DRMUFTIPAKVISION: November 2013

Wednesday 13 November 2013

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Shikwa & Jawab e Shikwa - Allama Iqbal
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Tuesday 12 November 2013

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Shikwa "Allama Iqbal" (Solo) By Nusrat Fateh Ali Khan
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"Shikwa---------------THE COMPLAINT (Bang-e-Dra-105) Shikwa (شکوہ) The Complaint http://iqbalurdu.blogspot.com/2011/04/bang-e-dra-105-shikwa.html ( Read Explanation here - نظم کی تشریح یہاں پڑھیں ) http://iqbalurdu.blogspot.com/2013/07/bang-e-dra-105-explanation-of-shikwa.html"

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FW: OBITUARY OF ALLAMA IQBAL ...THE LONDON TIMES APRIL 22, 1938

OBITUARY OF ALLAMA IQBAL ...THE LONDON TIMES APRIL 22, 1938

SIR MUHAMMAD IQBAL

THE POET OF ISLAM

The Times, London, Friday 22 April 1938

Sir Muhammad Iqbal, of Lahore, whose death at the age of 62 is
announced by a Reuter message from Lahore, was the greatest Urdu and
Persian poet of his day, and his reputation in the West might have
been comparable to that of his great Indian contemporary Tagore had
translations of his work into English been more frequent. He exercised
an enormous influence on Islamic thought, and was an eloquent
supporter of the rights and interests of his fellow Indian Muslims.

Iqbal was greatly influenced as a student at Lahore University by that
ripe Islamic scholar Sir Thomas Arnold, and for seven years he was
Professor of Philosophy at the Government College Lahore.

He went to Cambridge in 1905 and read Western philosophy at Trinity
College, under the direction of the late Dr. McTaggart, for the
Philosophical Tripos, in which he obtained his degree by research
work. In J908 he was called to the Bar by Lincolnâ€™s Inn and did some
practice in Lahore. The Munich University conferred on him the Ph.D.
for a dissertation on the development of metaphysics in Persia. He
developed a philosophy of his own, which owed much to Nietzsche and
Bergson, while his poetry often reminded the reader of Shelley. The
Asrar-i-Khudi ("Secrets of the Self"), published in Lahore in 1915,
while giving no systematic account of his philosophy, put his ideas in
a popular and attractive form. Professor R. A. Nicholson, of
Cambridge, was so impressed by it that he obtained the leave of the poet to translate it into English, and the rendering was published in 1920.

Western readers found him to be an apostle. if not to his own age,
then to posterity, and after the Persian fashion he invoked the Saki
to fill his cup with wine and pour moonbeams into the dark night of
his thought. He was an Islamic enthusiast, inspired by the vision of a
New Mecca, a world-wide, theocratic, Utopian State in which all
Muslims, no longer divided by the barriers of race and country, should
he one. His ideal was a free and independent Moslem fraternity, having
the Kaâ€™aba as its centre and knit together by love of Allah and
devotion to the Prophet. In his Rumuz-e-Bekhudi ("The Mysteries of
Selflessness ") (1916) he dealt with the Iife of the Islamic community
on those lines, and he allied the cry "Back to the Koran" with the
revolutionary force of Western philosophy, which he hoped and believed
would vitalize the movement and ensure its triumph. He, felt that
Hindu intellectualism and Islamic pantheism had destroyed the capacity
for action based on scientific observation and interpretation of
phenomena which distinguished the Western peoples and "especially the
English". But he was severely critical of Western life and thought on
the ground of its materialism. Holding that the full development of
the individual presupposes a society, he found the ideal society in
what he considered to be the Prophet's conception of Islam. In 1923 he
published Piyam-i-Mashriq ("The Message of the East") and addressed
the modern world at large in reply to Goethe's homage to the genius of
the East. Two years later came Bang-i-Dira ("The Call to March"), a
collection of his Urdu poems written during the first 20 years of the century. This was followed by a new Persian volume of which the title stood for "Songs of a Modern David."

A poet with his gifts and his theme could not fail to influence
thought in an India so politically minded as that of our day. He took
some part in provincial politics being a member of the Punjab
Legislature in 1925-28. He was on the British Indian delegation to the
second session of the Round Table Conference in London in 1931. His
authority was cited, not without some justification, for a theory of
Islamic political solidarity in Northern India which might conceivably
be extended to adjacent Moslem States. In 1930 he publicly advocated
the formation of a North-West Indian Moslem State by the merging of
the Moslem Provinces within the proposed All-India Federation. But his
real interests were religious rather than political. A notable work
published in 1934 reproduced a series of lectures by the poet on
â€œThe Reconstruction of Religious Thought in Islam." Therein he
sought to reconcile the carrying out of modern reforms, as in Turkey,
with the claims of the Shariâ€™at. The lectures went to show "that
soundness and exactitude of historical judgment were not his special
endowment. The fact was that in maturity as in youth he sought to
reconcile the most recent of Western philosophical systems, into which
he gathered the latest scientific conclusions, with the teaching of
the Koran. Like his earlier work the book was marked by penetrating and noble thought, though the connexion of his argument was somewhat obscure.

He was knighted in 1923, and the Punjab University made him an
honorary D.Litt. in 1933. He was elected Rhodes Memorial Lecturer at
Oxford University for 1935. For a long time he had been in indifferent
health, and he became increasingly dreamy and mystical.

Sunday 10 November 2013

▶ Kalam-e-IQBAL-Dasht to Dasht hain Darya bhi Na Chhoray Hum ne by Nusrat Fateh Ali Khan - Video Dailymotion

Kalam-e-Iqbal by Rahat Fateh Ali Khan and Hina Nasrullah - Video Dailymotion

▶ Kalam-e-Iqbal by Rahat Fateh Ali Khan and Hina Nasrullah - Video Dailymotion

Saturday 9 November 2013