Free Download All Allama Iqbal Urdu Poetry Books in PDF. Download free Urdu poetry books of Allama Muhammad Iqbal in pdf. Allama Iqbal Wrote the books of poetry in Urdu. Iqbal Wrote seven books. Excerpts from “Shikwa Jawaab-e-Shikwa” by Allama Muhammad Iqbal. Translation: Sabieh Anwar You, gave up the book and earned yourselves disgrace.
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Urdu Books biographies, Drama, Poetry and shayari at Rekhta Online E-Books Store in Hindi & English. You can Search for specific Book also. Iqbal wrote poetry in Urdu and Persian, and several collections in each Nicholson of Cambridge. The book introduced Iqbal to the west. Asrar- i-Khudi was. Lahore, Iqbal Academy Pakistan, on a variety of subjects, but, mainly on Allama Iqbal and his related fields. The site is Kuliyat-e-Iqbal Urdu Mobile App .
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These demands relate to the defense of our national existence 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. The lectures had been delivered at Madras , Hyderabad and Aligarh. Iqbal expressed fears that not only would secularism weaken the spiritual foundations of Islam and Muslim society, but that India's Hindu -majority population would crowd out Muslim heritage, culture and political influence.
In his travels to Egypt , Afghanistan , Iran and Turkey , he promoted ideas of greater Islamic political co-operation and unity, calling for the shedding of nationalist differences.
Ambedkar , Iqbal expressed his desire to see Indian provinces as autonomous units under the direct control of the British government and with no central Indian government. He envisaged autonomous Muslim provinces in India. Under a single Indian union he feared for Muslims, who would suffer in many respects especially with regard to their existentially separate entity as Muslims.
Iqbal was elected president of the Muslim League in at its session in Allahabad in the United Provinces , as well as for the session in Lahore in In his presidential address on 29 December he outlined a vision of an independent state for Muslim-majority provinces in north-western India: Self-government within the British Empire , or without the British Empire, the formation of a consolidated Northwest Indian Muslim state appears to me to be the final destiny of the Muslims, at least of Northwest India.
In his speech, Iqbal emphasised that unlike Christianity, Islam came with "legal concepts" with "civic significance," with its "religious ideals" considered as inseparable from social order: He thus became the first politician to articulate what would become known as the Two-nation theory —that Muslims are a distinct nation and thus deserve political independence from other regions and communities of India.
Even as he rejected secularism and nationalism he would not elucidate or specify if his ideal Islamic state would construe a theocracy , and criticized the "intellectual attitudes" of Islamic scholars Ulema as having "reduced the Law of Islam practically to the state of immobility".
The latter part of Iqbal's life was concentrated on political activity. He travelled across Europe and West Asia to garner political and financial support for the League, he reiterated the ideas of his address, and, during the Third round-Table Conference, he opposed the Congress and proposals for transfer of power without considerable autonomy or independence for Muslim provinces. He would serve as president of the Punjab Muslim League, and would deliver speeches and publish articles in an attempt to rally Muslims across India as a single political entity.
Iqbal consistently criticised feudal classes in Punjab as well as Muslim politicians averse to the League. Many unnoticed accounts of Iqbal's frustration toward Congress leadership were also pivotal in providing a vision for the two nation theory.
Iqbal was the first patron of Tolu-e-Islam , a historical, political, religious and cultural journal of the Muslims of British India. In , according to his instructions, Syed Nazeer Niazi initiated and edited the journal,  named after the famous poem of Iqbal, Tulu'i Islam. Niazi also dedicated the first edition of this journal to Iqbal. For a long time, Iqbal wanted a journal to propagate his ideas and the aims and objectives of the All India Muslim League.
The journal played an important role in the Pakistan movement. Later, the journal was continued  by Ghulam Ahmed Pervez , who had already contributed many articles in its early editions. Iqbal's poetic works are written primarily in Persian rather than Urdu.
The poems emphasise the spirit and self from a religious, spiritual perspective. One has to make a great journey of transformation to realise that divine spirit. He proves by various means that the whole universe obeys the will of the "Self. For him, the aim of life is self-realization and self-knowledge. He charts the stages through which the "Self" has to pass before finally arriving at its point of perfection, enabling the knower of the "Self" to become a vice-regent of God.
In his Rumuz-i-Bekhudi Hints of Selflessness , Iqbal seeks to prove the Islamic way of life is the best code of conduct for a nation's viability. A person must keep his individual characteristics intact, but once this is achieved he should sacrifice his personal ambitions for the needs of the nation.
Man cannot realise the "Self" outside of society. Also in Persian and published in , this group of poems has as its main themes the ideal community,  Islamic ethical and social principles, and the relationship between the individual and society.
Although he is true throughout to Islam, Iqbal also recognises the positive analogous aspects of other religions. The Rumuz-i-Bekhudi complements the emphasis on the self in the Asrar-e-Khudi and the two collections are often put in the same volume under the title Asrar-i-Rumuz Hinting Secrets. It is addressed to the world's Muslims. Goethe bemoans the West having become too materialistic in outlook, and expects the East will provide a message of hope to resuscitate spiritual values. Iqbal styles his work as a reminder to the West of the importance of morality, religion and civilisation by underlining the need for cultivating feeling, ardour and dynamism.
He explains that an individual can never aspire to higher dimensions unless he learns of the nature of spirituality. In , he was officially invited to Afghanistan to join the meetings regarding the establishment of Kabul University. In Gulshan-e-Raz-e-Jadeed , Iqbal first poses questions, then answers them with the help of ancient and modern insight, showing how it affects and concerns the world of action.
Bandagi Nama denounces slavery by attempting to explain the spirit behind the fine arts of enslaved societies. Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future, while emphasising love, enthusiasm and energy to fulfil the ideal life.
Iqbal's work, the Javed Nama Book of Javed is named after and in a manner addressed to his son, who is featured in the poems. It follows the examples of the works of Ibn Arabi and Dante 's The Divine Comedy , through mystical and exaggerated depictions across time. Iqbal depicts himself as Zinda Rud "A stream full of life" guided by Rumi, "the master," through various heavens and spheres and has the honour of approaching divinity and coming in contact with divine illuminations.
In a passage re-living a historical period, Iqbal condemns the Muslims who were instrumental in the defeat and death of Nawab Siraj-ud-Daula of Bengal and Tipu Sultan of Mysore , respectively, by betraying them for the benefit of the British colonists , and thus delivering their country to the shackles of slavery.
At the end, by addressing his son Javid, he speaks to the young people at large, and provides guidance to the "new generation. His love of the Persian language is evident in his works and poetry. He says in one of his poems: It was written in three distinct phases of his life.
The second set of poems date from —, when Iqbal studied in Europe, and dwell upon the nature of European society , which he emphasised had lost spiritual and religious values. This inspired Iqbal to write poems on the historical and cultural heritage of Islam and the Muslim community, with a global perspective. Iqbal urges the entire Muslim community, addressed as the Ummah , to define personal, social and political existence by the values and teachings of Islam.
Iqbal's works were in Persian for most of his career, but after his works were mainly in Urdu. His works in this period were often specifically directed at the Muslim masses of India, with an even stronger emphasis on Islam and Muslim spiritual and political reawakening. Published in , the Bal-e-Jibril Wings of Gabriel is considered by many critics as his finest Urdu poetry, and was inspired by his visit to Spain, where he visited the monuments and legacy of the kingdom of the Moors.
It consists of ghazals , poems, quatrains , epigrams and carries a strong sense of religious passion. Again, Iqbal depicts Rumi as a character and an exposition of the mysteries of Islamic laws and Sufi perceptions is given. Iqbal laments the dissension and disunity among the Indian Muslims as well as Muslim nations. Musafir is an account of one of Iqbal's journeys to Afghanistan, in which the Pashtun people are counselled to learn the "secret of Islam" and to "build up the self" within themselves.
The first part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The Persian quatrains convey the impression that the poet is travelling through the Hijaz in his imagination. Profundity of ideas and intensity of passion are the salient features of these short poems.
Iqbal's vision of mystical experience is clear in one of his Urdu ghazals, which was written in London during his days of studying there. Some verses of that ghazal are: The lion who had emerged from the desert and had toppled the Roman Empire is As I am told by the angels, about to get up again from his slumbers. You the [dwellers] of the West, should know that the world of God is not a shop of yours. Your imagined pure gold is about to lose it standard value as fixed by you.
Your civilization will commit suicide with its own daggers. For a house built on a fragile bark of wood is not longlasting . In these, he revealed his thoughts regarding Persian ideology and Islamic Sufism — in particular, his beliefs that Islamic Sufism activates the searching soul to a superior perception of life.
He also discussed philosophy, God and the meaning of prayer, human spirit and Muslim culture, as well as other political, social and religious problems. Iqbal was invited to Cambridge to participate in a conference in , where he expressed his views, including those on the separation of church and state to participants which included the students of that university: I would like to offer a few pieces of advice to the youngmen who are at present studying at Cambridge.
I advise you to guard against atheism and materialism. The biggest blunder made by Europe was the separation of Church and State. This deprived their culture of moral soul and diverted it to the atheistic materialism. I had twenty-five years ago seen through the drawbacks of this civilization and therefore, had made some prophecies. They had been delivered by my tongue although I did not quite understand them. This happened in After six or seven years, my prophecies came true, word by word.
The European war of was an outcome of the aforesaid mistakes made by the European nations in the separation of the Church and the State. Iqbal also wrote some poems in Punjabi , such as Piyaara Jedi and Baba Bakri Wala , which he penned in on the occasion of his son Javid's birthday.
A collection of his rarely known Punjabi poetry was put on display at the Iqbal Manzil in Sialkot. Iqbal has been recognised and quoted as " Poet of the East " by academics, institutions and the media. Masoom Yasinzai, described in a seminar addressing a distinguished gathering of educationists and intellectuals that Iqbal is not only a poet of the East, but is a universal poet.
Moreover, Iqbal is not restricted to any specific segment of the world community but he is for the entire humanity. Yet it should also be born in mind that whilst dedicating his Eastern Divan to Goethe, the cultural icon par excellence, Iqbal's Payam-i-Mashriq constituted both a reply as well as a corrective to the Western Divan of Goethe. For by stylising himself as the representative of the East, Iqbal's endeavour was to talk on equal terms to Goethe as the representative of West.
Iqbal's revolutionary works through his poetry awakened the Muslims of the subcontinent.
Iqbal was confident that the Muslims had long been suppressed by the colonial enlargement and growth of the West. In this concept Iqbal is recognised as the "Poet of the East". So to conclude, let me cite Annemarie Schimmel in Gabriel's Wing who lauds Iqbal's 'unique way of weaving a grand tapestry of thought from eastern and western yarns' p. The Urdu world is very familiar to Iqbal as the "Poet of the East". The Pakistan government officially named him a " national poet ".
Iqbal's "Asrare-i-Khudi" and "Bal-i-Jibreel" are known in Iran, while many scholars in Iran have recognised the importance of Iqbal's poetry in inspiring and sustaining the Iranian Revolution of In his analysis of the Persian poetry of Muhammad Iqbal, Ayatollah Ali Khamenei states that "we have a large number of non-Persian-speaking poets in the history of our literature, but I cannot point out any of them whose poetry possesses the qualities of Iqbal's Persian poetry.
Iqbal was not acquainted with Persian idiom, as he spoke Urdu at home and talked to his friends in Urdu or English. He did not know the rules of Persian prose writing. After the death of Iqbal in , by the early s, Iqbal became known among the intelligentsia of the academic circles of Iran. He highly praised the work of Iqbal in Persian. In , the Iranian Prime Minister Mohammad Mossadeq, a national hero because of his oil nationalisation policy, broadcast a special radio message on Iqbal Day and praised his role in the struggle of the Indian Muslims against British imperialism.
At the end of the s, Iranians published the complete works of Persian. In the s, Iqbal's thesis on Persian philosophy was translated from English to Persian. It is the best example of admiration and appreciation of Iran that they gave him the place of honour in the pantheon of the Persian elegy writers. In , Iran realised Iqbal. Iqbal's verses appeared on the banners and his poetry was recited at meetings of the intellectuals.
Abdulkarim Soroush. His famous book "The reconstruction of religious thought in Islam" has been translated by Dr. Mohammad Masud Noruzi. Key Iranian thinkers and leaders who were influenced by Iqbal's poetry during the rise of the Iranian revolution include Ayatollah Ali Khamenei, Ali Shariati , and Abdolkarim Soroush , although much of the revolutionary guard was intimately familiar with numerous verses of Iqbal's body of poetry. Douglas , who said that Iqbal's beliefs had "universal appeal".
Anikoy wrote:. Others, including Wilfred Cantwell Smith , stated that with Iqbal's anti-capitalist holdings he was 'anti-intellect', because "capitalism fosters intellect". A view of the conference in West Jerusalem. Iqbal is seen sitting on the extreme right in the first row From Wikipedia, the free encyclopedia. For other people named Muhammad Iqbal, see Muhammad Iqbal disambiguation. Allama, Sir. Further information: Pakistan Movement.
Main article: Works of Muhammad Iqbal. At a party during the 2nd Round Table Conference in London in Allama Iqbal reception given by the National League, London in Muhammad Iqbal bibliography.
Urdu portal. Bloomsbury Publishingr. Archived from the original on 5 March Retrieved 2 March The heritage of world civilizations 9th ed. Pearson Education. Yearbook of the Goethe Society of India. Archived from the original on 30 October Retrieved 7 January CS1 maint: The Friday Times. Retrieved 13 September Daily Times.
Archived from the original on 6 May The London Gazette Supplement. Retrieved 24 January Encyclopaedic dictionary of Urdu literature 2 Vols. Global Vision Publishing House.
Pakistan Today. Retrieved 6 August Oxford remembers the Cam man". Retrieved 9 November Retrieved 7 August Retrieved Chitkara Converts Do Not Make a Nation. APH Publishing. The Political Philosophy of Muhammad Iqbal: Islam and Nationalism in Late Colonial India. Cambridge University Press. Gabriel's wing: Brill Archive. Concept Publishing Company. R; Taneja, S. Educational thinkers. Atlantic Publisher. Retrieved 2 December