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Iqbal Lahori
Full NameMuhammad Iqbal Lahori
EpithetAllama Iqbal
Religious AffiliationSunni, with an inclination and affection for the Ahl al-Bayt (a)
Birth1877 CE, Sialkot
Place of BirthPakistan
Place of ResidenceSialkot, Lahore
Death1938 CE, Sialkot
Burial PlaceBadshahi Mosque, Lahore
Notable rolesPhD in Philosophy
WorksMathnawi-yi Asrar-i Khudi, Payam-i Mashriq, Bal-i Jibril, Ilm al-Iqtisad, etc.


Muhammad Iqbal Lahori (1877–1938 CE) was a Muslim thinker, religious intellectual, poet, and politician who considered Islam inseparable from Islamic civilization. He believed that the revival of Islam as a culture, civilization, and law of life required changes compatible with the times and the progress of modern sciences. Iqbal emphasized the necessity of renewing the science of theology in light of contemporary sciences and resolving jurisprudential issues according to the needs of the era. He considered the greatest problem of Muslims to be the crisis of identity and distancing from Islamic teachings, and he insisted on the creation of independent governmental structures based on Islamic principles in Muslim-populated regions.

Iqbal regarded the Qur'an as the most authentic document of Islam and life. He had a great affection for Prophet Muhammad (s) and composed poems in his praise. Although he was a Sunni, he also composed poems praising Imam Ali (a) and Lady Fatima al-Zahra (a). In describing the Event of Karbala, Iqbal introduced Imam al-Husayn (a) as the teacher of liberation from tyranny until the Day of Resurrection, and he referred to him with the expression: "We learned the mystery of the Qur'an from Husayn."

Iqbal's poetry was in Persian and Urdu, and some consider him among the best contemporary Persian-language poets. He composed the long poems Asrār-i Khudī (The Secrets of the Self, 1915 CE) and Rumūz-i Bī-khudī (The Secrets of Selflessness). Iqbal was interested in Sufism but considered its weakening functions to be in conflict with an empowered Islam. The foundations of his mystical thought included love (ʿishq), moderate mystical path-walking, and the lack of opposition between materiality and spirituality.

Biography

Muhammad Iqbal Lahori was born on November 9, 1877 CE in the city of Sialkot in the Punjab province of India (present-day Pakistan), in the Kashmiri quarter, into a Muslim family.[1] His father, Shaykh Nur Muhammad, was a tailor by profession, a man of mystical path-walking (suluk), and familiar with mystical poetry and literature.[2]

Iqbal learned Persian and Arabic in his birthplace and became acquainted with Islamic Sciences and Qur'anic teachings.[3] He studied at a high school established by Scottish Christian missionaries.[4] Iqbal studied English at the University of Lahore and received a Master's degree in Philosophy in 1899 CE.[5] Simultaneously, he was engaged in studying the principles of economics and law.[6] In 1905 CE, Iqbal went to England to continue his studies and defended his doctoral dissertation titled "The Development of Metaphysics in Persia" at the University of Cambridge.[7] He then received his professorship in philosophy in Germany.[8] He returned to India in 1908 CE and engaged in teaching and practicing law.[9]

Iqbal married at the age of sixteen.[10] This marriage ended in separation without divorce.[11] He married for a second time in 1910 CE[12] and for a third time in 1913 CE,[13] living with both wives in one house.[14]

Iqbal Lahori was a follower of the Ahl al-Sunna[15] and had great devotion to the Ahl al-Bayt of the Prophet (s).[16] He passed away due to illness on April 21, 1938 CE[17] and was buried next to the steps of the entrance to the Badshahi Mosque in Lahore.[18] In 2021, the Farabi Cinema Foundation announced the joint production of the project "Iqbal Lahori" with Pakistan, directed by Bahram Tawakuli in Iran.[19]

Necessity of Religious Reform and Revival of Islamic Civilization

Iqbal did not consider the religion of Islam separate from Islamic civilization, and he believed that the renewal of religion would not be possible without the revival of civilization.[20] In the path of reviving Islamic civilization, Iqbal believed that Muslims should learn from the science and industry of Westerners:

Iqbal also points out that the West should not be viewed only in its superficial aspects:

In Iqbal's view, the new generation of Muslims cannot use the science of theology formulated based on Greek philosophy, because this science is worn out and old; a new theology must be created based on the investigations of modern sciences.[23] Iqbal believed that due to the change in living conditions and its great transformation, we need a new theology to confirm religious principles.[24]

Islam and New Developments

Iqbal believed that if changes based on the requirements of time do not occur, Islam, like other religions, remains only a religion but cannot persist as a culture, civilization, or a system and law of life.[25]

According to Iqbal, Islamic jurisprudence must also be reformulated.[26] He wanted the new generation of Muslims to resolve jurisprudential issues according to the exigencies of the time and their current needs. In his view, the new generation of Muslims is not bound by the jurisprudential interpretation or consensus of past generations.[27]

Iqbal believed that all Islamic countries should stand on their own feet, but they must one day unite like a living family through cultural, economic, and military contracts and agreements.[28] Iqbal thought that underdeveloped countries would need a separate United Nations to preserve themselves from the political and economic dominance of the West. He suggested Tehran for this purpose due to its geographical centrality.[29]

Prophet (s) and Qur'an in Iqbal's Thought

Iqbal has been introduced as someone infatuated with Prophet Muhammad (s) because of his poems:[30]

He also composed about the Prophet of Islam:

The Truth Exalted created our form • And from Prophethood breathed soul into our body.
From Prophethood is our creation in the world • From Prophethood is our religion, our law
The one whose status is 'He guides whom He wills' • Drew a circle around us from Prophethood
From Prophethood we became harmonious • We became of one breath and one purpose
So God concluded the Shari'a for us • Concluded Prophethood with our Messenger
'No prophet after me' is from the favor of God • It is the veil of the honor of Mustafa's religion
The nation's capital of strength is from him • The preservation of the nation's unity is from him[31]

Allama Iqbal: The Qur'an is a book that emphasizes action more than thought.[32]

Iqbal Lahori considers the Qur'an the most authentic document of Islam and life, which emphasizes "action":[33]

If you wish to live as a Muslim • It is not possible except to live by the Qur'an[34]

To escape the allurements of the West, he recommends taking refuge in the Qur'an:

O prisoner of its imitation, become free • Grasp the skirt of the Qur'an, become free.[35]

Iqbal and Sufism

The tomb of Allama Iqbal next to the walls of the Badshahi Mosque, Lahore, Punjab, Pakistan

Due to his father's interest in Ibn Arabi's books, Iqbal was interested in Sufism from his youth[36] and dedicated a detailed part of his doctoral dissertation to Sufism.[37] Despite his interest in and defense of Sufism, Iqbal also raised criticisms against it:[38]

Iqbal wears the robe and strives in the world's work • Realize that dervish-hood is not in a cloak and cap[39]

Iqbal considered some Sufi thoughts built on laziness and weakness to be opposed to an empowered Islam.[40] The foundations of Iqbal's mystical and Sufi thought have been introduced as love and affection, moderate mystical path-walking, and the lack of opposition between materiality and spirituality or this world and the hereafter.[41]

While honoring the service of ancient Sufism in shaping and justifying the evolution of religious experience, Iqbal Lahori criticized contemporary representatives of Sufi schools for their ignorance regarding the spirit and thought of modern times.[42] Iqbal believed that many Sufi values have a non-Islamic basis and coloring, derived from other religions. In his view, the theory of "Sufi annihilation" (fana) is contrary to the teachings of the Qur'an and the Sunna of the Prophet (s). He believed that the moral and religious goal of man is not to suppress the self but to affirm the self, and this is achieved when man makes his personality unique and exclusive to himself.[43]

Iqbal is considered greatly influenced by Rumi.[44] He had no affection for Hafiz and criticized him.[45]

Thoughts

Morteza Motahhari regarded Iqbal as a valuable scholar who used every good and legitimate means for his goal, which was introducing and spreading Islam.[46] Abdulkarim Surush, a contemporary Iranian intellectual, introduced Iqbal as a great religious intellectual who had reformist views.[47]

In the atmosphere of the Indian Subcontinent at that time, Iqbal emphasized the education of girls and women[48] and believed that the law of polygyny should be reformed, because in the early Islamic period, this was necessary due to economic and political conditions, but it is not necessary in the present time.[49] Iqbal saw Western culture up close but was not influenced by it; rather, he considered Islamic culture a transcendent culture.[50]

Iqbal Lahori:

I have dedicated the last 35 years of my life to finding measures to adapt Islamic culture and civilization to the present culture and civilization. This has been my only goal during these years."[51]

Iqbal is considered the first figure among his contemporaries who, after accepting the Theory of Islamic Nationality, abandoned the concept of composite nationality in India forever.[52] Nationalism, in Iqbal's view, is a very pleasant form of Idolatry. Patriots worship something material. But Islam by no means likes idolatry; rather, it wages jihad against every kind of idolatry:[53]

We are not Afghan, nor Turk, nor Tatar • We are garden-born and from one branch
The distinction of color and scent is forbidden to us • For we are the nurslings of one new spring

Iqbal believed in the global unity of Islam and the joining of Indian Muslims to the Islamic World.[54] In 1930 CE, Iqbal took over the presidency of the "Muslim League" party and proposed the plan for the formation of the Islamic country of Pakistan at a party meeting.[55]

Iqbal believed that the biggest problem of Muslims is the identity crisis and moving away from Islamic teachings and values.[56] In his view, Muslims can only be proud of their existence and not be humiliated among other nations if they create separate governmental structures based on Islamic principles in Muslim-populated areas.[57]

Revelation and Finality

Among Muslim thinkers, Iqbal Lahori took the first step in explaining the philosophy of Finality. Iqbal's acquaintance with and influence from the thoughts of Western philosophers like Auguste Comte and Henri Bergson led to Iqbal's unique perspective on Finality.[58]

Iqbal Lahori introduced revelation as a kind of internal and social experience attained by the Prophet Muhammad (s),[59] just as a mystic might reach degrees of it.[60] Revelation is something of the nature of instinct that flows in every living being in the world and appears in each in a specific form according to its evolutionary stage.[61]

From Iqbal's perspective, human reason has reached a level of growth and maturity where man can traverse the path of bliss and guidance by means of it; therefore, "reason" has replaced "revelation," and the sending of prophets and the continuation of Prophethood is not necessary.[62] Iqbal Lahori believed that the Prophet (s) stands between the ancient world and the modern world; as far as it concerns his source of inspiration, he belongs to the ancient world, and after that, he is in the era of the command of reason and belongs to the modern world.[63] Morteza Motahhari is among the opponents[64] and Abdulkarim Sorush is among the proponents of this theory.[65]

Philosophy of "Khudi" or Return to the Self

In 1915 CE, Iqbal composed the Persian poem Asrār-i Khudī and three years later the poem Rumūz-i Bī-khudī.[66] The central axis of his thoughts in these two poems is the theory of "Khudi" (Selfhood), and from this point on, he explained this principle in all his works in some way. He believed that society, like the individual, has a soul and personality, and like the individual, it suffers from a crisis of personality.[67] Iqbal believed that Islamic society, in its current encounter with Western culture, has been afflicted with the disease of personality crisis and has lost its identity,[68] and the first necessary task that reformers must perform is to restore the faith and belief of this society in its true "self," which is Islamic culture and spirituality.[69]

In response to the question "What is the source of your philosophy of selfhood?", Iqbal cited verse 105 of Qur'an 5 as the source of his philosophy: "O you who believe! Take care of your [faith and spiritual values] selves. He who goes astray cannot harm you if you are guided. To Allah is the return of you all; then He will inform you of what you used to do."[70]

Critique of Iqbal

Other thinkers have always criticised and evaluated Iqbal's ideas. Morteza Motahhari, in a general critique, stated that there are two flaws in Iqbal's work: one is the lack of deep familiarity with Islamic culture, and the other is the lack of awareness regarding Islamic philosophy.[71]

Iqbal's Poetry

Iqbal Lahori:

They did not discover the secret I told

They did not eat dates from the branch of my palm

I seek justice from you, O Leader of Nations

My friends considered me merely a singer of ghazals.[72]

Iqbal composed many Persian poems, which have been published in Zabūr-i ʿAjam[73] and Payām-i Mashriq.[74] Some have introduced him as one of the best contemporary Persian-language poets.[75] Morteza Motahhari believes that Iqbal used every good and legitimate means for his goal, one of which is poetry. In his opinion, among Persian poets, especially in later eras, there is no poet like Iqbal.[76]

Iqbal has a poem addressed to the "Youth of Persia" promising freedom and salvation.[77] Also, the poem Dialogue between God and Man is among Iqbal's poems.[78]

Imams of the Shia in Iqbal's Poetry

Iqbal composed in praise of Imam Ali (a) and his virtues:

The first Muslim, the King of Men, Ali • The capital of the faith of love, Ali
From the wilaya of his household I am alive • In the world I am shining like a pearl...
Whoever is aware of the mysteries of life • Knows what the secret of Ali's names is[79]

Lady Fatima al-Zahra (a)

Mary is dear due to one relation to Jesus • Lady Zahra is dear due to three relations[80]

Event of Karbala

We learned the mystery of the Qur'an from Husayn • From his fire we gathered flames[81]

Works

Iqbal Lahori's Urdu books include Armaghān-i Ḥijāz, Bāng-i Dirā, Bāl-i Jibrīl, and Ḍarb-i Kalīm in poetry, and two books Ilm al-Iqtisād and History of India in prose.[82]

Iqbal's English works include "The Development of Metaphysics in Persia," which is his doctoral dissertation written in 1908 CE to obtain a PhD in Philosophy from the University of Munich. This book was translated into Persian by Amir Husayn Aryanpour[83] and has also been translated into Urdu and French.[84] The books The Reconstruction of Religious Thought in Islam, The Islamic Caliphate, and A Look at the Islamic Society are among Iqbal's other English works.[85]

Persian Books

  • Mathnawī-yi Asrār-i Khudī: (This book was first published in 1914 CE).[86] This book contains his views about the self or the ego, and he also states attributes for the Caliph of God and the Wali of God which are the features of the Hidden Imam.[87]
  • Mathnawī-yi Rumūz-i Bī-khudī: (This book was first published in 1915 CE).[88] This book is a supplement to Asrār-i Khudī which examines the relationship between the individual and society and states that with the unity of selfhood, a selfhood-based society can be created.[89]
  • Zabūr-i ʿAjam: Iqbal's mystical poems.[90]
  • Gulshan-i Rāz-i Jadīd: This book is in the style of the book Gulshan-i Raz by Shaykh Mahmud Shabistari.[91] In this poem, Iqbal raises and answers 9 mystical questions.[92]
  • Payām-i Mashriq: This book was composed in response to the "West-Eastern Divan" of Goethe, the German poet.[93]
  • Jāwīdnāma: Written as an address to his son Jawid.[94]
  • Pas chih bāyad kard ay aqwām-i Sharq: A guide for the people of the East, especially the Muslim nation.[95]
  • Mathnawī-yi Musāfir: A souvenir of Iqbal's trip to Afghanistan.[96]
  • Armaghān-i Ḥijāz: Iqbal's last book in Persian, including his political, social, and religious theories; part of it was also composed in Urdu.[97]

Notes

  1. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 79; Aḥmadpūr, Sitāra-yi Sharq.
  2. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 84-85.
  3. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 82.
  4. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 107-108; Aḥmadpūr, Sitāra-yi Sharq.
  5. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 118-119.
  6. ↑ Mujtabāʾī, Iqbāl Lāhūrī, p. 624.
  7. ↑ Mujtabāʾī, Iqbāl Lāhūrī, p. 625.
  8. ↑ Mujtabāʾī, Iqbāl Lāhūrī, p. 625.
  9. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 192 and 199.
  10. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 233.
  11. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 233-234.
  12. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 240.
  13. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 241.
  14. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 241.
  15. ↑ Khusrowshāhī, poem of 'Iqbal' about Lady Zahra (a), Tabnak website.
  16. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 140.
  17. ↑ Aḥmadpūr, Sitāra-yi Sharq.
  18. ↑ Jāwīd Iqbāl, Zinda Rūd, p. 797.
  19. ↑ Making the joint project 'Iqbal Lahori' has strategic and political importance, Tasnim News Agency.
  20. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 866.
  21. ↑ Iqbāl Lāhūrī, Jāwīdnāma, The spirit of Nasir Khusraw Alawi appears Ganjoor.net.
  22. ↑ Iqbāl Lāhūrī, Jāwīdnāma, The spirit of Nasir Khusraw Alawi appears Ganjoor.net.
  23. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 866.
  24. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 270.
  25. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 271.
  26. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 867.
  27. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 867.
  28. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 872.
  29. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 873.
  30. ↑ Surūsh, An Inquiry into the Ghazals of Iqbal, session 1.
  31. ↑ Iqbāl Lāhūrī, Rumūz-i Bī-khudī, the second pillar: prophethood".
  32. ↑ Bahrāmī, Iqbāl Lāhūrī, vol. 1, p. 267.
  33. ↑ Sargulzāyī, Sharp criticism of Sufism by Iqbal Lahori, C.H.P.
  34. ↑ Iqbāl Lāhūrī, Rumūz-i Bī-khudī, On the meaning that the system of the nation, Ganjoor website.
  35. ↑ Iqbāl Lāhūrī, Jāwīdnāma, Divine Government, Ganjoor website.
  36. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, pp. 84-85.
  37. ↑ Mujtabāʾī, Iqbāl Lāhūrī, p. 626.
  38. ↑ Iqbāl Lāhūrī, Rumūz-i Bī-khudī, On the meaning that the system of the nation, Ganjoor website.
  39. ↑ Iqbāl Lāhūrī, Zabūr-i ʿAjam, "The science you learn...", Ganjoor website.
  40. ↑ Sargulzāyī, Sharp criticism of Sufism by Iqbal Lahori, C.H.P.
  41. ↑ Sargulzāyī, Sharp criticism of Sufism by Iqbal Lahori, C.H.P.
  42. ↑ Sargulzāyī, Sharp criticism of Sufism by Iqbal Lahori, C.H.P.
  43. ↑ Sargulzāyī, Sharp criticism of Sufism by Iqbal Lahori, C.H.P.
  44. ↑ Mujtabāʾī, Iqbāl Lāhūrī", vol. 9, p. 626; Sorūsh, An Inquiry into the Ghazals of Iqbal, session 2; Iqbal and Hafiz in conversation with Dr. Fathullah Mujtabai.
  45. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 304.
  46. ↑ Muṭahharī, Majmūʿa-yi Āthār, vol. 17, p. 343.
  47. ↑ Surūsh, An Inquiry into the Ghazals of Iqbal, session 2.
  48. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 269.
  49. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 269.
  50. ↑ Chishtī, Bāng-i Dirā maʿa sharḥ, p. 6.
  51. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 2, p. 690.
  52. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 285.
  53. ↑ Iqbāl, Zindagī wa afkār-i ʿAllāma Iqbāl Lāhūrī, vol. 1, p. 276.
  54. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 11; Mujtabāʾī, Iqbāl Lāhūrī, p. 626.
  55. ↑ Mūsawī Bujnūrdī, Pakistan, vol. 13, p. 523; Ḥaqīqat, Iqbāl-i Sharq, p. 36.
  56. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 12.
  57. ↑ Aḥmadpūr, Sitāra-yi Sharq.
  58. ↑ ʿAbbāsī, Revelation and Finalit, p. 161.
  59. ↑ Iqbāl Lāhūrī, Iḥyā-yi fikr-i dīnī dar Islām, p. 145.
  60. ↑ Iqbāl Lāhūrī, Iḥyā-yi fikr-i dīnī dar Islām, p. 143.
  61. ↑ Iqbāl Lāhūrī, Iḥyā-yi fikr-i dīnī dar Islām, p. 145.
  62. ↑ Iqbāl Lāhūrī, Iḥyā-yi fikr-i dīnī dar Islām, pp. 145-146.
  63. ↑ Iqbāl Lāhūrī, Iḥyā-yi fikr-i dīnī dar Islām, pp. 145-146.
  64. ↑ Muṭahharī, Waḥy wa nubūwwat, pp. 45-57; Muṭahharī, Nubūwwat, p. 22.
  65. ↑ Sorūsh, Basṭ-i tajruba-yi nabawī, p. 66.
  66. ↑ Ḥaqīqat, Iqbāl-i Sharq, pp. 42-46.
  67. ↑ Ḥaqīqat, Iqbāl-i Sharq, pp. 42-46.
  68. ↑ Ḥaqīqat, Iqbāl-i Sharq, pp. 42-46.
  69. ↑ Ḥaqīqat, Iqbāl-i Sharq, pp. 42-46.
  70. ↑ Yazdānmanish, Woman from the perspective of Allama Iqbal Lahori, p. 86.
  71. ↑ Muṭahharī, Majmūʿa-yi Āthār, vol. 24, p. 52.
  72. ↑ Iqbāl Lāhūrī, Armaghān-i Ḥijāz, "They did not discover the secret...", Ganjoor website.
  73. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  74. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  75. ↑ Surūsh, An Inquiry into the Ghazals of Iqbal, session 3.
  76. ↑ Muṭahharī, Majmūʿa-yi Āthār, vol. 17, p. 343.
  77. ↑ Iqbāl, Zabūr-i ʿAjam, Like the tulip lamp I burn in your street, Ganjoor website.
  78. ↑ Iqbāl, Payām-i Mashriq, Dialogue between God and Man, Ganjoor website.
  79. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 114; Iqbāl Lāhūrī, Asrār-i Khudī, "In explaining the secrets of the names of Ali Murtada", Ganjoor website.
  80. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 186; Iqbāl Lāhūrī, Rumūz-i Bī-khudī, On the meaning that the Leader of Women, Ganjoor website.
  81. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 186; Iqbāl Lāhūrī, Rumūz-i Bī-khudī, On the meaning of Islamic freedom and the mystery of the Karbala event, Ganjoor website.
  82. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.
  83. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.
  84. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.
  85. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.
  86. ↑ Chishtī, Bāng-i Dirā, 1991 CE, p. 14.
  87. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  88. ↑ Chishtī, Bāng-i Dirā, 1991 CE, p. 14.
  89. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  90. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  91. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  92. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  93. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  94. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  95. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 14.
  96. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.
  97. ↑ Iqbāl Lāhūrī, Ashʿār-i Fārsī-yi Iqbāl Lāhūrī, p. 15.

References

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