allama iqbal

Allama Muhammad Iqbal (1877 - 1938)
Full name: Sir Allama Muhammad Iqbal
Birth: He was born in November 9, 1877, Sialkot, British India (now Pakistan)
Death:In April 21, 1938 (aged 60), Lahore, British India (now Pakistan)
School/tradition: Islamic philosophy is his school.
Main interests: poetry and philosophy is his main interest.
Notable ideas: the noteable ideas of iqbal was Two-Nation Theory .
DETAIL ABOUT MUHAMMAD IQBAL:
Sheikh Muhammad Iqbal was born in November 9, 1877, the eldest of five siblings in a Kashmiri family,It is believed that Iqbal's family were originally Hindu Brahmins, but became Muslim following his ancestor Sahaj Ram Sapru's conversion to Islam, although this version is disputed by some scholars. Iqbal's father Shaikh Nur Muhammad was a prosperous tailor, well-known for his devotion to Islam, and the family raised their children with deep religious grounding. was a Muslim poet, philosopher and politician born in Sialkot, whose poetry in Urdu and Persian is considered to be among the greatest of the modern era and whose vision of an independent state for the Muslims of British India was to inspire the creation of Pakistan. He is commonly referred to as Allama Iqbal
The boy was educated initially by tutors in languages and writing, history, poetry and religion. His potential as a poet and writer was recognised by one of his tutors, Sayyid Mir Hassan, and Iqbal would continue to study under him at the Scotch Mission College in Sialkot. The student became proficient in several languages and the skill of writing prose and poetry, and graduated in 1892. Following custom, at the age of 15 Iqbal's family arranged for him to be married to Karim Bibi, the daughter of an affluent Gujrati physician. The couple had two children: a daughter, Mi'raj Begam (born 1895) and a son, Aftab (born 1899). Iqbal's third son died soon after birth. The husband and wife were unhappy in their marriage and eventually divorced in 1916.
Iqbal entered the Government College in Lahore where he studied philosophy, English literature and Arabic and obtained a Bachelor of Arts degree, graduating cum laude. He won a gold medal for topping his examination in philosophy. While studying for his masters degree, Iqbal came under the wing of Sir Thomas Arnold, a scholar of Islam and modern philosophy at the college. Arnold exposed the young man to Western culture and ideas, and served as a bridge for Iqbal between the ideas of East and West. Iqbal was appointed to a readership in Arabic at the Oriental College in Lahore, and he published his first book in Urdu, The Knowledge of Economics in 1903. In 1905 Iqbal published the patriotic song, Tarana-e-Hind (Song of India).
At Sir Thomas's encouragement, Iqbal travelled to and spend many years studying in Europe. He obtained a Bachelor of Arts degree from Trinity College at Cambridge in 1907, while simultaneously studying law at Lincoln's Inn, from where he qualified as a barrister in 1908. Iqbal also met a Muslim student, Atiyah Faizi in 1907, and had a close relationship with her. In Europe, he started writing his poetry in Persian as well. Throughout his life, Iqbal would prefer writing in Persian as he believed it allowed him to fully express philosophical concepts, and it gave him a wider audience. It was while in England that he first participated in politics. Following the formation of the All-India Muslim League in 1906, Iqbal was elected to the executive committee of its British chapter in 1908. Together with two other politicians, Syed Hassan Bilgrami and Syed Ameer Ali, Iqbal sat on the subcommittee which drafted the constitution of the League. In 1907, Iqbal travelled to Germany to pursue a doctorate from the Faculty
of Philosophy of the Ludwig-Maximilians-Universität at Munich. Working under the supervision of Friedrich Hommel, Iqbal published a thesis titled: The Development of Metaphysics in Persia.
Literary career:Upon his return to India in 1908, Iqbal took up assistant professorship at the Government College in Lahore, but for financial reasons he relinquished it within a year to practise law. During this period, Iqbal's personal life was in turmoil. He divorced Karim Bibi in 1916, but provided financial support to her and their children for the rest of his life.
While maintaining his legal practise, Iqbal began concentrating on spiritual and religious subjects, and publishing poetry and literary works. He became active in the Anjuman-e-Himayat-e-Islam, a congress of Muslim intellectuals, writers and poets as well as politicians, and in 1919 became the general secretary of the organisation. Iqbal's thoughts in his work primarily focused on the spiritual direction and development of human society, centred around experiences from his travel and stay in Western Europe and the Middle East. He was profoundly influenced by Western philosophers such as Friedrich Nietzsche, Henri Bergson and Goethe, and soon became a strong critic of Western society's separation of religion from state and what he perceived as its obsession with materialist pursuits. 1908, in LondonThe poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. Deeply grounded in religion since childhood, Iqbal would begin intensely concentrating on the study of Islam, the culture and history of Islamic civilization and its political future, and embrace Rumi as "his guide." Iqbal would feature Rumi in the role of a guide in many of his poems, and his works focused on reminding his readers of the past glories of Islamic civilization, and delivering a message of a pure, spiritual focus on Islam as a source for socio-political liberation and greatness. Iqbal denounced political divisions within and amongst Muslim nations, and frequently alluded to and spoke in terms of the global Muslim community, or the Ummah.
Works in Persian:Iqbal's poetic works are written mostly in Persian rather than Urdu. Among his 12,000 verses of poem, almost more than 7,000 verses are in Persian. In 1915, he published his first collection of poetry, the Asrar-e-Khudi (Secrets of the Self) in Persian. The poems delve into concepts of ego and emphasise the spirit and self from a religious, spiritual perspective. Many critics have called this Iqbal's finest poetic work. In Asrar-e-Khudi, Iqbal has explained his philosophy of "Khudi," or "Self." He proves by various means that the whole universe obeys the will of the "Self." Iqbal condemns self-destruction. 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 the viceregent of Allah.
In his Rumuz-e-Bekhudi (Hints of Selflessness), Iqbal seeks to prove that 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" out of society. Also in Persian and published in 1917, 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 recognises also the positive analogous aspects of other religions. The Rumuz-e-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-e-Rumuz (Hinting Secrets), and it is addressed to the world's Muslims. Iqbal sees the individual and his community as reflections of each other. The individual needs to be strengthened before he can be
integrated into the community, whose development in turn depends on the preservation of the communal ego. It is through contact with others that an ego learns to accept the limitations of its own freedom and the meaning of love. Muslim communities must ensure order in life and must therefore preserve their communal tradition. It is in this context that Iqbal sees the vital role of women, who as mothers are directly responsible for inculcating values in their children.
Iqbal's 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to the West-östlicher Diwan by the famous German poet Goethe. Goethe bemoaned that the West had become too materialistic in outlook and expected that the East would provide a message of hope that would resuscitate spiritual values. Iqbal styles his work as a reminder to the West of the importance of morality, religion and civilization by underlining the need for cultivating feeling, ardour and dynamism. He explains that an individual could never aspire for higher dimensions unless he learns of the nature of spirituality. In his first visit to Afghanistan, he presented his book "Payam-e Mashreq" to King Amanullah Khan in which he admired the liberal movements of Afghanistan against the British Empire. In 1933, he was officially invited to Afghanistan to join the meetings regarding the establishment of Kabul University. 1929, with his son Javid IqbalThe Zabur-e-Ajam (Persian Psalms), published in 1927, includes the poems Gulshan-e-Raz-e-Jadeed (Garden of New Secrets) and Bandagi Nama (Book of Slavery). In Gulshan-e-Raz-e-Jadeed, Iqbal first poses questions, then answers them with the help of ancient and modern insight and shows how it effects 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, emphasising love, enthusiasm and energy to fill the ideal life. Iqbal's 1932 work, the Javed Nama (Book of Javed) is named after and in a manner addressed to his son, who is featured in the poems, and follows the examples of the works of Ibn Arabi and Dante's The Divine Comedy, through mystical and exaggerated depiction 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 Muslim traitors 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 to Persian language is evident in his works and poetry. He says in one of his poems:
Works in Urdu: 1933, Iqbal in Spain.Iqbal's first work published in Urdu, the Bang-e-Dara (The Call of the Marching Bell) of 1924, was a collection of poetry written by him in three distinct phases of his life.The poems he wrote up to 1905, the year Iqbal left for England imbibe patriotism and imagery of landscape, and includes the Tarana-e-Hind (The Song of India), popularly known as Saare Jahan Se Achcha and another poem Tarana-e-Milli (Anthem of the (muslim) Community), which was composed in the same metre and rhyme scheme as Saare Jahan Se Achcha. The second set of poems date from between 1905 and 1908 when Iqbal studied in Europe and dwell upon the nature of European society, which he emphasized had lost spiritual and religious values. This inspired Iqbal to write poems on the historical and cultural heritage of Islamic culture and Muslim people, not from an Indian but a global perspective. Iqbal urges the global community of Muslims, addressed as the Ummah to define personal, social and political existence by the
values and teachings of Islam. Poems such as Tulu'i Islam (Dawn of Islam) and Khizr-e-Rah (The Guided Path) are especially acclaimed.
Iqbal preferred to work mainly in Persian for a predominant period of his career, but after 1930, his works were mainly in Urdu. The works of 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 1935, the Bal-e-Jibril (Wings of Gabriel) is considered by many critics as the finest of Iqbal's 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 religious passion.
The Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) includes the poem Musafir (Traveller). 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 counseled to learn the "secret of Islam" and to "build up the self" within themselves. Iqbal's final work was the Armughan-e-Hijaz (The Gift of Hijaz), published posthumously in 1938. The first part contains quatrains in Persian, and the second part contains some poems and epigrams in Urdu. The Persian quatrains convey the impression as though 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. The Urdu portion of the book contains some categorical criticism of the intellectual
movements and social and political revolutions of the modern age.
Political career: Iqbal, with Muslim political activists.While dividing his time between law and poetry, Iqbal had remained active in the Muslim League. He supported Indian involvement in World War I, as well as the Khilafat movement and remained in close touch with Muslim political leaders such as Maulana Mohammad Ali and Muhammad Ali Jinnah. He was a critic of the mainstream Indian National Congress, which he regarded as dominated by Hindus and was disappointed with the League when during the 1920s, it was absorbed in factional divides between the pro-British group led by Sir Muhammad Shafi and the centrist group led by Jinnah.
In November 1926, with the encouragement of friends and supporters, Iqbal contested for a seat in the Punjab Legislative Assembly from the Muslim district of Lahore, and defeated his opponent by a margin of 3,177 votes. He supported the constitutional proposals presented by Jinnah with the aim of guaranteeing Muslim political rights and influence in a coalition with the Congress, and worked with the Aga Khan and other Muslim leaders to mend the factional divisions and achieve unity in the Muslim League.West Asia to garner political and financial support for the League, and he reiterated his ideas in his 1932 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.
Relationship with Jinnah:
Iqbal, in his final years.Ideologically separated from Congress Muslim leaders, Iqbal had also been disillusioned with the politicians of the Muslim League owing to the factional conflict that plagued the League in the 1920s. Discontent with factional leaders like Sir Muhammad Shafi and Sir Fazl-ur-Rahman, Iqbal came to believe that only Muhammad Ali Jinnah was a political leader capable of preserving this unity and fulfilling the League's objectives on Muslim political empowerment. Building a strong, personal correspondence with Jinnah, Iqbal was an influential force on convincing Jinnah to end his self-imposed exile in London, return to India and take charge of the League. Iqbal firmly believed that Jinnah was the only leader capable of drawing Indian Muslims to the League and maintaining party unity before the British and the Congress:
"I know you are a busy man but I do hope you won't mind my writing to you often, as you are the only Muslim in India today to whom the community has right to look up for safe guidance through the storm which is coming to North-West India and, perhaps, to the whole of India."
There were significant differences between the two men — while Iqbal believed that Islam was the source of government and society, Jinnah was a believer in secular government and had laid out a secular vision for Pakistan where religion would have "nothing to do with the business of the state." Iqbal had backed the Khilafat struggle; Jinnah had dismissed it as "religious frenzy." And while Iqbal espoused the idea of partitioning Muslim-majority provinces in 1930, Jinnah would continue to hold talks with the Congress through the decade and only officially embraced the goal of Pakistan in 1940. Some historians postulate that Jinnah always remained hopeful for an agreement with the Congress and never fully desired the partition of India. Iqbal's close correspondence with Jinnah is speculated by some historians as having been responsible for Jinnah's embrace of the idea of Pakistan.[14] Iqbal elucidated to Jinnah his vision of a separate Muslim state in a letter sent on June 21, 1937:
"A separate federation of Muslim Provinces, reformed on the lines I have suggested above, is the only course by which we can secure a peaceful India and save Muslims from the domination of Non-Muslims. Why should not the Muslims of North-West India and Bengal be considered as nations entitled to self-determination just as other nations in India and outside India are."
Iqbal, serving as president of the Punjab Muslim League, criticised Jinnah's political actions, including a political agreement with Punjabi leader Sir Sikandar Hyat Khan, whom Iqbal saw as a representative of feudal classes and not committed to Islam as the core political philosophy. Nevertheless, Iqbal worked constantly to encourage Muslim leaders and masses to support Jinnah and the League. Speaking about the political future of Muslims in India, Iqbal said:
"There is only one way out. Muslims should strengthen Jinnah's hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it, our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defence 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."
In his views on Muslim political future, Iqbal was at odds with Sayyid Abul Ala Maududi, who had opposed the partition of India. Maududi had however, been closer to Iqbal's poetic-philosophy of an ideal Islamic state which would reject secularism and nationalism. After the creation of Pakistan, nine years after Iqbal's death, Jinnah and other League politicians would publicly credit Iqbal as one of the visionaries and founders of the state.
Allama Dr. Sir Mohammad Iqbal is one of most outstanding poets, writers, intellectuals and thinkers of modem times.
He held a brilliant academic record. He did his Masters in Philosophy from Government College, Lahore and joined there as a lecturer. He left for Europe in 1905 and studied Philosophy and Law at the Trinity College, Cambridge, Lincolin's Inn, London and the Munich University. He was awarded a 'Ph. D' by the Munich University.
He retu.med home in 1908 and rejoined service in the Government College, Lahore. He resigned after sometime and started practicing Law. He was elected Member of the Punjab Legislative Assembly in 1926 for three years. In 1930 Iqbal was elected President of the Muslim League session held at Allahabad. In 1931 he attended the Round Table Conference which met in London to frame a constitution for India and took active Part in its various committees.
He was the first to give a concrete shape to the Muslim aspirations in India for 'a separate homeland'. In his Presidential Address at the Annual Session of the All India Muslim League at Allahbad (1930) he boldly asserted the Muslim demand for the creation of a Muslim India within India, and said "I would like to see the Punjab, the North-West Frontier Province, Sindh and Baluchistan amalgamated into a single State".
It was Iqbal's fervent appeal which persuaded the Quaid-e-Azam in 1934 to return from England and lead the Muslims of the Indo-Pakistan Sub-continent in their struggle for constitutional rights and it was in his letters to the Quaid"e-Azam that he elaborated his scheme in its political as well as cultural context. He succeeded in convincing the Quaid-e-Azam that Pakistan was the only solution to the Political problems of the Muslims of India, and it was on the foundations laid by Iqbal that the Muslim Leageue's historic Pakistan Resolution of 1940 wa~ ha~rl
He believed, on the one hand, in the emancipation and freedom of the Muslims of the Indo-P~istan Sub-continent and on the other, he argued for the unity of Muslim nations all-over the world. Iqbal's political philosophy is not atomistic but organic in that it implied the formation of an associaiton of the Muslim countries to betten their own lot and be the upholder of peace and justice throughout the World. His verses in Urdu and Persian and his monumental treatises have been translated into almost all the important languages of the world and found wide recognition in Iran, Turkdy, Egypt, England, France, Germany, Italy, USSR, etc.
An academy named after him has been established by the Government of Pakistan to promote and disseminate the messages and teachings of Allama Iqbal.
He was a versatile genius-poet, philosopher, lawyer, educationist, politician, and a reformer.
"Armughan-e-Hijaz" published posthumously. It was a collection of Urdu and Persian poems.
Although Iqbal did not live to see the creation of an independent Pakistan in 1947, he is nevertheless regarded as the symbolic father of that nation
Allama Muhammad Iqbal is generally known as a poet and philosopher, but he was also a jurist, a politician, a social reformer, and a great Islamic scholar. People even bestowed on him the title of "Shaere-Mashriq" (Poet of the East!). It may sound strange that Iqbal never considered himself a poet as is evidenced by his correspondence with Syed Sulaiman Nadvi [1885-1953].
"I have never considered myself a poet. Therefore, I am not a rival of anyone, and I do not consider anybody my rival. I have no interest in poetic artistry. But, yes, I have a special goal in mind for whose expression I use the medium of poetry considering the condition and the customs of this country."
Iqbal's contribution to the Muslim world as one of the greatest thinkers of Islam remains unparalleled. In his writings, he addressed and exhorted people, particularly the youth, to stand up and boldly face life's challenges. The central theme and main source of his message was the Qur'an.
Iqbal considered the Qur'an not only as a book of religion (in the traditional sense) but also a source of foundational principles upon which the infrastructure of an organization must be built as a coherent system of life. According to Iqbal, this system of life when implemented as a living force is ISLAM. Because it is based on permanent (absolute) values given in the Qur'an, this system provides perfect harmony, balance, and stability in the society from within and the source of security and a shield from without. It also provides freedom of choice and equal opportunity for the development of personality for everyone within the guidelines of Qur'an. Thus, in Iqbal's opinion, Islam is not a religion in which individuals strive for a private subjective relationship with God in the hope of personal salvation as it is done in secular systems. Iqbal firmly opposed theocracy and dictatorship and considered them against the free spirit of Islam.
Humanity, as a whole, has never faced the challenge posed by the enormity and the complexity of human problems, such as it is facing today. The problems have taken on a global dimension now and transcend the barriers of race, color, language, geography, and social, political and religious ideologies. Most of the problems of mankind are universal in nature and, therefore, require a universal approach to the solution. Iqbal's universal message is an attempt to address this challenge faced by humanity.
Through his travels and personal communications, Allama Iqbal found that the Muslims throughout the world had detached themselves from the Qur'an as a guiding principle and a living force. After the disaster following the Balkan War of 1912, the fall of the caliphate in Turkey, and many anti-Muslim incessant provocations and actions against Muslims in India (1924-27) and elsewhere by the intellectuals and so called secular minded leaders, Allama Iqbal suggested that a separate state should be given to the Muslims of the Indian subcontinent so that they can express the vitality of Islam to its fullest. In his 1930 Presidential speech delivered to the annual session of Muslim League at Allahabad, Allama Iqbal stated:
"I, therefore, demand the formation of a consolidated Muslim state in the best interests of India and Islam. For India, it means security and peace resulting from an internal balance of power; for Islam, an opportunity to rid itself of the stamp that Arabian imperialism was forced to give it, to mobilize its laws, its education, its culture, and to bring them into closer contact with its own original spirit and with the spirit of modern times."
Iqbal's "Deeda-war" (visionary), is like Iqbal himself. He could foresee what others could not. Whereas others only have a short term view of things, a visionary sees the problems in a long term perspective and develops some sort of cosmic sense. A nation is indeed fortunate if it produces a few such individuals in centuries. Such individuals, although very rare, change the course of history forever, as indeed Iqbal did. Pakistan owes its existence to Allama Iqbal. Thus, the people of Pakistan owe a great deal of gratitude to this extraordinary visionary.
Allama Iqbal's contributions are numerous and it is not possible to give even a glimpse of his work here.
Allama Iqbal's other famous poems include 'Zubur-e-Ajam' in Persian, and 'Shama-o-Shaer' (The Candle and the Poet), 'Taswir-e-Dard' (The Picture of Agony), 'Naya Shiwala' (New Temple), 'Tuloo-e-Islam' (The Dawn of Islam), all in Urdu. The last three were written to unite his countrymen for the common good.
Translations: English "Shikwa" (Complaint) and "Jawab-e-Shikwa" (Reply to Complaint) translated by Altaf Husain.
Reconstruction of Religious Thought in Islam," - a collection of six lectures, translated by Prof Arberry, Oxford University.
Arabic "Zarab-e-Kalim" and "Payam-e-Mashriq" translated by Dr. Abdul Wahab Azzam, Professor, Al-Azhar University, Cairo.
Turkish "Payam-e-Mashriq" translated by Dr. Ali Ganjeli.
German "Payam-e-Mashriq" translated by Professor Hell.
French Reconstruction of Religious Thought in Islam," - a collection of six lectures, translated by Madame Eva Meyerovitch, Paris.
Latin 'Javed Nama' translated under the title 'II Poema Celeste' by Professor Alessander Busani.
Indonesian Asrar-e-Khudi translated by M. Burhan Rangkuti.
A brief outline of Allama Iqbal's life and achievements is presented below:
1877 Born at Sialkot on Friday, November 9, 1877.basically he is Kashmiri origin. 1893-95 High School and Intermediate - Scotch Mission College, Sialkot. 1897 B. A. (Arabic and Philosophy) - Government College, Lahore. Awarded Jamaluddin Gold Medal for securing highest marks in Arabic, and another Gold Medal in English. 1899 M.A. (Philosophy) - Government College, Lahore. Secured first rank in Punjab state and awarded Gold Medal. Reader in Arabic, Oriental College, Lahore. 1900 Read his poem "Nala-e-Yateem," (Wails of an Orphan) at the annual function of Anjuman-e-Himayat-e-Islam at Lahore. 1901 Poem 'Himala' published in Makhzan. Assistant Commissioner's Examination (didn't qualify due to medical reasons). 1903 Assistant Professor, Government College, Lahore. Published his first book, "Ilmul-Iqtasad" (Study of Economics), Lahore. 1905 Traveled to England for higher studies. 1907 Ph.D., Munich University, Germany (Thesis: Development of Metaphysics in Persia). 1907-08 Professor of Arabic, London University. 1908 Bar-at-Law, London. Returned to India. Started law practice on October 22, 1908. Part-time Professor of Philosophy and English Literature. 1911 Wrote and read famous poem "Shikwa" (Complaint) at Lahore. Professor of Philosophy, Government College, Lahore. 1912 Wrote the epoch-making "Jawab-e-Shikwa" (Reply to Complaint). 1913 Wrote "History of India" for middle school students, Lahore (now out of print). 1915 Published a long Persian poem "Asrar-e-Khudi" (Secrets of Self). Resigned from professorship to spread the message of Islam. 1918 In counterpart to "Asrar-e-Khudi", published "Rumuz-e-Bekhudi" (Mysteries of Selflessness) in Persian. 1920 English translation of "Asrar-e-Khudi" by Prof. R.A. Nicholson of Cambridge University entitled "Secrets of Self." Visited Kashmir and presented his famous poem "Saqi Nama" at Srinagar. 1923 Awarded knighthood "Sir" at Lahore on January 1, 1923. Published "Pay am-e-Mashriq" (The Message of the East) in Persian. It was written in response to Goethe's West-Ostlicher Divan. 1924 Prepared an Urdu course material for Grade 6,7 students at Lahore. Published "Bang-e-Dara" (Call of the Caravan) in Urdu in March 1924. 1926 Elected to Punjab Legislative Council, Lahore (1926-1929). 1927 Published "Zaboor-e-A'jam" in Persian. 1929 Delivered his famous six lectures at Madras, Osmania University at Hyderabad, and Aligarh. He made very thought provoking comments on the latest scientific and philosophical developments of the 1920s in the light of Islamic teachings. 1930 President, All India Muslim League. Elaborated on the idea of an independent Muslim state in his presidential speech at Allahabad. [Refer to 1924-28 events in particular and 1912-29 in general in the Muslims in the Indian Subcontinent - V 1800 - 1950 CE]. 1931 Published "Reconstruction of Religious Thought in Islam," - a collection of six lectures, Lahore; it was also published by Oxford University. Participated in Mo'tamar-A'lam-e-Islami (World Muslim Conference) in Palestine. Participated in the Second Round Table Conference, London, September 7 - December 31, 1931. 1932 Visited Paris and met French philosophers Bergson and Massignon. Bergson was astonished to hear his remark on the Islamic concept of time. Published "Javed Namah" in Persian. It was a reply to Dante's 'Divine Comedy'. Participated in the Third Round Table Conference, London, November 17 - December 24, 1932. 1933 Allama Iqbal met Mussolini in Rome after Mussolini expressed his interest to meet him. Visited Qurtuba, Spain and wrote the poems "Dua" (Supplication) "Masjid-e-Qurtuba." (The Mosque of Cordoba). Served as Advisor to the Government of Afghanistan on higher education (October 1933). Awarded Honorary D. Litt degree by Punjab University on Dec. 4,1933. 1934 Musafir (Traveler) in Persian. 1935 Published "Bal-e-Jibril" in Urdu. 1936 Published "Zarab-e-Kalim" in April 1936, "Pas Che Bayad Kard" in Persian, and "Payam-e-Mashriq" in September 1936. 1937 Ulema from Al-Azhar University visited Allama Iqbal at Lahore. 1938 Jawahar Lal Nehru visited Allama Iqbal at Lahore in January 1938. Allama Iqbal died at Lahore on April 21,1938.
Death:In April 21, 1938 (aged 60), Lahore, British India (now Pakistan)
His tomb is located in the space between the entrance of the Badshahi Mosque and the Lahore Fort, and an official guard is maintained there by the Government of Pakistan.