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Iqbal's Ph.D. Thesis

Iqbal's Cambridge dissertation, his Munich thesis and its published editions all bear the title: "The Development of Metaphysics in Persia". But it is interesting to note that Iqbal in his application for registration in the Cambridge University, worded the topic in a slightly different way. This application was addressed to the Senior Tutor of Trinity College and was written in September, 1905. About his research topic Iqbal writes. My knowledge of Arabic and Persian and my acquaintance with European philosophy (the study of which I began 12 years ago) suggest to me that I might make a contribution to the knowledge in the West, of some branch of Muhammadan Philosophy I would propose as subject of Research . "The genesis and development of Metaphysical concepts in Persia" or some contribution to the knowledge of Arabic Philosophy which the University might approve."

Related Papers

Hamza Saeed Khan

We have defined Islamic Revolutionary thought as the imperative to remove the dichotomy between Divine Revelation and state authority, or between the religious and the secular domains of human existence, and to establish the unconditional and unqualified ascendancy of the Qur'an and the Sunnah over all spheres of life, so that the Islamic System of Social Justice can be established in its totality and, as a consequence, all forms of political repression, economic exploitation, and social discrimination can be eliminated from human society. The achievement of this goal in 7th century Arabia was the greatest accomplishment of Prophet Muhammad (SAW), and it is this triumph of the Prophet which is acknowledged by historian Dr. Michael Hart in these words: "he [Prophet Muhammad] was the only man in history who was supremely successful on both the religious and secular levels." The Islamic System of Social Justice, as established by Prophet Muhammad (SAW), continued in its ideal form for at least 30 years after his death, and then it started to decline. Gradually, however, the ideal unity between the religious and the secular gave way, and a dichotomy appeared in the Muslim society between the political rulers and the religious leadership, and then the latter themselves got divided into the scholars of the law (ulama) and the mystics who concerned themselves mainly with the purification of the soul (sufia); in this way, the "unity" gradually degenerated into a "trinity." The political and moral decay of the Ummah continued to worsen with each passing century. In the meantime, the development of physical sciences and technology in Europe under the influence of Renaissance and Reformation — which were themselves a result of Islamic influences reaching Central Europe through Muslim Spain — led to a power potential which resulted in the conquest of Muslim lands by the forces of Western Imperialism. The evolution of social sciences in Europe also accelerated, and French and Bolshevik revolutions gave fresh dimensions to the human thought, including the ideas of freedom, democracy, human rights, equality, and the need to eliminate all exploitation. In the Indian subcontinent, efforts to revive the authentic and pristine Islam began with Sheikh Ahmad Sirhindi, and gained momentum with Shah Waliyullah Dehlvi and Sayyid Ahmad Shaheed. The stage was thus set, at the beginning of the 20th century, for Allama Muhammad Iqbal to play his momentous role in laying down the intellectual foundations of Islamic Renaissance. The achievements of Allama Iqbal vis-à-vis the reconstruction of Islamic religious and revolutionary thought can be summarized as follows: In the first place, he proved that the intellectual and scientific progress that was achieved by the European man during the last few centuries was actually a manifestation and unfolding of the Qur'anic spirit. According to Iqbal, the birth of Islam was the birth of inductive intellect; it was the Qur'anic emphasis on observation and experience, as well as its stress on the concrete and the finite, which gave rise to the scientific method of inquiry. The scientific spirit was born as a result of the imperative by the Qur'an to give up all superstitious and fanciful beliefs, to rely on the senses and the faculty of reason for gaining knowledge of the material world, and to contemplate the physical and natural phenomena because these are signs of Almighty Allah (SWT). It was under the influence of such Qur'anic teachings that the inductive method of inquiry blossomed among the Arabs, before being carried through the universities in Muslim Spain into Europe, paving the way for the Renaissance. It was in this sense that Iqbal saw the intellectual side of the European culture as "only a further development of some of the most important phases of the culture of Islam." Secondly, he proved that the concepts of political and economic rights of man, which seem to have been born and developed in the West, were actually derived and borrowed from the teachings of Prophet Muhammad (SAW). Thus, to say that all human beings are born equal, that every human being has certain inalienable rights (especially the provision of basic necessities of life) concerning which there must not be any discrimination on the basis of gender, race, color, caste, or creed, and that all forms of exploitation — whether political or economic — must not be allowed to continue in a decent and humane society, is to express the basic tenets of an ideal Islamic state as given by Prophet Muhammad (SAW), as well as to describe the most remarkable features of the era of Al-Khilafah Al-Rashidah. Thirdly, Iqbal brought to the fore the urgent need and the immense significance of developing a new ilm al-kalam, i.e., of reconstructing the Islamic theology in the light of modern knowledge and of rebuilding the edifice of religious belief on the basis of newly available scientific data. Iqbal paved the way

Religious Inquiries

Sabrina Lei

Today I would like to talk about the original vision of Iqbal's philosophical thought in relation to both Muslim and Western thoughts, in other words, my talk is about Iqbal's open challenge to the premises of western philosophy or, more precisely, Western metaphysics, which also deeply influenced Islamic philosophy. Iqbal's direct references to the Western Philosophy, in his in the Reconstruction, don't indented to justify the validity of some of the Islamic truths; also they are not presented as an interpretative key to Quranic verses cited by him in the book; they, on the other hand, constitute a prelude to a wider discourse, aimed at both the reconstruction of religious thought in Islam on entirely Islamic premises and a simultaneous questioning of Western philosophical notions in order to open up new horizons of philosophical reflections. However, we must note that as Jahiz of Basra (d. A.D.869), quoted Prof Thomas Arnold, Iqbal's Western mentor, in his Legacy of Islam (pp. 239-40), and makes it clear Muslim civilisation benefited considerably from the intellectual achievement of the Greeks, though, Iqbal has his own critical way approaching the influence of the Greek thoughts among the Muslim philosophers. Jahiz in clear terms observes the following: " Did we not possess the books of the ancients in which their wonderful wisdom is immortalized and in which the manifold lessons of history are so dealt with that the past lives before our eyes, did we not have access to the riches of their experience which should otherwise have been barred to us, our share in Wisdom would be immeasurably smaller and our means of attaining a true perspective most meagre ". More than 10 centuries after Jahiz, living in a totally different civilisational and political milieu, Iqbal invites the new generation of Muslim thinkers to engage with the Western thought, without losing their own religious and cultural heritage. The dialogue is in fact interpreted by Iqbal as an opportunity to revalue and think again the internal possibilities of Islamic thought in the light of the modern experience, since, as Iqbal says, in a passage of his famous six lectures, the movement towards the West is a development of some of the most important phases of the culture of Islam. However it is very important to underline that this movement, in order to remain healthy and fruitful, should not end in an uncritical acceptance of the Western way of thought and values. " The most remarkable phenomenon of modern history, however, is the enormous rapidity with which the world of Islam is spiritually moving towards the West. There is nothing wrong in this movement, for European culture, on its intellectual side, is only a further development of some of the most important phases of the culture of Islam. Our only fear is that the dazzling exterior of European culture may arrest our movement and we may fail to reach the true inwardness of that culture " .

Salim Ayduz, Caner Dagli, Ibrahim Kalin (eds.), The Oxford Encyclopaedia Philosophy, Science, and Technology in Islam: Two-volume Set

Ahab Bdaiwi

Maroof Shah

Iqbal’s attempt to reconcile otherwise divergent epistemic and cognitive discourses of traditional Islam and modern science makes him one of the key contributors to the now familiar debate on Islam and science though his contribution has not received due consideration from scholars. The aim of the present study is to highlight Iqbal’s otherwise neglected contribution in responding to the challenge from secular science to traditional faith. Originality and importance of his approach are emphasized though its limitations as seen from the traditionalist metaphysical viewpoint are highlighted as well.

Alfred L. Ivry

Sobia Tahir

Antonio de Diego Gonzalez

The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.

Muhammad U Faruque

Despite the numerous books and articles on the thought and legacy of Muḥammad Iqbāl (d. 1938), hardly any significant academic studies exist that critically evaluate his philosophical thought in relation to his Muslim predecessors. The present article thus intervenes in the field of Iqbāl studies by challenging current scholarly assessments that present Iqbāl as a heroic reformer of Islam. This article is composed of three parts. It begins by providing a critical review of various scholarly treatments of Iqbāl’s reformist thought and draws attention to problematic aspects of the current state of such scholarship. The article then proceeds to examine the ways in which Iqbāl’s works frequently misconstrue or misrepresent various premodern Islamic texts and doctrines. It does so in two ways. The first of these involves an examination of Iqbāl’s Eurocentric reading of premodern Islamic intellectual traditions and demonstrates that this is not only methodologically problematic but moreover undermined by Iqbāl’s own limited grasp of modern scientific theories, such as evolution and the theory of relativity. This is followed by an examination of the concepts of selfhood (khūdī) and annihilation of the self (fanā’). Prominently featured in Iqbāl’s thought and writings, his treatment of these two concepts illustrates the problematic aspects of his particular mode of interpreting premodern Islamic philosophy and Sufism. Overall, this article demonstrates that Iqbāl’s status as a heroic reformer of Islam is misleading, as his interpretation of the premodern Islamic tradition is not as credible as it has often been presented to be over the past century.

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IQBAL S DOCTORAL THESIS

Prof. Dr. M. Siddiq Shibli

Allama Iqbal got himself registered as an advance student in the Cambridge University. He wrote a dissertation for this degree. He submitted the same dissertation with a few modifications in the Munich University of Germany. He was awarded Ph.D. on this research. The purpose of this article is to bring to light some new aspects of Iqbal's doctoral thesis.

…My knowledge of Arabic and Persian and my acquaintance with European philosophy (the study of which I began 12 years ago) suggest to me that I might make a contribution to the knowledge in the West, of some branch of Muhammadan Philosophy I would propose as subject of Research -- "The genesis and development of Metaphysical concepts in Persia" or some contribution to the knowledge of Arabic Philosophy which the University might approve."

So Iqbal originally conceived his topic as "The genesis and development of Metaphysical concepts in Persia," which on the advice of his teachers he might have simplified as "The Development of Metaphysics in Persia."

A few documents which are available in the Munich University archives contain valuable information about Iqbal's thesis. Credit goes to Dr. Saeed Akhtar Durrani who in 1988 wrote an article about these papers for the first time. So far this archival material has not fully utilized because it consist of hand written pages in old German style which is not also very legible. The writer of these lines got these documents transcribed and translated with the help of some German Colleagues during his stay at Heidelberg University in 1983.

Iqbal's thesis was first published by Luzac Co. London in 1908. The copies of these edition which are found in some university libraries of Germany bear the following description on the title pages:

"Inaugural-Dissertation

Philosophischen Der Facultat Sekt I (Resp II) Ludwig Maximilians-Universitat, Munchen

But the other copies do not have this description. This variation in the title pages of the thesis has led some scholars to conclude that two editions came out in 1908. But the correct position is that only one edition with two different titles was published in 1908. The copies with above description were submitted in the University because it was so required under the rules. The relevant rules were as under:

After passing the examination, the candidate will get his thesis printed and make possible changes desired by the Faculty and also add the previously submitted curriculum vitae. On the title of the thesis the following will be explicitly written:

"Inaugural Dissertation der Philosophischen

Fakultat Sket I der Ludwig - Maximilians

Universitat Munchen."

(Inaugural Dissertation of the Philosophical Faculty Section of the Ludwing Maximilians University Munich)

After delivering 150 copies of the printed dissertation, the author receives the doctor Diploma in the Latin Language signed personally by the rector and the dean and with seal of the Faculty and the University. It will also carry the date of examination."

So this extract clearly shows why some printed copies of the thesis carry a special description with the full names of the Faculty and the University.

Iqbal's examination record preserved in the Munich University reveals some interesting but useful details. The Faculty of Philosophy Section I, issued a letter on 21st July, 1907 to the distinguished professors of the faculty for the doctoral examination of Iqbal. They included Prof. F. Hommel, Von Hertling and Lipp. This letter also indicates that Iqbal took philosophy as his major subject and oriental and English Philosophy as his minor subjects. This letter also helps in determining the approximate date of Iqbal's arrival in Germany. Atiya Begum's account certifies Iqbal's presence in England till 16th July, 1907. He might have reached Germany between 17th-20th July. Iqbal deposited a sum of 260 Marks as examination fee on 22nd of July and the receipt is available in the record.

It is said that Iqbal was introduced to Munich University by his teachers in England. Prof. Arnold's name in the panel of examiners suggests that he might have also helped Iqbal in registering himself for Ph.D. Arnold was the first to give his report. Prof. Hommel, the German guide of Iqbal. has given an extract from Arnold's report which is as under:

I have read Prof. Muhammad Iqbal's dissertation "The Development of Metaphysics in Persia" with great interest. So far as I am aware, it is the first attempt that has been made to trace the continuous development of ancient Iranian speculation as they have survived in Muhammadan Philosophy and to bring out the distinctly Persian Character of many phases of Muslim thought. The writer has made use of much material hitherto unpublished and little known in Europe, and his dissertation is a valuable contribution to the history of Muhammadan Philosophy.

Prof. Hommel has also admired the standard of the thesis. He expressed that an orientalist of Goldziher or Maxe Mullers stature could have done justice with the thesis. Hommel out of modesty did not consider himself equal to the task. In the end of his report he also gave a proposal for oral examination.

Prof. Hertling has also spoken very high of the research standard. In his opinion it appears to be a paper written by a man of extensive education. But he thinks that oral examination cannot be arranged before the prior permission of the Faculty. Prof. Lipp and Prof. Kuhn both have fully endorsed the views of their colleagues about the thesis. Prof. Kuhn has also stated that Iqbal wants to return to England by 10th of November, 1907. In this way he was stressing that oral examination should be held before 10th November. The Faculty gave the permission for this examination.

(The oral examination of Iqbal was held in the Senate Chamber at 5'O clock in the afternoon of Monday on 4th November, 1907. The panel of examiners consisted of the following:

Professors of the faculty:

1. Prof. F. Hommel

2. Prof. Lipp.

3. Prof. Schick

4. Prof. Kuhn

Professor Dr. H. Breymann, Dean of the Faculty was also present. Iqbal was declared successful in the examination. The Dean of Faculty forwarded Iqbal's case for the award of Ph.D. to the Royal Rectorate of the University on the same day after the completion of the oral examination.

Iqbal's date of birth has remained a controversial issue for a long time and the controversy also arose from the date of birth given by Iqbal himself in his thesis. Iqbal recorded 3rd Zilqa'd' 1294 A.H. (1876 A.D.) as his date of birth. But he could not correctly convert the Hijra year into Christian year. Actually 3rd 'Zilqa'd of 1294 fell on 9th November, 1877. In 1958 Jan Marek pointed out this mistake. He has also mentioned some scholars who recorded 1877 as the year of Iqbal's birth. The Government of Pakistan had to appoint a Committee to decide Iqbal's correct date of birth. The Committee agreed on November 9, 1877. But in Germany the mistake was corrected very soon. In the year book of 1907-08 about the research thesis written in Germany, Iqbal's date of birth i.e. 9th November, 1877 has been correctly recorded. However, it escaped the attention of the scholars like Dr.A.M. Schimmel, Jan Marek and others.

Iqbal first submitted typed copies of his thesis and then printed copies as required under the rules which provide:

"submitting a thesis which is ready for print and written legibly so that it can be checked by the respective section.... (Translation).... The printed paper has to be submitted within one year in 150 copies."

The original typed copy of Iqbal thesis was handed over to Indian government as a gift for Iqbal's Centenary Celebrations. Now that copy is traceable neither in India nor in Germany. It has been replaced by a printed copy in Munich University Library. The card of this thesis reads as under:

"The original of this work was handed in December 1969 to the Bavarian Staatskanzklei through the intermediary of Director General of Bavarian Staatl Bibliotheken Dr. Hans Striedle. They handed the book to the Indian Government as a present on the occasion of birth anniversary of the author, since the book was allegedly not available in India.

This was a very disturbing news for Pakistanis but some scholars tried to console the Iqbal lovers by saying that only printed copies were submitted in the University and the removal of original thesis of Iqbal from the Library seems out of question of them. But their assumption stands refuted by the forgoing extract.

Atiya, in her monograph on Iqbal published in 1947, has written that Iqbal's thesis was translated in German and published. But it was not published even long after the publication of this monograph. Dr. Durrani says the German translation of the thesis was completed in 1977 as a commemorative work on the occasion of Iqbal's Centenary celebrations. Dr. Durrani's information is also incorrect. However, the first German translation of Iqbal's thesis was done by an Iranian scholar Ali Raza Rahbar with the collaboration of Dr. A.M. Schimmel. It was published in 1982 by Hafiz Verlag, Bonn, West Germany.

Iqbal's application addressed to the Senior Tutor, Trinity College, Cambridge, 1905. Iqbal, S.M. The Development of Metaphysics in Persia preserved in Munich University. Hashmi, Rafiuddin, Dr. Tasanif Iqbal..., Iqbal Academy, Lahore, 1982. Standing orders for Ph.D., Munich University, No. 6 & 7. Iqbal - Examination record, page 1. Atiya Begum, Iqbal, Lahore 1969, p.21. Arnold, Thomas, E.R.P-2. Hommel, F. Ibid. Hertling, E.R.P-3. Ibid,-4 Ibid, P-5 Jan Marek, The Date Muhammad Iqbal's Birth, Archive Orientalmi Nakladatelstvi Ceskoslovenske Akademic. Jahres verzeichnis der an den Deutschen Universitaten erschienenen Schriften, Berlin 1909, p.544. Standing Orders 2-b. Ibid, No.7 Munich University Library Card No. 3150. Atiya, p-22.

The Secrets of The Self (Asrar-e-Khudi) – Allama Iqbal

Allama iqbal famous poetry in urdu 70+ top sher free download, shikwa jawab-e-shikwa complete in urdu pdf | free download.

aaj ik aur baras biit gayā us ke baġhair

jis ke hote hue hote the zamāne mere

Allama Iqbal

1877 - 1938 | Lahore , Pakistan

One of the greatest Urdu Poets. National poet of Pakistan who penned 'Saare jahaan se achha hindostaan hamara' and 'Lab pe aati hai dua ban ke tamanna meri'

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علامہ اقبال | Allama Iqbal Biography in Urdu

Back to: اردو ادب کے شاعر

اقبال کا خاندان

ڈاکٹر اقبال کے آباؤ اجداد کشمیر سے آکر سیالکوٹ میں آباد ہو گئے تھے جو سپر گوت کے برہمن آج سے ڈھائی سو سال پہلے مسلمان ہوگئے تھے۔ڈاکٹر محمد اقبال اسی خاندان کے چشم و چراغ تھے۔ڈاکٹر اقبال کے والد شیخ نور محمد بڑے نیک اور اللہ والے بزرگ تھے۔سیالکوٹ میں ان کا چھوٹا سا کاروبار تھا، وہ سارے شہر میں نیکی اور پرہیزگاری کی وجہ سے ہر دلعزیز تھے۔

تعلیم و تربیت

ان کے دو بیٹے تھے۔ عطاء محمد اور محمد اقبال یہی اقبال ہیں جو آگے چل کر ایشیا کے سب سے بڑے شاعر مانے گئے۔اقبال 1877ء میں سیالکوٹ میں پیدا ہوئے۔شیخ نور محمد نے اپنے بچوں کو اردو، فارسی اور انگریزی تعلیم دلوائی۔شیخ عطا محمد جو اپنے چھوٹے بھائی (اقبال) سے چودہ برس بڑے تھے، انجینئر بن گئے اور اقبال مشن اسکول میں تعلیم پا کر کالج میں داخل ہوگئے۔

شیخ نور محمد کے دوستوں میں مولوی میر حسن نامی ایک بڑے عالم تھے جو مشن اسکول میں عربی پڑھایا کرتے تھے۔ان کے پڑھانے میں ایک خاص بات یہ تھی کہ جو کچھ بتا دیتے تھے وہ بات دلوں پر نقش ہو جایا کرتی تھی۔

شاعری کا شوق و ذوق

اقبال ابھی اسکول میں پڑھتے ہی تھے کہ ان کی طبیعت کے اصلی جوہر چمکنے لگے اور انہوں نے شاعری کی طرف توجہ کی۔مولانا روم کے اشعار اقبال کو نہایت پسند تھے۔ آپ نے اس زمانے میں اپنے کلام حضرت داغ کو بغرض اصلاح بھیجنا شروع کردیا۔داغ ڈاک کے ذریعے سے آپ کے کلام کی اصلاح کرکے ان کی حوصلہ افزائی کرتے تھے۔

سیالکوٹ سے لاہور

پرائمری، مڈل اور انٹرنس کے امتحانوں میں آپ نے نمایاں کامیابی حاصل کی بلکہ وظائف بھی ملنے لگے۔جب سیالکوٹ میں کالج بن گیا تو اس میں داخل ہو گے۔ مولوی میر حسن سے عربی اور فارسی پڑھتے تھے۔ محنت کرکے آپ نے عربی اور فارسی میں خاصی لیاقت پیدا کرلی۔سیالکوٹ میں ایف اے کا امتحان پاس کرکے سلسلۂ تعلیم کو جاری رکھنے کے لیے لاہور پہنچے اور گورنمنٹ کالج میں داخل ہوگے۔ اس کالج میں آرنلڈ نامی ایک لائق اور ہمدرد پروفیسر تھے جو اقبال سے بڑی محبت اور شفقت سے پیش آیا کرتے تھے۔

لاہور میں مشاعرے بھی ہوتے تھے جن میں اس زمانے کے مشہور شعراء اپنا کلام سناتے تھے۔اقبال بھی ان محفلوں میں جانے اور اپنا کلام سنانے لگے۔آہستہ آہستہ سب کی نظریں ان پر پڑنے لگیں اور ان کی عمر 22 سال کی تھی کہ لاہور کے ایک مشاعرہ میں انہوں نے ایک غزل پڑھی۔ اس مشاعرے میں مرزا ارشد گرگانی بھی تھے جو ان دنوں چھوٹی کے شاعروں میں گنے جاتے تھے۔ جب اقبال نے یہ شعر پڑھا؀

موتی سمجھ کے شانِ کریمی نے چن لئے
قطرے جو تھے میرے عرق انفعال کے

تو مرزا ارشد تڑپ اٹھے اور کہنے لگے” میاں صاحبزادے سبحان اللہ! اس عمر میں یہ شعر!”

کلام کی مقبولیت

اقبال بی۔ اے میں کامیاب ہوئے۔ عربی اور انگریزی میں اول آنے پر انہیں سونے کے دو تمغے بھی ملے۔بی اے کے بعد آپ نے ایم۔ اے کے امتحان میں نمایاں کامیابی حاصل کی اور ایک سونے کا تمغا انعام میں ملا۔ آپ پہلے اورینٹل کالج میں اور بعد میں گورنمنٹ کالج میں فلاسفی کے پروفیسر مقرر ہوئے۔جس زمانہ میں وہ کالج میں پڑھتے تھے ان کی شاعری کی دھوم مچ گئی تھی۔1899ء انجمن حمایت اسلام کے جلسہ میں اپنےانجمن حمایت اسلام کے جلسہ میں آپ نے “نالہ یتیم” کے عنوان سے ایک درد انگیز نظم پڑھی جس سے سننے والوں کے دل بے چین ہوگئے اور حاضرین کی آنکھوں سے بے اختیار آنسو ٹپک پڑے۔پھر آپ نے “ہمالہ” “ہندوستان ہمارا” وغیرہ نظمیں لکھیں جو ہندوستان بھر میں پسند کی گئیں۔

ان دنوں لاہور سے شیخ عبدالقادر “مخزن” نامی ایک ماہوار رسالہ شائع کرتے تھے۔سب سے پہلے اقبال کے اشعار اس رسالہ میں شائع ہونے لگے۔ اقبال اور شیخ عبدالقادر میں بڑا میل جول تھا۔

روزانہ کا پروگرام

ان دنوں ان کا طریقہ یہ تھا کہ صبح اٹھ کر نماز اور نماز کے بعد اونچی آواز سے قرآن شریف پڑھتے تھے۔پھر ورزش کرتے، کالج کا وقت ہوجاتا اور کچھ کھائے پئے بغیر کالج چلے جاتے اور دوپہر کو آ کر کھانا کھاتے تھے۔عام طور پر وہ کھانا صرف ایک وقت کھاتے، صبح کو چائے بھی نہیں پیتے تھے ہاں کبھی کبھی رات کو نمکین چائے پی لیا کرتے تھے۔ایک دفعہ پورے دو مہینے رات کو اٹھ کر تہجد کی نماز بھی پڑھتے تھے۔

اس زمانہ میں پروفیسر آرنلڈ اپنی ملازمت سے سبکدوش ہو کر ولایت چلے گئے۔1905ء میں اقبال بھی یورپ روانہ ہو گے۔اقبال انگلستان پہنچ کر کیمرج یونیورسٹی میں داخل ہوگے اور فلسفہ کی تعلیم حاصل کر نے لگے۔کیمبرج میں فلسفہ کا امتحان پاس کرکے آپ نے ایران کے فلسفہ کے متعلق ایک کتاب لکھی جس پر جرمنی کی یونیورسٹی نے آپ کو پی ایچ ڈی کی ڈگری عطا کی۔جرمنی سے واپس آکر آپ نے لندن میں بیرسٹری کا امتحان پاس کیا۔ ان دنوں پرفیسرآرنلڈ لندن یونیورسٹی میں عربی کے پروفیسر تھے۔ جب وہ رخصت ہوگئے تو اقبال چھ ماہ تک ان کی جگہ عربی پڑھاتے رہے۔

اقبال نے یورپ پہنچ کر ایک ایسی دنیا دیکھی جو ان کے لئے بالکل نئی تھی۔یورپ والوں کی تہذیب میں ان کو خوبیاں بھی نظر آئیں اور برائیاں بھی۔ان کی ظاہری شکل تو آنکھوں کو چکا چوند کردیتی تھی مگر جب شاعر نے ٹٹولا تو اندر سے کھوکھلا پایا۔ان کے دل پر بڑی چوٹ لگی، اگر سب انسان ایک ہی کنبہ کے لوگ ہیں تو پھر ان میں اتنا فرق کیوں ہے،کی لوٹ کھسوٹ کب تک جاری رہےگی؟ اور کیا انسان کی زندگی کا مقصد یہی ھونا چاہیئے جو یورپ کی قوموں کے سامنے ہے؟

ہندوستان واپسی

ولایت سے واپس آکر انھوں نے اردو میں بہت سی نظمیں لکھیں لیکن اب فارسی کی طرف ان کی توجہ زیادہ ہو گئی تھی۔کچھ عرصہ تک انہوں نے اردو میں شعر کہنا ہی چھوڑ دیا تھا لیکن زندگی کے آخری سالوں میں پھر کہیں اردو کی طرف توجہ کی۔ اردو کو چھوڑکر فارسی میں شعر کہنے کی دو وجوہات تھیں۔ایک تو فارسی زبان شاعری کے لئے بہت موزوں ہے۔ اور دوسرا اب اقبال کی شاعری کا رنگ بدل گیا تھا، وہ کہتے تھے کہ صرف ہندوستان کے لیے نہیں بلکہ ساری دنیا کے مسلمانوں کے لیے شعر کہتا ہوں اور فارسی کے سوا کوئی زبان ایسی نہیں جس کے ذریعے اپنے خیالات دوسرے ممالک کے مسلمانوں تک پہنچائے جا سکتے ہوں۔

اقبال 1908ء میں ولایت سے ہندوستان واپس آئے اور گورنمنٹ کالج میں پڑھانے لگے جہاں سے آپ کو پانچ سو روپے تنخواہ ملتی تھی۔ آپ کو وکالت کرنے کی بھی اجازت تھی۔

جنگ طرابلس وبلقان

ڈاکٹر اقبال کو یورپ سے آئے دو ڈھائی سال ہوئے تھے کہ اطالیہ نے ترکی سے طرابلس چھین لیا۔یہ زخم ابھی تازہ تھا کہ بلقان کی عیسائی ریاستوں نے جو مدت سے ترکی کی ماتحت تھیں بغاوت کر دی۔اقبال کی طبیعت پر ان واقعات کا بہت اثر پڑا۔ چناںچہ انھوں نے اس زمانہ میں “شکوہ” لکھا جو ان کی نظموں میں بہت مشہور ہے کہ پہلے پہل اقبال نے اس نظم کو انجمن حمایت اسلام لاہور کے جلسے میں پڑھا تو ان کی درد میں ڈوبی ہوئی آواز سامعین کے دلوں میں اس طرح نشتر گھنگھولنے لگی کہ آہوں اورسسکیوں کے سوا سارے جلسے میں کچھ اور سنائی نہیں دیتا تھا۔اقبال نے بہت سی اچھی نظمیں لکھی ہیں لیکن “شکوہ” سے زیادہ ان کی کوئی اور نظم اتنی مقبول نہیں ہوئی۔

ملازمت سے استعفیٰ

ڈاکٹر اقبال نے ڈھائی سال ملازمت کرنے کے بعد یکایک استعفی دے دیا کیونکہ وہ اپنے خیالات آزادی سے ظاہر نہیں کر سکتے تھے۔اب آپ نے بیرسٹری کی طرف زیادہ توجہ کی لیکن دولت کمانے کا انکو زیادہ شوق نہیں تھا اس لئے تنخواہ صرف اتنی ہی مقدار سے لیتے تھے جن سے ان کا خرچ پورا ہوجاتا تھا۔

1914ء میں پہلی جنگ عظیم شروع ہوئی۔ان دنوں اقبال کے دل میں ایسے خیالات موجزن تھے جنھیں اردو میں پوری طرح ظاہر کرنا مشکل معلوم ہوتا تھا اس لیے آپ فارسی میں شعر کہنے لگے۔فارسی میں انہوں نے جو باتیں کہی ہیں وہ اس لحاظ سے بالکل نئی ہیں کہ یورپ یا ایشیا کے کسی شاعر نے انہیں چھوا تک نہیں۔فارسی میں آپ نے “اسرار خودی” اور “رموز بےخودی” لکھ کر حضرت انسان کی پوزیشن اور ان کے معیار کو بلند و بالا بنا دیا۔اگلے زمانہ کے بہت سے شاعروں نے یہی سمجھ رکھا تھا کہ انسان کو اپنی خودی بالکل مٹا دینی چاہیے۔اس قسم کے خیالات سب سے پہلے یونان میں پیدا ہوئے اور جب مسلمانوں نے یونانی کتب کا عربی زبان میں ترجمہ کیا تو یہ باتیں مسلمانوں میں بھی پیدا ہوگئیں۔ان کا خیال تھا کہ انسان کو ہاتھ پاؤں ہلانے کی ضرورت نہیں بلکہ اسے صرف خدا پر بھروسہ کر کے گوشہ گیری اختیار کرنی چاہیے۔اگر کوئی شخص زندگی پانا چاہتا ہے تو اسے چاہیے کہ اپنے آپ کو فنا کر ڈالے۔اس قسم کے خیالات نے مسلمانوں کو کاہل اور بے عمل بنا دیا تھا۔اقبال نے “اسرار خودی” میں اس قسم کے خیالات کی سخت مخالفت کی۔

اقبال کے اشعار قران شریف کی سچی تعلیم کے علمبردار ہیں۔ وہ کہتے ہیں کہ اپنے آپ کو پہچانو، دنیا میں جو کچھ ہے وہ سب کچھ تمہارے لیے ہے،دل سے ڈر اور خوف بالکل نکال دو، دریائوں میں کودپڑو، لہروں سے لڑو، چٹانوں سے ٹکرا جاؤ کیونکہ زندگی پھولوں کی سیج نہیں، میدان جنگ ہے۔

سفر مدراس، میںسور و حیدرآباد

1926ء میوہ لاہور کے حلقہ سے کونسل کی ممبری کے لیے کھڑے ہو کر کامیاب ہوئے۔1928ء میں انہیں مدراس سے لیکچر دینے کے لئے بلاوا آیا۔وہاں ان کا شاندار استقبال کیا گیا۔مدراس وہ میسور اور میسور سے حیدرآباد تشریف لے گئے۔میسور اور حیدرآباد میں لوگوں نے بڑی دھوم دھام سے آپ کا خیر مقدم کیا۔1930ء میں مسلمانوں کی پرانی انجمن مسلم لیگ نے آلہ آباد میں اپنا سالانہ جلسہ کیا۔ڈاکٹر اقبال اس جلسہ کے صدر چنے گئے، اس موقع پر آپ نے جو تقریر کی اس میں پاکستان کی تشکیل کے متعلق اشارے کیے گئے تھے۔

اقبال کا مسکن

ڈاکٹراقبال کچھ عرصہ بھائی دروازہ میں رہے۔ پھر وہاں سے انارکلی چلے آئے وہاں کوئی نو دس سال رہے۔ انارکلی میکلوروڈ پر ایک کوٹھی میں کوئی چودہ سال گزار دیئے۔ انتقال سے کوئی تین سال پہلے انہوں نے میو روڈ پر اپنی خاص کوٹھی بنائی تھی جس کا نام جاوید منزل رکھا گیا تھا۔

خطابات کی بھرمار

جب وہ لاہور تشریف لاۓ تھے صرف شیخ محمد اقبال تھے۔ولایت سے واپس آئے تو ڈاکٹر اقبال کہلانے لگے۔حکومت ہند نے ان کو سر کا خطاب عطا کیا تو آپ نے استاد مولوی میر حسن کو شمس العلماء کا خطاب دلوایا لیکن قوم میں وہ علامہ اقبال کے نام سے موسوم ہوگئے۔باوجود ان تمام خطابات کے وہ ایک سیدھے سادے اور درویش انسان تھے، انہوں نے خود اپنے آپ کو اکثر شعروں میں فقیر اور درویش کہا ہے اور اس پر فخر بھی کیا ہے۔

اللہ کے بندوں کو آتی نہیں روباہی۔

اقبال کو دنیاداری کے ڈھنگ نہیں آتے تھے جو بات دل میں ہوتی تھی بلاجھجک صاف صاف کہہ دیتے تھے خواہ کسی شخص کی کیسی ہی بڑی پوزیشن کیوں نہ ہو۔ ایک دفعہ دلی میں وائسرائے سے ملاقات ہوئی انہوں نے آپ کو دوسرے دن دعوت دی لیکن آپ نے اپنی مصروفیت کی بناء پر دوسرے دن دعوت کو قبول کرنے سے انکار کر دیا اس لئے وائسرائے نے مجبور ہوکر اسی دن ان کی دعوت کا انتظام کردیا۔

اب ذرا ان کے لباس کا بھی حال سن لیجئے۔ابتداء میں وہ شلوار اور کرتا پہنتے تھے، سر پر سفید پگڑی ہوتی تھی، ولایت جاکر انگریزی لباس بھی پہننا پڑا لیکن وہ ولایت سے آنے کے بعد عام طور پر شلوار قمیض اور فراک کوٹ کے ساتھ ترکی ٹوپی پہنتے تھے۔کبھی کبھی پتلون پہن لیتے تھے تو اس کے ساتھ ہیٹ کی جگہ ترکی ٹوپی ہوتی تھی۔وہ انگریزی لباس کو پسند نہیں کرتے تھے اور کہا کرتے تھے کہ مجھے پتلون کی بنسبت شلوار زیادہ پسند ہے۔

آخری زمانہ کا کلام

علامہ اقبال نے مدت سے شعر کہنا چھوڑ دیا تھا۔ زندگی کے آخری زمانے میں انہوں نے اردو کی طرف توجہ کی۔بال جبریل اور ضرب کلیم میں آپ کی زندگی کے آخری دور کا کلام موجود ہے۔”بال جبریل” علامہ اقبال کی کتابوں میں سب سے اونچا درجہ رکھتی ہے۔اقبال نے اپنی کتابوں میں صرف مسلمانوں سے خطاب کیا ہے۔”جاوید نامہ” اور “بال جبریل” میں انہوں نے ساری دنیا کے غریبوں کو پیغام دیا ہے۔مذکورہ بالا دونوں کتابوں کو غور سے پڑھیں تو معلوم ہوتا ہے کہ وہ زمین کو خدا کی ملکیت سمجھتے ہیں اور چاہتے ہیں کہ سارے انسان ایک کنبہ کے لوگوں کی طرح مل جل کر رہیں اور زمین کی خاطر ایک دوسرے سے لڑائی جھگڑے ختم کریں۔

ناسازئی طبع

ڈاکٹر صاحب کو کچھ عرصہ سے درد گردہ کا مرض تھا۔ہر چوتھے پہنچنے سال اس درد کے دورے پڑتے تھے۔1924ء میں عید کی نماز پڑھکر آیے اور گرم دودھ ڈال کر سویاں کھالیں۔ سویاں کھاتے ہی انکی آواز بیٹھ گئی۔بہت علاج کیا کوئی فائدہ نہ ہوا جس کی وجہ سے ہائیکورٹ کا جانا بند ہو گیا۔نواب صاحب بھوپال نے آپ کی مالی مشکلات کے مدنظر آپ کے نام ماہوار 500 روپے کا وظیفہ جاری کردیا جو وفات تک ان کو برابر ملتا رہا۔

1935ء میں ان کی بیگم صاحبہ کا انتقال ہوا اس واقعہ نے انکے دل پر بہت اثر کیا۔چنانچہ ایک دن اکیلے بیٹھ کر وصیت لکھی اور رجسٹرار کے پاس بھیج دی۔وفات سے کوئی سال بھر پہلے ان کی آنکھوں میں موتیا بند اتر آیا، کچھ دنوں بعد سانس پھولنے لگا آپ کو معلوم ہو چکا تھا کہ ان کو عنقریب وصال حق نصیب ہونے والا ہے چنانچہ دسمبر1937ء میں علامہ نے یہ رباعی کہی تھی جو ان کی شدید بیماری کے موقع پر آپ کی زبان پر تھی۔

سرود رفتہ باز آید کہ نآید
نسیمے از حجاز آید کہ نہ آید

سرعام د روزگارے این فقیرے
دگر دانائے راز آید کہ نہ آید

1937ء میں طبیعت زیادہ بگڑنے لگی۔ قلب بہت کمزور ہو گیا تھا، دلی کے مشہور طبیب نابینا صاحب اور حکیم محمد حسن قریشی پرنسپل طبیہ کالج علاج کرتے تھے۔آپ کے بڑے بھائی شیخ عطا محمد نے آپ کی بگڑی ہوئی حالت کو دیکھ کر دو چار کلمات تسلی کے کہے مگر علامہ اقبال کہنے لگے کہ بھائی میں مسلمان ہوں موت سے نہیں ڈرتا۔پھر آپ نے یہ شعر پڑھا۔؀

نشان مرد مومن با تو گویم
چوں مرگ آمد تبسم بر لب اوست

وفات سے تین چار روز پہلے بلغم میں خون آنے لگا ڈاکٹروں کا خیال تھا کہ دل کی طرف جانے والے رگ کے پھٹ جانے کا اندیشہ ہے۔آخرکار علامہ نے 21 اپریل 1938ء کو انتقال کیا۔وفات کے وقت ان کی عمر 65 سال سے اوپر تھی۔انا لله وانا اليه راجعون.

ہندوستان میں اقبال کا ماتم

اقبال کی وفات کی خبر آنا فانا لاہور میں پھیل گئی، بازار بند ہو گئے اور لوگ جاوید منزل کی طرف جانے لگے۔شام کو جنازہ اٹھا اور شاہی مسجد کے مناروں کے سائے میں ان کی میت کو دفن کیا گیا۔جنازے کے ساتھ کوئی پچاس ہزار سے زیادہ آدمی تھے۔آپ کے انتقال پر ہندوستان بھر کے شہروں اور قصبوں میں جگہ جگہ ماتمی جلسے ہوئے۔شعراء نے اس موقع پر مرثیے اور تاریخیں بھی کہیں۔

ساز خاموش ہو گیا مگر نغمے زندہ ہیں۔یہ صحیح ہے کہ اقبال امید کے گیتوں سے سوئے ہوئے دلوں کو جگانے والا، مایوسوں کی ہمت بندھانے والا، اسلام کا سچا عاشق اور ملت کا سوگوار ہم میں نہیں رہا لیکن اس نے ہمارے دلوں کو یقین اور تنظیم کے جس نور سے جگمگایا تھا اس کی روشنی شک اور مایوسی کی تاریکی میں ہمیں صراط مستقیم دکھاتی رہے گی۔ساز خاموش ہو گیا مگر کرۂ ارض اور اس کی فضا اس کے نغموں سے قیامت تک گونجتی رہے گی۔ہمیں چاہیے کہ علامہ اقبال کے کلام کو ہر روز پڑھیں اور سمجھیں اور اولوالعزمی کے ساتھ مستقل طور پر عمل پیرا ہوں۔

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Allama Iqbal Essay In Urdu | علامہ اقبال پر ایک مضمون

Today, we write Allama Iqbal essay in Urdu.Allama Muhammad Iqbal was a philosopher, mystic, poet, and politician in British India who inspired the Pakistan Movement. He is considered one of the most influential figures in Urdu literature. He is one of my favorite poet personality.

Some people may think that Allama Iqbal was strictly a religious poet, but that is not. He was, in fact, a philosopher and thinker who used poetry as a medium to get his message across. In this essay on Allama Iqbal in Urdu, we explore some of his most famous quotes and see how they relate to life and religion.

He is one of the most famous and influential poets and philosophers of Urdu. His poetry has been translated into many languages all over the world. He is considered one of the most significant literary figures in south Asia. According to a variant account, Iqbal was born in Sialkot on 9 November 1877 in Allahabad in 1876.

He received his early education in Sialkot, and then he went to Lahore for higher studies. In his honor, a poetry festival is held every November, having seminars, speeches, and mushairas of national and international poets. Iqbal was well versed in Arabic, Urdu, and Persian languages.

He has composed several poems and is also known as shair e mashriq (poet of the east). His famous works include “Asrar-e-Khudi”, “rumuz-e-bekhudi”, “Payam-e-Mashriq”, “Zabur-e-Ajam”, “Bal-e-Jibreel”, “Pas Che Bayad Kard Ay Aqwam-e–Sharq

IQBAL Essay Poetry in Urdu – شاعری

200 words Mera pasandida shair essay in urdu

IQBAL 10 lines mazmoon in Urdu 100 words

This article provides an essay on Allama Iqbal in Urdu for class 1,2,3,4,5,6,7,8,10, 12 and others with headings, poetry, and quotation, and it is an excellent resource for anyone looking to learn more about this legendary poet and philosopher. Please like and comment if you found this allama iqbl mazmoon helpful.

You can also read a science ke karishme essay in urdu

Allama Iqbal was a philosopher, poet, 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 known for his poems, which are written primarily in Persian, that discuss themes of spiritual awakening, the nature of God, and the role of Muslims in the world. He is also known for his political activism, particularly his support for the creation of a separate Muslim state in the northwest of British India. Iqbal was born in Sialkot, in the Punjab region of British India, in 1877, and studied at some of the most prestigious universities in British India and Europe. He was a member of the All India Muslim League, and his ideas and writings continue to influence political and religious thought in South Asia and beyond.

Allama Iqbal was never formally titled “Sir”. The title “Sir” is typically used as a honorific for knights in the British honours system, or for other individuals who have been knighted by the British monarch. As far as I know, Iqbal was never knighted and therefore never held the title of “Sir”. Iqbal was a philosopher, poet, and politician in British India, and he was known for his political activism and his poetry, but he was not a knight and did not hold the title of “Sir”.

It is not clear how many sisters Allama Iqbal had. Iqbal was born into a family of nine siblings, but the exact number and genders of his siblings is not known. Some sources indicate that Iqbal had four brothers and four sisters, while others suggest that he had three brothers and five sisters. Without more specific information, it is difficult to say for certain how many sisters Iqbal had.

Allama Iqbal was born in Sialkot, in the Punjab region of British India, in 1877. Sialkot is a city in the northeast of modern-day Pakistan, near the border with India. Iqbal’s family was part of the Kāshmirī Pundit community, a Hindu minority group that had converted to Islam several generations before Iqbal’s birth. Iqbal grew up in Sialkot and studied at some of the city’s most prestigious schools, before going on to study at universities in Lahore, Cambridge, and Munich. He returned to Sialkot after completing his studies and spent much of his life there, before moving to Lahore in the 1930s.

It is not clear on which day Allama Iqbal was born. Iqbal was born in 1877 in Sialkot, in the Punjab region of British India. While the exact date of his birth is not known, it is generally accepted that he was born in November of that year. Some sources indicate that he was born on November 9, while others suggest that he was born on November 11. Without more specific information, it is difficult to say for certain on which day Iqbal was born.

It is not clear whether Allama Iqbal drank alcohol or not. There is no mention of alcohol consumption in his biographies or personal writings, and it is not considered to be a part of his personal or religious beliefs. Iqbal was a devout Muslim, and as such, he would have been expected to follow the Islamic prohibition on the consumption of alcohol. However, without concrete evidence one way or the other, it is difficult to say for certain whether he drank alcohol or not.

If you are interested in learning more about the Urdu poetry of Allama Iqbal, there are several resources that you can use. One option is to look for books or articles that provide analysis and explanation of Iqbal’s poetry. You may be able to find these at a local library or bookstore, or you can search for them online. Another option is to look for websites or forums where people discuss and interpret Iqbal’s poetry. These can be a good source of information and can provide insight into the meaning and significance of his work. You may also be able to find recordings or videos of Iqbal’s poetry being recited, which can provide a deeper understanding of his work.

Allama Iqbal is revered in Pakistan as its national poet. So many schools, public institutions and even a province are named after him. But the information about his life is scarce. Few people are aware that allama iqbal was born in 1877 at Sialkot, in a house on a hill overlooking the city. The house is now a school called ‘Allama Iqbal Academy’ but the house holds very few memories of the poet.

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THIS ESSAY IS VERY HELPFUL FOR MY HOMEWORK THANK YOU

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Phd Programmes

Phd programmes.

Allama Iqbal Open University offers the following PhD programmes:

PhD Islamic Studies (Quran & Tafseer)

Phd shariah, phd islamic studies (general), phd islamic studies, phd education (specialization in distance and non-formal education-dnfe), phd (education) with specialization in science education, phd teacher education, doctor of philosophy (phd) in special education, phd mass communication, phd iqbal studies, phd in pakistani languages and literature (mphil based), phd english (linguistics), phd (business administration), phd chemistry, phd physics, phd in agricultural extension, phd statistics, phd (food & nut), phd history, phd education (specialization elementary teacher education), ph.d. islamic studies (specialization in seerat studies), phd arabic (mphil/ms based), phd mathematics, phd library and information sciences, phd (computer science), phd sociology.

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The Allama Iqbal Open University was established in May, 1974, with the main objectives of providing educational opportunities to masses and to those who cannot leave their homes and jobs. During all these past years, the University has more than fulfilled this promise.

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(PDF) Allama Muhammad Iqbal and Bahaism Urdu
Allama Dr. Muhammad Iqbal (1877-1938) is one of the most effective personality of the 20th century.He enriched his thought from both the Eastern and Western fountain heads of knowledge. A regular and mature research are of his intellectual life
PDF Iqbal and James Ward
5 Chapter I LIFE AND WORKS OF IQBAL AND JAMES WARD (1) ALLAMA MUHAMMAD IQBAL Hafeez Malik wrote in his essay 'Muhammad Iqbal', "Allama Muhammad Iqbal's ancestors were Kashimiri Sipru Pundits who had accepted Islam in 18th century.
The Development of Metaphysics in Persia
Muhammad Iqbal went to Germany and enrolled into Ludwig Maximilian University, Munich where he earned a PhD by submitting The Development of Metaphysics in Persia as his final thesis, in 1908. Iqbal's doctoral supervisor was Fritz Hommel.The book was published by Luzac & Company, London same year. Iqbal covers in this book from Zoroaster to Bahá'u'lláh era and metaphysical anatomy.
Falsafa e Ajam
Falsafa-e-Ajam فلسفۂ عجمAn Authorized Urdu Translation of Allama Iqbal's PhD thesis in philosophy "The Development of Metaphysics in Persia"Translation by Meer Hassan Uddin.Description:The Development of Metaphysics in Persia is the book form of Muhammad Iqbal's PhD thesis in philosophy at the University of Munich subm
(PDF) Intimation and its Modes in Urdu Poems of Allama Muhammad Iqbal
Fehmida Riaz, a celebrated poet of the 20th and 21st centuries, stands out as a bold and influential female voice in Urdu poetry. Born on July 28, 1942, in Meerut to an educated family, she left a ...
Kuliyat -e- IQBAL (URDU) : Allama Muhammad Iqbal : Free Download
Save Page Now. Capture a web page as it appears now for use as a trusted citation in the future.
PDF IQBAL
IQBAL by Mustansir Mir (Biography of Allama Muhammad Iqbal, Iqbal Academy, Lahore, Pakistan, 2008) Introduction Dr. Sir Allama Muhammad Iqbal (9 November 1877 - 21 April 1938) was a Muslim
(PDF) Iqbal's Ph.D. Thesis
Iqbal's Cambridge dissertation, his Munich thesis and its published editions all bear the title: "The Development of Metaphysics in Persia". But it is interesting to note that Iqbal in his application for registration in the Cambridge University, worded the topic in a slightly different way.
the reconstruction of religious thought in islam
Read this popular Ebook by Allama Iqbal on Rekhta. Mohammad Iqbal (1877-1938), a descendant of a Kashmiri Brahmin family that had embraced Islam in the seventeenth century, was born and settled in Sialkot.
PDF Allama Muhammad Iqbal in Politics of the Indian Sub- continent
Isra Sarwar & Zubaida Zafar 176 Journal of Indian Studies political services regarding the Muslims on Indian history of the sub-continent can never be forgotten. His vision regarding Muslim thoughts, concept of Khudi and the idea for the separate state left deep impact in minds of Indian masses which
PDF A Brief Introduction to Allama Muhammad Iqbal'S Political Philosophy
Pakistan Journal of Social Research ISSN 2710-3129 (P) 2710-3137 (O) Vol. 3, No. 4, December 2021, pp. 338-344 www.pjsr.com.pk 338 A BRIEF INTRODUCTION TO ALLAMA MUHAMMAD IQBAL'S POLITICAL PHILOSOPHY
Iqbal'S Doctoral Thesis
Allama Iqbal got himself registered as an advance student in the Cambridge University. He wrote a dissertation for this degree. He submitted the same dissertation with a few modifications in the Munich University of Germany. He was awarded Ph.D. on this research. The purpose of this article is to ...
PDF Books
Allama Iqbal Famous Poetry in Urdu 70+ Top Sher Free Download. Shikwa Jawab-e-Shikwa Complete in Urdu Pdf | Free Download. Books & Categories
Urdu Books of Allama Iqbal
Read Ebooks of Allama Iqbal on Rekhta Ebook Library. You can search ebooks by poets and ebooks by name in search Box.
Allama Iqbal Biography In Urdu
Allama Iqbal In Urdu- In this lesson you are going to read biography of Allama iqbal in urdu language, Allama iqbal ke halaat e zindagi par ek mazmoon in urdu, علامہ اقبال کے حالات زندگی, my favourite poet allama iqbal essay in urdu, allama iqbal in urdu biography, علامہ اقبال
Allama Iqbal Essay In Urdu
Some people may think that Allama Iqbal was strictly a religious poet, but that is not. He was, in fact, a philosopher and thinker who used poetry as a medium to get his message across. In this essay on Allama Iqbal in Urdu, we explore some of his most famous quotes and see how they relate to life and religion.
(PDF) Allama Iqbal-Mufakir e Pakistan
Pakistan, officially the Islamic Republic of Pakistan, came into existence on August 14, 1947, when British colonial rule in India ended. Pakistan's founding was preceded by a Muslim nationalist ...
Phd Programmes
The Allama Iqbal Open University was established in May, 1974, with the main objectives of providing educational opportunities to masses and to those who cannot leave their homes and jobs.
PDF manuu.edu.in
©Maulana Azad National Urdu University, Hyderabad Course : Allama Iqbal ISBN: 978-93-95203-47- First Edition: December, 2022 Revised Edition, May, 2023