Bang e dara (The Call of the Marching Bell)
The Call of the Marching Bell (Urdu: بان٘گِ دَرا; Bāⁿṅg-ē-Darā;
published in Urdu 1924) was the first Urdu philosophical poetry book
by Allama Iqbal, one of the great poet-philosophers of the Indian
subcontinent.
The poems in The Call of the Marching Bell were
written by Iqbāl over a period of twenty years; the collection is divided into
three parts:
1. Poems written up to 1905, the year
Iqbal left for England. These include nursery, pastoral, and patriotic verses.
"Tarana-e-Hindi" ("The Song of India") has become an
anthem, and is sung or played in India at national events. "Hindustani
Bachon Ka Qaumi Geet" (National Anthem for Indian Children) is another
well-known song.
2. Poems written between 1905 and 1908,
the period he spent as a student in Europe. He praises the rationality and
pragmatism of the West, but complains about its overt materialism, loss of
spirituality, and narrow patriotism, which promises suffering. This situation
strengthened his belief in the universal values of Islam, and he
resolved to use his poetry to stir Muslims to a renaissance.
3. Poems written between 1908 and 1923, in
which Iqbal reminds Muslims of their past greatness and calls for the
brotherhood and unity that transcend territorial boundaries. He urges
the ummah to live a life of servitude to God, of sacrifice, and of
action so that they may attain once more the high civilisation that was once
theirs. "Yam Awr Shair" ("The Poet and the Cradle"),
"Shikwa" ("The Complaint to God"),
"Jawab-i-Shikwa" ("The Response to the Complaint"),
"Khizr-i-Rah" ("Guidance"), and "Tulu'i Islam"
("Light of Islam") are considered among the greatest Islamic poems.[2] Love
and the self are important themes throughout this section.
Part01:
Part02:
Javid Nama:
The Javid Nama (Persian: جاوید نامہ),
or Book of Eternity,
is a Persian book of poetry written by Allama Muhammad
Iqbal and published in 1932. It is considered to be one of the
masterpieces of Iqbal. It is inspired by Dante's Divine Comedy,
and just as Dante's guide was Virgil, Iqbal is guided by
Moulana Rumi. Both of them visit different spheres in the heavens coming
across different people. Iqbal uses the pseudonym Zinda Rud for
himself in this book.
It was translated into English by Arthur J. Arberry and
into German as Dschavidnma: Das Buch der Ewigkeit by Annemarie
Schimmel and in Italian as Il poema Celeste by Alessandro
Bausani. Schimmel also prepared a Turkish translation, Cevidname,
based on her German edition.
Introduction:
In Javid Nama, Iqbal follows the style
of Dante's Divine Comedy to narrate his mystical and
philosophical journey. He begins Javid Nama with a prayer to his Lord, as he
yearns to visit the world beyond time and space.
"In this seven-colored world, where is companion for the
Soul?", Iqbal asks.
As he prays, he begins reciting Rumi's Persian verses in which
Rumi is pleading his Shaykh to reveals a true Human Being to him. As Iqbal
finishes these verses, Rumi appears to him. Iqbal now 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 and historical figures
including Jamāl al-Dīn al-Afghānī, Said Halim Pasha, Mansur
al-Hallaj, Mirza Ghalib and Nietzsche.
Several problems of life are discussed and philosophical answers
are provided to them. It is an exceedingly enlivening study. His hand falls
heavily on the traitors to their nation like Mir Jafar
from Bengal and Mir Sadiq from the Deccan, who were instrumental
in the defeat and death of Nawab Siraj-Ud-Daulah of Bengal
and Tipu Sultan of Mysore respectively by betraying them
for the benefit of the British. Thus, they delivered 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."
Tajdeed-e-Fikriyat-e-Islam (The Reconstruction of Religious Thought in Islam)
The Reconstruction of Religious
Thought in Islam is a compilation of lectures delivered by Muhammad Iqbal on Islamic philosophy and published in 1930. These lectures were delivered by
Iqbal in Madras, Hyderabad, and Aligarh. The last chapter, "Is Religion Possible", was
added to the book from the 1934 Oxford Edition onwards.
In Reconstruction, Iqbal called
for a re-examination of the intellectual foundations of Islamic philosophy.
The book is a major work of modern Islamic thought. It was a major influence on
Iranian sociologist Ali
Shariati and other contemporary Muslim reformers, including Tariq Ramadan.
Quotes from the book
Ø ...To
have a succession of identical thoughts and feelings is to have no thoughts and
feelings at all. Such is the lot of most Muslim countries today. They are
mechanically repeating old values...
Ø ...space,
time, and matter are interpretations which thought puts on the free creative
energy of God.
Ø If
the aim of religion is the spiritualisation of the heart, then it must
penetrate the soul of man, and it can best penetrate the inner man . . . We
find that when Muhammad Ibn Tumart—the Mahdi of Muslim Spain—who was Berber by
nationality, came to power and established the pontifical rule of the
Muwahhidun, he ordered for the sake of the illiterate Berbers that the Quran
should be translated and read in the Berber language and that the call to
prayer should be given in Berber.
Ø Such
is the attitude of the modern Turk, inspired as he is by the realities of
experience, and not by the scholastic reasoning of jurists who lived and
thought under different conditions of life. To my mind these arguments, if
rightly appreciated, indicate the birth of an International ideal, which
forming the very essence of Islam, has been hitherto overshadowed or rather
displaced by Arabian Imperialism of the earlier centuries in Islam.
Ø The
republican form of government is not only thoroughly consistent with the spirit
of Islam, but has also become a necessity in view of the new forces that were
set free in the world of Islam.
Ø The
more genuine schools of Sufism have, no doubt, done good work in shaping and
directing the evolution of religious experience in Islam; but their latter-day
representatives, owing to their ignorance of the modern mind, have become
absolutely incapable of receiving any fresh inspiration from modern thought and
experience. They are perpetuating methods which were created for generations
possessing a cultural outlook differing, in important respects, from our own
Ø Hard
his lot and frail his being, like a rose leaf, yet no form of reality is so
powerful, so inspiring, and so beautiful as the spirit of man.
Great Iranian Thoughtful Dr Ali Shariati wrote a book about
Allame Iqbal that name "We and Iqbal". The best translation of
Reconstruction of Religious Thought in Islam in Farsi(Iranian Language) was don
by Dr Mohammad Masoud Norouzi.It is very detailed and subtle translation. It
has good explanations as footnotes that help to better understanding.
Chapters:
Ø Knowledge
and Religious Experience
Ø The
Philosophical Test of the Revelations of Religious Experience
Ø The
Conception of God and the Meaning of Prayer
Ø The
Human Ego – His Freedom and Immortality
Ø The
Spirit of Muslim Culture
Ø The
Principle of Movement in the Structure of Islam
Ø Is
Religion Possible?
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