The nostalgia of Iqbal

In the first part of this article published last week, it was submitted that while referring to the Golden Age of Islam, Iqbal favoured the mystics and religious guides over the rational thinkers and scientists. It will be opined now that Iqbal was nostalgic for the Muslim past and in doing that, he lost touch with reality. Iqbal desired the Muslims to merge in one large nation that stretched over the continuous block from the Atlantic shores of Africa, through the Arab and Persian heartlands, to the eastern fringes of the Turkistan. In his dreamy scheme for Ummah he, in one of his verses, saw one nation along the geographical line from the banks of Nile to the soil of Kashghar. This was in suppression of historical, ethnic, sectarian, cultural and linguistic realities. While the verse is allegorical and heart warming, the concept harks backs to the Abbasid times when this was the extent of the Caliphate. This axis leaves the status of Indian Muslims as vague and excludes the Muslim nations of Indo China. The verse in Bang-e-Dara reads as; aik hoon haram ki pasbani key leey, neel ke sahil sey leykar tae khak-e-kashgar "Muslims are united for the protection of their religion, From the banks of the Nile to the land of Kasghar." Another historically ambiguous concept is the political unity of all Muslims irrespective of their national identity, as illustrated by the following two verses; Butan-E-Rang-O-Khoon Ko Torh Kar Millat Mein Gum Ho Ja Na Toorani Rahe Baqi, Na Irani Na Afghani "Dismantle the idols of colour and creed and merge into one nation, Let the distinction as a Turk, or a Persian, or an Afghani fade away." yuuñ to sayyad bhī ho mirzā bhī ho afġhān bhī ho tum sabhī kuchh ho batāo musalmān bhī ho You label yourselves as Syeds, Mirza and Afghans You are all this but tell me, "Are You Muslims too?" Not satisfied with desiring Muslims to mould as one nation, Iqbal abhorred the idea of different appearances and various cultures. The following verse in Jawab Shikwa decries the adoption of different apparel or culture, something that was always accepted even in early Islam, and despite the fact that he himself was western educated, wore western clothes most of his life and accepted British imperial award. Perhaps Iqbal imagined all early Muslims to have been regimented with a forced loss of cultural identity, though history doesn't tell us that. Waza mein tum ho Nusara, to tamad’dun mein ho Hanud Yeh Muslman hein! Jinhain daikh key sharmaeen Yahud "You imitate Christians in appearance and Hindus in culture Are you Muslims? Even the Jews would be embarrassed of you." Iqbal was well aware of the Muslim history. He must have been aware that it was delusional to seek a unified block of all the Muslim nations. Historically, the Muslim nations in far-east, middle east, Transoxania and South Asia had relationships defined by rivalry and not harmony. After a brief beginning till the martyrdom of Hazrat Uthman, a unified Islamic Caliphate did not exist. The early Muslim history is studded with sanguine episodes, which Muslim readers always find too painful to read or narrate. That history will not be repeated here because this article, in any case, is not about Islamic history but about Iqbal's wistful perception of it. Iqbal was a nostalgic poet, a fact hinted at by Qurratulain Haider in her autobiography titled 'Kar-e-jahan daraz hai'. Nostalgic recollections filter out the bitter memories of past. Iqbal's reminiscences were all rosy about the early and medieval Islam. There is no doubt that Iqbal desired from the core of his heart for the Muslims to rise in the comity of nations and be counted among the respectful nations. Having completed his PhD on The Development of Metaphysics in Persia.' He was absorbed in the medieval history of Muslims but instead of drawing some objective lessons for their revival, he became melancholy and developed a longing for a past long gone. The dictionary meaning of the word 'nostalgic' is 'longing for a past that seems better'. That meaning reflects in Iqbal's poetry. He never recalled in his verses the personnel rivalries, injustices and gory incidents that even a casual reader of Muslim history frequently encounters. He didn't even recall the substantial sanguine divisions between early Muslims that continue to haunt the Islamic world to this day. His greatest poems such as Saqi Nama and Masjid-e-Qurtaba in Bal-e-Jibril, and Talu-a-Islam and Dunya-a-Islam in Bang-e-Dra are all written in nostalgia. They recall the glory of medieval Islam but overlook its pitfalls. Tragically, this is exactly how the children in Pakistan are taught history, fostering the image of an all conquering, audacious and gallant adventurers. Dasht To Dasht Hain, Darya Bhi Na Chhore Hum Ney Bahr E Zulmaat Mein Daura Diye Ghore Hum Ney "Wilderness aside, Even oceans were no obstacles We ran our horses into the Atlantic ocean." Or consider this verse from his address to the youth in Bal-e-Jibril Dasht To Dasht Hain, Darya Bhi Na Chhore Hum Ney Bahr E Zulmaat Mein Daura Diye Ghore Hum Ney "Your destiny is not the corridors of power Oh eagle! your abode is the precipice of cliffs." And again in Saqi nama; Mazaq-e-duee sey hey zoj zoj Uthi dasht-o-kuhsar sey fauj fauj "The face of duality has created divisions The righteous force rose from deserts and hills." Iqbal remembered a great deal while sitting in the grand mosque of Cordova. The grandiose mosque had been turned in to a cathedral for the previous four centuries and its walls had been silent to call of prayers for that long. Iqbal had every reason to be nostalgic and mournful. Certainly every Muslim would go through the experience of recalling the glory of the initial conquest and the ultimate humiliation of defeat in a land that had been an abode of the Muslims for seven centuries before being snatched back by the Catholic duo of Isabella of Castile and Ferdinand of Aragon. The Christians would be similarly resentful visiting Hagia Sophia. Jews, Christians and Muslims, all have been offended in their turn on loss of Jerusalem from their control. Hindus too have their similar grudges. It must be added here that though the British did much to fuel resentment of the people of sub-continent, they, to my knowledge, did not create a church out of an earlier place of worship. No South Asian, therefore, enters a church in the sub-continent with an angry mind. Iqbal's 'Masjid-e-Qurtaba' is a masterpiece par none and a rare achievement in poetry in any language at any time in the history of literature. However, his memory in his grief became awry. It is difficult to create a connection between 'kar-e-jahan bey sabat' ("Achievements of this world are transitory.") in the beginning of the poem, when Iqbal's heart must have been heavy with grief, and 'Rooh-e-umam ki hayat kashmakash-e-inquilab' ("The essence of a nation is constant revolution.") at the end of the poem, when it must have dawned on him that achievements, such as that superbly constructed mosque on a grand scale, are not possible without struggle. The nostalgic mood was heavy on Iqbal while composing this poem on the Mosque, as permitted by the poet himself in the following verses in 'Masjid-e-Qurtaba' (Cordova Mosque); Aab-E-Rawan-E-Kabeer ! Tere Kinare Koi Dekh Raha Hai Kisi Aur Zamane Ka Khawab "Oh waters of Kabir; on your banks, I dream about a time long past." Boo’ay Yaman Aaj Bhi Is Ski Hawaon Mein Hai Rang-E-Hijaz Aaj Bhi Iss Ki Nawaon Mein Hai "In its breeze, there is fragrance of Yemen, In its melodies, there are tunes of Hijaz." Deeda-e-Anjum mein hey teri zamin aasman aah keh sadeeon sey hey teri fiza bey azaan "Your land and sky are under the gaze of stars For centuries, your air is devoid of call to prayers." And this verse from Tariq ki Duaa (The prayers of Tariq) Ye Ghazi, Ye Tere Purisrar Bande Jinhain Tu Ne Bakhsha Hai Zuaq-e-Khudai "These brave souls; your mysterious followers Who have been blessed with conduct of Gods." In the following verses, In recalling the grandeur of Ummayad and Abbasid caliphates, Iqbal even transformed the mission of a Prophet from bringing justice and fairness to magnificence and splendour. Who nabuwat hey Muslman key leey barg-e-ha’shish jis nabuwt mein nahin quwwat-o-shaukat ka paigham "The divine message that fails to produce deeds of might and majesty, Is similar to leaf of hemp that makes oblivious to loss or gain." The nostalgic poems of Iqbal are very popular. We, the Muslims, are thrilled by reading them because they warm our hearts, instils pride in us and remind us of a golden past. These poems portray as if every Muslim, living or dead, had a hand in creating the golden past a millennium ago. It is a feel good factor. However, these are wistful romantic thoughts, prompting day dreaming without suggesting any concrete action plan for Muslim Fitrat Ke Maqasid Ki Karta Hai Nigehbani Ya Banda-e-Sehrai Ya Mard-e-Kuhistani "Only they can safeguard the purpose of nature,` The man of the desert or the brave of the hills." Or consider the following in a similar spirit; Aaeen-e-Jawanmardan, Haq Goyi-o-Bebaki Allah Ke Sheron Ko Ati Nahin Roobahi "Truthfulness and unrighteousness form the character of the brave The lions of God do not employ gimmickry or deception." Aye sheikh! Buhat ach’chi maktab ki fiza laikin banti hey baya-ban mein farooqi-o-sulmani "The ambience of the institutions may be conducive for education Only the wilderness can foster the virtues of justice and loyalty." Kafir Ki Ye Pehchan Ke Afaq Mein Gum Hai Momin Ki Ye Pehchan Ke Gum Iss Mein Hain Afaaq! "A heathen struggles to ponder about the nature Whereas the nature is merged into a Muslim." We know that Iqbal was fascinated by the independence of spirit that is hallmark of extremely under developed, fatalistic nations. He has also often inaccurately referred to the sedentary early Muslims of Medina and Mecca as men of desert, which is like confusing the sedentary residents of Peshawar or Quetta with the marauders from the neighbouring tribal hills. However, it is difficult to imagine some special aspirations of nature that can only be furthered by dwellers of, say Chechnya, Dagestan, Mongolia, Waziristan, Sahara or Patagonia. These are difficult habitats where people are known for masochism, looting raids, high illiteracy, extreme poverty, lack of institutions, women exploitation, murders on petty matters, kidnappings for ransom, bloody enmity lasting over generations and similar asperities. Only a tender mind can be attracted enough by a few instances of chivalrous honourable behaviour to overlook the darker side of this environment. Reading the Tarana-e-Milli in Bang-e-Dra, it is clear that the youth is being coaxed to prepare for an armed struggle without getting ready for it in technical fields. Consider the following verse from this poem and ascertain the message one gets. Taighon Ke Saye Mein Hum Pal Kar Jawan Huwe Hain Khanjar Hilal Ka Hai Qoumi Nishan Humara "We have been raised under the shadows of swords The dagger of crescent is our national symbol." Iqbal's poetry is stirring and moving but nostalgic. It appeals to romanticism of a past that cannot be converted to present. Nevertheless, no matter how stirring, poetry doesn't lay down concrete detailed plans for transforming a society. That is the province of prose. Sir Syed laid down the foundation for Indian Muslim nationalism on the solid bedrock of modern education and Indian-Muslim nationalism and then followed it up with a transformational Muslim educational institution. Iqbal, on the other hand, remained wistful for a faded past, when a different set of people in a different land created a civilization in some peculiar socio-political environs. The richness of that civilization had no connection with or contribution from the Muslims of India. In the first phase of his poetical journey, Iqbal appealed to Indian nationalism; in the second phase to Pan Islamism. Both appeals are equally stirring, which is hallmark of a really great poet that Iqbal was. His great poetical skills did justice to both. His greatness is reflected in the nation that he helped create, which too vacillates between defending the Muslim causes at the cost of national cohesion and, erratically, lays claim to the lost greatness of Khurasan as its own. This article appeared in the weekly The Friday Times in two parts on 1st Feb and 8th Feb 2018 Parvez Mahmood retired as a Group Captain from PAF and is now a software engineer. He lives in Islamabad and writes on historical and social issues. He can be reached at parvezmahmood53@gmail.com