Dr. Tariq Masoodi

The present study is a treatise which deals
with Educational philosophy of Iqbal. The

author has endeavoured to project Iqbals
philosophy of Education and its bearing on
different dimensions of educational activity.
Present work is an effort to bring-out this
point of view in an elaborate and systematic
manner.
The author has highlighted objective
and critical approach of Iqbal with reference
to both modern and madrasa education. In
this backdrop, Author of the book points out
that the intensity and motivating feature of
educational philosophy of Iqbal is that it
gives due consideration to the dominant
tendencies of idealism, naturalism and
pragmatism. And fuses these into a unity of
thought that would give rise to a theory of
education which would suit the needs of the
day and satisfy all round aspirations of
human soul.
ISBN 81-313-0121-4
Copyrighted material
EDUCATIONAL
PHILOSOPHY OF IQBAL
By
Dr. Tariq Masoodi

M.A. (Edu) B.Ed, M. Phil, Ph.D
A.P.H. PUBLISHING CORPORATION

5, ANSARI ROAD, DARYA GANJ
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Published by S. B. Nangia
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email: [email protected]
2007
Author
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CONTENTS
Preface..............................................................................................vii
Chapter I Introduction............
Chapter II Iqbals philosophy of life
1. (a)Evolution of Iqbal's outlook

(b)Major Sources of Iqbals philosophy 2 (a) Man - his position and role in
Iqbals philosophical
scheme
(b)
Nature of man and his role
(c)
Iqbal's perfect man.
3.(a) Concept of Khudi

(b)
Consciousness matters for Khudi
(c)
Evolution fosters Khudi
4.Factors or Essentials of Khudi

(a)
Ishq
(b)
Faqr
(c)
Desire
(d)
Creative Activity
(e)
Freedom
Chapter III The Educational Philosophy of Iqbal..................................43
(a)
1.
Iqbals Exposition of Educational Environment
Iqbals Educational viewpoint
1____Aims of Education
Ideal - Oriented Education
(b)
Promotion of Cultural Heritage
(c)
Social Consciousness of Individual
xii
The Educational Philosophy ofIqbal
(d)
Integration of Matter and Spirit
(e)
Education for Character Building
(0 Quest for Creative Activity

4. Dimensions of Educational Activity
(a)
Curriculam
(b)
Role of Teacher
(c)
Method of Teaching
Chapter IV Analysis of Iqbalss Educational Philosophy.......................97
1.Synthesis in Iqbals Approach

2.Unity and Uniqueness in Iqbal's outlook
3.Conclusion
Bibliography..............................................................................................115
CHAPTER 1
INTRODUCTION
INTRODUCTION
Considerable endeavours have been made by scholars on

several aspects of Iqbals philosophy of life. Iqbals ideas are original
and creative. Even today research is in progress finding out novel
dimensions of his philosophy and its impact on our individual and
collective life.
The most characteristic feature of Iqbal's philosophy is its
mode of prcscntati6n, its powerful and appealing content. His ideas
cover all the affairs of life, particularly the issues raised by the
dominance of science and technology. Iqbals greatness lies in the
fact that his every single idea receives a sensitive attention and
interest in literary and religious circles alike. Throughout the Islamic
world he is looked upon as a remarkable literary genius, a thinker
with a difference and above all a personality of high calibre.
Education is Iqbals favourite subject. His views on education
are typically his own. He does not employ any artificiality nor
display any conventional poses. He complains that contemporary
systems of education serve no purpose. They are misdirected and ill
conceived. Undoubtedly, his philosophy of life based on the
philosophy of "KhuciiIn his educational ideas he seems in search of
an ideal man who may be the embodiment of all those characteristics
which he has out lined in his philosophy of Khudi
Iqbals distinctive approach in the field of education can be
visualised from his very educational journey of Kabul in 1933. In
reply to the welcome address presented by Anjuman-i-Adbi Kabul,
Iqbal maintained that he is not indifferent to the appreciation of
The Educational Philosophy of Iqhal
beauty, but endorses that value of beauty only which evokes a

positive and energitic response in the youth.1
It is true that Iqbal was not an educationist in the strict sense
of the word; hut one can not deny his contribution in our educational
theory. In the opinion of K.G Saiyidain, Although Iqbal does not
provide as we cannot reasonably expect a poet to provide any
definite educational technique or mcthodlogy, he does what is far
more valuable and significant, he directs our attention to those basic
and fundamental principles of education which underlie all the sound
principles of educational practices2.
In the above background, the educational philosophy of Iqbal
seem in harmony with various great educationists of the modern
world who have putforth their ideas on divergent dimensions of
educational activity. But Iqbal being an adherent of an ideology, their
line of action is different from him.
In the present world, one of the most important changes in the
educational field seems to be the gradual change from the
compartmental concept of education to the integral concept. Now
attempts are being made to bridge the gap between the parent and the
teacher, between the school and the social group. This realisation of
the need for integration had its influence on the work of the school in
different way. It led to the integral concept of curriculum and the
social organistion of the school. This new trend in our educational
atmosphere clearly reflects Iqbals criticism of Madrasa system.
Its way of imparting education, according to Iqbal, docs not fulfil the
necessities and aspirations of students in a comprehensive way.
Iqbals synthetic and composite approach will surely overcome short
sighted scholastic concept of Madrasa education \ Since Iqbal
advocated an ideal system of education, it can create an integral
educational situation, involving the curriculum, the role of teacher,
the method of teaching etc. His educational ideas prepares ideal
environment for the emergence of people steeped in ideal-oriented
life, its social, cultural traditions and its literature, who are equally at
home in the modern world with its compulsions, attitudes and
aspirations.
So far as Iqbals ideas on education are concerned a constant
attention and orientation have not been endeavoured. Besides, a
Introduction
3
few creditable works on this subject, papers and articles have been
presented by eminent personalities of India and Pakistan. Most of
papers were published in various journals in Pakistan. K. G.
Saiyidains study Iqbal's educational philosophy (1938) is noteworthy. Being the first attempt on Iqbals educational ideas, his book
gained popularity in educational circles. Chapter 9th is devoted in
detail to discuss Iqbals thoughts on education. In other chapters one
finds some partial flashes on the proposed topic, otherwise the author
has explained the philosophical tenets of Iqbal.
Another book Iqbal aur Masla Taleem was written by Molvi
Mohammad Ahmad Khan (1978). It has been prepared in the context
of K.G. Saiyidains study. In the light of Iqbals criticism of existing
systems of education, the writer has discussed Iqbals educational
priorities. In the same year Farman Fetchpori added a multidimentional book to Iqbaliyat, entitled Iqbal Sab Kay Liye. Chapter
IVth is devoted to Iqbals concept of education. Apart from other
ideas he has projected Iqbals active interest and involvement in the
educational activities and offering solutions to ever fresh problems of
education particularly as it impinges on modern mind.
Another significant effort was made by Bukhtiyar Hussain
Siddiquc (1983). His book Iqbal Bahasiyat-i-Mufakiri Taleem
discussed in detail Iqbals philosophical doctrines in the purview of
educational ideas propounded by various educationists, but has
remained unsuccessful in highlighting the western influences on
Iqbalian educational thoughts3.
Among the papers and articles, few are directly related to the
existing educational situation and the experience and experiments
taking place in the west and its influences on Asian naitons.
Iqbal was gifted with an exceptional mind. He made
specialised study of numerous subjects of religion, history,
philosophy and science. His ideas on education arc scattered in his
poetic collections, lectures, essays and letters. Naturally, it becomes a
stupendous task to weave a system out of this scattered material. In
the following pages an effort has been made to formulate concisely
the aim of Iqbals educational philosophy and its bearing on
curriculum, the role of teacher and the method of teaching etc.
The Educational Philosophy of Iqbal

In this study Iqbal's own writings have been
4
undertaken as primary source, and works on this
subject as secondary source. English translation of
Persian and Urdu couplets have been taken from different sources.
The present study consists of three chapters: Chapter II deals
with some major aspects of Iqbals philosophy of life. Chapter III
reflects Iqbals active involvement in the affairs of education and
thereby project his aims of education in the background of his
philosophical doctrines. Finally, Chapter IV discusses the unique and
synthetic approach of Iqbal on education.
REFERENCES
1.Marif, Azam Garh, U.P. March, 1934 P. 36.

2.Sayidain K.G Iqbals Educational Philosophy, P.5.
3.Iqbaliyat (Special Number) Iqbal Academy Lahore, July, 1994. P. 110.
CHAPTER II
IQBALS PHILOSOPHY OF LIFE

EVOLUTION OF IQBALS OUTLOOK
Muhammad Iqbal was brought up in an environment when

Indian sub-continent was passing through colonial rule. Muslims in
particular all over the globe were experiencing political despair,
intellectual apathy, narrow outlook and lack of critical insight. Iqbal
was born in a family with a strong religious back ground. Fortunately
in his early age, he recieved education and training in a spiritual
atmosphere of Mir Hassan. This noble guide nurtured him very
carefully and induced in him deep love for Islam and its heritage1.
Iqbals outlook recieved impetus at the hands of Thomas
Arnold, a fine orientalist. Arnold created in Iqbal a sincere devotion
to scientific knowledge and Western philosophy, in the pursuit of
which Iqbal went to Europe2.
The developement of Iqbals genius was quite evident when
he was a student. On reaching Lahore for studies, the academic and
literary atmosphere there gave a big boost to his thoughts. His active
participation in literary gatherings in Lahore made him familiar
figure in literary and religious circles. Many literary figures like Sir
Abdul Qadir and Muhammad Din Fouq became his friends and
admirers. He contributed his early poetic expression in Sir Abdul
Qadirs Urdu Journal MAKHZAN3.
In fact, in the begining there was subjectivity in his ideas. His
stay in the West gave new dimension to his thoughts. He came across
the degenerate concepts of human dignity, imperialism, colonialism
and racialism. It did not therefore take him long to understand that
the world was torn by the conflicts of acute nature
in almost all the fields of life. Due to spectacular advancement in

science and technology the West had become the unchallanged
leader of the World. By the end of the 18th century, this led to Wests
colonial hold over Asia and Africa. Iqbal was deeply moved by the
prevailing political situation in the Muslim countries. Western
diplomacy was actively busy in strengthening its authority on them.
The great Turk was not able to defend its territorial integrity. In the
West, Islamic thought started to move in Iqbal. It is clear from his
activities in London. He took keen interest in the deliberations of
Islamic society. Nevertheless, his grounding in Western philosophy
enabled him to percieve things in a wider perspective. From the
vantage point of European experience, Iqbal could easily sec that the
onward march of nationalism has bred racialism in several Muslim
countries. While returning from England his ship halted for some
time at Sicily port, once a centre of Islamic civilization. He wrote a
touching elegy:
Weeping eye, heart's content, O blood

Weeping eye, Yonder is visible the tomb of Muslim
Culture
Oh Sicily the sea is honoured by
thee, thou art a guide in the desert of waters.
Indeed, his poem, Sicily, gloifies the exultant pride in the
past achievment of the Muslims and a firm hope in thier future. His
point of view on different disciplines is illustrative of his general
approach to life. He believes that an ideology which is not sustained
by creative effort can not endure. Iqbals wide study, travels and his
intellectual interaction made him conversant with a wide range of
problems and issues of societies and nations. He got convinced that it
is activity and creativity which has a position in a modern human
society. He notes mans creative role in a unique philosophic vision:
ptj G~(J*;if' G- {1/ t
Iqbal 's Philosophy of Life
This universe, it seems, is still

incomplete.
A Voice keeps saying consistently
make and complete.
MAJOR SOURCES OF IQBALS PHILOSOPHY
Iqbals philosophy of life is a creative

synthesis of Islamic thought, Western philosophy, mysticism and
Indian heritage. But Islam is the significant source of inspiration and
its dominent influence is obvious throughout his prose and poetry. In
his presidential address on 25th session of the All India Muslim
League at Allahabad in 1930, he declared:
'7 have given the best part of my life to careful study of Islam,
its laws and polity, its culture, its history and its literature. This
constant contact with the Spirit of Islam, as it unfolds itself in time,
has, I think, given me a kind of insight into the significance as a
world fact.*
Inspite of the fact that the study of Islam is his prime
objective, he made a thorough study of different religions and
schools of thought. Iqbals composite study activated his critical
faculties preventing him subscribing to ideas and theories which he
observed in East and West. His exposition to religion is philosophical
rather than logical. He is primarly a profound believer of change in
human society. In this context, Iqbal devoted his energy to study
Eastern and Western thinkers. His ideas naturally show an affinity
with the ideas of various personalties of the world, which made him
aware about the essential realities of life. The intellectuals and
thinkers whom Iqbal took seriously are Kant, M. C. Taggart,
Bergson, Neilzsche, Goethe, Moulana Rumi, Al-Jeeli etc. All these
personalties identified and defined the role and status of man in the
form of ( jYctlSSJ'.) perfect man and (c/ls^uiJJ ) super man etc. In
response to the German poet Goethe's Divon% Iqbal wrote Payam-iMashriq in 1923. He has expressed his intellectual traverse of both
the orient and the Occident in the following couplet:
7
wU\Jj*/
>}
The philosophy of the West added to my knowledge.

And the company of those, who possess spiritual
vision, kindled my heart.
The impact of these thinkers to Iqbal is self

evident, though he seems to be a sincere disciple
of Moulana Rumi. In describing man and his role he emerges as an
original thinker. Sir Thomas Arnold has rightly remarked:
Sir Mohammad Iqbal, in spite of his learning and his wide
reading, is no mere echo of other men s ideas, but is distinctly an
original thinker. s
MANiHEFOSrnONANDRCHJEINIQRA^
Since the emergence of man as a homosapien, he took it

seriouly to answer the fundamental questions of life. The existence of
man, his position and role in this cosmos got pivotal attention and
recognition. Different schools of thought influenced human intellect.
But religion generated optimism in man. Faith in the creator, the very
belief that he was a chosen being of God and complete devotion to
Almighty created a moral oriented social system. When its unbridled
exploitative approach got operated in societies for political, economic
and ethenic ends, religion lost its originality, significance, its integral
clarity and authencity. Mysticism was now the total surrender before
fatalism, discouragement of action and activity, and aloofness from
the affairs of life. This particularly affected the general life
equilibrium of Muslim Ummah.
Muhammad Iqbals philosophical genius could be understood
in the light of the above mentioned perspective. His wide studies and
journies convinced him that ills of mankind needed attention from all
those who possessed pertinacity and had full faith in mans unique
personal integrity. Iqbals eloquent and majestic poetic style gave
fine philosophical touches to the essence and purpose of man. His
philosophy of life comprises extraordinary valuable content of
human activity social, political, economic, religious as well as
metaphysical. His divergent ideas of life revolved around the concept
of Khudi" (self esteem). He interpreted this concept in quite a
unique manner. He brought about reawakening and
Iqbal *s Philosophy of Life

9
renaissance of the Muslims in Indian Sub-continent. He analysed and
highlighted the conflict between East and West. Iqbal never missed
any opportunity in pointing out the defects of the West but he did not
seem to be harbouring any hatred for the West. Instead, he provided a
bridge between the East and the West while supplementing the
Eastern listlcssness by the Western dynamism enriching Western
materialism by Eastern spiritualism. Iqbal is primarly a thinker of
merits. His hope and confidence in man never shattered his will and
vitality. After a dark night, a fresh dawn matters to him.
Be nor displeased with East nor. refrained with West.

It is nature's demand to turn every night into a dawn.
Iqbals philosophy of life generaly represents the Islamic way
of life. He was its noblest voice in the 20th century, yet he praised
and appreciated any idea of action and activity in any school of
thought. He criticised the life of isolation and quiteism which cuts
man off from social life, makes him egocentric and limited in his
interests and sympathies. An other worldly attitude is the real
problem from which the Muslim world suffers. Various ideologies
have made heavy onslaught upon general life particularly with that of
Muslims, made them consciously insignificant.
Dr. Iqbal launched his philosophical campaign against Platos
theory of ideas which refuses to accept life as a challenging and
exciting task and advocated a life of pure contemplation. 10 Iqbal
condemns this theory of life with his full intellectual vigour because
he felt that philosophical community of the Muslim world got
impressed by the Platonic point of view. He summarised the impact
of Greek thought in these words.
Greek philosophy very much broadened the outlook of
Muslim thinkers, it. on the whole, obscured their vision of the Quran.
Socrates concentrated his attention on the human world alone. To
him the proper study of man was man and not the world of plants,
insects and stars. How unlike the spirit of the Quran.
10
which sees in the humble bee a recipient of Divine inspiration and
constantly calls upon the reader to observe the perpetual change of
the winds, the alternation of day and night, the clouds, the starry
heavens, and the planets swimming through infinite space. As a true
disciple of socrates, Plato despised sense perception which, in his
view, yielded mere opinion and no real knowledge. How unlike the
Quran, which regards hearing' and 'sight' as the most valuable
Divine gifts and declares them to be accountable to God for their
activity in this world.
In fact, Platonic love for the supersensuous greatly affected
Muslim mysticism. Iqbal, therefore, rejected this negative attitude
and maintained that if one tried to withdraw from the world of strife,
his individuality would vanish and his talents remain unrealised.
Development of self requires that the individual should face all kinds
of formative and challenging experience. Thus, Iqbal calls Plato
old ascetic 12
the oldsheep philosopher.13
! /
I
Iqbal held that the invisible world of ideas so much fascinated
Plato that he made no account of the car, eye and hand. To him world
phenonmena is a myth. The revelation of these secrects of life,
according to him, was to come only after death.14
For Iqbal, the world is not illusory and secrects of life do not
consist in death, self negation and other worldliness, but in desires
and ideals. He feels satisfaction in consistant vigour and eagerness:
Life is latent in seeking.

Its origin is expectation and desire.
In Hindu religion the personality of Shri Krishna is attributed
to affirmation of life rather its effacemcnl. In this connection, Iqbal's
introduction to his Mathnavi "Asrar-i-Khudi is very thought
provoking. Iqbal praises the dynamism of Shri Krishna.
In the intellectual history of mankind, Lord Krishna would
always be remembered with esteem and regard as this great
personality has examined in a very attractive manner, the
Iqbals Philosophy of Life

I1
philosophic traditions of his country and nation and brought out the
reality that passivity does not mean renunciation of Action, as Action
is inherent in human nature and forms the basis of life. Renunciation
according to Lord Krishna, means that one should remain
unconcerned with the results of Action.",()
The influence of Shri Krishnass adventours personality on
Iqbals thoughts could be traced in his ambition of translation of the
Gita into Urdu and his criticism of Faizies persian translation as he
termed it an inexcellent exercise, who according to Iqbal, could not
do justice cither to the content or to style of the Gita.17
NATURE OF MAN AND HIS ROLE
In Iqbals philosophy we find a beautiful discription of mans

creation. He maintains that man is himself
) self maker,
(
self destroyer,
) self critical being.,K Man is a
sole historical creature. His story starts before this determined world.
Vision, insight creativity and criticism etc. arc mainly his traits.
Mans supremacy over the elements of nature finds a fine Quranic
recognition.
It naturally strengthens the belief of Iqbal that man enjoys the
pivotal position in the system of universe:
The World is intended for thee,

not thou for the world.
He finds man a very apostle of desires, wishes and tendencies.
By such a life, Iqbal means that man knows no rest and exhibits his
role in enthusiastic manner. Iqbal considers man essentially a
spiritual reality in his ultimate essence. He does not spring mainly
from matter that finally is reducible to inert particles. His creation
and development is most complicated. Man is the main character of
the book of universe.21 Montana Abul Kalam Azad defines the Status
of man in the universe. He writes:
12
Man is not the first among equals but has a being which is
higher than that of any other creature. He is not only a progressive
animal, but reveals in his being the lineaments of God himself In fact
his nature is so high and elevated that nothing higher is conceivable
to human reason. "22
In Payam-i-Mashriq Iqbal draws# a fine picture of mans
creation in a famous poem (
) Conquest of Nature.23
The first section of poem entitled (p&LL-* ) the birth of Adam, he
points out that the creation of man generated excitement and
commotion in the universe. Man made of clay is infact a centre of
creativity and dynamism and gifted with forces of action,
appreciation and intelligence. The glory of man thinks Iqbal lies in
his fresh activities while as the other creation of the universe are busy
in routine activities.
ts'ilic J*
if (>' td
The glory of man, made of clay,

lies, in his ever fresh activities.
The moon and the stars do what they have,
always doing.
The most remarkable aspect of the above qouted verse is that
activity and creativity are the highest efforts, attributed only to man.
He is able to defeat his own limitations to conquer space and time.
Iqbal elaborates his point in this famous lectures.
It is the lot of man to share in the deeper aspirations of the
universe around him and to shape his own destiny as well as that of
the universe, now by adjusting himself to its forces, now by putting
the whole of his energy to mould its forces to his own ends and
purposes. And in this process of progressive change God becomes a
Co-worker with him, provided man takes initiative/'25
S. Radha Krishnan seems in full agreement with Iqbals
perspective on man and his role in the universe. Delivering
convocation address at Barooda (Gujrat) on 27th October 1964, he
said:
Man is not to be regarded as some kind of entity thrown 13

into the emptiness between the profusion of nature of earth below
and the starry heavens above. In that empetiness he is not only thrust
there. He has the capacity to sit in judgement on the stars above .26
Iqbals philosophy evaluates mans role and position in a very
dignified manner. Man is not only the centre and ruler of the world,
he is also Gods assistant in the creation, refinement and perfection
of universe which is still imperfect. The earlier relationship, in
philosophic thinking, between God and man have been those of
creator and created, the ruler and ruled. Muhammad Iqbal is a thinker
with a differncc, who tried to make man realise that the fundamental
relationship of man with God is that of creator and assistant creator.
And apart from his assistance in creation, man is also his best critic. 27
God is essentially the supreme creator but perfection of his creation
has very often depended on the creative talents of man. In his
beautiful poem.
Dialogue between God and Man Iqbal projects mans
purposeful and dynamic role with high confidence.
r*/T U1 t+J7 rt/7 hi ?

hj
J> 7
Ji S(1 d*
Thou created the night, I the lamp

Thou created the clay, I the Vase.
Thou created the wilderness, mountains and meadows
I created garden, orchards and flower plots.
It is I who make glass out of stone
It is I who extract elixer out of poison.
In this world man is surrounded on all sides by the forces of
obstruction. But mans restless and adventurous nature, finally
overpowers all those forces. His tireless, ccasless zeal and zest is
quite congenial to his temperament.
14
29
To a danger-loving temperament
it does not suit,
A garden where a hunter has no snare.
Iqbal looks well acquainted with the hidden forces of the
universe and challenging and overcoming them helps man to carry
on his ceaseless effort and to develop personality. Iqbal thus puts his
point of view.
"All that is in the universe is God's and the seemingly
destructive forces of nature become sources of life, if properly
controlled by man, who is endowed with the power to understand
and to control. 30
In Iqbal's philosophical order man becomes perfect or
immortal when he knows his innate potentialities by taking the
initiative to bring about far reaching changes in nature as well as in
the social and moral world around him. In the Javied Nama, the
voice of God addresses man:
jl> > ji
31
o'?
(A /P'oz,
i/
Life is both mortal and immortal,

It is all creativity and eagerness.
Man of truth! be sharp and incisive like the sword,
And become the destiny of thy own world.
Iqbal elevates the idea that the sincere endeavour of man
ought to be to see truth face to face, through introspection to
contemplate ultimate reality, including the world and even beyond.
The utility and vitality of man, thinks Iqbal, lies in his strength and
power, (
) the most powerful is itself Gods attribute.
So mans actual role and status could be seen in the spirit of this very
Gods attribute. It requires true faith and belief and needs constant
effort, unwavering passion and eagerness. In this
15
connection we find many terms and definitions in Iqbals impressive

poetry such as
jy 'heart and insight (y pu jS
1
delight and curiosity _ _ q u e s t
and search
Pa*n
love and excitement etc'2.
and passion,
Iqbals quest and passion of knowing the mystry of life and

the reality of things made him impatient unto his last. Prof. Jagan
Nath Azad correctly summarises that the fount of Iqbals eagerness
lies in Prophet of Islams (PBUH) favourite prayer. "God! grant me
knowledge of the ultimate nature of things!"11. In Zahoori-Anjum we
find the echo of this prayer in this verse.
34
I pray thee Lord, Bestow upon me,

a conscious heart in my breast.
Another important dimension of Iqbalian thought as has been
already mentioned is his unshakeable faith in inquiry and
investigation. The last couplet of Aram-Gani-Hijaz clearly shows
Iqbals excitement.
35
Thou, What is all this beyond me,

If I am the ultimate aim of the Almighty?
What is the final limit of any
ever-fresh tumults.
IQBALS PERFECT MAN
Man is the architect of his own destiny. His fate is not subject
to the movement of stars or the operation of any external factor.
Famous urdu poet Mir Dard has beautifully described the unique
character of man as an undefeatable entity whose pivotal role has
created trembleness in this cosmos.
Iqbal's Philosophy of Life

19
advocating the secrets of self (Khudi) in his philosophy, Iqbal is struck by the
fact that there is individuality in everything that exists in the universe but they
do not possess individuality in an equal degree. Every living organism in the
opinion of Iqbal is striving towards complexity.
Jl/f
A Jl/ f Z A
Everything is pre-occupied with self expression

Every atom a candidate for greatness.
Among all creatures man s individuality is extraordinary in nature.
Fortification of individuality enables the self or ego to conquer environment
and space one hand and time on other. And to approach the Greatest Ego of all
cgocs, i.c God in His attributes and thus produce, as Iqbal terms it, Mard-iMomin". Man who comes nearer to God is a complete person. Iqbal held the
view that affirmation of God is conditional for self consciousness dJiXand its
culmination lies in omniscience.
w* Si
"If you wish to witness God unvieled,

then learn to see your ego in clear manner .
So Iqbal criticises all those thinkers who advocate selfnegation. Many
thinkers believe in the spiritual order of things but concievc it in such a way
that the importance of man or human personality gets undervalued. Such a
view point causes severe harm to the realisation and developement of human
personality and society because it is considered to be like a shadow, illusion
etc. This is what pantheistic order re feres a man and his surroundings to.
Iqbals thinking is very much clear and relevant when he emphasises the
importance of individuality of man. He felt that pantheistic perception of the
Khudi destroys the dynamism of a human society. He is thus against all those
systems of thought which instead of affirming the importance of self preach its
effacement. He says:
2
3
Iqbals Philosophy of Life #
How long will my dust remain subordinate to the stars Either

I am not there or revolving of the heavenly stars.
Man is C f a t e
maker. Evolution is creative
activity of nature. Man, as a special creation, naturally has to play a
dominant role. History bear witness to the fact that man has been
passing through the stages of physical, intellectual, moral, social and
political evolution. Iqbal has thus characterised this world as an
unfinished world.
This universe, it seems, is still incomplete.

A voice keeping saying constantly complete.
Self awakening process marches gradually from moment to
moment breaking its own rcsistencc and outgrowing itself and
thereby advancing towards its goal, its destination or ideal. Going on
and on in search of that goal like a swifty running stream that meets
obstacles of hills, rocks but turns left and right to make a passage for
itself. The story of evolution beautifully states Iqbal in "Saqi-Nama
Plows the rocky rivulet jumping,
entangling. bending, moving,
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59
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springing sliding, recovering and coiling.

It cuts the slabs of stones when it pauses
and penetrates into hearts of mountains.
27
Iqbal discussed in detail the concept of Ishq. His major portion of
poetry has been devoted to this subject. In his expression of love, Iqbal
emerges as a true disciple of Rumi. Like Rumi, he tries to restore an
equilibrium between reason and love. According to Rumi, reason is only
a guide of man, not the goal of his life. It is subservient to love. It is a
means and not an end in itself. True Ishq or love cannot be expressed
through words. Love can be defined through love. It is indivisible. It is
only in this background, we would be able to understand the true
significance of love. Rumi says:
^
/C?
In fact, every endeavour of man should be inspired by love. It is a

cosmic principle on the basis of which whole process of evolution takes
place. Rumi thus declares, if the melody of Ishq gets disclosed, it would
upset the whole scheme of things.
73
fj fA
t3 J* ^
(-f-f
Distinguished poet and saint of Kashmir Khawja Habibullah

Hubbi (1555-1619AD) shares the same view point that Husn beauty
and ' Ishq" love are without any mark of identification and least relates
to any explanation.
74
<LlJ\
Iqbal admits that man is rational being. His supremacy over other
beings of the world is because of rational faculty. But intellect by its very
nature is incapable of grasping the ultimate reality, due to its dualistic
nature. It creats the questions of like How and Why etc. Ishq or love
binds things together even if they are heterogenous. Intellect, finds Iqbal
involves in doubt and hesitation. Ishq knows no fear or doubt. It is
always ready to face any adventure courageously and jumps in to the fire
of action, heedless of consequences.
75
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Life is latent in seeking.

Its origin is hidden in desire.
Desire is noose for hunting ideals,
A binder for the book of deeds.
It gives to earth the power of soaring.
It is Khizer to the Moses of perception.
The Quran tries to awaken in man a fine consciousness of his
true relation to the universe. There are ample references where it
emphasises the reflective study of nature. So this material world does
not stand in opposition to the development of self. It provides
opportunities to the spirit of man to test to its power and
potentialities. Iqbal hopes that human ego should strive and struggle
to conquer matter. Philosophy of Iqbal evokes curiosity and quest for
the stratification of higher ends of life. In his lectures he says,
There is no such thing as profane world. All this inmienisty
of matter constitutes a scope for the self-realisation of spirit.

Iqbal never felt that man has been thrown into a hostile world.
He did percieve that the world in which man exists leaves much to be
desired. He urges upon man to do what has been left undone by
nature which, according to him, does not lack in good taste.
8
yO j
Though Nature does not lack in tastes

yet accomplish what has been left uncomplished by her.
In Iqbals philosophy of life, desire evolves tor the sake of
another desire. Rest only spells death. This endless desire marches
from spark to star and from star to sun.
88
LS)'
A? } fa V ;
3
His definition of 4<x freedom does not merely cover 5
political
and economic freedom. He constantly says that the destiny of man is
not fixed. It is changeable. Man is an architect of his own future. But
he can never be free like God. Iqbal emphasises the role of man,
which lies between freedom and pre-determination. His egohood
removes all incoming barriers and attains fuller freedom by
approaching his creator, who is the absolute embodiment of freedom.
Iqbal writes:
"Man, therefore, in whom egohood has reached its relative
perfection, occupies a genuine place in the heart of Divine creative
energy and thus possesses a much higher degree of reality than
things around him. Of all the creations of God he alone is capable of
consciously participating in the creative life of his Maker. Endowed
with the power to imagine a better world, and to mould what is into
what ought to be, the ego in him aspires, in the interests of an
increasingly unique and comprehensive individuality, to exploit all
the various environments on which he may be called upon to operate
during the course of an endless career.
Iqbal contends that man, unlike animals does not simply
accept the material conditions, which frequently obstruct and hamper
his movements. He tries to transform his environment according to
his desires. Man is not merely a tool in the hands of nature. Iqbals
philosophy of freedom makes the position clear that man in no way
can challenge Gods sovereignty. He is essentially related to God.
Iqbal determines the true role of freedom in the development of
individuality. He firmly believes that innate powers can be exploited
and promoted only in an atmosphere of freedom. In order to bring up
free, daring and creative individuals, a purposeful freedom is
necessary. Enslaved life, according to Iqbal, is like a mini river, while
a free life is like a boundless ocean.
Iqbal, in his philosophical ideas brings our attention to another

significant dimension of freedom. The freedom of choice.
Iqbal s Philosophy of Life
39
47. Aramgan-i-Hijaz. p. 154.

48. Bal-i-Jabreel, p. 26.
49. Sidiqi, Nazeer. Iqbal and Radhakrishnan - A Comperative Study,
p. 2.
50. Ashraf Ehsan. A Critical Exposition of Iqbals Philosophy, p.8.
51. Zaboor-i-Ajam, p. 30.
52. Ibid; p. 35
53. Iqbal, S.M. The Reconstruction of Religious Thought in Islam, p.3.
54. Ashraf Ehsan. A Critical Exposition of Iqbals Philosophy, p.25.
55. The Reconstruction of Religious Thought in Islam, p. 106.
57. Ibid;p.53.
58. Kuliyat-i-Iqbal, Markazi Maktaba Islami, Delhi, p. 263.
60. Asrar-i-Khudi. p.61
61. Bang-i-Dara, p.305.
62. Asrar-i-Khudi. p. 62
63. Khundmiri, S. Alam. Some Poetic Aspects of Iqbals Philosophy,
p.23.
64. The Reconstruction of Religious Thought in Islam, p. 123.
65. Ibid; p. 198.
67. Zaboor- i-Ajam, p. 107.
68. Kuliyat-i-Iqbal (Persian) p. 157.
70. Kuliyal-i-lqbal (Persian) p.59
71. Azad. Abul Kalam, Speechs of Maulana Azad, p.86.
72. Rumi, Jalal-u-din, Masnavi, Vol. II. p. 36.
44
resolution and declared it as small pox vaccination against illiteracy and termed
it in accordance with the spirit of Islam3.
In the construction process of Jamia Millia Islamia Iqbal repeatedly
made appeals to people for donations and maintained that all those who would
associate with this noble mission would be
*** educational crusaders4. He participated in the educational
conference convened by the Viceroy in April 1933. In the same year on the
invitation of King of Afghanistan Nadir Shah, Iqbal alongwith Sir Ross Masood
and Maulana Syed Suliman Nadvi visited Kabul for the proposed educational
planning of that country5.
Iqbals interest and insight in the affairs of education received
appreciation from social and political circles of India. In this connection in
1920, Mahatma Gandhi requested him to accept the vice chancellorship of Jamia
Millia Islamia6. In one of his poetic collection, Iqbal devoted one part of it to
explain the education and its implications. In his letter to K.G. Sayidain dated
21st June, 1936, he says: My Zarb-e-Kalim I hope, will be published at the end
of June and I will send you an advance copy. This collection has a part devoted
to 'Education and Training. 7
During his observance of educational scene in Indian subcontinent two
systems of education were in vogue:
1. The exclusive Western or modern system as endeavoured by Sir Syed
Ahmad Khan.
2 The system of uncompromising character based on conventional
content established at Deoband and Nadvaw.8
Before joining the issue on modern education, Iqbal looked at it in a
wider perspective. Taking critical view of the whole problem, he condemned the
Western system of education for its expansionism in the world, particularly in
the world of Islam. In spite of his appreciation of the material and scientific
advancement brought about by the West, he felt duty bound to question the
uncritical acceptance and whole sale adoption of its ways by the people in the
East. He felt that Muslims in India are lagging behind
48
basis of life, he says that the negation of self or its absorption into some eternal
self is not man's religious or moral ideal. Man should strive to retain his
precious personality and should strengthen it by developing greater originality
and uniqueness. He wished egohood to reach its highest perfection.
In the context of Iqbals long stay in Europe and prevailing educational
situation in Indian subcontinent, he advocated his constructive educational ideas.
Iqbals educational ideas obviously spring from his basic philosophical
concepts. In the scheme of creation, mans role consists in asserting himself as
the co-sharer in the Divine attributes and the co-worker in the creative process. 20
As the supreme goal of human destiny, it determines the entire character of
mans education which becomes therefore a process of his preparation in the
achievement of the set purpose. The core objective of education is the fulfilment
by man as Gods viceroy which distinguishes itself as unique among the various
objectives of education.
Education is the developement of personality. It is a purposive process,
which is consciously directed towards some goal. It is a process through which a
nation develops its self- consciousness. The development of the self-conscious
individuals vitally contributes to its composition. It consists in the training of
new generation in the arts and crafts in order to make them realise their mission
and duty in life. It is through educative process which communicates the culture
and intellectual heritage to the future generations and inspires them with their
ideals of life. Education is a mental, physical and moral training and its
objectives is to produce highly cultured men and women, fit to discharge their
duties as good human beings and worthy citizens of the state. This is the nature
and purpose of education and is borne out by careful personal views of leading
thinkers of all the ages.
Viewing in this perspective Iqbal s educational ideas draw our attention
towards a purposeful system of education. He considers education as a dynamic
factor in making the man of his imagination. He had an uncompromising faith in
mans individuality.
52
atmosphere must be permeated with

religious spirit. In this framework, like some other educational thinkers.
Iqbal stresses the fundamental point that the educative process must
necessarily inquire into the nature and function of the self in relation to
the system of belief.
Self, according to him, is not a mere Miraj, as pscudomystics and
pantheists believe. It has on the otherhand an abiding significance of its
own. Negation of self in educational system, finds Iqbal, is definitely
dangerous in its socio-political implications.
Infact, education is concerned with the problems of individual to
take his rightful place in society. Since Iqbal is anxious to build a social
order on the broadest humanistic lines, he welcomes the social values
which according to him provide a hope of a society based on the
principles of equality, social justice and human brotherhood.
AIMS OF EDUCATION IN IQBALIAN EDUCATIONAL PHILOSOPHY
In the light of the preceeding discussion we are now led to focus

on what constitutes the aims of education which could perform a
substantial and conceptual role in the promotion and growth of an ideal
individuality of the educand. Iqbals educational ideas work out the
following aims which are essentially purposeful and related to reality.
IDEAL-ORIENTED EDUCATION
Education should be ideologically oriented. Preservation of the

originality of educand thinks Iqbal, lies in an obvious form of purpose
and ideal. It is a systematic journey towards a known spot.
Education is a means to an end, not an end in itself. The end is the

idealogy and the cultural heritage of the people and it is mainly education
which serves this purpose. Education, therefore.
must instill those beliefs and ideals for which the nation stands. In
Iqbals philosophy religion is a complete and comprehensive way of life
which covers, apart from morality, all other dimensions of human
57
Iqbal witnessed the slavish
imitation of the west by the east.
which has shattered their opportunities of contribution and repressed
their originality and creativity.
Iqbal, apart from being a visionary, had patriotic impulses, and
was saddened to see Indian youth having become denationalised
through an education which ignored past history and culture and did
nothing to strengthen their individuality or stimulate their originality.
Iqbal's anxiety and impatience with regard to slavish adherence of the
west finds a clear justification in the evil designs of the British empire's
system of education. In this connection Maculay Minute (1835) is a
very important document, which clearly indicates the basic intentions
of foreign rulers. Maculay in his Minute says:
"We must do our best to form a class who may be interpreters
between us and the millions whom we govern, a class of persons
Indian in blood and colour but English in tastes, in opinions, in morals
and in intellect.
Iqbal, however, appreciates some of the valuable contribution of
the west particularily their spirit of research, their sciences, their
strenuous effort to gain control over environmental forces. But he hated
the superficial and sensational side of the activities of the west, which
gave a false sense of being modern and progressive. He explains that
the strength of the west is not an outcome of her music and naked
dance, but it springs from her knowledge and sccience. They lighted
their lamps with their own lamps.
The power of the west springs not from

her music.
Nor from the dance of her unveiled daughters.
The power of west lies in her arts and sciences,
At their fire, has it kindled its lamps.
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EDUCATIONAL PHILOSOPHY OF IQBAL

Dr. Tariq Masoodi
CONTENT
S
Iqbals philosophy of life

1. a. Evolution of Iqbals outlook
b. Major Sources of Iqbals philosophy
2. a. Man his position and role in Iqbals philosophical scheme
b. Nature of man and his role
c. Iqbals perfect man
3. a. Concept of Khudi
b. Consciousness matters for Khudi
c. Evolution fosters Khudi
4. Factors or Essentials of Khudi'
a. Ishq
b. Faqr
c. Desire
d. Creative Activity
e. Freedom

1. Iqbals Exposition of Educational Environment
2. Iqbals Educational viewpoint
3. Aims of Education
a. Ideal Oriented Education
b. Promotion of Cultural Heritage
c. Social Consciousness of Individual
d. Integration of Matter and Spirit
e. Education for Character Building
f. Quest for Creative Activity
4. Dimensions of Educational Activity
a. Curriculum
b. Role of Teacher
c. Method of Teaching
Analysis of Iqbals Educational Philosophy

1. Synthesis in Iqbals Approach
2. Unity and Uniqueness if Iqbals outlook
3. Conclusion
I S B N f l l - 31 3 - D l P L - M
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The present study is a treatise which deals

with Educational philosophy of Iqbal. The

Dr. Tariq Masoodi

A.P.H. PUBLISHING CORPORATION

5, Ansari Road, Darya Ganj

Typesetting at NEW APCON 20,

1. (a)Evolution of Iqbal's outlook

Nature of man and his role

Iqbal's perfect man.

3.(a) Concept of Khudi

Consciousness matters for Khudi

Evolution fosters Khudi

4.Factors or Essentials of Khudi

Iqbals Exposition of Educational Environment

Iqbals Educational viewpoint

Ideal - Oriented Education

Promotion of Cultural Heritage

Social Consciousness of Individual

The Educational Philosophy ofIqbal

Integration of Matter and Spirit

Education for Character Building

(0 Quest for Creative Activity

1.Synthesis in Iqbals Approach

Considerable endeavours have been made by scholars on

The Educational Philosophy of Iqhal

beauty, but endorses that value of beauty only which evokes a

The Educational Philosophy of Iqbal

1.Marif, Azam Garh, U.P. March, 1934 P. 36.

IQBALS PHILOSOPHY OF LIFE

Muhammad Iqbal was brought up in an environment when

The Educational Philosophy of Iqbal

in almost all the fields of life. Due to spectacular advancement in

Weeping eye, heart's content, O blood

ptj G~(J*;if' G- {1/ t

Iqbal 's Philosophy of Life

This universe, it seems, is still

Iqbals philosophy of life is a creative

The Educational Philosophy of Iqbal

The philosophy of the West added to my knowledge.

The impact of these thinkers to Iqbal is self

Since the emergence of man as a homosapien, he took it

Iqbal *s Philosophy of Life

Be nor displeased with East nor. refrained with West.

Life is latent in seeking.

Iqbals Philosophy of Life

In Iqbals philosophy we find a beautiful discription of mans

The World is intended for thee,

The Educational Philosophy of Iqbal

The glory of man, made of clay,

Iqbals Philosophy of Life

Man is not to be regarded as some kind of entity thrown 13

r*/T U1 t+J7 rt/7 hi ?

Thou created the night, I the lamp

The Educational Philosophy of Iqbal

Life is both mortal and immortal,

Iqbals Philosophy of Life

connection we find many terms and definitions in Iqbals impressive

delight and curiosity _ _ q u e s t

love and excitement etc'2.