IN 2017-18, during Pakistan Day celebrations at the President House, a debate arose about what should follow the recitation of the Holy Quran.
I argued for Iqbal’s poetry, a stance that ultimately prevailed.
However, in hindsight, I feel my response could have been more profound: “Iqbal is as essential to us as air and water.
” Dr.Tahseen Firaqi echoes this sentiment in his extensive foreword to the centennial edition of ‘Payam-e-Mashriq.
’ This book, written in response to Goethe’s ‘West-östlicher Divan,’ highlights Iqbal’s engagement with Goethe’s foresight on the perils of commercialism and authoritarianism.
Like Goethe, Iqbal envisioned a world beyond geographical constraints, deeply concerned with humanity’s survival.
Both poets recognized the dangers threatening human nature, making their dialogue across centuries significant.
Dr.Firaqi meticulously explores the intellectual connections between Iqbal and Goethe, offering a structured analysis of their philosophies.
Goethe foresaw the destructive potential of unchecked materialism and power, concerns that resonated deeply with Iqbal.
By responding to Goethe, Iqbal demonstrated his intellectual kinship with the German poet while articulating an independent vision rooted in the East’s spiritual and philosophical traditions.
Iqbal’s poetry in ‘Payam-e-Mashriq’ reveals his aspirations for a new world order, inspired by the belief that the East and the West should coexist rather than be in conflict.
He believed that humanity’s survival depended on bridging cultural divides, a sentiment he expressed through his famous words: “Lillah al-Mashriq wal-Maghrib” (To Allah belongs the East and the West).
Unlike many of his contemporaries, Iqbal did not view colonialism and materialism as mere political problems but as existential threats to the very fabric of human civilization.
Dr.Firaqi’s preface also explores the artistic and aesthetic sensibilities of both poets, emphasizing that Iqbal’s work is not just a philosophical response but also a literary masterpiece.
The book’s diverse themes elevate it beyond Goethe’s ‘West-östlicher Divan,’ positioning it as a cornerstone of modern philosophical and literary thought.
One of the central themes in Iqbal’s work, as highlighted by Dr.Firaqi, is the rise and fall of Muslim societies.
Iqbal lamented that Muslims had lost their passion for divine love, knowledge and sensitivity.
His poetry reflects his concerns about their decline and his vision for their revival.
He believed that a true Muslim ruler must embody service and asceticism, qualities that stem from deep spiritual conviction.
He also saw courage and bravery as essential traits for leadership, rooted in unwavering faith.
Iqbal strongly opposed nationalism based on hatred, considering it the lowest level of human degradation.
Instead, he advocated for a universal humanism that transcended racial and national divisions.
Above all, he championed ‘Khudi’ (self-actualization), a philosophy that empowers individuals to rise above despair and attain the highest station of human excellence.
The significance of these ideas remains undiminished.
Injustice and oppression persist in modern times, making Iqbal’s vision more relevant than ever.
His poetry serves as a lens through which we can examine contemporary crises.
‘Payam-e-Mashriq’ is not merely a relic of the past; it offers solutions to today’s problems.
However, understanding Iqbal requires more than superficial reading.
Many misinterpret his philosophy, imposing personal biases rather than engaging with his true vision.
This makes serious study of his work a necessity.
The book’s dedication to Afghanistan is particularly striking.
Iqbal’s address to King Amanullah Khan reflects his deep understanding of Muslim societies and the methods of colonial exploitation.
A century later, Afghanistan remains in turmoil, illustrating the enduring relevance of Iqbal’s insights.
His concerns were not limited to a single region—he sought to address the broader struggles of Muslim nations against imperialist forces.
A close reading of ‘Payam-e-Mashriq’ reveals that the world’s fundamental injustices remain unchanged.
The oppression in Palestine and Kashmir, for example, mirrors the struggles of Iqbal’s time.
His work continues to offer guidance for those seeking to challenge these injustices.
The problems he identified, from the decline of spiritual values to the rise of oppressive systems, are still with us.
His proposed solutions remain vital, provided they are understood in their true essence.
The publication of ‘Payam-e-Mashriq’s’ centennial edition, with Dr. Firaqi’s insightful foreword, is therefore more than a tribute to Iqbal.
It is a call to re-engage with his ideas in a meaningful way.
This book is not just a historical artifact; it is a living document that speaks to the challenges of our time.
As we navigate the storms of modernity, we must ask: Can Iqbal’s vision still guide us?
If so, how do we apply his thoughts to our contemporary struggles?
Ultimately, Iqbal’s philosophy invites us to rise above complacency.
He believed that intellectual stagnation was a greater threat than external oppression.
To honour his legacy, we must not merely celebrate his work—we must strive to understand and implement his vision.
‘Payam-e-Mashriq’ serves as both a reminder of our intellectual heritage and a blueprint for the future.
Its republication, enriched by Dr. Firaqi’s scholarship, is a timely and commendable effort that deserves recognition and serious engagement.
—This writer is former advisor to the President of Pakistan, author & mass media theorist. (farooq.adilbhuta@gmail,com)
