Except historians, even journalists like us did not know that it was not Qaide-Azam M.A. Jinnah who was the creator and the inspiration behind Pakistan. Our recent visit to Pakistan gave us the pleasant shock that it was indeed Allama Iqbal who was not only the moving spirit behind Pakistan to free it from Brahminical clutches but also the person who handpicked the “Father of the world’s first Islamic state
Himself a Kashmiri Brahmin, Iqbal was painfully aware of the extent of Brahminical imperialism and its treacherous hold on the entire population of the subcontinent, reeling under its racist oppression. He was the subcontinent’s first Muslim leader to tell his community that they must have a state of their own to free themselves from the Aryan imperialism and convince M.A. Jinnah about the need for a separate homeland for Muslims.
BARRISTER WITH ROARING PRACTICE
We thought Iqbal was an eminent poet. But we did not know that he was a great philosopher, a practicing British-educated Barrister with a roaring practice and a bitter enemy of Brahmins despite himself being a Kashmiri Brahmin.
In Pakistan, Allama Iqbal, who died much before Pakistan was created. is given the highest place, next only to the Quaide Azam. Prof. Muhammad Munawwar was for long time Director of the Iqbal Academy, Pakistan, located at Lahore, which has done considerable research on the subject
Jinnah was originally in the Congress Party and a “secular Muslim”, though inwardly suffering Gandhi and Hindu humiliation.
But it was Iqbal, who as a Brahmin had a deep knowledge of the dangers of Brahminism, convinced Jinnah and made Jinnah fight for Pakistan and also made him its founding father.
MUSLIMS CORRUPTED
As a world famous authority on Quran, he knew that even the cruellest of ferocious animals cannot use weapons other than their paws, claws, horns, legs, tails, fangs and breath etc. Hence the scope of their doing harm is always limited. But man, if bent upon doing mischief can tell a lot of lies. He can conspire. He can originate intrigues. And above all, he can invent destructive weapons. His angry fist and kick are not the only expressions of his wrath. He enlongated his hand and legs by using clubs. From clubs he came to swords and spears. Then he invented arrows. After arrows he used bullets. Now the bullets have augmented into tanks, bomber-planes and bombs atomic as well as hydrogenic (Iqbal on Human Perfection. Prof. Muhammad Munawwar, Iqbal Academy, Lahore, Pakistan, 2001, p.12)
HINDU-MUSLIM DIVIDE
Iqbal held that the Muslims of the subcontinent had been corrupted by the influence of Persian pantheistic ideas and as a result they had forgotten almost everything of true Arabic Islam and its ideals (Ibid p.87).
Iqbal began composing verses in his boyhood at Sialkot (near Lahore). He moved to Lahore in 1895 and joined the Government College as a student of third year (p.107).
PREDICTS FALL OF WEST
He was sensitive to the sad fact that there was no peaceful coexistence between Muslims and Hindus of South Asia, though they lived in the same country. His poems, Taswir-i-Dar (the picture of heartfelt grief) and Naya Shivala (the new temple), especially epitomize his longing for Hindu-Muslim unity (p.108).
He left for Europe in 1905 for higher studies and in 1907 joined the London branch of the Muslim League.
Iqbal in this ghazal, prophesied that European civilization was not going to last long (p. 110).
In Dec. 1931, he was invited to Cambridge University to address the students (p. 110). He was in London to attend the Second Round Table Conference.
HUMBUG OF KHILAFAT MOVEMENT
His first and foremost concern was the Indian Muslims. He was certain that the dawn of the Islamic resurgence was about to appear and the Muslims of the Pak-India subcontinent were destined to play a prominent role in it. (p.111)
He wanted the Muslims to launch a struggle for self-determination He knew that the Muslims in other parts of the world would not have strived for the self-determination had Pakistan not emerged on the basis of that principle of self-
determination. (p. 114).
In 1923, the Khilafat movement launched by Indian Muslim leaders in collaboration with Hindu leaders, slowed down. In 1924, it practically came to an end, and with it went the newly adopted posture of Hindu-Muslim unity. Instead, Hindu-Muslim clashes became the order of the day. Hindus and Muslims were religiously, historically and culturally two separate nations. (p. 114)
BRAHMIN LOVE FOR WEST
Iqbal’s prophesy that the Brahminical Hindu (15%) love for West has proved right. The Western form of democracy suited the Hindus because it gave them the right to rule permanently rendering the Muslims to perpetual slavery During this very period, Iqbal published his book, Zabur-i-Ajam (1927). Besides politics and poetry, Iqbal remained busy preparing his famous lectures which he delivered at Madras and Hyderabad in February and at Aligarh in November 1929. (p. 115).
TWO KASHMIRI BRAHMINS
It was a strange confidence. Nehru, a Kashmiri Brahmin, going from Allahabad to Lahore, the city of Iqbal, and Iqbal, a Muslim Kashmiri Brahmin, going from Lahore to Allahabad, the home of Nehru. The Congress session at the end of December 1929 and the Muslim League meeting at the end of December 1930.
In his speech at Allahabad, he said:
It cannot be denied that Islam, regarded as an ethical ideal plus a certain kind of polity by which expression I mean a social structure regulated by a legal system and animated by a specific ethical ideal-has been
the chief formative factor in the life history of the Muslims of India. It has furnished those basic emotions and loyalties which gradually unify scattered individuals and groups and finally transforms them into a well-defined people. (S.A. Vahid, Thoughts & Reflections). (p. 115)
But did the Muslims who at that time formed over 30% of undivided India, understand the anguish of Iqbal and follow his advice? No. Only a small part of them came over to Pakistan and the rest, overwhelming Muslim population, preferred to live and suffer the Brahminical slavery.
The religious ideal of Islam, therefore, is organically related to the social order which it has created. The rejection of the one will eventually involve the rejection of the other. Therefore, the construction of a polity on national lines, if it means a displacement of the Islamic principle of solidarity simply unthinkable to a Muslim. This is a matter which at the present moment directly concerns the Muslims of India. [S.A. Vahid, 1973, p.162) (p. 116-117).
Iqbal attended the Second Round Table Conference (1931) in London. He was now in a position to say things even more expressly and positively than he had said in 1930. At the Round Table Conference he had seen the attitude of the Hindu, Sikh and the Muslim delegates. He had observed the mind of the British Govt. as well. Hence he repeated his apprehensions and suggested safeguards in respect of the Indian Muslims.
IQBAL TAKES OVER LEADERSHIP
Maulana Mohammad Ali had died in January 1931. Qaid-e-Azam had stayed behind in London. The responsibility of providing a sober lead to the Indian Muslims had fallen on Iqbal alone. He had to assume the role of a jealous guardian of his nation till the Quaid-e-Azam returned to the subcontinent in 1935. (p.119).
During the Third Round Table Conference, Iqbal addressed foreign diplomats, MPs, Muslim delegates of the Round Table conference and several other dignitaries. (p.119)
LOSS OF CULTURAL IDENTITY
He explained why he wanted the communal settlement first and then the constitutional reforms. Allama Iqbal laid stress on provincial autonomy because autonomy gave the Muslim-majority provinces some power to safeguard their rights, cultural traditions and religion. Under one central government the Muslims were bound to lose their cultural and religious entity by submerging in the overwhelming Hindu majority (p.120)
TALKS WITH DR. AMBEDKAR
Dr. Abdusalam Khurshid in his book Sorghuzshit, Iqbal Academy (p.413) quotes a dialogue between Dr. B.R. Ambedkar and Iqbal in which he stressed the need for autonomous unit for Dalit-majority areas.
The idea of a Muslim state became clearer in the mind of Allama Iqbal. During the rule of Hindu Congress ministries established in Hindu majority provinces under the 1935 Act, Muslims in those provinces were given dastardly treatment (p.121).
Nehru, the self-styled socialist but a hard core Brahmin, ridiculed the concept of “Muslim nation”. The entire Brahminical people were bent upon cheating the Muslims.
And then who could understand Allama Iqbal better than the Quaid-e-Azam himself, who was his awaited “Guide of the Era”. The Quaid-e-Azam in the introduction of Allama Iqbal’s letters (published in 1943) addressed to him, admitted that he had agreed with Allama Iqbal regarding a state for Indian Muslims before the latter’s death in April 1938 (p. 122)
These are the words of Jinnah:
“His (Iqbal’s) views were substantially in consonance with my own and had finally led me to the same conclusions as a result of careful examination and study of the constitutional problems facing India and found expression in due course in the united will of Muslim India as elaborated in the Lahore Resolution of the All-India Muslim league popularly known as the Pakistan resolution passed on March 23, 1940. (p.122).
HOMELAND FOR MUSLIMS
It was Allama Iqbal who called upon the Quaid-e-Azam Muhammad Ali Jinnah to lead the Muslims of India to their cherished goal. He had preferred Jinnah to all other giant Muslim leaders (p. 122).
He had found his Khizr-i-Rah, the veiled guide in Qauid-i-Azam Mohammad Ali Jinnah, who was destined to lead the Indian branch of Muslim ummah to their goal of freedom. (p. 123)
“The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims (Iqbal Ke Hudur, Sayyed Nazir Niazi). (p.124)
According to Iqbal, the future of Islam as a moral and political force not only in India but in the whole of Asia in a great measure rested on the organization of the Muslims of India led by the Quaid-e-Azam. (p.124).
He then put up a strong opposition to both the Hindus and the English, who wanted the united India, where Hindus had an overwhelming majority, ie. 75% of the total population of the subcontinent. Muslim, through their united efforts under the able guidance of Quaid-e-Azam succeeded in getting India divided into Pakistan and Bharat The Muslims achieved their independent homeland. (p. 125).
JINNAH’S RIGHT HAND MAN
That is how the Quaid-e-Azam paid him high tributes by calling him his right hand man, his sage and guide. (p. 152).
Allama Iqbal’s pen was equal to a conquering army. He forewarned the Eastern nations, especially the Muslims that the West had no values to live by or to offer others. Europe had become powerful on account of advanced technology and material affluence. No domination could last long if not buttressed with values. A society, though apparently strong, is inwardly weak without morals. It can be characterized as a delicate bough on which no nest can rest (p.155).
UPPER CASTE ARROGANCE
The above words very aptly applies to India where a less than 15% (upper castes) with the arrogance of wealth and power are riding rough shod over the rest of the slaves (85%) which Include Dalits and Muslim.
MUSLIMS LEFT BEHIND
Iqbal wrote to many people that the Muslim Umma’s morals were much dearer to his heart than expression of art. To bring about a revolution in the thinking of Muslims had become his sole purpose because they were living in slavery of the British. They were overwhelmed by Hindus in all fields of life. Morally they had become bankrupt. Religiously they were miserable because they had little knowledge of real Islam. They had fallen prey to rigid mullas and greedy sufis, who were misguiding the blind followers. Educationally, the Muslims had been left far behind by other nations, not only in India but all over the world. (p.163)
The great poet Iqbal refused to be called a poet. Why? Because the poet writes poetry for the sake of poetry. But Iqbal was not merely a poet but a guide, philosopher and path-finder. He was a poet with a
purpose, a goal, an ideology who makes use of poetic capability as a means to that end. (p.164).
On esort of poetry pleases but the other one teaches. But one thing is still quite obvious that to make a poetry with a message impressive, is much more difficult than to write
pleasing and plausible verses relating to love, beauty, nature etc. (p. 164).
This is the difference between art for arts sake and art for sake of life. Iqbal belonged to the second camp. Hindu India has produced hundreds of such poets who give no message.
(p. 118)
