Had Allama Iqbal been alive, he would have filed legal cases against those who misuse his poetry to justify their wrongs. People who have no understanding of poetry have caused immense damage to his legacy.
Raqif Makhdoomi
It is often said, “Never will a story be told the way it was narrated.” This means that everyone will tell their own version of a story—adding what they like and removing what they dislike. Stories have always been told in this manner.
The same has happened to the works of Sir Mohammad Iqbal (RA), also known as Allama Iqbal (RA). Before we talk about his works, we must first understand who he was. It is very necessary to know who he was, for that understanding will help us appreciate his work better. When we know a person and their background, it helps us understand their work more deeply. We read the background of an author before reading a book on political history because it gives us an idea of how they must have presented the facts. Similarly, it is essential to understand who Allama Iqbal (RA) was in order to comprehend his works properly.
Many of us see and know Allama Iqbal (RA) merely as a poet—a poet who wrote verses for beloved companions. Today, we see people using his poetry for their lovers or to express heartbreak. But he never wrote about anyone’s break-up, relationship, or one-sided love. Iqbal (RA) did not know that you would fall in love or suffer a breakup. Relating his lines to your beloved—whether before or after a relationship—is nothing short of an injustice to his works.
So, who was he? Was he just a poet? No, he was far more. He was a revolutionary personality who played a great role in the independence of India. Beyond being a revolutionary, he was a thinker and an Islamic philosopher. He is widely considered one of the most important and influential Muslim thinkers and Islamic religious philosophers of the twentieth century.
We often see the word “Sir” used for Allama Iqbal (RA). Where did it come from? Is it merely a form of respect, or does it have a background? King George V of Britain bestowed the knighthood title of “Sir” upon Allama Muhammad Iqbal in 1922. The title was granted in recognition of his exceptional literary achievements, particularly his philosophical poetry and his masterpiece Asrar-e-Khudi (Secrets of the Self). Iqbal initially accepted the honour on the condition that his teacher, Mir Hasan, also receive a title, stating that he himself was a product of his teacher’s work. It was then that the British recognised him as a prominent thinker and poet.
The point here is clear: Iqbal’s poetry was never romantic—it was revolutionary. The next time you see someone posting Allama Iqbal’s poetry as an Instagram story and dedicating it to their lover, stop them then and there.
– Synthesis of East and West: Iqbal believed in merging the technical advancements of Western education with the moral and ethical wisdom of Eastern traditions.
– Focus on Identity: His philosophy, especially the concept of Khudi (selfhood), was aimed at overcoming the “self-erasure” often caused by colonial education.
– Jamia Millia Islamia: Mahatma Gandhi invited Iqbal to serve as the Vice-Chancellor of Jamia Millia Islamia, highlighting his status as a premier educational philosopher.
– Institutional Influence: He contributed to the discourse around institutional education, which shaped the approach of institutions like Aligarh Muslim University, emphasising practical knowledge.
– Modernising Thought: He advocated for curricula that included modern science and economics while retaining cultural and moral roots.
Iqbal not only played a role in writing poetry that serves as a guiding light but also made significant contributions to education. His poetry, when read, astonishes the reader. One can see how visionary and farsighted he was. He spoke about youth, their spiritual upliftment, and especially how the future depends on young people. His poetry on modern education reflects what education has become today. He left no sphere of life uncovered—he spoke on vulgarity, Islam, the occupation of Palestine, Spain, and everything else we think about. His poetry is a complete guide to life, but it needs to be understood properly.
I have seen people misquoting his poetry. His works are not meant to justify wrong actions but to support what is right and to motivate people to be righteous. Today, we see his poetry being used by those who engage in wrongdoing. They use his verses to show that they are doing the right thing, but in reality, they are doing the complete opposite of what Iqbal asked people not to do.
Had Allama Iqbal (RA) been alive, he would have filed legal cases against those who misuse his poetry to justify their wrongs. Iqbal’s work and what people do today are two entirely different things. But people who have no understanding of poetry have caused immense damage to his legacy.
To understand his poetry properly, his books must be read carefully. Understanding his work is not an easy task. He wrote after observing the condition of Indian Muslims and with the future in view. His thinking was not the same as what people have today. It requires serious study to comprehend what he actually wrote.
His song “Tarana-e-Hind” is frequently played as a patriotic song speaking of communal harmony. “Saare jahaan se achha Hindostaan hamara” and “Lab pe aati hai dua ban ke tamanna meri” are two of his most famous works.
We must recognise that the Allama Iqbal presented to us today is completely different from who he truly was. It is high time that people understand his works and accord them the value they truly deserve. Because if we allow the true meaning of his poetry to be diluted, there will come a time when the diluted meaning will be deemed the original.
The writer is a law student and a human rights activist
ra***************@***il.com