Allama Iqbal: A Universal Versifier of Ahl Al Bayt
In the name of Allah (s.w.t) the most Beneficent and Merciful
Peace be upon Mohammad e Mustafa and his progeny
 |
| ALLAMA MOHAMMAD IQBAL |
Author: Dr. Syeda Farhat Fatima
Ph.D., Visiting Faculty
Government Degree College for Women
Affiliated to Osmania University
Mayur Marg, Begumpet, Hyderabad,
Telangana-500016
E-Mail:
- Farhat_Fatima5@yahoo.com
Abstract: This paper examines Versifier Allama Mohammad
Iqbal’s poetic representation of the Ahl Al-Bayt within his broader philosophy
of Ishq (Divine love), Khudi (selfhood) and moral resistance. Versifier Allama Iqbal portrays Ishq in his
poetry as just not an emotion, but an ultimate driving force of the
Universe. He held profound respect for Prophet Mohammad
and his Ahl Al-Bayt and framed them as spiritual foundation that builds
character, protects the soul, and unifies humanity. Through close textual analysis of selected
Urdu and Persian poems from Baal-e-Jibril, Bang-e-Dara, Kulliyat-e-Iqbal and
Rumuz-e-Bekhudi. Iqbal presents the Ahl Al-Bayt in his poetry as Universal
symbols of spiritual courage, justice, sacrifice, and moral leadership. Their
lives become enduring models for ethical action and spiritual awakening,
transcending sectarian boundaries.
Keywords: Ishq (Divine love), Dum (Breath), Khudi (Selfhood),
Amal (action). Ahl Al-Bayt (the family of Prophet Mohammad), (a.s.) means
Alaihis Salam or Peace be upon him
Introduction
Allama Iqbal’s poetry is a profound reflection of
divine love (Ishq), emphasizing that a warm
connection with the Creator is the ultimate purpose of human life. His
poetry recurrently revolves on the love and reverence for Rasool e Khuda/ Prophet
Mohammad; he depicts him as a model for transformation. Iqbal’s work emphasizes the Prophets
teachings as a source of inspiration for individual and collective development.
His poesy reflects his devotion for Syeda Fatima Zehra, Prophet’s daughter,
Hazrat Ali Ibn Abi Talib brother and later son in law of Prophet Mohammad. Especially the sacrifices of Imam Hussain,
the youngest grandson of Prophet Mohammad is a recurring theme in his poetry
works. Iqbal presents the Ahl Al-Bayt
as Universal symbols of spiritual courage, justice, sacrifice, and moral
leadership.
Sir Mohammad Iqbal’s honorifics
were Shair e Mashriq (Poet of the East) and Allama Iqbal. He was born on 9th
November, 1877 in Sialkot, Punjab and died on 21st April,1938 in
Lahore, Punjab. He received his
elementary education in Urdu, Persian and Arabic languages. ‘He was a good Orator and has given many
discourses(taqreerein), authored liberation writeups (tahreerein) and Eloquent
speeches (Bayanaat)’. (Iqbal, pg no.3)1 Iqbal’s Urdu anthology is
divided into four volumes and Persian Anthology is divided into several
independent major Collections. He also wrote patriotic poetry Tarana-e-Milli,
Tarana-e-Hind etc.,
He was influenced by the poetry of Mirza Ghalib, Sufi
Mystic Rumi, Mir Baber Ali Anis, German poet Goethe, Western Philosopher
Friedrich Nietzche and French Philosopher, Henri Bergson. Allama Iqbal wrote the famous patriotic song ‘Saare
Jahan se Accha Hindustan Hamara’ in 1904 that celebrates the greatness of India
during British Raj. He
has written different genre of poetry like Ghazals (lyrical poems), Nazms
(structured thematic poems), Masnavis (Long narrative epics of bb cc pattern) Rubaiyat
(Quatrains), Qita (Short couplets of singular thought), Manqabat (Sufi
devotional Poem) and Dua (Invocation to Divine Lord). Some of his Literary and
poetic Contemporaries were Mehmet Akif Ersoy, Rabindranath Tagore, Sarojini
Naidu and Akbar Allahabadi. This
paper examines Versifier Allama Mohammad Iqbal’s poetic representation of the
Ahl Al-Bayt within his broader philosophy of Ishq (Divine love), Khudi
(selfhood) and moral resistance
Analysis
of Poesy
In
literary traditions of Urdu, Persian and Arabic; Ishq (Love) is divided into
two categories
The
first category is Ishq-e-Majazi or Metaphorical/worldly love for another
human being. It can be any human
relationship. This intense human
connection is the reflection to understand the broader Divine love for Allah
(s.w.t). The second category is Ishq-e-Haqiqi
or True/Divine love. It is
characterised by the annihilation of ego and complete submission to the will of
Allah (s.w.t). Allama Iqbal portrays the
second category of Ishq in connection to first category.
عِشق دم جبریًلٗ عِشق دلِ مصطفٰیً
عِشق خدا کا رسولٗ عِشق خدا کا کلام
Ishq-e-Dum-e-Jibril, Ishq-e-Dil-e-Mustafa
Ishq-e-Khuda
ka Rasool, Ishq-e-Khuda ka Kalam (Baal-e-Jibril, pg.94 Masjid-e-Qurtuba)2
Translation
Love is the breath of Gabriel, Love is the heart of the Prophet Mustafa,
Love is the Messenger of God, Love is the Word of God.
The
above lines are taken from Allama Iqbal’s epic Philosophical Nazm,
Masjid-e-Qurtuba and it expresses eternal nature of faith, spirituality and
Islamic History. In this transient world
everything built by humans is perishable. Iqbal beautifully captures the crux
of divine love (Ishq) and Spiritual love as the only force of defying
time. He portrays that true, pure
devotion breathes through the Archangel Jibril also known as Gabriel, it beats
in the heart of Prophet Mohammad also known as Mustafa and eventually manifests
as the message and word of the Almighty Lord Allah.
In the
subsequent lines of Nazm, Allama Iqbal portrays Ishq as
صدقِ خلیلً بھی ہے عشقٗ صبرِ حسیًن بھی ہے عشق
معر کہً وجود میںٗ بدر و حُنّین بھی ہے عشق
Transliteration
Sidq e Khalil bhi hai Ishq
Sabr e
Hussain bhi hai Ishq
Maarka’ay
wajood mein
Badar-o-Hunain
bhi hai Ishq (Baal-e-Jibril pg.112 Zauq-o-Shauq)3
Translation
Love is the
sincerity of Khalil;
Love is the patience
of Hussain;
In the battle for
existence,
Love is also Badr and Hunain.
The Divine love of Allah (s.w.t) is attributed by his name Al-Wadud, the
Loving in Quran (Surah Hud 11:90)4. This name signifies;
Allah loves his creation through blessings, forgiveness and care. It means, Allah loves those who trust him and
are pious, good -doers and patient. In
the first line of Nazm, Versifier Allama Iqbal gives reference of the absolute
truthfulness and unwavering devotion towards Allah (s.w.t) of Prophet Ibrahim
(Abraham) and in the second line of the Ghazal he talks about Hussain Ibn e
Ali, the youngest grandson of Prophet Mohammad (626-680 CE). Hussain's stand at the Battle of Karbala is seen as the final
manifestation of divine love in deed. It represents an over-all surrender to
the Divine Will, selecting total sacrifice and martyrdom and not compromising
the principles of righteousness, truth, and conviction.
In the Battles of Badr and
Hunain the believers were purely motivated by their love for Allah and though
they were ill-equipped and outnumbered force of 313 soldiers than Meccan army of 1,000 soldiers.
Because Prophet Mohammad and a devoted few stood firm, calling out in
desperate humility, that Allah sent down His Sakinah (divine tranquility) and
unseen forces to turn the tide. Thus,
Allama Iqbal viewed divine love (Ishq) as a passive emotion, but as an active,
dynamic force that awakens the human soul, builds character, and drives the
believer to selfless action.
In the ensuing Ghazal, Allama Iqbal portrays a contrast between Cold
Blooded Intellect and spiritual love
یا عقل کی روبا ہیٗ یا عشقِ یداللّٰہی
یا حیلہً افرنگیٗ یا حملہً ترکا نہ
مِیری میںٗ فقیری میںٗ شاہی میںٗ غلامی میں
کچھ کام نہیں بنتا بے جرّاتِ رندانہ
Transliteration
Ya Aql
ki Robahi, Ya Ishq-e-Yadullahi
Ya
heela-e-Afrangi, Ya hamla-e-Turkana
Meri
mein, Faqeeri mein, Shahi mein, Ghulami mein
Kuch
kaam nahin banta, be jurrat-e-Randana (Baal-e-Jibril pg.68 Ghazal 47)5
The
holy Quran says in Surah Al-Burooj (85:14)6: - And He is the
All-forgiving, the All-affectionate. In
theology, Ishq-e-Haqiqui or the Divine love of Allah is reciprocal, dynamic and
characterized by compassion, protection, and deep spiritual connection with the
Almighty Lord. Thus, Allama Iqbal says true love is only with lord who is
Omnipotent and has two powerful qualities of forgiving and being affectionate
which we should try to follow in our life.
In
the first line of the Ghazal, Allama Iqbal shows a sharp contrast between
calculated worldly cunning intellect and fearless, divinely inspired love of
Yadullah (Hand of God which is the title and spiritual attribute of Ali Ibn e
Abi Talib, Cousin and Son-in-Law of Prophet Mohammad). The core message the first line of the
couplet gives is that, true believers of God should reject the cowardly,
selfish and materialistic calculations of cold intellect. And in the second line he says, they should
fearlessly and boldly embrace divine love like Yadullah or Ali ibn e Abi Talib
who sacrificed his all in the way of God.
If we fail to do that our lives are doomed to a miserable end.
In
the third and fourth line of the stanza, Versifier, Allama Iqbal suggests that
true achievement, whether in poverty, leadership, or servitude, is impossible
without a bold, non-conformist spirit.
The phrase “be Jurrat e Randana” embodies this essential fearless
audacity. Thus, according to Iqbal, to gain true divine love (Ishq), a person
has to be daring, and he should have passionate conviction that breaks free
from conventional fears, hypocrisies, and rigid societal chains to achieve
higher spiritual and worldly greatness.
The following lines of the Ghazal are taken from Allama Iqbal’s
Anthology Bang e Dara.
زندگی انساں کی اک دم کے سوا کچھ بھی نہیں
دم ہوا کی موج ہےٗ رم کےً سوا کچھ بھی نہیں
زایًرانِ کعبہ سے اقبا٘ل یہ پوچھے کویً
کیا حرم کا تحفہ زمزم کے سوا کچھ بھی نہیں
Transliteration
Zindagi Insaan ki ek dum ke siwa kuch bhi nahin
Dum hawa ki Mauj hai, Ram ke siwa kuch bhi nahin
Zairan e Kaaba se Iqbal ye pooche koi
Kya
Haram ka Tohfa Zam Zam ke siwa kucch bhi nahin (Iqbal, pg. 344 Ghazal 87)7
Translation
Human
life is nothing but a single breath!
Breath
is a wave of Air; it is no more than a flow!
Iqbal
someone should ask the Visitors of Kaaba
Is the
Gift of the Kaaba nothing other than Zam Zam?
The
first line of Ghazal emphasizes the transience of human life, reducing it to
the span of a single breath i.e., inhalation and exhalation. The second line deepens this Sufi/ philosophical
thought; stating that this breath is as fleeting as a ‘wave of air’ that runs
as fast towards its end. In the third
line, Allama Iqbal talks about the Tawaf/ circumambulation done by the Pilgrims
around Kaaba and afterwards drinking of water from Zam Zam Spring. He says the visitors of Kaaba should ponder
about the other gifts they receive from Kaaba apart from water from Zam Zam:
they get numerous rewards like purification, Pardon, deepening faith and
devotion, and a profound sense of harmony and parity. The core message is that
all worldly existence is impermanent and ultimately only ‘the Divine’ Allah is
the eternal truth.
Once Allama Iqbal had an ‘Nagahani Takleef” means unexpected tragedy and pain then he wrote this Manqabat and send it to New Delhi at the shrine of Sufi Saint, Khwaja Nizamuddin qudsin sarra and his problem was solved. (qudsin sarra is an honorific in Arabic given to a Sufi saint it means ‘May his soul be Purified’). In these lines he implores Kwaja Nizamuddin to get his problem solved by God through his Tawassul (intermediation) and the Shafa’ah (intercession) of Ahl Al-Bayt. (Kulliyat-e-Iqbal Pg.14)8 Few of the lines of the Nazm are
رونے والا ہوں شہیدِ کربلا کے غم میں میں کیا دُرِ مقصد نہ دیں گے ساقیً کوثر مجھے
دل میں ہے مجھ بے عمل کے داغِ عشقِ اہلِ بیت ڈھونڑھتا پھرتا ہے ظلِّ دامنِ حیدر مجھے
Transliteration
Vasta dunga agar Lakht-e-Dil-e-Zehra ka Mai’
Gham mein Kyunkar chod deinge Shafiy-e-Mehshar Mujhe
Rone wala hoon Shaheed e Karbala ke gham mein mai’
Kya Durre Maqsad na denge Saqi-e-Kausar Mujhe
Dil mein hai mujh bay amal ke daagh-e-Ishq-e-Ahl-e-Bayt
Dhondhta Phirta hai zall-e-daman-e-Hyder Mujhe (Kulliyat-e-Iqbal
Pg.16-17)9
Translation
If I invoke the name of Zehra’s ‘piece of heart’
How could the Intercessor of the Day of Judgment abandon me in my grief?
I am one who weeps in grief for the Martyr of Karbala.
Will the Cup-bearer of the Kauthar not bestow upon me the ‘pearl of the
destined aim’
Within the heart of a man of no deeds like me lies the mark of love for
the Ahl al-Bayt.
The sheltering hem
of Haider’s mantle wanders in search of me.
In the first line of the couplet of Nazm, Zehra is the daughter of
Prophet Mohammad and the piece of heart of Zehra are her sons Hasnain (Plural
of Hasan ibn Ali and Hussain ibn Ali). In
Islam the sole Sovereignty of intercession (Shafa’ah) belongs to Allah. But on
the day of Judgement Allah has given permission to Prophet Mohammad to plead
with him for the forgiveness of Sinners. In the second line of the Nazm the epithet
‘Shafiye Mehshar’ is given to Prophet Mohammad, peace be upon him as he is a
highly honoured figure. Thus, in this
couplet the Versifier Allama Iqbal says, if I invoke the name of Hasnain, the
beloved grandsons of Prophet Mohammad; will he not help me out to reduce my
pain.
In the third line Shaheed e Karbala is the honorific of Prophet
Mohammad’s youngest grandson Hussain Ibne Ali.
In the fourth line Saqi-e-Kausar means ‘the cupbearer of the heavenly
fountain Al-Kausar’ on the day of Judgement.
According to Shia tradition this epithet is given to Ali Ibn Abi Talib,
the cousin and later son-in-Law of Prophet Mohammad who will be distributing
water to pious people on the day of Judgement on behalf of Prophet Mohammad.
In the fifth line of Nazm, Durre Maqsad means a deeply held aspiration.
He has a burning mark of love in his heart for Ahl Al-Bayt and it is this love
or deep spiritual devotion to Ali ibn Abi Talib which causes the hem/protection
of Haider to seek his grace. Zil-e-Daman
in poetic context is hem/Shadow of protection and it is a metaphor. Thus, the
Versifier Allama Iqbal says I weep for the Martyr of Karbala, Hussain Ibn Ali
therefore will, Ali Ibn Abi Talib not bestow upon me my deeply held aspiration.
Versifier Allama Iqbal in his famous Persian work Rumuz-e-Bekhudi
paid a profound poetic tribute to Bibi Fatima Zehra, peace be upon her
(daughter of Prophet Mohammad). The
following are the starting lines from his Masnavi
مریم از یک نسبتِ عیسےٰ عزیز
از سہِ نسبتِ حضرتِ زہرا عزیز
Transliteration
Maryam az yek nisbat-e-Eesa Azeez,
Az seh nisbat Hazrat-e-Zehra Azeez (Rumuz-e-Bekhudi pg.345)10
Translation
Maryam is honourable because she is the mother of Eesa/Jesus
Look at Zehra her honour comes from three relationships
Allama Iqbal says in this Masnavi that, Maryam/Mary holds an elevated
and revered status due to her profound relationship of being mother of
Jesus. In contrast, the three
distinctive characteristics that Allama Iqbal highlights of Bibi Fatima Zehra
are, she is first and foremost the daughter of Prophet Mohammad, who described
her as the light of his eyes. Secondly,
she is wife of Ali ibn Abi Talib, he is the leader and chosen solver of
difficulties of earlier and later people. And Ali ibn Abi Talib is said to be
the Lion of God. Thirdly, she is the mother of Hasnain (Hasan Ibn Ali and
Hussain Ibn Ali), who are considered as Jawanan-e-Jannat, the leaders of
Heaven of young people. Iqbal also considers Fatima Zehra as the
Ultimate role model for women, embodying complete submission to Allah.
The ensuing couplets of the Ghazal portray self-discovery, human
potential and the supreme destination of the soul
خرد مندوں سے کیا پوچھوں گہ میری ابتدا کیا ہے کہ میں اس فکر میں رہتا ہوں میری انتہا کیا ہے
خودی کو کر بلند اتنا کہ ہر تقدیر سے پہلے خدا بندے سے خود پوچھے بتا تیری رضا کیا ہے
Transliteration
Khirad mandon se kya puchhun ki meri Ibtedah kya hai
Ki main is fikr mein hoon meri inteha kya hai
Khudi ko kar buland itna ke har taqdir se pehle
Khuda bande se khud pooche bata teri Reza kya hai (Baal-e-Jibril pg.55 Ghazal
33)11
Translation
Why
should I ask the wise about my origins?
I am
consumed by the thought of what my Ultimate height of progress is.
Elevate
your selfhood to such heights that, before decreeing any destiny
God
himself asks the servant: “Tell Me, what is your will?”
Versifier
Allama Iqbal says, why should I ask the wise/intelligent people about my
beginning or existence because they themselves do not know this secret. This line depicts a person’s search for his
identity and the big questions of life like the purpose of human creation,
human soul, self-realisation (Khudi), and the relationship between humans and
the Divine. He was not worried of his beginning but he was worried about what
is the last limit (end) of his self-actualization. Allama Iqbal did not look at
life through biological lens; instead, he viewed human existence as a dynamic,
spiritual journey filled with cosmic responsibility.
The
third and fourth line of the stanza portrays about elevation of one’s own
identity, self-confidence, self-respect and our inner strength. It says a person should elevate his/her hard
work and ability so much that even God himself asks him what his wish/desire (Reza)
is before writing his destiny. These
lines portray an inner
revelation. Allama Iqbal’s poetry is profoundly
focused on the versifiers Heart, which stems from his Philosophical belief that
true knowledge and awakening is from ‘Seat of Divine Love’ or Ishq, Awakening
of the Self or Khudi. The tragic events of Karbala deeply
moved Iqbal, and he often used the story of Imam Hussain’s sacrifice as a
powerful metaphor for standing up for truth and justice. Iqbal saw Ahl Al-Bayt as examples of Islamic
values and believed their lives provided guidance for Humanity
حقیقتِ ابدی ہے مقامِ شبّیریً
بدلتے رہتے ہیں اندازِ کوفی و شامی۱
Transliteration
Haqiqat-e-Abdi
hai Maqam-e-Shabbiri
Badalte
rahte hain Andaaz-e-Kufi-o-Shaami (Baal-e-Jibril pg.73 Nazm 54)12
Translation
Eternal
truth is the status of Shabbir (also known as Hussain ibn Ali)
The ways of the Kufis and Syrians keep changing
In the
above couplet Iqbal says the supreme sacrifice of Imam Hussain ibn Ali (also
known as Shabbir) is an eternal truth, His status, courage, sacrifice and
standard of truth is unmatched,
timeless reality. In the second line of
the couplet he says, the treacherous or fickle nature of worldly societies,
politics, and opposing forces alters with time, but truth remains
absolute. Worldly and corrupt societies
are symbolised by the people of Kufa and Sham.
The
subsequent is the highly revered final couplet of Ghazal 62 from Baal-e-Jibril
غریب و سادہ و رنگیں ہے داستاں حرمً
نہایت اسکی حُسینًٗ ابتدا ہے اسماعیلً
Transliteration
Gharib-o-sada-o-Rangaen
hai dastan-e-Haram
Nihayat
iss ki Hussain, Ibtida hai Ismail (Baal e Jibril. Ghazal 062)13
The
story of Haram (Holy Kaaba) if told is poor, simple and colourful
It
begins with Ismail, and culminates with Hussain’s sacrifice which is the utmost
important
Allama
Iqbal says the story of Holy Kaaba is simple, poor and vibrant and it is tied
through two ultimate sacrifices. The
first sacrifice started with Hazrat Ismail who laid himself down, ready to be
sacrificed by his father Prophet Ibrahim, out of pure devotion to God. Prophet Ibrahim saw a divine dream in which
he was sacrificing his son Ismail. Satisfied by Ismail’s absolute submission and
faith, God intervened at the final moment., and sent a sheep to replace Ismail
miraculously right before the knife touched his neck thus sparing his life. The Quran (Surah As-Saffat 37:107)14
states that Ismail’s sacrifice was ransomed with a great Sacrifice (Dhibun
Azeem). The second sacrifice was of Imam e Hussain in the Battle of
Karbala. Hussain was the grandson of
Prophet Mohammad and a direct descendant of Prophet Ismail. The event at the Mina spared Ismail’s life
and it resulted in celebration of mercy and obedience known as Eid ul-Adha
and conversely, Hussain ibn Ali’s actual loss is commemorated as Ashura which
fulfils the ultimate cost of standing against tyranny on behalf of the
faith. Thus, Iqbal concludes that the
story begins with Hazrat Ismail's submission to knife and culminates in the
crimson martyrdom of Hussain Ibne Ali at Karbala to preserve divine justice.
In the
following couplets of the Ghazal Allama Iqbal portrays the shining destiny of
Bilal
چمک اٹھا جو ستارہ ترے مقدر کا
حبش سے تجھ کو اٹھاکر حجاز میں لایا
مدینہ تیری نگاہوں کا نور تھا تو گویا
ترے لیے تو یہ صحرا ہی طور تھا گویا
Chamak utha joh
sitara tere muqaddar ka
Habash
se tujhko uthakar Hijaz mein laya
Madina tere nigahon
ka noor tha toh goya
Tere liye toh ye sehra hi tur tha goya
(Bilal 81)15
Translation
The star of your
destiny shone bright
When you were lifted
from Abyssinia and brought to Hijaz
Madinah was the very
light of your eyes
For you, that dawn
was truly the light of guidance
Hazrat Bilal Ibn Rabah al-Habashi an enslaved man in Mecca became a
close and prominent companion of Prophet Mohammad, peace be upon him. He was
born around 580 CE in Mecca. Bilals
parents Hamamah (a freed slave woman of Banu Jumah) and Rabah were taken as
slaves. His mother was from Abyssinia
while his father was from Arabia. Bilal lived under the punitive ownership of Umayyah
Ibn Khalaf, a prominent Chieftain of the Quraish and a fierce opponent of early
Islam. Drawn to the message of
monotheism, Bilal secretly converted to Islam. When Bilal’s master discovered
his conversion than he was subjected to horrific abuse. Despite the brutal punishment, Bilal refused
to renounce his faith, repeatedly declaring ‘God is one/Ahad, Ahad’. His
prominent status emphasizes that true nobility comes from faith and character. Allama
Iqbal says that it was Bilal’s destiny that he was brought to Hijaz and then to
Madina (which is a part of Hijaz) and taken in the wing of Prophet Mohammad,
peace be upon him.
Shia Scholars such as Al-Shaykh al-Tusi in his hadith work (scholarly
collections) named Ikhtiyar Ma’rifat al-Rijal and Rashid al-Din Ibn
Shahr Ashub in his work Manaqib Al Abi Talib maintain that it was
Prophet Mohammad himself who liberated Bilal. He also appointed him the first
Muezzin (caller to prayer) in Islam. He
is highly revered for his unwavering loyalty to Prophet Mohammad and his
absolute devotion to the Ahl Al-Bayt. “The
great grandson of Prophet Mohammad, Imam-e-Jaffer-e-Sadiq(a.s.) is recorded
praying for Bilal stating that he was a Pious servant who genuinely loved the
Prophets’ family”. (Majlisi pg.142)15
مرے اللّٰہ بُرایً سے بچانا مجھ کو
نیک جو راہ ہوا اس رہ پہ چلانا مجھ کو
Transliteration
Mere Allah Burayii
se Bachana Mujhko
Naik joh raah hai
Iss raah pe chalana Mujhko (Allama Iqbal, pg. 85)17
Translation
My God, protect me
from evil;
Guide me along the
path of righteousness.
In this famous
Dua/Supplication known as Bacche ki Dua Allama Iqbal portrays deep moral
desire with God to protect the reciter from evil and guide them to the path of
righteousness.
Work Cited
1. Allama Iqbal Allama Iqbal Taqreerein, Tahreerein aur Bayanaat (pg. 3) Edition 1, Publisher, Mohammad Sohail Umar, Translator, Iqbal Ahmed Siddiqi, Iqbal Academy Pakistan, 1999 Print
2. Allama Iqbal Baal-e-Jibril, Masjid e Qurtuba (pg.94)
Commercial Book Depot, Hyderabad 1967 Print
3. Allama Iqbal Baal-e-Jibril, Zauq-o-Shauq (pg.112)
Commercial Book Depot, Hyderabad 1967 Print
4. The Holy Quran, Surah Hud 11:90
5. Allama Iqbal Baal-e-Jibril (pg.68 Nazm 47)
Commercial Book Depot, Hyderabad 1967 Print
6. The Holy Quran Surah e Burooj 85:14
7.
Allama
Iqbal Bang e Dara, Ghazliat (pg.344), Publisher, Professor Yousuf Saleem
Chishti Published by Eteqad Publishing House, Urdu Bazaar, Delhi Printed in
1975 Print
8.
Allama
Iqbal Kulliyat-e-Iqbal (pg.14) Imad Press, Hyderabad Deccan Published in
1925 Print
9.
Allama
Iqbal Kulliyat-e-Iqbal, Manqabat (pg.16-17) Imad Press, Hyderabad Deccan
Published in 1925 Print
10. Chishti, Professor Yousuf Saleem Rumuz-e-Bekhudi-Ma-Sharh
(pg.345) Ateqad Publishing House 1997 Print
11. Allama Iqbal Baal-e-Jibril (pg.55) Commercial
Book Depot, Hyderabad 1967 Print
12. Allama Iqbal Baal-e-Jibril (pg.73 Nazm 54)
Commercial Book Depot, Hyderabad 1967 Print
13. Allama Iqbal Baal-e-Jibril (pg. Ghazal 62) Commercial Book Depot, Hyderabad
1967 Print
14. The Holy Quran Surah As-Saffat 37:107
15. Allama Iqbal Bilal, Kulliyat e Iqbal, Bang e
Dara (pg.81) Educational Book House, Aligarh Print
16. Allama Muhammad Baqir al-Majlisi Bihar Al-Anwar, (pg.142)
Volume 22
Primary
Publisher: Dar Al-wafa republished by Dar Ihya Al-Turath Al-Arabi, Beirut,
Lebanon, 1983 Print
English Translation and Transliteration is done by Dr. Syeda Farhat Fatima., Guest Lecturer
in English, Department of English, Government Degree College for Women, Mayur Marg,
Begumpet, Hyderabad, Telangana, India.
This paper has been published in Literary Cognizance: An International Referred/Peer
Reviewed e-Journal of English Language, Literature and Criticism, Volume – VII, Issue-2
(September, 2026) ISSN - 2395/7522 Article-21. Page no. 137-144 (total 8 pages) Editor -in-
Chief: Dr. Sudhir Mathpati, Executive Editor: Dr. Yashwant Handibag
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