iqbal, the problem of national identity,
Muslim identity and cultural or linguistic identity was very clear. These
dimensions of identity should be accepted in the same way as the presence of
different and sometimes conflicting elements in a personality. That is why Iqbal
and Azad, despite being very different from each other in the political field, are
very close to each other in the categories of Islamic identity, civilized identity
and national identity. (11)
Both Iqbal and Abul Kalam Azad agree that despite being a human being, man
possesses divine attributes. Breathing a soul into a human being does not mean
that a wave of life flowed into the human body, rather, Allah the Exalted
revealed His essence to Hazrat Adam. Iqbal writes:
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1245
Both thinkers are in agreement regarding the creation of this universe and the
existence of Allah. He is driving it with restraint. In this way, naturally, his
creatures should also be one. According to Allama Iqbal, the unity of this
universe is one. Man is biologically considered a part of this universe.
According to him, human The idea of unity is given by Islam and the spiritual
concept based on this idea depends on the value of the universe and the
individual. If we turn the pages of history, it is clear that before the beginning
of Islam, there was a distinction between strong and weak, slave and master,
rich and poor. Even subordinates and slaves were deprived of their rights. That
society It was very degraded in moral, civilized, social, scientific and literary
terms, but Islam brought about a social revolution and made people aware of
their right position and status. Informed.
Iqbal and Azad, regardless of some side differences and contradictions, the
intellectual or ideological similarities found here are surprising. Therefore, the
source of both is the same and the destination is also the same. Both of them
have considered the "Al-Kitab" as a common source, both of them have used
the same words in the term self-realization. If analyzed, both places depict the
same reality. If the version of the book of nature presented by Iqbal is called a
secret version, then the same version is considered public according to Azad.
Allama Iqbal and Azad make it clear that the wider human society shows global
brotherhood on the basis of its unity. When the creator of this universe is one,
the essence of life is one, then the human race must also be one. Iqbal. We want
to see them associated with a human species by raising them above the blood
and color relations. According to Allama Iqbal:
“The cosmological argument views the world as a finite effect, and passing
through a series of dependent sequences, related as causes and effects, stops at
an uncaused first cause, because of the unthinkability of an infinite regress. It
is, however, obvious that a finite effect can give only a finite cause, or at most
an infinite series of such causes. To finish the series at a certain point, and to
elevate one member of the series to the dignity of an uncaused first cause, is to
set at naught the very law of causation on which the whole argument proceeds.
Further, the first cause reached by the argument necessarily excludes its effect.
And this means that the effect, constituting a limit to its own cause, reduces it
to something finite. Again, the cause reached by the argument cannot be
regarded as a necessary being for the obvious reason that in the relation of cause
and effect the two terms of the relation are equally necessary to each other. Nor
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1246
is the necessity of existence identical with the conceptual necessity of causation
which is the utmost that thisargument can prove.”(14)
Both Allama Iqbal and Abul Kalam Azad not only criticized the popular Sufism,
but also blamed the popular Sufism for the decline of Muslims. When both of
them were educated in a religious environment. Both thinkers took the path of
research instead of imitation. Basically, some non-Islamic concepts were
embedded in the Sufism of this period, due to which Muslims became victims
of inaction and laziness. This is the reason that both of them criticized the
Sufism of this period. In the sixth sermon "Ala Jihad fi ala Salam" he writes:
"This was the situation in which the best hearts and minds of the Muslims began
to be drawn towards Sufism and finally absorbed in it. The reins of the Islamic
state were now in the hands of the middle-class people, or the ignorant masses.
So that there was no such brave and determined person left to guide them.
Therefore, they saw their prosperity in blindly following the religions of
poverty. (15)
In fact, when Allama Iqbal and Maulana Abul Kalam Azad reflected on Islam
and the plight of Muslims in their era, they concluded that the teaching of escape
from reality destroyed the situation of Muslims. It was against the teaching of
Qur'an and Hadith. It was the time of decline of Muslims, in which Muslims
suffered decline in arts, literature and other fields related to life. Muslims
became victims of inaction and only Muslims in name. Maulana Azad writes in
this context:
"A great calamity that has befallen the Muslims is the decline of the knowledge
and practice of Sufism and the combination of this pure essence with the density
of ignorance and debauchery and the establishment of the government of the
buildings of monasteries and monasteries in place of the people of reform and
purity. (16)
If Iqbal and Azad's writings are studied carefully, this fact is evident that both
of them have made three problems of philosophy and three stages of human
intellect i.e. God, man and the universe as their subject to explain all their ideas.
And they call the interconnectedness of the universe the supreme consciousness
of the Qur'an. Iqbal has discussed the change and evolution of the universe in
the same way as Azad has discussed the change and evolution of the universe.
The position of human being is considered to be noble and elevated in its face.
By turning the pages of history, it is known that Allama Iqbal and Maulana Abul
Kalam Azad are among those thinkers who have a distinct identity due to their
extraordinary abilities. Both of them have their eyes focused on every aspect of
life. worked tirelessly for the welfare of the Muslims of the subcontinent. They
were well aware that all the chances of development and welfare of the Muslims
were associated only with the acquisition of education.
Because of this closeness and power, one warms the heart and soul of a person,
while the other torments the soul of a person. The flight of both is beyond the
limit of understanding. have tried to subdue by force. Both of them basically
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1247
clarified the theory of monotheism and the act of piety that both are called the
true interpreters of the Islamic spirit.
This is the reason that both of them And emphasized on using the educational
institutions of the West. Like Maulana Abul Kalam Azad, Allama Iqbal was
convinced of getting education from the East and the West. Maulana Abul
Kalam Azad and Allama Iqbal though wanted to promote a new type of
education by harmonizing the educational methods of East and West so that
people could reach new heights of development. In this colonial period,
education was linked to employment and a new strategy of slavery against
Muslims came into the picture. writes:
Maulana Abu Kalam Azad also felt this strongly. He was aware that the British
education system had destroyed the new generation of the subcontinent. One
was the trauma of slavery and the other was separatism. According to Maulana.
It was necessary to remove the poison that the British nation had put in the
minds of the young generation. This is the reason that after independence,
freedom was replaced by slavery, religious tolerance was replaced by bigotry,
and westernization was replaced by pride in the past. Heritage was included.
Muzaffar Hussain Ghazali, quoting Maulana Abu Kalam Azad, writes:
"Until now, we had no control over education. It was controlled by a foreign
government. What they taught may be right, but the way they taught, it closed
our minds instead of opening them. (18)
Therefore, the difference in the educational concepts of both Iqbal and Azad is
that Azad not only got the opportunity to perform the duties of the education
minister in the cabinet, but he also got the opportunity to perform many
achievements in the field of education.Allama Iqbal and Maulana Abul Kalam
Azad both believed that the personality of an individual cannot flourish without
a collective environment. In fact, the individual and collective aspects of life are
interrelated and cannot be separated in any way. It cannot be done. There is no
doubt that the mental life of an individual can only depend on the collective life
and the cooperation of other human beings. Therefore, in this perspective, both
of them preferred the collective life. According to Iqbal:
"Individual is a reliable entity in itself, or in other words, his name is one of
those abstractions that are referred to to make it easier to understand the
discussions of social sciences. In other words, the individual in the life of the
community who It is related to the status of a temporary and mortal moment.
His thoughts, his desires, his manners, all his powers, mental and physical, even
the number of days of his life, are molded in the mold of the needs and wants
of the community whose collective life he is. It is only a partial manifestation.
The reality of individual actions is nothing more than that he performs a special
task assigned to him by the system of the party. (19)
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
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Regarding individual and community, Maulana Abul Kalam Azad writes:
"Just as Allah has created the elements to form a new compound entity together
and He also created human beings to form a congregation by their coming
together, the congregation is a compound entity. Individuals are its elements.
Instead of an individual, there is no perfect existence by itself. (20)
In fact, the personality of an individual flourishes and develops in a collective
environment and its full expression is possible only in the community. There
are two sides to individual and collective life. They reach through party life. If
we consider, it is clear that Iqbal's concept of selfhood and the concept of
selflessness or collectivity are also derived from Islamic teachings. Do sacrifice
your life for the higher goals of humanity. According to Iqbal:
“A prophet may be defined as a type of mystic consciousness in which ‘unitary
experience’ tends to overflow its boundaries, and seeks opportunities of
redirecting or refashioning the forces of collective life. In his personality the
finite centre of life sinks into his own infinite depths only to spring up again,
with fresh vigour, to destroy the old, and to disclose the new directions of life.
This contact with the root of his own being is by no means peculiar to man.
Indeed the way in which the word WaÁâ (inspiration) is used in the Qur’«n
shows that the Qur’«n regards it as a universal property of life;3 though its
nature and character are different at different stages of the evolution of life.”(21)
Allama Iqbal and Abu Kalam Azad both possessed a revolutionary mind and
were convinced of the fact that no nation in this world can progress until it tries
to change itself. Therefore, both of them fully believe that the Muslim nations
should make a positive change in their behavior and actions. Both Iqbal and
Azad acknowledge the authenticity of the religion of Islam in the context of
facts. Instead of imitation, research is in the mood of both. Iqbal writes in this
context:
"I have no doubt in admitting that for a long time I was convinced of such beliefs
and issues that are specific to some Sufis and which later on, after considering
the Holy Qur'an, were definitely proved to be un-Islamic. (22)
Maulana Abul Kalam deviates from Azad Taqlid in Al-Hilal as follows:
"The first goal for every reform movement and invitation is to break the barriers
of imitation, because there is no other enemy of all the Yazdani qualities of a
human being than imitation. As many errors as there are in human actions, all
of them are spawned only by imitation. The first danger that comes to the human
mind from imitation is that the person leaves the teachings of some of his
preceptors and muqtadas or the customs of his ancestors to himself and only
worships them. He forgets to use his powers. (2)
Iqbal and Azad were basically philanthropists, this is the reason why there is a
deep similarity in the concept of man. The creator and owner of the universe is
one, so naturally its creatures should also be one and humans should be
associated with the same central direction.According to Allama Iqbal and Abul
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
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Kalam Azad-e-Azam and Fateh or Iqbal's reformation, Qalandar is not a slave
of time, but time is its slave and time moves along with it. Abul Kalam Azad
writes in "Tazikra":
"The excuse of elders is that time does not cooperate and does not provide
services and means of transportation, but time stands up determined and
victorious and says that if time does not cooperate, I will take it with me" (2).
In short, Allama Iqbal and Maulana Abul Kalam Azad, regardless of some side
differences or contradictions, the intellectual or ideological similarities found in
them are amazing. Both made full use of the Book of God. Common terms and
even words were used for the same. If Iqbal and Azad thinkers' self-concepts
are analyzed, it is clear that both paint the same reality. One warms the heart,
while the other torments the soul of man. Just as Iqbal has conquered nature by
force, Azad has mesmerized nature. The thoughts, ideas and concepts of both
prove that both They are the true reflection of the Islamic spirit.
REFERENCES
Syed Abdullah, Dr., Problems of Iqbal, (Lahore: West Pakistan Urdu Academy,
1974), p. 222
Ghulam Mustafa Khan, Dr., Quran and Iqbal, (Lahore: Iqbal Academy, 2016)
p.34
Allama Iqbal,The Recostrution of religious thought in islam,(Lahore:Institute
of islamic culture,2017)p.4
Allama Iqbal, Kalyat-e-Iqbal, p. 355
Abul Kalam Azad, Tazikrah, (New Delhi: Sahitya Akademi, 1975), p. 318.
Syed Abdullah, Dr., Abul Kalam - Imam of love and jinn, including Aina Abul
Kalam Azadaz Atiq Siddiqui, (Delhi: Association for Development of
Urdu, 1976), p. 46
Abul Kalam Azad, Ghabar-i Khater, (Lahore: Jamal School, 2010), p. 134.
Allama Iqbal, Kalyat-e-Iqbal, p. 639
Ibid, p: 411
Aqeel Hashmi, Dr., Abul Kalam Azad and Allama Iqbal, including Mahnama,
(Dar Bhanga: Tumtheel Nu, 2009), pp. 471-46.
All Ahmad Sarwar, Danshwar-e-Iqbal, (Aligarh: Educational Book House,
2002), p.71
Allama Iqbal, Kalyat-e-Iqbal, p. 394
Ibid, p: 394
Allama Iqbal,The Recostrution of religious thought in islam,p.23
Nazir Niazi, Syed, Tishkeel Modern Theology of Islam, (New Delhi: Islamic
Book Foundation, 2002), pp. 252-254.
Abul Kalam Azad, Tazikra, p. 260
Allama Iqbal, Kalyat-i-Iqbal, p.: 678 17.
Muzaffar Hussain Ghazali, Maulana Azad's Educational Concepts, (Rajasthan:
Research Institute, 1998), p: 98
Allama Iqbal, Umrani Nazar on Mulat Bayza by Ruh Iqbal, by Dr. Yusuf
Hussain Khan, (Lahore: Al Qamar Enterprise, 1996), pp. 211-212.
Maulana Azad, Law of the Rise and Fall of the Qur'an, (New Delhi: Itqad
Publishing House, 1988), p: 70
Allama Iqbal,The Recostrution of religious thought in islam,p.100
Naqosh, Lahore, Literary Battle Number, Volume 2, Pg: 240
ALLAMA IQBAL AND MAULANA ABUL KALAM AZAD'S THOUGHTS AND IDEAS ABOUT THE EXISTENCE AND SURVIVAL OF THE ISLAMIC STATE IN THE
CONTEXT OF LITERARY ASPECTS PJAEE, 20 (2) (2023)
1250
Abul Kalam Azad, Al-Hilal, Article of Morning Hope, September 29, 1912, p.
220
Abul Kalam Azad, Al-Hilal, 19 April 1913, p. 148
