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Iqbal chhootey taajiron ke aik parhaizgaar gharane, hindostan ( ab Pakistan mein ) Sialkot mein peda hue thay aur un ki taleem government college, Lahore mein hui thi. yorop mein 1905 se 1908 tak, is ne cambridge university se falsafah ki degree haasil ki, London mein barrister ki hesiyat se qualify kya, aur myonkh university se doctriat ki sanad haasil ki. un ka maqalah, faris mein astamari nizaam ki taraqqi ne, islami tasawuf ke kuch pehluo ka inkishaaf kya jo pehlay Europe mein namaloom thay .
yorop se wapsi par, unhon ne qanoon ki mashq se apni rozi haasil ki, lekin un ki shohrat is ki farsi aur urdu zabaan ki shairi se mili, jo awaami tilawat ke liye klasiki andaaz mein likhi gayi thi. shayarana سمپوزیا ke zareya aur aik aisay daur mein jis mein aayat hifz karne ka rivaaj tha, is ki shairi wasee pemanay par mashhoor hui .
is se pehlay ke woh Europe ka dora karen, un ki shairi ne hindustani qoum parasti ki tasdeeq ki, jaisa ke نائ شوالی (" naya alter" ) tha, lekin hindostan se doori ke sabab hi woh apna nuqta nazar badal gaya. woh dohri wajah se qoum parasti par tanqeed karne aaye thay : yorop mein is ne tabah kin nasal parasti aur samrajeat ka baais bana tha, aur hindostan mein is ki bunyaad mushtarqa maqsad ki kaafi had tak nahi thi. 1910 mein Ali garh mein" islam aik masharti aur siyasi nazriya ke tor par" ke unwan se munaqidah aik taqreer mein, unhon ne apni umedon ki nai paan islamic simt ka ishara kya. Iqbal ki shairi ke baar baar mozuaat islam ki fanaa shuda yaado ki yaad, is ke mojooda zawaal ke baray mein shikayat, aur ittehaad o islaah ki taraf Raghib hain. fard ko yakke baad deegray teen marahil se taqwiyat day kar islahat haasil ki ja sakti hain : islam ke qanoon ki itaat, khud par qaboo rakhna, aur is khayaal ki qabuliat ke har aik kkhuda ki mumkina tor par naib hai ( naib, ya momin ). mazeed yeh ke, sanjeeda istifa par amal ki zindagi ko tarjeeh di jani chahiye .
is zamane ki teen ahem nazmein, sikhwa (" shikayat" ), جبوبہ sikhwa (" shikayat ka jawab" ), aur khizar رح (" khizar, rehnuma" ) baad mein 1924 mein shaya hui. urdu majmoa بنگ-دری (" bail ki aawaz" ). un kamon mein Iqbal ne muslim be ikhtiyaari ki aziat ka shadeed izhaar kya. khizar ( arabi : kheer ), qurani nabi jo intehai mushkil sawalaat puchta hai, ko 20 win sadi ke awail mein kkhuda ki taraf se pareshan kin pareshaniyon ka saamna karna para hai .
badnami un ki lambi farsi nazam عسیر-خودی ( khud ke raaz ) ki ashaat ke sath 1915 mein samnay aayi. unhon ne farsi mein is liye likha ke unhon ne poori muslim duniya se apni appeal par tawajah dainay ki koshish ki. is kaam mein woh nafs ka aik nazriya paish karta hai jo klasiki islami tasawuf ke khud pasandi se parda uthnay wali khamoshi ( yani aqeedah ke kkhuda aur khudai umoor mein ghair fa-aal jazb se haasil hota hai ) ki shadeed muzammat hai. un ki tanqeed ne bohat se aur pur josh tanaza ko heran kardiya. Iqbal aur un ke madahon ne saabit qadmi se yeh baat barqarar rakhi ke takhleeqi khud itmadi aik Musalmah ki bunyadi khoobi hai. un ke naqadon ne kaha ke unhon ne Germany ke falsafi frederick نائٹشے ke mozuaat ko islam par musallat kya .
un ki soch ke جدلیاتی khoobi ka izhaar agli lambi farsi nazam, ramz باختی ( 1918 self اسرارteries be لوثی ) ne kya. asar k khudi mein manaye jane walay infiradiat ke naqaad ke tor par likhay gaye is ashaar mein khud supurdagi ka mutalba kiya gaya tha .
dekho, raat ke sath kisi mom batii ki terhan kashti karte ho
mein khud selaab ansoo baha raha hon .
mein ne apna nafs guzaraa, taakay aur bhi roshni ho ,
ziyada mohabbat, dosray mardon ke liye ziyada khushi .
jaisa ke Iqbal ne tasawwur kya, muslim baradri ko chahiye ke woh akhuwat aur insaaf ke nazriaat ki farakhdili se khidmat ki taleem aur hosla afzai kere. be لوثی ka moamma islam ki posheeda taaqat thi. aakhir-kaar, fa-aal khud shanasi ka wahid qabil itminan tareeqa khud se ziyada wajohaat ki khidmat mein nafs ki qurbani tha. tamseel paighambar islam ki zindagi aur pehlay momnin ki sarshar khidmat thi. doosri nazam mein Iqbal ki zaat ke –apne aakhri muqaddar ke tasawwur ko mukammal kya gaya hai .
baad mein unhon ne mazeed teen farsi jldin shaya kee. payam e mushriq ( 1923؛" mashriq ka pegham" ), johan wolf gang won goyte ke maghrib ke اسسٹلیشر dewan ( 1819؛" maghrib aur mashriq ka dewan" ) ke jawab mein likha gaya, jis ne islam ki aafaqi hesiyat ki tasdeeq ki. 1927 mein zrbِ ajm (" farsi Zaboor " ) shaya sun-hwa, jis ke baray mein ae jay. آربری, jis ka angrezi mein tarjuma hai, ne likha hai ke “اقبال ne yahan farsi tarz ke sab se naazuk aur lazzat bakhash, ghazal, ya mohabbat ki nazam ke liye mukammal tor par ghair mamooli hunar dekhaya. Javed nama ( 1932؛" hamesha ka gana" ) ko Iqbal ka shahkaar samjha jata hai. is ka markazi khayaal, dint ke ellahi mazahiy ki yaad dilanay wala, shayar ki charhai hai, jisay 13 win sadi ke azeem farsi sufiyana rame ne hadaayat di, jis mein aakhri tassadum tak tamam afkaar o khayalat aur tajarbaat se wabasta thay .
Iqbal ki baad azan urdu mein ashaar ki ashaat bil جبارال ( 1935؛" jibrael ka wing" ), zrbِ column ( 1937؛" moose ka baalo" ), aur baad azan armghan Hijaz ( 1938 hamza ) tohfa tha Hijaz ” ), jis mein urdu aur farsi dono zabanon mein ayaat mojood hain. inhen 20 win sadi ka urdu ka sab se bara shayar samjha jata hai .
falsfiyana maqam aur assar
un ki falsfiyana hesiyat ko mazhabi khayaal mein islam ki dobarah taamer ( 1934 ) mein bayan kya gaya tha, jo mudarris ( mojooda chnyi ), hyderabad aur Ali garh mein 1928–29 mein chay لیکچرس par mabni aik jald tha. unhon ne istadlaal kya ke aik sahih markooz aadmi ko zindah kkhuda ke maqasid ke sath taamul ke zariye ghair sanjeedgi se qowat peda karna chahiye. hazrat Mohammad ne kkhuda ke –apne yakjahti tajarbay se wapas aakar zameen par aik nai qisam ki mardangi aur saqafati duniya ko paadri aur moroosi badshahat ke khatmay aur tareekh aur fitrat ke mutalay par zor dainay ki ijazat di thi. mojooda daur mein muslim community ko ijtehaad yani qanooni pishrft ke usool ke tehat, naye masharti aur siyasi idaron ko waza karna chahiye. unhon ne ittafaq raye ke nazriya ki bhi himayat ki. Iqbal tabdeeli ke umomi usoolon ki tameel mein taraqqi pasand tha lekin asal tabdeeli ko shuru karne mein qadamat pasand tha .
is waqt ke douran jab woh un tqriron ke douran Iqbal ne muslim league ke sath kaam karna shuru kya. ala abad mein 1930 mein league ke salana ijlaas mein, unhon ne sadaarti khitaab kya, jis mein unhon ne aik mashhoor bayan diya ke shumal maghribi hindostan ke musalman aik alehda riyasat ki hesiyat ka mutalba karen .
tabiyat kharabi ke baad, April 1938 mein Iqbal ka intqaal hogaya aur usay Lahore ki azeem badshahi masjid ke samnay supurd khaak kardiya gaya. do saal baad muslim league ne Pakistan ke is nazriya ko vote diya, jo 1947 mein haqeeqat ban gaya. inhen Pakistan ka baap tasleem kya gaya hai, aur yom Iqbal 9 November ko Pakistanio ne manaya . .
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